MOONRAM TIRUVANDADI
PEYAZHVAR TANIYAN
By Sri kurugai kAvalappan
kArAr karu mugilai kANa pukku OrA |
tirukkaNDEn enru uraitta SeerAn kazhalE
urai kaNDAi nenjE ugandu ||
My dear heart! May you always praise the divine feet of the great saint pEyAzhvAr who composed the ‘tirukaNDEn’ divyaprabandham after having the supreme vision of the radiant, rain-cloud hued tirumEni of Lord nArAyaNa in the splendorous mansion city of tirukkOvaloor.
MOONDRAM TIRUVANDADI 1 TO 10
PASURAMS 2282 TO 2291
With the foundation laid by his precursors Poigai AzhvAr (parabakthi) and bhoodattAzhvAr (paragyAna), pEyAzhvAr had the richest experience of paramabhakti, by way of having the direct darshan of the Lord along with His consort MahAlakshmi. As EmperumAn willingly came forward and revealed Himself, the manifestation of the 'bhagavadanubavam' in the form of sAkshAtkAram has made AzhvAr begin his andAdi of one hundred verses with the word "திருக்கண்டேன் tirukkanDEn". Not stopping there, just like an excited child shouting, "I saw this, I saw that", AzhvAr vividly describes each and every thing he saw.
ponnAzhi kaNDEn purisangu angai kaNDEn
ennAzhi vaNNan pAl inru || (1)
2282. PEyAzhvAr exclaims that due to the 'nirhEtuka KrupA' of the Lord, he was able to see the divine duo in the light of the lamp lit by the previous two AzhvArs.
AzhvAr states, I saw periya pirATTi (Sri MahAlakshmi)/திருக்கண்டேன், I saw the glittering form of the Lord/ பொன்மேனி கண்டேன், I saw His resplendent hue similar to that of the radiant sun /அருக்கனணிநிறமும்கண்டேன், I saw the ever alert fiery beautiful discus (chakra) that evokes fear in the battlefield/ செருக்கிளரும் பொன்னாழிகண்டேன், I saw the right curled conch (pAnchajanyam) in His hand/புரிசங்கம் கைக்கண்டேன், all of these I saw today on my ocean hued Lord என்ஆழிவண்ணன்பாலின்று.
Starting with the auspicious word திரு tiru, (denoting the divine mother) AzhwAr tries to convey that, she, who is of recommendatory nature has to be revered first, as her purushakAram is required to reach the Lord. After his first sight of Her, he sees the Lord in His glittering golden body. Due to the connection of Shree, who is "hiraNya varNAm hariNeem” according to the vEda and is eternally seated in the chest of the Lord, Her colour gets refracted on His otherwise dark hued body. The radiance of this divine combination is similar to the rays of the sun. (1)
pontOi varai mArbil poonduzhAi anru |
tirukkaNDu koNDa tirumAlE unnai
marukkaNDu koNDu en manam || (2)
2283. The very instance of his association with the Lord has killed his enemies by way of cutting down his cycle of births, is what AzhvAr says here.
Oh! Lord, the bearer of Tulasi garland on your vast mountain like chest adorned with jewels! Oh Lord, consort of MahAlakshmi who found your chest as her abode at the time of samudramanthan! My mind has rested itself firmly on You. I relished and rejoiced having seen your divine feet today. Hence, I got relieved of my cycle of births.
AzhvAr says that it is not like having the darshan of His feet at one time and getting relieved of the cycle of birth at a different time. Instead, the moment he saw, it happened immediately. It has been mentioned in Shreemad rAmAyaNam - ayOdhyA kANDam 8.4 “dRushtEnaiva hi na: shOkam apanEshyati rAghava:” (SrI rAma is one who removes our sorrow just by glancing at us). AzhvAr considers such day as the best of his life seeing both perumAn and pirATTi together and hence, he stayed with EmperumAn loyally without leaving Him. (2)
tanattuLLAn taNDuzhAi mArban sinattu |
serunar uha seRRuganda tEngOda vaNNan
varu naraham teerkkum marundu || (3)
2284. AzhvAr describes the form of the Lord contemplated by his mind.
Lord tirumAl with His cool garland of Tulasi rests on tirupArkaDal and abides in the bosom of mahAlakshmi seated on the lotus flower. He becomes dearer to His devotees by way of destroying their enemies. This ocean hued Lord is the only cure to get rid of the samsAric hell. Such Lord abides in my mind. (3)
tirundiya sengaNmAl AngE porundiya |
ninrulahamuNDu umizhndu neerERRu moovaDiyAl
anrulaham tAyOnaDi || (4)
2285. The feet that protects everyone is the destination to be attained and the means to be sought too.
The lotus eyed Lord is undoubtedly the supreme master/ultimate one. The determined Lord of protection, secures the universe by swallowing it, keeping it in His stomach and bringing it out again. Taking alms from King mahAbali, back then, He measured the world taking three steps. His divine feet is the cure for all diseases (மருந்தும்), the wealth giving treasure (பொருளும்) and itself the object of enjoyment, the divine nectar (அமுதமும்).
paDivaNNam pArkkaDal neervaNNam muDivaNNam |
OrAzhi veyyOn oLiyumaKdanrE
ArAzhi koNDArkku azhahu || (5)
2286. AzhvAr likens the beauty of the Lord with that of nature.
The beauty of the Lord possessing the beautiful chakra is such that, the divine feet that extended and measured the world is hued like the reddish lotus. His divine physique is hued like the dark blackish oceans that surround the world. His divine crown is hued similar to the resplendent single wheeled sun. His radiance is similar to the sun too. (5)
azhaganrE aNDam kaDattal azhaganrE |
angai neerERRArku alarmElOn kAlkazhuva
gangaineer kAnra kazhal || (6)
2287. AzhvAr cherishes emperumAn's beauty in the vibhava avatAras.
Isn’t the dark complexion of the ocean hued Lord having the chakra beautiful?
Isn't His feat of measuring the world beautiful?
Isn't the feet of the Lord (who accepted the symbolic water of alms and who had his feet anointed with the waters of Ganges by BrahmA seated on the lotus), beautiful. (6)
pozhilaLanda puLLoordi selvan ezhilaLandu |
eNNarkariyAnai epporuTkum sEyAnai
naNNarkariyAnai nAm || (7)
2288. AzhvAr calls his mind to show servitude to EmperumAn while relishing in His beauty.
Oh! Mind, come let us worship the Lord who measured the whole world having the dark ocean around its shore,; who has Garuda as His vehicle, and who is the consort of MahAlakshmi. His beauty knows no boundaries and He is present beyond reach for anyone to attain Him with their own effort. (7)
nAm angaiyAl tozhudum nannenjE vA maruvi |
maNNulaham uNDumizhnda vaNDaraiyum taNDuzhAi
kaNNanaiyE kANga nan kaN || (8)
2289. AzhvAr wants the sensory organs to adore EmperumAn.
Oh! Great mind, let us chant the different names of the Lord. With folded hands let us chant the NArAyANa nAmam. Let our eyes have the darshan of this sole Lord KaNNan, who measured the world, swallowed, and protected it at the time of deluge bringing it out later and who always wears the bee hovered Tulasi garland. (8)
maNNaLanda pAdamum maRRavaiyE eNNir |
karumA muhil vaNNan kArkkaDal neer vaNNan
tirumAmaNi vaNNan tESu (9)
2290. AzhvAr enjoys talking about the Lord's beauty.
Thinking about the beauty of the Lord whose form is like the dark clouds, having complexion like the dark ocean, having the radiance of precious gemstones, one can perceive clearly that His eyes are like the lotus flower, His hands are like the lotus too. Not to leave His feet which measured the land which are also similar to the lotus flower. (9)
mAsil kuDipirappum maRRavaiyum pEsil |
valampurindu vAn sangam koNDAn pErOda
nalam purindu senraDaiyum nangu || (10)
2291. The mere chanting of His names brings in all the wealth and benefits even without seeking.
When we chant and talk about the divine names of the Lord who carries the pure right coiled white conch in His hand, we can see that great skills, respect, wealth, divine radiance, beauty, birth in a respected clan and much more will automatically reach us. (10)
MOONRAM TIRUVANDADI 11 TO 21
PASURAMS 2292 TO 2301
pongOda aruvi punal vaNNan sangOda
pArkaDalAn pAmbaNaiyin mElAn payinruraippAr
noorkaDalAn nuNNarivinAn || (11)
2292. In the previous pAsuram, AzhvAr said that all goodness will come to the devotee the moment he starts singing bhagavAn’s tirunAmas. The spiritual seeker asks AzhvAr, “Does nAma sankeertana give us the power to understand the swaroopa (form) and svabhAva (nature) of the Lord?”
AzhvAr replies:
The real knowledge about the form and nature of bhagavAn is attainable only when bhagavAn, the one who is glorified by the four prodigious vEdic hymns (nangOdum nAlvEdam); the one who is further described by the multitude of dharmashAstras penned by sages like Manu (payinRu uraippAn nool kaDalAn); the one having a cool tirumEni like the bouncy ocean that is replete with conches (punal vaNNan sangOda); the Lord of the milky ocean (pArkaDalAn); the one reclining on the serpent bed (pAmbaNai mElAn); and the one who is sweeter than honey (naravu iriyum) decides to show Himself to us through His nirhEtuka kRupA (unconditional compassion), for His knowledge is subtle or imperceptible by human abilities the nature of which is limited. (nuN arivinAn). (11)
serivennum tiNkadavam semmi maraiyenrum |
nangOdi nanguNarvAr kANbarE nADOrum
paingOda vaNNan paDi || (12)
2293. The next question to AzhvAr: “What do you mean by saying that bhagavAn is imperceptible? Is He imaginary like the sky- lotus or like the son of a barren woman?” AzhvAr replies that bhagavAn is definitely perceptible but only to the one who meditates on Him with deep dedication.
When the spiritual seeker recites the vEdas in the proper manner, locks his five wavering senses within a strong door called ‘self-control’ and fastens the door with the lock called ‘knowledge’, He is sure to get the supreme vision of bhagavAn and be in constant experience with the benign qualities of the Lord who is fresh and cool like the green ocean. (12)
aDivaTTatAl aLappa neeNDa muDivaTTam |
AgAyam ooDaruttu aNDam pOi neeNDadE
mAgAyamAi ninra mArku || (13)
2294. In the previous pAsuram, AzhvAr assured that the unalloyed meditator is sure to get the supreme vision of bhagavAn. AzhvAr himself had pooraNa sAkshAtkAram of bhagavAn at tirukOvaloor. Hence, he describes a part of it to give an example of how the vision would look like.
After accepting sacrificial water for Bhoomi dAnam from mahAbali, Lord trivikrama measured the whole earth (which looked like a bloomed lotus) with just one foot and then took a huge form. His tall crown pierced into the skies and extended upto the boundaries of the big universe in order to cover the other foot of land. What an astounding sight it was!! (13)
noorpAl manam vaikka noividAm nArpAla |
vEdattAn vEngaDattAn viNNOr muDitOyum
pAdattAn pAdam paNindu || (14)
2295. AzhvAr motivated the seeker to meditate on the Lord and accomplish the real vision of the Lord. But the seeker doubts if he has the power to control His wandering senses and fix his mind on bhagavAn.
AzhvAr consoles him thus:
Though emperumAn is extensively described as ‘great’ in a high-flown language across all the four vEdas, He is easily accessible to us at TiruvEnkaTam hills (nArpAl vEdattAn vEnkaTattAn). Here, he stands as the embodiment of saulabhyam waiting to grant the wishes of his faithful devotees. Even the nityasooris come from paramapadam to bow their heads at His feet. If you fix your heart on that kind Lord Sreenivasan (mArpAl manam suzhippa), surrendering humbly at His holy feet, you will be able to shed your desire for the beautiful shoulders of women and divert your mind towards serene vEdic scriptures. (noorpAl manam vaikka noividAm). (14)
paNinda paNa maNihaLAlE aNindangu |
anandan aNai kiDakkum ammAn aDiyEn
manandan aNai kiDakkum vandu || (15)
2296. The seeker asks AzhvAr, “You said emperumAn’s thoughts shall divert our mind towards vedic scriptures. So, did you learn the vEdas and the adjoining shAstras?” AzhvAr replies:
I didn’t have to learn the shAstras. Even before I could divert my mind towards Him, He entered my mind and made it His resting bed out of His causeless mercy on me (nirhEtuka kRupA). What a blessing that my Lord ammAn, out of His kAruNyam, chose to leave the soft bed of AdishEshan (tiruvanantAzhvAn) who humbly bends his gem-studded hood like an umbrella to protect Lord VishNu from being disturbed by the lashing of the undulating waves of the milky ocean. Even though we do no good deed like AdishEshan, our kind Lord bestows mercy on us. (15)
andiviLakkum aNi viLakkAm endai |
oruvalli tAmaraiyAL onriyaseer mArban
tiruvallikkENiyAn senRu || 16)
enra nALennALum nALAhum enrum |
iravAda endai iNaiyaDikkE ALAi
maravAdu vAzhttuhaven vAi || (17)
2298. This day when I soulfully praise my loving Lord with the words like senganmAl’ – the lotus eyed (compassionate) Lord”; and ‘engaL mAL – my own (reliable) Lord”, is the most auspicious day. Not only this day but all the earlier days spent in ignorance (senranAL) and the unknown future days (sellAda) are all auspicious days because He saves us from all our bad deeds and takes us to His abode (aham tvAm sarva pApEbhyO mOkshayishyAmi mA shuchah, says krishNa in the Bhagavat geetA). I shall surrender only at the lotus feet of this Lord who is eternal, and my tongue shall always praise Him without fail. (17)
neeyaLandu koNDa neDumAlE tAviya nin |
enjA iNaiyaDikkE EzhpirappumALAgi
anjAdirukka aruL || (18)
2299. Having sought complete refuge in emperumAn’s ubhaya pAdas (pair of feet), AzhvAr makes a request to Lord vAmana.
Lord vAmana! You enticed mahAbali with sweet words and tricked him into giving all his wealth to You. You wanted just three steps of land but strode the entire universe with your enlarged divine feet. May Your huge feet that brought all the worlds under control leaving none, take control of me too. Please bless me to remain a humble servant of your incomparable divine feet from today and for seven births (forever), without fear of transgression that would lead to samsAra again. PeriyAzhvAr also mentions such eternal service in PallANDu pAsurams – ஏழாட்காலும் பழிப்பிலோம் நாங்கள் EzhATkAlum pazhippilOm nANGaL (18)
teruLAda piLLaiyAi sErndAn iruLAda |
sindaiyarAi sEvaDikkE semmalar tooi kaittozhudu
mundaiyarAi nirpArkku mun || (19)
2300. The seeker asks AzhvAr, “Do you think everyone can request bhagavAn and get relieved of the fear of samsAra?”
Azhvar replies: Why would KrishNa not bless everyone who yearns for Him? aruLAdozhiyumE? Of course, He will. During praLaya kAla, He absorbed all the worlds leaving none, into His stomach and lay as a small baby floating on the banyan leaf. His sAmarthyam (ability) and utsAham (interest) to protect his devotees is undisputed. He knows when and how to protect everyone. But those who have relentless bhakti, offer fresh flowers at His divine feet alone, and fold their hands in anjali mudrA would compete in the queue for attaining Him and hence get his grace first. (19)
pinnaLandu kODal peridonrE ennE |
tirumAlE sengaNeDiyAnE engaL
perumAnE neeyidanai pEsu || (20)
2301. Connecting 18th and 19th pAsuram in subtle humor, AzhvAr glorifies bhagavAn’s outstanding power demonstrated in His ‘ulagam unDa vaibhavam' and ‘ulagam aLanda vaibhavam’.
For the one who swallowed all the worlds during praLaya and released them again during shrishThi, it is not at all a marathon task to measure all the worlds with His feet. Why do we think that it is a wonder? Oh, Lord of Shree - tirumAlE! Lotus eyed Lord - sengkaN neDiyAne! Our savior - engaL perumAnE! Tell us ! (nee idanai pEsu). (20)
MOONDRAM TIRUVANDADI 21 TO 30
PASURAMS 2302 TO 2311
vAsamalar tuzhAi mAlaiyAn tEsuDaiya
chakkarattAn sanginAn sArngattAn pongarava
vakkaranai konrAn vaDivu || (21)
2302. The glory of emperumAn is limitless. Whether one tries to describe His attributes elaborately, or tries to convey in a nutshell, the description is only adequate to the extent of their capacity. (pEsuvAr evvaLavu pEsuvar, avvaLavE).
The emperumAn wears the garland strung together with other fragrant flowers. He wields the resplendent sudarshana chakra, the sacred conch, pAnchajanyam and the bow, shArngam. He killed the ruckus-creating dantavakra (pongaravu vakkaran). Who can ever claim to describe this magnificent emperumAn's kalyANa gunas in totality? (21)
kaDiyAr malartoovi kANum paDiyAnai |
semmaiyAluLLurugi sevvanE nenjamE
meimmeyE kANa virumbu || (22)
2303. Having established that it is next to impossible to bring out all of emperumAn's kalyana gunas, AzhvAr calls out to his nenjam to do what is wont of a true devotee….namely, to desire wholeheartedly to worship Him.
The nityasooris ( vAnavargaL) bow their crowned heads low, at the divine tiruvaDi of emperumAn and offer fragrant flowers daily.
O nenjE! With your heart softened with the intensity of devotion towards emperumAn, be desirous of having His darshan. It is possible only if He desires to bless us and our own efforts are just not enough. (22)
surumbu tuLaiyil senrooda arumbum |
punanduzhAi mAlaiyAn ponnangazharkE
mananduzhAi mAlAi varum || (23)
2304. My mind is soaked and intoxicated (mAlAi), contemplating on the swaroopam and tiruvaDi of my emperumAn, who with compassion, measured up the earth and the space. My swAmi adorns His shoulders with the fresh and fragrant tulasi garland. Attracted by the fragrance, the beautiful, winged bees (anjiraiya vaNDAr) flutter in and out of the garland making them bloom. (23)
nerungutee neer uruvumAnAn porundum |
suDarAzhi onruDaiyAn SoozhkazhalE nALum
toDarAzhi nenjE tozhudu || (24)
2305. My swAmi manifests as the five elements - the expansive earth (iru nilan), the extensive space ( mAl visumbu), the air (kARRu), the glowing fire( nerungu tee,) and the water (neer). He controls these elements by being their antaryAmi. He wields the fiery chakram. O Braveheart (Azhi nenjE)! Spend the rest of your lifetime worshipping His divine tiruvadi, which is the sanctuary for the devout devotees. (24)
muzhuduNDu moikuzhalALAichchi vizhuduNDa |
vAyAnai mAlviDaiyEzh seRRAnai vAnavarkkum
sEyAnai nenjE sirandu || (25)
2306. O nenjE! Will any fault befall you if you fervently worship Shreeman NArAyaNa? (tozhudAl pazhuduNDE?). He is the one who swallowed and safely held the earth surrounded by pure oceans (tooneer ulagam), in His stomach. He gulped the fresh butter churned by the beautiful braided yashOdA. He bridled and won the seven sturdy bulls (to win nappinnai 's hand). He is beyond the reach of even BrahmA and the devas ( vAnavarkkum sEyAn). (25)
niraindaseer neeLkachchiyuLLum uraindaduvum |
vEngaDamum vehKAvum vELukkai pADiyumE
tAngaDavAr taNDuzhAyAr || (26)
2307. The emperumAn who wears the cool, fragrant tulasi garland, resiliently resides in my refined mind ( siranda en sindai), in the red eyed AdisEshan ( sengaNaravu), in the flourishing land of kAnchipuram (neeLkachi), in tiruvEnkaTam tiruvekkA, tiruvELukkai and AyarpADi . (26)
kArEmalinda karungaDalai nErE |
kaDaindAnai kAraNanai neeraNaimEl paLLi
aDaindAnai nALumaDaindu || (27)
2308. EmperumAn Shreeman nArAyaNa initiated and churned the deep, dark ocean overcast by dark clouds. He is the reason, kAraNabhoothan, for the entire shRushThi and jagat (kAraNan). He gracefully reclines on AdisEshan in tirupARkaDal. Will sorrow even harm the devotees who surrender unto Him, even if they committed grievous deeds (pApam), enough to invite grief! (ArE tuyaruzhandAr?) Alas! It is a rarity to even come across such devotees. (27)
miDaindadu bAradavempOr uDaindaduvum |
AichchipAl mattukkE ammanE! vALeyiRRu
pEichchipAluNDa pirAn || (28)
2309. AzhvAr is bemused by emperumAn's magnificent leelas and exclaims in awe.... ammanE! PootanA, who had terrible teeth like swords, suckled baby krishNa and fed Him poisoned milk. She was done to death by the Lord. He reclines on the snake bed, sEshashayaNan (aDaindhadhu aravaNai). Once, He undertook ( miDaindadu) to wage the gruesome kurukshEtra war, for the sake of the pancha pANDavas. He stood transfixed in fear (uDaindadh) when yashOdhA threatened to beat Him with the churn! (28)
Aichchimulai koDuttAL anjAdE vAitta |
iruLAr tirumEni in pavaLa sevvAi
teruLA mozhiyAnai sErndu || (29)
2310. YashOdhA without fear or hesitation, lifted, cuddled and suckled baby Krishna, inspite of having witnessed pootanA feeding Him poisoned milk. She fondled the emperumAn who was endowed with gleaming, dark complexion, beautiful coral lips and a joyful prattle. (29)
nErnda vensindai niraivisumbum vAinda |
maraipADaham anandan vaNDuzhAi kaNNi
iraipADi Aya ivai || (30)
2311. EmperumAn, who wears the cool tulasi garland, has chosen to reside permanently in these divine destinations......tirupARkaDal ( kadal) tirukkuDandai, my own thoughts that has been tuned to secure Him, the paramapadam ( visumbu), the vEdas, tirupADagam and AdisEshan. (30)
MOONRAM TIRUVANDADI 31 TO 40
PASURAMS 2312 TO 2321
avai seidu ari uruvamAnAn seviteriyA |
nAhattAn nAlvEdattu uLLAn naravERRAn
bAgattAn pArkaDaluLAn || (31)
2312. PEyAzhvAr describes the greatness of that Lord who resides in the divya kshEtrams of tirumalai, tirukkuDandai, tiruppArkaDal and tiruppADagam.
The Lord who has made these divya kshEtrams as his abode is the one who is the Ashrita rakshaka. As Narasimha moorti, he split the chest of the asura hiraNyan into two halves (agam avai saidu).
He reclines on the mighty multitasker serpent AdisEsha who serves Him as a bed, umbrella, throne and eyes which seem to perform the function of the ears too (sevi teriyA nAgattAn)! He is the essence of the four vEdas. He was magnanimous to give a place in His tirumEni to Lord Shiva who holds the honey (naravu) like ganges in his matted locks and has the bull as his vehicle (ERRAn). (31)
noorkaDalum nuNNoola tAmaraimEl pArpaTTu |
irundAr manamum iDamAha koNDAn
kurundositta gOpAlagan || (32)
2313. AzhvAr recounts the abodes of the paramapurushan Shreeman nArAyaNa.
EmperumAn dwells in the divya dEsams like tiruppARkaDal (pAl kaDalum) and tirumalai; the most divine paramapadam (pani visumbum) which erases the shackles of samsAric bondage and reclines on tiruvanantAzhvAn (pAmbum). This jagatkArakan is the essence in the boundless shastrAs which can be compared to a vast ocean (nool kaDalum). The subtle portion of shAstras further enumerate that the lord permanently dwells in the hRudayakamalam (heart-nunnool tAmarai mEl) of yogis who have won over their senses and remain in a deep meditative state due to paramabhakti.
This paramapurushan is none other than kaNNapirAn (gOpAlakan) who effortlessly smashed the kurunda tree killing the rakshasa in disguise who was sent by kamsa to slay him. (32)
mElorunALuNDavanE meimmeiyE mAlavanE |
mandarattAl mAneerkkaDal kaDaindu vAnamudam
andarattArkku eendAinee anru || (33)
2314. AzhvAr relishes emperumAn’s kalyaNaguna of sarvarakshakatvam (unassuming willingness to protect his devotees).
Oh sarvEshvaranE (mAlavanE)! It is a fact that long ago to protect all the worlds from the mahApraLayam, you manifested as an infant lying on a banyan leaf (as vaTapatrashAyee); you ingested them to safeguard them in your stomach (paiya meimeyyE uNDavanE).
SarvashaktanE (the all-powerful)! Long ago you incarnated as a tortoise (koormam); churned the mighty surging milky ocean with the help of the mandara mountain; extracted the sweet nectar (vAn amudam) and gave it to the dEvas thus appeasing their request. (33)
ninrirundu vELukkai neeNagarvAi anru |
kiDandAnai kEDil neerAnai mun kanjai
kaDandAnai nenjamE kAN || (34)
2315. nenjE! Devotedly prostrate to that perumAL who slayed the evil kamsa. Long ago I assume that the jagatdhArakan was fatigued (asavE kol) during trivikrama avatAram after measuring the worlds! Hence, he relaxes pleasurably in sitting posture in tiruvELukkai (vELukkai)and reposes peacefully in tiruvekkA (neeL nagar vAy) divya kshEtram in kAnchipuram.
manamE! He is the mAyan, possessor of amazing supernatural qualities ( kalyANagunAs ) which never gets depleted. (34)
pooNDAr ahalattAn ponmEni pAN kaN
tozhil pADi vaNDaraiyum tongalAn sembor
kazhal pADi yAm tozhudum kai || (35)
2316. AzhvAr praises his senses for consistently remaining tuned towards Shreeman nArAyaNa.
My eyes desire to incessantly have the darisanam of that lustrous (kadir ilagu) Lord who has a charismatic tirumEni (pon mEni) adorning the appealing jewels (tiruvAbharaNam-pooN) and the attractive garlands (tAr). Even the swarm of bees hovering happily around the garland of the Lord seem to be singing and glorifying His amazing endeavours in a particular rAga (pAN kaN pADi)!
Hence let us earnestly prostrate the divine golden hued tiruvaDis (semboR kazhalaDi) of this emperumAn with folded hands (yAm tozhudum kai). (35)
veyyagadai shArngam venjuDarvAL seyya |
paDaiparavai pAzhi panineerulagam
aDiyaLanda mAyar avarkku || (36)
2317. The Lord who measured the three worlds surrounded by huge water bodies with his divine tiruvaDis enthralled all with his incredible exploits. He gracefully holds the attractive and powerful panchAyudams (seyya paDai) in his hands. They are the -
1. kanal Azhi- the sharp dazzling sudarshana chakra.
2. kAr kaDal vAy veN saNgam- the pure white conch or pAnchajanyam which emerged from the ocean.
3. gadai- kaumOdaki or mace.
4. vAL- nandakam or sword.
5. vil- shArNgam or bow.
AzhvAr is enchanted by this divya maNgaLa vigraham of the Lord whose bed (paravai pAzhi) is the tiruppARkaDal (paravai pAzhi-milky ocean). (36)
uvarkkum karungaDal neeruLLAn tuvarkkum |
pavaLavAi poomagaLum panmaNi pooNAram
tigazhum tirumArvan tAn || (37)
2318. Shreeman nArAyaNa the paramapurushan who is the paratvam, having his abode in tirupArkaDAl, resides on the salty ocean on this earth too. I have totally surrendered unto Him.
He expressed His virtue by revealing his tirumEni as a feast to my eyes. I was charmed by the beauty of the Lord embellished with beautiful tiruvAbharaNam (jewels-pal maNi pooN) made of assorted precious gems, adorning the most elegant and beautiful tAyAr with coral lips (tirumArvan tAn), and attractive garlands on His broad chest. This vision has captivated me.
While I was immersed in enjoying Him, emperumAn being a chEtana sulabhan (easily accessible to the jeevAs) pervaded my heart and blessed me in various forms as a sweet gesture to acknowledge my bhakti. I am extremely fortunate and thankful to emperumAn for gracing me to enjoy him externally and internally (agattAn purattAn). (37)
tAnE tava uruvum tArahaiyum tAnE |
erisuDarum mAlvaraiyum eNDiSaiyum aNDattu
irusuDarum Aya irai || (38)
2319. AzhvAr gets engrossed in the Lord who projected himself and gave darisanam in various forms now glorifies His kalyANAguNa of shaktitvam (the superlative strength) and sarva shareeratvam (அனைத்தையும் சரீரமாக கொண்டிருத்தல்)
Lord Shreeman nArAyaNa is the One who is incomparable. He holds sentient and non-sentient objects (evuruvam tan uruvE)on His divya tirumEni. The celestial stars are his shareeram. BrahmA and other heavenly beings who attained powerful posts after incessant penances contemplating on emperumAn alone, are also part of His divyashareeram. The glowing fire (eri chuDarum), the mighty mountains (mAl varaiyum), the eight directions, the sun and the moon in the upper worlds are also part of His divya tirumEni. Hence there is none who can compete to be equal to him (tanakku tAnE uvamAnamA iruppavan). (38)
maraiyAi maraiporuLAi vAnAi piraivAinda |
veLLattaruvi viLangolineer vEngaDattAn
uLLattinuLLE uLan || (39)
2320. AzhvAr glorifies the Lord’s anantatvam (attribute of eternal entity).
EmperumAn is the in dweller or antaryAmi in all beings in existence (nilanAgi); controller of all the eight directions (en tisaiyum tAnAy). He is the infinite one who is the vEdas and the essence of it too (maRaiyAy maRai poruLAy); the master of the nitya vibhooti paramapadam (vAnAy).
He is the one who stands majestically on the gorgeous tiruvENkaTam hill surrounded by water bodies and the gurgling sound of the waterfalls, the peaks almost reaching the chandra maNDalam. Now, this Lord has come down to reside in my heart too (uLLattil uLLE uLLAn)! (39)
uLankaNDAi uLLuvAruLLattu uLankaNDAi |
viNNoDunga kODuyarum veengaruvi vEngaDattAn
maNNoDunga tAnaLanda man || (40)
2321. Oh nal nenjE! My heart which is filled with goodness! Listen!
Shreeman nArAyaNa is my swAmi who is the purushOttaman (uttaman). To exhibit that He is always in the thought of saving His devotees (sarvadA rakshakatvam-enRum uLAn kaNDAy), He has manifested in that tiruvENkaTam on this bhoomi which has tall mountain peaks piercing the sky with several gurgling waterfalls. He is the Lord trivikraman who grew so huge that the earth occupied only a part of his tiruvaDi blessing all bhaktas as the Ashrita rakshakan.
He enjoyably does nityavAsam in the heart of his bhaktas (uLLuvAr uLLattu uLan) who constantly meditate upon Him with immense faith (mahAvishvAsam) thus, projecting His kalyANa guNas of sulabhatvam (easily accessible to his devotees) and sousheelyam (discarding His supremacy and stooping to the level of jeevas). (40)
MOONRAM TIRUVANDADI 41 TO 50
PASURAMS 2342 TO 2351
tunnu pozhil anaittum soozhkazhalE minnai |
uDaiyAha koNDu anrulagaLandAn kunram
kuDaiyAga A kAtta kO || (41)
2322. In this pAsuram, pEyAzhvAr glorifies the Trivikrama avatAra. He says that the Lord who measured the entire world with three paces also saved the entire cowherd from thunderous rains by lifting the Govardana hills and holding it like an umbrella with his tiny little finger. While measuring the three worlds, His maNimuDi (jewelled crown) touched the universe, pervading the eight directions, and His divine foot controlled the entire world. Lightning took the form of his vastra / peetAmbara and covered His divine roopam. (minnal uDaiyaga koNDu). The same Lord Krishna who assumed the avatAra of Trivikrama also seemed to cover His roopam with a huge mountain. (41)
mAvalanAi keeNDa maNi vaNNan mEvi |
ariyuruvamAgi iraNiyanadu Aham
teri ugirAl keeNDAn sinam || (42)
2323. Though born into a cowherd clan, Lord KaNNan tore open the mouth of the evil asura kEsi who came in the form of a horse.
"Oh nenjE!" cries AzhvAr. Be aware that the sapphire coloured tirumAl ferociously tore HiraNyan with His sharp nails, when he was in His Nrisimha avatAra. That was one incident where He vented His anger, (ugirAl KeenDAn sinam) simply to save His devotee. (42)
punamEya boomiyadanai danamAga |
pEragalattu uLLoDukkum pErAra mArvanAr
OragalattuLLadu ulagu || (43)
2324. The satya sankalpam and the gyAna bala aishwarya kAruNya guNas of EmperumAn, the one who broke the horns of the atrocious elephant named KuvalayApeeDam, the one who preserved the land (with fertile crops) in his divine stomach and the one who adorns a long garland on His tirumArbu, keeps the world revolving", says AzhvAr. The pride with which He bears the entire world in His stomach glitters and shines on His chest and looks like a garland. (43)
alarkadirum sendeeyum AvAn palakadirgaL |
pAritta paimbon muDiyAnaDiyiNaikkE
pooritten nenjE puri || (44)
2325. AzhvAr exclaims, Oh my heart! The Lord adorning the golden crown manifests in everything - the different worlds, praLaya kAlam, the oceans, the sun, the moon, and their rays. He is supernaturally embodied in all such creations and is the driving force of all phenomena. Surrendering at His lotus feet is indeed a divine action. (44)
tirindu sinattAl porudu virindaseer |
veNkOTTu muttudirkkum vEngaDamE mElorunAL
maNkOTTu koNDAn malai || (45)
2326. In this pAsuram, AzhvAr describes the mood of a male elephant at TiruvenkaTam. When EmperumAn took the VarAha avatAra, He took the form of a wild boar and He slayed the demons to rescue Bhoomi Devi (Earth) by carrying her on His tusks. The part which got stuck to the tusk is the divine TiruvenkaTam. Here, AzhvAr beautifully captures the dismal mood of the male elephant which would hit its tusks against the hilly rocks after having been separated from its spouse. At that moment, it is said that precious pearls would scatter at TiruvenkaTam from the elephant's tusks. (muttu vudhirkkum venkaTam") (45)
talaimuhaDu tAnorukai paRRi alaimuhaTTu |
aNDam pOi neerterippa anrukaDal kaDaindAn
piNDamAi ninra pirAn || (46)
2327. EmperumAn, the cosmic divine force, the cause for the existence of all living and non-living things in this anDa kaDakam adopted a divine strategy and assumed the form of Koorma* to save the earth from destruction.
The story in brief:
Lord VishNu instructed the devas and asuras to use mount Mandara as a churning stick and serpent vAsuki as a rope to churn the ocean. The water droplets gushed, and the waves hit the world terribly. During churning, Mount Mandara began to sink in the bottom of the ocean. Thus, MahAvishnu took the form of Koorma avatAra and steadied / staged the peaked mountain on His broad back (malai mugaDu mEl vaittu), pressed its peak with one hand (talai mugaDu taan oru kai paRRi) to prevent it from toppling. Amrita was obtained as a result of this churning and Lord Indra and other devas fell at His lotus feet. Thus, AzhvAr concludes that inspite of emperumAn being the sakala Jagath kaaranan, He strained himself to save the dEvas. Thus, He has proved that He is the one who is within everyone and everything in subtle form (sookshma chit-achit-vishiShTan – piNDamAy ninRa pirAn").
It is interesting to note that the same fact has been inculcated by AzhvAr's sishya Tirumazhisai AzhvAr in the 49th pasuram of his nAnmugan TiruvAndAdi.
தலையாமை தான் ஒருகை பற்றி- அலையாமல்
பீறக்கடைந்த பெருமான் திருநாமம்
கூறுவதே யாவர்க்கும் கூற்று."
Lord Vishnu incarnated in the form of a giant turtle for saving the earth from a massive cosmic destruction and to put an end to the rivalry between the devas and the asuras and this is the (second avatar) Koorma Avatar which had come into being in the satya yuga. (46)
senra perumAnE sengaNNA anru |
turagavAikeeNDa tuzhAi muDiyAi nangaL
narakavAy keeNDAyum nee || (47)
2328. EmperumAn, the one who has lotus shaped eyes, Himself came and sought charity from Bali Chakravarthy (grandson of PrahlAda). He, the one whose shoulders are adorned by the sacred tulsi garland, tore open the mouth of asura kEsi. You are the one who must save us from entering the gates of hell. (naraga vAi keenDAyum nee), says AzhvAr. (47)
neeyanrE ninRu niraimEittAi neeyanrE |
mAvAyuram piLandu mAmarudinooDu pOi
dEvAsuram porudAi seRRu || (48)
2329. AzhvAr describes that emperumAn who grants aniShTha nivritti (prevention of obstacles) and iShTa prApti (attainment of wishes) to TiruvAypADi folks would favour us too.
Oh Lord! You are the one who made Bali lose his rulership of the three worlds by seeking charity and measuring all the worlds with your divine feet! You were also the one who was a cowherd (ninRu nirai meyttAi) in your KrishNa avatAra, the one who shattered the twin Maruda trees, the one who tore the mouth of kEsi and the one who cleverly made the asuras perish and devas conquer the worlds again. (48)
peRRaduvum mAnilam pinnaikkAi muRRal |
muriyERRin munninru moimbozhittAi moori
suriyEru sanginAi soozhndu || (49)
2330. AzhvAr repeatedly describes the power of EmperumAn, the supreme preceptor. He says, Oh lord! You are undoubtedly the all-pervasive force. You are the one who battled with your enemy HiraNyan (seRRaduvun sErA iraNiyanai) and received alms from MahAbali (senrERRu peRRaduvun mAnilam) in your tiru avAtars as Nrisimha and vAmana respectively. You are the one who stood before the seven bulls who ran fiercely, controlled their aggression and held the hand of Nappinai pirATTi (pinnaikku Ay). You are the one who is holding the beautiful conch in your divine hand, Oh EmperumAn, melts AzhvAr. (49)
tAzhnda aruvi taDaivaraivAi Azhnda |
maNineer sunaivaLarnda mAmudalai konrAn
aNineela vaNNattavan || (50)
2331. The sapphire blue coloured MahAvishNu who wears the sacred tulasi garland on his shoulders saved his devotee Gajendra AzhvAr by killing the giant crocodile (maa mudalai konrAn) which was swimming fearlessly in the pond (which was amidst the mountain range and waterfalls). Thus, AzhvAr constantly showcases the paratvam of EmperumAn in these verses. (50)
MUDAL TIRUVANDADI 51 TO 60
PASURAMS 2332 TO 2341
 |
| GARUDA VAHANA, MOONRAM TIRUVANDADI |
avanE aNimarudam sAittAn avanE |
kalangA peru naGaram kATTuvAn kaNDeer
ilangApuram erittAn eidu || (51)
2332. ANDAL’S promising phrase ‘nArAyaNanE namakkE parai taruvAn” is well known to us. In a similar note much earlier, pEyAzhvAr has used the word ‘avanE’ three times in this pAsuram to emphasise that the all-powerful BhagavAn shall Himself relieve His devotees from the endless bondage of samsAra and grant everlasting bliss.
It was He who lifted the immovable gOvardhana hill to shelter the cows incapable of helping themselves. (avanE aruvaraiyAl AniraigaL kAttAn ).
He Himself felled the two maruda trees to relieve the kubERa sons cursed for ages (avanE aNimarudam sAittAn).
He was the one who discharged numerous arrows and set LankA ablaze inorder to rescue seetA dEvi (ilangApuram erittAn eidu)
When all these acts of protection were performed by bhagavAn voluntarily and not with their own self-effort, be assured that He Himself shall guide us to Paramapadam, the trouble-free supreme city (avanE kalangA peru nagaram kATTuvAn) - (51)
eidAn ammAn mariyai EndizhaikkAi eidaduvum |
tennilangai kOn veezha senru kuraLuruvAi
munnilam kaikkoNDAn muyanru || (52)
2333. As Lord rAma, He slashed seven marA trees (sal trees) with a single arrow to prove His competence to kill bAli. For the sake of the bejeweled seetA pirATTi, rAma chased the mAyamruga (mAreecha disguised as a golden deer) and shot Him with his arrow. He further killed rAvaNa the king of LankA. In tirvikrama avatAra, He went as a dwarf brAhmin boy and took all kinds of shrewd efforts to regain the possession of all the worlds. (52)
iyanra marattu AlilaiyinmElAl payinrangOr |
maNNalangoL veLLattu mAya kuzhaviyAi
taNNalangal mAlaiyAn tAL || (53)
2334. Dear Heart, may you enthusiastically worship the divine feet of Lord vaTapatrasAyee on whom the cool tulasi garland sways beautifully. He is the one who amazingly absorbed all the worlds and lay long as a small child on the banyan leaf of a tree that emerged in the turbulent ocean. (53)
keeLA marudiDaipOi kEzhalAi meeLAdu |
maNNagalam keeNDangOr mAduganda mArvarku
peNNagalam kAdal peridu || (54)
2335. With His divine feet, KrishNa kicked shakaTAsura disguised as the cartwheel and knocked down the elephant kuvalayApeeDam. He walked in between the twin maruda trees, splitting them down. This Lord having periya pirATTi on his chest also showed His overwhelming love for Bhoomi pirATTi by taking the varAha roopam (kEzhal) and lifting the earth submerged in the waters. (He shall show a similar love towards the inhabitants of the earth too). (54)
kariya muhiliDai min pOla tiriyungAl |
pANoDunga vaNDaraiyum pangayamE maRRavantan
neeNeDungaN kATTum niram || (55)
2336. AzhvAr indulges in bhagavAn’s tirumEni anubhavam. The beautiful necklace on emperumAn’s big mountain-like chest resembles the lightning shining over the dark clouds. Moreover, the colour of His long wide eyes instantly remind us of lotus flowers swarmed by bees humming tunes that outclass the melody of music. (55)
iraiyuruvam yAmariyOm eNNil niraivuDaiya |
nAmangai tAnum nalampugazha vallaLE
poomangai kELvan polivu || (56)
2337. If we were to imagine the form of bhagavAn, we will be confused whether His divya mangaLa vigraham is white (veLidu), red (cheidu), green (pasidu) or black (karidu) in color. Leave aside people like us. Praising the splendor of the lotus-born Lakshmi’s husband is challenging even for the most knowledgeable Sarasvati dEvi (niraivuDaiya nAmangai).
The purusha sooktam says ‘आदित्यवर्णं तमसस्तु पारॆ Aditya varNam tamasastu pArE’ – The Lord’s color is like the brilliant sun and beyond all darkness.
The nArAyaNa sooktam describes the Lord’s color as ‘पुरुषं कृष्णपिङ्गळम् purusham krishNa pingaLam’ – PuruSha, the cosmic being has the complexion of a blend of yellow and black/dark blue, yellow being the lustre of Lakshmi and black being the dark hue of VishNu.
The vishNu sooktam describes the Lord as ‘त्रिर्दॆव: प्रुथिवीमॆश यॆताम् विचक्रमॆ शतर्चसं महित्वा । trir dEva: pruthveemEsha yEtAm vichakramE shatarchasam mahitvA’ – Lord trivikrama radiant like a hundred rays took three strides of the earth.
MAreecha describes the beauty of the Lord rAma to rAvaNa:
न त्वम् समर्थः ताम् हर्तुम् राम चाप आश्रयाम् वने || 3.37.18
na tvam samartha: tAm hartum rAma chApa AshrayAm vane||
RAma, the husband of seetA shines with inestimable lustre. It is impossible for You to reach Him who safeguards seetA with His bow. (56)
malindu tiruvirunda mArvan polinda |
garuDan mEl koNDa kariyAn kazhalE
teruL tan mEl kaNDAi teLi || (57)
2338. Hearing AzhvAr say that one cannot visualise the form of the Lord, emperumAn gives pEyazhvAr a splendid vision of gAruDa sEvai.
AzhvAr describes the wonderful sight.
EmperumAn Lord VishNu having the color of the the dark rain clouds is mounted on the His loyal servant GaruDa. The most opulent Periya PirATTi rests comfortably on His chest and shines like a lightning on the dark rain clouds. (NArAyaNa sooktam describes bhagavAn similarly as ‘नीलतॊयदमध्यस्था विद्युल्लॆखॆव भास्वरा neelatOyada madhyasthA vidyullEkhEva bhAsvarA’). Oh heart! Be informed that the divine feet of such dark hued Shri GaruDa vAhana (kariyAn kazhal) is supreme and is higher than knowledge. (57)
aLinda kaDuvanaiyE nOkki viLangiya |
veNmadiyam tAvennum vEngaDamE mElorunAL
maNmadiyil koNDugandAn vAzhvu || (58)
2339. Thinking of kariyAn kazhal in the previous pAsuram, AzhvAr is reminded of tiruvEnkaTam.
The clever Lord who once grabbed all the land from mahAbali happily takes His abode in TiruvEnkaTam where female monkeys sitting on the cool pristine rocks look up to their beloved mates as if asking them to bring the white moon for them. (58)
tAzhumaruvi pOl tArkiDappa soozhum |
tirumAmaNi vaNNan sengaNmAl engaL
perumAnaDi sEra peRRu || (59)
The pearl chains hanging on emperumAn’s broad chest resembles the lovely scene of streams flowing on either side of the dark mountains. The auspicious Lakshmi encases the decorated chest of the Lord with her love, never to separate from Him. I understood that surrendering at the divine feet of this lotus eyed Lord, having the hue of of the precious sapphire gem is the means for my salvation (vAzhum vagai arindEn) (59)
muRRakAttooDu pOyuNDudaittu kaRRu |
kuNilai viLanganikku koNDerindAn veRRi
paNilam vAi vaittugandAn paNDu || (60)
2341. This is yet another pAsuram in ‘nirai aNi’ style of poetic grammar where words in previous lines must be read in conjunction with words in the latter lines of the pAsuram. (One such example is poigai AzhvAr’s mudal tiruvandAdi - 54).
In dwApara yuga, KrishNa, the Lord of incredible adventures saved all the cows leaving none (peRRam muRRa kAttu). He cleaved the twain maruda trees by walking through them (marudam ooDu pOy). He suckled at the poisonous breast of demon pootanA (pEy mulai uNDu). He kicked the giant cartwheel (mA sagaDam udaittu). He flung the calf demon vatsAsura on the wood apple tree demon kapittAsura. (kaRRu kuNilAy vilanganikku kONderindAn). He happily blew the victorious conch in the mahAbhArata war (veRRi paNilam vAy vaittu ugandAn). (60)
MOONRAM TIRUVANDADI 61 TO 70
PASURAMS 2342 TO 2351
 |
| pugumadattAl vAipoosi, moonrAm tiruvandAdi 70 |
koNDangu uraivArkku kOyil pOl vaNDu |
vaLangiLarum neeL sOlai vaNpoongaDigai
iLangumaran tan viNNagar || (61)
2342. In the past, Lord of vaikunTham used to come and live in the divya desams like pArkaDal, vEnkaTam (tirumalai), tirughaTikai ( azhagiya singar – shOlasimhapuram - the beautiful abode surrounded by extensive groves hovered around by bees), and tiruviNNagaram (where He stands as a youthful Lord oppiliappan). Now, after entering my mind, He has made my mind His permanent residence, forgetting all His favorite abodes. (61)
maNNaharam mAmADa vELukkai maNNagatta |
tenkuDandai tEnAr tiruvarangam tenkOTTi
tankuDangai neerERRAn tAzhvu || (62)
2343. At mahAbali’s sacrifice, Lord vAmana humbly begged for three steps of land and accepted water into his cupped hands, showing His sousheelyam (modesty - neermai). Exuding similar sausheelyam, the Lord resides in His favorite divyadEsams namely TiruviNNagaram (uppiliappan), TiruvekkA (yatOttakari perumAl), TiruvenkaTam having abundant water resources (SreenivAsa perumAL), TiruvELukkai filled with tall mansions fit to be called the vaikuNTham of the earth (azhagiya singa perumAl), TirukuDandai the pride of the southern land (ArAvamudan), Tiruvarangam full of honeybees (RanaganAtha), and TirukOTTiyoor to the south (Sowmy nArAyana perumAL). (62)
soozharavum ponnANum tOnrumAl soozhum |
tiraNDaruvi pAyum tirumalaimEl endaikku
iraNDuruvum onrAi isaindu || (63)
2344. Lord VishNu incarnates in numerous forms time and again for the sake of protecting his devotees. Harihara avatAra or shankara-nArAyaNa avatAra is one of the unique manifestations of Lord VishNu in which He appeared in the perfectly merged, unified form of the two Lords Shankara and NArAyana (iranDuruvam onrAi isaindu). He sported long matted hair (tAzh shaDai), tall crown (neeL mudi), sharp axe (On mazhu), chakra (chakkaram), coiled serpent (soozharavu) and golden waist band (pon nAN).
It is to prove His all-bearing (sarvadhAraka) and all-pervadig (sarvavyApaka) attribute that Lord NArAyaNa showed the sAdhaka roopa (penance) of Shiva on one side and His own siddha roopa (the supreme being) on the other side. What a wonderfu sight! (tOnDrum Al). The simple kindness (sausheelyam) of this Lord ShankaranArAyaNa can be seen in Lord SreenivAsa of Tirumalai hills abound with gushing waterfalls.(63)
pasaindu angamudu paDuppa asaindu |
kaDainda varuttamO kachchi vekkAvil
kiDandirundu ninraduvum angu || (64)
2345. Lord VishNu subjects Himself to difficult tasks even if devotees approach Him for petty things.
Once the dEvas lost all their strength and requested Lord VishNu for the immortal nectar. As per His advice, the dEvas and asuras began churning the milky ocean with vAsuki serpent as the rope and mandara mountain as the churning rod. As it was a humongous task, they were exhausted soon. Lord VishNu strained himself, pulled the rope from both sides and churned the ocean until the amruta came out.
AzhvAr asks with empathy, kaDainda varuttamO? Is it to rejuvenate from stress that the Lord has come to sleep in tiruvekkA, sit in tirupADagam and stand in tiruvooragam of kAncheepuram. (Scholars interpret that the word ‘angu’ refers to the divyadEsams of vekkA - tirupADagam and tiruvooragam)
A similar evocation can be seen in Tirumazhisai AzhvAr’s Tiruchchandaviruttam 61
iDanda mei kulungavO? ilangu mAl varai churam
kaDanda kAl paranda kAviri karai kuDandaiyuL
kiDandavARu ezhundirundu pESu vAzhi kEsanE || (64)
manga iraNiyanadAhattai pongi |
ariyuruvamAi piLanda ammAnavanE
kariyuruvam kombosittAn kAindu || (65)
2346. It is said that emperumAn tolerates all offences committed by wicked people, but He cannot bear even a little harm done to his devotees (aDiyars). It is for this reason that He incarnated as Narasimha and krishNa doing atimAnashu krutyams (superhuman deeds).
Assuming a ferocious man-lion (ariyuruvam) form during sandhya kAla and brimming with the love of a father, the Lord ripped open the chest of HiraNyakashipu inorder to save his noble son prahlAda (angarkku) from torture. The same Lord incarnated as KrishNa and broke the tusks of the mad elephant kuvalayApeeDam (kariyuruvam) vigorously. (65)
Einda paNakkadirmEl vevvuyirppa vAinda |
madukaiTabarum vayiruruhi mANDAr
adukEDavarkku irudi Angu || (66)
2347. This is another version of Madhu kaiTabha story different from the Hayagreeva avatAra.
When the demons Madhu and Kaitabha stole the vEdas from BrahmA, Lord VishNu tricked them and took away the vEdas. They advanced with vengeance towards Lord VishNu reclining on the serpent AdishEshan. The radiance from the gems studded on AdisEshan’s hoods illuminated the darkness as they neared him. And even before VishNu could get into action AdisEshan got into a rage and spewed hot venom on the demons, burning their stomachs down at the very spot where they stood.
AzhvAr says those who oppose bhagavAn or His devotees shall face the same gory plight as that of the demons Madhu and kaiTabha. (66)
Ongu kamalattinoNpOdu Angai |
tigirisuDarenrum veNsangam vAnil
pagarum madi enrum pArttu || (67)
2348. Having talked about sEshasAyee vishNu, Azhvar’s thoughts move towards His lotus navel called nAbhi kamalam (undi vAy).
The tall lotus stemming from sarvEshwaran’s divine navel blooms on seeing the chakra and closes on seeing the shankh in Lord’s hands. What a fascinating sight it is!
The lotus blooms assuming the blazing chakra to be the sun. PanchAyudha stOtram : “सुदर्शनं भास्करकोटि तुल्यम् । sudarshaNam bhAskara koTi tulayam”. The brightness of sudarshana chakra is equal to crores of suns rising at the same time.
The lotus closes its petals assuming the white shankh to be the bright moon that traverses the sky. PanchAyudha stOtram : “तं पाञ्चजन्यं शशिकोटि शुभ्रम् tam pAnchajanyam shashikOTi shubram”. The divine shankh of the Lord shines like crores of moons. (67)
pErttOr kaDuvanena pErndu kArtta |
kaLanganikku kaineeTTum vEngaDamE mEnAL
viLanganikku kanrerindAn veRpu || (68)
2349. AzhvAr consoles himself that such interesting scenes can be witnessed even in the serene forests of TiruvEngaDam.
In Tirumala Forest, one can see monkeys eating the kaLA fruit on the tree while peeping into the spring water. Seeing their reflection in the water, they mistake it to be another monkey eating a kaLa fruit. At first they retract but later wait near the spring, stretching out their hands to grab the other fruit. The natural beauty of Tirumalai (veRpu) reminds AzhvAr of the days of yore when KrishNa flung the calf demon vatsAsura on the wood-apple tree demon kapittAsura and smashed it down.
“tiruvEnkaTa veRpu”
Usually, the hills are referred by the word “kunRu or malai”. But the mudal AzhvArs have used the word “veRpu” in their pAsurams especially to refer ‘tirumala hills’. Inspired by the mudal AzhvArs, SwAmi Desikan has made a liberal use of the word ‘veRpu’ in his desika prabandham eulogising the holy TiruvEnkaTam hills .
கடுவினையரிருவினையும் கடியும்வெற்பு
திண்ணமிது வீடென்னத் திகழும் வெற்பு
தெளிந்த பெருந்தீர்த்தங்கள் செறிந்த வெற்பு
புண்ணியத்தின் புகலிதெனப் புகழும் வெற்பு
பொன்னுலகிற் போக மெலாம் புணர்க்கும் வெற்பு
விண்ணவரு மண்ணவரும் விரும்பும் வெற்பு
வேங்கடவெற்பென விளங்கும் வேதவெற்பே.
kaDuvinai yariruvinaiyum kaDiyum veRpu *
thiNNamidhu veeDenna thihazhum veRpu *
theLinda perum teerththangaL seRindha veRpu *
puNNiyattin pugal idhena pugazhum veRpu *
ponnulahil bOgamellaam puNarkkum veRpu *
viNNavarum maNNavarum virumbum veRpu *
vEnkaTa veRpena viLangum vEdha veRpE.
Tirumazhisai AzhvAr who is pEyAzhvAr’s disciple has also used the word ‘veRpu’ to refer mandara mountain in tiruchchandaviruttam – 88.
karpenru sooDum karunguzhal mEl marponra |
neeNDatOL mAl kiDanda neeL kaDal neerADuvAn
pooNDanAL ellAm puhum || (69)
This is the only pAsuram set in nAyikA bhAvam in all the three tiruvandAdis. When the poet writes assuming the role of a woman, it is called nAyaki pasuram or pirATTi pAsuram and the feelings expressed are said to be in nAyikA bhAvam or stree bhavam. NammAzhvAr and tirumangai AzhvAr have contributed numerous pAsurams in this style, to the extent that they were given the pet names ‘ParAnkusha nAyaki’ and ‘ParakAla nAyaki’ respectively. Such pAsurams are further classified as ‘tAy paSurams’ (mother), tOzhi pAsurams (friend) and tirumagaL pAsurams (daughter).
Though this single pAsuram composed in the capacity of a woman does not contain the word mother, friend or daughter explicitly, it can be construed that pEyAzhvAr was the first AzhvAr to introduce nAyikA bhAvam in divya prabandham.
Meaning of the pAsuram:
PEyAzhvAr assumes the role of the mother who talks about her daughter who is madly in love with Lord vEnkaTEshwara of Tirumala hills. She says:
When we casually talk about hills (verpu), my daughter immediately sings about TiruvEnkaTam hills. When she wants to wear flowers, she wears fresh tulasi (tuzhAi) on her dark hair, to uphold the chastity of a true vaishnava who is always in realization of her sEshatvam (dependence on the Lord). Every day, in the early hours of dawn, she sets out to bathe in the milky ocean tirupArkaDal (neeLkaDal), where Lord VishNu reclines stretching his beautiful long arms famous for destroying wrestlers like mushTikA and chAnoora (mal-mallar). Such is her bhakti.
Alternatively, this pAsuram can also refer to the lakshaNas of a dedicated vaishNava who spends every day in constant thoughts and worship of Lord vEnkatEshwara. (69)
ugumadattAl kAlkazhuvi kaiyAl migumadatten |
viNDamalar koNDu viral vEngaDavanaiyE
kaNDu vaNangum kaLiru || (70)
2351. Drawing more of our attention to the glory of TiruvEnkaDam, pEyAzhvAr explains the touching scene of animals worshipping Lord VenkaTeshwara in the proper manner.
It is natural for elephants to secrete a dark fluid called temporin (mada jalam or madaneer) from their temples (foreheads) when they are in an aggressive mood called ‘musth’. AzhvAr says that in the forest of Tirumala, the elephant purifies its mouth with its mada jalam that trickles from the temples and cheeks, into its mouth (Achamanam). It then washes its legs with the mada jalam that further flows down to its toes like a stream (pAda prakshAlanam). The elephant then picks intoxicating, honey filled, bloomed flowers with its trunk and offers it to the supreme Lord vEnkatEsha with humble obeisance (pushpArchanam). What a wonder that the Lord has endowed even the animals of TirumalA with devotional knowledge ! (70)
MOONRAM TIRUVANDADI 71 TO 80
PASURAMS 2352 TO 2361
oLiru marupposikaiyALi piLiri |
vizha konru ninradirum vEngaDamE mEnAL
kuzhakkanru koNDerindAn kunRu || (71)
2352. AzhvAr describes the natural beauty of the tirumalA hills, giving details of the fauna and flora. The mountains had bamboo shoots in abundance. Elephants roamed the forest as bamboo was the main feed for elephants. The rich forestation and altitude made room for the dark clouds to gather. The natural presence triggers the imagination of AzhvAr, resulting in these interesting verses!
The elephants rush ahead and lift their trunks to fight against the dark clouds that have gathered along the cliff, assuming them to be rival elephants. Seeing this, the yALi trumpets fiercely, and pounces on the elephant, breaking its tusk (oLiRu maruppu) and killing it, while it trumpeted in pain and agony (piLiRi vizha). TiruvEnkaTam reverberated with the sound and roar of such animals. This tiruvEnkaTam is indeed the hillock (kunRu) of the same emperumAn who, back then (mEl nAL), flung the young calf (kuzha kanRu), vatsAsura, on the wood apple fruits (kappittAsura). (71)
senru viLaiyADum teengazhaipOi venru |
viLangumadi kOLviDukkum vEngaDamE mElai
iLangumarar kOmAniDam || (72)
2353. The gypsies (kuRa magaLir) who live in the tirumalA hills never ventured out of this place and made it their permanent home. They wore beautiful bangles and played amongst the beautiful bamboos (teem kazhai) that grew up to the sky. They even reached the moon thereby preventing rAhu from eclipsing (madhi kOL) the moon!
This divine kshEtram is the abode of emperumAn, the swAmi of the ever youthful nityasooris (iLam kumarar kOmAn). (72)
vaDamuha vEngaDattu mannum kuDanayanda |
kootatnAi ninrAn kuraikazhalE kooruvadE
nAttanAluLLa nalam || (73)
2354. The chariot of the Sun God (iravi) is drawn by seven horses. The chariot plies to the left and right (of the mEru mountain). This act is performed by emperumAn who resides in tiruvEnkaTam situated in the north.
Singing the glory of the bejeweled tiruvaDi of emperumAn who joyfully played with the pots, balancing several of them in His hands and head (kuDam nayanda koottan) during krishnAvatAram, is indeed the worthy kainkaryam to be performed by my mouth and tongue. (73)
nilamE puraNDu pOi veezha salamEdAn |
vengongai uNDAnai meeTTAichchi ooTTuvAn
tankongai vAivaittAL sArndu || (74)
2355. AzhvAr is overwhelmed by the love displayed by yashOdA when she rushed to sweep up little KrishNa into her arms on discovering the evil act of pootanA.
With evil intent (chalam), pootanA fed poisoned milk to KrishNa. KrishNa too playfully (chalam) consumed the milk from her poisoned bosom and sucked her life out, making her fall to the ground. Shocked at the turn of events, yashOdhA rushed and scooped KrishNa into her arms and suckled Him, in an effort to pacify Him. Oh! What pure, strong and unshakeable love yashOdhA displayed! (74)
oorndiyangum vaNmadiyin oN muyalai sErndu |
sinavEngai pArkkum tirumalaiyE Ayan
punavEngai nArum poruppu || (75)
2356. This pAsuram is yet another description of tirumalA hills.
The broad cliffs of tiruvEnkaTam hills reach the sky. The moon shines and seems to slowly glide past, almost rubbing against the tall cliffs. (AzhvAr describes it as the abdomen of the moon touching the cliff as it glides by). The dark spot in the beautiful and lustrous moon (veN madi) appears like a beautiful hare (oN muyal). Assuming it to be a hare, the ferocious leopard (Sina vEngai) glares at it, waiting to pounce on its prey.
This sacred hill which exudes the pleasant odour of the flourishing vEngai trees that grow aplenty, is the hill abode of Lord KrishNa (Ayan). (75)
neruppiDaiyE nirkavum neer vENDA viruppuDaiya |
vehKAvE sErndAnai meimmalartooi kaitozhudAl
aKAvE teevinaigaL Aindu || (76)
2357. Addressing the devotees at large, AzhvAr says....
It doesn't require you to take up daunting tasks like standing amidst mountains ( poruppu iDaiyE ninRu) or taking holy dips in the waters (punal kuLittu) or standing in the center of the five agnis to perform penance. Devotedly showering flowers and worshipping the Lord who lovingly reclines in the kshEtram of tiruvekkA will certainly rid us of all our pApa karma. Won't all our misdeeds diminish and disappear?! (76)
vAinda kuzhaviyAi vALarakkan Einda |
muDippOdu moonrEzhenreNNinAn Arnda
aDippOdu nangaTku araN || (77)
2358. EmperumAn, taking the form of an infant **(kuzhaviyAi), lay on the lap of the learned chaturmukha BrahmA, who was well versed in the sacred vEdas. He counted the ten (moonRu Ezh) garlanded heads of the rAkshasa king rAvaNa with His tender lotus feet. These divine feet alone are our path to salvation and will give us total protection and salvation (araN).
Though not quoted in the IthihAsa puranas, this episode has been mentioned in Mudal TiruvandAdi of Poigai AzhvAr, in pasuram 45...
வாளரக்கன் நீள்முடியை பாதமத்தா லெண்ணிணான் பண்பு.
poomEya mAtavattOn tAL paNinda
vALarakkan neeLmuDiyai pAdamattAl eNNinAn paNbu
TirumazhisaipirAn also relates this episode in nAnmugan tiruvandAdi, pAsuram 44
** Once rAvana, concealing his identity and hiding his ten heads, approached BrahmA, seeking boons to help him win and rule over the world. Though well learned, BrahmA was easily deceived. Lord NArAyana, taking up the form of an infant, lay on BrahmA's lap and with His tiny feet, counted the ten heads of RavanA and exposed his true identity. He pointed out RavanA's ulterior intention and warned brahmA that granting rAvana's boons will lead to suffering and hardship to the world. (77)
muranAL valam suzhinda moimban saraNAmEl |
Edugadi Edu nilai Edu pirappennAdE
Odugadi mAyanaiyE Orttu || (78)
2359. Lord nArAyaNan wields the sudarshana chakram in His right hand (Azhi valavan). This valorous emperumAn snuffed the audacity and life of the asura muran**. He vows to be our saviour irrespective of our intelligence (Edu nilai), birth (piRappu) or status (Edu gadi). He stands stoically by His word and protects us. Understanding this swabhAvam of emperumAn, Oh nenjE, stay steadfast in your devotion (Odu gadi) to this extraordinary emperumAn (mAyOn)!
** STORY OF MURASURA
When emperumAn took the varAha avataram, He scooped Bhooma Devi with His tusks, from under the ocean. As a result of the divine sparsham of emperumAn, a son narakAsuran was born to BhoomAdevi. Having been born at an inauspicious time, he had all the characters and qualities of the asuras. He made prAgjOthisham his kingdom and committed atrocities causing untold miseries to all. He abducted the gandarva women and girls from various kingdoms and imprisoned them. He forcefully took possession of varuNA's umbrella, the ratna parvatam (ruby hill-- the peak of Mount mEru), the ear rings of Aditi, the devAs' mother, Indra's royal elephant, airAvatam, and committed innumerable dreadful sins. Indra, thoroughly unhappy with narakAsura's behavior, appealed to Lord Krishna and sought His help. Immediately, Krishna alighted His mount GaruDa along with His consort, SatyabhAmA, the incarnation of Bhoomadevi, and reached prAgjOthisham. KrishNa deployed His chakrAyudham to behead narakAsura and his asura minister mura . The rest of his army was also destroyed by Krishna. As a result of killing the asura mura, KrishNa came to be called as murAri, the slayer of murAsura. (78)
pErttAl pirappEzhum pEikkalAm kArtta |
viraiyAr narunduzhAi veengOda mEni
niraiyAra mArvanaiyE ninRu || (79)
2360. EmperumAn, whose tirumEni is like the dark, raging ocean (veengu Odham mEni), wears the cool, fresh, green, fragrant and pure tulasi garland. His divine chest is adorned with the beautiful hAram (nirai Ara mArvan).
If one directs his mind to contemplate steadily (ninRu), with complete focus, controlling and winning over the five senses organs;
If he realizes the vagaries of this samsAric cycle;
If he diverts his attention away from the temptations of life,
he can easily release himself from the eternal cycle of rebirth. ( pirappEzhum pErkkalAm). (79)
onriya veerainooruDan tuNiya venrilangum |
ArpaDuvAn nEmiyaravaNaiyAn sEvaDikkE
nErapaDuvAn tAn muyalum nenju || (80)
2362. Standing atop his gem studded chariot ( nirai mani thEr) shamelessly, bANAsura dared to stand in front of and fight against Lord Krishna . Krishna, in a moment 's notice, chopped off the asura 's thousand arms, with His divine, sharp chakrAyudham. My nenjam yearns to reach and attain the tiruvaDi of this Lord who is reclining on His serpent bed (aravaNaiyAn).
STORY OF BANASURAN
BAnAsura, the descendant of mahAbali chakravarti, enchanted by the cosmic dance performed by Lord Shiva, played the drum, mattaLam, with both his hands. Shiva was extremely pleased with his devotee and blessed him with a thousand strong arms, immense wealth and even undertook to guard his kingdom.
BANAsura's daughter dreamt of a handsome youth and pined for him. She described about him to her talented, dear friend ChitralEkhA. With her yogic skills, she found out that he was Aniruddha, Lord Krishna 's grandson and pradyumna's son. She transported Aniruddha from DwArakA, without anyone's knowledge and smuggled him into Usha's private quarters. The two of them started enjoying life together. On hearing about Aniruddha 's presence inside his palace bANAsura restrained him and tied him down with the nAgAstra.
Meanwhile, the yAdavas were shocked when they noticed that Aniruddha had gone missing. Sage NArada disclosed the events leading to the imprisonment of Aniruddha.
Alighting His GaruDa vAhanam and accompanied by BalarAma and the other yAdavas, KrishNa invaded bANAsura's kingdom, sOnitApura. Shiva and his family who stood guarding the kingdom fought against KrishNa. KrishNa shot the jrumbAstram which stupefied and made Shiva drowsy. Subramanya and GanEsha also lost to KrishNa.
Then Krishna went on to fight with BAnAsura. He struck down all of BAnAsuran 's thousand arms, leaving four of his arms. Paramashiva pleaded with KrishNa to spare his devotee.
KrishNa then returned to DwArakA after getting Usha and Aniruddha married in a grand manner. (80)
MOONRAM TIRUVANDADI 81 to 90
PASURAMS 2362 TO 2371
nenjamE pEsAi ninaikkungAl nenjattu |
pErAdunirkum perumAnai en kolO
OrAdu nirpadu uNarvu || (81)
2362. AzhvAr doubts His heart’s bhakti and wonders- “I meditated upon emperumAn only once. Has my heart forgotten to contemplate on that emperumAn who set a firm foot in my heart refusing to leave me?”
Then AzhvAr further converses with his heart. Oh nenjE! With great enthusiasm and willingness, you surrendered at His tiruvaDis! His kalyANagunAs which is filled with aishvaryatvam (His boundless attributes-nenjAl ninaippa ariyan Elum) is beyond our perception. Hence, persistently try to contemplate and sing the praises (kAloonRi inRu pEsappAr) of that emperumAn’s sulabhatvam (one who is easy approachable) who has firmly decided to reside in my heart. (81)
puNarilum kANbariyan uNmai iNaraNaiya |
kongaNaindu vaNDaraiyum taNDuzhAi kOmAnai
engaNaindu kANDum ini || (82)
2363. AzhvAr feels that he should not blame his heart for being negligent towards emperumAn. nenjE! One has to admit that His swaroopam is beyond the insight of a normal human being. It is not feasible to get his darisanam by one’s own effort (uNarvil uNarvu ariyan) and its possible only by His nirhEtuka kaTAksham; He is the personification of sweetness and oblivious of his infinite glories!
The Lord is unaware of His own kalyANAguNas.
தனக்கும் தன் தன்மை அரிவரியானை.
Tanakkum tan tanmai arivariyAnai
If out of bountiful compassion (nirhEtuka krupai), He comes to reside in our heart, his greatness cannot be deciphered. Where can I find this emperumAn who adorns the thick and cool tulasi garland drenched in honey with bees hovering over it to quench their thirst? (82)
iniyavan kANbariyanElum iniyavan |
kaLLattAl maN koNDu viNkaDanda paingazhalAn
uLLattinuLLE uLan || (83)
2364. Some learned men presume that this Lord Sriman nArAyaNa filled with mAdhuryam (sweetness) is the paratvam and anantan beyond the realm of enjoying his darisanam (iniavan kANbariyanElum). He is a mAyan (iniavan mAyan ena) too whose feats are astounding. Knowing his mischevous deeds, some assert that the Lord is a trickster.
Bhagavad Geeta 7-14, Lord Krishna says-
मम माया दुरत्यया |
Mama mAyA duratyayA|
My mAyA is difficult to conquer or surpass.
I am least concerned about the swaroopam of emperumAn, says AzhvAr. Now, He dwells in my heart due to His infinite compassionate grace on me as if he is bereft of a home to reside (uLLantin uLLE uLan)!
This perumAn is none other than Lord trivikrama who is a smart trickster. He disguised as vAmana, accepted argyam from mahAbali; acquired Bhoomi as dAnam, assumed an enormous form enveloping the higher worlds (vin kaDanda pai kazhalAn). His divine tiruvaDis also grew along with Him. Being favoured by the lord himself, I am extremely contended and elated, says AzhvAr. (83)
uLanAha tErnduNarvarElum uLanAya |
vaNDAmarai neDungaN mAyavanai yAvarE
kaNDArugappar kavi || (84)
2365. “Has anyone really been fortunate to have the sAkshAtkAram of emperumAn (kaNDAr yAvarE)?”, asks AzhvAr. This emperumAn is the mAyan; the most handsome one filled with mAdhuryam with beautiful long, charming eyes like that of a lotus.
The learned men adept in the four vedAs declare that emperumAn is the essence of the vEdAs. They further proclaim that the Lord eagerly resides in the heart of the gyAnis (uLLattu uLAn), the epitome of gyAna yOga. Even they have not been blessed to get a glimpse of the Lord! The renowned poets drenched in bhakti are contended praising Him through their hymns and slokas even though they could not savour the sight of the Lord. (84)
seviyinAr kELviyarAi sErndAr puviyinAr |
pERRiyuraikka poliyumE pinnaikkAi
ERRuyirai aTTAn ezhil || (85)
2366. The kalyaNagunas of emperumAn are infinte, asserts AzhvAr.
The devotees sing the divine hymns of the Lord with extreme bhakti and with folded hands (kaipunaindu). Their eyes perceive only the lord’s tiruvaDis (kaNNAr kazhalpOy); their ears wish to be drenched hearing His exploits and inquisitive questions related to Him. Is it possible to elaborately speak about the attributes of that kaNNan who married nappinnai pirATTi (pinnai) by killing the seven ferocious bulls? (85)
tozhil koNDu tAn muzhangi tOnrum ezhil koNDa |
neermEha manna neDumAl nirampOla
kArvAnam kATTum kalandu || (86)
2367. AzhvAr adorably relishes the hue and soundaryam of the divya tirumEni of the emperumAn as he looks up at the sky.
The dark and heavy water laden clouds resemble the complexion of the enchanting divya tirumEni (neDumAl niram pOla)) of emperumAn. Their movement with a great speed seems as though they have some important assignment to complete. This reminds me of you, my Lord who rushes to protect your devotees like gajEndran (Ashrita rakshgatvam (vEga tozhil kONDu) when they cry out of anguish. The swift movement along with lightning and thunder reminds me of two things. The lightning which is slim and bright resembles periya pirATTi who is there with you during your endeavours of rakshakatvam. The thunder seems to be a cautious signal for the enemies and a prompt gesture to your distressed devotees that you are on your way to protect them! As the proverb which says -- யானை வரும் பின்னே, மணி ஓசை வரும் முன்னே. (86)
malarndu marahadamE kATTum nalandihazhum |
kondinvAi vaNDaraiyum taNDuzhAi kOmAnai
andivAn kATTum adu || (87)
2368. AzhvAr compares the twilight sky and the emerald hued tirumEni of emperumAn.
Oh sarvEshvaranE! kOmAnE! The vast sky during the twilight hours has various illuminating shades of light colours. kaNNa! The radiance of the light green colour from the kaustubha maNi, adorning your divine chest (maNi kalandu imaikkum), spreads all over your tirumEni mixing with your dark hue. The sandhyA kAlam reminds us of your gorgeous tirumEni and the tulasi garland hovered by bees.
maduninra taNDuzhAi mArvan poduninra |
ponnangazhalE tozhumin muzhuvinaigaL
munnangazhalum muDindu || (88)
2369. PEyAzhvAr assertively advices the people in this samsara (chEtanAs) of the easiest way to get rid of sins.
The chEtanas residing in this world! firmly believe in what I am going to tell you! says AzhvAr. Do not waste your precious time. Do not try to discriminate and voice with relentless doubts saying, “Is that action ethical for me or is this action unfavourable for me?” (adu nanRu idu teedu enRu aiyam paDAdE). Due to our karma vAsanas, we humans lack the power to resolve and accept that bhagavad vishayam is righteous and getting entangled in this samsara is worthless.
Hence, without any hesitation, devotedly prostrate and worship the most desirable divine tiruvaDis of sriman nArAyaNa who has the innate attribute of Ashrita rakshakatvam, adorning the rich honey laden tulasi garland on his gorgeous chest. Merely contemplating on Him will dissolve all our sins (muzhu vinaigal) immediately. (88)
paDinduzhusAl paindinaihaL vitta taDindezhunda |
vEingazhaipOi viNtirakkum vEngaDamE mElorunAL
teenguzhalvAi vaittAn silambu || (89)
2370. AzhvAr proclaims the marvel of tirumalai and the gypsies residing there.
The gypsies (kuravanAr) like to follow their hereditary occupation of collecting honey and hunting animals for their livelihood. Unable to pursue the occupation, the older men nearing death, yet healthy (mudinda pozhudil kuravANar) decide to do farming. Tilling of the land is also difficult due to their age and poor health. The ferocious wild boars in the forest of tirumalA would uproot the tall bamboo trees (Enam paDindu). The elder gypsies would grow millets in these areas after clearing the bamboo trees. The next day they would find bamboo shoots all over, growing tall and reaching the sky in a few days! AzhvAr reconciles saying that this kshEtram was once the abode of that KaNNan who mesmerised everyone in AyarpADi by playing the bamboo flute placing it on his divine lips (teem kuzhal vAy vaittAn). Hence abundant bamboo trees (vEyngazhai) grow on their own in tirumalA! (89)
alambiya sEvaDipOi aNDam pulambiyatOL |
eNDisaiyum soozha iDampOdAden kolO
vaNDuzhAi mAlaLanda maN || (90)
2371. As AzhvAr talks about the tall bamboo trees in the previous pAsuram, he is reminded of the prodigious trivikrama avatAram!
When vAmana bhagavAn assumed the gigantic trivikrama avatAram, the tingling sounds of the ankle rings and hollow anklets (silambu seri kazhalum) around His divine tiruvaDis resonated very loudly as the foot pierced through the sky and the cosmos! The massive shoulders of emperumAn extended and enveloped the eight directions. Even this space seemed to be insufficient for your feet. It is said that the earth is a very huge mass but it’s not so when compared to the tiruvaDis of that trivikrama perumAn adorning the attractive tulasi garland, says AzhvAr. (90)
MOONRAM TIRUVANDADI 91 TO 100
PASURAMS 2372 TO 2381
veNNei vizhunga veguNDu Aichchi kaNNi
kayiRRinAl kaTTa tAn kaTTuNDirundAn
vayiRRinODARRA magan || (91)
2372. AzhvAr highlights bhagavAn's Ashrita pAratantryam (binding with His devotees).
Irrespective of their guNas (anukoolam-favorable or pratikoolam-unfavorable), He placed everyone in His stomach during pralaya kAlam.
During krishnAvatAra, he drank the poisonous milk from demon pootAna. But He was not at all satisfied (ARRadAy). He wanted all His devotees to see his leelAs.
The same has been reflected in PeriyAzhvAr tirumozhi 2-3-8.
"நான் மக்களுக்காக அன்புற்று நோக்கி அடித்தும் பிடித்தும் அனைவருக்கும் காட்டிற்றிலையே"
Hence, krishNa the ever hungry one, quenched this craving for His devotees by stealing all the butter collected in pots by the cowherds/Aychiyars, thereby becoming well known to all his devotees. This narration is from the view of a son.
The following is the narration from the mother's perspective. Worried that His stomach would be upset, Mother YashOdA angrily tied KrishNa with a rope after seeing Him steal the butter. Though the rope made of small-small bits was not strong enough to hold the Lord SarvEshwaran, yet EmperumAn pretended to be fastened in order to show His sausheelyam. (kaTTuNDaan) (91).
maganAm avan mahan tan kAdal mahanai |
sirai seida vANan tOL seRRAn kazhalE
nirai seidu en nenjE ninai || (92)
2373. Oh! ManamE! EmperumAn is aprAkruta, the one who incarnates by His own desire and not by his karma. It is to show His gnAnam, shakthi, sowlabhya and sowsheelya guNas that He was born in dwApara yuga to the couple devaki and Vasudeva and grew up under yashOdA and nandagOpa. He also has a son pratyumna and grandson Aniruddha. He was the one who slashed the thousand shoulders of bANAsura who imprisoned aniruddha (காதல் மகனை). Oh mind, surrender at His divine feet in total (நிறைசெய்து) and acquire His blessings. (92)
anaittulahum uLLoDukki AlmEl kanaittulavu |
veLLattOr piLLaiyAi meLLa tuyinrAnai
uLLattEvai nenjE uittu || (93)
2374. Hey manas! Is there anyone in this world who surrendered at His feet? I plead you to fix in your heart, the TirumAl who grew taller and taller and measured three paces during his Tiruvikrama avatAra. He is the one who during Naimittika pralayam, kept the entire world in one corner of His stomach and rested on the then sprouted banyan leaf.
(Same meaning is reflected in Mudal tiruvandAdi 69....பாலன் தனதுருவாய்.....). (93)
vaittavanai nADi valaippaDuttEn mettenavE |
ninrAnirundAn kiDandAnen nenjattu
ponrAmai mAyan pugundu || (94)
2375. The lamp lit with oil and wick emits smoke and dust. Whereas the lamp lit with gyAnam is dust-free and emits only brightness and bhakti in one's life. The emperumAn, mAyapirAn entered my heart and rested in a standing posture first, next in a sitting pose relaxingly, and then in reclining position. (ponrAmai ninrAn irundAn kiDandAn). (94)
ihazhnda iraNiyanadAham suhirndengum |
sinda piLanda tirumAl tiruvaDiyE
vanditten nenjamE vAzhttu || (95)
2376. TirumAl took the fierce Narasimha avatAra (அந்தியம் போதில் அரியுருவாகி அரியை அழித்தவனை - TirupallANDu-6) and killed HiraNyakashipu, the father of PrahlAda, at twilight by tearing his body (placing on his lap) to pieces with His own nails.
Oh manas, insists Azhvar. Please surrender at the divine feet of the one who was a sulabha (easily accessible) to PrahlAda. Bow before Him and utter His nAma with the mouth and thus enter the first step of attaining mOksha. (95)
tAzhtti vaNanga tazhumbAmE kEzhtta |
aDittAmarai malarmEl mangai maNALan
aDi tAmaraiyAm alar || (96)
2377. Nityasooris constantly praise the illustrious feet of EmperumAn who is inseparable from PirATTi who dwells on the fragrant, soft, wide petaled lotus flower. One can trace the marks of the jewel studded crowns of the Nityasooris who bowed their (வணங்கத் தழும்பாமே) heads in surrender, at the tiruvaDis of emperumAn. (96)
malareDutta mAmEni mAyan alareDutta |
vaNNattAn mAmalarAn vArsaDaiyAnenRu ivargaTku
eNNattAnAmO imai || (97)
2378. Can Lord Indra having the hue of kAnchipoo (white teak flower), BrahmA born out of the lotus and Shiva having long tresses, think of the amazing form of tirumAl, the unborn from whose nAbhi springs the lotus and who has a divine tirumEni resembling the kAyAmpoo?
(எண்ணத்தான் ஆமோ நினை|)
The inner meaning is that emperumAn who is the ultimate goal (SiddhOpAyam) can alone prove Himself and none other with their own efforts.
Kasavu plant, Malam thetti or Memycylon Malabaricum is an evergreen shrub which grows in hilly and rocky areas. KAyAmpoo flowers are found in clusters, arise from the axis of the stem and are heavenly blue in colour. (97)
 |
| kAnchipoo, kAnchi flower |
 |
| kAyAmpoo |
amamsoozhndu araviLangi tOnrum namanjoozh |
naragattu nammai naNugAmal kAppAn
turagattai vAipiLandAn toTTu || (98)
2379. The gigantic horse demon kEsi was larger than the snow-covered mountains, taller than the sky and faster than wind. When the horse attacked krishNa upfront, krishNa tore His jaws apart with his divine hands. The same powerful Lord shall save us from entering naraka, the hell controlled by YamarAja. (98)
aTTa buyakarattAn nAnru kuTTattu |
kOLmudalai tunja kuritterinda chakkarattAn
tALmudalE nangaTku sArvu || (99)
2380. The victorious Tiru aTTabuyakara perumAL of kAncheepuram holds eight weapons namely vALi (arrow), silai (bow), tanDu (mace), shankha (conch), vAL (sword), Azhi (disc), khETaka (shield) and malar (lotus) to show that He never retracts from war and is always there to protect His devotees. He was the one who once precisely targeted the sudarshaNa chakra on the adamant crocodile in the pond. The divine feet of this Lord are our permanent refuge.
sempon ilangai valangaivALi tiNsilaitaNDoDu sangam von vAL, umbar iru suDar AzhiyODu kEthakam vOn malar paRRi yeRRiya." 2-8-3 of Periya Tirumozhi.(99)
tArvAzh varaimArban tAn muyangum kArArnda |
vAnamarum min imaikkum vaNDAmarai neDungaN
tEnamarum poo mEl tiru || (100)
2381. PEzhAzhvAr started his tiruvandAdi with ‘tiru’ denoting His direct vision of Lakshmi, periya pirATTi. With this pAsuram, He ends His prabandham with ‘tiru’ again seeking refuge in Her forever.
The Lord having the chakra in His hand and wearing the cool tulasi garland on His lofty chest has periya pirATTi, Lakshmi live harmoniously in His chest. Brimming with happiness, she looks like the lightning flashing on the dark rain clouds. The ever kind, forbearing and supportive Lakshmi having long eyes resembling the fresh lotus and seated on the honey filled lotus is our permanent refuge. (100)
