PERIYA TIRUMOZHI 5.1
PASURAMS 1348 TO 1357
TIRUPPULLAMBHUTAMKUDI
TAyAr - HemAmbujavalli ( PoRRAmaraiyAl - one who came out of Golden Lotus).
Teertham: JaTAyu Pushkarani
Pratyaksham for GrudhrarAjan.
Historic name: Bhootapuri
RAMA's presence at puLLam Bhootangudi:
TIRUPPULLAMBHUTAMKUDI, where the particular sect of bees called ‘surumbu’ buzz around the aromatic flowers, the graceful peacocks dance and the striped winged bees sing tunes, is the place where this Lord is seated eternally. (1)
As jaTAyu got sanctified here, this place gets its name puLLambhUtamkudi.
1349. The one who deceitfully brought all the worlds under His feet from MahAbali taking the dwarfish vAmana form!, the most sacred one who swiped away the misery of the nostril trunked GajEndrAzhvAn!!
TIRUPPULLAMBHUTAMKUDI, is the seat of this Lord, where the fishes leap and play in the shallow fields and the birds search for small fishes as prey for their fledglings in the waterbodies and fields nearby. (2)
An interesting anecdote:
A Tamil scholar called ALavAyuDaiyAn, came to BhaTTar and asked, “When AzhvAr mentions பள்ளச் செறுவில் கயல்உகள, (meaning there are lots of fish jumping and leaping in the fields), why does he have to say புள்ளும் பிள்ளைக்கு இரை தேடும்? (meaning the birds have to search for the prey)". For this, BhaTTar replied stating that, as the fishes are healthy and plump, the birds have to search for small baby fishes so as to be fed to the young ones.
TIRUPPULLAMBHUTAMKUDI, is the divine place of this Lord, where coconut trees have grown all over. When the coconut falls down, the fish jumps out of fear. At the same time, the storks standing above aiming at their prey flutter away fearing the fish attacking them. Such is the beauty of this place with fields and water bodies filled with lotus and other flowers. (3)
1351. The Lord as KrishNa defaced the efforts of Indra by lifting the gOvardhana mountain and protected the subjects from the torrential rain. The Lord as RAma holding the shArnga bow slew the mighty sword warrior rAvaNa by cutting off his twenty shoulders.
TIRUPPULLAMBHUTAMKUDI, is the abode of the VALVIL RAMAR, where one can find tall ramparts exquisitely engraved from hillocks, beautiful homes, palaces and halls. (4)
1352. The Lord who holds the resplendent chakra (TiruvAzhi/nEmi) in his hand relished the milk, curd and butter that the wide kohl eyed, dark haired yAdava lady YashOdA, had safely hidden and stored.
TIRUPPULLAMBHUTAMKUDI, is the place of this mAya KaNNan where the red legged heron, in order to catch the Aral species of fish come and settle down in the fields. Further the truthful vEdic brahmans also live here. (5)
1353. Lord krishNa in the days of yore, subdued and quelled the seven unabatedly angered oxen to win over Nappinnai who had hip as thin as the lightning and shoulders as broad as the bamboo.
TIRUPPULLAMBHUTAMKUDI, the abode of this Lord is rich with waterbodies where the striped bees buzz around and sing atop the lotus flowers. The pollen from the punnai trees fall and spread giving it a golden dust appearance all over the place. (6)
punnaiponnEy tAdudirkum :
As mentioned in the pAsuram, 'karaNDamADu' in Tiruchchandaviruttam, there stands a palm tree on the banks of Tirukkurungudi even today. Similarly even today there stands a punnai tree in TirupullambhUtamkudi as mentioned here in this pAsuram.
1354. The Lord who shielded the cows from the incessant rains by holding the gOvardhana mountain as an umbrella and the Lord who severed the broad shoulders of BAnAsuran with His chakrAyudha after Shiva backed out from the battle!! TIRUPPULLAMBHUTAMKUDI, is the place of residence of this Lord, where the swarm of bees hover over the beautiful blue lilies for the honey feast that profusely flow from the flowers. Such beautiful fields surround on all sides of this place. (7)
1355. The Lord who chauffeured Arjuna's chariot in the MahAbhArata war to annihilate the blood stained enemy warriors with sword in the duryOdhana army and the Lord who filled the skull bowl that got stuck in Rudra's (Shiva) hand by giving alms and removed the curse of Shiva!!
TIRUPPULLAMBHUTAMKUDI, is the abode of this Lord where the reputed Vedic Brahmins well known for their patience and their daily practice of AgnihOtram live. (8)
1356. When earth, all the universe and the vedas were submerged in the deep pralaya waters so as to be engulfed with darkness by the demon sOmugan, The Lord took the form of a fish, finished the asuran and brought out the world. Later taking the form of a swan he separated the Vedas and revealed it again with His mercy.
TIRUPPULLAMBHUTAMKUDI is the place of worship of this Lord, where the holy river Kauvery brings along with its tide precious gems, pearls from bamboos and gold throwing it at the feet of the Lord. (9)
1357. Lord KrishNa grazed the cattle and danced on the hood of kAliyan making him tremble in fear. He is the consort of Shree mahAlakshmi born on the lotus flower.
TIRUPPULLAMBHUTAMKUDI is the place where this Lord resides. Tirumangai AzhvAr also known as Kaliyan, regarded as the leader of Tirumangai and respected by the well versed, has written down this decade. The miseries will die down and will not stay with those who can recite these ten pAsurams. (10)
PERIYA TIRUMOZHI 5.2
PASURAMS 1358 TO 1367
TIRUKKOODALOOR
There are 2 divya dEsams by the name TirukkooDaloor.
# One is pAndya nADu divya dEsam - TirukkooDal, kooDal Azhagar kOyil in Madurai.
# The other one is chOzha nADu divya dEsam – TirukkooDaloor, ADuturai Jagatrakshakan PerumAl or VaiyamkAtta PerumAl.
# In this fifth tirumozhi, AzhvAr performs mangaLAshAsanam to ADuturai Jagatrakshakan perumAL. All the dEvas joined with Nandakamuni to worship the Lord here. Hence this place is called ‘kooDaloor’ or ‘Sangama kshEtram’.
# It is said that during VarAha avatAra, the Lord pierced into the earth at this place, chasing HiranyAksha and appeared in Shri MushNam lifting the earth on His tusks. Hence the perumAl is called ‘vaiyam kAtta perumAL’.
#The ambareesha charitram is also said to have happened in this kshEtram.
AzhvAr's composition is short, sweet, rhyming and easy to follow.
1358. PANDava dootan, KrishNa lives in tiru KooDaloor.
(toodu vendarkku Aya vEndar oor KooDaloorE)
It seems the supreme Lord Shreeman nArAyana is unaware of His own greatness! If not, why would it be that He assumed a minor role of a messenger of the pAnDava Kings (vEndarkku), forgetting that He is the sarvEshvaran (Lord of all) and the Sarvagyan (Knower of all). It was indeed His Lordly qualities like karunA (kindness), bhakta abhimAnam (respect for devotees) and sAdhu samrakshaNam (protection of the good) that He approached DuryOdhana, bearing the tag of a messenger around His neck.
This KrishNa, the real King (vEndar), resides in the abode of KooDaloor inhabited by noble women having fragrant tresses and beautiful fingers that resemble the flame lily flowers (sem kAndal poo). (1)
1359. Hero, Nappinnai KrishNa lives in tiru KooDaloor.
(pinnai perum tan kOlam peRRAr oor KooDaloorE)
Nappinai was given in marriage to KrishNa as a gift for controlling the strong-humped seven bulls that were ransacking her father’s farm. This powerful KrishNa, the conqueror of Nappinnai’s heart resides in the abode of kooDaloor swarmed by bees that drink fragrant, cool, and sweet nectar from flowers and hum sweet tunes in the ‘kurunji paN’.
(The tamizh sangam literature mentions rAgas called ‘paN’ that correspond to the moods of the five landscapes kurinji, mullai, pAlai, marudam and neidal. It is said that bees and beetles love to listen to the ‘kurinji paN’ played on the instrument ‘vil yAzh’ because they believe the music to be the sound of their kith and kin). (2)
1360. Butter thief, bAla krishNa lives in tiru KooDaloor.
(piLLai uruvAy uLLam pugunda oruvar oor KooDaloorE)
In order to reduce the gap between jeevAtmA and the paramAtmA, shreeman nArAyaNa took an easily approachable form of baby KrishNa. KuTTi kaNNan stole butter and stole my heart too. This baby krishNa who entered my heart, resides in the abode of KooDaloor, where cranes (nArai) stand for hours in the field waters, waiting to catch the big kayal fishes.
# The cranes are referred to as ‘kaLLa nArai” because they are not interested in the tiny innocent fishes that naturally come and touch its legs. They stand unmoved, notwithstanding their nibbles, waiting to catch only the big fishes.
# This is also an analogy to the sweet story in which KrishNa pretended to sleep while yashOdA was churning butter. After she left the place, He used to gobble the butter. (3)
1361. BrahmachAri, vAmana lives in tiru KooDaloor.
(Nilam neer ERRAn endai perumAn oor KooDaloorE)
Lord vAmana took a laudable, unique form of a dwarf brahmachAri and accepted alms of water into his hands (neer) and then three steps of land as bhoomi dAnam (nilam) from king mahAbali. This captivating vAmana moorti, my emperumAn, resides in the abode of KooDaloor, where humming bees have a special fondness to drink nectar from the flowers worn on the head of farmers who plough the slushy fields. (4)
1362. Magnificent trivikrama lives in tiru KooDaloor.
(aNDattu amarum aDigaL oor kooDaloorE)
Lord trivikrama measured the earth and skies with His legs that extended upto the Soorya manDala, captivating all dEvas who witnessed this grand miracle. This magnificent and meritable Lord, trivikrama graces its devotees in the abode of KooDaloor, where carp fishes (kenDai) swim, following the pattern of the underwater sand waves formed in rivers beds. As the movement of fishes resemble a lightning, the clouds mistake them to be a part of their own lightning and begin to produce thunder. (5)
1363. Pacifier Hari lives in tiru KooDaloor.
(takkan vELvi tagartta talaivan dukkam tuDaitta tuNaivar oor kooDaloorE)
Lord Shiva was shattered on the demise of his wife Sati who immolated herself in the yagya function conducted by her father, Daksha PrajApati. Out of a anger, he stopped the yagya and created chaos. It was only after completing the yagya and offering prayers to Lord Vishnu that peace was restored in the world. This savior Lord VishNu resides in the abode of KooDaloor where mangoes fallen from trees, arrange themselves in rows on the sand waves deposited along the banks of the river. (6)
1364. Baby krishNa vaTapatrasAyee lives in tiru kooDaloor.
(ulagum arundum aDigaL amarum oor kooDaloorE)
During the cosmic deluge called ‘praLaya kAlam’, Lord krishNa assumes the form of an infant lying on the banyan leaf and sucking his toes. In that tiny body, He ingests the entire world including huge mountains and the dark seas. This fascinating little swAmi resides in the abode of KooDaloor, where kurundam trees are embraced by luscious jasmine climbers. (7)
1365. tiruneermalai neervaNNan lives in tiru kooDaloor.
(Tiruneermalai vAzh entai maruvum oor kooDaloorE)
Tirumangai AzhvAr is reminded of tiruneermalai divya dEsam where neervaNNan perumAL stands amidst the groves where the male and female deers (kalai) live happily together, just like Nappinai and KrishNa. (As per his own pAsuram in Periya Tirumozhi 2.4 – ‘anDru Ayar kula koDi ODu, aNi mAmalar mangai ODu).
He states that the same perumAL fondly resides here in KooDaloor where low hanging coconut clusters and huge leaves seem to cover the lakes entirely. (8)
1366. The lover who entered AzhvAr’s heart lives in tiru KooDaloor.
(uLLam uruga pugunda oruvar oor KooDaloorE)
Tirumangai AzhvAr now immerses into deep affection for the Lord and realizes that KooDaloor perumAl resides in this heart. He exclaims, “aDiyEn has been seeking your love, devoted entirely to You. Oh, the swami of KooDaloor, where keNDai fishes fear, mistaking the kEtaki flowers (tAzham poo) to be the storks (kurugu) standing still and waiting to catch them! I realise that it is you, the parama puruSha, who has entered my heart and immersed me in pure love. (9)
1367. The dark hued KaNNan resides in tiru kooDaloor.
(kAvi peru neer vaNNan, KaNNan mEvi tigazhum kooDaloor)
KaNNan who has the tirumEni of the color of blue lily flowers (karu neydal) and the dark ocean (peru neer) resides peacefully on his own will in this tirukkooDaloor. Those who sing these pAsurams composed by Kaliyan in sweet tamizh, will be relieved of all their sins. (10)
DAKSHA'S YAGYA AND HARI
(Periya Tirumozhi 5.2.6)
Ages back, the creators of the universe held a grand sacrifice. Daksha PrajApati, one of the mind born sons of BrahmA attended the yagya. When he arrived, all the Gods, demi-gods, sages and philosophers stood up in reverence to welcome him. But Shiva did not get up. An angry Daksha abused Shiva with harsh words and decided to take revenge. Though his daughter Sati was Shiva’s wife, He did not like their marriage from the beginning.
Daksha later arranged a similar grand sacrifice but did not invite Shiva and Sati. Sati was upset and despite Lord Shiva’s warning, she went to attend her father’s yagya. But Daksha ignored Sati and left no ‘havis’ offering for Shiva. Sati was so furious that she immolated herself in the fire that emerged from her yogic powers.
Hearing his dear wife’s death, Shiva was enraged and decided to destroy the yagya of Daksha, with his bull Nandi and his created power Veerabhadra. They tortured bhRugu Muni, bhAga, pUshan and many other Gods. Veerabhadra finally knocked off Daksha's head and threw it in the sacrificial fire. There was total chaos and colossal devastation. All the Gods spoke ill of Shiva for this act. On one hand, His beloved wife Sati was still burning in the fire. On the other hand, He was defamed by the Gods. Shiva was feeling bad, shattered and sad.
BrahmA pitied Shiva’s distress and advised Him that it is Lord Hari who maintains the balance of the universe by the many yagyas offered by the dEvas. He further added that the Gods should not be destroying each other yagyas, causing distress to the world.
Shiva then attached a goat’s face to Daksha and allowed him to complete the yagya. Daksha completed the yagya with the required offerings (havis) accompanied by mantras from yajur vEda. Shiva also got His desired share of the havis offering along with the other dEvas.
Accepting the offerings, an effulgent Hari emerged, sitting on the shoulders of GaruDa. Hari shone in His original form, blackish in colour, adorned with golden earrings, crown, bracelets, necklace, wearing the peetAmbara, vanamAlA and Srivatsa on His chest. All the Gods and sages venerated the transcendental, lustrous form of Hari, and asked for forgiveness, extolling Him in many words.
Daksha praised Hari as shuddha (pure), swadhAmni (having a transcendental abode of His own), chit-mAtra (completely spiritual), Eka (one without a second), abhaya (fearless), pratisidhya (controlling), mAyA (material energy), bhavAn (lord), and Atma tantra (self-sufficient and free from material contamination)
Lord Shiva admitted thus, “Oh, Varada, I shall fix my mind on your benign, most venerable lotus feet, so that no person, words or actions can affect my mind. I shall follow your footsteps of unconditional compassion and forgive all those who defamed me.”
Lord Hari asserted, “I control all activities through the material energy mAyA created by me. There is no difference between any of the material creation here. Their form and purpose look different but I am the sole enjoyer in every sacrifice”
Sati was later born as daughter pArvati to HimavAn and MEnavati, and married her beloved Lord Shiva again.
With Lord Hari’s divine intervention, all the Gods and sages were relieved of hate, and the cosmic balance and peace was restored.
(Srimad Bhagavatam, Canto 4, (2-7))
PERIYA TIRUMOZHI 5.3
PASURAMS 1368 TO 1377
TIRUVELLARAI
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| TIRUVELLARAI PUNDAREEKAKSHAN, PANKAYARCHELVI |
The temple is built on a small white hillock, gaining the name veLLarai. Once Sibi Chakravarti had come hunting and went behind a white boar, chasing it. It ran and disappeared behind an anthill, where Sage MarkandEya was sitting in penance. On his advice, the king performed milk abhishEkam and discovered this PunDareekAksha Perumal inside, and consecrated this temple.
PunDareekAksha perumAl along with Shree dEvi, BhoodEvi and the nityasooris, sUryan, chandran, and AdisEshan in human form are to be seen in the sanctum sanctum.
The temple is unique in that it has the uttarAyanam entrance which is open during the tamil months from 'tai' to 'Ani', and the dakshiNAyanam entrance which is open from ' ADi' to ' mArgazhi', apart from the 'nAzhi kEttAn vAsal'.
In this tirumOzhi, Tirumangai AzhvAr seeks perumAL's grace and pleads for eternal servitude at His divine feet with whole hearted devotion. In each pAsuram, he says, his requests did not require any extraordinary effort, unlike the effort He had to take in the various avatAras to protect His devotees.
1368. In this tiruveLLarai kshEtram, where the gentle breeze winds through the mango groves, and blooms the Jasmine flowers, spreading fragrance all around, is my swAmi.
Long ago, in Your parashurAma avatAra, You wielded the magnificent weapon, the axe ( mazhu) and killed twenty one generations of kshatriya kings.
I seek Your grace, so that I can devotedly serve eternally at Your divine bejeweled feet.( kuRai kazhal)
**** NArAyanNa took the parashurAma avatAra and performed the extreme deed of eliminating twenty one generations of kshatriya kings to avenge the death of his father Sage Jamadagni at the hands of the king kArtayaveeryArjuNa. AzhvAr says he doesn't want perumAl to take any such extreme measures on his account, but to just bless him, so that he could remain devoted to Him eternally. (1)
isai koL vEda nUl enRivai payandavanE! * enakku aruL puriyE **
uyar koL mAdavip pOtoDu ulAviya * mArutam vIdiyin vAy *
tisai ellAm kamazhum pozhil sUzh * tiruveLLaRai ninRAnE (2)
1369. In this tiruveLLarai kshEtram, where the gentle breeze blows through the tall mAdhavi trees ( Hiptage), carrying the fragrance of the flowers through the streets of this town which is surrounded by groves and orchards, resides my swAmi.
Long ago, taking the roopam of the horse faced Hayagreevan, You graciously retrieved the four faultless ( vasaiyil nAn maRai) vEdas, when BrahmA lost them, and handed it back to him, saying that they were indeed the vEda Shastras set in the musical format.( isai koL vEda nool)
AzhvAr entreats Lord nArAyaNa of such immense compassion, to bless him too so that he can perform devoted service.(2)
*** Lord NArAyaNa created BrahmA and preached the Vedas to him. However, brahmA lost them to the asuras Madhu and kaiTabha, when he was swayed away by rajO tamO gunAs. With the result that he was unable to perform the duties assigned to him. Lord nArAyaNa, taking the Hayagreeva roopam, came to his rescue and retrieved the vEdas after vanquishing the asuras.
1370. In this kshEtram, where schools of black (mai) snakehead fishes ( varAl) playfully jump in the ponds and where lotuses in the beautiful water bodies that abound in this town spread fragrance, resides my swAmi.
To punish the cruel (veiyyan) asura hiraNyan who was a menace to all the people in the seven lOkas, You slit his chest into two, with just Your long nails (neeL ugir) as weapon. I only seek your grace to perform service to You.
*** Lord nArAyaNa took the Narasimha avatAra carefully considering the boon granted to hiraNyan by BrahmA. AzhvAr prays to this Lord to show him the means to attain mOksham. (3)
1371. In this tiruveLLarai kshEtram where cuckoos peck at the tender mango leaves in the mango groves, and finding it sour, fly over to suck the honey from the ripe and sweet jack fruit, resides my swAmi.
In the mahAbhArata battlefield, You restored the kingdom due to the pANDavas by destroying the warring horses (vAm pari) and the enemy kings. You are the one who resides in tiruvEnkaTam, which is full of bamboo forests. (kAmbin Ar)
You have to grace me, such that I am filled with bhakti for You.
*** Lord nArAyaNa, as KrishNA, had to be the charioteer for Arjuna. He was messenger for the pANDavas. He did innumerable deeds to protect them and secure the kingdom for them. (4)
1372. In this tiruveLLarai kshEtram where the wild jasmine creeper with its white flowers bloom like bright smiles ( muRuval), as they creep to the sugarcane and where bees drip with the honey that they have sucked from these flowers, resides my swAmi.
When the dignified bhoomA dEvi having benign, beautiful spear shaped eyes was hid in the ocean by the asura, You took the mahA VarAha avatAra, went deep into the sea and rescued her.
I only seek your grace so that I can serve You devotedly. (5)
1373. In this tiruveLLarai kshEtram, where the female bees nestle inside the flowers, while the male bees, having picked up a quarrel (ooDal) with them, go seeking the dark braids of women ( taiyalAr kuzhal), who live in the tall palaces, resides my swAmi.
When the crowned dEvAs came to You seeking asylum, You, the Omniscient One, took the unique and wondrous kUrma avatAra to give them the amrutam. I only seek to serve You forever.
*** After Sage DurvAsa cursed Indra, he lost all his wealth and power and the asuras became powerful. The dEvas sought refuge in LORD NARAYANA. He took the kUrma avatAra and helped churn the milky ocean to get the amRutam and restored the dEva's lost glory. (6)
1374. In this tiruveLLarai kshEtram, where lotuses shine brilliantly, with leaves as green as emerald, whose pollen (tEral) the humming bees feed on, resides my swAmi.
You strung Your bow, sArngam and severed the ten crowned heads of the rAkshasA king rAvaNa.
I merely seek Your grace for eternal servitude.
*** Lord RAma had to build the bridge across the ocean and cross over. He had to fight the rAkshasAs, kill rAvaNa to rescue SeetA pirATTi. AzhvAr says that it did not require as much effort for Him to bless him with bhakti. (7)
1375. In this tiruveLLarai kshEtram, where the surumbu beetles and bugs sing melodiously ( tenna tenna) flying in the orchards filled with flowering trees like mangoes (chUtakam), tAzhai ( kEtaka), resides my swAmi.
Long back, when the seven lOkas were immersed in the darkness of ignorance, You took the hamsa avatAra and restored the Vedas, on the request of the dEvas.
You have to grace me and bless me too.
The sanakAdi rishis, while doing upAsanas, questioned brahmA about how to overcome the materialistic pleasures hindering man's progress towards liberation. BrahmA who was himself indulged in the karmA of creation, sought Lord nArAyaNA's help to clear the doubts. The Lord took the hamsa avatAra as the lustrous swan and expounded the vEda shAstras, imparting to the world the supreme knowledge that the only means to salvation is a focused contemplation on the Lord, which helps to overcome the desires of the mind. (Sreemad bhAgavatam canto 11-13). (8)
1376. In this tiruveLLarai kshEtram, where the bees swarm over the red flowers of the ashOka trees (piNDi) and the sweet throated cuckoos coo from top of the mango trees, where many gardens of creepers (paDappai) and lianas are maintained, resides my swAmi.
You, Oh PuruShOttama, assuming the vAmana roopam went to the sacrificial area of mahAbali and sought just three measures of land as alms, and acquired the entire land mass.
Please bless me, as I prostrate before You seeking permanent servitude. (9)
PHALA SHRUTI
1377. In this tiruveLLarai kshEtram, where the clouds float over the palaces studded with gems, resides my swAmi. His tirumEni is collyrium hued. He is the omniscient one. He is the sacred ambrosia.
Tirumangai AzhvAr has composed these ten pAsurams on this perumAL. Those who with single minded devotion, recite these pAsurams, shall be celebrated even by the nityasooris. (imaiyOr). (10)
PERIYA TIRUMOZHI 5.4
PASURAMS 1378 TO 1387
TIRUVARANGAM - 1
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| SHREE RANGANATHASWAMY, TIRUVARANGAM |
This divya dEsam is also called tiruvarangam, bhoolOka vaikuNTham or bhOgamanDapam which is surrounded by two holy rivers Cauvery and kOLLiDam.
The moolavar is ranganAtha swAmy or periya perumAl reclining on AdisEshan in bhujangashayanam. tAyAr is periya pirATTi or ranganAyaki. Utsavar is fondly called namperumAL or azhagiya maNavALan.
Periya perumAL was the tiruvArAdhana Moorthy of rAmapirAn, given to the ikshvAku lineage by Lord BrahmA.
This is the only divya dEsam having the privilege of being sung by all the eleven AzhvArs except madhura kavi AzhvAr.
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| Ranganayaki, tiruvarangam |
Tirumangai mannan has strung 50 pAsurams in the fifth tirumozhi for this perumAl. His total mangaLAshAsanams on Shreerangam amounts to 73.
1378. The captivating beauty of Shreerangam kshEtram is that it is surrounded by healthy ripe paddy fields where the ripened crops resemble the twilight hour. The exuberant holy river cauvery of this kshEtram brings sandalwood trunks (sandinODu) and gemstones (maNiyum) along with her as she flows around the kshEtram. This emperumAn is the one who created brahmA from His navel (undimEl nAnmukanai). He is the head of the nityasooris who ingested all the worlds in his stomach as vaTapatrasAyee. He is the leader of my lineage (endai pemmAn), says AzhvAr. It is here in ten-tiruvarangam where this Lord resides permanently as ranganAtha. (1)
1379. The divine place named Shreerangam is surrounded by the gushing river cauvery. The water seems to be turbid as it carries along with it a mixture of fragrant flowers adorned on the tresses (kuzhal malaiyum) of the pretty elite women and sandalwood paste applied on their chest when they come to bathe in the river cauvery. The emperumAn possessing amazing qualities (aprAkruta svabhAvam) is the one who swallowed the universe, retained them in his stomach during the cosmic deluge and reclines peacefully in this kshEtram on a banyan leaf (Al il) is the sarvajagatrakshakan. This emperumAn adorning a magnificent gem studded crown and having the mighty hooded serpant as His bed resides eternally (nityavAsam) in tiruvarangam. (2)
1380. There are thick groves along the river cauvery with honeycombs and honey rich bees hovering over them. The fragrance from the gushing cauvery river and the honey laden groves spreads across the sky (aNDam nARum pozhil). It is here in this kshEtram where Lord vAmana is reclining. He is the one who reached the sacrificial area of king mahAbali. With the hand that holds the chakra, vAmana accepted the argyam offered by the king and grew as trivikrama measuring the two worlds. He subdued the ego of MahAbali and retrieved the two worlds from him as promised to dEvEndran. (3)
1381. The fast flowing pure holy (selva punal) tirucauvery river enveloping the divya dEsam Shreerangam seems to playfully bring along with her the tusks (maruppum) of elephants and fragrant eagle wood trees ( akilum- akil maRam) depositing them along the banks. Here this emperumAn is none but the brave rAma holding the powerful bow which He had bent, (val vil tadakkaiyyan) once before to win seetA pirATTi. He is the brave one (veeran) who vanquished LankA killing the strong and powerful rAvaNa who was a great swordsman (vAL aRakkan) and the cause for the fierce war. (4)
1382. Lord BrahmA, the head of the dEvas (umbar kOnum) and all the beings created by him in the seven worlds come to prostrate this incredible emperumAn (anantan) reclining in the sanctum of tiruvarangam protected by huge golden walls. He is none but ramapirAn, the handsome hero (azhagan) who strung several powerful arrows (ambu tannAl muninda) on rAvana, the husband of manDOdari with long fragrant braids, slayed the powerful king of Lanka who then attained the heavenly abode (veera swargam). (5)
1383. As the gushing cauvery river flows with great speed, she enters the banana plantation (kadali pozhil ooDum), uproots the heavy bunch of bananas and pushes them on the banks freeing herself of this heavy load as she passes Shreerangam divya dEsam. It is here that our kaNNapirAn resides as Shree ranganAthan. He is the one who sucked the soul and killed the demoness pootanA (vaN pEymakaL) who intended to kill baby KrishNa by feeding him poisonous milk, disguising herself as yashOda, wearing a beautiful silk saree.(6)
1384. The reposing Lord of Shreerangam is ever fragrant (sarva sugandhan). The fragrant smoke emanating from the burning of eaglewood sticks in homes by agnihOtris and the huge sacrifices performed by learned vEdiyars reciting vEdAs, spreads across the sky touching the clouds. This ever radiant one is none other than Lord krishna who is sarvashaktan. Possessor of the powerful sudarshana chakra, He effortlessly slayed the three powerful enemies with his tiruvaDi without using any weapon. He killed the powerful kamsa by stamping on his chest, kicked shakaTAsuran disguised as a wheel and quashed the two strong wrestlers. (7)
1385. All the beings of the higher worlds, the earth and like-minded bhaktas gather together in large numbers to worship the Lord in tiruvarangam. They stand together and pay their obeisance to this emperumAn, filled with immense devotion without any discrimination among themselves similar to a mixture of honey in milk (nal tEnum pAlum kalantannavar). RanganAthan is none but Lord rAma, the Lord of all the worlds (sarvalOkasharaNyan). He is the matchless Lord who incarnated as a boar (EnamAy-varAhamoorthy), a fish (meenam-matsyam ), a tortoise (Amai-kUrma), a man-lion (aRiyAy-narasimha) and a dwarf (kuRaLAy-vAmana) to destroy the evil (duShTa nigraham), to protect the devotees (sishTa paripAlanam) and establish righteousness or dharma (dharma samsthApanam). (8)
Bhagavat Geeta-4.8
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।
1386. The swift overflowing holy river cauvery carries along with her pearls and gemstones fallen from split ripe bamboos (vEyin muttum maNiyum) surrounding the beautiful Shreerangam divya dEsam enclosed by enduring huge walls. Periya perumAl who reposes here peacefully is the Ishvaran who is beyond our reach (sEyan-mahApurushan). His form is subtler than subtle things too (nuN nErmaiyan-shaktan). He is the sarvEshvaran who is ever amazing at all times (mAyan). He is the one who is beyond description (anantan) and the one who is beyond the understanding of all beings (Arum aRiyA vagaiyAn- aprAkrutan). (9)
PHALASHRUTI
1387. Tirumangai AzhvAr, the head of tirumangai strung these ten devotional musical verses describing the greatness of the Lord ranganAtha of Shreerangam who holds His dear periya pirATTi seated on the lotus, on His chest, which is Her permanent residence. Whoever recites these verses appreciating its inner meanings will be blessed to reside in this kshEtram and enjoy Shree vaikuNTham after their soul leaves this world. (10)
PERIYA TIRUMOZHI 5.5
PASURAMS 1388 TO 1397
TIRUVARANGAM - 2
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| SHREERANGAM NAMPERUMAL TAYAR SERTI |
These set of ten pasurams are called 'tAy pAsurams' as they are portrayed as if they are narrated by AzhvAr's mother who is concerned for her daughter. AzhvAr assumes a feminine form, that of a mother, as well as her daughter, ParakAlanAyaki, whose thoughts revolve only around TiruvaranganAthan, thereby ignoring all materialistic pleasures. In all these ten pAsurams, the caring mother indirectly blames the Lord for her daughter's mental state.
1388. Veruvaadaal VEnkaTamE! VEnkaTamE!
Why does 'VEnkaTamE' feature here when these pAsurams are sung in praise of SriranganAtha? Perhaps, AzhvAr thinks that ParamapadanAtha halted at tiruvEnkaTam before reclining at Shreerangam (the replica of SrivaikuNTham) along the banks of river kAvEri (the replica of VirajA river).
The mother laments that her daring daughter now utters only the Lord's name. She claims that her daughter, who once enjoyed lying on her lap, now refuses to do so saying that it burns. Her beautiful, long, sword-like eyes never close these days.
She is ever uttering the name of the dark bee and ocean coloured Lord who is worshipped by the Nityasooris and whose consort is MahAlakshmi, who divinely emerged from the gushing ocean.
Oh, How did this Lord tiruvarangan manage to mesmerise my daughter? (1)
1389. The mother continues to lament. Her daughter's clothing do not fit her anymore; she does not wear her bangles. She laments and asks how did the Lord at Tirumeyyam hill who shattered the seven sal trees (marA), mesmerise my daughter? (2)
1390. In this pAsuram, the mother of ParakAlanAyaki tells the women folk that she cannot figure out what her daughter is going through and suffering.
Here again, the mother cribs that her fish-eyed daughter's eyes are flooded; her bangles are escaping her hands; her lips always murmur the name of the Lord who wears the sweet smelling tulasi garland; the one who stealthily gobbled butter and the one who is the dear son of NandagOpAl. The mother says that He is the one to be blamed for her daughter's worrisome state. She concludes that she is unable to understand her daughter's emotions. (3)
1391. Here, the mother initially starts to narrate to a single girl, however, eventually, many women gather to hear her.
She says that her daughter has never failed to listen to her. But now she doesn't seem to be interested in any worldly pleasures. She isn't talking or mingling with her friends (Ayam). She is also not grooming herself well. She is ever searching for Shreerangam. I can clearly understand that the almighty mAyan, the one who sucked the poisonous milk from pootanA, the one who absorbed the earth in his large stomach, is responsible for my daughter's state. Oh, I cannot say more about her. (4)
1392. The 'tiru tAy' (mother) adds that her daughter has ceased to play with her toys; she has stopped using kAjal (anjanam) to beautify her eyes. Further, she has stopped playing with her pets and Poovais. (Poovai refers to parrots, Koels which young girls tame and play with in ancient times).
"Where is my SwAmi's Tiruvarangam?", are the only words that come from her mouth. The beloved of PirATTi who emerged from the beautiful lotus is the mischievous KaNNan known for his childhood pranks which include stealing milk and butter in tiruvAypADi. The mother doubts that He is the same one who is troubling her daughter. (5)
1393. 'Tiru tAy' elaborates how ParakAlanAyaki is ever-longing to receive the beautiful VanamAlA adorning the Lord. When the mother tries to divert her, she repeatedly utters the words, "EmperumAn, Tiruvarangam". The mother repeatedly says that the Lord is the divine lover of PirATTi, who chose to leave her delicate lotus abode and reside permanently in the Lord's heart. The Lord who danced on the pots; He who was a messenger of the pANDavas is the one to be blamed for ParakAlanAyaki's condition. How shall I express my thoughts?
VanamAlA - The tulasi garland hanging from the divine shoulder till the TiruvaDi of Tirumaal. One can even interpret vanamAlA as the garland made of the flowers grown in the forest. (Vanam means forest). (6)
1394 .The mother further continues narrating. She says her daughter isn't at all interested in worldly pleasures. Time and again she is chanting the Lord's name.
She says, "The one who wears the sacred garland, the one who was PArthasarathy in the MahAbhArata KurukshEtra war and the one who dwells in TirukuDandai as ArA amudan is the one who has fully conquered her daughter's heart. How will I express these emotions?"
1. The mother feels helpless that she has such a daughter who does not listen to her and does not care about worldly pleasures.
2. The mother feels proud and happy that her daughter, in such a young age, is extremely devoted and ever in the thought of the Almighty Lord.(7)
1395. The mother feels sad that her daughter is not even giving importance to her familial relations like parents, instead is always preaching the name of MAdhavA!
PiravAda pErALan : Three different meanings can be inferred.
1.The great one, who is not born from any body.
2. The one who has no rebirth as per His deeds and is the SarvEshwaran. The one who takes different forms at His own discretion.
3. The one who cuts the cycle of birth of the devotees surrendering to Him.
He is the hero who captivates all the women devotees and got the name 'peNNALan'.
He is the owner of all the universes put together. (maNNALan)
He is also the adviser of Nityasooris. (viNNor tangaL aravALan).
"It is the same Lord who is the cause for my daughter's change. I don't know what to do?" weeps the helpless mother. (8)
1396. In this pAsuram, the mother feels that the Lord, who is ultimate for all vedas and upanishads, is troubling her young daughter to an extent where she even refuses to play her favourite ball games. She complains to the other mothers (ammanaimeer!) that her child is not using her wooden toys either. She doesn't even bother to feed milk to her pet parrot. Instead, she is immersed in the thought of whether arangan will grace her with his presence or not. (9)
PHALASHRUTI.
1397. As already stated, these set of 10 pAsurams were sung by AzhvAr himself assuming the role of a mother and her daughter. The mother feels that her child has sacrificed all earthly pleasures for the sake of EmperumAn who resides at Tiruvarangam, the BhoolOka VaikuNTham which is surrounded by fertile fields where fishes jump and rejoice.
Those who recite these 10 tAy pAsurams sung by Kaliyan (who his enemies dreaded) would definitely become kings and enjoy earthly joys. They will also get the privilege of eternally serving Shree vaikuNThanAthan at Paramapadam everyday.(10)
PERIYA TIRUMOZHI 5.6
PASURAMS 1398 TO 1407
TIRUVARANGAM - 3
After hearing the names of the Lord uttered by the mother in her lament, the grief struck nAyaki returns to her original self and asserts that he has finally seen Him in this Divya Desam.
1398. My Lord, my SwAmi, who is always close to my heart and gives me pleasure is like the young long trunked elephant.
He is as shining and beautiful like the huge gem of sapphire reclining on the ocean.
He is the incomparable emerald hued Lord .
He is the Sriya:pati (consort of Shree mahAlakshmi) as revealed by the VedAs.
He sheltered the cowherds under the gOvardhana mountain, from the hail. I had the darshan of this Lord in TIRUVARANGAM surrounded by beautiful rivers. (1)
Few of the similarities that AzhwAr has taken to compare the lord with elephant:
1 : Every time you see the elephant it gives awe and happiness. Similarly (“அப்பொழுதைக்கப்பொழுது என்னாராவமுதமே”, என்னும்படி), the lord leaves us awestruck every time we see Him.
2 : With the help of elephant’s legs alone one can climb atop it. Similarly those who wish to attain the Lord have to surrender at His feet.
3 : Similar to the way the elephant gives the rope by itself, with which it has to be tied, The lord alone has to give the rope of bhakti with which he can be bonded.
4 : An elephant can be caught only with the help of a female elephant. Similarly only with the grace of the Goddess can you attain the Lord and so on.
1399. The Lord who manifests Himself as 'appakuDattAn’ in the well known TIRUPPER NAGAR [chozha nAdu divyadesam ] (presently referred as kovilaDi);
The Lord who exhibits himself as 'PerarulALan' in TIRUKKURUNGUDI, [PANDiya nADu divya desam];
The Lord who resides as one among the resident of TIRU TANKA with the name 'TaNkAlappan' (kAL meaning cool air) [ChOzha nAdu divyadesam];
The Lord who is present as 'Uttaman' in TIRUKARAMBANOOR [Chozha nAdu divyadesam](presently referred as Uttamar Kovil);
The Lord who swallowed the pearl bearing seven dark oceans (கடல் ஏழும்), seven mountains (மலை ஏழ்), including the seven worlds (உலகு ஏழ்) and still lies unsatisfied!
I had the darshan of all the Lords together in this Lord who resides in TENNARANGAM. (2)
ArAdenRu irundAnaik : why does AzhvAr refer to the Lord, with the above statement meaning 'unsatisfied' ?
** Our commentators and AchAryas have explained that even after protecting everything by keeping in His stomach, He still wants to do more out of his compassion.
1400. Earlier when the earth was engulfed by the cosmic deluge, He took the form of MahAvarAham, and brought out the earth from the pralaya water during the VarAha kalpam. He has both the worlds as His body. He always dwells in the heart of His devotees like the sweetest honey and the divine nectar (amRutam). Willingly He grazed the cattle herd as the little Krishna. I had the darshan of this Lord in TENNARANGAM. (3)
1401. He rests and meditates on the widespread ocean (TirupArkaDal). He shattered and fragmented the strong demon who came creeping under the guise of a wheel (sagaDam) with His divine feet.
In the days of yore, He tore apart hiraNyan, taking the form of Nrisimha, unable to tolerate the atrocities meted out to His devotee PrahlAdan. {தரியாது- The Lord can tolerate any amount of offence done to Him, but not to His bhaktas }. Taking the huge form of Lord trivikrama, He measured with both His feet the whole cosmos.
I saw all these forms of the Lord in the one who reclines in TENNARANGAM (4)
1402. The Lord who manifests Himself as the form of fire, water, earth, air and space; The Lord who set rAvana's LankA to flame and annihilated it to an unrecognizable state from the previous one; the Lord who Himself is the bADavAgni found under the sea; the Lord who is the soul of paramapadam himself and the Lord who accepts the 'havis' (the offering) by the Vedic brahmins in the sacrificial fire! I had the darshan of this Lord in TENNARANGAM. (5)
1403. The Lord becomes the means and the goal for those who shed their hatred and try to reach Him. Unable to tolerate the bad deeds, He puts an end to Kamsa. He is the compassionate one who swallowed and brought out the world. This Lord defeated Rudran who is attributed with the ever furious act of samhAram, when he came to the rescue of bAnAsuran. The Lord who has the majestic bird GaruDa as His vAhana! I had the darshan of this Lord in TENNARANGAM. (6)
1404. He turns out to be the goal of my wish to serve Him eternally (upEyam). He shows me the means through which I can attain Him (upAyam). He is the consort of MahAlakshmi. Leaving His abode of 'TiruvEnkaTam' where He stands and governs, He has entered my heart to stay perpetually. He reveals Himself through the 'Tiruvikrama' form standing with His raised foot to measure the world in 'TirukkOvalUr', where the flower bunches in the orchards are swarmed with bees! I had the darshan of Him in the water surrounded land of TENNARANGAM. (7)
1405. The Lord is ever benevolent to those who adhere to the vedas. The Lord, my SwAmi showers his blessings on the Nityasooris, as well as those who are related to me, my father, my mother including me, who have all surrendered unconditionally at His Lotus feet. I had the darshan of this Lord in TENNARANGAM. (8)
1406. The Lord shows His complete form and qualities to those who constantly meditate upon and truly believe in Him by eradicating from their minds the temporary worldly pleasures and rise beyond controlling their sensory distractions too. He is the one who has the colour of the dark clouds, the emerald and collyrium hued too. I had the darshan of this Lord in TENNARANGAM. (9)
PHALASRUTHI:
1407. The Lord who willingly grazed the cattle, reclined and rested on the snake bed amidst the two rivers in TIRUVARANGAM. Tirumangai AzhvAr has written 10 pAsurams about this Lord in this decade. Those who willingly learn this will stand void of all the sins. (10)
PERIYA TIRUMOZHI 5.7
PASURAMS 1408 TO 1417
TIRUVARANGAM - 4
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These 10 pAsurams are like a crystal garland radiating the light of the sublime VishishThAdvaita philosophy.
On the lines of SwAmi DEsikan’s ‘nyAya siddhAnjana’ -
'अशॆष चित् अचित् प्रकारं ब्रह्म ऎकं ऎव तत्त्वं'
'ashEsha chit achit prakAram brahma Ekam Eva tattvam'
The only reality is that the Supreme Brahman, has all sentient (chit) and insentient beings (achit) as His body (shareeram).
1407. GYANA,YAGYA, ACHIT - TATTVAM
The supreme Lord Shreeman nArAyaNa, out of his own will (sankalpa), pervades as the supreme soul (shareeri) in all bodies (shareeram) viz, the eternal 4 vEdas, the sacrifices (yagyas), the questions and answers, the subtle and gross entities, the seven seas, the seven mountains and the whole universe.
1. The eternal 4 vEdas – He is the supreme soul of the Rig, Yajur, sAma and atharva vEdas. He is the vidhi (injunction), the arthavAda (the explanation) and the mantra (hymn). He caused the four vEdas to be revealed to the world.
2. The yagyas
He is the supreme soul in ‘yagya - the sacrifice’. His nature can be well understood from verses 104 and 105 of ‘ViShNu SahasranAma’.
यज्ञॊ यज्ञपतिर् यज्वा यज्ञाङ्गॊ यज्ञ-वाहन: ॥ (१०४)
यज्ञ-भृत् यज्ञ-कृत् यज्ञी यज्ञ-भुक् यज्ञ-साधन: ।
यज्ञान्त कृत् यज्ञ गुह्यम् अन्न अन्नाद एव च ॥ (१०५)
Yagya-bhRt yagya-kRt yagyee yagya-bhuk yagya-sAdhanah |
yagyAnta kRt yagya guhyam anna annAda eva cha || (105)
He is the yagya Himself (yagya)
He is the Lord of all yagyas (yagya pati)
He is the commencer/conductor of the yagya (yajvA)
He forms the limbs of the yagya (yagya anga)
He is the carrier of the offerings of the yagya (yagya vAhana)
He is the controller of the yagya (yagya bhRut)
He is the performer of the yagya (yagya kRut)
He is the receiver of the yagya (yagyee);
He is the enjoyer of the (yagya bhuk),
He is the facilitator of the yagya (yagya sAdhana);
He is the concluder of the yagya (yagyAnta kRt);
He is the secret of the yagya (yagya guhyam);
He is food (anna) and
He is the eater of the food (annAda).
3. The questions and the answers
He becomes ‘the words’ in questions raised. He also manifests as ‘the answers’ for those words. The vyAkaraNa shAstras that explain the words are also created by Him.
4. The avyakta and the vyakta
In the beginning, all things are in an un-manifested state called avyakta or pinDa or the subtle state. For example:-
The 5 subtle elements, pancha tanmAtras namely - shabda, sparsha, roopa, rasa, and gandha are said to be in the unmanifest state. When they come in contact with the three guNas namely sattva, rajas and tamas, they undergo a process called 'pancheekaraNam' (quintuplication). After this, they are transformed into the manifested state called vyakta or gross state giving rise to 5 gross elements - 5 pancha bhootas namely AkAsha, vAyu, agni, jalam, and bhoomi respectively.
BhagavAn is the cause (kAraNa) and also the effect (kAryam) in all these processes happening eternally in the cosmos.
5. The sapta sAgaras
He is the super soul inside the seven seas namely – jala, dadhi, ksheera, sarpis, surA, ikshu, lavaNa. These seas surround the seven islands (dweepa) namely pushkara, ShAka, krauncha, kusha, shAlmala, plaksha, jambu.
6. The Seven Mountains
He is the super soul of the seven mountains called mAhendra, malaya, sahya, Rksha, sUktimAn, pAriyaTra, vindhya. (Ancient mountains according to ‘The MahAbhArata’)
7. The Universe
In short, the whole set of innumerable universes put together, the brahmANDam, is a part of His divine shareera.
This sarva vyApee, Lord RanganAtha takes His repose in tiruvarangam, on his own will (tAnAy ninDra emperumAn). (1)
1408. CHIT- ISHWARA TATTVA
(eNNil pal guNangalE iyaRRa)
Lord RanganAtha reclining in tiruvarangam is hailed by great Gods like Indra, BrahmA and Shiva, as the one with innumerable great qualities. (SwAmi rAmAnuja also describes bhagavAn in ‘SharanAgati gadyam’ as –
'असंख्यॆय कल्याण गुणगणौघ महार्णव'
‘asankhyEya kalyAna guNagaNaugha mahArNava’
Shreeman NArAyaNa is an ocean of uncountable auspicious qualities.
*What is ParamAtmA’s relationship with the jeevAtmAs?*
(bandhamum, bandham aRuppadu Or marundum)
Shreeman NArAyaNa is everything for a jeevAtmA. He is the father (tandaiyum), mother (tAyum), child (makkaLum), brother (mikka chuRRamum) and the close relation/friend of every jeevAtmA (chuRRi ninDru agalA bandhamum). Being our only close relative, He sincerely and silently destroys our age old ‘janma bandham’. He is the medicine for the never-ending disease of the kArmic cycle of birth, desire and death. SwAmi rAmAnuja extols Lord VishNu as
‘tvamEva mAtA cha pitA tvamEva, tvamEva bandhushcha gurustvamEva, tvamEva vidyA, draviNam (wealth) tvamEva, tvamEva sarvam, mama dEva dEva).
(pAnmaiyum, andamum vAzhvum)
The most interesting swabhAva of our supreme Lord is that, though He cares for us in the capacity of a close relative, He has no ‘karma bandham’. Though He is the sole preserver and the destroyer of the innumerable universes, He is not affected by any of these actions. He remains ever pure without stain, and so called as nirmalan (pANmai).
As Lord KrishNa Himself says through His Bhagavat geetA, 10.3,
यो मामजमनादिं च वेत्ति लोकमहेश्वरम् |
असम्मूढ: स मर्त्येषु सर्वपापै: प्रमुच्यते || 3||
yO mAmajam anAdim cha vEtti loka-mahEshvaram |
asammuDhah sa martyEshu sarva-papaih pramuchyatE ||
Those who understand me as unborn (aja), eternal (anAdi) and the supreme Lord of the whole universe (lOka mahEshvara) are considered undeluded mortals and freed from all sins.
This immaculate Lord RanganAtha, the nirmalan takes His repose in tiruvarangam.(2)
1409. Hamsa avatAram
During the process of creation, BrahmA first sprang from Lord VishNu’s lotus navel. He was given the knowledge of the vEdas, and was instructed to create the universe. BrahmA was proud that He was the creator and basked on His esteemed status. Lord VishNu wanted to correct Him and bring balance in brahmA’s mind. Two demons Madhu of rajO guNa and KaiTabha of tamO guNa emerged from his ear wax. They stole the vEdas from the careless BrahmA. Consequently, the vast earth along with its mountains, oceans, skies and all the living beings including the dAnavas, vanished into darkness (mA iruLAy oLi churungi). Ashamed of His folly, brahmA cried out to Lord nArAyaNa for help.
Lord Hayagreeva then appeared in a huge resplendent form, with a horse face, shining like crystal, and seated on the white lotus. He fought with the strong demons for more than 1000 years and vanquished the demons. He then restored the vEdas back to BrahmA.
Then, taking the form of a lustrous swan, He imparted the knowledge of the vEdas to the Gods and sages, illuminating the world again. (annamAy anDru angu oru maRai payandAn).
In the kRuta yuga (satya yuga), the Lord is in the form of a swan depicting gyAna.
Hayagreeva is referred by SwAmi Desikan as ‘rAja Hamsam’ in Hayagreeva StOtram 14.
मनॊगतं पश्यति य: सदा त्वाम् मनीषिनां मानस राजहंसम् ।
स्वयं पुरॊभाव विवाद भाज: किम्कुर्वतॆ तस्य गिरॊ यथार्हम् ||
manOgataM pashyati ya: sadA tvAm maneeshinAm mAnasa rAjahaMsam |svayam purObhAva vivAda bhAja: kimkurvatE tasya girO yathArhaM ll
Learned scholars and sages who always contemplate on Lord Hayagreeva as a ‘King swan - rAja Hamsam’ resting in their mind called the ‘mAnasa lake”, will experience proficiency in writing, speech, and debates.
This Lord who is the embodiment of knowledge, gyAna swaroopi, takes His repose as Lord RanganAtha in tiruvarangam. (3)
1410. Samudra manthanam
It so happened that the dEvas were rendered weak by the demons. They were advised by Lord ViShNu to churn the milky ocean to get ‘amRutam’ - the nectar that grants everlasting powers. They decided to churn the ocean with mandAra mountain as the churner and vASuki snake (mAsunam) as the rope. The mountain was so huge and tall (mA iru kunRam onRu), that they sought the help of even the asuras to carry it. Lord ViShNu also sent GaruDa to hold still, the tip of the mountain. When the dEvas and asuras started churning the long and wide ocean (pA iru bauvam), the waves roared aloud like trumpeting elephants and lashed at the sky and the space (sE iru visumbum). Despite the enormous strength of muscle power, it seemed verily like an impossible goal to be achieved. It was the game played by Lord ViShNu to make everyone realise the importance of life. He appeared with a thousand shoulders and completed the task of churning the tidal ocean in no time, effortlessly (alai kaDal Ayiram tOLAl kaDaindAn). All celestials like Soorya, Chandra and other dEvatas witnessed this spectacular event with awe.
This magnificent Lord of immeasurable power, the mahAbala, takes His repose as Lord RanaganAtha in tiruvarangam. (4)
1411. Narasimha avatAram
The devotees of Narasimha have a grateful attitude towards Him and realise how the Lord has favoured them. But the dAnavas who support their clan, only tremble on the thought of Lord Narasimha’s HiraNya vadam. If they never understand the supremacy and compassion of Lord Narasimha, how can they ever get liberated? (enganE uyvar!)
In order to save His dear devotee PrahlAda, Lord Narasimha took a ferocious man lion form (ari uru AnAn). Having deep eyes (vem kaN) and sword like teeth (vAL eyiRu), He looked like a sky-high silver mountain (veLLi vilangal) looking downwards with its blazing eyes (kanaL vizhittu). He tore open the ornamented chest of the asura king HiraNya, whose body was golden in color. The blood poured out of HiraNya’s chest, looking like a waterfall emerging out of the golden mEru mountain. (pon malai piLandu)
This wondrous Lord, parAtpara takes His repose as Lord rAnganAtha, in tiruvarangam. (5)
1412. ParashurAma avatAram
King kArtaveeryarjuna was also named 'sahasra bAhu arjuna' because he was given the boon of one thousand strong hands (tiraN toL Ayiram). When He took this amazing form, the arms looked like a war weapon of thousand mountains put together (Ayiram kunDram senRu tokkaNaiya). This strong king ruled the Haihayas Kingdom from his capital mAhishmati on the banks of the river Narmada.
Once when kArtaveeryArjuna was having a bath with his wives and playing jala kreeDa with them in the narmadA river, rAvaNa was worshipping a shiva linga with the river water. A disturbed kArtaveeryArjuna spread his 500 hands to stop the water from being used and enjoyed his bath with the other 500 hands. He also imprisoned rAvaNa who opposed Him.
KArtaveeryarjuna once visited parashurAma’s father, Jamadagni’s Ashrama. Jamadagni was very hospitable to him. But kArtaveeryarjuna’s eyes were on Jamadagni’s gift-giving cow called kAmadhenu. When he tried to take it forcibly with the help of his army equipped with weapons, Jamadagni was killed. An angry paraShurAma then killed the thousand armed kArtaveeryarjuna with his sharp weapon called ‘paraShu’, the axe (aDal mazhu paRRi). He also killed 21 generations of the cruel kshatriyas in order to save the world from tyrant kings. Because he died in the hands of Lord VishNu, he attained veera swarga.
All the dEvas were so happy about this that they approached vishNu reclining on the serpent on the cosmic ocean and praised him with 1000 names (sahasra nAma). A happy AdishESha seemed to show his happiness by spreading out 1000 equivalent glowing heads. (chuDar Ayiram vAy aRavu )
This anantashayana Lord lying in yOga nidrA in the cosmic ocean takes His repose as Lord RanganAtha in tiruvarangam. (6)
1413. RAma avatAram
SeetA pirATTi (tiru) having beautiful tresses and lips like the sweet kOvai fruit, (churi kuzhal kani vAy) was separated from her beloved husband rAmapirAn, by the cruel king rAvaNa. Yearning to meet SeetA dEvi, rAma embarked on his mission of destroying Lanka and also the ten crowns of the wealthy king rAvaNa that were glowing like fire and embellished with precious gems.
When He requested SamudrarAjan to leave way for him to build a bridge to LankA across the sea, He was ignored. Disappointed, He strung His bow and got his arrows ready, which caused fear and trembles across the seas and mountains (vari chilai vaLaiya, aDu saram turandu). A fretful SamudrarAjan then apologized to rAma, made the waters shallow and gave way for rAma (maRi kaDal neRi paDa). Lord rAma then set the vAnara clan (aRi kulam paNi kOnDu) in this divine kainkaryam by directing them to cover the ocean-way with rocks of mountains. (alai kaDal malaiyAl aDaittAn). He and His army then crossed 'sEtu' and won rAvaNa.
This purshOttama, rAma pirAn takes His repose as Lord RanganAtha in tiruvarangam. (7)
*Homonyms பல்பொருள் ஒருசொல்:*
(The word ‘ari அரி’ adapted from Sanskrit ‘Hari ஹரி’ is referred for many animals like deer, monkey, snake, lion, horse, frog, bee, parrot, pea-cock and cuckoo bird.)
1414. The Lord who is the eternal controller of all times (oozhi Ay); the one who is the governor of all yagyas; the Lord who is the inner soul of Lord Soorya who traverses the sky on his chariot having one wheel (oru kAl uDaiya tEr Oruvan Ay); the Lord who incarnated as Shree Hari and relieved the lofty headed elephant GajEndra (chuzhi mAl yAnai) from his age-old combat with the crocodile; the Lord who destroyed LankApuri with His pointed arrows; the compassionate Lord who helped His strong and faithful devotee Arjuna (pArthan), by covering the sun’s powerful rays with his blazing chakrAyudham, causing premature end of the day, reposes as Lord RanganAtha in tiruvarangam . (8)
1415. The little Lord KrishNa who consumed the poisoned milk from the disguised demon, pootanA (pEyin Ar mulai oon piLLai Ay); The same little KrishNa who swallows and preserves all the worlds during deluge and then releases them again from His coral mouth, for the purpose of the next creation (vizhungi umizhnda vAyan Ay); the little krishNa, sarvEshvara, who then reclines innocently on the banyan leaf, sucking his toe (mAl Ay); the one who is unfathomable even by the dEvas (vAnavarkku chEyan Ay); the gOpAla krishNa who lifted up the Govardhana hill to protect the cowherds (kunDram onru eDuttAn Ayan Ay) has now entered into aDiyEn’s heart as a protector and friend (ANiyan Ay) to remove all my miseries.
This savior Lord, Atma-rakshaka, takes His repose as Lord RanganAtha in tiruvarangam. (9)
1416. Tiruvarangam is surrounded on both sides, by the holy river kAvEri having waves rich in gold, pearls and precious gems. Kaliyan, the leader of the kingdom of tirumangai city abound by huge palaces, and the wielder of the esteemed spear that frightens the enemies (mAna vEl), has elaborated on the greatness of Lord RanganAtha of this kshEtram where beautiful swans float on lake waters. Those who sing these ten pAsurams will be freed of all their accumulated sins. (10)
PERIYA TIRUMOZHI 5.8
PASURAMS 1418 TO 1427
TIRUVARANGAM - 5
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| GUHA FERRIES SITARAMA TO CHITRAKOOTA |
1418. Oh my swAmi! tiruvarangattammAnE, residing in tiruvarangam, which is surrounded by beautiful gardens. The one of complexion like the deep ocean (Azhi vaNNA)!
Without discriminating on the basis of knowledge (Ezhai), lowly livelihood (Edalan), or birth (keezhmagan), with compassion, You accepted the huntsman guha as Your friend. Besides, exuding warmth, You declared, "My wife seetA, who has soft innocent eyes like a deer, (mAzhai mada mAn) shall henceforth be your friend. My younger brother (embi) shall be your brother (umbi)". Not content with this He continued, " You are my friend too!"
I have heard all these endearing words of Yours from my ancestors. Having assimilated these, I have come to You to surrender at Your divine feet. (1)
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| RAMA SHARES HIS FOOD WITH HANUMAN |
1419. Oh my swAmi, arangattammAnE, residing in tiruvarangam which is surrounded by beautiful gardens!
Notwithstanding the fact that hanumAn, the elder son of vAyu (vAda mA magan), was born in a different tribe, that too an animal, a monkey (maRkaTam) with five senses and with unpredictable behavior, You showered immense benevolence as deep as the sea, on him. You decided that You could not repay ( kaimARu) him for the amount of apt help he did. You, the one with faultless, truthful disposition (kOdil vAymai), preferred to share Your food from your own leaf, with hanumAn.( uDan uNban nAn).
I have heard of this incomparable deed of Yours. Seeking to be similarly blessed, I have come to surrender at Your divine feet.
KEY WORDS: mA magan - Bheema was the second son of vAyu, mA magan could also mean virtuous son. kOdil vAymai - (Another explanation: rAma, You preferred to share your food with HanumAn because He helped you with his honest speech which had no hidden agenda or selfish motive)
RAMA SHARES HIS FOOD WITH HANUMAN
The story of Lord rAmA's sahabhOjanam with HanumAn is explained by Tirumangai AzhvAr in this pAsuram. After winning over rAvaNa and retrieving seetA dEvi, Shree rAma took off to ayOdhyA in the pushpaka vimAna along with vibheeshaNa and his votaries, sugreeva and the other vAnaras, seetA dEvi and LakshmaNa. On the way, they halted for refreshment at bharadwAja muni's Ashram at prayAg, the beautiful confluence of the rivers gangA and yamunA.
Sage BharadwAja instantaneously brought forth a variety of food with his spiritual powers. He welcomed Lord rAma and his associates, and offered a feast to each one of them on a separate banyan leaf. Just then, rAma was reminded of bharata's vow to jump into the fire if He did not return from exile after 14 years. So, rAma told HanumAn to go immediately to bharata and inform him the good news about the retrieval of seetA and their return to ayOdhyA.
When HanumAn came back to BharadwAja ashram after duly informing Bharata, rAmA was waiting. Even before the sage placed a separate leaf for hanumAn, rAma asked HanumAn to sit in front of him and partake some fruits from one side of his banyan leaf. This incident that is mentioned in vashiShTha rAmAyaNam is quoted by Tirumangai AzhvAr to highlight the "graciousness" or "sausheelya guNa" of Lord rAma. This quality of simple kindness which takes the property of water that flows from a higher level to lower level is called as"neermai நீர்மை" in tamizh. Though HanumAn belonged to a different species unlike human, Lord rAma shared his palate with him. Lord rAma felt that HanumAn's act of talking to seetA and uniting them when they were craving to see each other, was selfless and had no hidden agenda. Hence, He considered this unmatchable support of Hanuman beyond reward.
Tirumangai AzhvAr surrenders to Lord RanganAtha's feet and pleads Him to shower His benign grace on him.(2)
1420. Oh my swAmi, arangattammAnE, residing in tiruvarangam which is surrounded by beautiful gardens!
When the elephant (vEzham) gajEndran went to the beautiful pond to pluck the lotus that had bloomed there, the powerful crocodile dangerously bit into the elephant's leg. Grievously injured and unable to bear the pain or defend itself, gajEndran meditated on You. Enraged (seeRRam), You killed the murderous-jawed crocodile( koDiya vAy).
Just as You rushed to save gajEndran from its agony, I too want to be saved from the samsAric travails and so I have come to surrender at Your divine feet. (3)
1421. Oh my swAmi, arangattammAnE, residing in tiruvarangam, which is surrounded by beautiful gardens.
The venom spewing (nanju umizh), ferocious (vem sinam) serpent, sumukhan, surrendered unto you, out of fear of his enemy, the GaruDa. You became his saviour and considering his grief and agony, delegated Your servant, the beautiful winged GaruDa (am sirai paRavai) to protect him.
I know how You rescued sumukhan from GaruDa. I have come seeking Your protection from the fearsome yamadootas ( naman tamar), who speak harshly and carry out cruel punishments. Fearing all this I have come to surrender at Your divine feet. (4)
THE STORY OF SUMUKHAN
mAtali, the charioteer and friend of Indra, was looking for a suitable groom for his beautiful and intelligent daughter, guNakEsi. He reaches the underworld NAgalOkam and is attracted by the nAgakumaran, sumukhan. He expresses his wish to make sumukhan his son in law. Sumukhan 's grandfather relates the story of how garuDda was a sworn enemy and how sumukhan was destined to be eaten by garuDan the next month. MAtali takes him to Indra hoping to find a solution. Indra grants long life to sumukhan. Enraged at this development, garuDa tries to harm sumukhan. Sumukhan takes refuge under Lord nArAyaNA and remains at His bedstead.
The haughty garuDa approached nArAyaNA and pompously declared that he was all powerful, since it was he who carried perumAL on his shoulders, and tried to harm sumukhan. PerumAL touched GaruDa with his finger. Unable to bear the weight he collapsed. It was perumAL's sankalpam that held GaruDa and the seven lOkas aloft. PerumAL ordered GaruDa to hold sumukhan on his shoulders and remain cordial with him forever. Thus he removed sumukhan 's fear and at the same time taught GaruDa his lesson.
1422. Oh my swAmi, arangattammAnE, residing in tiruvarangam, which is surrounded by beautiful gardens.
The nityasooris in the paramapadam (mAga mAnilam) and the people of the world sought and prayed at your divine feet. A virtuous and learned vaidika brAhmaNA, gOvindaswAmi, prayed to have Your divine darshan and to remain with You eternally. You told him, "appanE! You may continue in this world and enjoy the pleasures". ( inbam thooRRilAmayil) and after fulfilling your desires, you may reach Me."
AzhvAr wants perumAL to acknowledge his desire for sharanAgati by granting him a similar blesising.
STORY OF GOVINDASWAMY
GovindaswAmy, after learning the scriptures and knowing about Krishna avatAra, wanted to experience them. He performed penance, without taking food or water. PerumAL granted his wish and revealed His leelAs to him. GovindaswAmi, then expressed his desire to remain with perumAl, performing nitya kainkaryam. The all knowing PerumAL, knew that the vaidika's heart still desired worldly pleasures and so advised him to continue in the world for some more time and then reach paramapadam.
This story is mentioned in the tiruvEnkaTam kshEtra mahimai. (5)
1423. Oh swAmi, arangattammAnE, residing in tiruvarangam which is surrounded by beautiful gardens!
Sage mrikaNDu was well versed in the vEdas. Fearing yama (vem kooRRam), who nonchalantly carried out his deadly deed (of taking the lives of people), the rishi's son, *mArkaNdEyA** surrendered unto You. You gave him refuge and sent away the heartless yamA( thagavu il kAlan). Besides, You even blessed ( pEraruL) mArkaNdEyan to serve eternally at Your divine feet.
I yearn that You bless me with the same benevolence and hence I have come to surrender at Your divine feet.
STORY OF MARKANDEYA
Sage mrikaNDu sat in penance for a boon to have a son. BrahmA appeared and asked him if he wanted a hundred children with long life, who were dull headed and wicked or one worthy, intelligent son with a short life span of 16 years. The Rishi chose to have a single, worthy child and thus mArkaNdEyan was born. When he turned 16, his parents became sad and worried. MArkaNDEyan started to pray to Lord Shiva. The yama kinkaras who came to take mArkaNDEya could not do so. Lord nArAyaNA showered His grace through Shiva and protected mArkaNDEya, and he lived eternally, serving at His divine feet. (6)
1424. Oh swAmi, arangattammAnE, residing in tiruvarangam which is surrounded by beautiful gardens!
The worthy brahmin sAndeepani taught You the scriptures and the eternal truth- the vEdAs (Odu vAymai). He performed upanayanam (uvani) for You and sanctified Your birth. This faultless brAhmin said, "I do not know where my dear son disappeared. I request You to find out his whereabouts and bring him back to me." Determined to favorably accomplish Your guru's request, You brought his son back to him.
Knowing Your capability for granting your devotees' wishes, I have come to surrender at your divine feet.
STORY OF SANDEEPANI
In the krishnAvatAra, after killing Kamsa and crowning ugrasEna as the king of mathurA, Krishna went to the city of avanti to learn shAstras from the virtuous brAhmin, sAndeepani. On completing His tutelage, guru sAndeepani asked Krishna to bring back his son who was lost twelve years back, when he went to bathe in the prabhAsa teertham. The asuran pAnchanan, who had assumed the form of a conch had abducted the guru kumAran. KrishNa entered the sea, killed the asura, rescued the boy and handed him over to His guru in exactly the same state when he got lost. (7)
1425. Oh swAmi, arangattammAnE, residing in tiruvarangam which is surrounded by beautiful gardens!
The vaidika brAhmaNa who constantly chanted the Vedas, surrendered to You. He said, "Oh swAmi (endAi)! The babies my wife lovingly delivered were snatched away as soon as they were born by the cruel demigods ( kadiyadhu Or deivam). Please help me". You pitied him and in the presence of people who gossiped ( EdalAr), You handed over the children to him.
Knowing You to be the one who protects Your devotees, I have come to surrender at Your divine feet.
STORY OF A VAIDIKA BRAHMIN
Once a vaidika brAhmin came to KrishNa and sought protection for his child who was to be born. All the earlier babies had simply vanished as soon as they were born, even before the mother could see them. Arjuna intervened and offered to protect them by raising a scaffolding where even air could not enter. Nevertheless the baby went missing. The furious brAhmin complained to KrishNa. KrishNa along with Arjuna and the brAhmin rode in their chariot to the resplendent paramapadam. TAyAr had secretly whisked away the babies in order to see perumAL in His avatAra lakshaNam. KrishNa retrieved the four babies and handed them back to the delighted brAhmin. (8)
1426. Oh, swAmi arangattammAnE residing in tiruvarangam which is surrounded by the gardens!
You showered Your benevolence on the powerful tondaimAn chakravarti who wore the tall magnificent crown. You spent exclusive time (Odu nAzhigai) with him daily. Out of compassion, You instructed him the seven tattvAs and preached him the sacred aShTAksharam (vaLam koL mandiram) along with its inner meaning.
Knowing how You treat Your devotees with utmost dayALu guNa, I too have come to surrender at Your divine golden feet that measured all the world.
STORY OF TONDAIMAN CHAKRAVARTI
tonDaimAn chakravarti was a ruler of great repute and was an ardent devotee of tiruvEnkaTamuDayAn. PerumAL treated him as a good friend, talked to him and spent time with him daily. He even gave His sacred weapons, the shanku and chakram to this king. He preached the sacred ashtAkshara mantram along with its deeper meaning. He also taught him the seven sacred tattvAs.
The king built the gOpuram and the wall surrounding the temple. He performed several kainkaryams in tirumalA. He performed sahasranAma archanai daily with 1008 golden lotuses for tiruvEnkaTamuDayAn, and finally attained mOksham.
The seven tattvAs
1. Shareeram and AtmAn are different.
2. Realizing that one is not totally independent ( aswatantran)
3. Not seeking favours and becoming slaves to the lesser demigods.
4. Self effort to be avoided in attaining mukti.
5. Not to treat unrelated people as relations.
6. To be rid of the desires of the five senses.
7. Servitude to the bhAgavatas. (9)
1427. Tirumangai AzhvAr, the king of tirumangai (which has houses with balconies) has composed these ten pAsurams. AzhvAr rode his horse, the ADalmA efficiently and won over his enemies.
These pAsurams are composed on tiruvaranganAthan who is wielding the glorious chakkaram and is reclining gracefully in this kshEtram which is surrounded by beautiful gardens. He is my swAmi, the glorious, unparalleled tirumAl. ADiyArs who recite these pAsurams shall be rid of all their sins. (10)
PERIYA TIRUMOZHI 5.9
PASURAMS 1428 TO 1437
TIRUPPER DIVYA DESAM
AzhvAr filled with great fervour and delight to do maNgalAshAshanams, enters TiruppEr Nagar situated on a small hillock named Indragiri which was known as palAshavanam.
This temple existed even before the Shreerangam kshEtram, hence it is also called kOvilaDi (kovil means temple and aDi means before).
This divya dEsham is also called appAla Rangam, second among the five Pancharanga kshEtrams along the banks of river cauvery.
Swami NammAzhvAr’s last composition was about this kshEtram (10.8).
The moolavar is fondly called APPAKKUDATTAN reclining in bhujangashayanam cherishing a pot filled with appams (a sweet dish) by His side. Even today, He is offered appams during aravaNai (shayanam). tAyAr is kamalavalli nAchchiyAr or Indra dEvi. Utsvar is appAla ranganAthan. Mahalakshmi tAyAr did penance here and decided to do nitya vAsam in this kshEtram. Hence, it is called TiruppEr nagar.
A short story behind the Lord’s name- 'APPAKKUDATTAN’.
Once, King Upamanyu was cursed by sage durvAsa for not welcoming him with due respect. The sage told him to perform annadAnam to one thousand people every day to get released from the curse. Observing the king’s dedication, Lord nArAyana decided to manifest to him disguised as a hungry old man. As the king served food, the old man consumed all the prepared food in no time. Still hungry, He requested the king to make a potful of His favourite dish appam (a sweet dish). When king upamanyu started serving appam, the Lord snatched the pot affectionately, consumed them and reclined on adishESha placing the pot by His side. EmperumAn thus manifested to the king in this posture, expressed his contentment and absolved the king of the curse. Hence, He is fondly called APPAKKUDATTAN.
1428. emperumAnE! The one who resides in TiruppEr Nagar handsomely holding the shanku and the chakra in your hands, with a cool hue of the dark water laden clouds! The one who exhibits His attributes of Ishvaratvam as told in the shAshtras (meyyan)! The One who is ever supportive towards those who sincerely follow the rules laid by Him (pANgAgavum-anukoolargaL) thus dissolving their sins and allows the pratikoolargaL (the non-followers) to commit sins!
He is the satya sankalpan who uplifts anyone who totally surrenders at His feet and bestows them the fruit of nitya kainkaryam (His attribute of Ashrita rakshaNam). This Lord is reclining peacefully on the huge serpent bed TiruvanantAzhvAn (pai aravu aNayAn) in TiruppEr Nagar surrounded by thick groves (seri pozhil), fully bloomed lotuses and rich paddy fields.
Dear Lord of TiruppEr! appakkuDattAnE! I wish to spend my life reciting your holy names (nAmam paravi) and aspiring for mOksha! (1)
1429. Lord nArAyaNa who swallowed and retained all the seven gigantic surging oceans with lashing waves, huge mountains, the sky (vAnagamum) and the vast land during the cosmic deluge and released them again during creation, is the adviteeyan (one without a second). This emperumAn reposes in ten TiruppEr enveloped by dense groves with the shining moon seen among the dark water laden clouds.
Oh! My swAmi (sarvEshvaran)! Singing your names will surely enrich and uplift me to attain the highest goal which is paramapadam!
1430. The emperumAn whose abode is ten-tiruppEr surrounded by ramparts, is the one who created BrahmA from His navel (umbar AL). He absolved Lord Shiva of the curse incurred due to brahmahatti dOsham. Reclining majestically on the serpent AdisEsha, this enchanting Lord seems like the dark hued Anjana hill (giri) lying on a huge silver mountain (aravaNai mEl karuvaraivaNNan) .
How enjoyable it is to keep this emperumAn in my thoughts thus seeking emancipation!
1431. Once, Lord Shiva holding the flesh-filled skull of BrahmA (oon amar talai onRu), roamed all around the world begging for alms to get relieved of the brahmahatti dOsham. Being condemned by all, Lord Shiva reached BadrinAth and appealed to Lord nArAyanA residing there. The Lord of Badri absolved him of the curse by pouring the shwEta jalam into the skull from His chest. This emperumAn’s abode is TiruppEr nagar, rich with paddy fields and flowering trees swarmed by humming bees all around.
dEvAdidEvanE! Praising your tirunAmams during my lifetime will surely uplift me spiritually. (4)
1432. Long ago, all the dEvas appealed together to Lord mahAvishnu seeking protection from the atrocities of hiraNyAsuran (pon akathaanai) similar to the way in which He as Krishna had killed the ferocious asura dantavakran (vakkaran) by splitting his jaws. The Lord who is the Ashrita rakshakan, ever compassionate towards His devotees, took the form of narasimhamoorthy (ari uruvam Agi), emerged from the pillar roaring with laughter, grew huge and split the asura using His nails (nakham) as a weapon. This EmperumAn, beauty personified, holding His favourite chakra (chakkaram selvan) is the head of ten-tiruppEr.
Oh, the one who is sarvavyApakan! I have totally surrendered (Ashrayittu) at the feet (tAL) of Lord appakkuDattAn to get emancipated. (5)
1433. Lord ramapirAn built a long sturdy bridge upto lanka across the southern ocean using massive mountains (viLangaLAl) to rescue the blemishless seetA pirATTi, the mother of all beings who is the only one worthy of being decked with jewels, says AzhvAr. The mahAveeran rAma (tuNittAn) thronged into LankA city and effortlessly chopped the twenty shoulders of rAvaNa with his shArngam. This mahAveeran reposes here in TiruppEr. The loud melodious recitation of the vEda mantras by the learned brAhmaNas and the vaidikas is heard far and wide. Hearing the vEda gOsham and mesmerised by the sound, the panic-stricken eel fishes (malangu) frolicking over the rich paddy fields swim to a far-off place.
Dear Lord of TiruppEr! appakkuDattAnE! How blessed am I to reside in this kshEtram which is the residence of vaidika Lakshmi! (6)
1434. The little naughty Krishna, born to yashOdA after she underwent several fasts, loved to steal and hog copious butter (veNNai amudu seyya). Once, angry with this habitual behaviour, yashOda raised her hand pretending to hit Him with a curd churning rod (mattu Ochchi). The naughty krishNa was always smart and cautious to cut the long ropes into small pieces to avoid being tied! YashOdA joined the pieces with knots and bound the Lord tightly. The onne who is beyond the reach of anyone (paratvam), residing in paramapadam, allowed Himself to be tied by a mere cowherdess! This emperumAn with the hue of the ocean resides here in ten-tiruppEr surrounded by strong walls.
I am indeed blessed to live here and recite the divine names of this Lord whose attributes of sausheelyam and soulabhyam are extremely praiseworthy! (7)
1435. In tiru AyarpADi, the brave young KrishNa effortlessly killed the ferocious strong bulls to marry the beautiful nappinnai pirATTi, one with a slender waist. This amazing feat was witnessed and popularly spoken about (ariyum paDiyAka) by the Gods in the heaven and people in all the worlds. This kaNNan is the one who is reposing in His permanent abode, ten-tiruppEr surrounded by majestic walls shining like gold.
Residing in TiruppEr and endlessly singing and reciting the nAmAs of appakkuDattAn will surely be worthwhile for my upliftment! (8)
1436. The highly learned Brahmins and scholars in TiruppEr Nagar are filled with virtue and goodness. They seem to be very proficient in reciting the four vEdAs, the six VEdAngas and performing the five sacrifices, superseding even BrahmA and the dEvAs. These great men have been desirously residing with the red lotus-eyed appakkuDattAn, the sarvEshvaran (sem kaN maLODum) since ancient times. AzhvAr says, "In order to express His esteem regard for them, He has made their hearts His permanent abode!”
This emperumAn of TiruppEr Nagar will undoubtedly give me the blissful experience of Paramapadam and willingly reside in my thoughts and heart too (en chindayAn)! (9)
1437. Tirumangai AzhvAr, the hero with strong and broad shoulders (tin tiRal tOL valiyan) was born in an enchanting place called tirumangai with tall buildings, ramparts and victory flags flying everywhere. He composed a garland of ten sweet verses on the sarvEshvaran, appakkuDattAn who is lying cozily on AdisEshan as his bed and TiruppEr Nagar as His permanent abode filled with the humming sound of a swarm of bees. Those who sing and dance to these verses by grasping the meanings with bhakti will surely reach paramapadam and enjoy nitya kainkaryam there. (10)
PERIYA TIRUMOZHI 5.10
PASURAMS 1438 TO 1447
NANDIPURA VINNAGARAM
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| NATHAN KOIL, JAGANNATHAN PERUMAL |
The same Lord, in his avatAra as naughty Krishna, was tied with a rope (siru taambu) by mother YashodA to prevent him from stealing butter from the pots of women folk in the neighbourhood. Mischievous Lord KrishNa dodged Mother YashodA, and later danced on the butter pots. He is the one who is abundantly merciful and gracious.
Hence, AzhvAr asks his heart to rush to Nandipura ViNNagaram and receive the Lord's blessings. (1)
1439. Kaliyan repeatedly urges his heart to hurry to Nandipura Vinnagaram and says ," Oh Heart! You can survive only if you follow my instructions. Without any further delay, go to Nandipura ViNNagaram, a beautiful floral garden which is home to rhythmically singing bees, that dance and rejoice after sucking nectar from the flowers. This is the divine sthalam where EmperumAn, once tucked the entire world (including the seven lOkas) in his petite body. (2)
1440. AzhvAr insists that his heart must reach Nandipuram, a beautiful grove surrounded by fertile fields. He recollects that Bhagavan who, once upon a time, kept the upper and under world, seven seas and seven mountains in his little stomach and later restored it, is none other than the Lord at Nandipuram.
(Melulagam...vumbarEzhulagu ) - Bhoo:, Buva:, Suva:, Maha:, Jana:, Tapa:, Satyam - These are the seven upper worlds.
(Keezhulagam..) - atala, vitala, sutala, nithala, tarAtala, rasAtala, magatala - These are the seven under worlds.
The sapta sAgaras - He is the super soul inside the seven seas namely – jala, dadhi, ksheera, sarpis, surA, ikshu, lavaNa. These seas surround the seven islands (dweepa) namely pushkara, ShAka, krauncha, kusha, shAlmala, plaksha, jambu.
The Seven Mountains - He is the super soul of the seven mountains called mAhendra, Malaya, sahya, Rksha, sUktimAn, pAriyaTra, vindhya. (Ancient mountains according to ‘The MahAbhArata’). (3)
1441. EmperumAn, who destroyed demons with ferocious teeth, used arrows or the power of TiruAzhi AzhvAn and made them envious of his power. The very same Lord undoubtedly resides at the beautiful place named Nandipuram.
AzhvAr further describes how Nandipuram is full of rhythmically singing bees, flowers, beautifully feathered peacocks and koels. He talks about the mango trees (with excellent smell of mangoes) and concludes this verse by profusely pleading to his heart to reach Nandipuram and realise its divinity. (4)
1442. Whenever there is a fight with the demons the whole place would be a disastrous scene with fire, bloodshed and flesh. In this pAsuram, AzhvAr emphasises on the sanctity and valour of the five weapons (panchAyudam) of Lord ViShNu, namely the bow, sword, conch, mace and disc and says that the Lord uses these five to destroy the evil forces. Undoubtedly, this is the same EmperumAn who eternally resides at Nandipuram. Hence, AzhvAr justifies that his heart should hurry and travel there. (5)
1443. The earlier two pAsurams elaborated on the destruction of Asura prakRuti. Here the avatAra of rAma is subtly described.
Here, EmperumAn, who possesses all the KalyANa GuNas (unparalleled characterstic features), in his incarnation as Lord rAma went to the forest willingly with his brother LakshmaNa and wife SeetA. The same Lord resides in the serene Nandipura ViNNagaram, the sthalam where AzhvAr urges his heart to head to.
Two times the word நகர்/ nagar (Mevum nagar, uraigindra nagar) has been stated. It can be either understood as the Holy AyOdhya or Paramapada VaikuNThaa. (6)
1444. In the KrishNa avatAra, Lord ViShNu the Lord of BrahmA, Indra, Rudra and other devas was born as KaNNan, and was raised by Nandagopa and YashOda at Tiru AypADi to wipe his sorrow (he had no children before) and to spread happiness and cheer.
AzhvAr admires and states that the sthalam is immensely beautiful and that the peacocks mistake the sound of the musical instruments to be the thundering sound of the rain-bearing clouds and dance according to the natural divine sounds. AzhvAr thus requests his heart to witness the divine form of EmperumAn, permanently and pleasantly residing at Nandipura ViNNagaram.
நந்தி பணி செய்த நகர்- Nandi pani seida nagar. As stated in pAsuram 1, the worship, service and renovations by the king Nandi Varman II is once again highlighted here. (7)
1445. AzhvAr states that Maharishis and DEvas always sing (paN) with pride that there is no place on earth equivalent to this divya desam Nandipuram. They also proudly sing and dance affirming the glories of Lord VishNu. Hence AzhvAr urges the heart to go immediately and dwell in this wonderful Divyadesam. (8)
1446. Nandipura ViNNagaram is a fertile land abundant in water from where several precious gems appear. AzhvAr wonderfully imagines that the glitter from the gems make one mistake it to be daylight. (kangul irul seerum oli)
AzhvAr talks to his heart! Oh my dear conscience! As you are aware, the bhaktas who follow and abide by the rules described in the Vedas and shAstras would never be destroyed by severe floods and other evil factors. Hence, Oh my dear heart! If you want to become one of the bhaktas, do rush to Nandipura ViNNagaram, pleads Tirumangai AzhvAr. (9)
1447. Whoever recites these set of 10 pAsurams sung by Tirumangai king (dreaded by enemies ) in praise of the fertile Nandipura ViNNagaram where EmperumAn resides permanently with his strong arms, powerful conch and glittering disc and with other divine weapons, would undoubtedly get rid of all their sins, concludes Kaliyan. (10)
