PERIYA TIRUMOZHI 8.1
PASURAMS 1648 TO 1657
TIRUKKANNAPURAM - 1/10
TAYAR PASURAMS
ABOUT THE TEMPLE
MOOLAVAR - NEELAMEGHA PERUMAL WITH SHREE DEVI AND BHOO DEVI (standing posture with varada hastam and prayOga chakram)
UTSAVAR - SOWRIRAJA PERUMAL (VaikunTam koDukkum pirAn), with AdAna hastam accepting bride Padmini in kanyA dAnam
TAYAR - TIRUKKANNAPURA NAYAKI
TEERTHAM - NITYA PUSHKARINI
KSHETRAM - ASHTAKSHARA KSHETRAM, (Lord is in the form of all 8 letters, AshtAkshara upadEsham to tirumangai AzhvAr)
VIMANAM - UTPALAAVATAKA VIMANAM
PRATHYAKSHAM - KANVA RISHI, GARUDAN, DANTAKA MUNI and KING UPARISARAVASU
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| TIRUKANNAPURAM SOWRIRAJA PERUMAL |
STHALAPURANAM:
As mentioned earlier, this is one among the 'Pancha KrishnAraNya KshEtram' and also a 'SaptapuNya kshEtram'.
In Vaishnava sampradAyam, four Tirupatis gain greater importance as the special abode.
VaDakku veeDu: (north)- TIRUVENKATAM
Terkku veeDu: (south)- TIRUMALIRUMSOLAI
Keezhai veeDu: (east)- TIRUKKANNAPURAM
According to purAnas, this temple is the oldest and SowrirAja Perumal is believed to have witnessed 64 chatur yugams.
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| TIRUKANAPURAM KAITALA SEVAI |
WALKING BEAUTY OF THE LORD: It is in TIRUKKANNAPURAM that the Lord showed VibheeshaNa, his 'majestic walk'. After enjoying the sleeping beauty of RanganAtha in Srirangam, VibheeshaNa wished to see the beauty of His walk and expressed it to the Lord. So the Lord directed, "Go to my 'Keezhai veeDu' (eastern abode) 'TirukkaNNapuram', where I am present as 'SowrirAjan'. You can enjoy there." As said he displayed His majestic walk on the new moon day. To mark this event, even today the Lord is brought out from the sanctum and does His "RAJA NADAI" to Vibheeshanar sannidhi on AmavAsya day in the kaitala sEvai.
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| TIRUKANNAPURAM NEELAMEGHA PERUMAL MOOLAVAR |
GARUDA'S REALISATION : Once when GaruDa flew over the vimAnam of this temple, with pride, he lost his power and fell down. Later realising his mistake, did penance and with the grace of the Lord regained its flying power and became His vehicle. Here GaruDa can be seen in the garbhagraha near the Lord.
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STORY BEHIND PERUMAL GETTING THE NAME SOWRIRAJA :
Sreedharan, son of Achuda bhaTTar was devotedly doing the poojas for this temple according to the Agamas. A dAsi named Manjari who was working in the same temple had darshan of the Lord and asked for prasAdam. The bhaTTar gave her the flowers of the Lord.
At this juncture, the Chozha King came on a sudden patrol inspecting his kingdom and wanted to get the prasAdam from the temple. So the confidant of Sreedharan came and informed him. Not knowing what to give the King, he pulled the flower strand from manjari's hair that he adorned on her and gave it to the King. The King accepted it and when he took it near his eyes, he found out a long strand of hair and asked, if the Lord of this temple has hair. Sreedharan replied "yes", in fear.
The King got annoyed and asked Sreedharan to be imprisoned. The King further added that if he finds it to be false he will cut off his hands .
The whole night Sreedharan repented for his actions and begged the Lord for pardon. Next day when the King went to the temple along with Sreedharan, he asked the Purohit to take off the kreeDam and found that the Lord had hair. Doubting that they might have attached the hair, the King ordered to pull it.
To the astonishment of everyone there, blood started oozing. Realising his fault, the King pleaded for pardon and Sreedharan too realised his mistake. From then on, Lord of TIRUKKANNAPURAM is adorned with sowri.
PADMINI KALYANAM:
As per 'PadmapurAnam', a King named Vasu (also known as UPARISARAVASU ), had the ability to fly. While returning after winning a war for the dEvas against the asuras, he flew over TIRUKKANNAPURAM . As he felt thirsty he came down and searched for water. Sages as thin as the Kora grass were meditating there at that time. Mistaking them to be the Kora grass, he started cutting them and the sages started screaming. VishNu came as a 16 year old boy and defeated Vasu. Not realising the opponent he executed the NArAyana astram, that went and fell at Vishnu's feet.
Immediately realising, he pleaded the Lord for pardon. Granting him, the Lord allowed him to ask for a boon. The King requested the Lord to marry his daughter Padmini, and the Lord immediately accepted and married Padmini.
It is understood that, as the sages as thin as the Kora grass do penance looking at the vimAnam, it has been built by the king himself in such a way that the vimAnam is not visible for others.
MUNAYADARAYAN PONGAL:
Munayadarayan was a chieftain of the then Chozha King, who used to collect taxes for 20 provinces under him. He was a great devotee of the Lord at TirukaNNapuram. He was living with his lover named Kanikai. There was a great famine in the country at that time. So he spent all the tax money for the temple ArAdhanam and feeding the poor.
The annoyed King who did not receive the tax money, thinking that he had spent the money on his lover imprisoned Munayadarayar. Kanikai, his lover prayed to the Lord, stating if he is not released within 5 days, she would end her life.
At once, PerumAL appeared in the king's dream and ordered Munayadarayar to be released. He came back to TirukkaNNapuram and that night Kanikai made Pongal and offering it to the Lord, both ate.
The next day when the priest of the temple opened the door, he was astonished to see the ghee from the Pongal dripping from Lord's mouth.
From then on till date, Pongal is being offered to the Lord for the ardhajAma Pooja and called as "MUNAYADARAYAR PONGAL".
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| TIRUKANNAPURAM SOWRIRAJA PERUMAL |
INTRO OF THIS PADIGAM:
After experiencing the divine attributes exhibited by EmperumAn in the previous decad, AzhvAr wished to unite with Him. As it did not materialise, he swooned down, loosing his original self and attained the "ParakAla nAyaki "form. This whole decad comes as the outpouring of the bewildered mother, trying to find out the reason for her daughter's present state.
Analysing her daughter's mutter, the mother comes to a conclusion that, this should be the influence of the Lord of TirukkaNNapuram.
AITIHYAM :
How does the mother confirm, that her daughter must have seen the Lord of TIRUKKANNAPURAM ? It is explained with an aitihyam here.
In a place called Rajendra Chozha Puram, the son of a brahmin, got influenced with some other religion and removed his sacred thread (YagyOpaveetam)and tonsured his head. Once when KOORATAZHVAN, visited the place, he changed his mind and got back to his original form, in order to get his blessings and came back home. Looking shocked at the act of the son, the father asked him, "Why this sudden change? Did you happen to meet KOORATAZHVAN?" Awestruck the people around the father asked him how he found that out. The father answered, "With the grace of the AzhvAr, even the 'tAmasik' people will turn into 'sAttvik' people".
In the same way, the mother confirms that, only the Lord of TirukkaNNapuram has the ability to give such a plight to her daughter.
malaiyilangu tOL nAngE maRRavanukkeRRE kAN enginrALAl |
mulaiyilangu poombayalai munbODa anbODi irukkinrALAl
kalaiyilangu mozhiyALar kaNNapurattammAnai kaNDALkolO? || (1)
This is not all, from nowhere she jumps saying, "Look, Look at His four mountain like shoulders. I can't find words to describe its beauty".
The mother is astounded by her daughter's behaviour and actions. She is confused and exclaims, "how can such things happen"? It is normal for anyone to fall in love and then get struck by the lover’s disease called pasalai noi. (The skin turning sallow or greenish pale as they get separated from their lover), whereas in the case of my daughter, it's reverse.
I strongly feel, that my daughter must have seen the Lord at TIRUKKANNAPURAM, where eloquent orators well versed in vEdas live.
(1)
poruvarai munpOr tolaitta ponnAzhi maRRorukai enginrALAl |
oruvaraiyum ninoppAroppilA ennappA enginrALAl
karuvaraipOl ninrAnai kaNNapurattammAnai kaNDALkolO? || (2)
1649. My daughter opens up saying, Isn't He not supposed to be having the great 'ShArnga' bow that easily defeated the enemies earlier, in one of His hands? [When It is the quality of the Lord to embrace those who desire Him the most, why does he exhibit such indifference towards me? He even holds the strongest weapon that can wipe away any hurdle, is what her mind analyses]
Again she says, He has the resplendent 'TiruvAzhi', that cut off the wings of the flying mountains at the time of the war, in the days of yore, on the other hand. [ Even while having such valorous weapon, to destroy any strong enemy, why does He not facilitate our union, is the way her mind thinks]
She keeps saying, Oh my master, you are unique and beyond comparison, none can match your qualities.
The mother surely feels, her daughter must be thinking about the Lord of TIRUKKANNAPURAM who stands tall like a mountain of kohl. (2)
AN ANECDOTE:
Talking about the shArnga bow, there is an interesting incident that is to be highlighted here.
Once when the temple of TIRUKKANNAPURAM was under the siege of the enemies, 'Pillai TirukkaNNapurattu Araiyar', started chanting this hymn, of ‘Tirumangai AzhvAr’, "செருவரை முன் ஆசறுத்த சிலையன்றோ கைத்தலத்து”, hinting that He holds the valorous bow that can drive away the enemies. Immediately, EmperumAn answered stating that in no time will He drive them away and did so.
minnumA maNi makara kuNDalangaL vilveeSum enginrALAl |
ponnin mAmaNiyAram aNiyagattu ilangumAl enginrALAl
kannimAmadiL puDaiSoozh kaNNapurattammAnai kaNDALkolO? || (3)
1650. Even after consoling, my daughter goes on to say, the Tulasi garland that EmperumAn adorns on His crown, studded closely with precious gems has enthralled my heart and keeps coming in front of my eyes.
Further, the glittering fish shaped makarakuNDalams, that makes The lord's face glow, as though highlighted by a torch lamp, pulls my heart towards it.
His chest is festooned with the most beautiful long chains made of golden beads and the rarest Kaustubham, she keeps saying.
I wonder if my daughter had the darshan of the Lord at TIRUKKANNAPURAM , which is surrounded by strong rampart on all sides, that has led to her constant blabber. (3)
pOrAnai komboSitta puTpagan ennammAn enginrALAl |
ArAnum kANminhaL ambavaLamvAi avanukku enginrALAl
kArvAnam ninradirum kaNNapurattammAnai kaNDALkolO? || (4)
1651. With the constant thought of EmperumAn's chest lingering in her mind, where she wanted to unite with Him, my daughter says, "The bees are lucky to swarm the cool tulasi garland on his mountain like chest and swamp it with the honey and pollen whereas I am not".
She adds on to say, "He stole my heart showing His heroic deed of putting an end to the kuvalayapeeDam elephant, plucking off its tusk and majestically sitting on the back of 'GaruDa' (periyatiruvaDi)".
If I start to console her, immediately she says, "Can't anyone notice His coral like beautiful lips? How can anyone move their eyes off it?"
Considering her plight, I can very well come to the conclusion that she has been influenced by the darshan of the Lord at TIRUKKANNAPURAM , where the dark rainy clouds hover over perpetually. (4)
muDittalamum porpooNum ennenjattuL agalAdu enginrALAl |
vaDittaDangaN malaravaLO? varaiyagattuL iruppAL enginrALAl
kaDikkamalam kaLLugukkum kaNNapurattammAnai kaNDALkolO? || (5)
1652. When I ask her the reason for her condition, without giving an answer for that, she starts saying, "His feet, where I fell loosing myself are like the lotus flower. His beautiful divine hands that lifted and embraced me, are similar to the lotus flower too".
"The beauty of the divine crown and the jewels that caught my attention when I looked up at him doesn't fade away from my mind. Only when it does, will all your words enter my mind".
Further she keeps on lamenting, Goddess PeriyapirATTi with her broad lotus like eyes is perpetually stationed on His mountain like chest.
Did she happen to visit the Lord at TIRUKKANNAPURAM which has honey dripping lotus flowers all over? (5)
ErAr kanamakara kuNDalattan eNtOLan enginrALAl |
neerAr mazhaimugilE neeLvaraiyE okkumAl enginrALAl
kArAr vayalamarum kaNNapurattammAnai kaNDALkolO? || (6)
1653. He is the supreme one, who can be addressed by thousand names is what she keeps repeating over and over again. Even after He disowning me, my heart leaps for the beauty of His eight shoulders, where the golden, gem studded fish shaped drops (Makara KunDalam) sways.
How do I describe His physique? It can be debated upon, whether it's the dark rain bearing clouds, or the mighty mountain.
She sure must have encountered with the Lord of TIRUKKANNAPURAM rich with its fertile fields, that has brought her to this state. (6)
avvaratta vaDiyiNaiyum angaigaLum pangayamE enginrALAl |
maivaLarkkum maNiyuruvam maragadamO? mazhaimugilO enginrALAl
kai vaLarkkum azhalALar kaNNapurattammAnai kaNDALkolO? || (7)
1654. She is immersed in the beauty of His attire and keeps whispering about that saying, "The peetAmbaram worn around His waist along with the sash tied over it (sivalikai kachcham) looks so fresh as a flower".
Not stopping there, she feebly murmurs constantly saying, "His feet and hands are nothing but the lotus flower"
With regard to His dark physique, she keeps contemplating whether it is the emerald mountain or the dark rain bearing clouds!
These are the traits of the Lord 'SowrirAjan' of TIRUKKANNAPURAM where the Vedic seers who do nitya agnihotram (sacrificial Yajnam) live.
My daughter surely must have had His darshan, to be like this. (7)
veRRippOr indirarkum indiranE okkumAl enginrALAl |
peRRakkAl avanagam peNpirandOm uyyOmO enginrALAl
kaRRanool maraiyALar kaNNapurattammAnai kaNDALkolO? || (8)
1655. My daughter says, "All of you, come and see how emperumAn comes riding on the victorious GaruDa along the streets".
[Here the interpretation goes thus: Similar to a good hearted person who volunteers with a jar of water to quench all the thirsty people, here the Lord, not only comes to give darshan to 'parakAla nAyaki', but to many, who are longing for His darshan like her.]
When asked, what if someone captivates the Lord ? for which she replies, He is the Indra for Indra i.e MahEndra . He very well knows how to escape without getting caught. [In the war with VrutrAsura, He won the title 'MahEndra', for killing him]
Oh! If I get to unite in His chest, my desire of being born as a woman will be fulfilled.
Listening to all her talks, makes it clear that she must have had the darshan of Lord SOWRIRAJAN of TIRUKKANNAPURAM, where the vaidikas well versed in vEdas and shAstras live. (8)
uNDivarpAl anbu enakkenru orukAlum pirigilEn enginrALAl|
paNDivarai kaNDarivadu evvooril? yAmenrE payilhinrALAl
kaNDavar tam manam vazhangum kaNNapurattammAnai kaNDALkolO? || (9)
1656. As the bee-swarmed tulasi garland is being adorned on His gem studded crown, it becomes more redolent than its nature, she says.
My attachment and love towards Him has become multi folded, that I cannot stay away from Him even for a minute, she laments.
In addition to it, with a strong illusion in her mind, that the Lord is standing in front of her, she utters, "I feel that I have seen Him before, but cannot recall, when and where".
This clearly states that she must have lost herself to the beauty of the most charming 'SowrirAja Perumal' who easily captivates the heart of those who come to worship Him. (9)
“பண்டிவரைக் கண்டறிவதெவ்வூரில் யாமென்றே பயில்கின்றாளால்”
Shri PeriyavAchAn Pillai's interpretation for the above verse goes thus:
When talaivi (the lover) sees Him the first time, he appears to be very familiar and seen earlier. As she keep seeing or sees Him the next time, she feels, oh! Where have I seen? Not anywhere, this is the first time that I am seeing Him.
Here the question arises, How can both meanings be deciphered at the same time?For which the jeer answers, the word பயில்கின்றாளால் here refers that she keeps repeating the phrase and so both ways can be used.
1666. mAvaLarum mennOkki mAdarAL mAyavanai kaNDALenru
kAvaLarum kaDipozhil Soozh kaNNapurattammAnai kaliyanSonna |
pAvaLarum tamizhmAlai panniyanool ivaiyaindum aindumvallAr
poovaLarum karpagam SEr ponnulagil mannavarAi pugazh takkOrE || (10)
1657. Kaliyan, in this garland of ten verses with rhythmic meter attached to this great Prabandham, has elucidated how ParakAla NAyaki, with her coy eyed vision like the deer, encountered with this wondrous Lord of TIRUKKANNAPURAM, where the whole land is redolent with the fragrance of the groves. Those who repeatedly chant these songs, will be blessed to rule over the eternal abode 'Paramapadam', filled with flowers and the wishing tree 'kalpakavRuksham', once they reach there and be worthy of all the praises in this world too. (10
PERIYA TIRUMOZHI 8.2
PASURAMS 1658 TO 1667
TIRUKANNAPURAM 2/10
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| NEELAMEGHA PERUMAL TIRUKANNAPURAM |
Tirumangai AzhvAr continues with the ‘tAy pAsurams’ explaining the concern of parakAla nAyaki’s mother. In this decad, the mother, tiruttAyAr accuses TirukaNNapuram SowrirAja PerumAL of causing anguish in her daughter who genuinely wants to unite with Him.
veLLiyeer veyya vizhunidi vaNNar O |
tuLLuneer kaNNapuram tozhudAL ivaL
kaLviyO kai vaLai koLvadu takkadE || (1)
1658. The mother says,
You are the Lord who grants the nityasooris what ever they desire. Can You not approve of my little daughter’s wishes?
kANumO kaNNapuram enru kATTinAL |
pANanAr tiNNam irukka ini ivaL
nANumO nanru nanRu naRaiyoorarkkE || (2)
1659. For a diversion from the present state of mind, I took her to the terrace where we used to watch the moon. But she shouted pointing towards Your kOyil, “Oh, I can see KaNNapuram from here, come, come, all of you come here and see”. She is unstoppable and shameless because of her AchArya’s strength. (pANanAr means the one who helps unite lovers, here it refers to the AchAryan who helps unite the jeevAtmAs with the paramAtmA). So, it is not in my hands to control her. Clearly, it is tirunaRaiyoor nambi, her Acharyan who has had an upper hand over me. (2)
veruvinAL meyyam vinavi irukkinrAL |
perugu seer kaNNapuram enru pEsinAL
uruginAL uL melindAL idu en kolO || (3)
1660. She blabbers, “Oh, TiruvEnkATam full of waterfalls! Tiruneermalai! Tirumeyyam!” and sits in dismay that she did not get a reply. But the moment she utters the word ‘TiruKaNNapuram’, she melts down like water, losing herself. Oh, Lord of TirukaNNapuram, Look at her plight. I am unable to pacify her. Can You not help her out? (3)
peNmaiyum sAla niraindilaL pEdai tAn |
kaNNanoor kaNNapuram tozhum kArkkaDal
vaNNar mEl eNNam ivaTkidu en kolO || (4)
1661. The mother totally understands the dismal state of her daughter.
My daughter does not eat regularly. She neither sleeps enough. She is an immature teenager who has fallen in love and is facing the pangs of separation. (If she was united with You, she would be eating and sleeping well like a happy wife). But, her mind is always thinking about the dark cloud like tirumEni of TirukaNNapuram SowrirAja PerumAL and her hands are always doing anjali to KaNNan. What an affection! Indeed astonishing! (4)
peNmai en tannuDai uNmai uraikkinrAL |
veNNai uNDu AppuNDa vaNNam viLambinAl
vaNNamum ponniram AvadozhiyumE | (5)
1662. My beautiful daughter who worships TirukaNNapuram openly tells me that she loves Him. She does not shy at all. Is this the mark of a woman? Only when someone talks to her about dAmOdara who got tied for stealing and eating butter, she becomes happy and her complexion changes from pasalai color (ponniram- pale color) to normal colour. (5)
iDavagai koLvadu yAm enru pEsinAL |
maDavaral mAdar en pEdai ivarkku ivaL
kaDavaden kaN tuyil inri ivar koLLavE || (6)
1663. My daughter seems to have identified herself with You. She talks as if You are talking. She says, “It’s me. I have come from TiruvEnkaTam to reside in TirukaNNapuram”. Is she going to get any sleep today? The Kannapuram thief will steal that too. Look at the way this innocent, beautiful girl has given herself to this SowrirAja PerumAL? (6)
irangumO ettanai nAL irundu eLhinAL |
turangam vAi keeNDu ugandAnadu tonmai oor
arangamE enbadu ivaL tanakku AsaiyE || (7)
1664. My daughter no more melts on seeing the cool moon or the undulating ocean that used to remind her of KaNNan’s traits. She has crossed all those stages of parakAla nAyaki long back. She is now totally focused on enjoying the archAvatAras. Talking about the valor of the Tiruvarangam PerumAL who killed the demon kEshi is her only happiness now. (7)
kaNDu tAn kaNapuram kai tozha pOyinAL |
vaNDulAm kOdai en pEdai maNiniram
koNDu tAn kOyinmai seivadu takkadE || (8)
1665. Seeing all the bhAgavatas fall at your feet being the only way to liberation, my daughter (who has beautiful hair swarmed by bees) came to KaNNapuram with passion and devotion. But what did you do? You stole her beautiful complexion, making her pale and depressed. Is this undue act of yours justified? (8)
teLLiyaL enbadOr tEsilaL en seigEn |
kaLLavizh sOlai kaNapuram kaitozhum
piLLaiyai piLLai enRu eNNa peruvarE || (9)
1666. My daughter is a small child whose teeth have not yet come out, her hair has not grown enough to knot it up, and she has not the intelligence to decide what is right for her. What will I do? But she is always, deeply devoted to SowrirAja PerumAL of TirukaNapuram surrounded by honey filled groves. How can I say that she is a child? Instead, I should be fortunate that I am the mother of such a child having bhagavat vishaya prAvaNyam in a young age. (Intense interest in bhagavat vishayam).
So, giving up her control over her daughter, the mother finally consoles herself. She starts believing that her daughter is great because she worships the Lord with her trikaraNas namely manO, vAk and kAya.
Mind – kArkaDal vaNNar mEl eNNam,
Speech – arangamE eNbadu ivaL tanakku asai
Body – kaNNan oor kaNNapuram tozhum
In the previous decad, ParakAla nAyaki has been portrayed as a matured girl. (mulaiyilangu poombayalai munbODa anbODi irukkinrALAl). But, in this pAsuram, she is portrayed as a small child not yet having teeth. (muLLeyiru Eindila koozhai muDi koDA teLLiyaL enbadOr tEsilaL en seigEn). These words have been used only to denote the overflowing concern of the mother. ParakAla NAyaki is always construed to be a matured girl. (9)
1667. kArmali kaNNapurattu em aDigaLai
pArmali mangaiyar kOn parakAlan sol |
seermali pADal ivai pattum vallavar
neermali vaiyattu neeDu nirpArgaLE || (10)
1667. SowrirAja PerumAL of the city of TirukaNNapuram filled with beautiful clouds, has been extolled in the above ten aruLi cheyals by the world famous tirumangai king, ParakAlan. Those who excel in these 10 rhythmic pAsurams will live long in this beautiful earth surrounded by oceans. (10)
PERIYA TIRUMOZHI 8.3
PASURAMS 1668 TO 1677
TIRUKANNAPURAM 3/10
TIRUMAGAL PASURAM
The previous two decads portrayed the expressions of Tirumangai AzhvAr as mother of ParakAla NAyaki, voicing her concern about her daughter's behaviour.
In this decad, it is the outpouring of AzhvAr in the nAyikA bhAvam as parkAla nAyaki who has lost her heart to SowrirAja perumAl of tirukaNNapuram. She laments that she has become frail, longing for perumAl so much so that her golden bangles slipped off her wrists.
In a set pattern of hailing emperumAn's innumerable kalyANa guNas and leelas in one verse and describing the kshEtram in another, parakAla nAyaki declares that her pining had been in vain merely causing her bangles to slip off.
tirai eDuttu varu punal soozh tirukkaNNapurattu uraiyum|
virai eDutta tuzhAi alangal viral varai tOL puDai peyara
varai eDutta perumAnukku izhandEn en varivaLaiyE || (1)
1668. This kshEtram, tirukkaNNapuram is surrounded by the flooding waters of the river Cauvery which carries with its tides, coiled conches which creates its typical booming sound (surisangu), corals and several creepers that are ripped from along the banks.
In this kshEtram resides my emperumAn sporting the fragrant tulasi garland (tuzhAi alangal). This valiant Lord with mighty shoulders like the mountain, once lifted the gOvardhana giri*. To this PerumAL, I lost my beautiful bangles (vari vaLai).
*During krishNAvatara, the Lord lifted the gOvardhana giri to protect the people of BrindAvanam from the onslaught of rain. Likewise, parakAla nayaki hopes that He will also come to her rescue. But it was in vain. All that happened was that she lost her bangles to Him. (1)
teri variya maNimADa tirukkaNNapurattu uraiyum |
vari aravin aNaittuyinru mazhai madatta siru taru kaN
kari veruva marupposittArku izhandEn en kanavaLaiyE || (2)
1669. The black laced clouds and the fragrant smoke emanating from the tall gem-studded palatial houses (maNimAdam) makes tirukaNNapuram appear like a mountain.
Here, resides my emperumAn reclining on the comfortable bed (aNai) provided by AdisEshan's striped coils. He pulled the tusks (maruppu) of the terrified (veruva) elephant, the kuvaLayApeeDam which had small eyes and from whose temple, musth (madaneer) exuded copiously.
To this emperumAn, I lost my golden bangles. (2)
tingaL mA mugil tuNikkum tirukkaNNapurattu uraiyum |
paingaN mAl viDai aDarttu pani madi kOL viDuttu uganda
sengaN mAl ammAnukku izhadEn en seri vaLaiyE || (3)
1670. The spears (sooli) adorning the spires (mugattu) of the gem-studded places in tirukaNNapuram, appear to pierce the clouds and the moon.
The Lord* who bridled the lofty (mAl), bright, shiny eyed bulls (viDai); and the Lord who relieved the cool moon of its curse resides here with great content. To this lotus eyed sarvEswaran, I lost my bangles.
* ParakAla nAyaki says that Krishna bridled the bulls to marry nappinnai pirATTi. With the same hope that He would accept her, she had set her heart on Him. All she was left with was... a pining heart and losing her bangles! (3)
tiNamaruvu kanamadiL soozh tirukkaNNapurattu uraiyum |
maNa maruvu tOL Aichchi Arkka pOi uralODum
puNar marudam ira naDandArku izhandEn en ponvaLaiyE || (4)
1671. Groups of peacocks roam about in the groves that abound in this tirukaNNapuram kshEtram. The broad streets filled with fragrant fumes are enclosed within the glowing, gem studded ramparts.
This emperumAn got tied up to the mortar by the cowherdess with fragrant shoulders, mother YashOdhA*. Pulling the mortar along, He crawled between the two maruda trees causing them to fall.
To this valiant emperumAn, I lost my golden bangles.
* YashOdha's shoulders are described to be fragrant, because she was blessed to be hugged by baby Krishna all through His childhood! (4)
tee eDuttu marai vaLarkkum tirukkaNNapurattu uraiyum |
tAi eDutta siru kOlukku uLaindODi tayir uNDa
vAi tuDaitta maindanukku izhandEn en varivaLaiyE || (5)
1672. The learned brAhmaNAs of tirukaNNapuram chant mantras loudly and perform homams, thereby propagating the vEdas (maRai vaLarkkum).
Mother YashOdhA waved a small stick at little Krishna, when He stealthily gulped the curd. He smeared the curd all over His face,in an attempt to wipe His mouth!
To this adorable Krishna who resides in this kshEtram, I lost my beautiful bangles! (5)
tiDal eDuttu suDar imaikkum tirukkaNNapurattu uraiyum |
aDal aDarttu anru iraNiyanai muraN azhiya aNi ugirAl
uDal eDutta perumAnukku izhandEn en oLivaLaiyE || (6)
1673. In this tirukaNNapuram kshEtram, the spiny leaves of the screwpine plants(tAzhai) grow to great heights and are illuminated by the coral coloured fruits borne by them!
Long back, this sarvEswaran* who resides in this kshEtram, engaged in a war (adal adarthu) with hiraNyan and split his body with His beautiful nails (aNi ugir) and destroyed his vanity.
To this Nrisimha murty's valour, I lost my sparkling bangles!
* ParakAla nAyaki appeals to Perumal to show the same compassion He showered on His devotee, PrahalAdan. But apart from losing her bangles, she got no other favours from Him! (6)
teN tiraigaL vara tiraTTum tirukkaNNapurattu uraiyum |
eN tisaiyum ezhu kaDalum iru nilanum peru visumbum
uNDu umzhinda perumAnukku izhandEn en oLivaLaiyE || (7)
1674. The river Cauvery flows through this tirukaNNapuram kshEtram. The waves of the river carries precious pearls which are washed ashore under the shades of mastwood (punnai) trees. Bees buzz around the flowers of these trees.
The emperumAn who resides in this kshEtram, is the one who swallowed the eight directions, the seven fires *(ezhu sudar), the vast, expansive Earth and the Space during the deluge and later released it after praLayam.
To this emperumAn I lost my shining bangles.
* 'ezhu kadal' is also followed in some texts. (7)
sengamala mugam malarttum tirukkaNNapurattu uraiyum |
vangamali taDangaDaluL vari aravin aNai tuyinra
sengamala nAbanukku izhandEn en serivaLaiyE || (8)
Here resides my swAmi, who lies in yOganidrA on the soft, striped coils of AdisEshan on the wavy tirupArkadal.
To this emperumAn who has the red lotus arising from His navel (senkamalanAbhan), I lost my precious (seRi vaLai) bangles! (8)
seerALum varai mArvan tirukkaNNapurattu uraiyum |
pErALan Ayiram pEr Ayira vAi aravaNai mEl
pErALar perumAnukku izhandEn en peivaLaiyE || (9)
To this PerumAL, I lost my bangles that I was wearing until now (pei vaLai) (9)
vAmananai mari kaDal soozh vayalAli vaLanADan |
kAmaru seer kali kanRi kaNDuRaitta tamizh mAlai
nAmaruvi ivai pADa vinaiyAya naNNAvE || (10)
PERIYA TIRUMOZHI 8.4
PASURAMS 1678 TO 1687
TIRUKANNAPURAM 4/10
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| PARAKALANAYAKI AND THIRUKANNAPURAM SOWRIRAJA PERUMAL |
Tirumangai AzhvAr reaches a state of paramabhakti. He is unable to bear the separation (viraha tApam) from SowrirAja perumAn of tirukaNNapuram. AzhvAr, as parakAla nAyaki is extremely anxious, expresses her inability to even visit the temple. Having become very frail due to separation (viraham), the flowers on her braids have dried up devoid of fragrance and honey.
Craving to have emperumAn’s association in some form, glorifying his divine attributes she requests the bees (kOltumbi-a species of bees) to help her get rid of the pangs of suffering by reaching out to the tulasi garland of SowrirAja perumAn, enjoy the pure nectar in it; carry the fragrance and deposit them in her plaits.
vaNNa naruntuzhAy vandoodAi kOl tumbee! (1)
1678. Oh kOl tumbi! The flowers in my braids have dried up. They are devoid of fragrance due to separation from SowrirAja perumAl of tirukaNNapuram! Reach out to the fragrant tulasi garland (vaNNam naRu tuzhAy) decorated around his radiant head. He resides in the prosperous city of tirukaNNapuram.
This Lord is the head of the nityasooris (viNNavar taNgaL perumAn- dEvadidEvan); One who affectionately holds pirATTi in his chest (tiru mArvan-shreedharan); worshipped by all on the earth (mannavar ellam vaNaNgum); the embodiment of glory- sarvagyan (mali pugazh sEr)!
Please inhale the fragrance and blow it on my dried flowers which will bring them to life and release me of this agony. (1)
tAdu naruntuzhAy tAzhandu oodAi kOl tumbee! (2)
1679. kOl tumbiyE! Proceed to the divya kshEtram of tirukaNNapuram. Enjoy the varied rich aroma (tAdu naRun tuzhAy tAzhandu) in the tulasi garland filled with aromatic agents and aromatize me!
The emperumAn who resides there is considered as the absolute one by the vEdas (vEda mudalvan-vEdaswaroopi) gracing the radiant yagnyOpaveetam on his divya maNgaLa vigraham. His tiruvaDis are those that are worthy of being worshipped by devotees. (2)
1680. The bees which came to seek honey from parakAla nAyaki, now flew to other flowers in search of honey. Seeing this she addresses them.
kOltumbiyE! You hover on blooming flowers, buzzing all around! What are you going to gain? Proceed to tirukaNNapuram, get embedded in the fragrant tulasi garland embellishing his crown and blow it on my flowers.
This emperumAn is one who governs paramapadam (aNDam mudalvan-sarvashaktan) as vaikuNTanAthan. The dEvas and gods of the upper worlds worship Him dedicatedly. (3)
1681. kOltumbi! I am unable to bear this detachment from emperumAn. He took the humongous form of a fish (matsya avatAram) to protect the people from the cosmic deluge. He took the incomparable form of tortoise (koorma avatAra) supporting the mandara mountain; He is the one who took the stunning and dignified form of a lion-man as Narasimha avatAram to protect the bhaktAs from the asura hiraNyan.
Please settle in the tulasi leaves in the garland beautifying the head gear of the Lord whose form is much more attractive than the dark clouds (kAr mali vaNNan). He does nitya vasam in tirukaNNapuram. Enjoy the freshness of the scent of tulasi and give the fragrance to me! (4)
tArAr naRuntuzhAy tAzhndu oodAi kOl tumbee! (5)
1682. kOltumbiyE! You are buzzing around colourful flowers expecting to get honey? They will not be sweet, says parakAla nAyaki. You will get the sweetest honey from the tulasi garland bedecked on the crown of SowrirAja emperumAn of tirukaNNapuram. Savor the fragrance in the tulasi leaves and pass it on to me!
He is none but the one who took the massive form of a tortoise in the milky ocean (peruNkaDaluL) during koorma avatAram. He is worshipped with devotion by all the mankind on this earth (pAr Ar ulagam). (5)
tAril naruntuzhAy tAzhndu oodAi kOl tumbee. (6)
1683. kOltumbi! The charming emperumAn with the dark hued attractive tirumEni like the kAyAm poo (kAril tigazh vaNNan-water lily) resides in tirukaNNapuram as SowrirAja perumAn. Do not hesitate to enter the sanctum as he graces the compassionate mahalakshmi tAyAr on his chest. He stands elegantly holding the sudarshana chakra on the right hand.
Once the asura hiraNyan hid mother earth in the ocean bed. The extremely kindhearted emperumAn, always ready to protect his devotees took the gigantic form of varAha avatAram; retrieved bhoomi tAyAr by digging her out from the ocean bed (aNDa pittu) with his tusk.
Get settled in the tulasi garland in the radiant tirumuDi of this perumAn; savour the fragrance of the tulasi and blow it on me! (6)
tAr mannu dAsarati Aya taDa mArvan
kAman tan tAdai kaNNapurattu emperumAn
tAma naRuntuzhAy tAzhndu oodAi kOl tumbee. (7)
This perumAL of tirukaNNapuram being the sarvajagatrakshakan, went begging for land from king mahAbali incarnating as vAmana! Later he will incarnate as kalki (kaRki) to reduce the burden of mother earth. He is madhusoodanan, the slayer of the asura madhu. He is mAdhavan who holds mahalakshmi tAyAr on his majestic broad chest. As tAyAr also holds equal responsibility in creation and protection (sarvarakshagatvam), he is also called lakshmipati. He incarnated as dAsharathi (rAma ,son of Dasharatha) and Lord Krishna to safeguard his devotees from fierce asuras. Here Lord Krishna is referred to as kAman tan tAdai, the father of Pradyumna. Pradyumna was an incarnation of kAmadEva, the god of love. (7)
sAla malarellAm oodAdE vALarakkar |
kAlan kaNNapurattu emperumAn kadir muDi mEl
kOla naruntuzhAy koNDu oodAi kOl tumbee. (8)
1685. kOltumbi! You seem to be cheerfully buzzing and sucking honey from the dark blue lilies (neelOtpalam) growing in abundant water in the lush paddy fields and from several varieties of flowers all around. Fly towards the emperumAn of tirukaNNapuram; inhale the sweet smelling tulasi garland beautifully wound around the attractive head gear and pass on the fragrance to me!
This emperumAn is the lord of death (kAlan-Yamadharaja) for the multitude of asura army of powerful swordsmen. (8)
andam mudalvan amarargaL tam perumAn |
gandam kamazh kAyA vaNNan kadir muDi mEl
koNDu naruntuzhAy koNDu oodAi kOl tumbee! (9)
1686. kOltumbiyE! Make me fragrant by carrying the aroma from the bunches of tulasi strung as a garland decked up around the radiant tirumuDi of the aromatic emperumAn, who has a dark hued divine tirumEni like a kAyam poo! He is none but the son of nandagOpan; the favourite one of bhoomi piraTTi; the authority of creation and destruction (sarvakAranatvam) and the head of the nityasooris. (9)
PHALASRUTI
1687. vaNDamarum sOlai vayalAli nan nADan
kaNDa seer venri kaliyan oli mAlai
koNDal niravaNNan kaNNapurattAnai
toNDarOm pADa ninaindu oodAi kOl tumbee! (10)
1687. kOltumbi! Please instigate us to enjoy singing these ten sweet pasurams about the emperumAn of tirukaNNapuram who has a complexion like the dark clouds (konDal niRam vaNNan); written by the virtuous and ever victorious kaliyan, the chief of the prosperous tiruvAli enveloped by swarming bees in the dense groves and rich paddy fields. (10)
PERIYA TIRUMOZHI 8.5
PASURAMS 1688 to 1697
TIRUKANNAPURAM 5/10
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| glossy ibis - anril bird species |
PERIYA TIRUMOZHI 8.6
PASURAMS 1698 TO 1707
TIRUKKANNAPURAM 6/10
The story of Dhenukan:
PERIYA TIRUMOZHI 8.7
PASURAMS 1708 TO 1717
TIRUKANNAPURAM 7/10
Kaliyan's poetic skill in this tirumozhi:
Most of the words in this tirumozhi contain only short vowels ( what we call kuRil or kuRRezhuttu in tamizh). In addition, the beginning of every line of the pAsuram is alliterated in the same rhyme scheme making it melodic to recite. In the phalashruti pAsuram 10, AzhvAr explicitly advises us to sing this beautiful pAsuram in the best and befitting rAgam to escape the sadness we were destined to face.
The subject of this tirumozhi:
In the first two lines, AzhvAr enjoys the saulabya - sausheelya guNas of SowrirAja PerumAL addressing Him as aDigaL. In the next two lines, he revels in the beauty and wealth of kaNNapuram divya dEsam.
वसन्ति वैष्णवा यत्र । तत्र सन्निहितो हरिः ॥
tuLasee kAnanaM yatra | yatra padma vanAni cha |
vasanti vaiShNavA yatra | tatra sannihito hariH ||
Wherever tulasee is present, wherever lotus flowers are present, wherever vaiShNavas are present, Hari resides there.
TirukaNapuram fits this quote as AzhvAr highlights the abundance of lotuses, and devoted vaishNavas in this kshEtram, both of them making the place auspicious.
kuyamiDai taDavarai agalamadu uDaiyavar |
nayamuDai naDaiyanam iLaiyavar naDaipayil
kayamiDai kaNapuram aDigaL tam iDamE || (1)
1708. TirukaNapuram is the divya dEsam of my swAmi, kaNNapirAn aDigaL, who tamed the seven ferocious bulls incited by Kamsa. He then hugged the innocent Nappinnai pirATTi to his broad mountain like tirumArbu (chest).
kayamiDai kaNapuram, nayamuDai naDaiyanam - In this divya dEsam filled with beautiful ponds, the swans with graceful gait train themselves to walk elegantly like the young girls living here. (1)
viyamuDai - cruel bulls, kuyamiDai - full bosomed nappinnai, nayamuDai - stylish swans, kayamiDai kaNapuram- kaNNapuram filled with ponds
tuNai mali mulaiyavaL maNamigu kalaviyuL |
maNa mali vizhavinoDu aDiyavar aLaviya
kaNa mali kaNapuram aDigaL tam iDamE || (2)
1709. TirukaNapuram is the abode of my empirAn, kaNNapirAn aDigaL, who shattered the twin maruda trees and liberated the two kubEra sons, Nalakuvara and MaNigreeva. After encountering the seven bulls, my Lord married the beatuiful bosomed Nappinnai and delighted in her.
maNa mali vizhavinoDu -This divya dEsam is hallowed with VaishNavas in large numbers who cheerfully participate in the nityOtsavas, pakshOtsavas, mAsOtsavas and samvatsarOtsavas of the SowrirAja PerumAL kOyil (vizhavinoDu). (2)
iNai mali - twin maruda trees, tuNai mali - paired bosom, maNa mali vizhavinoDu - cheerful utsavas of kaNapuram koyil, kaNa mali - crowded, populated kaNapuram
mayaluru varai kuDai eDuviya neDiyavar |
muyal tuLa miLai muyal tuLa vaLa viLai vayal
kayal tuLu kaNapuram aDigaL tam iDamE || (3)
1710. TirukaNapuram is the residence of the mahApuruSha, nEDiyavar, KaNNapirAn aDigaL, who lifted the gOvardhana hill to protect the helpless innocent cows against the stormy, stone rain instigated by Indra.
muyal tuLa miLai muyal : In the rich green fields of this kshEtra, when the farmers cut weeds with the sickle, rabbits from burrows jump on their faces.
vaLa viLai vayal kayal tuLu: And when they plough the vast prosperous fields, fishes from the stagnant water jump out. (3)
puyaluRu varai mazhai - stormy, stone rain sent by Indra, mayaluRu - helpless Ayars, muyal tuLa - when weeds are cut with sickle, milai muyal - jumping rabbits, kayal tuLu - jumping fishes
pOdu seidu amariya punidar nal virai malar |
kOdiya madukaram kulaviya malar magaL
kAdal sei kaNapuram aDigaL tam iDamE || (4)
1711. TirukaNapuram is the divya dEsam of the sacred kaNNapirAn aDigaL, punitar, who stole the butter churned and kept in big pots and relished it to his heart’s content, patiently tolerating the Ayar women folks and his cousin ShishupAla who made fun of Him.
kOdiya madukaram kulaviya malar magaL - TirukaNNapuram is the favourite place of malar magaL, Periya PirATTi seated on the lotus most sought after by the bees remaining unsatisfied after drinking honey from other fragrant flowers. (4)
Edalar nagai seya - KrishNa who was made fun of by Ayars, pOdu seidu - relished the butter, kOdiya madukaram - bees foraging lotus for honey, kAdal sey kaNapuram - favourite sthalam of pirATTi.
*Only this one pAsuram has long vowels just in the first words of each line.
aNDamoDu agaliDam aLandavar amar seidu |
viNDavar paDa madil ilangai mun eri ezha
kaNDavar kaNapuram aDigaL tam iDamE || (5)
tazhuviya urivinar tirumagaL maruviya |
kozhuviya sezhu malar muzhusiya paravai paN
ezhuviya kaNapuram aDigaL tam iDamE || (6)
1713. TirukaNapuram is the residence of Lord ParashurAma who wielded the axe to wipe out the enemies of the world vehemently (virOdhi nirasanam).
Having an enchanting tirumEni like the nimbus clouds hanging above, KaNapuram aDigaL stands here in this divya dEsam which reverberates with the tune of hummingbirds (paravai paN) hovering over lotuses in which Periya PirATTi MahAlakshmi resides with affection. *As lotuses are present everywhere in KaNapuram, AzhvAr says that the whole place is filled with the auspiciousness of Shree. (6)
mazhuviyal - parashurAma with axe, tazhuviya urivinar - having the cloud like tiurmEni, kozhuviya sezhu malar - honey filled lotuses, ezhuviya kaNapuram - filled with music of bees, paravai paN - tune of bees or humming birds.
eridiyoDu ena ina iyalvinar selavinar |
surudiyoDu arumarai muraisolum aDiyavar
karudiya kaNapuram aDigaL tam iDamE || (7)
koDi pulgu taDavarai agalamadu uDaiyavar |
muDi pulgu neDu vayal paDai sela aDi malar
kaDi pulgu kaNapuram aDigaL tam iDamE || (8)
1715. TirukaNapuram is the home of my aDigaL trivikrama, who measured the earth with his feet so that His aDiyArs get a chance to humbly prostrate his divine feet. To uplift the jeevAtmAs who have committed many mistakes, Periya PirATTi sitting on the lotus pervades emperumAn and resides in his broad mountain like chest filling Him with goodness. This sErtti makes Him the most compassionate one.
In the big green fileds filled with planted seedlings, when the farmers run their ploughs, the lotuses under their legs get crushed and fill the air with intoxicating fragrance. (8)
paDi pulgum - measuring the earth, koDi pulgu - creeper like pirATTi resting on His broad chest, muDi pulgu - fields with seedlings, kaDi pulgu - filled with fragrance of crushed lotuses.
nila magaL ena ina magaLirhaL ivaroDum |
vala manu paDaiyuDai maNi vaNar nidi kuvai
kala manu kaNapuram aDigaL tam iDamE || (9)
1716. TirukaNapuram is the temple of the blue sapphire hued kaNNapuram aDigaL (maNi vaNar) who holds the resplendent chakra in His right hand (valamanu paDai uDai) and resides here with His two consorts - Shree Devi (malar magaL) who captivates the Lord wholly and stays with him forever and Bhoo Devi (nilam magaL) who sits beside him.
As KaNapuram is near the sea, the cargo ships bring riches traded across islands, filling wooden barrels with loads of gold (nidi kuvai kalam manu). A subtle analogy of shree devi liked with the riches of the ocean and bhoodEvi with the fertile land can be drawn. (9)
vali kezhu madiLaiyal vayalaNi mangaiyar |
kaliyanadu tamizhivai vizhumiya isaiyinoDu
olisolum aDiyavar urutuyar ilarE || (10)
1717. TirukaNapuram, greatly famed for all the above-mentioned treasures has been aptly extolled by kaliyan of Tirumangai city protected by sturdy walls and beautified by green fields. Those devotees who sing these tamizh pAsurams in a befitting rAgam will be relieved from the troubles they were destined to face (prArabdha karmas will also vanish). (10)
Kannapuram Pasuram in musical format
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| THIRUKANNAPURAM OF TIRUMANGAI AZHVAR'S TIMES |
PERIYA TIRUMOZHI 8.8
PASURAMS 1718 TO 1727
TIRUKANNAPURAM 8/10
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| DASHAVATARAM MAKOLAM |
In this decad, tirumangai AzhvAr experiences emperumAn's ten avatArams in tirukaNNapuram kshEtram. He performs mangaLAshAsanam to each avatAram, concluding each pAsuram saying, 'aDiyEn kaNDukoNDEnE'.
meenAi vandu viyanduyya koNDa taN tAmaraikkaNNan |
AnA uruvil AnAyan avanai ammA viLai vayaluL
kAnAr puravil kaNNapurattu aDiyEn kaNDu koNDEnE || (1)
1718. When the waves of the turbulent ocean struck as far as the dEvalOkam ( vAnOr aLavu), emperumAn took the immaculate form of the powerful matsya,the fish, and to everyone's awe, saved the world, enabling the continuity of life.
I had the darshan of this lotus-eyed perumAl (taN tAmarai kaN) who took the adorable roopam of the cowherd boy (Ayan) in this beautiful tirukaNNapuram, which has extensive fertile fields (viLai vayal) and dense forests. (kAN Ar).
SwAmi VedAnta Desikan, in his DashAvatAra stotram, describes each avatAra by a single characteristic feature...
Matsya avatAram is described as
इच्छामीन....ichChAmeena...wherein emperumAn takes it upon Himself to restore life after pralayam, out of His own volition and compassion.
In order to ensure continuation of life, emperumAn took the matsya avatAra, saving the Vedas from the asura hayagreeva, and by instructing the rAjarishi Satyavrata to safely board the boat along with the sapta rishis and all the essential species of animals, plants, seed etc. (1)
2.ilangu sOdi Aramudam eidumaLavOr AmaiyAi |
vilangal tiriya taDangaDaluL sumandu kiDanda vittaganai
kalangal munneer kaNNapurattu aDiyEn kaNDu koNDEnE || (2)
1719. With the fish in the deep waters swimming helter-skelter (malangu),and the entire ocean becoming muddy (maRuva), the mountain (varai), mandara parvadam was placed as the churning staff. The wondrous (vittagan) kUrmA, tortoise (Amai), bore the mountain on it's back, as the ocean was churned to procure the shimmering amRutam.
I had the darshan of this wondrous kUrmA murthy in tirukaNNapuram, which is surrounded by the muddy ocean!
विहारकच्छप...vihAra kachchapa...koorma avatAra taken as a joyous leelA.
Once, Indra lost all his wealth and fame and the asuras, taking advantage, tried to usurp his kingdom, the dEvalOkam. He sought emperumAn's help. He asked the dEvAs to churn the Milky ocean with mandara mountain as the staff and the serpent vAsuki as the rope to get back his wealth. But the mountain kept sinking and the churning could not be done effectively. EmperumAn Himself took the kUrma avatAra and bore the mountain on His back. He did this enormous task as a playful game! (2)
ErAr uruvattu EnamAi eDutta ARRal ammAnai |
koorAr Aral irai karudi kurugu pAya kayal iriyum
kArAr puravil kaNNapurattu aDiyEn kaNDu koNDEnE || (3)
1720. The surging ocean once submerged the Earth. SarvEswaran took the beautiful form of the majestic boar (Enam), varAha moorty, and with His curved tusk (vaLai maRuppu), scooped and rescued the Earth, Bhoomi pirATTi.
I had the darshan of this varAham in tirukaNNapuram with orchards over which clouds hover. Herons (kurugu) with sharp beaks, visit the ponds to feed on the shrimp and mullet (kayal). These fish swim into the depths, in a bid to save themselves. This temple town boasts of such scenic water bodies!
महापोत्रिन्...mahApOtrin....The Enormous Boar, varAha
HiraNyAksha, full of arrogance, displayed his might by rolling off the Earth, as if it were a mat and hid her under the Ocean. The rishis and dEvas prayed to Lord Narayana for protection. He took the form of an enormous boar and fought with the asura. He dug the Earth from under the ocean and rescued her! (3)
viLainda seeRRam viN vedumba vERROn agalam venjamattu |
piLandu vaLainda ugirAnai perundaN sennel kulai taDindu
kaLam sei puravil kaNNapurattu aDiyEn kaNDu koNDEnE || (4)
1721. Taking the fearsome half-lion, half-human roopam (ariyum mAnidamum) of Narasimha, and with such raging anger (seeRRum), that even the dEvas trembled (viN vedumba) with fear, He tore the chest of the asura enemy ( vERROn) HiraNyan, with His sharp, curved nails, in the war that ensued.
I had the darshan of this Narasimha moorty in tirukaNNapuram, where the beautiful, well grown, red paddy are cultivated extensively!
यदृच्छाहरे....yadruchChA harE...One who made a sudden appearance in the form of a lion.
PrahlAda, the son of the Asura king, HiraNyakashipu, was a devout VishNu bhakta. He chanted NArAyaNa nAma with fervour. His father was annoyed and threatened to kill him if he continued to chant bhagavAn nAma. HiraNyan demanded to know where Lord NArAyaNa was and PrahlAda pointed at the pillar. HiraNyan smashed the pillar and Lord Narasimha emerged suddenly. Seizing the asura and placing him on His lap, He sat on the doorway and tore him up with His sharp nails! (4)
muzhuneer vaiyam mun koNDa moovA uruvin ammAnai |
uzhuneer vayaluL pon kiLaippa oru pAl mullai mugaiyODum
kazhuneer malarum kaNNapurattu aDiyEn kaNDu koNDEnE || (5)
1722. Assuming the compassionate (neer) and lovable (tozhum) roopam of vAmana, He received as alms from mahAbali, the entire world surrounded by the ocean.
I had the darshan of this adorable sarvEswaran in tirukaNNapuram, where the extensive fields yield rich harvests and groves with jasmine, lilies and manOranjitam (mugai) spread fragrance!
रक्षावामन ...rakshA vAmana...The Protector.
MahAbali Chakravarti, the asura king, performed a yagya, taking the advice of his Guru, ShukrAchArya. Indra felt threatened by the power that Bali could gain as a result of these yagyas. He sought the help of Lord NArAyaNan, who took the vAmana avatAra, that of a brahmachAri. He asked for three feet of land as alms to which Bali happily consented.
VAmana took vishwaroopam as Trivikrama and measured the entire earth with one feet, and the space with another. Bali offered his head for the third feet of land he had promised, realizing that it was Lord nArAyaNa Himself who had visited his yagya!
When Lord Trivikrama's feet reached the space, BrahmA washed His feet with the water from his kamaNDalam. This water reached the earth as the Ganges.
Indra's interests were protected. Bali was saved from being consumed by his own ego. And the earth was rewarded with the Ganges as a result of this avatAra. (5)
paDiyAr arasu kaLaikaTTa pAzhiyAnai ammAnai |
kuDiyA vaNDu koNDu uNNa kOla neelam maTTugukkum
kaDiyAr puravil kaNNapurattu aDiyEn kaNDu koNDEnE || (6)
1723. Wielding the sharp weapon, the axe (vadivAi mazhu), emperumAn took the parashurAma avatAram and axed twenty one generations of kshatriya kings (moovezhukAl).
I had the darshan of this axe-wielding emperumAn in tirukaNNapuram, where swarms of bees feed on the honey that oozes from the beautiful water lilies (kOlaneelam) that are found aplenty in this kshEtram.
रोषराम...rOsha rAma....The One with uncontrollable temper.
King KAthyaveerArjuNan killed parashurAma's father, Sage Jamadagni,when he refused to part with his divine cow, the kAmadEnu. Enraged by the king's deed, ParashurAma vowed to avenge his father's death, by killing twenty one generations of kshatriya kings. parashurAma avatAram is one of fury and rage! (6)
veyya seeRRa kaDi ilangai kuDi koNDODa venjamattu |
seida vempOr nambaranai sezhum taN kAnal maNa nArum
kaidai vEli kaNNapurattu aDiyEn kaNDu koNDEnE || (7)
RAMA AVATARA
1724. Taking the rAmAvatAra, He arrived as the venerated, supreme ruler, whom the entire universe revered. He fought fiercely with RAvaNa, the king of the fortified LankA, forcing the people to flee in fear.
I had the darshan of this valorous emperumAn, Sri RAma, in tirukaNNapuram, the temple town on the sea shore, where reeds ( nANal), tall grass and screw pines (tAzhai) provide a natural fence!
करुणाकाकुत्स्थ....karuNA kAkutsta...The compassionate one born in the kakutstha dyanasty.
The rAkshasa, under the leadership of RAvaNa, were creating a lot of menace to the rishis, hindering their yagyas and disturbing the peace. The rishis took the help of the dEvas and together prayed to Lord NArAyaNan to protect them. Taking pity on them, He took RAma avatAram and freed the world of RAvaNa and other asuras. (7)
veRRi tozhilAr vEl vEndar viN pAl sella venjamattu |
seRRa koRRa tozhilAnai sendee moonrum illiruppa
kaRRa maraiyOr kaNNapurattu aDiyEn kaNDu koNDEnE || (8)
BALARAMA AVATARA
1725. EmperumAn took the BalarAma avatAra, who characteristically wore ear ring (kuzhai) in one of the ear lobes and carried his weapon, the plough( nAnjil)on his shoulder. At that time there were kings who had armies of spear-wielding soldiers at their disposal. They were constantly waging wars and winning over enemies. BalarAma fought these kings and killed them recklessly (seRRa koRRa thozhilAn).
I had the darshan of this balarAma moorty for whom victory over enemies was a favourite venture, in tirukaNNapuram, where learned vaidikas performed homams, raising the three type of gains which always lit up their homes!
हेलाहलिन् ...hElAhalin...The sporting one who wields the plough.
In RAmAvatAram, AdisEshan incarnated as LakshmaNa. Rama was deeply touched by the sacrifice and services lovingly rendered by LakshmaNa. He had vowed to incarnate as younger brother to AdisEshan in His next avatAram and extend the same services to AdisEshan.
Thus AdisEshan was born as BalarAma, elder brother to Krishna during krishnAvatAra and they remained inseparable.
The asuras who were killed by RAma in the battle against RAvana, were born as kshatriyas. They gave immense trouble to the people. BhagavAn decided to take KrishNa avatAra to get rid of the adharmic kings. He instructed AdisEshan to go ahead to be born as the son of VasudEva. While still inside the womb of dEvaki, yOgamAyA transported the six month fetus from dEvaki's womb,to Rohini's womb. Rohini was vasudevar's other wife who was living in Gokulam under NandagOpan's care. BalarAma was thus born to ROhini. Later Krishna was born and the two of them remained together. BalarAma took great care of Krishna and KrishNa took great joy in serving BalarAma.
BALARAMA'S PLOUGH AND HIS PROWESS -
BalarAma and Yamuna:
BalarAma always carried his plough. Once he commissioned the river Yamuna to flow to where he was stationed. Yamuna refused to comply and continued along her course. Infuriated at her behavior, BalarAma dragged the river with his plough and pulled her out of her course. Yamuna appeared and apologized to BalarAma.
BalarAma and DuryOdhana:
DuryOdhana had a daughter by name LakshmaNa. Krishna's grandson(by Jambavathi), sAmba took her captive. DuryOdhana found out that sAmba was the culprit and imprisoned him. BalarAma took it on himself to get sAmba released and proceeded to Hastinapura. DhuryOdhana, however, refused to release sAmba. Not to be turned off, BalarAma threatened to destroy HastinApura and crash it into the Ganges. He locked his plough to the fortress and pulled it,making the entire palace shake. DhuryOdhana and the Kauravas were made to plead with BalarAma and escape his wrath. Such was his prowess. (8)
ivarittu arasar taDumAra iruL nAL piranda ammAnai |
uvari Odam muttunda oru pAl oru pAl oN sennel
kavari veesum kaNNapurattu aDiyEn kaNDu koNDEnE || (9)
KRISHNA AVATARA
1726. BhoomA Devi, the one with red lips like the kOvai fruit, was burdened by the atrocities committed by the kings. Lord KrishNa took avatAra and decided to relieve BhoodEvi of her sorrow. He incarnated on that auspicious night as KrishNa. He fought the MahAbharata war and wiped the enemy kings off the face of the Earth.
I had the darshan of this emperumAn in tirukaNNapuram, which is flanked by the ocean which washes up pearls along the shores on one side and the fertile paddy fields which waved along with the breeze, on the other side!
क्रीडावल्लव...kreedA vallava...The playful cowherd boy.
KrishNa was born in the prisons of MathurA. He grew up in GOkulam and BrindAvan. His childhood was filled with joy and rare and unique leelAs. He killed kamsa, and helped Arjuna win in the kurukshEtra war. (9)
tAnAi pinnum rAmanAi dAmOdaranAi karkiyum |
AnAn tannai kaNNapurattu aDiyan kaliyan oliseida
tEnAr in sol tamizh mAlai seppa pAvam nillAvE || (10)
1727. The emperumAn who took the amazing incarnations of Fish, Tortoise, Boar (kEzhal), vAmanA( kuRaL), ParashurAma, Sri RAma, BalarAma, KrishNa (dAmOdaran) and Kalki, (कल्कवाहन - the one riding on the horse) is the presiding deity of tirukaNNapuram. Tirumangai AzhvAr, who has dedicated himself to the service of this Lord, has composed these tamizh pAsurams. Sins shall not befall devotees who recite these verses. (10)
SwAmi DEsikan's DashAvatAra stOtra phalashruti:
रक्षावामन रोषराम करुणाकाकुत्स्थ हेलाहलिन् ।
क्रीडावल्लव कल्कवाहन दशाकल्किन्निति प्रत्यहं
जल्पन्त: पुरुषा: पुनन्ति भुवनं पुण्यौघ पण्यापणा: ।।
rakShAvAmana roSharAma karuNAkAkutstha helAhalin |
kreeDAvallava kalkavAhana daShAkalkinniti pratyahaM
jalpanta: puruShA: punanti bhuvanaM puNyaugha paNyApaNA:
swAmi dEsikan declares that devotees who pray to emperumAn, contemplating on His various avatAra leelas, are puNya personified. These virtuous devotees are themselves worthy of worship. They sanctify the world they live in. (10)
PERIYA TIRUMOZHI 8.9
PASURAMS 1728 to 1737
TIRUKANNAPURAM 9/10
In the following melodious decad, AzhvAr asserts that he will loyally remain sub servient (bhagavad sEshan) to sowrirAja perumAl of tirukaNNapuram realizing that he is the sole protector or rakshakan.
maimmAna maNiyai aNikoL maragadattai
emmAnai embirAnai eesanai en manattuL
ammAnai aDiyEn aDaindu uindu pOnEnE. (1)
1728. I am confident of attaining salvation (ujjeevittu pOnEn) having surrendered myself to sowriraja perumAn of tirukaNNapuram who has always favoured me (empirAnai)! He resides in my heart (en manattuL ammAnai). He is my swAmi! The sarveshvaran!
This emperumAn saved the mighty long trunked elephant Gajendran (kaimmAna madayAnai) from the strong clasp of the crocodile. The lord who is always delighted on saving his devotees has an enchanting complexion like collyrium (mai) or the dark clouds.
He is handsome like the precious blue gemstone (sapphire). His tirumEni is like a highly valued emerald (maragatam). (1)
BHAGAVAN COMPARED TO A PRECIOUS GEM:
Similarities between Shreeman NArAyaNa and the precious gems.
1) Those who bedeck themselves with gems are like those who consider Shreeman nArAyaNa as the only goal and the path (purushArtham) and aim to reach the supreme abode of mOksha that is Paramapadam.
Those who sell it are like the AishvaryArthis and kaivalyArthis, who consider Him as the path, but the goal is different,- aspiring for kshudrapalan like swargam or kaivalyam instead of paramapadam.
2) One who loses a precious gem sheds tears due to huge loss. One who loses emperumAn also wails having lost emperumAn. Bharata cried for having to lose the association of his brother rAma.
3) There is a feeling of pride in a bhakta who holds emperumAn very close to his heart like a person cherishing the possession of a precious gem.
4) A bhakta is highly respected like one who owns a precious gem.
5) While buying gems an agent whom we trust helps us to acquire the best one. Similarly, tAyAr is the purushakAram between emperumAn and the chEtanas to reach emperumAn.
6) Just as gems are highly valued when embedded in ornaments, similarly emperumAn’s glory is enhanced in divya dEsams sung by AzhvArs.
7) The glory of a gem is due to its natural splendor which cannot be separated from it. Thus, Shreeman NArAyaNa gains honour due to the presence of pirATTi who is inseparable from Him.
8) A gem has its own individual charisma. PerumAl is svayamprakAshan possessing the kalyAnaguna of tEjas.
9) Precious gems are found in oceans and mountains. EmperumAn too resides in tiruppArkaDal and the TirumalA hills.
10) Even the costliest gem is adorned on the head as an ornament. EmperumAn hides His paratvam, exhibits his saulabhyam (easily accessible), living among the people as in rAma and Krishna avatAras. Hence His devotees aspire to honour him by adorning their heads with His holy feet (pAdukas or shaTAri or tirumaN kAppu).
11) Those who possess precious gems will guard it carefully due to the fear of losing it. Those who have enjoyed the nectar of emperumAn’s compassion, will hold on to him tightly and cherish it, never to lose Him. (1)
varumAnam tavirkkum maNiyai aNiyuruvil
tirumAlai ammAnai amudattai kaDarkiDanda
perumAnai aDiyEn aDaindu uindu pizhaittEnE. (2)
1729. Having surrendered to Sowri perumAn of TirukaNNapuram, I am sure to get liberated. He is exceptional and appreciable than even the kalpakavruksham, says AzhvAr.
A kalpakavruksham (taru) is a divine wish fulfilling tree. It will offer whatever you ask but not its own self. emperumanE! When we seek refuge in you with bhakti , you fulfil all our desires and submit yourself to us out of abundance kAruNyam!
Dear Lord! You are like the dark and heavy water laden clouds. As they move, they downpour on dried regions without expectations of prayers; Similarly, you cannot bear your devotees being insulted. You rush to their rescue when they need you (piriyAda tan aDaindAr), like the incident in King AmbarIsha’s life.
You are tirumAl, having an alluring tirumEni like a blue gemstone (neela maNi-maNiyA) holding tAyAr on your chest (lakshminAthan).
SowrirAja perumAnE! You are the master of all (ammAnai-sarva sEshi), as sweet as nectar (amudattai) who reclines in tiruppArkaDal with your bloomed enchanting eyes (kaDal kiDanda perumAnai). (2)
AMBARISHA CHARITRAM
EmperumAn as Ashrita rakshakan.
King Ambarisha was a very pious king who belonged to the lineage of the suryavamsam. Impressed by his unassuming bhakti towards Lord Vishnu; his knowledge and nature of detachment with dutifulness, emperumAn gave his sudarshana chakra to him. He had taken a sankalpam (vow) to observe ekAdasi fasting for a year, subsequently breaking the fast the next day of dwAdashi. On the last dwAdashi day, before breaking the fast (vratam) he gave alms to brahmins and did annadAnam. When he was about to partake prasAdam, durvAsa maharishi came along with his disciples. The king humbly greeted the rishi with due respect requested him to partake the food. Maharishi agreed to come after completing his anushtAnam (obligatory . The auspicious time for breaking the fast (to do pAraNai) was nearing but the rishi had not returned. Consulting the scholars, he was advised to partake water (teertha pAraNai)and break the fast as given in the vEdas.
DurvAsa rishi, on return, got extremely furious on the king for insulting an atithi (guest). With his power, he invoked a demon by plucking a hair from his jaTA and commanded it to kill ambarIsha. The king was stupefied. To the surprise of all, the sudarshana chakra in his palace killed the demon and started chasing the sage. He rushed to all gods, requesting them to save him. None of them volunteered. emperumAn told him that it is only ambarIsha who can protect you from the wrath of the chakra having done bhagavata apachAram. Finally, lamenting over his behaviour, he fell at the feet of the king himself asking for pardon.
Lord nArAyaNa rushes to the rescue of his bhaktas if they are insulted. EmperumAn will forgive if he is insulted (bhagavad apachAram) but not any insult inflicted on his devotees. (2)
paDaiyAl Azhi taTTa paraman paranjOti |
maDaiyAr neelam malhum vayal soozh kaNNapuram onru
uDaiyAnukku aDiyEn oruvarkku uriyEnO. (3)
You are paraman, the idealistic one! You are the most radiant one (parama jOti), an embodiment filled with the attribute of tEjas who has made the remarkable and prosperous tirukaNNapuram as your permanent abode.
This kshEtram has rich paddy fields with neelOtpala pushpam (blued hued water lilies) growing as weeds along the agricultural tracts.
Having realized your greatness, will I ever reach out to any other god (oruvarkku uriyEnO)? (3)
pukkAnai pugazh sEr poliginra pon malaiyai
takkAnai kaDigai taDangunrin misai irunda
akkAra kaniyai aDaindu uindu pOnEnE. (4)
1731. I am extremely fortunate to have sought asylum in sowrirAja perumAL! This emperumAn of tirukaNNapuram is one who is unparalleled and the supreme (mikkAnai-sirandavan). He is an endless entity (anantan). He is the self-effulgent lamp (swayamprakAshan) that reveals the vast knowledge of the vEdas. He pervaded my heart and resides in it (en uL pukkAnai)! He is the one who is worthy of being glorified (pugazh sEr).
Suddenly AzhvAr is reminded of the Lord of shOlinghur. The Lord whose effulgence is like a mighty golden auspicious mountain (pon malai) called ghatikachalam (kaDigai malai in chOLasinghapuram)! This hill is the abode of KAruNyamoorti yOga Narasimha (takkAnai).
AzhvAr’s state of paramabhakti moves to reach Narasimha perumAL of Sholinganallur who is also called akkArakani. akkArakaniyE! You are as sweet as a jaggery fruit filled with abundant mercy, who is prodigious, resides in tirukaNNapuram. akkArakani or jagerry fruit--- Imagine the immense natural sweetness of a jaggery fruit growing on a jaggery tree! (4)
endAi pOyariyAi iduvE amaiyAdO?
kondAr paimbOzhil soozh kuDandai kiDandu uganda
maindA unnai enrum maravAmai peRREnE. (5)
1732. AzhvAr speaks with exuberance.
EmperumAnE! Your attributes are so admirable filled with humility! You left your permanent abode, the divine paramapadam (paratvam form) and tirupArkaDal; came down to this earth (vandAy) to reside in archA form. You are sulabhan, easily accessible. You had the choice to pervade the pure hearts of the yOgis, yet you chose to reside in my impure heart, making it your permanent residence! Now, I observe that you are unwilling to leave me! emperumAnE (entAy)! Am I not the most fortunate one?
Suddenly AzhvAr’s thoughts drifted to tirukkuDandai.
SundaranE! ArAvamudanE, you give darisanam in sleeping posture (kiDanda) in tirukkuDandai surrounded by vast dense groves. MaindA! How can I ever forget you? I will always remain indebted to you. (5)
anjEl enru aDiyEnai ATkoLLa vallAnai |
nenjE nee ninaiyAdu iraippozhudum irutti kaNDAi
manjAr mALigai soozh vayalAli maindanayE. (6)
1733. Azhvar, nudges his mind to persistently think of emperumAn.
nenjE! It will be unfair if you do not recite His nAmas. This is due to the karma vAsanas! This negligence is a poor return to emperumAn who has showered his mercy upon me. I realized that he is a paramakAruNyan.
While completely involved in the material world committing sinful activities in this samsAra, one day I shuddered at the consequences of my actions which would lead me to hell (vennaragattu). EmperumAnE! At that moment, you entered me and pacified me saying, "Do not worry or fear”, by exhibiting your hand in abhayahastam (anjEl enRu)! You came there just to protect me!
AzhvAr’s mind travels to tiruvAli kshEtram. This is my swami (maindanai) of tiruvAli (Ali), surrounded by paddy fields and huge ramparts; He thus resides in tirukaNNapuram as Sowriraja perumAL!
manamE! Having gained the close association of this emperumAn, you don’t seem to be contemplating on Him even for a second (iRai pozhudum)? (6)
uRRAnAi vaLartu en uyiragi ninrAnai |
muRRa mA madi kOL viDuttAnai emmAnai
ettAl yAn marakkEn idu sol en Ezhai nenjE! (7)
1734. AzhvAr asserts to his mind that the Lord alone is our Atmabandhu and rakshakan in all ways.
Oh! My ignorant senseless nenjE (en Ezhai nenjE)! It was emperumAn who groomed and elevated me to this state in every stage of life. He has always remained my closest associate. My parents brought me into this world, but they could not protect me. They abandoned me, says AzhvAr.
Here AzhvAr claims subtly the NAVA VIDHA SAMBANDHAM that a chetanan (jeevAtmA) has with Shriman nArAyaNa (paramAtma).
Our parents, children, relatives, brahmA, shivA are not our protectors. Whereas He is satyasankalpan, who has vowed to protect every jeeva. Unfortunately, we fail to realize his attribute due to our karma vAsanas.
NAVAVIDHA SAMBANDAM BETWEEN CHETANA AND SHREEMAN NARAYANA
Shree PiLLai LokAchArya
Shriyah pati Shreeman NArAyaNan is related to the chEtana in nine ways:
पिताच रक्षक: शॆषी भर्ता ज्ञॆयॊ रमापति:
स्वामी आधारॊ मम आत्मा च भॊक्ता चापिमनूदित:
pitAcha rakShaka: shEShee bhartA gyEyO ramApati:
swAmee AdhArO mama AtmA cha bhOktA chApimanoodita:
PitA - putra: (father-son)
Rakshaka: - rakshita: (protector-protected)
ShEshee - shEsha: (master-servant)
bhartA - bhAryA (husband-wife)
gyEya - gyAtA (one to be known-knower/seeker)
swAmee - niyantA (owner-owned)
AdhAra - AdhEya (sustainer – sustained)
AtmA - shareera (soul- body)
bhOktA - bhOgya (enjoyer-enjoyed)
Oh manamE! Other than being my Atmabandhu, SowrirAja perumAn also resides in my heart! He is an asset showering me with benefits of auspiciousness and virtues (uRRAnAy valarttu en uyirAgi ninRAnai)!
This emperumAn (emmAnai) is the one who absolved the kshayarOgam, a curse incurred by the chandran, the moon god.
NenjE! Will I intend to forget Him, having realized his attribute of sarvarakshakatvam? Give me valid reason to justify your forgetfulness.
## Some examples to prove that perumAl is the sole protector or rakshakan.
1. It was Lord rAma who protected sugreeva like a brother rather than vAli.
2. It was Lord nArAyaNa who protected prahlAda from his father hiraNyan.
3. Lord Krishna saved draupadi during vastrAbharaNam and not her husbands.
4.The devas and Indra have always been saved by emperumAn from the wrath of the asuras.
5. The vEdas were retrieved by emperumAn putting an end to the asuras madhu-kaiTabha when Lord BrahmA prayed to the Lord.
6. Lord shiva was absolved of brahmahatti dOsha by Shreeman nArAyaNa. (7)
paRRa vandu aDiyEn pirandEn piranda pinnai |
vaRRa neer vayal soozh vayalAli ammAnai
peRREn peRRaduvum piravAmai peRREnE. (8)
taNNAr tAmarai soozh talaichchanga mEl tisaiyuL
viNNOr nAN madiyai viriginra venjuDarai
kaNNAr kaNDu koNDu kaLikkinRadu ingu enRu kolO? (9)
I also desire to have darisanam of the enchanting perumAL in ghatikAchalam (yoga narasimhar) and the Lord of tiruttalai chaNga nAnmadiyam (nAnmadiya perumAL) enveloped by lotuses. He showers his compassionate glance as cool as the moon and warm like the sun on the nityasooris. I aspire to savour the beauty of their tirumEni. When will I get the divine privilege of enjoying them wholeheartedly? (9)
iru neer indamizh innisai mAlaigaL koNDu toNDeer!
varu neer vaiyam uyya ivai pADi ADuminE. (10)
1736. Kaliyan (kalikanRi) the king of tirumaNgai who was naturally proficient in using the spear; wrote these ten lucid verses in sweet tamizh filled with devotion and values about sowrirAja perumAn who has a hue like the water laden dark clouds.
Bhaktas! This world, surrounded by ocean of worries, will get uplifted if you sing and dance reciting these ten pAsurams. (10)
PERIYA TIRUMOZHI 8.10
PASURAMS 1738 TO 1747
TIRUKANNAPURAM 10/10
This is the last tirumozhi on TirukaNNapuram by Tirumangai AzhvAr.
Satiated by parakAla nAyaki bhAvam and dashAvatara vaibhavas, AzhvAr is unable to take his eyes off the enticing ‘kaNNAr TirukaNNapuram PerumAL’. So, before he parts from Him to visit the next divya dEsam, AzhvAr enters into a close dialogue with SowrirAja PerumAL, propitiating Him with the name "ammAnE - meaning father or Lord" . This tirumozhi is explained in the style of 'minutes of a plea hearing'.
uNDAnE unnai ugandu ugandu undanakkE |
toNDAnErku en seiginrAi sollu nAl vEdam
kaNDAnE kaNNapurattuRai ammAnE || (1)
1738. AzhvAr pleads, narrating his prapatti (surrender) to SowrirAjan and tAyAr –
Influenced by the fascinating glance of your consort Periya PirATTi born from the beautiful lotus swarmed by bees, You favour the jeetvAtmas. ‘mangai maNa nOkkam unDAnE’! Her glance is your tAraka mantram.
Oh, Lord SowrirAjan of KaNNapuram, kaNNapurattu uRai ammAnE! You are the knower, protector and the ultimate Lord of the four vEdas (nAl vEdam kaNDAnE)!
Wanting to serve You solely, I have performed prapatti to You and Periya PirATTi together, considering this divine sErtti as the ultimate refuge (prApyam) and the sole means for me (prApakam). Please answer. Do you have any plans for me? What is your tiru uLLam? (en seyginRAy sol?)
*(unnai ugandu ugandu undanukkE toNDu AnEn – use of ‘ugandu’ twice is one for perumAL and one for pirATTi).
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| KANNAPURA NAYAKI SOWRIRAJA PERUMAL SERTHI |
THE SERTHI OF KANNAPURA NAYAKI AND SOWRIRAJA PERUMAL
vaNDAr poo mAmalar mangai maNa nOkkam uNDAnE
SwAmi KoorEsha’s Shree Stavam 1,
क्रीडॆयं खलु नान् यथास्य रसदा स्यादैकरस्यात्तया
yasyA veekshya mukhaM tadingita-parAdheenO vidhattE akhilam
kreeDEyam khalu nAn yathAsya rasadA syAdaikarasyAttayA
BhagavAn Shreeman NArAyaNa, reliant on PirATTi, looks at Her face to receive auspicious signals and completes all the tasks of the world with Her approval. If it were not for this concurrence among them, He would not have enjoyed this game of creation, maintenance, and dissolution of the universe.
Lord SowrirAja waits for Kannapura Nayaki's approval before implementing all His tasks. We are indeed fortunate to be the direct beneficiaries of their unanimity .
urutAra ninnuL oDukkiya ninnai allAl |
varudEvar maRRuLar enru en manattu iraiyum
karudEn nAn kaNNapuratturai ammAnE || (2)
1739. SowrirAjA in turn asks AzhvAr – Am I the only refuge for You? Why? I see that in this earth, there are numerous other Gods who are being sought after by people. Don’t you want to approach them?
AzhvAr answers praising His supremacy and shunning other dEvatas –
PirAnE! I know that during Pralaya kAla, You absorb all the seas, skies, mountains and the seven worlds into your stomach in which they lie like a thin string. And it is from your stomach that the myriad of creations and the other Gods emerge again. So, there is no doubt that You are the cause and the only refuge for the world. Even if professed, I will not even think for a while that that there is a God superior to You and is more capable of liberating me from this samsAra, Oh Lord SowrirAjan of tirukaNNapuram, kaNNapurattu uRai ammAnE! (2)
uRRilEn uRRadum unnaDiyArku aDimai |
maRRellAm pEsilum nin tiru eTTezhuttum
kaRRu nAn kaNNapuratturai ammAnE || (3)
1740. SowrirAjA inquires – Is that all?
AzhvAr admits his transformation towards bhAgavata sEshatvam (subservience to servants of the Lord) –
EmperumAnE, Don't You trust me? I will not even associate myself with those who preach about another God more powerful than You. From Your teachings on the aShTAkshara mantram, I have learnt well that, in addition to being at Your service (maRRellAm pEsilum), if at all I must associate with someone, I should be a servant of Your aDiyArs only - the bhAgavatas (nAn kaRRu uRRadu un aDiyArku aDimai). Oh Lord SowrirAjan of KaNNapuram, kaNNapurattu uRai ammAnE!
BhAgavatas worship bhagavAn with unstinted devotion. Following them as the role model and being subservient to them is an integral part of a prapanna’s lifestyle. AzhvAr says that aShTAkshara mantram mentions bhAgavata sEshatvam too. Let’s see where it is mentioned.
As revealed by artha panchakam of Shree Pillai LokAchAryAr, there are five components of AShTAksharam.
PraNava – refers to chEtana swaroopam, the nature of a jeevAtmA
Namah – refers to upAya swaroopam and virOdhi swaroopam, the means to attain bhagavAn and the obstacles in it.
NArAyaNa – refers to bhagavat swaroopam, the nature of paramAtmA
The word ‘Aya’ in the word NArAyaNAya refers to the fruit or goal of prapatti, purushArtha swaroopam.
Quoting Kaliyan’s verse ‘maRRellAm pEsilum” in his work “MumukshupaDi’, SwAmi says that, by the word ‘namah – not mine’, one gives up ahankAra and mamakAra, and first gets bhagavat sEshatvam (subservience to Lord), it then develops into bhAgavata sEshatvam (subservience to his devotees) (3)
uNNA nanjuNDu ugandAyai ugandEn nAn |
maNNALA vAL neDungaNNi madu malarAL
kaNNALA kaNNapuratturai ammAnE || (4)
1741. AzhvAr further asserts his mahAvishvAsam - strong trust on the Lord –
Long ago, You relished even the unpalatable hot poison fed by PootanA, who being a robust demon disguised herself as the gentle mother YashodA. Am I more toxic than the poison that You will hate me? Even if I were so, I will not lose Your love because of the grace of your ubhaya nAchchiyArs - Bhoomi dEvi and Shree Devi.
You are the 'maN ALA', the Lord of Bhoomi PirATTi who is patience-personified!
You are 'kaN ALA', the dear husband of the lotus born, sharp and bright eyed MahAlakshmi who is compassion personified, and waiting to do purushakAra for me. I am indeed blessed to enjoy You, Oh, Lord SowrirAjan of KaNNapuram, kaNNapurattu uRai ammAnE! (4)
maRRArum paRRilEn AdalAl nin aDaindEn |
uRRAn enru uLLattu vaittu aruL sei kaNDAi
kaRRAr sEr kaNNapuratturai ammAnE || (5)
1742. AzhvAr reveals his ananyagatitvam - sole dependence on the Lord –
I don’t worry about my parents. (They gave birth but no longer care for me now).
I don’t care for my relatives. (They talk to us when we have money and when it is gone, they ignore us).
I don’t worship other dEvatas. (They grant small reliefs but back out when we are in deep trouble).
So, I have totally surrendered to You and You alone, cleansed of all other thoughts. I will be grateful if You keep me inside your heart, consider that I am Yours and shower your kind grace on me, Oh Lord SowrirAjan of KaNNapuram inhabited by learned scholars! kaNNapurattu uRai ammAnE! (5)
pArttirundu angu naman tamar paRRAdu |
chOttam nAm anjudum enru toDAmai nee
kAttipOl kaNNapuratturai ammAnE || (6)
1743. AzhvAr asks the Lord for yamabhaya mukti - free from fear of yama -
When vaiShNavas who worship Your divine feet are on the death bed, awaiting the arrival of yama’s servants (naman tamar), You definitely protect them. The servants then bow in front of the devotee saying – "chOttam! – NamaskAram! They dare not touch the vaishNavas. Will You not protect me too in the same way? Oh, Lord SowrirAjan of KaNNapuram, kaNNapurattu uRai ammAnE! (6)
ViShNu PurANam 3.7.14, 15, 18
Yama says a secret to Yamakinkaras (servants of yama):
परिहर मधुसूदनप्रपन्नान्-प्रभु:अहम् अन्य नृणाम् वैष्णवानाम् ॥ 14
अहं अमरवरार्चितॆन धात्रा यम इति लॊकहिताहितॆ नियुक्त
हरिगुरुवशग अस्मि न स्वतन्त्र: प्रभवति संयमनॆ मम अपि विष्णु: (15)
svapuruSham abhiveekshya pAshahastaM vadati yama: kila tasya karNamoolE|
parihara madhusoodanaprapannAn-prabhu: aham anya nRuNAm vaiShNavAnAm || (14)
aham amaravarArchitEna dhAtrA yama iti lOkahitAhitE niyukta
hariguruvashaga asmi na svatantra: prabhavati saMyamanE mama api ViShNu (15)
When Yama sees his servants with the pAsha rope in their hand, he whispers in their ears – “Do not catch those devotees who are sharaNagatas/prapannas of Lord Madhusoodana, because I have control only on people other than vaishNavas”.
1744. veLLai neer veLLattu aNainda aravaNai mEl
tuLLu neer meLLa tuyinra perumAnE |
vaLLalE un tamarkku enrum naman tamar
kaLLar pOl kaNNapuratturai ammAnE || (7)
1744. AzhvAr reminds SowrirAja PerumAL of His archAvatAra prayOjanam ( purpose of his archA form)
Oh Lord VishNu reclining in yOga nidrA on the serpent bed AdiShEsha in the vast milky ocean (veLLaineer), the waves gently splashing on You (tuLLu neer)! Oh master (swAmi), the generous one (vaLLEl)! You have descended from your home at pArkaDal to rest in our KaNNapuram temple as SowrirAjan. The naman tamars will always run away like thieves (kaLLar pOl) on seeing Your aDiyArs, the vaiShNavas. Isn’t this the main purpose of your archAvatAra? Should You not keep up Your status as Ashrita rakshakan?
VishNu PurANam 3.7.18
तं अपगत समस्त पापबन्धं व्रज परिहृत्य यथा अग्निं आज्य सिक्तम् ॥
hari amaravarArchita anghripadmaM praNamati ya: paramArthatO hi martya: |(18)
tam apagata samasta pApabandhaM vraja parihRutya yathA agniM Ajya siktam || (18)
The one, who with devotion worships VishNu’s feet that is worshipped by the great nityasooris, is free of all pApas. He is like the agni glowing due to the offerings of ghee. Do not even go near him. Seeing him from far off, leave him and go away. (7)
1745. mANAgi vaiyam aLandaduvum vALavuNan
pooNagam keeNDaduvum eeNDu ninaindirundEn |
pENAda valvinaiyEn iDar ettanaiyum
kANEn nAn kaNNapuratturai ammAnE || (8)
1745. SowrirAjan tactfully argues with AzhvAr –
Azhveer! Yes. It is true that the yama kinkaras will run away on seeing vaiShNavas. But, the sins committed by You are well known to everybody. I am afraid you may have to face the natural consequences.
AzhvAr counter attacks the argument –
I have been thinking of Your magnificence (mAN Ay) in Your vAmana/trivikrama avatAra in which You measured all the worlds to quash the ego of MahAbali. I have been ardently singing about Your Narasimha vaibhavam in which You tore open the bejeweled chest (pooN Agam) of the sworded HiraNyakashyapu (vAL avuNan) to prove that You love your devotees (bhakta vatsala).
Its true that I have committed many pApas not caring about the AtmA’s upliftment (pENada valvinaiyEn). Albeit, as I am now fully immersed in Hari kathA smaraNam, I am sure that not a trace of sin remains in me. I am sure I will not be punished. (iDar ettanaiyum kANEn nAn), Oh, Lord of KaNNapuram, kaNNapurattu uRai ammAnE! (8)
mATTinEn attanaiyE koNDu en val vinaiyai |
pATTinAl unnai en nenjattu irundamai
kATTinAi kaNNapuratturai ammAnE || (9)
1746. AzhvAr confidently concludes his talk with an accomplished feeling –
Dear SowrirAjA, it is You who summoned aDiyEn and made me Your dAsan. It is You who transformed me and expiated all my bad karmas. Again, it is You who directed me to visit divya dEshams and sing about You. You have taught me bhagavat dAsyam and bhAgavata dAsyam. In all such ways, again and again, You have proved that You reside in my heart with an intention to uplift me. Hence, there is no reason for me to worry. I am sure You will take care, Oh, Lord of KaNNapuram, kaNNapurattu uRai ammAnE! (9)
PHALA SHRUTI
1747. kaNDa seer kaNNapuratturai ammAnai
koNDa seer toNDan kaliyan olimAlai |
paNDamAi pADum aDiyavarkku enjnAnrum
aNDam pOi ATchi avarkku adu arindOmE || (10)
1747. AzhvAr says that this song of ten pAsurams on the bountiful TirukaNNapuram akin to Shree VaikuNTham, has been composed by kaliyan, the ‘seer koNDa toNDan’. Those devotees who consider these pAsurams as a treasure and sing them will rule Paramapadam which is the ultimate treasure. (10)
KAINKARYA SHREE
Service to the Lord (bhagavat kainkarayam) is considered to be the greatest of wealth. 'seer kONDa toNDan' refers to the devotee (dASan) who is blessed with the fortune of 'ShreevaishNava shree' or 'kainkarya shree’ or 'shreevaishNava Lakshmi'.
A classic example for 'kainkarya shri' is LakshmaNa. He is referred by Sage VAlmeeki as 'Lakshmi sampannah' for he was endowed with the wealth of doing service to Lord RAma. The dedication was such that LakshmaNa looked like rAma's prANa manifested externally.
Valmiki Ramayana 1.18.29
