PERIYA TIRUMOZHI 9

PERIYA TIRUMOZI 9.1
PASURAMS  1748 TO 1757
TIRUKKANNANGUDI

 

PERUMAL : LOG\KANATHAN (moolavar)  ShyAmaLa mEni perumAL

                    DAMODARA NARAYANAN (utsavar     

TAYAR : LOKANAYAKI, UTSAVAR : ARAVINDA NAYAKI
VIMANAM : UTHPALAA VIMANAM
VRUKSHAM : VAGULAM (Magizha maram)
PUSHKARINI : SHRAVANA
PRATHYAKSHAM : BRAHMA, MAADARAR, CHAITHYAR, GOWTHAMAR, UPARISARAVASU, BRUKU, TIRUMANGAI AZHVAR
TIRUKKANNANGUDI STHALAPURANAM

KSHETRAM:  This is yet another KrishnAraNya KshEtram 

Greatness of Shravana Pushkarini:

Not by seeing or taking a dip, just by hearing (sravanam) the name of this pushkariNi, one is rewarded with divine blessings. Hence it is called ShravaNa PushkariNi. 

GaruDa's posture : 
Unlike other places, in this KshEtram, GaruDa is seen with folded arms around his body, as seen is VaikunTham.

Sage NArada explains the greatness of this KshEtram to mAdara and other rishis.
Once when Manu Chakravarti passed over this KshEtram in his AkAsha vimAnam, it got disrupted and didn't move further. On seeing some rishis doing penance, he came down. Under their advice, he sat down with them in the penance, watered the magizha tree (vakula tree, spanish cherry) with the Pushkarani waters, sat under it meditating on the Lord and upon receiving His grace went back to his kingdom, ruled and attained salvation. So nArada advised the Rishis also to do so.

Pratyaksham for BrahmA:
Four rishis mAdarar, Gowtama, Bhrugu and chaithya were longing to have the darshan of KrishNa. So nArada advised them to do penance in this KshEtram. On the southern bank of the Shravana pushkarini they were chanting the ashThAkshara mantram and GAyatri mantram. Brahma who came there at that time joined the rishis and finally had the darshan during the Panguni month on a Friday, ashTami tithi, rohini nakshatra. 

TirukkaNNanguDi is synonymous with 4 sayings தேரா வழக்கு, உறங்காப்புளி, ஊராக்கிணறு, காயா மகிழ்

STORY BEHIND URANGA PULI :
In pursuit of building a huge wall for the Srirangam temple, Tirumangai azhvAr was engaged in looting a lot of money. Getting to know that a lot of gold has arrived for a merchant in Naagai, he confiscated it and fled away from NAgai. As it was getting dark they stopped in this place called tirukkaNNanguDi and hid the gold in a huge pit and rested under a tamarind tree.   Before dozing off he spoke to the tree and asked it to be awake and take care of the gold, so that no one takes it away. 
The next morning when the owner of the land came and started to plough his field, the tamarind tree got anxious to wake AzhwAr up and so dropped all its leaves on him. Immediately he got up, realised the situation and was stunned by the action of the Tamarind tree and praised it saying, "உறங்கா புளியே நீ வாழ்க urangA puLiyE, nee vAzhga".

TERA VAZHAKKU

He then ran to the farmer and said, "This is my land and so you cannot plough here".  The shocked farmer asked for proof, for which AzhvAr told that he will show it the next day as he had to bring the paTTA and all documents from Srirangam. In the mean time the people of the place had also gathered there and accepted his request. From then on till date, none of the disputes seem to have ended amicably. [தேரா வழக்கு]

OORA KINARU

As AzhvAr was very thirsty, he asked a woman who was drawing water from a well nearby. The woman got wild and said, "Go away, I will not give you, if I give you water, then you will say that the well is also yours."  Immediately AzhvAr said, "ஊராக்கிணறு", and till date, all the wells of this place haVE only salty water except for the one inside the temple [ஊராக்கிணறு]

KAYA MAGIZH

As AzhvAr was very hungry and thirsty he rested under a magizha tree. Realising the plight of AzhvAr, the Lord himself came there, in the guise of an archagar and after enquiring, gave him prasAdam and teertham. The hungry AzhvAr grabbed and ate and looked for the archagar, but he had already disappeared. Realising that the archagar was the very same Lord, he felt overwhelmed and blessed the Magizha tree, "காயா மகிழ்", meaning "May you not become dry, but be fresh always". [காயா மகிழ்]

How the KshEtram got its name :

Vashishta an ardent devotee of Krishna lived in a small village called sikkal.  He made a Krishna statue out of butter and was doing Pooja for it. One day, Krishna came out of the butter idol. VasishTa was pleased and tried to touch him, but he started to run.  He ran for quiet some distance where rishis were doing penance toward Krishna. Once He reached there they caught Him and tied him with the rope of Bhakthi. The Lord asked them what they want and the rishis replied that He be there and bless the people of that place. In the mean time VasishTa also reached there and caught hold of Ais feet. At once KrishNa stood there and the gopuram was formed. As He got tied with the bhakthi, he is called as DAMODARA Perumal and the place came to be called tirukkaNNanguDi. 

PASURAMS

Tirumangai AzhwAr, having an untiring devotion towards the Lord of the Nityasooris,  incarnated to render six prabandams which are considered as the six angas for the Tamizh vEdas rendered by SaDagOpan. He set out on his mission to have the darshan of the archA moortis in which the supreme Lord has taken shelter. He beautifully explains that the Lord who is in the eternal abode and the one in the archA form in the divyadesams are one and the same by quoting various instances from His incarnations. (The archA Moorti is the very same vyUha Moorti of pArkaDal).

1748.The Lord who rests and reclines comfortably on the beautiful broad, bright and scaly soft snake bed (anantAzhwAn) over the huge wide ocean (tiruppArkaDal);([வங்கம் (vangam) : ocean where ships float or a ocean with waves]; the Lord who has the conch in his beautiful hands and the huge lotus flower on His navel; the Lord who has the blue hued divine body is the very same Lord who is present in the divine place called tirukkaNNanguDi.

It is here, the six vEdAngas, the five mahA Yajnas, the four vEdas and its upabrAhmaNas are being taught, performed and read by the Vedic brAhmaNas who live here. In addition they, also practise the three types of daily fire offerings to the Lord .

6 vEdAngas - SIKSHA, CHHANDAS, VYAKARANA, NIRUKTA, JYOTISHA and KALPA
5 yagyas - BRAMHAYAGNAM, DEVAYAGNAM, BHUTAYAGNAM, PITRUYAGNAM and MANUSHYAYAGNAM.
4 vEdas - RIG, YAJUR, SAMA and ATHARVANA and the UPABRAHMANAS including smriti ithihAsa purAnam
3 fires - TretAgni - GRAHAPATYA, AHAVANIYA, DAKSHINAGNI (1)

1749. Details of the urban and flower resources in TirukkaNNanguDi. 

When the elephant GajEndra having temporal glands and eating huge balls of food, cried out for the Lord with utmost devotion to save him from the clutches of the crocodile, this Lord TirumAl came running from above and threw the resplendent chakrAyudham on the crocodile, killing it and relieved Gajendra. 

TirukkaNNangudi, the place where He resides is rich with different varieties of flowers like blue lily (kuvalai) found along the sea shore regions, (neidal regions), the red lotus (nEl Mulari), pink lilies (Ambal ) and red Indian water lily (sengazuneer poo). It also has the grandeur of tall palatial structures, lot of orchards to procure flowers and gem studded tall ramparts all around. 
The underlying meaning is that the Lord Himself relieves one of all the hurdles that one faces and engages him in service under His lotus feet.  (2)

1750. During the dreadful times of final dissolution, when the whole space, earth and mountains get submerged in the ferocious tidal ocean, He happily retains everything along with the water within Him and roams about in the deluge taking the form of a huge fish, about one lakh Yojana long and sixteen-thousand Yojana wide. 
TirukkaNNanguDi where this EmperumAn stays is encompassed with aromatic flowers like jasmine, punnai, mullai (mouval) filled with honey. The breeze surfs through these flowers and gently blows the aromatic wind everywhere.
*One Yojana is 12 - 15km long. (3)

1751. In the days of yore, taking the victorious, strong huge mountain like form with whitish tusks and reddish fire emitting eyes of varAha, He saved Mother Earth from the pralaya waters, thus ending her agony of separation. As a charioteer for Arjuna, he relieved Droupadi's agony too. The very same Lord stands in tirukkaNNangudi. 
The exquisite buildings of this place are very unique that will stand the test of time. The flags that sway over these tall buildings built in the ancient past nearly touches the lunar sphere. (4)

1752. Having a notion that he is the sole head of the entire universe, King mahAbali, vowed to contribute whatever people asked for and performed a yAgam. Lord Vishnu took the form of VAmana brahmachAri and to procure the 3 measures of the land, He grew immensely covering all the directions taking the TiruvikramAvatAra. 
This Lord resides in tirukkaNNangudi, where the beautiful swan is seated on a soft lotus flower under the shade of the wide leaf umbrella grown on the wavy waters and the paddy stalks fanning it. This looks similar to a King seated on a throne under the white umbrella being fanned on both sides. (5)

1753.The Lord, taking ParasurAma avatAra and being born as the son of sage Jamadagni, killed all the Kshatriya Kings for  twenty one generations with His axe, out of the rage that developed due to the sin committed by KArtaveeryArjuna. He then bathed in the blood pool that He had collected and relieved himself of the anger and settled down. 
TirukkaNNangudi, where this emperumAn took residence is full of plantain groves, bearing hanging clusters of fruits, tall arecanut trees, Kurava trees, jackfruit trees, cool mango trees and Kurukkatti creepers surrounded everywhere, in addition to the tall buildings that add grandeur to the place. (6)

1754. After receiving the boon, undergoing a severe penance, that none other than any human should be the cause of his death, the King of the Lanka island, troubled Indra and the other dEvas with his might. He won over Indra along with the ashTadikpAlakAs and after confiscating their wealth did not allow them to live in peace. He encroached Lanka after driving Kubera away from there and took the Pushpaka vimAnam too. Not stopping there, he was torturing the rishis and the innocent people too. 
RAma, with His SArnga bow, felled all the ten heads of rAvana to the ground, like the fruits falling from the palm tree in the battlefield. 
This Lord stands in tirukkaNNanguDi, that flourishes in all art forms, where even the peacocks in the forest dance spreading their wings, the rain bearing clouds thunders like the beating of the drums and the beautiful honeybees swarm the flowers with their buzzing tunes. (7)

1755. Understanding that Krishna is coming as an envoy for the sake of pANDavas to his court, DuryOdhana, the bearer of the serpent flag, conspired to kill Him by whatever means possible. So secretly, he dug a huge pit in the center of the darbAr and positioned strong wrestlers inside. Covering it on top with bamboo sticks fearlessly, he placed a gem studded seat on top. Once Krishna arrived, Duryodhana offered the seat. The moment Krishna sat, the bamboo broke and took Him inside the pit where Krishna put an end to the wrestlers and showed His vishwaroopam reaching beyond the universe and spreading in all direction.
This very same Lord, stands in tirukkaNNanguDi, where the wavy waters brings along its course, from the sahya mountain ranges, the best of gems, bunches of emeralds and diamonds. In addition to it they bring pearls from the bamboo shoots and fill the entire fields. (8)

1756. In order to relieve mother earth from her burden, Krishna drove the great chariot embellished with golden beads for Arjuna in the great mahAbhArata war and vanquished the Kings. He stands in tirukkaNNanguDi where, the thick bushy woody climbers also known as Kurukkatti or mAdhavi and surapunnai groves along with the shenbakam trees are always swarmed by bees singing the tune tena-ten. (9)

1757. Lord rAma along with the monkey battalion as huge as the ocean set off to LankA in order to rescue the pretty slender waist SeetA pirATTi, and with His shArnga bow, ravaged the whole city. The very same Lord is stationed in tirukkaNNanguDi. Tirumangai AzhvAr holding a spear, the King of Tirumangai with its praiseworthy towers, has showered these ten songs about the Lord flawlessly. Those who practice this song will be showered with the eternal wealth of serving the Lord.  (10)

PERIYA TIRUMOZHI 9.2
PASURAMS 1758 TO 1767
TIRU NAGAI

NAGAI NEELAMEGHA PERUMAL

MOOLAVAR - NEELAMEGHA PERUMAL, NAGAI AZHAGIYAR
TAYAR - SOUNDARYAVALLI
UTSAVAR - SOUNDARARAJAN AND GAJALAKSHMI
PUSHKARINI - SARA PUSHKARINI
VIMANANAM - SOUNDARYA VIMANAM
PRATYAKSHAM - ADISHESHAN, DHRUVA, SALISUKHA KING, TIRUMANGAI AZHVAR

STHALA PURANAM: 

BrahmANDapurANam describes this kshEtram as 'soundarya kshEtram' -  beautiful place.  

NAgapaTTinam: In the kRuta yugam, AdishEshan ( NAgarAja ) performed ashtAnga yOga here and hence the pleased Lord gave pratyaksha darshanam to him and agreed to keep him as his permanent bed. Since then, this place is called NAgapaTTinam or NAgai.

This Lord was worshipped in trEtA yugam by bhoomi dEvi, in dwApara yugam by mArkaNDEya rishi and in kaliyugam, by sAlisukha King. 

Druva, the son of King UttAnapAda undertook penance to see Lord VishNu. When Lord VishNu arrived on his GaruDa, druva praised Him and asked Him to stay back here with the same beauty and bless the devotees.  Hence the Lord gave darshan to druva here as the beautiful NAgai azhagar or soundararAja PerumAL.

NAGAI SOUNDARARAJAN

PERIYA TIRUMOZHI 9.2
ACHCHO ORUVAR AZHAGIYAVA!

Who will not fall for the beauty of Lord VishNu, the one without a second? 

ParakAla nAyai's efforts to describe NAgai soundararAjan's beauty retells the words of ShoorpanakhA in the days of RAmAyaNa.

VALMEEKI RAMAYANAM
ARANYA KANDAM 3.19.14,15 AND 16

तरुणौ रूप संपन्नौ सुकूमारौ महाबलौ |
पुण्डरीक विशालाक्षौ चीर कृष्ण अजिन अंबरौ || 
फल मूल अशिनौ दान्तौ तापसौ ब्रह्मचारिणौ |
पुत्रौ दशरथस्य आस्ताम् भ्रातरौ राम लक्ष्मनौ || 
गन्धर्व राज प्रतिमौ पार्थिव व्यन्जन अन्वितौ |
देवौ वा दानवौ - मानुषौ - वा तौ न तर्कयितुम् उत्सहे || 

taruNau rUpa saMpannau sukUmArau mahAbalau |
puNDarIka viSAlAkShau cIra kRuShNa ajina aMbarau ||
Pala mUla aSinau dAntau tApasau brahmacAriNau |
putrau daSarathasya AstAm BrAtarau rAma lakShmanau || 
gandharva rAja pratimau pArthiva vyanjana anvitau |
dEvau vA dAnavau - mAnuShau - vA tau na tarkayitum utsahE ||

Khara asks his sister ShoorpanakhA, “Tell me. Which miscreant put you in this condition?” ShoorpanakhA begins to report her woeful story to her brother but finds herself defining His beauty despite her nose bleeding profusely. She says:

“Those two are young, beautiful looking, tender, very strong, having broad lotus like eyes, dressed in jute-cloth wrapped with deer skin, and living on fruits and tubers.  They are composed, austere and celibate, sons of Dasharatha and brothers called RAma and LakshmaNa. They look royal like the king of gandharvas.  I am unable to differentiate whether they are gods or demons or humans.”

In the beginning of bAla kANDam, NArada briefs Valmeeki about Lord RAma,  addressing him as ‘sadaiva priya darshana:” meaning “RAma always looks beautiful to the eyes”. 

NAGAI SOUNDARARAJAN AND SOUNDARYAVALLI

TOZHI PASURAMS

Moving from TirukaNNanguDi, Tirumangai AzhvAr visits TirunAgai divya dEsam.

At the very first sight, AzhvAr is consumed by the bewitching beauty of NAgai SoundararAjan. His charm compels AzhvAr to assume the role of a woman, ParakAla NAyaki so that He can emote natural admiration for the hero of this tirumozhi.

Though AzhvAr took this role in His earlier tirumozhis, this tirumozhi is special because this Lord is so attractive that AzhvAr forgets to mention the name of perumAL in nine pAsurams. Only in the tenth pAsuram, He realises it and mentions the name nAgai azhagar. 

ParakAla NAyaki calls her friend and narrates her rendezvous with nAgai azhagar.  Words being insufficient to describe His unparalleled beauty, she gets euphoric at intervals and just exclaims in wonder with the words – “achchO, oruvar azhagiya aa”. 

1758. ponnivarmEni maragadattin
pongiLam SOdi agalattAram
min ivar vAyil nalvEdam Odum
vEdiyar vAnavarAvar tOzhee |
ennaiyum nOkki En algulum nOkki
EndiLam kongaiyum nOkkuginrAr
annai en nOkkum enranjuginrEn
achchOvoruvar azhagiyavA || (1)

1758. ParakAla nAyaki says :

Dear tOzhee (friend)! You missed him. Let me tell you about His beauty.

His tirumEni is pure gold, scintillating with the presence of Shree.  His tirumArbu shimmers like the light-emitting precious emerald gem.  His necklace flashes like lightning.  He looks like a revered vEdic scholar who recites the prodigious vEdas (sAmam) with his divine mouth.  He is lordly like the dEvas who are kings of their own worlds.

Her friend asks, “Is it? But did He see you?

ParakAla NAyaki says, “Of course, He saw me. Not only that, He admired my beauty from bottom to top”.  I am lost to Him, but I am afraid that my mother will scold me for having met NAgai azhagan.   

“achchO! oruvar azhagiya aa”
AhA! What a wonder! This unique Lord is extremely beautiful! (1)

In short, out of three qualities - soundaryam (beauty), vaidikatvam (knowledge) and paratvam (lordship), ParakAla nAyaki was attracted to His soundaryam. This kind of rare beauty is referred as वाचामगोचरम् vAchAm agOcharam (beyond words)! (1)

1759. tODavizh neelam maNangoDukkum
Soozhpunal Soozh kuDandai kiDanda
SEDar kolenru darikkamATTEn
SenjuDarAzhgiyum SangumEndi |
pADaga mellaDiyAr vaNanga
panmaNimutttoDu ilangu SOdi
ADagam pooNDu orunAngutOLum
achchOvoruvar azhagiyavA || (2)

1759. How do I describe Him, my friend!

I don’t know if He is that smart lad, ArAvamudan from TirukuDandai abound with lakes smelling with the fragrance of the blooming neelOtpala flowers (blue lilies). He wields the refulgent red chakra and the shankh in his hands. 

He stands gracefully with four mighty shoulders bejeweled with a variety of gems, pearls, and glittering gold ornaments as if ready to embrace the worshipping young women wearing anklets on their tender feet. (Shree Devi and Bhoo Devi).

“achchO! oruvar azhagiya aa”
AhA! What a wonder! This unique Lord is so enticing!! (2)

1760. vEyirum SOlai vilangalSoozhnda

meyyamaNALar ivvaiyamellAm

tAyina nAyakarAvar tOzhee

tAmaraikkaNhaL irundavAru |

Seyirum kunram tihazhndadoppa

SevviyavAgi malarndaSOdi

Ayiram tOLoDu ilangupooNum

achchOvoruvar azhagiyavA || (3)

1760. Dear friend, What to say about His eyes!  

Oh, they are like the pleasant lotuses. And about His physique, He looks lofty like a huge, wide hill.  Suddenly, He appears to dazzle with a thousand ornate shoulders, demanding thousand eyes to see the spectacular sight.

I doubt if He is the bridegroom residing in the tirumeyyam foothills filled with tall and extensive bamboo forests. Or is He the paramapurusha, trivikrama who measured the vast universe with His divine pair of feet?

“achchO! oruvar azhagiya aa”
Ah! What a wonder! This unique Lord is stunning! (3)

1761. vambavizhum tuzhAi mAlai tOLmEl

kaiyana Azhiyum SangamEndi

nambar nammillam puhundu ninrAr

nAharihar perudumiLaiyar |

SembavaLamivar vAyin vaNNam

dEvarivaraduruvam Sollil

ambavaLa tiraLEyumoppar

achchOvoruvar azhagiyavA || (4)

1761. ParakAla NAyaki pulls out more words from her dictionary to describe the Lord of NAgai.

He wears the fragrant tulasee garland (tirutuzhAy) on His shoulders. He holds the divine shankha and chakra in His hands. Such highly reputed Lord, (nAgarikar), has come to reside in our place, to shower His grace. How caring He is (nambar)!

This youthful Lord has lips of red coral colour.  He is ethereal, not human.  If at all I must describe His body in physical terms, I can say that…He looks like a tempting cluster of corals.

“achchO! oruvar azhagiya aa”
AhA! What a wonder! This unique Lord is so charming! (4)

1762. kOzhiyum kooDalum kOyilkoNDa

kOvalarEyoppar kunramanna

pAzhiyam tOLumOr nAnguDaiyar

paNDivar tammaiyum kaNDariyOm |

vAzhiyarO ivar vaNNameNNil

mAkaDal pOnruLar kaiyilveyya

AzhiyonrEndi OrSangupaRRi

achchOvoruvar azhagiyavA || (5)

1762. ParakAla nAyaki sings PallANDu for SoundararAja PerumAL.

This great Lord resembles gOpAlakrishNa of Tiru uraiyoor (kOzhi - Trichy) and TirukooDal (Madurai).  He has four strong and broad shoulders, seeming like a huge mountain.  His tirumEni is blue-hued like the vast ocean.  

With one hand, He holds the resplendent disc and with the other, the conch.  I have never seen Him before. I am unable to take my eyes of Him.  Before people cast their evil eyes upon Him, let me remove their spell - vAzhiyarO, PallANDu! May He live long!”

“achchO! oruvar azhagiya aa”
 AhA! What a wonder! This unique Lord is irresistible! (5)

1763. venjinavEzham maruppoSitta

vEndarkol? EndizhaiyAr manattai

tanjuDaiyALarkol? yAn ariyEn

tAmaraikkaNhaL irundavAru |

kanjanaiyanjamun kAl viSaitta

kALaiyarAvar kaNDAr vaNangum

anjana mAmaliyEyumoppar

achchOvoruvar azhagiyavA || (6)

1763. Is He the hero who broke the tusks of the crazy elephant kuvalayApeeDam which was provoked by Kamsa?  Or is He the lover boy residing in the hearts of the bejeweled Ayar women who were impressed by his deeds? I don’t know.  But,  I know for sure that He has lotus like eyes, that brimming with affection.

He looks like the young fighter (kALaiyar) who killed kamsan by jumping on him with his feet.  I don’t think I can describe Him enough.  Anyone who sees Him will bow down before Him for He looks like a beautiful kohl mountain (Anjana mA malai).

“achchO! oruvar azhagiya aa”
AhA! What a wonder! This unique Lord is alluring! (6)

1764. piNiyavizh tAmarai moTTalartum

pEraruLALar kol? yAn ariyEn

paNiyum en nenjam idenkol? tOzgi

paNDivar tammaiyum kaNDariyOm |

aNikezhutAmarai annakaNNum

angaiyum pangayam mEnivAnattu

aNikezhu mAmugilEyumoppar

achchOvoruvar azhagiyavA || (7)

1764. Is He the merciful Sun God, pEr-aruLALan who causes the lotus bud to unfurl its petals for bloom? (Also read as - “the compassionate Lord who opens up the hRudaya kamalam of the yOgis who are released of karmas).  Dear friend, I don’t know him. I have never seen him before.  Then, how is it that my heart naturally pays obeisance to Him. Amazing indeed!

His gazing eyes are like the mesmeric lotuses. His embracing hands are also lotuses without doubt. His tirumEni is like the dense cloud that adorns the sky.

“achchO! oruvar azhagiya aa”
 AhA! What a wonder! This unique Lord is extraordinary! (7)

1764. manjuyar mAmaditeeNDa neeNDa

mAlirumSOlai maNALar vandu en

nenjuLLum kaNNuLLum ninru neengAr

neermalaiyAr kol? ninaikkamATTEn |

manjuyar ponmalai mElai mElezhunda

mAmugil pOnruLar vandukANeer

anjuraippuLLum onrEri vandAr

achchOvoruvar azhagiyavA || Eight ||

1765. How lucky I am to constantly behold in my heart and eyes, the Lord of TirumAlirunchOlai having tall buildings that caress the moon and the clouds!  He also resembles the sweet Tiruneermalai emperumAn? I am perplexed.

AzhvAr seems to have witnessed the GaruDa sEvai of SoundararAja PerumAL. He says:

Dear friend, Come and experience for yourself. That’s better.  He has come, mounted on the periya tiruvaDi GaruDa having beautiful feathers.  He appears like the nimbus cloud on top of a sky-high, huge golden mountain (the Lord on the golden garuDa).

“achchO! oruvar azhagiya aa”
 AhA! What a wonder! This unique Lord is amazing! (8)

NAGAI SOUNDARARAJAN GARUDA SEVAI

1766. eNDiSaiyum erineerkkaDalum

Ezhulahum uDanE vizhungi

maNDiyOr Alilai paLLikoLLum

Ayarkol mAyam ariyamATTEn |

koNDal nanmAlvaraiyEyumoppar

kongalar tAmaraikaNNum vAyum

aNDattamarar paNiyaninrAr

achchOvoruvar azhagiyavA || (9)

1766. Is He the wondrous mAyan who during pralaya, sleeps on the floating banyan leaf after absorbing into His stomach the seven worlds along with all the ocean waters swirling in from the eight directions.

Oh! I don’t know about this unassuming Lord fully. Even though He has endless credits to Himself, I am mesmerised only by His looks.  He is akin a tall, majestic mountain or a rain cloud. Even nityasooris of Paramapadam come here and worship this Lord who graces with His 'eyes and face' that look like blooming lotuses, radiating vibes of benevolence.

“achchO! oruvar azhagiya aa”

 AhA! What a wonder! This Lord is matchless! (9)

1767. annamum kEzhalum meenumAya

Adiyai nAgai azhagiyArai

kanninanmAmadiL mangai vEndan

kAmaruSeer kalikanri kunrA |

inniSaiyAl Sonna SenjolmAlai

EzhumiraNDum Oronrum vallAr

mannavarAi ulagANDu meeNDum

vAnavarAi magizhveiduvarE || (10)

1767. The Lord who took the form of a annam (Hamsa), kEzhal (boar-varAha) and Meenam (fish) is the jagat kAraNa (AdiyAy - the primordial cause) who resides in this sthalam as nAgai azhagiyAr.  This garland of melodic and enchanting verses has been composed by kalikanRi, the praise-worthy king of Tirumangai city fortified with everlasting, strong walls.  Those who learn and recite them well, will rule the world royally like the kings and then become muktas to enjoy everlasting happiness in Paramapadam. (10)

PERIYA TIRUMOZHI 9.3  
PASURAMS 1768  -1777
THIRUPPULLANI - 1/2

TIRUPULLANI ADI JAGANNATHA PERUMAL

TIRUPPULLANI  STHALA PURANAM

94th Of the 108 Divyadesams, TirupullAni is in the Ramnad district of Tamilnadu. It's a seashore temple on the Bay of Bengal. 

1. PERUMAL: ADI JAGANNATHAN
UTSAVAR: KALYANA JAGANNATHAN
THAYAR: KALYANAVALLI THAYAR, PADMASANI THAYAR
THEERTHAM: HEMA PUSHKARINI, CHAKRA THEERTHAM, RATNAKARA SAMUDRAM.
VRUKSHAM: ASHWATHAM (PEEPAL)
VIMANAM:  KALYANA VIMANAM

There are two more sannidhis in this temple.

CHAKRAVARTI TIRUMAGAN - DARBHA SAYANA RAMAR

2. PERUMAL: CHAKRAVARTI TIRUMAGAN (DHARBHA SHAYANAM).

LakshmaNa serves as AdisEshan in this sannidhi. We can also see vibeeshaNA and samudrarAja as sculptures.

PATTABHIRAMA, TIRUPULLANI

 3. PATTABIRAMAN 

Here Rama is seen along with Sita Devi and LakshmaNa.

KSHETRA MAHIMAI

1. King Dasharatha worshipped Lord JagannAtha Perumal, the presiding deity of this temple, praying for progeny for the continuity of the IkshvAku kulam. This explains the antiquity of this temple. 

2. Sri rAma worshipped Adi jagannAtha PerumAL and received a beautiful, divine bow. Adi jagannAtha Perumal is also known by the tirunAmam, DEIVACHILAYAR.

3. It is in this sacred kshEtram that VibheeshaNa saraNAgati took place. Accompanied by four of his trusted aides, vibeeshaNA reached tiruppullANi to seek refuge at SrirAmA's feet. All his advices to his brother, rAvaNa, to restore seetA pirAtti to rAma, had been in vain. Finally, abandoning his kingdom and family, he performed saranAgati. The most benevolent rAma, gracefully accepted him and pledged that it was His foremost duty to provide refuge to devotees who have surrendered to Him and the charama shlokam - the standing pledge by sri rAmA to the entire mankind, came as a reassurance from bhagavAn Himself. 

"SakrudEva prapannAya tavAsmeeti cha yAchatE

abhayam sarva bhutEbhyO dadAmi Etat Vratam Mama."

सकृद् एव प्रपन्नाय तव अस्मि इति च याचते ||

अभयम् सर्व भूतेभ्यो ददामि एतद् व्रतम् मम | 

[Valmiki Ramayana 6.18.33B-34A]

He who seeks refuge in me just once, telling me that "I am yours", I give him assurance of safety against all types of beings. This is my solemn pledge".

4. Rama reached tirupullAni searching for sitA. He performed sharanAgati to the samudrarAja, seeking help to cross over the ocean to reach lankA. He lay on a bed of dharba grass ( புல் அணை) waiting for samudrarAjA. Enraged at his indifference,  rAmA threatened to drain the ocean of its waters with His arrows. SamudrarAja relented and surrendered to sriram along with his wives, helped create a bridge with floating rocks to enable the army to reach Lanka. 

5. Sage pullar (புல்லர்) did penance under the ashwata tree in this kshEtram and enjoyed the dharshan of emperumAn.  He prayed that the lord remain here eternally,  making it His Abode. Abiding by His devotee's prayer, He remains here as PullAni emperumAn.

PULLANI PERUMAN AS ASHWATTA TREE

PASURAM INTRODUCTION 

Tirumangai AzhvAr rounds off his chOzha nATTu tirupati anubhavam with the previous decad on tirunAgai, having been mesmerized by the beauty of SoundararAja perumAL. 

Realizing that it was not making any sense waiting for emperumAn in the same place, where He abandoned her, parakAla nAyaki decides to continue her journey in her quest to unite with Him. AzhvAr now reaches pANDiya nADu and dedicates two decads to tirupullANi emperumAn, continuing in his in nAyika bhAvam.

In this tirumozhi, he constantly calls out to her heart (nenju) and her friends to worship the Lord of TirupullAni.

1768. tannaivikkil en valvinaiyEn tozhudumezhu
ponnai naivikkum appoonjerundi maNineezhalvAi |
ennai naivittu ezhilkoNDaganra perumAniDam
punnai muttum pozhilSoozhndu azhagAya pullANiyE (1)

1768. The sinner( val vinaiyEn) that I am, I deserve to end my life that pines for my emperumAn in vain. But I cannot bring myself to do it. Not only will I be punishing myself,  I would be doing injustice to emperumAn too. For, if he came looking for me and found that I had ended my life, he would be wounded too.s

    When I take respite under the shade of the calophyllum trees (pooncherundhi a mangrove vegetation, typical to salty backwaters), its golden and fragrant flowers remind me of my emperumAn.  I lost my lustre to Him, the one who resides in the beautiful tirupullANi,  surrounded by punnai forests bearing pearl like flowers.

    O nenjE! What is the use of remaining here pining for Him? Get up! Let us proceed to tiruppullANi to worship Him. (1)

1769. uruginenjE ninaindu ingirunden tozhudumezhu
murugu vaNDuN malarkkaidaiyin neezhalil munnOrunAL |
perugu kAdanmai ennuLLam eidappirindAniDam
porudu munneer karaikkE maNiyundu pullANiyE |(2)

1769. O nenjE! What is the use of remaining here longing for Him? Here I am eagerly expecting Him and waiting under the screwpine trees (kaidhai), where the bees scramble to feed on the nectar in the flowers.

    Get up and reach tiruppullANi, the abode of the emperumAn who deserted me, leaving me in distress. The waves of the ocean carries precious gems and wash them along the shores in this tiruppullANi divyadEsam. (2)

1770.  EduSeidAl marakkEn manamE tozhudumezhu
tAdumalhu taDamSoozh pozhil tAzhvar toDarndu pin |
pEdai ninaippiriyEn ini enraganrAniDam
pOdunALum kamazhum pozhil Soozhnda pullANiyE || (3)

1770. O nenjE! What could I do to forget my emperumAn? I am unable to get Him out of my mind! Following me along the banks of ponds filled with flowers loaded with pollen, He spoke endearing words,' Dear girl, I will never leave you.' But eventually he abandoned me ! This emperumAn's abode is tiruppullANi, which is surrounded by flower gardens spreading fragrance all around. May we go and worship Him there!  (3)

1771. konguN vaNDE kariyAga vandAn koDiyErku mun
nangaLeeSan namakkE paNitta mozhi Seidilan |
mangai nallAi tozhudumezhu pOi avan mannumoor
pongumunneer karaikkE maNiyundu pullANiyE || (4)

1771. My dear sakhi( mangai nallAi)! With only the honey sucking bees standing witness, my swAmi came near me and enticed me! He did not keep up His promise( of never to leave my side). He resides in tiruppullANi where the waves of the ocean wash ashore precious gems. Come, let us go and worship Him. (4)

1772. uNaril uLLam SuDumAl vinaiyEn tozhudumezhu
tuNari nAzhal narum pOdu namSoozh kuzhal peidu pin |
taNarilAvi taLarumena anbutandAniDam
puNariyOdam paNilam maNiyundu pullANiyE || (5)

1772. Such an unfortunate lass that I am! Alas! Even the mere thought of my swAmi scorches my heart. He decorated my thick braid with strands of cassia flowers( gnAzhal) and showered me with His love. I was sure that my life would part if He left me! 

   This emperumAn's abode is tiruppullANi ,where the shore is filled with conches and gems washed in by the waves.  Dear sakhi! May we go and worship Him there!  (5)

1773. eLhinenjEninaindu ingirunden tozhudumezhu
vaLLal mAyan maNivaNNan emmAn maruvumiDam |
kaLLavizhum malarkAviyum toomaDal kaidaiyum
puLLumaLLal pazhangaLum Soozhnda pullANiyE || (6)

1773. O nenjE! What purpose does it serve to just think of Him and remain here? My swAmi who is the generous one (vaLLal), who performs unimaginable feats ( mAyan), who is resplendent like the sapphire gem( maNivaNNan), resides in tiruppullANi which is surrounded by honey dripping lilies (senkazhuneer),the screwpine, with its pale spathe, different species of birds and fertile, slushy fields. Come, let us go there and worship Him!    (6)

1774. paravinenjE tozhudumezhu pOi avan pAlamAi
iravum nALum inikkaN tuyilAdirundu en payan |
viravi muttam neDuveN maNal mEl koNDu veNtirai
puraviyennappudam Seidu vandundu pullANiyE || (7)

1774. Oh nenjE! What is the use of spending sleepless days and nights? In tiruppullANi, the frothy waves rising up like white horses (puravi), wash ashore pearls ( muttam) and white sand. Come,  let us go there with complete faith and love and worship Him.  (7)

1775. alamum AzhippaDaiyumuDaiyAr namakku anbarAi
SalamadAgi tagavonrilar nAm tozhudumezhu |
ulavukAl nalkazhiyOngu taNpaimpozhiloDu iSai
pulavukAnal kaLivaNDinam pADu pullANiyE || (8)

1775. The emperumAn who bears the divine weapons,  the plough (alam) and Chakram ( Azhi), acted as if He was fond of and concerned about me. But He seems to have very little pity for me! 

The breeze gently blows along the passageways between the tall, cool trees that grow in the groves. In tiruppullANi, the happy, buzzing bees abound the seashore groves that smells of meat (pulavu), where emperumAn resides. Come, let us proceed to this kshEtram and worship this emperumAn. (8)

1776. Odi nAmam kuLittu uchchitannAl oLimAmalar
pAdam nALum paNivOm namakkE nalamAdalin |
Adu tArAn enilum tarum anriyum anbarAi
pOdumAdE tozhudum avan mannu pullANiyE (9)

1776. Dear sakhi! As it is our purushArtham, let us purify ourselves by taking holy bath, chant His divyanAmam and worship Him, contemplating on His divine, glowing tiruvadi. This emperumAn will not grant me anything! Nevertheless,  I'm sure He will grant me what I ask! Whether He will grant or not, come along dear sakhi, let us proceed to tiruppullANi and worship Him.

ParakAla nAyaki exhibits these VaishNava guNas in these pasurams.

ANANYOPAYATVAM ....ananya (no alternative) upAyam ( means).... No other means to attain mOksham, but  surrendering unto Him. Inspite of the fact that AzhvAr feels let down by emperumAn,  he continues to pray to Him to attain the desired union with Him.

 ANANYOPEYAM....ananya upEyam ...The sole destination to reach ultimately. 

 ANANYADAIVATVAM....No other dEvatA but emperumAn to be worshipped, or prayed for boons.  (9)

1777. ilangu muttum pavaLakkozhundum ezhil tAmarai
pulangaL muRRum pozhil Soozhnda azhagAya pullANimEl |
kalangalillA pugazhAn kaliyan olimAlaigaL
valangoL toNDar kiDamAvadu pADil vaihundamE (10)

1777. Tirumangai AzhvAr, the one of unblemished fame (keerti), has sung this garland of poetry on the beautiful temple town of tiruppullANi, which flourishes with lovely pearls and corals and extensive groves filled with beautiful lotuses. Devotees who recite these pAsurams with fervor will reach the blissful srivaikuNtam, which is devoid of any sorrow or worry. (10)

PERIYA TIRUMOZHI 9.4
PASURAMS 1778 TO 1787
TIRUPPULLANI 2/2

ParakAla nAyaki (Tirumangai AzhvAr in nAyikA bhAvam) in a state of viraha tApam is extremely disappointed that she could not reach tiruppullANi to have the darisanam of Adi jagannAtha perumAl. She had become very weak unable to walk. In this traumatic state, she randomly requests birds to deliver the message to Adi jagannAtha perumAl of tiruppullANi; convey her pathetic condition due to anguish and unbearable separation from the Lord. The paramabhakti of parakAla nAyaki is reflected when she glorifies the Lord inspite of her relatives trying to convince her by denouncing EmperumAn. 

 

1778.  kAvAr maDal peNNei anril arikuralum

EvAyinooDu iyangum engil kooDiyadAlO 

poovAr maNam kamazhum pullANi kaitozhudEn

pAvAi idu namakku OrpAnmaiyE AgAdE (1)

1778. sakhi (pAvAy)! The agony of not being able to reach jagannAtha perumAl of tiruppullANi is unbearable! I can hear the soft voices of the extremely affectionate male and female anRil birds (glossy ibis- water birds) lovingly talking to each other while resting among the foliage of the palm trees in the dense orchard. The chirping is indeed sweet to hear but having been separated from my Lord; their togetherness seems more painful than a sharp spear that hurts an already wounded ulcer.

Anril birds- The male and female anril birds are always seen as a pair. If their mate is missing, the other bird of the pair gives up its life unable to bear the separation.
Oh! Sakhi! Even the colourful flower gardens in tiruppullANi seem to have become more beautiful when I just folded my hands in Anjali in the direction of tiruppullANi kshEtram! 

Even they seem to respect my feelings! I am aware that happiness and sorrow alternates in one’s life; but for me, suffering seems to be the only option given! 
This suffering and longing to see the Lord has become habitual now (idu namakku Or pAnmaiyE yAgAdE). Is this His desire to see me in this state? (1)

1779. munnam kuraLuruvAi moovaDimaN koNDaLanda

mannan SaridaikkE mAlAgipon payandEn |

ponnam kazhikkAnal puLLinangAL pullANi

annamAi nool payandArku Angu idanai cheppuminE (2)

1779. parakAla nAyaki now calls upon the sea birds seen in the lotus ponds, in the swamps  of the coastal mangroves (ponnaNkazhi) along the seashore.
You birds resemble the hamsa pakshi (annamAy or crane)! Will you please reach that  kshEtram called tiruppullANi (parakAla nAyaki specifies the place-ANgu) and deliver my message (idanai cheppuminE) to jagannAtha perumAl? Do not hesitate to go near Him as the Lord himself had taken hamsa avatAram (hence He is sa- jAteeya- of the same species). 

Awestruck by the act of this dEvAdidEvan, who took the form of vAmana, a dwarf (hiding his paratvam); my complexion has become pale! He begged for three pieces of land from King MahAbali and subdued his pride by measuring the three worlds! I am now emotionally attached to this emperumAn! Tell the Lord to help me regain my complexion which has faded due to viraham; like the way in which he retrieved the vEdas for Lord BrahmA, taking the form of a hamsa pakshi (annamAy nool payandArku).

‘pullANi ANgu idanai cheppuminE’
periyavAchchAn piLLAi, beautifully elucidates the meaning of the word ‘Angu’ in his commentary quoting the rakshakatvam attribute of Lord rAma, from Srimad Ramayanam.

Lord rAma, along with his monkey army reached the Southern Ocean. He prayed to Samudra rAja to pave way to build the sEtu bridge. He fasted for seven days on the banks of this kshEtram tirupullANi, lying on darbha grass (hence he is called darbhashayana perumAl). This act was to save his beloved sitA pirATTi from her pangs of separation from Him, who was caught in the hands of rAvaNa; the Lord wished to merely relish the smile on her face! 
Oh! Lord! Since I am a woman (sa jAteeya-of the same species) too, will you not  relieve me from this agony of separation from you being unable to reach you, in a similar manner? (2)

1780. vavvittuzhAi adanmEl Senru taninenjam

SevviyariyAdu nirkum kol? nittilangaL |

bavvattiraiyulavu pullANi kaitozhudEn

deivaSilaiyArku en SindainOi SeppuminE || (3)

1780. In this pAsuram parakAla nAyaki sends another message to emperumAn through the same sea birds. 
parakAla nAyaki gets engrossed in the beautiful tiruttuzhAy mAlai (tulasi garland)of the Lord. I wish to embrace that chest which adorns the tulasi garland. 
It is said that we speak what our heart says. My heart had already reached the Lord. Hence, my speech has also become incoherent (Chevvi aRiyAdu nirkum kol). Probably holding on to the tulasi garland due to bhakti, my heart has forgotten to return to me! 

Why do I have this futile aspiration of seeing the Lord, which may not be fruitful? 
Is He not the one who stands majestically holding the divine bow (shArngam) to remove the mental turmoil of seetA pirATTi?

Oh birds! please express my anguish and request him to free me from this suffering as I join my hands in anjali (kai tozhudEn) to prostrate Adi jagannAtha perumAL of tiruppullANi, where the lashing waves leave huge deposits of pearls along the shores. (3)

1781. pariya iraNiyanadAgam aNiyugirAl

ariyuruvAi keeNDAn aruL tandavA namakku |

porutiraihaL pOndulavu pullANikai tozhudEn

arimalar kaN neer tadumba andugilum nillAvE || (4)

1781. ParakAla nAyaki now laments, reminded of Narasimha avatAram. 
Asura Hiranyan, due to his pride of the boon from Brahma, had forgotten that emperumAn, the most powerful one resides in all the souls as antaryAmi. To shatter hiranyan’s self-esteem and prove His sarvavyApitvam for his young devotee PrahlAda, this emperumAn took the huge form of Narasimha (ari uruvAy) with beautiful sharp nails. He tore the broad chest of the asura hiraNyAn and showered a merciful glance at PrahlAda (aruL purindavA)!

Adi jagannAtha perumAl seems to shower his sympathy on all devotees, then why this disagreeable behavior towards me? Can He justify any specific reason for not showing any compassion towards me?

Even the mighty waves in tiruppullANi seem to have the privilege to lash affectionately on the shores. I just put my palms together (kai tozhudEn) in that direction but unfortunately, this trauma of separation is unbearable; my beautiful eyes are smeared with stains as I have been sobbing continuously (ari malar kaNNeer tadumba) and my pretty attire slips from my hips as I have slimmed down!(4)

1782. villAl ilangai malanga Saram turanda

vallALan pin pOna nenjam varumaLavum 

ellArum enrannai ESilum pESiDinum

pullANiyemberumAn poi kETTirundEnE || (5)

 
1782. My mother and friends cautioned me about this emperumAn. Seeing my physical and mental state, they listed out His flaws that he was a liar, disrespected women (seeing my condition) and enjoyed torturing them. They pleaded with me not to fall for His sweet words and heed to their advice. Yet my heart refuses to believe these erroneous statements! 

At present, my heart (nenjam) has already reached Adi jagannAtha perumAL. Till it returns, even if you mock at me or speak sternly (Esinum, pEsinum), I will be a silent listener witnessing your fabricated expressions about this emperumAn of tiruppullAni; I would prefer to survive pretending to honour your beliefs.

Now, parakAla nAyaki negates their fallacy about the Lord.
The mahAveeran (vallALan) rAmapirAn spent sleepless nights, crossed the surging oceans, reached LAnkApuri, strung copious arrows with his divine shArngam and annihilated the city. These amazing feats were to rescue his beloved sitA pirATTi! How can you say He disrespected women? As I belong to the same species, He will surely come to relieve me from this suffering. I am still living with a hope that He will surely give darisanam to me. (5)

1783. Suzhanrilangu vengadirOn tErODum pOi maraindAn

azhanru kooDidAgi anjuDaril tAnaDumAl 

SezhundaDampoonjOlaiSoozh pullANi kai tozhudEn

izhandirundEn en tan ezhil niramum SangumE || (6)

1783. Alas! I observe that the effulgent sun ( venkadirOn) has set along with his chariot after circumambulation around the mount mEru. The moon has risen; the pleasing cool rays of the moon seems hot and cruel to me. I thought my affliction to this emperumAn will get absolved and I will cheerfully regain my complexion having united with the Lord. 

Oh! Did I not prostrate with devotion in the direction of Adi jagannAtha perumAl of the prosperous tiruppullANi kshEtram rich with water resources and beautiful flower gardens? I seem to have lost my admirable texture and the bangles (ezhil niramum chaNgume) seem to easily slip from my wrist due to the agony. (6)

1784. kanaiyAriDikuralin kArmaNiyin nAvADal

tinaiyEnum nillAdu teeyil koDidAlO |

punaiyAr maNimADa pullANi kai tozhudEn

vinaiyEn mEl vElaiyum vendazhalE veeSumE || (7)

1784. This twilight hour is a torment, says parakAla nAyaki. 
I can hear the piercing clang of the bells (maNiyin), tied around the neck of the cattle (dark breed variety) as they return home after grazing in the evening. Disappointed on not getting His darisanam, the bell sound which is otherwise melodious seems blaring like a thunderous sound after lightning. When the clapper hits the mouth of the bell, it may be appeasing for others but unbearable for me! (tinaiyEnum nillAdu). This sound seems hotter than a fire for me!
These seem to increase my misery. I only desired to join my hands (kai tOzhudEn) in the direction of tiruppullANi which has attractive tall buildings. 
I am a great sinner who is unable to get darisanam of the Lord! Even the waves of the surging ocean which is cool in the evening seems to be blow fiery hot air towards me seeming to be unsympathetic. (7)

1785. toombuDai kai vEzham veruva maruppoSitta

pAmbinaNaiyAn aruL tandavA namakku |

poonjerundi pon Soriyum pullANi kaitozhudEn

tEmbaliLam piraiyum en tanakkOr vendazhalE || (8)

1785. Inspite of her traumatic state, separated from her Lord, parakAla nAyaki glorifies her emperumAn.
He is none but Shreeman nArAyana who descended to Mathura as Lord Krishna to complete his sankalpam of dushTa nigraham and Ashrita rakshanam; leaving His favourite abode tiruppArkaDal where he reclined comfortably on AdisEsha (pAmbiNaiyAn). 

Lord Krishna quashed the mighty one holed trunked elephant kuvalayApeeDam and broke its tusks; He allowed himself to be pampered and enjoyed by his devotees stooping to their level (attribute of sausheelyam) as he was easily approachable (saulabhyam).

What an irony! Why is He so indifferent towards me? I wish to show my paramabhakti towards Him by folding my palms in Anjali in the direction of tiruppullANi which is beautified by surapunnai marangaL ( poon serundi-golden champak) blooming with golden hued flowers (micky mouse flowers). 

This emperumAn’s behavior towards me seems to be devoid of sympathy! He doesn’t seem to realise my state of mind. The pleasing crescent moon (tEmbal iLaiya piRaiyum) generally calms the body and mind and makes one happy ; instead, I seem to experience heat due to viraha tApam on seeing it! 
Is this the fruit for my bhakti towards this Lord? His way of blessing me seems to be very strange! (8)

1786. vEdamum vELviyum viNNum iruSuDarum

AdiyumAnAn aruL tandavAnamakku |

pOdalarum punnaiSoozh pullANikaitozhudEn

Odamum nAnum urangAdirundEnE || (9)

1786. ParakAla nAyaki continues lamenting yet glorifying emperumAn. 
Sriman nArAyana is the vEdaswaroopi who created the vEdas as a guiding lamp. Further, to attain the various purushArthas through Him and finally mOksha, He created the performance of sacrifices (velvi). He is the cause for the creation of the upper worlds (swargam-viNNum), the sun and the moon (iru suDarum), to spread their radiance in the universe. These were done by his attribute of free will (sankalpam) or svAtantryam. This emperumAn is the jagatkAraNabhootan! He also has an unassuming attribute of abundant kAruNyam. He showers it selflessly on his devotees! Then why this callous behaviour towards me? Isn’t His nature of blessing me very absurd?  I paid my humble obeisance craving to get his darisanam! 

TiruppullANi is a captivating kshEtram surrounded by dense groves of punnai maram (mastwood trees) with golden beautiful flowers.
ParakAla nAyaki, in fact yearned to spend solitary time with Adi jagannAtha perumAn among these groves. Alas! She was disappointed. Its late evening now!
The Lord seems to have sent the ocean as his representative to experience one more sleepless night, instead of satiating her desires. Hence, parakAla nAyaki feels that she was deserted by emperumAn, to live all alone with the surging ocean (ODamum nAnum uRaNgA tirundEnE). (9)

1787. ponnalrum punnaiSoozh pullANiyammAnai

minniDaiyAr vETkainOi koora irundadanai |

kannavilum tiNDOL kaliyan olivallAr

mannavarAi maNNANDu vANADum unnavarE || (10)

PHALA SHRUTI.
1787. The handsome tirumangai AzhvAr (kaliyan) with mountain-like shoulders, sung these ten pAsurams about the emperumAn (ammAnai) who resides in tiruppullANi enveloped by attractive blooming flowers and punnai trees. This emperumAn has the charisma to attract all. The women with slim waists are afflicted with long-lasting love on seeing Him (vETkai nOy koora). One who recites these pAsurams will attain kingship; rule this world and finally reach paramapadam.(10)

PERIYA TIRUMOZHI 9.5
PASURAMS 1788 TO 1797
TIRUKKURUNGUDI

AZHAGIVA NAMBI RAYAR TEMPLE, TIRUKURUNGUDI

TIRUKURUNGUDI, NANGUNERI DISTRICT, TIRUNELVELI.

MOOLAVAR: There are five Nambis in this KshEtram.
1. NinRa Nambi (VaishNava Nambi, KurunguDi Nambi, Vadugu Nambi Standing posture, Sundara Paripoorna Nambi), 
2. Irunda Nambi (VaikuNThanAthan - Sitting posture), 
3. KiDanda Nambi (Sleeping posture),
4. TirupArkaDal Nambi near nambi river and 
5. Tirumalai Nambi (malai mEl nambi on the mAhendra giri hills) 

UTSAVAR: Azhagiya Nambi, VaDivazhagiya Nambi, TirukurunguDi valli nAchchiyAr.

PUSHKARINI: TirupArkaDal, Pachchaturai, Sindhunadi
PRATYAKSHAM: ShivA
VIMANAM: PanchakEtaka VimAnam

VRUKSHAM: Panai maram (palm tree)

KSHETRAM: VAMANA KSHETRAM, DAKSHINA BADRI

Sundara Paripoorna Nambi, NinRa nambi, tirukurunguDi

KSHETRA MAHATMYAM:

1. VAmana kshEtram: 

Lord vAmana chose this kshEtram to stay as a dwarf brahmachAri. Hence, this kshEtra is named after His small form (kuriavan kuDi - Tiru- kurum-kuDi). He then begged for alms from mahAbali after which He grew to a great height taking the trivikrama avatAra. The ninRa nambi perumAL is hence huge in size in standing posture.

2. KurunguDi nambi perumAL took a small form of VaDugu Nambi

TIRUVATTAPARAI - RAMANUJA

TiruparivaTTapArai rock - VaDugu Nambi

When swAmi rAmAnuja was spreading Vaishnavism along with His ardent shishya VaDugu Nambi in PadmanAbhaswAmy kshEtram (Tiruvanantapuram), TirukurunguDi perumAL wanted to hear His teachings. Hence, He told GaruDa to airlift Him and bring Him to kurunguDi.  One morning, when rAmAnuja opened his eyes, he was on a rock called TiruvaTTapArai.  Surprised at being in the new place, He called out for his dear shishya, vaDugu Nambi. But vaDugu Nambi was to come later.

The Lord Himself appeared in front of swAmi as VaDugu Nambi. As per His morning routine, swAmi rAmAnuja bathed in the river, wore the 12 tirumaNs and adorned the Lord's forehead with the remaining tirumaN, thinking that He was vaDugu nambi.  When He visited the temple for darshanam, he saw that the Lord's tirumaN was wet and fresh and vaDugu nambi was missing.  He understood that it was kurunguDi nambi who played the mischief. 

3. KurunguDi nambi takes a small form as VaishNava Nambi to become rAmAnuja's sishya

RAMANUJA BECOMES KURUNGUDI NAMBI'S ACHARYA

The Lord NinRa Nambi then blessed him and acknowledged swAmi rAmAnuja's great contribution to vaishNavism and expressed His desire to be rAmAnuja's shisya. SwAmi was stunned and asked the Lord how he, a small being was eligible to preach PerumAL who is so huge in form.  Nambi immediately shrunk himself into a handsome young boy, folded his hands in front of swAmi rAmAnuja and humbly requested him to be His AchArya.  Impelled by His lAvaNyam (charisma) and saulabhyam (simplicity),  swAmi rAmAnuja took the position of an AchArya and gave aShTAkshara mantrOpadesam to the Lord.  KurunguDi Nambi, having become a disciple of swAmi, became a Vaishnava and was called VaishNava Nambi.  To mark this beautiful event, there is a seat (peeTham) placed in the garbha graham of NinRa Nambi PerumAL.

AchArya Azhagiya MaNavALa PerumAL NAyanar extols 'vaishNava nambi' in his AchArya Hrudayam,  Sootram - 162 as

 

"வைஷ்ணவ வாமநத்தில் நிறைந்த நீல மேனியின் ருசி ஜனக விபவ லாவண்யம் பூர்ணம்" 

The small Lord VaishNava nambi is indeed "vaishNava vAmana" - His uniform blue hued tirumEni is of wholesome beauty, attracting all jeevAtmAs towards Him for the purpose of liberating them.

4. Kaisika purANam kshEtram: 

ANNUAL KAISIKA NATAKAM AT TIRUKURUNGUDI

                                     

TirukurunguDi is an ancient village mentioned in the varAha purANam. After rescuing bhoodEvi from HiranyAkshan, Lord vArAha relaxes with her, when she asks Him to reveal the path of liberation for devotees. Lord varAha tells her the story of His favourite bhakta NampADuvAn and promises mukti for the one who observes the kaisika EkAdashi fast and listens to kaisika purANam.  

The story goes like this: kaiskika mAhatmyam

'NampADuvAn’ was a peasant from the 'pANar' kulam famous for playing the lute. He used to climb up the hill, stand near the dhwaja stambham and sing for Lord KuRunguDi nambi with his veeNA and hence was lovingly given the title ‘mama gAyaka – nam pADuvan’ by the Lord. 

Once, he wanted to visit the Lord on kArtika EkAdashi. While he was walking towards the temple, a brahma rAkshasa stopped him and wanted to eat him. NampADuvAn was undaunted by his fearsome look. A man of great faith in the Lord, He told the demon that he would return after visiting the Lord and then give himself as prey.   The brahmarAkshasa agreed to the condition. 

NampADuvAn reached the temple entrance and sang before the Lord.  After paying obeisance to tirukuRunguDi nambi and completing the ekAdashi vrata, NampAduvAn was coming back to the rAkshasa on dwAdashi day. The kind Lord offered to save his favourite NampADuvAn from the rAkshasa. But NampADuvAn said that he would not go back on his promise to the rAkshasa.  

The rAkshasa saw NampADuvAn’s honesty and changed his mind.  He asked him to sing the kaisika verses in praise of Lord Nambi and give him the fruit of his vrata. NampADuvAn also obliged.  The rAkshasa listened to the song in kaisika paN (bhairavai rAga) and attained mOksha.  This event is re-enacted every year as ‘kaisika nATakam’ on kArtika shukla paksha dwAdashi every year

5. MAhendra Giri mountain: When Hanuman set off to search seetA dEvi, this hill was the first place he stepped onto, en route LankA.

6.  TirukurunguDi Nambi was born as NammAzhvar.  

NammAzhvAr's parents KAri and uDayanangai prayed to beget a child just like kurunguDi nambi. Hence, KurunguDi nambi Himself took the avatAra of NammAzhvAr. 

7. Arayar sEvai Arambha kshEtram : Sri NAthamuni's araiyar sEvai originated here. It is said that VaishNava nambi used to watch the araiyar’s song and abhinayam, hiding behind a wall at south mADa street. Hence, the Lord is also called gAna pirAn. There was a period when the araiyar sEvai was suspended. PerumAL's face was sad due to this and he refused to accept the food offered.  So, a huge bell made to resound the taalam of araiyars, was hung inside the temple to please the Lord. This bell is called 'nAda vinOda maNi'. 

8. Tirumangai Azhvar’s tiruvarasu:  Tirumangai AzhvAr spent his last days here and attained mOksha. There is a temple for him here where His vigraham is without the spear and the sword,  signifying that He gave up His materialistic body here.

TIRUMANGAI AZHVAR'S TIRUVARASU AT TIRUKURUNGUDI

TOZHI PASURAMS

Seeing parakAla nAyaki's pain, the Lord of TiruppullAni asks her to come to TirukuRunguDi for His darshanam. But she has become much more languid,  yearning for Him.  Her body does not move even a bit.  Whining about the Lord's mesmeric ways, she requests her friend to somehow take her to TirukuRunguDi itself so that she can unite with the Lord kurunguDi Nambi.

1788. tavaLaviLam pirai tuLLumuneer

taNmalar tenralODanrilonri

tuvaLa en nenjagam SOraveerum

SoozhpaninAL tuyilAdiruppEn |

ivaLumOr peNkoDi enrirangAr

en nalamaindum mun koNDu pOna

kuvaLai malar niravaNNar mannu

kurunguDikkE ennai uittiDumin || (1)

1788. Dear friend – The pleasant, white waxing moon, the wavy ocean, the cool breeze caressing the cool flowers, the chirping of the affectionate anRil birds, all of them have connived to trouble me. They remind me of KaNNan, making my heart fragile.  It is winter all around, yet I am sleepless.  Will He not melt for me, realising that I am a tender creeper waiting for his support? He has stolen all my five sense organs*.  So, please reach me safely to TirukuRunguDi, the residence of the Lord having tirumEni colored like the kuvalai flowers (blue lotus).  kurunguDikkE ennai uyttiDumin! 

*”en nalam aindum” - ParakAla NAyaki says that all her five sense organs are only indulged in Bhagavat Vishayam.  She sees KaNNan in everything, she wants to smell only His tulasi garlands, she wants to talk only about KaNNan, Whatever she hears is harikathA and every touch of nature reminds her of KaNNan’s tirumEni. So she justifies her stance that she be united with the Lord soon. (1)

1789. tAdavizh mallihaipulli vanda

taNmaDiyin iLavADai innE

oodaitiritandu uzhariyuNNa

Oriravum urangEn urangum |

pEdaiyar pEdaimaiyAlirundu

pESilum pESuha peivaLaiyAr

kOdainarumalar mangaimArvan

kurunguDikkE ennai uittiDumin || (2)

1789. The cool breeze swirls hither and thither, delighting me with the fragrance it carries from the blooming jasmine flowers. The moon is showering its cool rays on me. Both together have partnered to torture me with thoughts of KaNNan.   I have not slept even for one night.   There are women whose bangles have not fallen, who always sleep well and who spend their time talking senselessly about me.  Let them say whatever they want!* . Please reach me safely to TirukuRunguDi, the divya dEsam of the ever compassionate Lord for He has in His chest, His dear wife Periya PirATTi whose tresses are decorated with flowers. kurunguDikkE ennai uyttiDumin!

*When a prapanna is inclined to bhagavat vishayam, it is normal for other people to mock at him. ParakAla NAyaki’s words give the message that one should not get affected by these comments. As they are in the materialistic plane, they may not be able to understand the evolutionary journey of a prapanna. (2)

1790. kAlaiyum mAlaiyottuNDu kangul

nAzhihai oozhiyil neeNDulAvum

pOlvadOr tanmai puhundu nirkum

pongazhalE okkum vADaiSollil |

mAvalan mAmaNivaNNan mAyan

maRRum uLa avai vandiDAmun

kOlamayil payilum puravil

kurunguDikkE ennai uittiDumin || (3)

1790. Dear tOzhee – Even the dawn looks like dusk.  The nights are extremely long almost like the prolonged period of one kalpam (1 kalpam is 4.32 billion years, after this there is pralaya kAlam equal to 1 kalpam). The cool breeze feels like burning hot air.  The great Lord, the one colored like the blue sapphire is highly capable of casting many such spells on me.   Before they come to torment me, please reach me safely to TirukuRunguDi, where beautiful peacocks dance in its dense forests.* kurunguDikkE ennai uyttiDumin!

*The peacocks of TirukurunguDi dance happily spreading their feathers, as they live so close to Nambi perumAL.  ParakAla nAyaki also wants to enjoy the forests of the divine TirukurunguDi.  (3)

1791. karumaNi pooNDu veNNAhaNaindu

kArimilERRu aNAr tAzhndulAvum

orumaNiyOSai ennuLLam taLLa

Oriravum urangAdiruppEn |

perumaNi vAnavar uchchivaitta

pEraruLALan perumai pESi

kurumaNi neer kozhikkum puravin

kurunguDikkE ennai uittiDumin || (4)

1791. In the evening, the black-humped bull wearing the bell-choker returns after grazing, happily making love with its partner, the cow. The sound of the single bell hanging from its neck reminds me of my Lord, making my nights sleepless.  Despite these troubles, I am contemplating on the kalyANa guNas of the most merciful Lord, PEraruLALan, whom the nityasooris adorn on their heads as the most precious crest gem. Please reach me safely to TirukuRunguDi, where the forests are filled with precious gems deposited by the gushing river waters.*kurunguDikkE ennai uyttiDumin!

*Just as the precious gems travel with the river and reach the banks, parakAla nAyaki also wants to reach the divine place TirukurunguDi.  (4)

1792. tiNtimilERRin maNiyum Ayan

teenguzhalOSaiyum tenralODu

koNDadOr mAlaiyum andiyeenra

kOlaviLam piraiyODu kooDi |

paNDaiya vallavivai namakku

pAviyEnAviyai vATTam Seyyum

koNDal maNiniravaNNar mannu

kurunguDikkE ennai uittiDumin || (5)

1792. The clank of the bell tied around the bull with a strong hump (tiN timil); the sweet sound of the flute of cowherd KrishNa; the breezy evening along with the beautiful, young crescent moon of the twilight - all of them have together conspired to pester me.  They are not like they used to be. They break my heart for I am the sinner who is suffering the pangs of separation from KrishNa.  Please reach me safely to TirukuRunguDi, the abode of the Lord whose color is of the nimbus cloud and the blue sapphire*. kurunguDikkE ennai uyttiDumin!

*ParakAla NAyaki feels that the blue hued perumAL can directly give her the divine experience unlike the other things mentioned above that only trouble her.  (5)

1793. elliyum nanpagalumirundE

ESilumESuha EndizhaiyAr

nallaravar tiram nAm ariyOm

nANmaDam achcham namakkingillai |

vallanaSollil mahizhvarEnum

mAmaNivANNarai nAm maravOm

kollaivaLar iLamullaipukku

kurunguDikkE ennai uittiDumin || (6)

1793. Happy women wearing lots of jewelry are mocking at me, day and night as they have no other job.  Let them comment!  Perhaps, they are smarter than me. Why should I judge them?  I am the one who has given up the qualities of a woman namely achcham (fearsome), maDam (modesty), nAN (shyness) with respect to my Lord.  Even if they laugh at me and rejoice, I will not forget my Lord who is cool like the blue hued gem.  So, please reach me safely to TirukurunguDi where tender mullai flower creepers are grown in gardens with proper plant supporters like sticks or other trees*. kurunguDikkE ennai uyttiDumin!

 *Four qualities that define a woman
பெண்களுக்குரிய நாற்பண்புகள்

achcham அச்சம் (concern), 

maDam மடம் (modesty),

nANam நாணம் (shyness) and 

payirppu பயிர்ப்பு (chastity).

*ParakAla nAyaki is sure that TirukurunguDi perumAL will support her because the place is known to take care of even tender jasmine creepers. (6)

1794. SengaNneDiyakariyamEni

dEvaroruvar ingE puhundu en

angam meliya vaLaikazhala

AdukolO? venru Sonnapinnai |

aingaNai villi tannANmai ennODu

ADum adanai ariyamATTEn

kongalar tANpaNai Soozh puravil

kurunguDikkE ennai uittiDumin || Seven ||

1794. This beautiful Lord is having long red eyes full of vAtsalyam.  He has a dark tirumEni waiting to embrace me with love.  He is the one and only dEva without a second. Yet,  He came here and stole my bangles, leaving me forlorn. The Lord wielding the bow with five arrows (ain kaNai villi - manmada) is torturing me by shooting cupid flowers at me. He wants to show his masculinity by making me crave for Him. I am clueless about His love game. If he was near me, I would have played with him throwing those flowers back at him.  Please reach me to TirukurunguDi surrounded by forests where cool tree branches drip with honey. kurunguDikkE ennai uyttiDumin!

ஐங்கணைவில்லி
ainkaNai villi

“aim kaNai villi” means Lord Manmada - the one who wields a bow with five arrows. Manmada, the God of love is also called kAmadEva, anangadEva, madana, kandarpa or panchabAna. Rati is his wife.  Parrot is his vAhana.  He is said to wield a bow (vil) of sugarcane.  The string is made of honey bees.  His five arrows (kaNai) are made of five flowers namely Aravinda (lotus), Ashoka (ashOka), Choota (mango flower), NavamallikA (jasmine), and NeelOtpala (blue lily).  He was always sought for uniting lovers for which he used his flower arrows.

Legend has it that He once disturbed Shiva’s penance and so was cursed to live without the body. Hence, he got the name anangadEva -  “an - without, anga - body, deva - God”. After this episode he re-incarnated as Pratyumna, the son of KrishNa and Rukmini. (7)

1795. kEvalamanru kaDalinOSai

kENminhaL Ayankai Ambulvandu en

AviyuLavum aNaindu nirkum

anriyum aindukaNai terindiTTu |

EvalangATTi ivanoruvan

ippaDiyE puhundeidiDAmun

kOvalar koottan kuripparindu

kurunguDikkE ennai uittiDumin || (8)

1795. Listen to the sound of the sea, dear friends! It is not normal. Does it not remind You of KrishNa? And what about the melodious tune from the leaf-flute (Ambal) held in his hands? I know the pranks of that charming cowherd and pot-dancer, kOvalar koottan. It is piercing my heart to death. Moreover, Manmada is readying his sugarcane bow to target me with his five flower arrows.  Before He releases His arrows, please reach me safely to TirukuRunguDi. kurunguDikkE ennai uyttiDumin!  (8)

1796. SOttena ninru tozhavirangAn

tonnalam koNDu enakku inrukArum

pOrpadOr porpaDam tandu pOnAn

pOyina oorariyEn enkongai |

moottiDuginrana maRRavan tan

moyyagalam aNiyAdu vALA

koottan imaiyavar kOn virumbum

kurunguDikkE ennai uittiDumin || Nine ||

1796. I am folding my hands and bowing to Him saying “chOttam' meaning – NamaskAram. Yet, he does not show any mercy on me.  He has stolen away all my good qualities. Nothing is left now.  All that He did was that he came here and covered my body with a yellow robe called ‘pasalai nOy’ and went away. (ParakAla nAyaki says He left her heartbroken, giving her the disease of a forlorn lover (pasalai nOy).  I am craving to embrace his tirumArbu.  Please take me immediately to TirukurunguDi, the residence of the cowherd entertainer, koottan krishNa who is the Lord of Nityasooris. kurunguDikkE ennai uyttiDumin! (9)

1797. SeRRavan tennilangai malanga

dEvappirAn tirumAmagaLai

peRRum en nenjagam kOyil koNDa

pEraruLALan perumaipESa |

kaRRavan kAmaruSeer kaliyan

kaNNagattum manattum agalA

koRRavan muRRulahALininra

kurunguDikkE ennai uittiDumin || Ten ||

1797.  ParakAla NAyaki concludes this tirumozhi in a unique fashion. He mentions that Tirumangai AzhvAr is favourite to the Lord of TirukurunguDi. Just as he has sung in this pAsuram, AzhvAr spent his last days closely with VaishNava Nambi perumAL and attained mOksha at TirukuRunguDi. 

The Lord who destroyed LankApuri, the Lord of the dEvas (dEvapirAn); the one who has tirumAmagaL/ MahAlakshmi in His chest, has chosen to reside inside the temple of my heart.  So, please reach me safely to TirukurunguDi, the eternal abode of the universal Lord who forever remains in the eyes and heart of virtuous kaliyan, the expert in extolling the glories of PEraruLALan. (10) 

PERIYA TIRUMOZHI 9.6
PASURAMS 1798 TO 1807
TIRUKKURUNGUDI - 2/2

After putting forth his request to be taken to this Divyadesam, in the previous decad,  the striking thought of Periya pirATTi's presence that can lead him to salvation rejuvenated him. Extolling the greatness of the Lord at TirukuRunguDi, AzhvAr calls upon the like minded vaishNavas also to join him, and leads them to enjoy this KshEtram. 

1798. The Lord of this kshEtram TirukuRunguDi, serves with such greatness that He has allowed the Lord who wears the bones (akku) and the tiger skin (puliyinadalum), to stand next to Him, by giving equal share on the right side of His body.

In the same way, the greatness of the trees in this kshEtram is that, it bears very low branches, so that even the crane fledgling reaches the lowest branch and fetches the veLLiRA fish from its mother's beak. (1)

*EmperumAn exhibits discrimination to none is the inner meaning of the pAsuram.

1799. The ultimate Lord who meditates lying on the huge 'tiruvanandAzhvAn', over the deep ocean 'TiruppArkaDal' with its high rising tumultuous waves,  stands here gracefully in this kshEtram TirukuRunguDi. 

The beauty of this place is such that the beautiful legged annam is seen along with its mate loitering around the fragrant lotus flowers in the waterbodies found here. (2)

*Like others, even BrahmA has to stand on the shores as it is difficult to reach him closely in tiruppArkaDal. Relieving that hurdlle he becomes reachable to all in tiruKurungudi. This again shows His greatness. 

1800. Oh! bhAgavatas, I have found a way for our survival. [‘vAzhakkaNDOm! toNDeergAL! vAzhakkaNDOm!’], Come and enjoy that. The cloud hued Lord who took varAha avatAra with His reddish lotus like eyes has taken TirukuRunguDi as His abode. 

Here the tender reddish legged female cranes search food for their counterparts and wander about in the well flourished fields.(3)

*The inner meaning denotes that the Lord who brought out Bhoomi mAtA submerged in the deluge, taking the varAha avatAra will definitely retrieve us from this samsAra sAgaram. In varAha avatar perumAn went back after completing His mission, whereas this varAha moorty, TirukuRunguDi Nambi eternally resides here for the sake of the bAgavatAs. This shows His greatness again. 

1801. The valorous RAmapirAn, went to LankA and cut off the ten heads and the hands of rAvaNa. This very same Lord is seen standing in this KshEtram TirukuRunguDi  .

One can see the swarm of bees always around the honey laden Kuravam flowers,  drinking the nectar and as a result, the flowers that get scattered all over emanates fragrance to the whole place. (4)

1802. In the great mahAbhAratha war, being the charioteer for the pANDavas, Lord Krishna was responsible for the demise of the foes who were great kings with the enormous elephant army making thunderous noise. Here for the sake of the bhaktas, He resides in TirukuRunguDi.  

Here the parrots with their red beaks like the kovai fruit talk very similar to the kohl eyed ladies.(5)

*This leaves us to understand that, out of His compassion he has come down to have tirukkurungudi as His abode and is ready to protect those who surrender to Him. 

1803. Oh! devotees who wish to do service (kainkaryam) to the Lord ! You are all so pious. Worship the Lord at TirukuRunguDi with all the required stuff like the fire for dhoopam, deepam, holy water for arghyam, flowers like shenbagam, malli, iruvAtchi, aromatic substances like cardamom, clove, etc. and get emancipated. This is the place where the ocean hued Lord is present.

This place is marked with tall buildings that seem to touch the curved portion of the crescent moon present in the sky. (6)

1804. Oh, Ardent worshippers of the Lord! Avoiding the interest towards slender waist women that only leads to misery, proceed towards TirukuRunguDi.

Similar to the set of teeth that sparkle in the mouth of the women who talk like goddess Lakshmi, the Arabian jasmine (mullai) buds bloom in the backyards of the houses in this place. (7)

1805. Oh! faithful followers carrying closely strung flower garlands and freshly bloomed flowers! Proceed to TirukuRunguDi and pray with utmost devotion (paramabakthi).

The water bound closely knit flying birds known as sArasa pakshi (sarus crane)/tArA are found loitering in the rich fields after their prey-hunt along with the grey herons (nArai) that enjoy with their mates.(8)

1806. Oh! devotees! Worship the Lord at TirukuRunguDi by offering freshly bloomed flowers, folded hands, and prostrating yourself, if you wish to get relieved of the heaped bundle of sins done in the past (sanchita karma) in addition to the present suffering due to the prArabdha karma and attain salvation. 

Here in this TirukuRunguDi kshEtram, the striped bees keep buzzing always and the fragrance of the Arabian jasmine (mullai), emanates from the mountains and spreads to the plains.(9)

1807.Tirumangai AzhvAr who is competent in singing songs embedded with the grammar prescribed in the shAstras,  has strung a garland of verses synonymous to the vEdas, about the Lord who with His shArnga bow destroyed the city of LankA and finished the ferocious kuvaLayApeeDam elephant and resides eternally in TirukuRunguDi. The sins of those who sing these songs will vanish away. (10)

PERIYA TIRUMOZHI 9.7
PASURAMS 1808 TO 1817
TIRUVALLAVAZH

TIRUVALLVAZH KOLAPIRAN TEMPLE, PATHANAMTHITTA

MOOLAVAR – SHRIVALLABHAN, KOLA PIRAN, TIRUVAZHMARBAN

TAYAR – VATSALYA DEVI NACHCHIYAR, SELVA TIRUKOZHUNDU NACHCHIYAR

PUSKARINI – GHANTAKARNA TEERTHAM, PAMPA NADI

VIMANAM - CHATURANGAKOLA VIMANAM

PRATYAKSHAM – GHANTAKARNAN

MANGALASHASANAM – NAMMAZHVAR, TIRUMANGAI AZHVAR

TIIRUVALLA SHREE VALLABHA - KOLPIRAN

STHALA PURANAM:

MangalattammAL

A devotee called MangalattammAL used to observe EkAdashi fasting and do pArana on dwAdashi day only after feeding a brahmachAri. Once, a demon called Tolakarana troubled her while she was observing her fast.  So, Lord VishNu came there as a brahmachAri and slewed the demon into pieces using His chakrAyudha.  He then quietly sat for the dwAdashi pAraNa trying to hide Lakshmi inside his deer skin called krishnAjinam. 

But MangalatammAL noticed Her in a jiffy.  She immediately pleaded the Lord to show His true form. Hence the Lord gave darshanam to her as “TiruvAzhmarban or Shreevallabha” meaning the Lord having Lakshmi on his chest.  She then fed Him with rice and ‘uppu mAngAi – salted mango’.  Even today, uppu mAngai prasAdam is given in the temple on dwAdashi day.

GhanTAkarnan:

GhaNTAkarnan used to give narabali.  He was advised to surrender to Lord VishNu to relieve himself from his karmas. On His sharanAgati and deep devotion, TiruvallavAzh perumAl granted him darshanam. 

Garuda dhwaja stambham:

This temple was built by Vishvakarma and the idol of Shreevallabha was installed by GaruDa.  Hence, GaruDa is at the top of the rare dhwajastambham which is 54 feet high and having equal depth below the ground.

TirumArbu SEvai:

As per regional tradition, the temple is open for women only on Margazhi tiruvAdirai and Vishu, because the Lord is a brahmachAri.  Only on these two days, the Lord shows himself with angavastram and special “tirumarbu sEva”.

TIRUVALLABHA DAILY KATHAKALI

Daily Kathakali:

This is the only temple where kathakali is performed daily in the evening before the Lord.

PanteerAyiram is a festival day on which 12000 ripe bananas of a specific variety are offered to the Lord, based on the offering that DurvAsa once made.

PASURAMS

Tirumangai AzhvAr was highly satisfied with the divyasEvA of KurunguDi Nambi.  AzhvAr then thinks of TiruvallavAzh (TiruvallA) divya dEsam, one of the 13 malai nADu tirupatis in Kerala.  

Having advised everyone to leave worldly pleasures and visit temples, He doubts if He himself has walked the talk.  So, AzhvArgives a strict dictum to his heart to utter the divine name of TiruvallavAzh emperumAn to get rid of the deluding life on earth.

1808. tandaitAy makkaLE Suttamenru uRRavar paRRininra
pandamAr vAzhkkaiyai nondunee pazhiyena karudiyEl |
andamAi AdiyAi AdikkumAdiyAi AyanAya
maindanAr vallavAzh SollumAvallaiyAi maruvunenjE (1)

1808.  Oh NenjE! Do you truly detest this burdensome life that is filled with endless attachment to relations like father, mother, children, brothers, and relatives?  If yes, then elevate your mind and utter the name of TiruvallavAzh emperumAn.

 The supreme Lord waiting for us in this kshEtram is the pralaya at the end of life (antam), is the beginning of life during creation (Adi) and is the original cause for such beginning (Adikkum AdiyAy – sarvakAraNa bhootan).  The Lord with such unfathomable infinitude and omnitude showed His saulabhya guNa to the cowherds by taking an easily accessible form of gOpAlakrishNa (maindanAr).

ஆதிக்கும் ஆதியாய்
Adikkum AdiyAy – sarvakAraNa

How can one person create this universe?

How many universes are there?

When will this creation end?

All these questions can never be answered in finite terms because the very nature of the absolute Brahman is limitless (anantam). Taittireeya Upanishad 2.1.1 defines Brahman as "satyam, gyAnam, anantam brahmam" - "Brahman is defined as truth, knowledge and infinite".   Not only the nature but BhagavAn also has limitless authority over every single creation. He is the efficient/instrumental cause (nimitta kAranam), material cause (upAdAna kAraNam),  and the supportive cause (sahakAri kAraNam) of this limitless creation and dissolution.

Let’s understand causality of Brahman with the example of pot-making.

1.The potter who is instrumental in transforming clay into a pot is the nimitta kAranam (efficient cause).

2. The clay which is the raw material for making the pot is upAdAna kAraNam (material cause).

3. All other supporting tools like wheel, stick, water, etc, make up for the sahakAri kAraNam (supportive cause).

# But, for the act of sRuShTi, sthiti and samhAram, BhagavAn Himself is the three fold cause:

1. BhagavAn creates the infinite world with his own will called ‘sankalpam’ - (So He is the nimitta kAraNam – instrumental cause).

2. He is the antaryAmi or the sookshmam of the limitless chEtanas and achEtanAs that are created - (So, He is the upAdAna kAraNam – material cause)

3. He supports all such manifestations with his ananta kalyANa guNas, the significant ones being the six paratva qualities (shaTguNas) like gyAnam (knowledge), 2. balam (strength), 3. aishwaryam (opulence), 4. veeryam (valour), 5. shakthi (energy), and 6. tejas (splendour) - (So, He is the sahakAri kAraNam – supportive cause).

 Therefore, He is referred by AzhvAr as “Adikkum AdiyAy” – the limitless cause of creation. (1)

1809. minnumAvalliyum vanjiyum venranuNNiDai nuDangum
annamennaDaiyinAr kalaviyai aruvaruttu anjinAyEl |
tunnumAmaNimuDi panjavarkAgi mun tooduSenra
mannanAr vallavAzh SollumAvallaiyAi maruvunenjE (2)

1809. NenjE! Do you really hate the company of those attractive women whose slender waists surpass the beauty of lightning (minnum minnal), the creepers (mA valli) and the winding climbers (vanji kombu)? Then fear for them and elevate your mind to utter the name of TiruvallavAzh emperumAn.

The noble Lord waiting for us in this kshEtram is the pANDava dootan (mannanAr), krishNa, who went as their emissary to DuryOdhana to avoid war. Fate had it otherwise and so, He saw to it that the pANDava Kings who deserved their gorgeous crown bedecked with closely arranged precious gems were coronated. (2)

1810. pooNulA men mulaippAvaimAr poyyinai meyyidenru
pENuvAr pESumappEchchai nee pizhaiyena karudinAyEl |
neeNilA veNkuDai vANanAr vELviyil maNNiranda
mANiyAr vallavAzh SollumAvallaiyai maruvunenjE (3)

1810. NenjE! False are the words of men who flamboyantly praise deceptive women decked with ornaments on their chest. If you have understood this, then elevate your mind and utter the name of TiruvallavAzh emperumAn.

The Lord waiting for us in this kshEtram is the brahmachAri vAmana moorti (mAniyAr) who went begging for three measures of land at the yAgam of king mahAbali who reigned under the royal white umbrella spread out like the full moon. (3)

1811. paNNulA menmozhi pAvaimAr paNaimulaiyaNaidu nAmenru
eNNuvAreNNamadozhittu nee pizhaittu uyyakkarudinAyEl |
viNNuLAr viNNinmeediyanra vEngaDattuLLAr vaLangoL munneer
vaNNanAr vallavAzh SollumAvallaiyAi maruvunenjE (4)

1811. NenjE! Do you want to escape lustful thoughts of embracing beautiful women who captivate you with their sweet, melodious words? Then, liberate yourself by uttering the name of TiruvallavAzh emperumAn.

The Lord of this kshEtram has a cool tirumEni like the ocean (munner vaNNanAr), bestowing His compassionate grace on the nityasooris in Paramapadam and in TiruvEnkaTam. (4)  

1812. manju tOi veNkuDai mannarAi vAraNam SoozhavAzhndAr
tunjinAr enbadOr Sollai nee tuyarena karudinAyEl |
nanjutOi kongaimElangaivAivaittu avaL nALaiyuNDa
manjanAr vallavAzh SollumAvallaiyAi maruvunenjE (5)

1812. NenjE! In this world, fame and wealth are temporary.  Even the Chakravarti Kings of lofty fame, ruling the earth under the cloud-high white umbrella and guarded by majestic elephants, have died causing sorrow to their subjects. If you have understood this impermanence, then elevate yourself to utter the name of TiruvallavAzh emperumAn.

The Lord of this kshEtram, krishNa (avaL nALaiy NDa manjanAr) ended the life of demon pootanA by placing his hand on her poison smeared breast and sucking it with his mouth. (5)

1813. uruvinAr piraviSEr oon podinarambu tOl kurambaiyuLpukku
aruvinOiSeidu ninra aivartAm vAzhvadarku anjinAyEl |
tiruvinAr vEdanAngu aindutee vELviyODu angamArum
maruvinAr vallavAzh SollumAvallaiyAi maruvunenjE (6)

1813. NenjE!  Your sookshma shareera (uru) will enter the sthoola shareeram which is a perishable hut made of skin, flesh, bones and nerves. Then, the five senses (panchEndriyas) will barge into your body forcing you to engage in sensual pleasures. This shareera sambandham will occur again and again, never to end.  If you are truly scared to be part of this transmigratory life, then utter the name of TiruvallavAzh emperumAn.

Lord Shriya:pati abodes in this kshEtram hallowed by brAhmaNas who are experts (maruvinAr) in the four vEdas and six vEdAngas, who preserve the five agnis (panchAgni) and perform the five sacrifices (pancha mahAyagyas) regularly. (6)

1814. nOyellAm peidadOr Akkaiyai meyyanakoNDu vALA
pEyar tAm pESumappEchchai nee piLaiyena karudiyEl |
teeyulA vengadir tingaLAi mangul vAnAgininra
mAyanAr vallavAzh SollumAvallaiyAi maruvunenjE (7)

1814. NenjE! Ignorant people simply believe that the body (Akkai) is true and everlasting, but in fact it is the storehouse of all kinds of diseases. You better stay away from their misleading statements, elevate yourself and utter the name of TiruvallavAzh emperumAn.

The Lord shreevallabha of this divya desham assumes several forms (sarvaroopi).  He has manifested as the splendorous sun that shines with its warm rays, the cool moon that showers its quiet rays, and the sky that has numerous celestial bodies in its expanse, thus being the cosmic magician (mAyanAr). (7)

1815. manjuSEr Akkaiyai eri neer nilam kAlivai mayangi ninra
anjuSErAkkaiyai araNamanrenru uyyakkarudinAyEl |
SanduSEr men mulai pon malar pAvaiyum tAmumnALum
vanduSEr vallavAzh SollumAvallaiyAi maruvunenjE (8)

1815. NenjE!  This body is called “pAnchabhoutika piNDam’ meaning a lump made of five elements namely - cloud filled sky (manju sEr vAN), fire (eri), water (neer), earth (nilam) and air (kAl). If you are convinced that this lump cannot protect You (the soul), then rise and utter the name of TiruvallavAzh emperumAn.

In this divya dEsam, periya pirATTi anointed with fragrant sandal paste, and the Lord Tiruvallabha always live together with fond love. Hence, whenever we visit the divya dampatis, we are sure to be blessed by their divine harmony. (8)

1816. veLLiyAr piNDiyAr bOdiyAr enrivar Oduginra
kaLLanool tannaiyum karumam anrenru uyyakkarudinAyEl |
teLLiyAr kaitozhum dEvanAr mAmuneer amudutanda
veLLalAr vallavAzh SollumAvallaiyAi maruvunenjE (9)

1816. NenjE! Followers of non-vEdic philosophies preach incorrect doctrines and try to convince you. If you strongly believe that they cannot liberate you, then elevate your mind to utter the name of TiruvallavAzh emperumAn.  

This dEvAdidEvan of this kshEtram is worshipped and prostrated by the nityasooris and the muktAtmas who have no doubt about the supremacy of our Lord. Wasn’t He the generous one (veLLaLAr) who once secured the immortal nectar from the vast ocean for the dEvas who, with joined palms, sought recourse against the asuras? (9)

1817. maraivalAr kuraivilAr uraiyumoor vallavAzh aDigaL tammai
SiraikulA vaNDarai SOlai Soozh kOlaneeL AlinADan |
karaiyulA vElvallakaliyan vAyoliyivai kaRRuvallAr
iraivarAi irunilam kAvalpooNDu inbanangu eiduvArE (10)

1817. TiruvallavAzh is the permanent residence of vedic scholars who live here happily with never-diminishing auspiciousness.  Lord Shreevallabha residing in such a divine place has been extolled by the king of the gorgeous and vast TiruvAli abundant with groves hovered around by bees that sing and enjoy their freedom with their wings.  Those who recite and experience these pAsurams sung by the unconquerable kaliyan, will rule this vast earth until they live and then attain nityAnandam in the spiritual universe (Nitya Vibhooti). (10)

PERIYA TIRUMOZHI 9.8
PASURAMS 1818 TO 1827
TIRUMALIRUNCHOLAI 1/2

MOOLAVAR  : KALLAZHAGAR 

He is also known by other names like MALIRUNCHOLAI NAMBI, PARAMASWAMI, ERU TIRUVUDAIYAN.  PerumAL is seen with all the five divine weapons and with PrayOga chakram.

THAYAR : KALYANA SUNDARAVALLI 

UTSAVAR : SUNDARARAJAN 

THEERTHAM : NOOPURA GANGAI / SILAMBARU

VRUKSHAM : SANDALWOOD TREE

VIMANAM : SOMA CHANDA VIMANAM

PRATYAKSHAM : MALAYADWAJAN, DHARMADEVAN

STHALA PURANAM

BrahmAnda purANam, vAmana purANam and vrushabAdri mAhAtmyam elaborate about this kshEtram.  

1. DharmadEvatA, Yamadharman worshipped this emperumAn and got vishwakarma to sculpt the sOma chanda vimAnam, resembling the cool, soothing lusture of the moon for this temple.

2. Sutapas, a rishi, was lost in penance when Sage DurvAsa visited the place along with his disciples. He was furious that Sutapas did not receive him with due respect and cursed him to become a frog. Notwithstanding, the rishi continued his penance with the same fervour. DurvAsa repented for his unreasonable anger, relented and told Sutapas that he would shed his frog roopam and regain his original form with the blessings of tirumAlirunchOlai Azhagar. Subsequently, he got relieved of the curse. To this day, this event is enacted in the month of chittirai, when Azhagar proceeds to Madurai.

3.Malayadwajan, a pANDya king used to travel in the pushpaka vimanam gifted to him by Sage Agastiyar, to Gaya each day to bathe in the Ganges and perform his nityAnushtAnam. One day, the vimanam hovered over the azhagar mountain and he was forced to land there. A divine voice told him about the river Noopuragangai, more sacred than the Ganges and instructed him to perform his anushtAnams here. Since then, Malaydwaja PANDyan became an ardent devotee of KaLLazhagar.

4. Periyazhvar lived his last days here,performing kainkaryams to KaLLazhagar. He attained mOksham here. His tiruvarasu can be seen here, right outside the temple.

 5. ANDAL'S desire to offer a hundred pots of akkAra adisil and a hundred pots of butter to this emperumAn, as expressed in her Naacchhiyaar tirumozhi, was executed by swAmi Ramanuja, thereby earning him the adage, 'annA', from none other than KOdai Herself!

6. PadinTTAmpaDi karuppaNNasami

 Eighteen priests from kerala, well versed in tAntrikam and mAntrikam, came to this temple with the ulterior motive of taking away the golden idol of Azhagar, having been captivated by His beauty.  One of them, however, disapproved of their plan and confessed to the devotees about their true intent. He also vowed to stand guard to Azhagar all his life and remained a great devotee. 

 7. During the Malik kafur invasion of Srirangam,  a group of Srivaishnava led by Pillai Lokacharya, escaped along with the deities and NamperumAL, who was safely hidden in a well in tirumAlirunchOlai for some time.

8. KoorattAzhvAn, the ardent disciple of Sri RAmAnuja, took refuge in tirumAlirunchOlai, after his eyes were pulled out by the ChOla king.

9. CHITRA POURNAMI

Each year, in the month of Chittirai ( April/May), Azhagar leaves His abode and proceeds to Madurai on a five-day visit. An event, that brings in lakhs of devotees together. On the full moon day, He majestically enters the Vaigai river on goldenhorse vAhanam, almost lost in the tremendous bhAgavata crowd jostling to squeeze and spray water on Azhagar! Lo! A sight to behold!

PASURAMS

AzhvAr’s anubhavam of perumAL’s divyadEsams now takes him back to pANDyanATTu tirupati, TirumAlirunchOlai. He dedicates two decads to this emperumAn.  He entreats his heart to reach tirumAlirunchOlai and pray to him. 

The first part of each pAsuram talks of perumAL’s paratvam and His leelAs, while the second part describes the natural wealth and beauty of the kshEtram.

1818. mundura uraikkEn viraikkuzhal maDavAr
kalaviyai viDu taDumAral
andaramEzhum alaikadalEzhum
Aya emmaDihaL tam kOyil |
SandoDu maNiyum aNimayil tazhaiyum
tazhuvi vandu aruvihaLnirandu
vandizhi SAral mAlirumSOlai
vaNangudum vA maDanenjE (1)

1818. Oh nenjE!  Listen to my counsel ! Do not fall prey to the temptations of women with fragrant braids. Redirect your attention and focus on the emperumAn who manifests as the seven dveepas (andaram Ezhu) and the seven seas. He is the one who resides in TirumAlirunchOlai.

In this kshEtram the streams that flow along the slopes roll out sandal trees, precious gems and the beautiful peacock feathers. *vaNangudum vA maDa nenjE!* 

 ** AzhvAr emphasizes on how it is more important to shun associations that distract us from emperumAn, rather than merely focusing on the means to reach emperumAn Himself, the distraction being temptations of women. Now that the distraction is overcome, there needs to be an attraction to focus on, and that, AzhvAr counsels, is the Lord who resides in tirumAlirunchOlai.

 *** Sapta dveepas:  nAvalam (jambu), iRali (Ficus), kusa (grass), krouncha (mountain), shalmAli (Bombax, silk cotton), shaka (pine) and pushkara (maple)

*** Sapta sAgaras:  uvar(salt), karumbu (sugarcane), madhu (liquor), nei (ghee), thayir (curd), pAl (milk) and punal (water).   (1)

2. iNDaiyum punalum koNDiDaiyinri
ezhuminO tozhudumenru imaiyOr
aNDarum parava aravaNaittuyinra
SuDarmuDikkaDavuL tam kOyil |
viNDalar tooLi vEivaLar puravil
viraimalar kurinjiyin narundEn
vaNDamar SAral mAlirumSOlai
vaNangudum vA maDanenjE ||  (2)

1819. Oh nenjE!  Come, let us go to tirumAlirunchOlai to worship the Lord there. The emperumAn sporting the resplendent crown (sudar mudi) on His tirumuDi reclines gracefully on the AdisEshan.  The nityasooris (aNdar) and dEvas (imayOr) wait on him with garlands (iNdai) and holy water ( punal ) for ablutions to offer to Him. This emperumAn has chosen tirumAlirunchOlai as a better place to reside.

The bamboos (vEi) that grow on the slopes (sAral) of the hills in this kshEtram scatters the pollen far and wide. The blooming kurunji flowers attract the bees, which gather to feed on the nectar.  *vaNangudum vA  maDa nenjE !*   (2)

1820. piNivaLarAkkai neenga ninrEtta
perunilamaruLin munnaruLi
aNivaLar kuraLAi agaliDamuzhudum
aLanda emmaDihaL tam kOyil |
kaNivaLar vEngai neDunilamadanil
kuravar tam kavaNiDaitturanda
maNivaLar SAral mAlirumSOlai
vaNangudum vA maDanenjE || (3)

 

1820. The bhaktas come to this Lord seeking to be rid of this shareeram (Akkai) which is afflicted with ailments. He is the one who created the vast universe (peru nilam).  Taking the vAmana avatAra, as an adorable brahmachAri  boy, He measured up all the lOkas in order to size up mahAbali’s ego. It is this emperumAn who resides in tirumAliruchOlai kshEtram.

In this mountainous region, the Indian kino (vEngai) trees bloom and bear fruits periodically, indicating the seasons in time, like an astrologer (gaNi).  The gypsies and tribals living here, use the dazzling gems as catapults. Such is the prosperity of this kshEtram.

O nenjE!  Come let us go and whorship Him!  *vaNangudum vA mada nenjE!!!*  (3)

1821. SoormaiyilAya pEi mulaiSuvaittu
SuDuSaram aDuSilai turandu
neermaiyilAda tADagaimALa
ninaindavar manamkoNDa kOyil |
kArmalivEngai kOngalar puravil
kaDimalar kurinjiyin narundEn
vArpunalSoozh taN mAlirumSOlai
vaNangudum vA maDanenjE || (4)

1821. The Lord who drank milk from the poisoned breasts of the wicked (cUrmai ilA) pootanA who came disguised as yashOdA, is the Lord who shot arrows capable of eliminating enemies, at the cruel (neermai ilA) tATakA and killed her. This emperumAn has fondly chosen to reside in this kshEtram.

The kino (vEngai) trees and bombax (kOngu trees) grow tall enough to scrape the sky. The beautiful gardens in this kshEtram are filled with the glowing inflorescence of the kurunji, whose nectar overflow and spill out. O nenjE, come let us go to tirumAlirunchOlai and worship the Lord there.  *vaNangudum vA maDa nenjE!!!* (4)

1822. vaNangalilarakkan SerukkaLattaviya
maNimuDiyorupadum puraLa
aNagezhundavantan kavandamninrADa
amarSeida aDihaL tam kOyil |
piNangalil nEDuvEi nudimugam kizhippa
piraSam vandizhita perundEn
maNangamazh SAral mAlirumSOlai
vaNangudum vA maDanenjE || (5)

1822. The Lord who resides in tirumAlirunchOlai kshEtram, is the one who defeated the arrogant rAvana in the battlefield, such that his ten heads adorned with crown, rolled down on to the earth. His headless torso (kavandam) swaggered and tottered as if in a spell, before falling to the ground.

The bamboo shoots which have intertwined, reach great heights and tears into the honeycombs built by the bees, scattering them and spilling the honey, the fragrance of which fills the air surrounding the mountains. O nenjE! Come, let us go and worship Him there.  *vaNangudum vA mada nenjE!!!* (5)

1823. viDangalandamarnda aravaNai tuyinru
viLanganikku iLanganruviSiri
kuDangalandADi kuravai munkOtta
kootta emmaDihaL tam kOyil |
tangaDal mugandu viSumbiDai piLira
taDavarai kaLirenru munindu
maDangal ninradirum mAlirumSOlai
vaNangudum vA maDanenjE || (6)

1823. The swAmi who reclines on the poison-spewing anatAzhvAn, deciding to forego the comfort of His Asanam, descended to take the KrishnAvataram. Back then, he flung the asurA who had taken the form of a calf on another demon who had assumed the form of a wood apple (viLankani) and killed both of them. He balanced and tossed the pots, performed raasakreeda and danced gracefully. It is this emperumAn who resides in tirumAlirunchOlai.

The clouds which have condensed, being laden with water absorbed from the ocean, gather above this mountain and rumble creating the sound of trumpeting elephants. The lions thinking it to be the noise of elephants, roar back. Such is the wealth of the fauna in this kshEtram.  O nenjE! Come, let us go to tirumAliruchOlai and worship Him. *vaNangudum vA maDa nenjE!!!* (6)

1824. dEnuganAvi pOyuga angOr
SezhundiraL pananganiyudira
tAnuganderinda taDangaDal vaNNar
eNNimunniDam koNDa kOyil |
vAnagachchOlai maragada SAyal
mAmaNikkalladar niraindu
mAnugar SAral mAlirumSOlai
vaNangudum vA maDanenjE || (7)

1824.  To completely stifle the life of dEnukAsuran, (who came in the form of a donkey to kill krishna), He made the beautiful palm fruit cluster to fall on him. This emperumAn who is hued as a magnificent ocean (taDankadal vaNNar) decided that this kshEtram was best suited for Him to reside.

In the orchards, the deers shining like emeralds, leap up to the sky, sprinting between the blue rocks that are found aplenty along the slopes of the mountains in tirumAlirunchOlai.  O nenjE! Come, let us go to tirumAlirunchOlai and worship Him.  *vaNangudum vA maDa nenjE!*  

STORY OF DENUKASURAN

On kamsa’s command, dEnukAsuran, disguising as a donkey entered the forests where Krishna and BalarAma along with their friends were grazing cattle. Krishna and his friends were collecting the ripe palm fruits which filled the forest with its tempting odor. The caretaker of this forest was dEnukAsuran. Enraged at the forest being squandered by the boys, he rushed furiously at KrishNa. KrishNa caught him by his rear legs and hurled him on to the palm trees laden with the fruits and killed him. (7)

1825.  pudamihu viSumbil puNariSenraNava
porukaDal aravaNai tuyinru
padamihu pariyin mihusinamtavirtta
panimugilvaNNar tam kOyil |
kadamihu Sinatta kaDataDakkaLiRRin
kavuLvazhi kaLivaNDu paruga
madamihu SAral mAlirumSOlai
vaNangudum vA maDanenjE || (8)

1825.  The swAmi who lies in yOganidrA on the anatAzhvAn in the divine milky ocean where the turbulent waves (puNari) reach the sky, took avatAra as Sri Krishna in tiruAyarpAdi. He killed the haughty (padamigu) and angry (cinam tavirtta) asurA  kEsi, who appeared in the form of a horse. This emperumAn who is like the cool rain clouds, resides in tirumAlirunchOlai.

In the forests of this kshEtram, the untamed rogue elephants roam about. Musth (madaneer) exudes from the temples of these elephants. The bees and beetles buzz around these elephants and feed on the musth. O nenjE! Come, let us go to tirumAlirunchOlai and worship Him. *vaNangudum vA maDa nenjE!!!* 

STORY OF KESI---THE ASURAN IN THE HORSE FORM

Once, an asuran by name kEsi, to carry out the orders of king kamsan, took the form of a horse and entered the forest where Krishna and his friends were grazing the cattle. He scared the AyarpAdi children by bleating terrifyingly and galloped at a frightening pace towards Krishna. Krishna hit the horse with His fist so powerfully that its teeth were knocked off. He slit its mouth and tore it into two thus killing it instantly. This emperumAn who protects His devotees from enemies and evil forces, resides in triumAlirunchOlai kshEtram. (8)

1826. pundiyil SamaNar puttarenrivarhaL
ottanapESavum ugandiTTu
endaipemmAnAr imaiyavar talaivar
eNNi munniDamkoNDa kOyil |
Sandanappozhilin tAzh Sinai neezhal
tAzhvarai magaLirhaL nALum
mandirattirainjum mAlirumSOlai
vaNangudum vA maDanenjE || (9)

1826.   Disillusioned and conceited people, shun the Vedas and live an existence to suit their own erratic whims and fancy. Though these radicals do not pay obeisance to our emperumAn, He happily descends to tirumAlirunchOlai exclusively to bless His Astika devotees. He is the Lord who is the swAmi of the dEvAs, the nityasooris and people like us (entai pemmAn). He lovingly chose this kshEtram to make it His residence.

The tribal girls gather under the shades of the sandal trees that grow abundantly in the mountains of tirumAlirunchOlai,chant His nAmAs and pray to this Lord. 

O nenjE! Come let us go to tirumAirunchOlai and pray to Him!  *vaNangudum vA maDa nenjE!* (9)

1827. vaNDamarSAral mAlirumSOlai
mAmaNivaNNarai vaNangum
toNDaraipparavum SuDaroLi neDuvEl
SoozhvayalAli nannADan |
kaNDal nalvEli mangaiyar talaivan
kaliyan vAyoliSeida panuval
koNDivai pADum tavamuDaiyArgaL
ALvar ikkurai kaDalulagE || (10)

1827.  Tirumangai AzhvAr, who wields the glowing spear, the chieftain of mangainADu, which has screwpine trees forming a fence around it, the king of tiruvAli with extensive fertile fields and the one who reveres the bhAgavathAs who worship the emperumAn, has dedicated these pAsurams to the sapphire colored emperumAn of tirumAlirunchOlai .

Those who are blessed to recite these verses will get to rule over this universe surrounded by the mighty, turbulent ocean (10) 

PERIYA TIRUMOZHI 9.9
PASURAMS 1828 TO 1837
TIRUMALIRUNCHOLAI 2/2

TirumaNgai AzhvAr gets totally engrossed in the beauty of Azhagar of TirumAlirunchOlai. Reaching the state of paramabhakti, unable to communicate his feelings, desiring to have a glimpse of emperumAn, he goes into the state of nAyikA bhAvam as parakAla nAyaki. Seeing her pitiable condition, the extremely concerned mother conveys the state of her daughter in these ten beautiful pAsurams (tAy pAsurams). Though the mother glorifies SundararAja perumAl in every pasuram, she genuinely worries whether her daughter will survive if she becomes incompetent to attain this emperumAn! Finally, in the last pAsuram she asserts that her daughter will surely attain Him.

1828. moovaril mun mudalvan muzhangAr kaDaluLkiDandu

poovalarundi tannuL buvanam paDaittuNDumizhnda |

dEvargaL nAyaganai tirumAlirumSOlai ninra

kOvalar gOvindanai kooDiyEriDai kooDungolO || (1)

1828. My daughter parakAla nAyaki, with a waist as slender as a creeper has immense bhakti for Him. She yearns to get united with this emperumAn who is the Lord of the nityasooris (dEvargal nAyakan), who stands in ninRa tirukkOlam in TirumAlirunchOlai on a hill. Will her desire become fruitful? 

SundararAja perumAl is the supreme (sarvashreshTan) among the three moortis - Brahma, Vishnu, and Shiva (moovaril mun mudalvan). He resides in the surging milky ocean tiruppArkaDal, the sound of the waves which vibrates all around; reclining (kiDandu) on AdisEsha with His compassionate eyes opened to bless. 

He created the worlds (paDaittu) through BrahmA who emerged in a lotus flower from His navel. He is SarvajagatkArakan.

During the mahApralayam, He ingested and protected all the worlds in His stomach and released them during creation.

He is none but Gopalakrishnan or gOvindan who is easily accessible to all (sulabhan); he who came to reside on this earth leaving His favourite abode of tiruppArkaDal! His attribute has always been that of protecting His devotees (sarvarakshagatvam). (1)

1829.  punaivaLar poombozhilAr ponniSoozh aranganagaruL

munaivanai moovulahum paDaitta mudal moortitannai |

SinaivaLar poombozhil Soozh tirumAlirumSOlai ninra

kanaikazhal kANungolO kayalkaNNi emkArihaiyE || (2)

1829. Sri RanganAtha who is the primordial one (munaivanai-AdikAraNabhootan) reclines in tiruvarangam periya kOvil (araNgan nagaruL), surrounded by tirucauvery river and attractive mast wood trees (punnai maraNgal),  with his compassionate eyes open for His bhaktAs. He is the one who created the three worlds (moo ulagam paDaitta) and is the first among the archA moortis (mudal moorti tannai). 

It is this emperumAn who stands as SundararAja perumAn in TirumAlirunchOlai enveloped by palm trees and orchard of flowers.

My daughter is pretty with fish-like beautiful eyes (kayaRkanni). Will her aspiration to worship the tiruvaDis of this emperumAn wearing the anklet of victory (kanai kazhal) get fulfilled? (2)

1830. orubAlaganAlilaimEl

kaNtuyil koNDuhanda karumANikkamAmalaiyai |

tiNDiral mAkariSEr tirumAlirumSOlai ninra

aNDar tam kOvinai inraNuhumgolO en AyizhaiyE || (3)

1830. Lord nArAyana, lying on a banyan leaf as an infant (vaTapatrashAyee) with his open eyes filled with kAruNyam (kaN tuyil koNDa) and contentment, protected the seven lOkAs in His stomach during the deluge! This emperumAn with a stature and hue of a black mountain stands on TirumAlirunchOlai hill as SundararAja perumAn. He is the dEvAdidEvan. 

(anDar tam kOvinai). He stands here to reduce the burden of the people stuck in this material world of samsAra.

My daughter who has a natural charm has decked herself with jewellery just to entice the Lord! Will my daughter who is full of devotion, succeed to reach this emperumAn? (3)

1831. SingamadAi avuNan tiralAgam mun keeNDuganda

pangayamAmalarkkaN paranai em paramSuDarai |

tingaL nanmAmuhil SEr tirumAlirumSOlai ninra

nangaL pirAnaiyinru naNugum kol en nannudalE || (4)

1831. When will my daughter who has beautiful eyebrows (en nAl nudal) attain this Lord of TirumAlirunchOlai, who is our master standing in ninRa tirukkOlam atop the hill whose peak seems to touch the Chandra manDalam and pierces the clouds which is indeed a remarkable sight. 

Long ago, He was the one who took the form of Narasimha Moorty; put an end to the mighty strong chested hiraNyan by tearing his chest with ease. He then smiled with contentment for saving his bhaktAs (bhakta rakshanam) from this tyrant and manifesting for his young devotee prahlAda AzhvAn. This expression of compassion is reflected in the eyes of this puNDareekAkshan, who stands as Azhagar. He is the resplendent light (paranjyOti) manifesting as the supreme Lord who is omnipresent. (4)

1832. dAnavan vELvi tannil taniyE kuraLAi nimirndu

vAnamum maNNahamum aLanda tirivikkiraman |

tEnamar poombozhilSoozh tirumAlirumSOlai ninra

vAnavar kOnaiyinru vaNangittozha vallaLkolO || (5)

1832. Will my daughter get the oppurtunity to prostrate and worship (vananga tozha) the Lord who resides in TirumAlirunchOlai surrounded by beautiful flower gardens with swarming bees? 

 He is the one who entered the yAgashAla of the asura king Mahabali in a dwarf form (kuRalAy) . After accepting argyam, he took the humongous pleasing form of trivikrama (tiri vikkiraman), measuring the upper and the lower worlds. No wonder He is called the devAdidEvan! (5)

1833.  nESamilAdavarkkum ninaiyAdavarkkum ariyAn

vAsamalar pozhil Soozh vaDamAmaduraippirandAn |

tESamellAm vaNangum tirumAlirumSOlai ninra

kESavanambi tannai keNDaiyoNkaNNi kANugolO || (6)

1833. Will my daughter parakAla nAyaki with dazzling eyes like a carp fish (keNDai oN kanni) succeed in getting a glimpse of this emperumAn of TirumAlirunchOlai which has exquisite orchards with fragrant flowers? 

He is the one who was born in Madurai (vaDa Madurai pirandAn); he is the shining lamp who is worshipped with devotion by people from all lands. Hence, to be easily available to all, this handsome kEsavan nambi holding the flute (kEsavan nambi tannai) stands in this ksEtram.

The mother goes on to glorify His attributes. He is easily attainable for those who are sincerely devoted to Him. He is inaccessible to those devoid of bhakti (nEsamillAdavan) and who are non-believers (ninaiyadavarkum-the nAstikas) thus establishing His prime nature of svAtantraym. Yet, the irony is that even if a person contemplates on Him out of hatred or fear (like sishupAlan and kamsa) he blesses them too!(She trusts that the Lord will surely bless her daughter). (6)

1834. puLLinai vAi piLandu porumAkari kombosittu

kaLLachchagaDudaitta karumANikka mAmalaiyai |

teLLaruvikozhikkum tirumAlirumSOlai ninra

vaLLalai vANudalAL vaNangittozha vallaLkolO || (7)

1834. Will my charming daughter with a bright and attractive forehead accomplish her desire to prostrate azhagar who is parama udArakan? He is seen in ninRa tirukkOlam in TirumAlirunchOlai which has abundant waterfalls. He who does nityavAsam here is brilliant like a diamond and as majestic as a huge black mountain (karumANikka mA malai).

He is none but Lord krishna who split the mouth of bakAsura (puLLinai vAy piLandu), broke the tusks of the ferocious elephant kuvalayApeeDam (madakariyan) and kicked the vile shakaTAsuran with His tiruvaDis (kaLLam chagaDu udaitta). (7) 

1835. pArttanukku anraruLippAradattoru tEr mun ninru

kAttavan tannai viNNOr karumANikka mAmalaiyai |

teerttanai poombozhil Soozh tirumAlirumSOlai ninra

moortiyai kaitozhavum muDiyum kol en moikkuzharkE || (8)

1835. My dear daughter has attractive thick tresses, says the mother. With a mere Anjali as a homage, will she get the divine opportunity to worship SundararAja perumal of TirumAlirunchOlai who stands assuming the stature of a majestic dark hued gemstone mountain?

 He is none but Lord Krishna who is sarvasulabhan and kAruneekan. He is the Lord of Lords. Long ago during the mahabhArata war, He took up the task of being a mere charioteer (oru tEr mun ninRu) of Arjuna driving it with precision to the amazement of the rivals; without using weapons or wearing a shield! All this act was just to protect his dear devotee and friend Arjuna! He who is enjoyed by the nityasooris as paramapadanAthan in SrivaikuNTam incarnated on the earth, in TirumAlirunchOlai, to shower his grace on the the jeevas. He is the pure one (teertanai-paramapavitran). He is our dear Lord (moortiyAy-swAmi)! (8) 

1836. valamburiyAzhiyanai varaiyAr tiraL tOLan tannai

pulamburi noolavanai pozhilvEngaDavEdiyanai |

SilambiyalAruDaiya tirumAlirumSOlai ninra

nalandihazh nAraNanai naNuhumkol en nannudalE || (9)

 1836. The mother further goes on to profusely list the kalyanagunAs of the Lord, yet with great concern about the condition of her daughter.

Will my daughter parakAla nAyaki, having an attractive forehead, attain sundararAja perumAl of TirumAlirunchOlai who is full of goodness and compassion? 

The divine river noopura gaNga or silambAru originates in this kshEtram. Hiding His qualities of paratvam, this emperumAn has always been accessible to all (sulabhan). 

Valampuri AzhiyAnai-He holds the shankham and chakram in his hands ever ready to protect his devotees (bhaktarakshagan) whenever they are in danger.

Varia Ar tiraL tOLan tannai- One who has majestic mountain like shoulders.

pulampuri noolavanai-One who looks very graceful adorning the divine yagnyOpaveetam.

vEdiyan-He is the origin of the vEdas.

Pozhil vENkaTam- He is the same emperumAn who resides in tiruvENkaTa hills to safeguard his bhaktAs. (9)

1837. tEdarkariyavanai tirumAlirumSOlai ninra

ADal paravaiyanai aNiyAyizhai kANumenru |

mADakkoDi madiLSoozh mangaiyarkali kanri Sonna

pADal panuval pattum payilvArkkillai pAvangaLE || (10)

1837. Lamenting in all the above pAsurams doubting whether her daughter will get the divine vision of the Lord; finally, in this pasuram, the mother asserts that her daughter parakAla nAyaki decked with beautiful jewellery will surely get the darisanam of that emperumAn (aNi Ay izhai kANum enRu) residing in TirumAlirunchOlai. 

He is sundarabAhu who is sitting with unassuming pride and joy on garuDa (Adal paRavaiyanai). He is the Lord who is unattainable by human effort but is reachable only by His will, being a svatantran. These ten songs have been written by tirumangai AzhvAr, chief of tirumangai surrounded by beautiful creepers climbing the ramparts and surrounded by high rise walls. Those who recite them will be freed from all sins. (10) 

PERIYA TIRUMOZHI 9.10
PASURAMS 1838 TO 1847
TIRUKOTTIYUR

MOOLAVAR: URAGA MELLANAYAN

Darshanam in four tiers: 1st level - bhujanga sayanam- sleeping posture, Second Level - standing posture, Third Level - sitting posture, Ground Level - NaTana krishNa, Uttareshwara Narasimha, Dakshneshwara Narasimha.               

UTSAVAR: SOWMYA NARAYANA PERUMAL

TAYAR: TIRUMAMAGAL NACHCHIYAR

PUSHKARINI: DEVA PUSHKARINI

VIMANAM: ASHTANGA VIMANAM

PRATYAKSHAM : KADAMBA MUNI

KSHETRAM: GOSHTI KSHETRAM

MANGALASHASANAM: BHOODATAZHWAR, PEYAZHWAR, TIRUMAZHISAI AZHVAR, PERIYAZHVAR, TIRUMANGAI AZHVAR

1. The name tirukOshTiyoor:

BrahmANDapurANam describes this kshEtra extensively.  When HiraNyakshipu was overpowering the dEvas, they came down to Kadamba Muni Ashrama to decide on their course of action.   Since they came in groups called GoshTi, this kshEtram was called GoshTipuram or TirukOTTiyoor.

This place is also called TirukkOTTiyoor since evils (Tirukku) was driven away (OTTi).

 2. SowmyanArAyanan

After Narasimha killed HiraNya, Kadamba muni requested for an icon of the Lord.  Vishvakarma and Mayan together built a three tier temple and gave kadamba muni the silver idol of Sowmya NArAyaNan.

3. TirukOTTiyoor Nambi

This is the avatAra sthalam of TirukOTTiyoor Nambi also called gOshtTipoorNa. He was one of the five AchAryas of SwAmi RAmAnuja. As per advice of Tirukachchi Nambi, SwAmi RAmAnuja approached TirukOshTiyoor Nambi to learn the secret Tiru AshTAksharam mantram.  But Nambi sent him away 17 times and on the 18th time, He gave the ashTAkshara mantrOpadEsham to rAmAnuja in the Lakshmi Narasimhan sannidhi. But swAmi rAmAnuja went up to the fourth tier of the temple and uttered the ashtAkshara mantram loudly so that all the people will be granted mOksha.  Seeing His kindness, Nambi awarded him with the title "EmperumAnAr".

FOUR TIER TIRUKOSTIYUR PERUMAL

PASURAMS

vADinEn vADi was the first pAsuram of tirumangai AzhvAr after He received the aShThAkshara mantram from vayalAli maNavALa perumAL of TiruvAli.  Carrying out the Lord’s mandate, He set off on his divya dEsa yAtrA beginning from Tirupiriti in the North (vaDanADu Tirupati).  He then visited toNDainADu, naDunADu, chOzhanADu and finally reached pANDiya nADu tirupati.  After tirumAlirunchOlai, He now visits tirukOTTiyoor, a significant place in pANDya nADu.  This is the last decad that is fully dedicated to one divya dEsam.

1838. engaLemmirai embirAn

imaiyOrkku nAyagan EttaDiyavar

tangaL tammanattum piriyAdaruL purivAn |

pongutaNNaruvipudam Seyya

pongaLE Sidarum ilangoLi

Sengamalam malarum tirukkOTTiyoorAnE || (1)

1838. The Lord in archA form is ours and exclusively for us to enjoy and worship (engal em irai).  He is extra-ordinary, not in par with any other Lord (my asAdhAraNa swAmi). He is my saviour (my upakAraka).  He who is the leader of the nityasooris, dwells in the heart of his bhaktas inseparably, granting them everlasting happiness and servitude. He is indeed Sowmya NArAyaNa perumAL who abides in TirukOTTiyoor replete with blooming red lotuses.  Here, one can hear the sound of gemstones falling with the gushing waterfalls that cascade from multiple points.  tirukOTTiyoorAnE!  (1) 

1839. evvanOi tavirppAn emakkirai

innagaittuvarvAi nilamagaL |

SevvitOyavallAn tirumAmagaTku iniyAn

mouvalmAlai vaNDADum mallihai

mAlaiyODu maNandu mArudam

deivanAravarum tirukkOTTiyoorAnE || (2)

1839. Lord Shreeman NArAyaNa alone can treat the incurable disease of samsAra, because He is the undisputed doctor (adviteeya vaidyan).  Influenced by the sweet smile of Bhoomi dEvi’s red lips and the adoring love of Shree Devi*, He lifts us from this vicious cycle of never-ending karmas.  This kind Lord Sowmya NArAyaNa PerumAL resides in TirukOTTiyoor, the air of which is filled with the divine fragrance of mullai (mauval) and malligai flowers surrounded by bees. 

இன் நகை துவர் வாய் நிலம் மகள் செவ்வி தோய வல்லான், திருமாமகட்கு இனியான்...

The sweet role of shree dEvi and bhoodEvi as our mothers.

JeevAtmAs commit innumerable pApas entangling themselves in repeated janmas.  When BhagavAn watches the jeevAtmAs being punished for their mistakes, Bhoomi Devi, who is the embodiment of patience, playfully mocks at Him saying that He should not call Himself as “Prabhu or Sarvarakshakan or SarvagyAni” because under His Lordship, His dear ones are perishing into deep pit never to rise.  Captivated by the sweet smile on her red lips, the Lord becomes submissive to her enduring nature and becomes kind towards the jeevAtmAs.  His cool composure then becomes conducive for Periya PirATTi to enjoy the Lord.  As purushakAra bhooti, she also voices her support in favour of the jeevAtmAs and lets them free. (2)

1840. veLLiyAn kariyAn maNinaravaNNan

viNNavar tamakkirai emakku

oLLiyAn uyarndAn ulagEzhum uNDumizhndAn |

tuLLuneer moNDu koNDu SAmaraikkaRRai

Sandanam undivandaSai

teLLuneer puravil tirukkOTTiyoorAnE || (3)

1840. The same Lord whose tirumEni is white in satya yugam (veLLiyAn), black in kali yugam (kAriyAn) and green in dwApara yugam (maNi nira vaNNan) is the leader of the nityasooris. Such a multifarious Lord showed his beauty to me in this kshEtram (oLLiyAn).  He is the same one who ingested all the seven worlds during praLaya and released them. This sarvEshwaran, Sowmya NArAyaNa perumAL dwells in TirukOTTiyoor, the lakes of which are deposited with clusters of lotuses and logs of sandalwood brought by the gushing maNimuttAru river.  (3)

1841. ErumEriyilangum ONmazhuppaRRum eeSarku

iSaindu uDambilOr

koorutAn koDuttAn kulamAmagaTku iniyAn |

nAru SeNbaga mallihai malarpulhi

inniLavaNDu nannarum

tEralvAi maDukkum tirukkOTTiyoorAnE || (4)

1841. The Lord who has given His chest to His dear consort Periya PirATTi has out of compassion, given a part of His body to Lord Shiva who rides on the bull and wields the beautiful axe.  He is Lord Sowmya NArAyaNa who lives in TirukOTTiyoor where bees use their lips gently to suck honey from the fragrant shenbhaga and malligai flowers. (4)

1842. vangamAkaDalvaNNan mAmaNivaNNan

viNNavarkOn madumalar

tongal neeNmuDiyAn neDiyAn paDikaDakaDandAn |

mangultOi maNimADa veNkoDi

mAgameeduyarndEri vAnuyar

tingaL tAn aNavum tirukkOTTiyoorAnE || (5)

1842.  Lord VishNU whose tirumEni is of blue color resembling the wavy ocean and the blue sapphire gem, is eternally enjoyed by the nityasooris as nitya bhOgyam.  Having neither a peer nor a senior, He is the undisputable supreme Lord (neDiyAn - sarvOtkRushTha) adorned with nectarous flower garlands on His magnificent crown (tiruvAbhishEkam).  In His trivikrama avatAra, He purified the whole universe with the dust of His sacred feet that measured all the worlds.   (Shree pAda dhooli).  He is indeed Lord Sowmya NArAyaNa PerumAL who dwells in TirukOTTiyoor.  Here, tall mansions touch the cloud sphere (mangul) and their white flags reach beyond the wide sky (mAgam) as if to touch the far moon. (5)

1843. kAvalan ilangaikkiraikalanga

SaramSelavuittu maRRavan

Evalam tavirttAn ennaiyALuDai embirAn |

nAvalam puvimannar vanduvaNanga mAl

uraihinradu ingena

dEvar vandirainjum tirukkOTTiyoorAnE || (6)

1843.  When LankA king rAvaNa acted unjustly due to pride of His power, Lord RAma ended His life by countering His good archery with a brilliant spate of arrows. This veerarAghava who enslaved me to do kainkaryam is indeed Lord Sowmya NArAyaNa PerumAL who is eagerly sought and prostrated by the kings of Jamboodweepa (nAvalam puvi mannar).* Even celestial dEvas like BrahmA and Indra come down to TirukOTTiyoor because they believe that doing penance here will give fruits and expiate their sins.

A ROUGH DIAGRAM OF JAMBUDWEEPA EQUATED TO THE EARTH

*nAvalam puvi mannar: karma Bhoomi - JamboodweepE – bhArata varshE – bharata khaNDE!

nAvalam refers to Jambu tree or nAval pazham tree which is the significance of the island of Jamboodweepa. TirukOTTiyoor being inside Jamboodweepa, AzhvAr has praised that kings from all around the island come to worship the Lord here and has hence referred to them as "nAvalam puvi mannar".

As per Shreemad BhAgavatam, there are seven islands in bhoolOkam. Each island gets its name after its abundant trees/mountains.
Jambu dweepam (Jambul tree - nAvalam, salt ocean) 
Plaksha dweepam (Ficus religiosa tree, sugarcane juice ocean )
ShAlmali dweepam (Bombax tree – cotton silk, wine ocean)
Kusha dweepam (grass – ghee ocean)
Krauncha dweepam (krauncha mountains – milk ocean)
ShAka dweepam (Pine tree – curd ocean)
Pushkara dweepam (Maple tree, lotus and sweet ocean) 

In the centre of jamboodweepa is the golden mEru mountain.  Surrounding mount mEru are many continents called 'Varshas' which are separated by huge mountain ranges. Each Varsha has many sub-continents called KhaNDas which are separated by smaller mountain ranges. The current day India below HimAlayas is 'Bharata khaNDa' inside 'BhArata varsha' (bottom of the picture).

The "BhArata varsha' inside the island of jamboodweepam is glorified to be the most sacred because it is in bhArata varsham that karmas will give desired fruits. (areas in and around Indian subcontinent) . In other words, in other dweepas or varshas, one can only experience good or bad, but in bhArata varsha alone, one's good karmas like karma yoga or bhakti yoga will yield results, expiating their sins and granting mOksha. (6)  

1844. kanrukoNDu viLanganiyerindu Aniraikku

azhivenru mAmazhai

ninrukAttugandAn nilamAmagaTku iniyAn |

kunrinmullaiyin vASamum kuLir

mallihai maNamumaLaindu iLam

tenral vandulavum tirukkOTTiyoorAnE || (7)

1844. My Lord flung the calf-demon vatsAsura on to the wood-apple demon kapitthAsura killing both with a single shot.  In another act to avert the destruction of cows, He held up the gOvardhana hill against the stormy rain for seven days.  He became the favorite of nilamagaL, bhoodEvi who was impressed by His guNas of duShTha nigraham and sAdhu samrakshaNam on earth.  This Lord Sowmya NarAyaNa PerumaL with such guNa chEshTitas (good deeds) enjoys His residence at TirukOTTiyoor, the air of which is perfumed by the gentle breeze that spreads the fragrance of mountain jasmine and regular jasmine flowers. (7)

1845. poongurundoSittu AnaikkAindu arimA

Sehuttu aDiyEnaiyALugandu

ingennuL pugundAn imaiyOrhaL tam perumAn |

toongu tANpalavinkani tohu

vAzhaiyin kaniyODu mAngani

tEngutaNpunalSoozh tirukkOTTiyoorAnE || (8)

1845.  Instigated by Kamsa, a demon entered the body of a kurundam tree in full bloom.  He decided to crush KrishNa by falling on Him when He would come and climb the tree. The moment krishNa saw the kurundam tree, He understood the plot, lifted the tree and broke its trunk.  Many more attackers like kuvalayApeeDam and kEsi were also effortlessly killed by KrishNa. This great Lord of nityasooris who entered my heart as my controlling master, resides in TirukOTTiyoor surrounded by still water bodies and orchards full of hanging ripe mangoes, beautiful jackfruits, and bunches of bananas.  (8)

1846. kOvai indamizhpADuvAr kuDamADuvAr

taDamAmalar miSai

mEvu nAnmuganil viLangu purinoolar |

mEvu nAnmaraivANar aivagaivELvi

Arangam vallavar tozhum

dEva dEva pirAn tirukkOTTiyoorAnE || (9)

1846. Our dEvadEva pirAn, Sowmya NArayaNa PerumAl who permanently resides in the divine TirukOTTiyoor is worshipped by praiseworthy shreevaishNavas.   In this kshEtram, shree vaishNavas always sing this perfect sweet tamizh tirumozhi, reminiscing happily on the pot dance of kuDam ADu koottan, krishNa. Wearing the yagyOpaveetam (puri nool), they surpass brahmA in tEjas and gyAna by learning the four vEdas, performing the panchamahA yagyas without fail and practicing the six vEdAngas. (9)

1847. AlumAvalavankalikanri mangaiyar

talaivan aNipozhil

SElhaL pAi kazhanittirukkOTTiyoorAnai |

neelamAmugil vaNNanai neDumAlai

intamizhAl ninaindainnAlumArum 

vallArkku iDamAgum vAnulagE || (10)

1847.  AlumA valavan, (the one who is adept in riding on His horse ADalmA), mangaiyar kOn (the leader of tirumangai kingdom) and kalikanRi ( the destroyer of evil)  has composed these ten pAsurams on the dark cloud hued, supreme Lord of TirukOTTiyoor filled with groves and green fields where fishes jump and rejoice (chElgaL).  For those who sing these pAsurams thinking of Sowmya NArAyaNan,  Paramapadam is the permanent residence. (10)