PERIYA TIRUMOZI 9.1
PASURAMS 1748 TO 1757
TIRUKKANNANGUDI
VIMANAM : UTHPALAA VIMANAM
VRUKSHAM : VAGULAM (Magizha maram)
PUSHKARINI : SHRAVANA
PRATHYAKSHAM : BRAHMA, MAADARAR, CHAITHYAR, GOWTHAMAR, UPARISARAVASU, BRUKU, TIRUMANGAI AZHVAR
TIRUKKANNANGUDI STHALAPURANAM
Greatness of Shravana Pushkarini:
Unlike other places, in this KshEtram, GaruDa is seen with folded arms around his body, as seen is VaikunTham.
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.
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.
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".
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.
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.
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)
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 |
TAYAR - SOUNDARYAVALLI
UTSAVAR - SOUNDARARAJAN AND GAJALAKSHMI
PUSHKARINI - SARA PUSHKARINI
VIMANANAM - SOUNDARYA VIMANAM
PRATYAKSHAM - ADISHESHAN, DHRUVA, SALISUKHA KING, TIRUMANGAI AZHVAR
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.
ARANYA KANDAM 3.19.14,15 AND 16
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 ||
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 ||
“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”.
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.
AhA! What a wonder! This unique Lord is extremely beautiful! (1)
Soozhpunal Soozh kuDandai kiDanda
SEDar kolenru darikkamATTEn
SenjuDarAzhgiyum SangumEndi |
pADaga mellaDiyAr vaNanga
panmaNimutttoDu ilangu SOdi
ADagam pooNDu orunAngutOLum
achchOvoruvar azhagiyavA || (2)
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).
AhA! What a wonder! This unique Lord is so enticing!! (2)
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?
Ah! What a wonder! This unique Lord is stunning! (3)
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.
AhA! What a wonder! This unique Lord is so charming! (4)
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!”
AhA! What a wonder! This unique Lord is irresistible! (5)
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)
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.
AhA! What a wonder! This unique Lord is extraordinary! (7)
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).
AhA! What a wonder! This unique Lord is amazing! (8)
 |
| NAGAI SOUNDARARAJAN GARUDA SEVAI |
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”
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.
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.
ponnai naivikkum appoonjerundi maNineezhalvAi |
ennai naivittu ezhilkoNDaganra perumAniDam
punnai muttum pozhilSoozhndu azhagAya pullANiyE (1)
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)
murugu vaNDuN malarkkaidaiyin neezhalil munnOrunAL |
perugu kAdanmai ennuLLam eidappirindAniDam
porudu munneer karaikkE maNiyundu pullANiyE |(2)
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)
tAdumalhu taDamSoozh pozhil tAzhvar toDarndu pin |
pEdai ninaippiriyEn ini enraganrAniDam
pOdunALum kamazhum pozhil Soozhnda pullANiyE || (3)
nangaLeeSan namakkE paNitta mozhi Seidilan |
mangai nallAi tozhudumezhu pOi avan mannumoor
pongumunneer karaikkE maNiyundu pullANiyE || (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)
vaLLal mAyan maNivaNNan emmAn maruvumiDam |
kaLLavizhum malarkAviyum toomaDal kaidaiyum
puLLumaLLal pazhangaLum Soozhnda pullANiyE || (6)
iravum nALum inikkaN tuyilAdirundu en payan |
viravi muttam neDuveN maNal mEl koNDu veNtirai
puraviyennappudam Seidu vandundu pullANiyE || (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)
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
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!
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)
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).
periyavAchchAn piLLAi, beautifully elucidates the meaning of the word ‘Angu’ in his commentary quoting the rakshakatvam attribute of Lord rAma, from Srimad Ramayanam.
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)
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!
Is He not the one who stands majestically holding the divine bow (shArngam) to remove the mental turmoil of seetA pirATTi?
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)!
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!
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)
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)
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).
Is this the fruit for my bhakti towards this Lord? His way of blessing me seems to be very strange! (8)
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!
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. 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 |
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.
PRATYAKSHAM: ShivA
VIMANAM: PanchakEtaka VimAnam
 |
| Sundara Paripoorna Nambi, NinRa nambi, tirukurunguDi |
 |
| TIRUVATTAPARAI - RAMANUJA |
 |
| RAMANUJA DRAWS 12 TIRUMANS ON TIRUKURUNGUDI NAMBI WHO DISGUISES AS VADUGU NAMBI |
 |
| RAMANUJA BECOMES KURUNGUDI NAMBI'S ACHARYA |
 |
| ANNUAL KAISIKA NATAKAM AT TIRUKURUNGUDI |
 |
| TIRUMANGAI AZHVAR'S TIRUVARASU AT TIRUKURUNGUDI |
*Four qualities that define a woman
பெண்களுக்குரிய நாற்பண்புகள்
ஐங்கணைவில்லி
ainkaNai villi
PERIYA TIRUMOZHI 9.6
PASURAMS 1798 TO 1807
TIRUKKURUNGUDI - 2/2
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.
pandamAr vAzhkkaiyai nondunee pazhiyena karudiyEl |
andamAi AdiyAi AdikkumAdiyAi AyanAya
maindanAr vallavAzh SollumAvallaiyAi maruvunenjE (1)
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 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)
annamennaDaiyinAr kalaviyai aruvaruttu anjinAyEl |
tunnumAmaNimuDi panjavarkAgi mun tooduSenra
mannanAr vallavAzh SollumAvallaiyAi maruvunenjE (2)
pENuvAr pESumappEchchai nee pizhaiyena karudinAyEl |
neeNilA veNkuDai vANanAr vELviyil maNNiranda
mANiyAr vallavAzh SollumAvallaiyai maruvunenjE (3)
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)
eNNuvAreNNamadozhittu nee pizhaittu uyyakkarudinAyEl |
viNNuLAr viNNinmeediyanra vEngaDattuLLAr vaLangoL munneer
vaNNanAr vallavAzh SollumAvallaiyAi maruvunenjE (4)
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)
tunjinAr enbadOr Sollai nee tuyarena karudinAyEl |
nanjutOi kongaimElangaivAivaittu avaL nALaiyuNDa
manjanAr vallavAzh SollumAvallaiyAi maruvunenjE (5)
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)
aruvinOiSeidu ninra aivartAm vAzhvadarku anjinAyEl |
tiruvinAr vEdanAngu aindutee vELviyODu angamArum
maruvinAr vallavAzh SollumAvallaiyAi maruvunenjE (6)
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)
pEyar tAm pESumappEchchai nee piLaiyena karudiyEl |
teeyulA vengadir tingaLAi mangul vAnAgininra
mAyanAr vallavAzh SollumAvallaiyAi maruvunenjE (7)
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)
anjuSErAkkaiyai araNamanrenru uyyakkarudinAyEl |
SanduSEr men mulai pon malar pAvaiyum tAmumnALum
vanduSEr vallavAzh SollumAvallaiyAi maruvunenjE (8)
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)
kaLLanool tannaiyum karumam anrenru uyyakkarudinAyEl |
teLLiyAr kaitozhum dEvanAr mAmuneer amudutanda
veLLalAr vallavAzh SollumAvallaiyAi maruvunenjE (9)
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)
SiraikulA vaNDarai SOlai Soozh kOlaneeL AlinADan |
karaiyulA vElvallakaliyan vAyoliyivai kaRRuvallAr
iraivarAi irunilam kAvalpooNDu inbanangu eiduvArE (10)
PERIYA TIRUMOZHI 9.8
PASURAMS 1818 TO 1827
TIRUMALIRUNCHOLAI 1/2
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.
kalaviyai viDu taDumAral
andaramEzhum alaikadalEzhum
Aya emmaDihaL tam kOyil |
SandoDu maNiyum aNimayil tazhaiyum
tazhuvi vandu aruvihaLnirandu
vandizhi SAral mAlirumSOlai
vaNangudum vA maDanenjE (1)
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)
ezhuminO tozhudumenru imaiyOr
aNDarum parava aravaNaittuyinra
SuDarmuDikkaDavuL tam kOyil |
viNDalar tooLi vEivaLar puravil
viraimalar kurinjiyin narundEn
vaNDamar SAral mAlirumSOlai
vaNangudum vA maDanenjE || (2)
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)
perunilamaruLin munnaruLi
aNivaLar kuraLAi agaliDamuzhudum
aLanda emmaDihaL tam kOyil |
kaNivaLar vEngai neDunilamadanil
kuravar tam kavaNiDaitturanda
maNivaLar SAral mAlirumSOlai
vaNangudum vA maDanenjE || (3)
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)
SuDuSaram aDuSilai turandu
neermaiyilAda tADagaimALa
ninaindavar manamkoNDa kOyil |
kArmalivEngai kOngalar puravil
kaDimalar kurinjiyin narundEn
vArpunalSoozh taN mAlirumSOlai
vaNangudum vA maDanenjE || (4)
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)
maNimuDiyorupadum puraLa
aNagezhundavantan kavandamninrADa
amarSeida aDihaL tam kOyil |
piNangalil nEDuvEi nudimugam kizhippa
piraSam vandizhita perundEn
maNangamazh SAral mAlirumSOlai
vaNangudum vA maDanenjE || (5)
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)
viLanganikku iLanganruviSiri
kuDangalandADi kuravai munkOtta
kootta emmaDihaL tam kOyil |
tangaDal mugandu viSumbiDai piLira
taDavarai kaLirenru munindu
maDangal ninradirum mAlirumSOlai
vaNangudum vA maDanenjE || (6)
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)
SezhundiraL pananganiyudira
tAnuganderinda taDangaDal vaNNar
eNNimunniDam koNDa kOyil |
vAnagachchOlai maragada SAyal
mAmaNikkalladar niraindu
mAnugar SAral mAlirumSOlai
vaNangudum vA maDanenjE || (7)
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)
porukaDal aravaNai tuyinru
padamihu pariyin mihusinamtavirtta
panimugilvaNNar tam kOyil |
kadamihu Sinatta kaDataDakkaLiRRin
kavuLvazhi kaLivaNDu paruga
madamihu SAral mAlirumSOlai
vaNangudum vA maDanenjE || (8)
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)
ottanapESavum ugandiTTu
endaipemmAnAr imaiyavar talaivar
eNNi munniDamkoNDa kOyil |
Sandanappozhilin tAzh Sinai neezhal
tAzhvarai magaLirhaL nALum
mandirattirainjum mAlirumSOlai
vaNangudum vA maDanenjE || (9)
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)
mAmaNivaNNarai vaNangum
toNDaraipparavum SuDaroLi neDuvEl
SoozhvayalAli nannADan |
kaNDal nalvEli mangaiyar talaivan
kaliyan vAyoliSeida panuval
koNDivai pADum tavamuDaiyArgaL
ALvar ikkurai kaDalulagE || (10)
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
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. 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. 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. 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. 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. 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. 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. 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. 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. 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
 |
| FOUR TIER TIRUKOSTIYUR PERUMAL |
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. 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. 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. 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. 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. 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. 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. 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. 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)
