PERIYA TIRUMOZHI 11

PERIYA TIRUMOZHI 11.1
PASURAMS 1952 TO 1961

PARAKALA NAYAKI PASURAM

 

This Tirumozhi is also a set of pirATTi pAsurams. Here the nAyaki explains how even the gentle breeze becomes so taunting as she experiences her longing to unite with the Lord .
She even wonders why this Lord who has saved this world in various ways through His RAma and krishNa avatAras, has put her to such hardships.

1952. kunRamonRu eDuttEndi mAmazhai

anrukAtta ammAn arakkarai |

venra villiyAr veeramE kolO

tenRal vandu teeveeSum en SeigEn || (1)

1952. Showing all His valour in lifting the gOvardhana mountain for the sake of the cows and the cow herds when Indra ordered the torrential rain for seven days, why now is He showing His indifference to me by sending the breeze to blow hot air on me? For the sake of conquering SeetA pirATTi, He finished the whole rAkshasa clan.  Rather than conquering me, why now is He sending hot fluxes of the breeze? (1)

1953. kArumvAr panikkaDalumannavan

tAru mArvamum kaNDadaNDamO |

SOrumAmugil tuLiyinooDu vandu

eeravADai tAn eerum ennaiyE || (2)

1953. Why does the cool northeastern winds that carry the chillness of the dark rainy waters, blow over and torture me who is already in distress due to the separation from the Lord? Is it a punishment for my desire to have a glimpse of the beauty of the broad chest (திருமார்பு), and the beautiful Tulasi garland that adorns the chest of the one who is similar to the rain bearing clouds and the vast cool ocean? (2)

1954. SangumAmaiyum taLarumEnimEl

tingaLvengadir Seerum en SeigEn |

ponguveNDirai puNarivaNNanAr

kongalarndatAr koovum ennaiyE || (3)

1954. Even the moon scorches his rays on me who is already weak as the bangles slither away from my hand and very anemic as I have lost my colour too . Why does he do that to me? What do I do? Even the Tulasi garland that the ocean hued Lord wears, challenges me and provokes me for a duel.  
TiruvAimozhi - “மேவுதண்மதியம் வெம்மதியமாலோ” (9.9.4) meaning even the rays of the moon scorches those lost in love. (3)

1955. angOr AikkulattuL vaLarnduSenru

angOr tAyuruvAgi vandavaL |

kongainanjuNDa kOyinmai kolO

tingaL vengadir SeeruginradE || (4)

1955. Why does the moon that is naturally cool emit heat wave on me?
When all things in the world gets its quality, pre destined according to His sankalpam, this may also be because of His indifference towards me that is naturally reflecting on the moon's nature.
Does He wish to show the same valour of scorching me, which He once showed to the demoness pootanA who came in the disguise of His foster mother YashOdA when He grew up in AyarpAdi, by slurping her life along with the poison smeared milk that He drank from her? (4)

1956. angOLArariyAi avuNanai

bangamA irukooru Seidavan |

mangul mAmadi vAngavE kolO

ponugumAkaDal pulambuginradE || (5)

1956. Even the tumult of the ocean becomes a misery for the distressed nAyaki.
Scrutinising the reason why the ocean keeps lamenting like this with its loud noise, one may infer that,
The all powerful Lord who dishonoured HiraNyan and tore him into two parts taking the form of Nrusimha, to save his devotee prahlAda, has taken away the shining moon that came out along with other things like pArijAtam, kAmadhenu etc. during the churning of the ocean. Perhaps it is the reason why the ocean is making so much of noise, losing its mind like me. (5)

1957. Senru vArSilaivaLaittu ilangaiyai

venra villiyAr veeramE kolO |

munril peNNeimEl muLarikkooTTagattu

anrilin kural aDarum ennaiyE || (6)

1957. For the sake of a distressed pirATTi like me, the Lord, reaching the enemy territory of LankA after crossing the huge ocean, fought and destroyed it, stringing His divine bow. Instead of showing the same kind of mercy on me, why is He showing the valour that He showed to the enemies and taunting me with the sound made by these anRil birds (Ibis) that rest in the nest on the palm trees at my front yard? (6)

AnRil - அன்றில் (அன்றி + இல்) 
AnRils are birds,  as the name states, that do not separate from each other and the male stays with its female always together. It dwells in pairs on the palmyra trees. In case even one dies or has to get separated, they call for each other twice or thrice, if they cannot unite still, they will die. Even while sleeping,  they interlock their beaks and sleep, making the slightest sound in case it gets loosened. 
Here ParakAla nAyaki also expresses her misery listening to the sound of these birds.

1958. pUvai vaNNanAr * puLLin mEl vara *

mEvi ninRu nAn * kaNdadhaNdamO? **

vIvil aingkaNai * villi ambu kOththu *

AviyE * ilakkAga eyvadE! (7)

1958. Seeing this bluish hued Lord looking fresh like the kAyAm flower (violets) arrive atop GaruDan, I lost myself and started longing for him. Is that why I am being punished by the God of love Manmadan who is constantly piercing my soul with his sugarcane bow launched with five arrows? (7)

1959. mAl inantuzhAy varum en nenjagam

mAlin antuzhAy  vandu ennuL puga

kOlavADaiyum  koNDu vandadOr

Ali vandadAl  aridu kAvalE (8)

1959. Obsessed about the Lord, my heart, leaps and bounds searching for Him. The breeze that gently blows, brings along with it, the fragrance of the Tulasi worn by Him. The redolence that entered in me aroused my fervour towards Him. Now it is very hard to stop and control me. (8)

1960. kenDaiyoN kaNum tuyilum en niRam

paNdu paNdu pOl okkum  mikka seerth

toNdar itta  pUntuLavin vAsamE

vaNdu koNDu vandu  UdumAgilE (9)

1960. My fish like eyes can get some sleep, if at all the bumble bees can bring in with them the perfume of the Tulasi garland offered by His fervent devotees, and blow on me. I will regain my colour lost in the days of the past and my charm too. (9)

1961. anRu pAradattu aivar tUdanAy

senRa mAyanaich sengkaN mAlinai

manRilAr pugazh  mangkai vAtkali

kanRi  sol vallArkku allal illaiyE (10)

1961. The renowned Tirumangai AzhvAr also known as KalikanRi, praised in every corner,  finishes this set of ten songs elaborating the deep love of ParakAla NAyaki and her anguish towards the delay in uniting with the reddish eyed Lord, who went as a messenger for the sake of the PANDavas during the MahAbhArata war. He further states that, those who master these set of songs would never have to face the distress of isolation from the Lord. (10)

PERIYA TIRUMOZHI 11.2
PASURAMS 1962 TO 1971

PARAKALA NAYAKI PASURAM

This is yet another decad expressing parakAla nAyaki's anguish due to the prolonged delay in attaining BhagavAn.  With every minute of delay, parakAla nAyaki says how she is disturbed by the sound of birds, the sea, the breeze, etc. 

1962. kunrameDuttu mazhaitaDuttu iLaiyAroDum

manril kuravaipiNaindamAl ennaimAl SeidAn |

munril tanininra peNNaimEl kiDandu eerginra

anRilin kooTTaippirikkagirpavar Ar kolO || (1)

1962.  *Saulabhya guNa means being easily accessible.*

The Lord does good the moment we think of Him.  KrishNa showed his saulabhya guNa by lifting the gOvardhana hill to shield the cows and the cowherds from the torrential rains caused by the annoyed Indra. 

*Sausheelya guNa means simplicity.*

His sausheelya guNa is obvious from the fact that he danced kuravai koottu at crossroads (sandhi-koottu or rAsa kreeDa), joining hands with the young gOpis and giving so many of them paramAnandam at the same time. 

AzhvAr says: From these kind qualities, I thought that the Lord who easily mingles with his devotees would embrace me too.  On the contrary, he has left me pining for him endlessly. To add to this sorrow, the anRil bird inside the nest atop the palm tree (peNNai) in front of my house is singing, searching for its mate.  Can someone drive it out? I can’t bear the sound.  (1)

KrishNa's beautiful rAsakreeDa explained in Srimad BhAgavatam, Chapter 10:

रासोत्सव: सम्प्रवृत्तो गोपीमण्डलमण्डित: ।

योगेश्वरेण कृष्णेन तासां मध्ये द्वयोर्द्वयो: ।

प्रविष्टेन गृहीतानां कण्ठे स्वनिकटं स्त्रिय: ।

rAsOtsavah sampravrttO gopi-manDala-manDitah 

yogEsvarena krshnEna tAsAm madhyE dvayor dvayoh

pravistEna grheetAnAm kanThe sva-nikatam striyah

The festive rAsa utsava (rAsakreeDa) commenced with the paired gOpis arranged in a circle. The mystic Lord KrishNa multiplied Himself and entered between each pair of gOpis, placing His arms around their necks.  Each girl thought He was standing next to her alone.

1963. poongurundoSittu AnaikAindu arimASeguttu

AnguvEzhattin kombu koNDu van pEimulai |

vAngiyuNDa avvAyan nirka ivvAyanvAi

EnguvEiguzhal ennODADum iLamaiyE || (2)

1963.  He destroyed the flower filled kurundam tree demon that was waiting to crush him with its branches.  He subdued the seven violent bulls that were ransacking Nappinai’s farm.  He tore open the horse demon, kEsi’s mouth.  He broke the tusks of the mad kuvalayApeeDam elephant. With his coral mouth, he sucked the life of pootanA demon while drinking milk from her. 

Though this mighty KrishNa captivated me with all such heroic deeds, he does not want to appear before me. Instead, he sends His VeNu gAnam to kindle my youth.  Isn’t His flute, though an achEtanam, blessed to be held in gOpAlakrishNa’s lips. (2)

1964. malloDu kanjanum tunja venra maNivaNNan

allimalar taNDuzhAi ninaindirundEnaiyE |

elliyil mArutam vandu aDum aduvanriyum

kollaivallERRin maNiyum kOyinmai SeyyumE || (3)

1964.  I decided to settle calmly, continuously contemplating on the cool tulasi garland adorned by my maNivaNNan known for his victorious deeds like mushTikA, chAnoora and kamsa vadam. 

But the cool evening breeze blows gently on me, reminding me of KrishNa.  Moreover, the sound of the bells tied to the bulls returning from grazing, torture me kindling the desire for KrishNa again. (3)

1965. porundu mAmaramEzhum eida punidanAr

tirundu SEvaDi en manattu ninaidorum |

karundaN mAkaDal kangulArkkum aduvanriyum

varunda vADai varum idarku ini en SeigEn || (4)

1965.  The pure Lord SrirAmapirAn, pierced seven sAl trees in a row with his one single arrow, to prove his rakshakatvam guNa to Sugreeva who wanted to test his capability to win over vAli.

Whenever I meditate on His auspicious, divine feet as the only refuge for me, the loud roar of the dark, cool and huge sea disturbs me all night and the chill sea breeze pesters me.  How can I escape from these tortures?   What can I do if emperumAn who is the sole protector himself, fails to help me attain Him? (4)

1966. annai munivadum anrilin kural eervadum

mannu marikaDal Arppadum vaLai SOrvadum |

ponnangalai alhul annamennaDai poonguzhal

pinnai maNALar tirattam Ayina pinnaiyE || (5)

1966.   My mother shouting at me; the troubling sound of anRil birds; the continuous pester of the roaring ocean, the falling of my bangles, all these changes have happened only after I became interested in KrishNa, the Lord of Nappinnai pirATTi who is adorned with gold-coloured garments, has beautiful hips, has a gait like that of a swan and has beautiful tresses decorated with flowers. (5)

1967. Azhiyum SangumuDaiya nangaLaDigaL tAm

pAzhimaiyAna kanavil nammaipagar vittAr |

tOzhiyum nAnum ozhiya vaiyam tuyinradu

kOzhiyum kooginradillai kooriruL AyiRRE || (6)

1967.  Our Lord, SarvEshwara having the resplendent chakra and the shankha came in our dream, gave the experience of uniting with Him, and vanished.  Except my friends and I, the whole world is sleeping.  The are no signs of sunrise as the hen hasn’t crowed yet.  Oh, the night seems to be endless.  How long should I endure this pathetic state!  (6)

1968. kAman tanakku muraiyallEn kaDal vANNanAr

mAmaNavALar enakkuttAnum magan Sollil |

yAmangaL tOrum eriveeSum en iLankongaigaL

mAmaNivANNar tirattavAi vaLarhinravE || (7)

1968.  The ocean hued Lord is my loving husband.  So, His son kAmadEva (Manmada) is my son too. That being the case, is it fair on Manmada to trouble me who is his mother? He keeps igniting in me, the fire of love, persuading me to crave for the beautiful gem-hued Lord. Is this act of Manmada justified? (7)

1969. manjuru mAlilrum SOlai ninra maNALanAr

nenjam niraikoNDu pOyinArninaiginrilar |

venjuDar pOi viDiyAmal evviDam pukkadO

nanjuDalam tuyinrAl namakkini nalladE || (8)

1969. My emperumAn (maNALanAr) doing nityavAsam in the sky high  tirumAlirumchOlai hills, has snatched my modesty and gone away, forgetting me completely.  Even the sun is hiding without rising at the proper time.  If darkness is to remain permanently, there is no use of bearing this shareera which cannot experience bhagavAn.  It is better to perish forever than to live in darkness of separation.  (8)

1970. kAman kaNaikku Or ilakkamAi nallattin migu

poomarukOla nampeNmai SindittirAdupOi |

toomalar neer koDutOzhee nAm tozhudEttinAl

kArmugilvaNNarai kaNgaLAl kANalAngolO || (9)

1970.  Message to bhAgavatas:

Come dear friends! Do not get bogged down by the arrows of Manmada. If we leave behind all the gentle feminine traits like modesty and beauty and proceed to worship the cloud hued Lord with fresh flowers and pure water, prostrating him and singing his praises, we can certainly have a vision of His beauty with our own eyes.

AzhvAr gives the message that the only way to get over our deep miseries is to engage our body, mind and soul in the worship of the Lord who will give us the rasAnubhavam of enjoying Him.  (9)

1971. venriviDaiyuDan EzhaDartta aDigaLai

manril malipugazh mangaiman kalikanRiSol |

onruninra onbadum uraippavar tangaLmEl

enrum nillAvinaiyonrum Sollil ulagilE || (10)

1971.  The king of Mangai kingdom, Kali kanRi, whose fame is highly talked about at crossroads, has composed these pAsurams on KrishNa who tamed the ever-victorious seven bulls.  No sins will stay with bhaktas who recite these pAsurams. If recited regularly, no sins will stay even in the surroundings of their house.

UpapurANa nAradeeyam 1.19 talks about the potency of the place where great saints reside:

यत्राष्टाक्षर-संसिद्धॊ महाभागॊ महीयतॆ ।

न तत्र संचरिष्यन्ति व्याधि-दुर्भिक्ष-तस्करा:॥

yatrAShTAkShara-saMsiddhO mahAbhAgO maheeyatE |

na tatra saMchariShyanti vyAdhi-durbhikSha-taskarA: ||

In the place where bhAgavatas meditating on the ashTAksharam are respected, there will be no afflictions like disease, famine or theft. (10)

PERIYA TIRUMOZHI 11.3
PASURAMS 1972 TO 1981
PARAKALA NAYAKI PASURAM

In the last tirumozhi, ParakAla nAyaki abandons her swaroopam as a woman and decides to daringly step out to attain emperumAn saying “nampeNmai sindittirAdupOy |

toomalar neer koDutOzhee nAm tozhudEttinAl

kArmugilvaNNarai kaNgaLAl kANAnkolO!"

Hearing her desperate words, emperumAn comes and says, “Azhveer! I just got a bit late. Why did you take such a daring step to come out? You are not aware of how much efforts I take to gain a chEtana’s devotion.  As much as you do, I too suffer the pangs of separation from a bhakta who is waiting to come to me. But, I always rest in the hearts of those who never divert away from me.  You know me well, then why do you wail?  

AzhvAr replies, I agree. But one drop of water is not enough to quench the thirst as it only leaves one craving for more.  Saying so, AzhvAr enters parakAla nAyaki bhAvam again.  This time she expresses  her closeness to emperumAn in a positive and firm manner.

1972. mannilangu bAradattu tEroorndu mAvaliyai

ponnilangu tiNvilangilvaittu porukaDalSoozh |

tennilangai eeDazhitta dEvarkkidu kANeer

ennilangu SangODu ezhil tOTTrirundEnE || (1)

1972. In the mahAbhArAta battle between the famous kings, krishNa as pArthasArathi drove the chariot to bring victory to the pANDavas.  Not wanting to kill mahAbali who was full of generosity (audhArya guNa), Trivikrama shackled him with strong, golden chains to be sent to pAtAla lOka.  Lord rAma captured and destroyed the city of LankA surrounded by rough seas.  It is to this wonderful emperumAn that I lost my shining bangles and my beautiful color.  “Look at my envious state!”, says AzhvAr with pride. (1)

1973. irundAn en uLLattu iraivan karaiSEr

parundAL kaLiTTrukku aruL Seidu SengaN |

perundOL neDumAlai pEr pADiyADa

varundAdu en kongai oLimannumannE || (2)

1973.  I am sure He is residing inside my heart.  He is the same Lord Shri Hari who once saved the elephant GajEndra having legs as big as a mortar (karai sEr parun tAL).  Thinking of this neDumAl sarvEshvaran with majestic shoulders and red eyes filled with vAtsalya towards the elephant, I sing his tirunAmas and dance in ecstasy which indeed acts as a panacea and rejuvenates me, dear friend (annE) ! (2)

1974. annE ivarai arivan marainAngum

munnE uraitta munivar ivarvandu |

ponnEi vaLaikavarndu pOhAr manam puhundu

ennE ivareNNum eNNam ariyOmE || (3)

1974.  Oh dear friend like that of a mother (annE)! I know Him well.  He is the one who taught the four vEdas to BrahmA in the beginning, preserves it during praLayA and again imparts the knowledge to BrahmA in the succeeding kalpas.  Such a magnificent Lord entered by heart to stay permanently but left me again causing my golden bangles to fall off. I can’t understand what is going on in His mind? (3)

1975. ariyOmE enru uraikkalAmE emakku

veriyAr pozhilSoozh viyankuDandai mEvi |

SiriyAn Or piLLaiyAi meLLanaDandiTTu

uriyAr naruveNNei uNDuhandAr tammaiyE || (4)

1975. Her friend says, “Dear tOzhee, You first said that you know him well. Now you say that you are unable to understand him.  I doubt if you really know him? Are you confused?

ParakAla NAyaki says. “Of course, I know him well.  He is the one who came for me from the fragrant groves of TirukkuDandai divya dEsam. He is the same kuTTi kaNNan who walked with his tender baby steps, stole the fragrant butter form the pots of the Aychchis and relished it to his heart’s content.  Will it be right for me to say that I don’t know this sweet emperumAn? (4)

tammaiyE nALum vaNangittozhuvArkku

tammaiyE okka aruL Seivar AdalAl |

tammaiyE nALum vaNangittozhudirainji

tammaiyE paTTrAmanattu enrum vaittOmE || (5)

1976.  SarvEshvaran is most compassionate to devotees who worship Him always. He gives them the state of mukti in Paramapadam where devotees experience the paramabhAgyam of sAlOkyam (living permanently in the abode of Shreeman NArAyaNa), sAmeepyam (servitude in the closeness of VishNu), sAroopyam (having a pure suddhasattva form just like VishNu), and sAyujjyam (ultimate bliss).  Hence, let us forever seek Him alone as the upAyam (mArga-path) and upEyam (the goal).  (5)

1977. vaittAr aDiyAr manattil vaittu inbam

uittAr oLiviSumbil Or aDivaittu OraDikkum |

eittAdu maN enru imaiyOr tozhudEtti

kaittAmarai kuvikkum kaNNan en kaNNanaiyE || (6)

1977. When Lord trivikramA measured the earth with one foot and not being enough, further touched the sky with his other foot, all the dEvas including BrahmA paid obeisance to this wonderful form of Lord, folding their palms like a lotus bud.  ParakAla nAyaki confirms that those who contemplate on my dear kaNNan’s wonderful form just the way I hold Him in my heart, are sure to enjoy a similar bliss that I experience. (6)

kaNNan manattuLLE nirkavum kaivaLaihaL

ennO kazhanru ivai enna mAyangaL |

peNNODum peNmaiyOm nirka avan mEya

aNNal malaiyum arangamum pADOmE || (7)

1978. Why are my bangles falling off even when KaNNapirAn is residing in my heart?  What is the mystery behind this? Perhaps, by doing this, He is provoking me to get out of my comfort zone of femininity and visit His divya dEsams like tiruvEnkaTam and Tiruvarangam and sing his praises. (7)

pADOmE endaiperumAnai pADininru

ADOmE Ayiram pErAnai pErninaindu |

SooDOmE SooDum tuzhAi alangalSooDi nAm

kooDOmE kooDakkurippAhil nannenjE || (8)

1979. Oh good heart!  Will we not sing the glories of emperumAn?  Singing his thousand tirunAmas, will we not dance? 

Thinking of him, will we not wear the tulasi garlands adorned by him? 

Wearing the tulasi garlands, will we not unite with Him if He comes forward to give us the blissful experience? The first three lines refer to the efforts the chEtanas should take to attain bhagavAn and the last line refers to the fruits of the efforts.  (8)

nannenjE namberumAn nALum inidamarum

annam SEr kAnal aNiyAli kaitozhudu |

munnam SEr valvinaihaL pOha muhilvaNNan

ponnam SEr SEvaDimEl pOdaNiya peTTrOmE || (9)

1980.  As it is said in Amritabindu Upanishad,

मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।

बन्धाय विषयासक्तं मुक्तं निर्विषयं स्मृतम् ॥

mana Eva manushyANAM bandhamOkshayO:|

bandhAya viShayAsaktaM muktaM nirviShayaM smrutam||

Mind is the only cause of bondage and liberation. When mind is absorbed in sense objects, it causes  bondage, and when mind is detached from the sense objects, it causes liberation.   Hence, AzhvAr appeals to the mind as follows:-

Oh good mind, nal nenjE!  We are indeed fortunate to be relieved from our age-old sins by worshipping and wearing the flowers offered to the divine feet of our cloud hued Lord who is permanently residing fondly at tiruvAli, a beautiful mangrove providing shelter to swans.  Hence rest your mind on him and don’t worry at all? (9)

peRRAr Ar AyirampErAnai pErpADa

peRRAn kaliyan oliSei tamizhmAlai |

kaRRArO muTTrulagALvAr ivaikETkal

uRRArku urutuyarillai ulagattE || (10)

1981.  Tirumangai AzhvAr has sung this tamizh garland on the Lord having thousand names.  Those who learn these pAsurams will not be satisfied by singing it just once.  They will love to sing more and more songs on the Lord.  Along with that experience, they will also get the pleasure of ruling the entire world.  And those who listen to these pAsurams fully will never face the miseries of the world.  (10)

*Was king mahAbali’s punishment justified?*

*There is a general opinion that the most generous king mahAbali chakravarti should not have been sent to pAtAla lOka.  BhAgavatam Chapter 8 clears our doubts explaining the story further.

*Lord trivikrama convicted mahAbali of not fulfilling his promise because He had received only two footsteps of land which covered the entire expanse of earthly regions and the upper regions but not the nether regions.  Hence, He thought it fit to send mahAbali  to pAtAla, the remaining nether region.

*But seeing trivikrama’s expanded form, the truthful and intelligent MahAbali immediately offered his head for the third step and told viShNu that he did not want to be defamed as a king who failed to keep up his word. He also explained to the Lord that he regarded the punishment from the supreme Lord as uplifting and rare to get and confided that he was an egoistic demon who was now blessed to be enlightened by VishNu.  Though mahAbali lost all his riches, he was righteous and devoted to vishNu and of steady mind just like his grandfather prahlAda.

*Just then, prahlAda appeared praising Lord vishNu as the one who gave mahAbali all the heavenly abodes and took away all his riches inorder to remove him from pride of wealth.  He surrendered to VishNu saying that material opulence makes the most learned and self-controlled man forget the goal of God-realisation.  

*Bali mahArAja’s wife VindhyAvali spoke apologetically with folded hands saying that when VishNu is the creator, maintainer, and annihilator of the entire universe, it was inappropriate for men like her husband to claim proprietorship of the wealth they enjoy on account of VishNu’s mercy.

*BrahmA also appeared in the scene and pleaded VishNu that mahAbali be released as he had given away all riches he had, including himself.

*Lord VishNu then explained His mode of operation: “Aristocratic birth is an impediment to devotion.   When a rich person deluded by material opulence has false prestige and pride, I shower a special mercy on Him by taking away his riches in order to create a steady mind in Him and divert Him towards devotion. On the other hand, if a person born in a rich family, is youthful, performs wonderful activities, has beauty, education, wealth and is not proud of his assets, he is to be considered as the one specially favoured by Me.

*MahAbali, although punished, fallen from his high status and bereft of all riches, upheld his religious vow and was true to his word.  As a gift for his abundant tolerance, I give him the kingship of heaven in the sAvarni manvantara.  Until then he will have a place in sutala, a planet in the subterranean region specially built by VishvakarmA according to my order, which is a place desired even by the Gods.  There he may live peacefully with his subjects without having to face any misery whatsoever as no one will be able to conquer him.   I shall myself guard him there and be with Him always, thus removing his age-old connection with the daityas and dAnavas.  Then,  VishNu left wishing mahAbali thus “May good fortune be to You, dear mahAbali! Bhadram astu tE!”. 

*Thus VishNu promised to stay in the close proximity of MahAbali as the guard of his kingdom. So, do you think mahAbali was really punished? Lets ponder!!!.......

....And the inscrutable ways of the Lord continue........

PERIYA TIRUMOZHI 11.4
PASURAMS 1982 TO 1991

GLORY OF THE VARIOUS AVATARS OF SRIMAN NARAYANA

In this decad, tirumangai AzhvAr recounts the various avatAras of Lord Shriman nArAyaNa. EmperumAn incarnated in all the yugAs whenever there was a need to uphold dharma (dharma samsthapanam), protect his devotees (shishTaparipAlanam) and destroy the wicked (dushTanigraham). 

In the BHAGAVAD GEETA (4.8)

Lord Krishna says- 

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।

धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।

paritrANAya sAdhUnAm vinAshAya cha dushkrutAm|

dharmasamsthApanArthAya sambhavAmi yugE||

For the protection of the pious, the followers of the virtuous path; for the destruction of the evil-doers or the sinful ones; and also for establishing dharma, I manifest in every yuga.

nilaiyiDamengum inri neDuveLLam umbar

vaLanADumooDa imaiyOr

talaiyiDa maTTru emakkOr SaraNillaiyenna

araN Avan ennum aruLAl |

alaikaDal neer kuzhumba agaDADavODi

agal vAn urinja mudugil

malaigaLai meedukoNDuvarum meenaimAlai

maravAdu irainju en mananE || (1)

1982. MATSYA AVATARAM.

During the mahApralayam (naDu veLLam) the surging oceans reached the heavenly upper worlds, almost sinking them! The dEvas fearing of losing their abode, requested Sriman nArAyana to protect them, ”EmperumAnE! We surrender ourselves at your tiruvaDis as we have no other resource other than your attribute of kAruNyam (nirhEtuka krupai) and rakshakatvam”. 

Sriman nArAyaNa taking the form of a mighty fish (matsyam) restricted the surging ocean beneath his stomach. He held the huge mountains beneath the oceans on his back preventing them from destroying the upper worlds (meenAi malai maRavAdu iRainju)! He also retrieved the lost vEdas.

Oh! nenjE! Never forget to worship that emperumAn who took the form of a mere fish, hiding His paratvam just to protect the worlds from submerging in the deluge (varu meenai mAlai maRavAdu iRainju en mananE)! 

DASHAVATARA STOTRAM BY SWAMI VEDANTA DESIKA-SLOKA 2

 निर्मग्नश्रुतिजालमार्गणदशादत्तक्षणैर्वीक्षणै-

रन्तस्तन्वदिवारविन्दमहनान्यौदन्वतीस्ता अपः ।

निष्प्रत्यूहतरङ्गरिङ्गणमिथः प्रत्यूढपाथश्छटा-

डोलारोहसदोहलं भगवतो मात्स्यं वपुः पातु नः ॥ २॥

nirmagna shruthi jAla mArgaNa dashA dattakshaNair veekshaNai:

anta: tanvadiva aravinda gahanAn oudanvateenAm apAm |

nishpratyooha taraNga ringaNa mitha: prathyooDa paatha: chaTaa

dOla ArOha sadOhaLam bhagavata: maatsyam vapu: paatu na: ||

 

May the Lord's sacred form that retrieved the VedAs as a fish protect us! (1)

Serumigu vALeyiTTri aravonru SuTTri

tiSai maNNum viNNum uDanE

veruvara veLLaiveLLam muzhudum kuzhamba |

imaiyOrhaL ninru kaDaiya

paruvaraiyonru ninru mudugil parandu

Suzhala kiDandu tuyilum

aruvariyanna tanmai aDal AmaiyAna

tirumAl namakku Or araNE || (2)

1983. KOORMA AVATARAM

The dEvas lost their wealth (aishwaryam) due to durvAsa rishi’s curse. This made the asurAs powerful enough to win over the devAs. Lord Indra along with the dEvas surrendered at Sriman nArAyana’s feet. emperumAn promised to restore their wealth. The dEvas seeked the support of the asurAs to churn the ocean to enjoy the nectar from the milky ocean. The mighty mount mandAra (paru varia onRu) functioned as the churning rod. The huge powerful snake, vAsuki (aRavu onRu) with sharp teeth wound itself around the mountain. This action of churning caused the jeevAs and heavenly gods in all directions, in this world and the higher worlds to tremble with fear (vaLLai veLLam muzhudum kuzhamba). Suddenly the mandAra mountain started sinking and immediately Sriman nArAyaNa took the form of an enormous tortoise and held it on His back! This tortoise resembled a flattened mountain supporting the vertical mountain! 

This emperumAn as koormam is one who is our incomparable saviour like a strong fortress (aDal Amai Ana tirumAl namakku Or aRaN). 

BHUDATTAZHVAR’S IRANDAM TIRUVANDADI-PASURAM 68

வலிமிக்க வாளெயிற்று வாளவுணர் மாள

வலிமிக்க வாள்வரை மத்தாக- வலிமிக்க 

வாணாகஞ் சுற்றி மருகக் கடல்கடைந்தான் 

கோனாகங்கோம்பொசித்த கோ.

Valimikka vALeyiRRu vALavuNar mALa

Valimikka vALvarai mattAga-valimikka

vANAgan chuRRi marukka kaDal kaDaindAn

kOnAgam kombositta kO.

AzhvAr describes the unbelievable feat of the Lord who churned the ocean with the sparkling mandara mountain as the churning rod and the serpent Vasuki as the rope, to protect the devas from the asuras who had become very powerful. (2)

teedaru tingaL ponguSuDar umbar

umbarulagEzhinODum uDanE

mAdira maNSumandu vaDakunrum ninra

malaiyArum EzhukaDalum |

pAdamar Soozh kuLambinaga maNDalattin

orupAl oDungavaLarSEr

Adimun EnamAgi araNan Ayamoorti

adu nammaiyALum araSE || (3)

1984. VARAHA AVATARAM.

At the end of the pAdmakalpam, the deadly asura hiraNyakshan, the brother of hiraNyakashipu wrapped mother earth and let her sink in the ocean. She was lying in the ocean bed in pAtAla lOka trembling with fear. 

The almighty Sriman nArAyana, the sarvEshvaran, sarvadhArakan, sarvakAraNabhootan (Adi) took the form of a huge wild boar or varAha Moorthy (Adi mun Enam Agi) unmindful of the lowly form. 

 He was so gigantic that the flawless moon (teedARu tiNgaL), the lustrous sun (poNgu suDar), all the dEvas, the upper worlds, all the directions (madiram), the mighty mEru mountain which supports the earth (maN sumanda vaDakunRu), the six mountains, the seven oceans fitted in a portion, in the inner ring of the varAha moorthy’s anklets!! He jumped into the ocean and killed the asura. Then the Lord dug His tusk into the ocean bed and retrieved bhoomA dEvi. 

nenjE! This lord is my master who is fit to rule over me (ennai Alum swami) and I know he will protect me like a fortress (aRan Aya). 

NACHCHIYAR TIRUMOZHI 11- PASURAM 614

pASi toorttu kiDanda pAr magaTku paNDu oru nAL

mASuDambil neer vArA mAnamilA panriyAm |

ANDAL mentions the hardships the Lord had to undertake to retrieve mother earth submerged by hiraNyAksha; incarnating as a wild boar unmindful of taking such a form low in order. (3)

taLaiyavizh kOdaimAlai irupAl tayanga

eri kAnru iraNDu tarukaN

aLavezha vemmai mikkariyAgi anru

pariyOn SinangaL avizha |

vaLaiyugirALi moimbil maravOnadAgam

madiyAdu SenruorugirAl

piLavezhaviTTa kuTTamadu vaiyam ooDu

peruneeril mummai peridE || (4)

1985. NARASIMHA AVATARAM.

The mighty asura hiraNyakashipu caused intense fear in all the worlds. To put an end to hiraNyan, Sriman nArAyana who is the Ashrita rakshakan for His dear devotee prahlAd manifested as Lord Narasimha in the man-lion form. His tirumEni was humongous, beyond the precision of anyone (aLavezha vemmai mikka aRiyAgi)! Shattering the pride of the mighty asura who was filled with malice, having sharp twisted nails; emperumAn with the long garlands swaying along the thighs with the two fiery eyes (erikAnRiNDu kaNgaL) filled with anger, effortlessly killed hiraNyan by splitting his body with a single nail! The blood that flowed was three times bigger than a deluge. 

TIRUMAZHISAI PIRAN’S NANMUKAN TIRUVANDADI-PASURAM 18.

மாராயதானவனை வள்ளுகிரால் மார்விரண்டு 

கூறாகக் சீரியகோளரியை- வேறாக

 ஏத்தியிருப்பாரை வெல்லுமே மற்றவரைச்

 சார்த்தியிருப்பார்தவம்.

mArAyadAnavanai vaLLukirAl mArviraNDu 

kooRAga keeriya kOLariyai-vERAga

 EttiyiruppArai vellumE maRRavarai

sAttiyiruppArtavam.

The Lord incarnated as the mighty Narasimha avatAra, split the chest of the asura hiraNyakashipu who was always opposed to the lord into two with his sharp nails. 

The Lord always comes to the rescue of His adorable devotees when they are troubled! (4)

vendiral vANan vELviyiDameidi angu

Or kuraLAgi meimai uNara

Sendozhil vEdanAvil muniyAgi vaiyam

aDimoornru irandu perinum |

mandarameedupOhi madininru irainja

malarOn vaNanga vaLarSEr

andaram EzhinooDu Sela uittapAdam

adu nammaiyALum arasE || (5)

1986. VAMANA TRIVIKRAMA AVATARAM.

MahAbali Chakravarty was very generous and dharmic but his pride caused him to conquer the heavenly abode of the dEvas leaving them helpless. Upon their request emperumAn promised to help them. 

Sriman nArAyaNa gracefully disguised as a dwarf (oru kuRaLAgi) brahmachAri, incredibly young and handsome entered the sacrificial place of mahAbali, reciting the vEdas mantras that are recited while performing yagnAs (vEdanAngin muniyAga). Awestruck by this vAmana Moorthy who was adept in vEdas, mahAbali welcomed him with respect believing that he had truly come to seek alms (meimai uNara)! Moreover, vAmana asked only for three feet of land (moonRu aDi vaiyam)!

As soon as the lord was offered the land, He grew tall as trivikraman, beyond the mighty mEru mountain! King mahAbali realised that this dwarf was a liar (meimai uNara)! His stature reached Chandra manDalam and the moon god worshipped him and then His feet reached brahmalOkam! 

nenjE! These divine tiruvaDis (sela uyanda pAdam) which pierced the seven upper worlds are assuredly the only ones that are bound to protect us selflessly (nammai aRasu Alum).

SWAMI DESIKAN’S VARADARAJA PANCHASHAT-SLOKA 24

 क्रामन् जगत्कपटवामनतामुपेतः

त्रेधा करीश स भवान् निदधे पदानि ।

अद्यापि जन्तव इमे विमलेन यस्य

पादोदकेन विधृतेन शिवा भवन्ति ॥ २४॥

krAmAn jagatkapaT vAmanatAmupEtah

trEdha kareesha sa bhavAn nidadhE padAni|

adhyApi jantava imE vimalEna yasya

pAdOdakEna vidhrutEna shivA bhavanti||

Oh Lord of attigiri! Once upon a time, you incarnated as a dwarf; later grew as gigantic Trivikraman and took possession of the worlds with just three steps. During that occasion, BrahmA used His KamaNDala jalam to perform tirumanjanam for Your sacred feet. Those waters descended down as the river GangA. (5) 

irunila mannar tammai irunAlumeTTum

orunAlum onrumuDanE

SerunudalooDupOhi avarAvi manga

mazhuvALil venra tiralOn |

perunilamangaimannar malarmangainAdar

pulamangaikELvar pugazhSEr

perunilam uNDumizhnda peruvAyarAgi

avar nammai ALvar peridE || (6)

1987. PARASHURAMA AVATARAM.

Sriman nArAyaNa is the consort of Bhoomi pirATTi (peru nilam maNgai mannar), the master of mAhAlakshmi thAyAr (malar maNgai nAthar)) and the beloved of neeLA dEvi (pulamaNgai kElvar). 

Incarnating as the valiant ParashurAma, He vanquished twenty-one generations of non-virtuous kshatriyas kings with his axe (kODaLi-mazhu vALil) instigated by the atrocious acts of the mighty kshatriya king kArtaveeryArjuna. 

This emperumAn, the mahAyashasvi, with a huge mouth (peruvAyarAgi) who ingested the universe (peru nilam uNDu umizhnda) protecting it in the stomach during the mahApralayam will surely protect us eternally (avar nammai Alvar peridE). (6)

ilaimalipaLLieidi idumAyam enna

inam AyamAn pin ezhil SEr

alaimali vElkaNALai agal vippadarku

Or uruvAya mAnai amaiyA |

kolai malieiduvitta koDiyOn ilangai

poDiyAga venri amaruL

Silaimali SenjarangaL Sela uitta nangaL

tirumAl namakku Or araNE || (7)

 

1988. RAMA AVATARAM

It was the deadly asura mAreecha (koDiyOn) who was the root cause for the separation of perumAL and seetA pirATTi, says AzhvAr. Disguising himself as an extremely attractive golden deer, he mixed among its species. Seeing mAreecha seetA pirATTi exclaimed, ‘This deer is special and distinct from the others!’ Wishing to satisfy pirATTi’s wishes, rAma runs behind the deer finally realizing that he was a rakshasa who forced Lakshmana out of the hermitage calling out his name while dying. rAvaNa came near the hermitage in disguise to separate the beauty personified sitA pirATTi from rAmapirAn who had enticing eyes like a spear head. 

To rescue sitA pirATTi, rAmapirAn completely razed lankApuri to the ground (ilan-ngai poDi Aga). In the victorious battlefield, rAma strung continuous arrows from his shArNgam and killed rAvaNa who was a deplorable person.

 This ramapirAn is our shriyahpati, the sarvashaktan filled with karuNyam who is worthy to be our savior (namakku Or aran). (7)

mun ulagangaLEzhum iruLmaNDiyuNNa

mudalOdu veeDum ariyAdu

ennidu vandadu enna imaiyOr tiSaippa

ezhilvEdam inrimaraiya |

pinnaiyum vAnavarkkum munivarkkum nalhi

iruL teerndu ivvaiyam magizha

annamadAi irundu angu aranool uraitta

adu nammaiALum arasE || (8)

1989. HAMSAVATARAM. 

The entire universe was enveloped in darkness of ignorance when the two asuras madhu and kaiTabha stole the vEdas from brahmadEva and hid themselves in the ocean. Shocked on losing the most knowledgeable treatise (ezhil vEdam inRi maRaya) unknowingly, brahmA wondered, ’How did I suddenly lose the vEdas?’ This caused immense worry among the dEvas and rishis too. 

 emperumAn, the valiant one, killed the rAkshasas and retrieved the vEdas. He took the form of hamsam (swan-annam adu Ay irundu) and preached the vEdas to the dEvas, rishis and Brahma who rejoiced having regained them. 

This paraNjOti, our master is the one in whom we can confidently seek asylum (adu nammai Alum arasE). (8)

SRIMAD BHAGAVATAM-11.13.19

स मांचिन्तय देवः प्रश्नपारयतितीर्ष्या |

तस्य अहं हंसा रूपेण सकाशमगमं तदा ||

sa mAm chintaya dEvah prashna pAratiteershyA|

tasya aham Hamsa roooENa sakAshmagam tadA||

EmperumAn says,” BrahmA meditated upon me in order to know the answer to the question asked by sanaka muni. Then I appeared to him in the form of a swan and preached the vEdas”.

The sanakAdi rishis, while doing upAsanas, questioned brahmA about how they could overcome the materialistic pleasures hindering man's progress towards liberation. BrahmA who was himself indulged in the karmA of creation, sought Lord nArAyaNA's help to clear the doubts. The Lord took the hamsa avatAra as the lustrous swan and expounded the vEda shAstras, imparting to the world the supreme knowledge that the only means to salvation is a focused contemplation on the Lord, which helps to overcome the desires of the mind. (8)

tuNainilai maTTru emakkOr uLadenrirAdu

tozhuminhaL toNDar tolaiya

uNamulai mun koDutta uravOLadAvi

ugavuNDu veNNei maruvi |

paNa mulai AyarmAdar uralODukaTTa

adanODum ODi aDalSEr

iNaimarudiTTru veezha naDaikaTTra teTTral

vinai paTTru arukkum vidiyE || (9)

1990. KRISHNA AVATARAM 

Oh! bhAgavatargaLE! Do not ever desire to seek refuge in other gods but surrender to sriman nArAyana alone! (maRROr tuNai nilai uLadu).

Long ago, the infant Krishna effortlessly killed the deadly rAkshasi pootanA who came with an evil intention to kill Krishna smearing her chest with poison. He who is sarvavyApakan, knowing this, sucked her soul along with the poison she tried to feed! (Avi uga uNDu)!

Once mother yashOdA caught baby Krishna while he was stealing butter which was his favourite. As a punishment to discipline him she tied him to a mortar (uraLODu kaTTa). This toddler crawled fast along with mortar. He tried crawling in between the two arjuna trees (maruda maRam-inai marudu). The mortar got stuck and the force felled the two huge trees (inRu veezha). This was a pretext by kaNNan to release the kubEra putras who were transformed as the trees due to sage nArada’s curse and also to kill the asuras sent by kamsa who were hiding themselves in the tree to kill Krishna! 

bhaktAs! This wise toddler (says AzhvAr) who is a sulabhan and mAyan is the only one who can dissolve our sins accumulated due to our karmAs (pApa vAsana-vinai paRRu aRukkum) which is inevitable. (9)

kolaikezhu Semmugatta kaLironru konru

koDiyOn ilangai poDiyA

Sialikezhu SenjarangaL Selauitta nangaL

tirumAlai vElai puDaiSoozh |

kalikezhu mADaveedi vayal mangaimannu

kalikanri Sonna panuval

olikezhu pADal pADi uzhalhinra toNDar

avar ALvar umbarulagE || (10)

PHALASRUTI

1991. These ten divine verses (sreesookti-panuval oli kezhu) are written by tirumaNgai AzhvAr (kalikanRi) who resides in tirumaNgai surrounded by the vast cauvery river, with lofty buildings, wide streets, and rich fields. 

In these verses he glorifies the most powerful emperumAn who skillfully killed the mighty red-faced elephant kuvalayApeeDam (sem mugattu kaLiRu onRu) who came rushing to kill kaNNan. He also lauds Lord rAma who destroyed the city of LankA which belonged to rAvana, stringing deadly arrows like fire from his powerful bow. Those bhAgavatas who sing these verses even casually will rule the supreme abode, paramapadam (umbar ulagu ALvar). (10)

PERIYA THIRUMOZHI 11.5 
PASURAMS 1992 TO 2001

PERIYA TIRUMOZHI 11.5, MANRIL MARKKAL KOOTTU ADINEN KANEN DI

EmperumAn is a treasure house of limitless kalyANa guNas. The guNas can be categorised into two. Paratva guNas (gyaanam, shakti, balam, aishwaryam, veeryam, tejas) and Sowlabhya guNas (vaatsalyam and sowsheelyam).   Paratva Gunam not supplemented by saulabhya guNa is of no help to the jeevAtmA. The one enjoying Bhagavad anubhavam is certain to get the pleasure of both paratvam and sowlabya guNas. 

Though Tirumangai AzhvAr has narrated these guNas in several of his pAsurams, in this tirumozhi,  he has taken the role of two pirATTis.  Speaking in a mocking manner, one stree portrays the sowlabya guNa (ஏசல்) and the other one talking in favour of the Lord portrays His paratva guna (ஏத்துதல்).

Such comparisons can be found in many other pAsurams.

PeriyAzhwAr Tirumozhi - ennAdan devikku" -  AzhvAr takes the role of two Aychchi girls and one admires KrishNa avatAra while another praises RAmAvatAra.

In "Kadiraayiram" Tirumozhi, PeriyAzhvAr says, "SarvEsvaran kaNNaaley kaaNaveNum" in one pAsuram and gives reply to the same in another pAsuram.

ANDAL also in her Tirumozhi, "PaTTimeyndOr kaarEru,  plays dual role and queries in one and replies in another.

In this entire tirumozhi, the first half  is narrated by one sakhi (friend) and the second half is interestingly rendered as a reply from another friend. Also, the first half of the pAsuram depicts emperumAn's sowlabya guna and the second half, depicts His paratva guNa.

1992. mAn amarum men nOkki vaidEvi in tuNaiyA

kAn amarum kalladar pOi kADu uraindAn kANEDee |

kAn amarum kalladar pOi kADu urainda ponnaDigaL

vAnavar tam Sennimalar kaNDAi SAzhalE || (1)

1992. Hey Friend! You always boast of your Lord, but he, even after being born as a first son to a great king Dasaratha, lost his power, left to the forest with his wife SeetA and walked in those thorny, stony paths.  Is this the symbolism of supremacy?

The other friend replies.....You are talking of only the weaker side, but the same tiruvaDi which stepped on the thorny bushes of the forest were worshipped and kept on their heads by devas as flowers. Don't you ever realise that? It is His MahAguNa to go to the respective dwellings of the maharishis and asura rAkshasas to fulfill his dushTha nigraha and sishTa paripAlanam vows, dear friend. (1)

1993. tandai taLai kazhala tOnripOi AippADi

nandan kulamadalaiyAi vaLarndAn kANEDee |

nandan kulamadalaiyAi vaLarndAn nAnmugarku

tandai kAN endai perumAn kAN SAzhalE || (2)

1993. The second pAsuram starts thus...

Dear friend, you often take pride by saying that the Lord is Sarvarakshakan and without rebirth. Then why was he ever born as Krishna to Devaki and Vasudeva at jail** and then why did he ever move to tiruvAypADi and was fondly brought up by yasOdA and Nandagopal fearing Kamsa (just as a normal human would hide)?

Friend, Its not because of his deeds. He was born as KrishNa but because of His own wish and desire which is the underlying truth behind KrishNAvatAra.  He is the Lord who is the father of the creator BrahmA himself, don't you know sakhi ? Replies AzhvAr from the other girl's perspective.

**tandai talai kazhala...It is said that when Krishna was born in jail, the chains fastening the feet of mother Devaki and father Vasudeva broke and lowered down miraculously. (2)

1994. Azh kaDal Soozh vaiyagattAr EsappOi AippADi

tAzh kuzhalAr vaitta tayir uNDAn kANEDee |

tAzh kuzhalAr vaitta tayir uNDa pon vayiru iv

vEzhulagam uNDum iDam uDaittAl SAzhalE || (3)

1994. My dear friend, answer me! How can one who is desirous to steal other's belongings, be a Parama Purusha?  asks sakhi in this pasuram. She quotes the example of Maaya Kannan stealing and gulping (to the fullest stomach) the butter churned and kept in mud pots in the attic by the Aychchi girls.

The other friend replies without hesitation, it's true that he ate all the butter and stored in his navel. But it's not an ordinary stomach. It is an extra-ordinary navel which cannot be filled even if he swallows the entire 16000 worlds. காரேழ், கடலேழ் மலையேழுலகுண்டும் ஆராவயிற்றான்.....

This is His another divine  leelA (to stealthily eat the butter kept by the iDaichi girls) to reveal his simplicity (எளிமை) (MahAguNa) to us, stupid girl! (3)

995. ariyAdArkku AnAyan AhippOi AippADi

uriyAr naruveNNei uNDugandAn kANEDee |

uriyAr naruveNNei uNDuganda pon vayiRRukku

erineer ulaganaittum eidAdAl SAzhalE || (4)

1995. Here again the dear friend recollects  the incident of Maaya kaNNan and his act of gulping butter ("Ariyardarkku Ayanai"...as all AzhvArs had the practice of referring the butter stealing incident that took place at TiruAypAdi.) She asks why then Sarveswaran chose to be born as an iDaiyan and perform all these worldly mischiefs?

Another friend who always speaks in favour of the Lord replies without hesitation. For the divine stomach that had  the tasty butter in it, even the lokas surrounded by the sea would not be sufficient."(eri neer vulagu anaithum eydadhu aal"). This is an unbelievable pleasant surprise, don't you realise this?

1996. vaNNakkarunguzhal AichchiyAl mottuNDu

kaNNikkurum kayiRRAl kaTTuNDAn kANEDee |

kaNNikkurum kayiRRAl kaTTuNDAn Ahilum

eNNarkariyan imaiyOrkkum SAzhalE || (5)

1996. The friend continues her interrogation. If your Lord is Sarvasakthan as believed by you, then why did he allow himself to be tied by His mother?

To this, answers the other friend. Dear! Don't you ever realise that he is enacting all these incidents merely for us to feel His Sowsheelya guNas*?

*Kannikurunkayitraal.... Lord Krishna has the practice of cutting all the ropes found in the tirumAligai of Nandagopar to small small pieces fearing YasodA (when he is caught redhanded) would tie around his waist easily if it's too lengthy. Whenever little krishNa gulps the butter without her knowledge, she would search for a long rope and finding none, would hold him in one hand and poor woman, would attach all the small pieces to a single strand and tie him with struggle.

***KattunDaan.....Only to demonstrate all His Sheela guNas like  Sowsheelyam, Sowlabyam, Ashrita Rakshakatvam and pAratantriyam, our Lord has chosen to be fastened by mother YasodA, allowing His  tirumEni to be squeezed even though he can release himself from her knot with ease. (5) 

1997 kanrapparai karanga kaNDavar tamkaNkaLippa

manril marakkAl koottu ADinAn kANEDee |

manril marakkAl koottu ADinAn Ahilum

enrum ariyan imaiyOrkkum SAzhalE || (6)

1997. Hey friend! Your bhagavAn is the lay man who merely dances "marakkAl koottu" on the road junction,  and then how can you term him as paramapurushaa asks her sakhi.

Even though he danced with his wooden legs on the crossroads, one cannot deny the fact that he is ever worshipped and cherished by the great devas",  replies the other friend without hesitation. 

*The first lines of this pAsuram describes the ancient art form of dancing with long wooden leg (மரக்கால் கூத்து) at road junctions to amuse people,

*Another description of this art form marakoottu is that a long wooden pole would be grounded on the floor and the dancer would rest his toe finger on it and dance in air. (As explained by Swami PeriyavAchAn piLLai, the king of commentaries). (6)

1998. kOdaivEl aivarkkAi maN agalam kooriDuvAn

toodanAi mannavanAl SolluNDAn kANEDee |

toodanAi mannavanAl SolluNDAn Ahilum

Odaneer vaiyagam mun uNDumizhndAn || (7)

1998.  In this pAsuram, the tOzhi asks her friend,  "If your Lord is Supreme, then why did he ever serve as an envoy (toodanai*) for the sake of Pancha PANDavas and fall into the trap of the cunning DuryOdhanal?(Refer 9.1 pAsuram 1755 for full details.)

Is he really the paramapurusha as per your belief?

The friend spontaneously replies, You are absolutely right friend, but don't fail to remember that He is the same one who kept the entire universe during the times of praLayam in his divine navel.

* தூதனாய் ....The fact that KoorattAzhvAr's son Sri Parasara Battar has extreme bhakti for RamAvatAra is known by all.  One day a devotee by name SiriyAttaan inquisitively asked BhaTTar,  Why is it that Sri Raama did not acquire the fame of taking the role of an envoy for the sake of his subjects, but only KrishNa is praised for being an envoy?  -Instantly BaTTar replied, "It is believed that only for the sake of playing the role of an envoy, did Raama take his next avatAra as iDaiyan  krishNan,  and that Kshatriyas would never perform that deed. Such is the glory and secret behind each and every avatAra.  (7)

1999. pAr mannar mangappaDaitoTTu venjamattu

tEr mannarkAi anru tEr oorndAn kANEDee |

tEr mannarkAi anru tEr oorndAn Ahilum

tAr mannar tangaL talaimElAn SAzhalE || (8)

1999. In this set of ten, as always, the friend questions the honesty of Lord krishNa.  

She says,  Dear friend! I believe that your so called Meyyan is not trust worthy. Lord krishNa who accepted to be the sArathy for Arjuna in the KurukshEtra war, for the sake of punishing Jayatrada who brutally killed young Abhimanyu (Arjuna's son), broke his vow of not using a weapon and made the sun disappear ( by hiding it with His Tiruvaazhi) and helped Arjuna to pierce Jayatradan's head with his arrow.  How can this act be justified? questions sakhi.  

The other friend replies..... Don't you understand that the very playing of the role of a charioteer itself is to prove His simple guNa to us ? Thus all bhAgavatas should wholeheartedly realise that every deed of emperumAn is performed with a cause behind. (8).

2000. kaNDAr iranga kazhiya kuraLuruvAi

vaNtArAn vELviyil maN irandAn kANEDee |

vaNtArAn vELviyil maN irandhAn Ahilum

viNDu Ezh ulagukkum mikkAn kaN SAzhalE || (9)

2000.  Kaliyan repeatedly quotes MahAbali in the last two pAsurams. The friend accuses that if emperumAn is the wealthiest person, then what is the need for him to disguise as dwarf vAmana and seek boon from MahAbali? (King MahAbali was mostly known for the charity he had done to Lord Vaamana.)*

 But the sakhi replied that He took the avatAra only for the sake of Indra ( to get back God's powers) and as MahAbali possessed the audhArya guNa, the Lord did not want to hurt and kill MahAbali. Couldn't you connect that he was the same one who grew as TiruvikrAma and measured the seven lOkas?  asks the other friend.

*MahAbali was the son of Veerochana and grandson of PrahlAd, the son of demon king Hiranyakashyapu. His wife was Vindhyavali and son was BaanAsura. He was mostly known for the charity he had done to Lord Vamana. He also temporarily possessed the amrita. (Nectar for eternal

life). Though he belonged to the asura (demon) dynasty, he  was an ardent worshipper of Lord Vishnu and ruled with righteousness and was highly regarded by his subjects.  The Gods felt challenged by his growing popularity and to curb his growing reign, seeked the help of Lord Vishnu who was worshipped by Mahabali. Lord VishNu took the avataara called VAmana and disguised as a poor, dwarf brahmin, entered the kingdom of MahAbali and asked him to grant a boon wherein he could acquire as much land as could be covered by his three steps.

The king granted his wish though he was warned severally by ShukrAchArya.

With one step, he covered the whole of the sky and with the other the whole of the earth. King realised that vAmana was VishNu himself and offered his head for the third step. VishNu told the king that he had come to test him and that the king had won the test. (9)

2001. kaLLattAl mAvaliyai moovaDimaN koNDaLandAn

veLLattAn vEngaDattAn enbarAl kANEDee |

veLLattAn vEngaDattAnElum kalikanri

uLLattin uLLE uLan kaNDAi SAzhalE || (10)

2001. In the last verse, the friend teases her sakhi (referring the Vaamana avataara again) that when the almighty resides in a faraway ocean named tirupArkaDal and tiruvEnkaTam, then how can he be termed sannihitan?

(The other friend) AzhvAr coolly gives the reply that residing in those places is His upAyam, whereas residing in the heart of bhaktas like tirumangai AzhvAr is His purushaartham. He is halting there only to find a suitable moment to get into bhaagavata's heart and reside there permanently, says AzhvAr with conviction. 

AzhvAr has concluded this tirumozhi without phalasruthi as he is very much contented (paramabhOgyam).  As emperumAn has stepped down to reside in his heart (tiruvuLLam),  that itself would shower us abundant joy and prosperity. (10)

PERIYA TIRUMOZHI  11.6
PASURAMS 2002 TO 2011

AzhvAr wanted to experience and enjoy praising the Lord along with everyone. So he accentuates His greatness and advices that He is the ultimate one who protects everything during the time of mahApraLayam or the final dissolution to make the people of the world realise and turn towards Him.

2002. maininra karungaDal vAyulaginri
vAnavarum yAmumellAm
neinninra Sakkrattin tiruvayiRRil
neDungAlam kiDandadu Oreer |
ennanri SeidArA EdilOr
deivattai Ettuginreer
SeinnanrikunrEnmin toNDarhAL
aNDanaiyE EtteergaLE || (1)

2002. Those involved in the service of the Lord! Are you not aware of the days when the deep dark black ocean was bereft of land over it and all the things of the universe including the dEvas and the humans (all the sentient and non sentient) were lying safely inside the abdomen of the Lord possessing the ghee smeared TiruvAzhi ( the divine discus) for ages? Even all the other Gods were protected inside. How can you forget the help done by Him? So without losing the gratitude, please surrender at His feet and worship Him. (1)

2003. nillAda peruveLLam neDuviSumbin meedu
ODi nimirndakAlam
mallANDa taDakkaiyAl pagiraNDam
agappaDutta kAlattu anru
ellArum ariyArO emberumAn
uNDumizhnda echchil dEvar
allAdAr tAm uLarE avan aruLE
ulagAvadu ariyeerhaLE || (2)

2003. When the unceasingly ferocious, profusely flowing praLaya waters engulfed and reached up to the sky, Lord Sriman nArAyaNan held with His magnificent arms, the entire universe (bahiraNDam) without getting submerged and secured it in His stomach. At that time even the other Gods like Ayan, Aran,and Indran were helplessly present inside His stomach. There was none other than Him to help. Are you all not aware, that only due to His grace the earth gets its strength? Henceforth exhibit your gratitude and worship Him always. (2)

2004. neRRimEl kaNNAnum niraimozhivAi
nAnmuganum neeNDanAl vAi
ottaikkai veNpagaTTin oruvanaiyum
uLLiTTa amararODum|
veRRippOr kaDal araiyan vizhungAmal
tAn vizhungi uyyakkoNDa
koRRappOr AzhiyAn guNam paravA
Siru toNDar kooDiyavArE || (3)

2004. Before the ocean King (samudra rAjan) could swallow Lord shiva with His third eye, brahmA who pronounces the Vedas, Indra the mahout of the white elephant airAvadam with its hanging nose and trunk and all other dEvas, Lord NArAyaNan swallowed them and safely secured them in his stomach. 

I am really surprised, how one can be so harsh without singing the praise of His great qualities (kalyANa GuNam), who holds the victorious chakra in His hands!! (3)

2005. panipparavai tirai tadumba pArellAm
neDungaDalE AnakAlam
inikkaLaikaN ivarkkillaiyenru ulagam
Ezhinaiyum oozhilvAngi |
munitalaivan muzhangoLiSEr tiruvayiRRil
vaittummai uyyakkoNDa
kanikkavaLa tiruvuruvattu oruvanaiyE
kazhal tozhumA kalleerhaLE || (4)

2005. Reckoning that there is none to save the lives at that time, when the tumultuous, fierce-full wavy ocean spread itself throughout the landscape of the globe and swallowed it, Lord NArAyaNan came for the rescue and protected it in His stomach. Won't you people realise and learn to worship the lotus feet of the Lord who is so sweet like the kaLAkAi fruit (Carisa carandas) and the Lord of all the Rishis? (4)

2006. pArArum kANAmE paravaimA
neDungaDalE AnakAlam
ArAnum avanuDaiya tiruvayiRRil
neDungAlam kiDandadu uLLattu |
OrAda uNarvileer uNarudirEl
ulagaLanda umbar kOmAn
pErALan pErAna pErhaL
AyirangaLumE pESeerhaLE || (5)

2006. At a time when nothing was visible except the enormous spread of water everywhere, all the sentient and insentient things were lying in TirumAl's tiruvayiru for ages. Oh ignoramus people! If you are willing to realise His greatness, then chant His thousand names who is the Lord of Nityasooris and worship Him. (5)

2007. pEi irukkum neDuveLLam peruviSumbin meedu
ODi perugukAlam
tAi irukkum vaNNamE ummaittan
vayiRRirutti uyyakoNDAn |
pOi irukka maRRu ingOr pududeivam
koNDADum toNDeer peRRa
tAi irukka maNaiveNNeer ATTudirO
mATTAda tagavaRReerE || (6)

2007. When the great deluge engulfed the whole universe and literally surged up to the sky, it was too eerie and ghostly without any scope for human movement.  With a motherly care and affection Lord Sriman nArAyNan safeguarded each one of you in His stomach. Instead of glorifying Him, why do you people turn away and worship other Gods? This act of yours is like exalting wooden planks instead of honouring your own mother. Would you ever do like that? (6)

2008. maNNADum viNNADum vAnavarum
dAnavarum maRRum ellAm
uNNAda peruveLLam uNNAmal
tAn vizhungi uyyakkoNDa |
kaNNALan kaNNamangai nagarALan
kazhal SooDi avanai uLLattu
eNNAda mAniDattai eNNAda
pOdellAm iniyavArE || (7)

2008. When both the worlds, heaven and earth; surAs, asurAs and all other things suffered the approaching encroachment of the great deluge, that was to swallow everything, Lord Sriman NArAyaNA gulped off everything inside His stomach and saved. Oh! SevakAs, praise this gracious Lord who abodes in TirukkaNNamangai and embellish His lotus feet on your head. I would refrain from even thinking about those who are not willing to do so. (7)

taNNArndha kadalmallaith * talasayanaththu uRaivArai * eNNAdhE iruppArai * iRaippozhudhum eNNOmE  [periya tirumozhi - 2.6.1]

Tirumangai AzhvAr is very firm in his ideology which he has revealed it in his earlier pAsuram as well stating we will never be thinking about those disinterested in divine attributes.

2009. maram kiLarndu karungaDal neer uram turandu
parandEri aNDattappAl
puram kiLarnda kAlattu ponnulagam
Ezhinaiyum oozhil vAngi |
aram kiLarnda tiruvayiRRin agambaDiyil
vaittu ummai uyyakkoNDa
niram kiLarnda karum SOdi neDundagaiyai
ninaiyAdAr neechartAmE || (8)

2009. At a time, when the deadly dark ocean inundated the entire environment with its surging waters and reached the aNDakadAgam, it was the mercy of the Lord that held us in His stomach. Those who hesitate to even bring this dark hued radiant Lord to their memory are considered worthless. (8)

2010. aNDattin mugaDuzhunda alaimunneer
tiraitadumba AvAvenru
toNDarkkum amararkkum munivarkkum
tAnaruLi ulagamEzhum |
uNDotta tiruvayiRRin agambaDiyil
vaittu ummai uyyakkoNDa
koNDal kaimaNivaNNan taN
kuDandainagar pADi ADeerhaLE || (9)

2010. When the high tidal waves surfed up to submerge the anDakadAkam, all the bhaktAs, dEvas and Rishis screamed in anguish. It was the grace of the Lord that consumed all of them and secured them to be released later without any change.  Hence rejoice and sing the praise of this merciful blue hued Lord similar to the gracious clouds, who reclines in TirukuDandai. (9)

2011. dEvaraiyum aSuraraiyum tiSaigaLaiyum
kaDalhaLaiyum maRRumuRRum
yAvaraiyum ozhiyAmE emberumAn
uNDumizhndadu arindu Sonna |
kAvaLarum pozhil mangaikkalikanri
olimAlai kaRRuvallAr
poovaLarum tirumagaLAl aruLpeRRu
ponnulagil polivartAmE || (10)

2011. Tirumangai AzhvAr also called kalikanRi, the chieftain of TIRUVALI, rich with its orchards, elaborated and highlighted, how Lord The EmperumAn safely secured the dEvas, asuras and all the directions too from the evil effects of the deadly praLayam, keeping it in His stomach and released it later. He further concludes this decad saying that those who chant this garland of songs will surely be blessed by Goddess Periya pirATTi and secure a place in the eternal abode. (10)

PERIYA TIRUMOZHI 11.7
PASURAMS 2012 TO 2021

It is said that bhakti is the only means to salvation and that bhakti should be like the uninterrupted flow of oil (taila dhArA).  How is it possible to be in spiritual mode when the afflictions of body and mind are ceaseless?

Tirumangai AzhvAr asserts that anything not offered to our Lord is worthless and so our hands, mind, knowledge and our belongings must be used solely in the worship of Lord VishNu who alone can relieve us from this samsAra.

2012. neeNAham SuRRi neDuvarai naTTu AzhkaDalai

pENAn kaDaindu amudam koNDuganda pemmAnai |

pooNAra mArvanai puLLoorum ponmalaiyai

kANAdAr kaNNenrum kaNNallakaNDOmE || (1)

2012. The devas obtained the immortal nectar called amruta that emerged out of the milky ocean only by the mercy of our Lord VishNu who helped them churn the milky ocean with the long vAsuki snake as cord and mandara mountain as the churning rod. Isn't He the sarvEshvaran and the rakshakan on whom our eyes should be fixed?  We have heard from elders that there is no use of having eyes which can see worldly objects alone and cannot admire the beauty of the Lord who appears like a golden mountain riding on the periya tiruvaDi GaruDa?  (1)

2013. neeLvAn kuraLuruvAi ninrirandu mAvalimaN

tALAl aLaviTTa takkaNaikku mikkAnai |

tOLAda mAmaNiyai toNDarku iniyAnai

kELA SevigaL Seviyalla kETTOmE || (2)

2013. Taking a simple dwarf form of vAmana avatAra, He begged for three pieces of land but immediately revealed His huge form by growing tall as trivikrama to measure and reclaim all the universe for Himself.  What is the use of ears that don't hear the great glories of our emperumAn who is of unfading brilliance like that of an unpierced sapphire and also friendly to his devotees?  (2)

2014. tooyAnai tooyamaraiyAnai tennAli

mEyAnai mEvAL uyiruNDu amuduNDa |

vAyAnai mAlaivaNangi avanperumai

pESAdAr pEchchenrum pEchchalla kETTOmE || (3)

2014.  Words that don’t speak the glories of the immaculate Lord 'tooyAn', the one  praised by the vEdas as the receiver of all fire sacrifices; words that don't describe  His glories like the sucking of pootanA's life while drinking from her poison smeared breast; words that don't praise the compassionate Lord of TiruvAli divya dEsam, and words that don't worship the Lord are not words at all.  We know well. (3)

2015. tooyAnai tooyamaraiyAnai tennAli

mEyAnai mEvAL uyiruNDu amuduNDa |

vAyAnai mAlaivaNangi avanperumai

pESAdAr pEchchenrum pEchchalla kETTOmE || (4)

2015. Songs that don't extoll the marvellous narasimha avatAra in which He tore the chest of the demon HiraNya with his sharp nails (koor ugir); songs that don't praise the Lord of nityasooris, and songs that don't talk about the Lord who wears the garland made of fragrant tuLasi leaves are not songs at all. We know that all other songs are of no use. (4)

2016. maiyAr kaDalum maNivaraiyum mAmugilum

koyyAr kuvaLaiyum kAyAvum pOnriruNDa|

meyyAnai meyyamalaiyAnai SangEndum

kaiyAnai kai tozhAkaiyalla kaNDAmE || (5)

2016.  Of no use is our hands that don't prostrate the Tirumeyyam divya dEsa perumAL holding the conch, having a dark tirumEni and resembling the dark sea (mai Ar kaDalum), blue saphire mountain (maNi varai), dark clouds (mA mugilum), tempting neelOtpala flower (koy Ar kuvaLaiyum) and the vilolets (kAyAmpoo).  We know well that all other activities performed by our hands are meaningless. (5)

2017. kaLLAr tuzhAyum kaNavalarum kooviLaiyum

muLLAr muLariyum Ambalum mun kaNDakkAl |

puLLAi Or EnamAi pukkiDandAn pon aDikkenru

uLLAdAr uLLattai uLLamA koLLOmE || (6)

2017. Whenever we see nectar filled tulasi (kaL Ar tuzhAyum), red lily flowers, vilva leaves, lotus flowers, white lilies in front of us, our mind should immediately think of offering them at the golden tiruvaDis of Shreeman NArAyaNa, the supreme Lord who incarnated as Hamsa and  varAha. Those who don't think so have deluded minds. (6)

2018. kanaiyAr kaDalum karuviLaiyum kAyAvum

anaiyAnai anbinAl ArvattAl enrum |

SunaiyAr malariTTa toNDarAi ninru

ninaiyAdAr nenjenrum nenjalla kaNDAmE || (7)

2018. On seeing the boisterous ocean (kaNai Ar kaDalum), karuviLaipoo (shankhu pushpam) and kAyAmpoo (violets),  one should be reminded of the Lord's tirumEni immediately. Then his heart should be filled with love and passion for the Lord, he should gather lotuses waiting to be plucked in ponds (sunai) and offer them at His tiruvaDi. Those hearts that don't love the Lord in this manner are not hearts at all. (7)

2019. veriyAr karungoondal Aichchiyarvaitta

uriyAr naruveNNei tAn uganduNDa |

SiriyAnai SengaNeDiyAnai Sindittu

ariyAdAr enrum ariyAdAr kaNDAmE || (8)

2019. Ever ignorant are the ones who don't know that the red lotus eyed sarvEshwaran is the same little boy who happily ate the butter kept in ‘uris-pots’ by the Aychchi woman with fragrant dark tresses (veRi Ar karu kuzhaL).  (8)

2020. tEnoDu vaNDAlum tirumAlirumSOlai

tan iDamAkkoNDAn taDamalarkkaNNikkAi |

ArviDai EzhanraDarttArku ALAnAr allAdAr

mAniDavar allarenru en manattE vaittEnE || (9)

2020. The purpose of manushya janma is to be a servant of ShreemaN nArAyaNa who resides fondly in TirumAlirunchOlai filled with roving honey bees, to be a servant of the valiant one who once subdued the seven mighty bulls for the sake of marrying Nappinnai PirATTi having eyes like that of a big lotus. AzhvAr says that He is very clear in his mind that all those who do not contemplate on the Lord in this manner are unfit to be called humans, for eating, sleeping and mating is the work of animals.  (9)

2021. meinninra pAvam agala tirumAlai

kainninra AzhiyAn Soozhum kazhal SooDi |

kainninra vElkai kaliyan olimAlai

aiyonrumaindum ivaipADi ADuminE || (10)

2021. Dear Devotees, Sing and dance for this poetic garland composed by the spear armed Kaliyan who always sort the tiruvaDis of the sarvavyApi Lakshmi Pati permanently bearing the disc in his hand,  as the only recourse to dissolve the pApas incurred due to prakRuti sambandham. (10)

PERIYA TIRUMOZHI 11.8 

PASURAMS 2022-2031

 

Tirumangai AzhvAr who was a king, led all his life committed to his affairs and duties and hence was drowned in samsAric activities. EmperumAn, the compassionate one that He is, on His own accord, reached out to AzhvAr, preached him the divine ashTAkshara mantram and showed him the righteous path to reach him. As a result, AzhvAr set out to all the divyadEsams spread out across the length and breadth of bhArata dEsam and performed mangaLAshAsanam to the emperumAn.  He composed these pAsurams, as he delved into the magnificent feats of PerumAl in His various avatAra. With this tirumozhi, he concludes this part of the prabandham, viz, Periya Tirumozhi. 

      AzhvAr acknowledges that the cycle of jananam and maraNam is the greatest grief and one to be absolved of. To be released from this cycle, the only means is to surrender at the divine feet of emperumAn. In this tirumozhi, he appeals to the Lord to release him from this vicious cycle. The only stumbling block preventing him from constantly contemplating on Him is this shareera sambandham and so he prays to be relieved of it. Using some  unique and interesting similes, AzhvAr expresses his grief and agony!

    Just as a sincere and devoted farmer would live right next to his field to take care of his crop, emperumAn resides in the divyadEsams to protect and take care of His devotees. Tirumangai AzhvAr celebrates Tiruvarangam and TiruvAli Perumal in this tirumozhi. 

2022.  mARRam uLa Agilum Solluvan makkaL
tORRakkuzhi tORRuvippAi kol enru innam |
ARRangaraivAzh marampOl anjuginrEn
nARRachchuvai ooroliyAgiya nambee || (1)

2022. EmpermAnE! You are the Lord of all the senses....odour (nARRam), taste (suvai), touch (ooRu) and sound (oli). I may contradict and argue with You for not accepting and taking me to Your abode. I stand guilty of not performing righteous deeds. Still, I have this appeal to make to You. I shudder in fear like the tree that is precariously standing on the banks of a flooding river, at the prospect of having to take birth again and to be secured in the womb, which is a dark hole, anticipating the forthcoming danger! (1)

2023. SeeRRam uLa Agilum Seppuvan makkaL
tOttrakkuzhi tORRuvippAi kol enru anji |
kARRattiDai paTTa kalavar manam pOl
ARRa tuLangAnirpan AzhivalavA || (2)

2023. O Lord! One who is capable of ably employing the chakrAyudham (AzhivaLavA)! Though I have committed grievous sins ( enough  to enrage You), and given the fact  that I have no saviour other than You, I surrender unto You. I pour out my woes and fear to You! I fear that You will secure me in the womb (tORRakkuzhi), and make me take birth repeatedly to undergo the travails resulting from the karma accrued by me in all my births. I shudder and tremble like the poor souls caught in the boat (kalavar) that is rocked by the storm! (2)

2024. toongAr piravikkaN innam pugappeidu
vAngAi enru SindittunAn adarkanji |
pAmbODu orukooraiyilE payinrArpOl
tAngAdu uLLam taLLum en tAmaraikaNNA ||(3) 

2024. EmperumAnE! One with beautiful eyes like the red lotus! I am troubled and am afraid that You will let me get caught in the cycle of birth and not relieve me from this agony. Fearing this agony, I exist as if living alongside snakes in the same house! My heart wrings at the thought of having to take birth again and again. (3)

2025. uruvAr piravikkaN innam pugappeidu
tirivAi enru Sinditti enru adarkanji |
irupADeri koLLiyinuL erumbE pOl
urugAnirkum enuLLam oozhimudalvA || (4)

2025. Oh Lord! The One who, during the deluge, protected the universe in Your stomach (oozhi mudhalvA)! I worry that You have decided to push me into the cycle of birth ,by giving me a body and soul, as a result of the karma performed by me in all my earlier janmas. Fearing that I will have to wander around, my heart melts and wrings in pain like an ant that is caught between two blazing firewood! (4)

2026. koLLakkuraiyAda iDumbai kuzhiyil
taLLippugappeidi kol enru adarkanji |
veLLattiDaippaTTa nariyinam pOlE
uLLam tuLangA nirpan oozhimudalvA ||(5)

2026. Oh Lord who stands tall and magnificent even during the deluge! I fear that You will let me be locked in the darkness of the womb, to be born over and over again to experience the agony of life. My mind shudders at this thought just as a pack of foxes would, when they are caught in the floods.  (5)

2027. paDai ninra paindAmaraiyODu aNineelam
maDaininralarum vayalAlimaNALA |
iDaiyan erinda maramE ottirAmE
aDaiya aruLAi enakku un tan aruLE ||(6)

2027. AzhvAr calls out to vayalAli emperumAn to come to his rescue.  He describes the lush and fertile fields in this kshEtram. 

    The fields inundated with water is being ploughed to get it ready for cultivation.  The lovely lotuses which have escaped being caught by the plough, the beautiful blue lilies (njlOtpalam) and the flowers which get collected near the check dams, make it a delightful spray of colors. In this fertile kshEtram, resides Lord maNavALan. O maNavALA! I plead with You to show sympathy and accept me to be ever with You at Your service. I feel like a tree that had had all its branches shorn off by the shepherds (idayan eRindha  maramE) to feed the cattle.  I pray to You to not allow me to wilt away. Please accept me and bless me!  (6) 

2028. vEmbinpuzhu vEmbanri uNNAdu aDiyEn
nAn pinnum un SEvaDiyanri nayavEn |
tEmbal iLandingaL SiraiviDuttu aivAi
pAmbinaNai paLLikoNDAi paranjOdee || (7)

2028. EmperumAnE! The one who rescued and cured the waning Chandran of his shortcomings! One who reclines on the five hooded AdisEsha mattress. O resplendent divine flame! The worm that lives in the neem tree feeds only on the leaves of that tree and doesn't look for food elsewhere.  Similarly, though I am bitter like the neem fruit ( as a result of the karma accumulated by me), I have no other recourse  but to surrender at Your feet. I pray that you take pity on my plight and protect me. (7)

2029. aNiyAr pozhil Soozh aranganagar appA
tuNiyEn ini nin aruLalladu enakku |
maNiyE maNimANikkamE madusoodA
paNiyAi enakku uyyum vagai paranjOdee || (8)

2029. O Lord aranganagar appanE! One who resides in tiruvarangam which is surrounded by beautiful gardens. I am solely relying on Your compassion. I have no other recourse. Please take pity on me. O Lord who is resplendent as the blue sapphire gem( maNiyE)! O priceless ruby( main mANikkamE)! One who killed the asuran madhu ( madhusUdA)! O Divine light (paranjOti)! Please bless me and show me the means to shed this grievous janana-maraNa cycle and to reach Your divine feet.  (8)

2030. nandAnaragattu azhundAvagai nALum
endAi toNDarAnavarkku innaruL SeivAi |
SandOgA talaivanE tAmaraikaNNA
andO aDiyErku aruLAi un aruLE || (9)

2030. endAi! O compassionate Lord! Please do not abandon me! Do not allow me to tumble into this hellish cycle of birth which is eternally filled with grief (nandAnaragam). You are the one who is full of pity, sympathy and love for Your devotees.  You are the one who is praised by the vedas and the one who knows the vedas (chandhOgA)! You are the Supreme one (talaivanE)! Lotus eyed perumAnE! Oh please shower your blessings and show pity on me!   (9)

2031. kunram eDuttu Anirai kAttavan tannai
manril pugazh mangaiman kalikanri Sol |
onruninraonbadum vallavar tammEl

enrum vinaiyAyina SAragillAvE || (10)

2031. These pasurams are sung by Tirumangai AzhvAr,  the king of tirumangai who is honoured in several courtrooms.  He has sung these verses hailing the Lord  who held the Govardhan mountain aloft to protect the cowherd, cattle and the people of BrindAvan from the rain and hailstorm.  Karma will never bind the devotees who recite these ten pAsurams, nor will the karma affect them.  (10)