Oh KesavA! Arise from your reclining state and speak. Did Your divine feet feel the strain and throb as you walked through the forest? (in RAmAvatAr) Did you become weary and tired as you lifted the mother earth when she was trembling with fear taking the form of the wild boar? (VarAham in varAhAvatar) What is the reason for you to lie down on the banks of the river kauveri which flows between the huge mountains and forest in TirukkuDandai? Instantaneously when the Lord arose to reply, AzhvAr was overwhelmed by His act and started praising Him (vAzhi).
#Even today we can see the Lord in a slightly raised position from His lying state in the Tirukkudandai temple. This state is referred as UtthAna sayanam. (61)
*VAZHI KESHANE*
*வாழி கேசனே!!*
TIRUCHCHANDAVIRUTTAM 61
TIRUKKUDANDAI ARAVAMUDAZHVAR IN UTTANA SAYANAM GETTING UP TO ANSWER TIRUMAZHISAI PIRAN
An interesting story that happened during tirukkuDandai perumAl mangaLAshAsanam.
Tirumazhisai AzhvAr asked the enchanting ArAvamuda perumAL to get up and tell him the reason for his long sleep. The Lord overwhelmed at tirumazhisai AzhvAr’s devotion literally got up to answer. Tirumazhisai AzhvAr was awestruck. He realised that Bhagavan's archAvatAram would get disturbed. AzhvAr immediately offered mangalAshAsanam saying "vAzhi KEshanE" - "May all auspicious be to thee, Oh kEshava". The Lord then stopped in that slightly raised tirukOlam called udyOga sayanam or uttAna sayanam.
It is believed that in mutual admiration of each other’s greatness, both of them exchanged names. Since then, our perumAL in tirukkuDandai is called "AravamudAzhvAn" and AzhvAr is called "tirumazhisaipirAn".
Oh, glorious Lord! You dwell in this scenic place Tirukkurungudi, where tall palm trees stand on the banks of the lake here. Big black palm fruits from the tree fall into the water. The fishes inside the water leap up and down in fear, mistaking it to be the waterbirds that plunge inside to catch them as their prey. You are the Lord NrsimhA who tore the valorous shouldered Hiranyan ever furious on You, apart into two pieces. (62)
Oh, chief of all the devas! You reach and stay into the minds and thoughts of the yogis who try to reach You through meditation, performing ashtanga yoga and banish their sins. How do I emanate the warmth and compassion that You show on us by staying in the places with tall towered buildings and mAdams such as pAdagam and Uragam, where You are in a seated position(Amarndha tirukkOlam), and in a standing posture (Nindra tirukkolam) respectively while repose (Sayana tirukkolam) in Tiruvekka? (63)
815. EmperumAn took the standing form (as Tiruvikraman) at URAGAM, (Uragam refers to snake. He is in snake form here) Sitting form at PADAGAM (as pAndava doothan). At Tiruvekka took to lying state. All these happened when I was not His devotee. Due to my ignorance I was not born at that time. (AzhvAr refers to this period as, he was not born). Once when I realised that I am His servant, I never opted to forget Him. This EmperumAn, who stands, sits and reclines in such divyadesams shows His greatness. Now when He is in my heart in all three states shows His benevolence.(64)
816. niRpadum Or veRpagattu iruppum viN kiDappadum
naR perum tirai kaDaluL nAnilAda munnelAm
arputan ananda sayanan Adi bootan mAdhavan
niRpadum iruppadum kiDappadum en nenjuLE || (65)
816. AzhvAr still enjoys the lingering greatness of the Lord in his mind. Oh Lord you descended and stood (nirpadum) atop the seven hills of Tiruvengadam, seated in the eternal abode (paramapadam), and in lying state in the mighty TirupArkadal at the time of my lack of cognizance. Whereas when my eyes were awakened, now You reside within my heart in all three states. Oh! Sri ManNarayana, you are the same (arputan) Tiruvengadavan who does wonders, (ananthasayanan) who rests in Tirupparkadal, (Athibothan) the ancient cause along with your consort Mahalakshmi always beside you. (65)
817. inRu sAdal ninRu sAdal anRi yArum vaiyagattu
onRi ninRu vAzhtal inmai kaNDum neechar en kolO
anRu pAr aLanda pAda pOdai unni vAnin mEl
senRu senRu dEvarAi irukkilAda vaNNamE || (66)
817. The truth of life is that no one is eternal. Death can occur immediately after birth, else with longevity. Even after realising that it is impossible to live permanently in any world, why do people become ignorant of the eternal bliss? Why can’t they reach the Lotus feet of Lord Tiruvikrama who measured this whole universe at that time when King Mahabali took over it, and reach the eternal abode? (66)
puNDareeka pAda puNNiya keerti num sevi maDuttu uNDu
num uRu vinai tuyaruL neengi uimminO || (67)
818. ADVICE TO BHAKTAS – IN ALL THE FOLLOWING 7 PASURAMS.
Those who are desirous to attain moksha through the path of the Sun (Archiradi m arham) with their untainted bhakthi and reach the blissful abode for eternal service to the Lord, listen to all the fame and glories of the divine Lotus feet of Him which alone is the goal (PrApyam) and the means (PrApakam) thus getting liberated from the sins due to karma. (67)
819. muttiRattu vANiyattu iraNDil onRu neechargaL
mattarAi mayanguginRadu iTTadil iRandu pOndu
ettiRattum uivadOr upAyam illai uikuRil
tottiRutta taN tuzhAi nan mAlai vAzhtti vAzhminO || (68)
819. Those who are caught in the materialistic desires of the jEvAtma, get bonded with the effects of the two gunas (RAjasik and TAmasik) out of the three (including SAdvik), and get swirled in the cycles of birth. Such lowly ones who does not know to come out of this bondage – sing the glories of Lord TirumAl adorned with a garland made from the cool Tulsi clusters and get emancipated. (68)
820. kANilum uruppolAr sevikkinAda keerttiyAr
pENilum varam taram miDukkilAda dEvarai
ANam enRu aDaindu vAzhum AdargAL! em AdipAl
pENi num piRappennum piNakku aRukka kiTTRiRE || (69)
820. Oh the unperceptive ones, even though you resort to the devas with unpleasant forms and unspeakable glories surrendering to them, they are incapable of fulfilling your wishes. Therefore, should you not worship the Lord who is primordial of all forms and get this cycle of birth broken? (69)
821. kundamODu soolam vElgaL tOmarangaL taNDu vAL
pandamAna dEvargaL parandu vAnaham uRa
vanda vANan eerainnooRu tOLgaLai tuNitta nAL
anda anda Akulam amararE aRivarE || (70)
821. AzhvAr authenticates his stance on the Devas in this pAsuram.
All the devas with mighty arms such as javelin, tridents, spears, armour, maces and swords taking the side of BAnAsura, fled away from the battlefield in different directions and reached their respective abode helplessly leaving him alone. When Srikrishna severed almost all his thousand arms (leaving behind two) these devas came to know about their plight themselves. (70)
822. vaNDulAvu kOdai mAdar kAraNattinAl veguNDu
iNDa vANan eerainnooru tOLgaLai tuNitta nAL
muNDan neeRan makkaL veppu mODi angi ODiDa kaNDu
nANi vANanukku iranginAn em mAyanE || (71)
822. At this incident of Srikrishna chopping off bAnAsurA’s thousand arms in the battle, by reason of his daughter Usha adorned with garlands and bees hovering on them, Srikrishna felt ashamed to have fought with Siva who was bald headed and ashes smeared all over his body along with his family members including his son (Subramanyan), Agni and kAli taking on to BAnAs side, but literally ran away in haste. Finally, The Supreme Lord, our MAYAN forgave and spared him showing mercy. (71)
THE STORY OF BANASURA
BAnAsurA was the son of BAli with thousand arms. He was a great Siva devotee. He had a beautiful daughter called UshA. She fell in love with Krishna’s son AnirudhA and abducted him . When Krishna came to know about this, he went on to fight with the asura. Even though the asura was backed by the entire clan of Lord Shiva and others, they couldn’t withstand but ran away. Sri Krishna severed the asurA’s arms but finally forgave him. AniruddhA married Usha.
823. For Lord NARAYANA, PeriyapirAaTTi or Sridevi residing on the Lotus flower and BoomipirAti or Bhoodevi are His two consorts. In addition to that, the four faced BrahmA, seated on the Lotus flower arising from Lord’s navel is His son. The one who has given an equal half of His body to pArvati and possess the bull as his vehicle is the son of Brahma. These are the true facts as mentioned in the VedAs. Other contradictory statements are false. Thus, azhvAr infers that NArAyanan is the supreme lord. (72)
TIRUCHCHANDAVIRUTTAM 73 TO 84 PASURAMS 824 TO 835
HITAM - AzhvAr takes us through the various paths to attain mOksham, highlighting in every pAsuram, the culmination of bhagavAn’s kalyANa guNas and the step by step progress of a devotee in spiritual pursuit.
Dear Lord! Once upon a time, in rAmAvatAram, You imbued confidence in Sugreeva by piercing seven Sal trees in a row with one single arrow. On his submission and approval, You then shot an arrow that pierced Vali’s chest, thereby showering your grace on Sugreeva. Dear Lord of Nityasooris! Nobody including the king of the celestial worlds, will get the chance to do nitya kainkaryam to You, unless they receive your glance and grace. (73)
paRindu ezhundu tee vinaigaL paTTru aRudal pAnmaiyE || (74)
825. PRAPATTI YOGAM - Surrender
The moment one surrenders at Lord vAmana’s feet, realising that BhagavAn is the means (upEyam) and the goal (upAyam), he is blessed with brahma gyAnam. This knowledge leads to devotion. Out of devotion, when he starts singing the names of Lord Vishnu reclining on the wavy cosmic ocean, all the bad vAsanas attached to the soul begins to leave one by one naturally. (74)
anRi eNgaL seNgaN mAlai yAvar kANa vallarE || (75)
826. KARMA YOGAM - Dutifulness
The karma yogis, who have been practicing for generations, first withdraw their mind from unwanted desires. They then engage in meditation and finally they get engrossed in BhagavAn’s kalyAna guNas again and again. This purifies them to enter the next level of bhakti namely shravaNam (hearing), mananam (thinking) and nidhidhyAsanam (deep meditation). Even the dEvadEvas (God of Gods) must undergo this route of parabhakti, paragyAna and paramabhakti to redeem the grace of our red lotus eyed tirumAl. (75)
827. pun pula vazhi aDaittu arakku ilachchinai seidu
nan pula vazhi tiRandu jnAna naR chuDar koLee e
enbil eLgi nenju urugi uL kanindu ezhundadOr
anbil ani AzhiyAnai yAvar kANa vallarE || (76)
827. BHAKTI YOGAM - Discipline
The ashThAnga yOgis follow the eight fold path like Yama (withdrawal of the senses form lowly habits like violence, falsehood,etc), niyama (follow discipline), pratyAhara (detach from external objects), pranayama (do breathing exercises), dhaRaNa (focus their mind only on God), and meditate deeply to attain enlightenment. (dhyAnam, samAdhi). At that juncture they forget the body and their hearts finally melt at the very vision of the Lord with the disc. (76)
828. eTTum eTTum eTTumAi Or Ezhum Ezhum EzhumAi
eTTu moonRum onRumAgi ninRa Adi dEvanai
eTTinAya bEdamODu irainji ninRu avan peyar
eTTezhuttum OduvArgaL vallar vAnam ALavE || (77)
828. MANTRA YOGAM - Meditation
The Lord is the controller of the 24 achit tattvas *(8+8+8=eTTum eTTum eTTumAy)*.
He is the king of the 7 islands (sapta dveepas), 7 seven mountain ranges (sapta kulaparvatas) and 7 seas (sapta sAgaras) *(7+7+7= OrEzhum Ezhum EzhumAy)*.
He is the light in the 12 sun Gods of the 12 months standing in venerance - (12 AdityAs ) *(8 +3+1 =12=eTTum moonDrum onDrumAgi).
Those who worship sarvEshvaran by prostrating at His divine feet with shAshtAnga namaskArams (8 angas touching the ground=eTTinAya bEdamODu irainji ninDru) and chant the aShThAkshara mantra (8 syllabled mantra = Om namO nArAyanAya) will reach paramapadam.
Seven mountains – mAhendra, Malaya, sahya, Rksha, sUktimAn, pAriyaTra, vindhya (Every island has seven major mountain ranges and many groups of smaller mountains- referred here is the ones in ancient India referred in Mahabharata)
Seven seas that surround the seven islands – jala, dadhi, ksheera, sarpis, surA, ikshu, lavana
Twelve Adityas - 12 sun Gods (according to Bhagavatam 12.11.27 to 49) - aryamAn, Indra, tvaShTha, varuNa, dhAtA, bhAga, parjanya, vivasvAn, amshumAn, mitra, pushya.
829. sOrvilAda kAdalAl toDakkaRA manattarAi
neer arAvaNai kiDanda ninmalan nalaNkazhal
ArvamODu iRainji ninRu avan peyar eTTezhuttum
vAramAga OduvArgaL vallar vAnam ALavE || (78)
830. EKAGRA PREMA BHAVAM – Ardent love and Interest.
Those who worship the divine feet of the pure Lord reclining on the AdiShEsha floating on the milky ocean, with keen interest, undisturbed love and one-pointed mind, will be exalted to paramapadam. (78)
The AdidEva, is the director of all the 10 directions (dasha dik) and their 10 guardians (dasha dikpAlakas) *(pattinODu pattumAy)*. He is the soul of the sapta swaras and the navarasas. *(OrEyinOdu onbadAy)* He is the one who took the 10 avatAras to bless all the jeevAtmAs spread in 14 lOkas. *(pattinArdisaikkaNindru pattinAyattOtramOdu)* Who else can be eligible for mOksha other than the bhaktas who have faith in His omnipresence? (79)
*10 directions* - North, South, East , West, North East, North West, South East, South West, Up and down.
10 gaurdians of directions - kubEra (North), Yama (South), Indra (East), VaruNa (West), eeshAna (North East), vAyu (North West), agni (South East), nirruti (South West), brahma (up) and vishnu (down)
DenukAsura disguised himself as a ferocious donkey and showed his hate on krishNa. KrishNa hurled him on the date palm tree causing his body to split into pieces. Who else other than the bhaktas who are affectionate to the Lord, are eligible for the eternal nectar that the nityasooris enjoy? (80)
832. kaDainda pAR kaDal kiDandu kAla nEmiyai kaDindu
uDainda vAli tan tanakku udava vandu irAmanAi
miDainda Ezh maraNgaLum aDanga eidu vENgaTam
aDainda mAla pAdamE aDaindu nALum uimminO || (81)
832. DASYA BHAVAM - Servitude
The Lord reclining on the tirupArkaDal which was churned in koormAvatAram, destroyed the long time enemy, kAlanEmi asura. As Lord rAma, he killed vAli and helped the troubled Sugreeva recover his lost kishkindA kingdom, by piercing seven Sal trees in a row with just one arrow. The Lord of such fame and dutifulness is standing here in TiruvEnkaTam. I appeal to all to take refuge under his lotus feet for ever. (81)
Dear Lord ! You have incarnated in all types of bodies like dEva, manushya, tiryak and sthAvara and you have mingled with all the chetanas and achetanas as if you were one among them. How compassionate you are! (sausheelyam). Oh ksheerAbdinAthan reclining on the ancient ocean (munneer) mixed with three kinds of waters namely spring water, river water and rain water (ooRRu neer, ARRu neer, mazhai neer)! Those who give up their attachment to worldly pleasures and surrender to you, will be blessed with all kinds of bliss of the all the three worlds. (82)
834. maTTulAvu taN tuzhAi alaNgalAi polan kazhal
viTTu viL vilAda bOgam viNNil naNNi yErinum
eTTinODu iraNDenum kayiTTRinAl manam tanai kaTTi
veeDilAdu vaitta kAdal inbam AgumE || (83)
834. NITYA YUKTAM - Dedicated mind.
Dear Lord wearing the tulasi garlands filled with honey! After leaving your feet on the Earth, devotees reach Paramapadam and enjoy the eternal nectar. But that experience cannot equal the bliss experienced by a devotee on this earth, who has set forth to control his mind, love Bhagavan’s holy feet and consider it as the upAyam and upEyam forever. What we as dedicated prapannas are enjoying now, is in itself paramAnubhavam. (83)
835. pin piRakka vaittanan kol? anRi ninRu tan kazhaRkku
anbuRaikka vaitta nAL aRindanan kol? AzhiyAn
tan tiRattor anbilA aRivilAda nAyinEn
en tiRattil en kol? embirAn kuRippil vaittadE || (84)
835. VINAYA BHAVAM - Humility
AzhvAr prays for Bhagavat Sankalpam. Oh ChakradhAri! I stand waiting for your anugraham. I have no clue of your plan for me. Is it your will that I have to take some more births and be a nitya samsAri here on this earth? Or is it your will that on a given day, I will reach paramapadam and enjoy your nearness as a result of surrendering at your feet with steadfastness? What have you planned for me who is deficient in both devotion and knowledge? (84)
TIRUCHCHANDAVIRUTTAM 85 TO 96 PASURAMS 836 TO 847
AzhwAr chooses the most sublime path of *prapatti* / *nyAsam* . He expresses his helplessness (kArpanyam) and chooses SRIMAN NARAYANAN as his only protector ( gOptrutva varaNam)
836. nachchu arA aNai kiDanda nAda pAda pOdinil
vaitta sindai vANguvittu neeNguvikka nee inam
meittan vallai AdalAl aRindanan nin mAyamE
uittu nin mayakkinil mayakkal ennai mAyanE || (85)
836. My Swami, who lies on the AdishESha which spews venom (nachchu arA)! I direct my senses to Your lotus feet for salvation. I know that You, who are omnipotent, are capable of steering me off my senses and let me stray into samsAric desires because of your mAya leelA. Rescue me from this mAyA and don't ever let me down, my glorious Lord! (85)
837. sADu sADu pAdanE salaN kalanda poigai vAi
ADarAvin van piDar naDam payinRa nAdanE
kODu neeDu kaiya seyya pAdam nALum uLLinAl
veeDanAga mei seyAda vaNNam enkol kaNNanE || (86)
837. AzhwAr displays his paramabhakthi (absolute devotion to BhaghavAn).
Oh Krishna! You killed sakatAsuran with your tiny feet. You danced on the mighty hoods (AdarAvin pidar) of the rogue snake, kAlingan, who lived in the lake, making it poisonous (salam kalanda). You eternally hold the conch, pAnchajanyam in your hand (kODu neeDu). I constantly meditate upon your divine feet! Why is it that you don't consider me as deserving eternal servitude in Paramapadam?
nin paTTRalAl Or paTTRu maTTRadu uTTRilEn uraikkilE || (87)
838. AzhwAr declares his ananyagatitvam that bhagavAn alone is his sole refuge.
Shiva, who has an eye on his forehead, Indra and Brahma seated on the lotus (pOdhu), lustrous owing to his austerity and penance, and all the dEvAs worship your divine feet, having realised you with their knowledge. You are praised by the Vedas. I have no other refuge other than You!
(87)
839. veLLai vElai veRpu nATTi veL eyiTTRu arAvaLAi
aLLalAi kaDainda anRu aruvaraikku Or AmaiyAi
uLLa noigaL teer maRundu vAnavarkku aLitta
em vaLLalArai anRi maTTROr deivam nAn madippanE || (88)
839. When the milky ocean was churned with the help of the mandAra mountain, vAsuki, the snake with white teeth (veL eyiRRu arA) was used at the rope for churning. You came as a tortoise, to the rescue of mandAra who could not bear the pressure and took the burden on Yourself. Full of benevolence, You gave the nectar, which is capable of curing all illness, to the dEvAs. I cannot think of anyone on par with You, my generous, benevolent Lord!(88)
840. pAr migutta pAra mun ozhichchuvAn aruchchunan
tEr miguttu mAyamAkki ninRu konRu vEnRi sEr
mAradarkku vAn koDuttu vaiyam aivar pAladAm
seer migutta nin alAl Or deivam nAn madippanE || (89)
840. The Earth was weighed down by the misdeeds of people like DhuryOdhana. In order to free the world of such people, You went as arjunA 's charioteer. Performing inconceivable deeds(mAyA), you killed the enemies. You sent DhuryOdhana (mA rathar) to swargam, while he was dreaming of victory. You gave the land thus won to the pancha pAndavAs. I cannot think of anyone on par with You, Oh Lord of unsurpassing stature!(89)
841. kulaNgaL Aya eeriraNDil onRilum piRandilEn
nalaNgaL Aya naR kalaigaL nAlilum navinRilEn
pulangaL aindum venRilEn poRiyilEn punida!
nin ilaNgu pAdam anRi maTTROr paTTRilEn em eesanE || (90)
841. AzhwAr expresses his akinchanatvam--- that he is helpless and bhaghvAn alone could come to his rescue.
I haven't been born in any of the four varnAs. I haven't excelled in any skill (Aya kalai), I haven't even spelt the names. Nor have I chanted the vedAs. I am not capable of keeping my five senses under my control. I am trapped (pori il) by the materialistic pleasures of this world. Oh Pristine, Pure One! I have no recourse other than Your golden feet.
(90)
842. paN ulAvu men mozhi paDai taDaNgaNAl poruTTu
eNNilA arakkarai neruppinAl nerukkinAi
kaNNalAl Or kaNNilEn kalanda SuTTRam maTTRilEn
eNNilAda mAya ninnai ennuL neekkal enRumE || (91)
842. You destroyed innumerable rAkshasAs with your fiery arrows, for the sake of Sita PirAtti, whose eyes are like swords and who speaks in a musical voice. I have no relatives. I have no other refuge. You are my only means(kaNN) and goal. Oh! One of immeasurable stature (eNNillAda mAya)! I do not want to part with You for ever.( neekal endrum) (91)
843. viDai kulaNgaL Ezh aDarttu venRi vER kaN mAdarAr
kaDi kalanda tOL puNarnda kAliyAya vElai neer
paDaittu aDaittu adir kiDandu mun kaDaindu nin tanakku
You tamed the seven bulls and won over nappinnai pirATTi, who has eyes like the victorious spear (venDri vErkaN). Oh, the one with fragrant, valiant shoulders, gOpAlakrishnA (kAli Aya)! You created the universe and the oceans (paDaittu), obstructed it by building the sEtu (aDaittu), reclined on it (kiDandu), and once, churned it (kaDaindu). I have surrendered (aDaikalam) unto You and You have to protect me at all cost. (92)
844. surumburangu taN tuzhAi tudaindalarnda pAdamE
virumbi ninRu iranjuvERku iraNgu araNga vANanE
karumbirunda kaTTiyE! kaDal kiDanda kaNNanE!
irumbu araNga venjaram turanda villi rAmanE! (93)
844. Oh RanganAtha! Your feet are decorated with the cool blossoms of tulsi garlands, with bees buzzing over it. KannA! Sweeter than sugar cubes! One lying on the Milky ocean! Valorous rAma, who shattered the iron fortress of the asura king rAvana! Please have mercy on Your bhaktAs, who have willingly come seeking eternal servitude. (93)
845. oonil mEya Avi nee uRakkamODu uNarchi nee
Anil mEya aindum nee avaTTRuL ninRa tooimai nee
vAninODu maNNum nee vaLaN gaDaR payanum nee
yAnum nee adanRi embirAnum nee irAmanE || (94)
845. Oh Lord! You are the Master and You control everything! You are the five vAyus that sustains life (oonil mEya Avi). The prAna, apAna, vyAna, udAna and samAna vAyu. You control the five materials obtained from the cow...the panchagavyam (Anil mEya aindhu). You are the purity in all these. You are sleepfulness and alertness ( knowledge and ignorance). You are dEvalOkam and the bhoolOkam. You are the rich ocean which fulfils the desires of the seeker. I am under your control! You are my Rama and You have taken it up on Yourself to keep me eternally with You.(94)
846. aDakkarum pulangaL aindaDakki ASaiyAm avai
tuDakkaRuttu vandu nin tozhil kaN ninRa ennai nee
viDakkarudi mei seyAdu mikku Or Asai Akkilum
kaDal kiDanda ninnalAl Or kaNNilEn em aNNalE || (95)
846. I have with great effort, controlled my five senses and have even won over my samsAric desires. I have come to You seeking eternal servitude( nin thozhil)at Your lotus feet. All this has been possible only because of your immense benevolence. If, at this point, You were to deny(vida karudhi)what I seek,and once again let me plunge into samsArA, my Lord, reclining in the Milky ocean, I declare that none other than You can give me salvation! (nin allAlOr kaN ilan) (95)
porundumA tirunda nee varam sei puNDareekanE || (96)
847. One of limitless glory! (varambilAdha keerthi) Your glory cannot be fully described by anyone in all the seven worlds, even if they were to contemplate on You for aeons. Such is Your wonderous glory. Oh Pundareeka! Bestow on me boons, so that I am relieved of taking innumerable birth and I am able to remain eternally at Your divine feet. (96)
TIRUCHCHANDAVIRUTTAM 97 TO 108 PASURAMS 848 TO 859
Having chosen the path of prapatti, AzhvAr surrenders his burden to bhagavAn, requesting Him to take the responsibility of protecting him. (BHARASAMARPANAM).
848. perumAl asks azhvAr whether he has any means (upAyam) to gain HIM.
Oh! the one with periya pirAtti having your chest as her permanent residence and seated on red lotus( mAdu sErum mArba) is ever ready to forgive all our faults unconditionally (purushAkArA). nAthanE (sarvaswAmiyE)! I am your possession and hence I need your protection. This physical body is my obstacle which is nothing but sickness filled with phlegm(ai ilAya)and home for our unrighteous actions (veyya-enemies). Dear Lord! You who are holding the sharp(veyya) sudarshana chakra, tirusaNgu (pAnchajanyA), sArngam (bow), kaumOdaki (mace) and nandakam(sword)is terrifying to enemies. With these weapons you can eliminate all these obstacles which prevent me from attaining you. Tell me (adiyEnukku aruLa vEndum) if there is any other path which I should follow to attain you?(97)
849. perumAl enquires about the qualities in AzhvAr to deserve special grace or katAksham.
mAya, the one with amazing powers! This lowly jeevA, stands before you(nin kaN) abandoning the qualities arising due to the five senses(aim turandu) of anger, jealousy, being deceitful (vanjam mAtri), envious thoughts(teeNgu) and intentions towards others. Standing in the midst of this samsAram filled with sorrows, guide me to come out of this vicious cycle of births and deaths (pirandu irandu). I, who am incapable, crave only for your love. Bless me by showing a way to attain the supreme goal (purushArtham)of paramapadam and enjoy that state without forgetting(maRandiDAdu) my wrong deeds.(98)
850. kATTi nAn sei valvinai payan tanAl manam tanai
850. Perumal wants to know how azhvAr plans to get rid of his karmas accumulated since time immemorial.
Poovai vaNNanE!One with hue of kAyambu flowers! I may rejoice over my earlier wrong actions but I will be reminded of every sin (valvinaigaL) and the miserable punishments (nalla alla) by the attendants of Yama Dharmaraja. I have heard about this from elders and are specified in the scriptures too. As I have already taken refuge(AtmasamarpaNam) in your lotus feet I will not have to experience this torture. My soul (Atma-Avi) is locked unto you(ninnodum poottivaithu). O the darling of his favourite consort nappinai (pinnai kELvA)! I stand helplessly before you. Do not ever separate me from you (experiencing the divine). (99)
851. piRappinODu pEr iDar chuzhikaNninRum neeNgum akdu
iRappa vaitta jnAna neecharai karai koDu ETTRumA
peRarkariya ninna pAda pattiyAna pAsanam
peRarkariya mAyanE enakku nalga veNDumE || (100)
851. To experience the divine, perumAl tells azhvAr that he needs the quality of paramabhakti. How will he attain it?
Oh! wondrous Lord! Without your sankalpam, one cannot experience paramabhakti. The jeevAs go through endless cycles of births and deaths suffering in the ocean of samsara due to triple distress caused by self, environment, and devas. The truth to get liberated (neeNgum ahdu) from the endless cycle of births has been concealed by so-called learned men of the vedas (gyAna neechargaL). Those are still pursuing material things are not enlightened. Dear Lord! Bestow your grace (kAruNyam) upon them. Attaining your holy feet is very difficult. With your grace, I will hold on to your tiruvaDigaL like a boat (pAsanam- upayam or means-bhakti) and cross the ocean of samsAra. (100)
852. irandu uraippadu uNDu vAzhi Ema neer nirattamA
852. perumAl retorts. “Shunning sensual pleasures and concentrating on me to attain
paramabhakti is in your hands. I have no role to play here”.
O lord with hue of the ocean! Earnestly and with humility, this servant puts forth a request to you(irandu uraippadundu). You being my close relative (amma)! You should live long (vAzhi-does mangalAshAsanam)! This wandering mind of mine (jeevAtmA) will gain the power of uninterrupted bhakti, without getting attracted to distractions, with continuous focus on your lotus feet(ninna pAdam), only if you have the WILL (your sankalpam- nee ninaikka) and decide to shower me with your grace. (101)
853. perumAl says, "inspite of MY will, uninterrupted devotion is impossible till one is alive."
Oh the dark hued one reposing on the noisy ocean of milk! One with auspicious gunas! SarveshwarA!( paLLi mAya)! Tell me the time span you have given to get rid of this physical body which seems like a disease (oonam) to me? You are the valiant victorious lord who saved bhoomA dEvi incarnating as the wild boar (varahA avatAram)! You are filled with the quality of daya. You are the great king rAma, the Emperor’s son who built a bridge on the surging ocean using huge hills! I consider your holy feet which I have placed on my heart(nenjam)as the only refuge and constantly meditate upon them (viLaNgu pAda podil vaittu). It is only you who can completely eliminate this physical embodiment which hampers my goal to reach you. (102)
854. The lord assures AzhvAr that this physical body will cease after the current life.
dEva dEvanE(master of the nityasuris and devas)! One who bears periya pirAtti (tiru kalanda)on the chest! The pristine one who revealed the vedAs! The pure dark hued kaNNan, who is easily accessible! Please shower your grace on me. Grant me the quality of determination to unceasingly enjoy your beautiful divya maNgaLa vigraham (uru kalandu--tirumEni) and recite your holy names (nin peyar). (103)
855. Azhwar requests the lord to remove all the obstacles in life.
One holding the divine weapons (pal paDai taDakkai) in your beautiful arms! They are a dread to the enemies and a protection for the devotees! You are wondrous! You severed the heads of powerful demons like karan, muran, dantavaktran and kabandan. perumAnE! Please bless me (nalga vENDum) with the power to chant your holy names persistently (while sitting, standing, walking or lying down) and meditate upon your tiruvadigaL which are as attractive as gold. (ninna poR kazhal) (104)
856. maNNai uNDu umizhndu pin irandu koNDu aLandu maN
kaNNuL alladu illai enRu venRa kAlam AyinAi
paNNai venRa inSol maNgai koNgai taNgu paNgaya kaNNa
ninna vaNNam alladu illai eNNum vaNNamE || (105)
856. AzhvAr reasons out his hasty desire to attain the Lord.
pangaya kaNNA! At the time of dissolution, you ingested the earth to protect the jeevAs (maNNai undu umizhanda). You regained the earth from king mahAbali as vAmana(pin irandukonDu) and measured the earth as trivikramA (aLandu) thus exhibiting your awesome nature of easy accessibility (saulabhyam). Dear lord! you are the controller of time! You reside in the heart of the youthful, divine, soft spoken tAyAr whose speech surpasses music (in sOll)! I yearn to enjoy your divya maNgala vigraham and get immersed in your attractive tirumEni. This is the reason for my desire to attain you quickly.(105)
857. kaRuttu edirnda kAlanEmi kAlanODu kooDa
anRu aRutta Azhi sangu taNDu villum vALum EndinAi
toRu kalanda oonam akdu ozhikka anRu kunRam mun
poRutta nin puhazhkku alAl Or nESam illai nenjamE || (106)
857. Azhwar is attracted by emperumAn's kalyanagunAs or divine attributes.
My intention is only to ponder over your divine attributes (nin pugazhgaL). My heart remains touched by your amazing qualities. You always carry the panchAyudhas being an ApatsakhA for your devotees and god of death for the enemies. You sent the enraged demon kAlanEmi to yama (kAlanOdukUda) with your discus when he troubled the devAs! When Indra poured incessant rains out of anger on gOkulam, you protected the cows, cowherds and their families by lifting the govardhana hill (kunRu) on your little finger for seven days! (106)
858. kAi sinatta kASi mannan vakkaran pouNDiran
mA sinatta mAli mA sumAli kEsi dEnukan
nAsamuTTRu veezha nAL kavarnda nin kazhaRkku alAl
nEsa pAsam ettiRattum vaittiDEn em eesanE || (107)
858. AzhvAr indicates the adversaries (the demons) caused by our karmas hampering our bhakti.
Oh my dear Lord! You are the one who killed the demons like-
1. KAshi rAja (kay sinathha kAsi mannan) who troubled the sAttvik devotees a lot.
2. vakran-dantavaktra
3. paunDraka vAsudevan (pounDiran)—who wore a conch and discus and claimed to be the true vasudevA or Lord Vishnu.
4. mAli and sumAli---attacked the Lord with violent rage.
5. kEsi—in the form of horse.
6. dEnukAsuran—in the form of a donkey.
These are the demonic traits in me which are preventing me from attaining you through bhakti. To dissolve our karmas, you make us undergo a lot of problems and then ultimately eliminate them by showering us with your bhakti. My Lord! I am your possession and I yearn to concentrate only on your holy feet(tiruvaDigaL). I would never ever wish to tie these adversaries to my rope of devotion.(107)
859. kEDil seer varattanAi keDum varattu ayan aran
nADinODu nATTam Ayirattan nADu naNNilum
veeDadAna BOgam eidi veeTTRirunda pOdilum
kooDumAsai alladu onRu koLvanO kurippilE || (108)
859. AzhvAr desires only paramabhakti.
I do not desire to have any other wealth other than being immersed in your divine experience or paramabhakti. Even if I obtain the combined indestructible powerful wealth of brahmA, destructive power of ShivA( both having powers to favour devotees), huge wealth of the thousand eyed indrA, I would prefer to choose the power of uninterrupted paramabhakti towards you. Even if I attain the highest abode of mOksha (veeDu) getting released from the vicious cycle of births and deaths, I wish to remain immersed in your divine experience. Will I ever aspire for anything else other than my supreme love for you and enjoy the state of paramAnandam at your holy feet? (108)
TIRUCHCHANDAVIRUTTAM 109 TO 120 PASURAMS 860 TO 872
AzhvAr soothingly appeals to the mind – “Sacrifice your ego (SATTVIKA TYAGAM) and repose undeterred faith in BhagavAn’s kalyANa gunNas” (MAHAVISHVASAM)”.
860. SurukkuvArai inRiyE suruNginAi SuruNgiyum
perukkuvArai inRiyE perukkam eidu peTTRiyAi
serukkuvArgaL teekkuNaNgaL teertta dEva dEvan enRu
Dear Lord vAmana, You shrinked into a dwarf boy without anyone’s persuasion. After that, you grew to a giant size and measured the entire universe with your feet as trivikrama, again without any one’s persuasion. Oh dEvadEva who crushed the pair of inflated egos sets, I and MINE, (ahankara and mamakAra), of people like MahAbali ! It is only after hearing the maharishis praise about all such great deeds of yours that I have also followed suit to sing your divine names. I do not have any knowledge of my own. (109)
861. Oh beautiful Lord wearing the tulasi garland surrounded by swarming bees! In the past, I have worshipped you assuming that I was pure. But now I realise that they sprang out of my ahaNkAra and mamakAra, the ego pairs - “I” and “mine”. Oh compassionate blue hued cool Lord! You recline on the cosmic ocean and in the hearts of the devotees at the same time! How simple you are!! Please forgive my pride. (110)
SATTVIKA TYAGAM
Prapannas yearning for mukti are advised to perform sAttvika tyAgam - sacrifice three things.
1. KARTRUTVA TYAGAM: A prapanna should not think that he is the doer of the work. He should think that the work is directed by bhagavAn’s Sankalpam. Hence, he should sacrifice the ego “I”.
2. MAMATA TYAGAM: A prapanna should not think that all his possessions and actions belong to him. He should think that it belongs to emperumAn. Hence, he should sacrifice the ego “mine”.
3. PHALA TYAGAM: A prapanna should not think that the results of a work are his own. Hence, he must surrender even the fruits of the work to BhagavAn.
862. vaidu ninnai vallavA pazhittavarkum mARil pOr
seidu ninna SeTTRa teeyil vendavarkum vandu unnai
eidal Agum enbar AdalAl em mAya nAyinEn
seida kuTRam naTTRAm AgavE koL jnAla nAdanE || (111)
862. The Sages proclaim that even those who ridicule you and engage in fights with you will be ultimately protected if they come in contact with you. ShishupAla, krishNa’s cousin ridiculed him calling him a cowherd at YuddhishTira’s rAjasooya yagya. KrishNa released his Sudarshana chakra and killed him. But ShishupAla was blessed by Lord krishNa, he then merged with Lord KrishNa on the spot. VAli also was killed by Lord RAma, but Lord RAma explained to him that his killing was destined by the kAlachakra and granted him mOksha. In the same way, dear master of the world, please overlook all my faults and consider them as having been done in the normal course. (111)
meeL vilAda BOgam nalga vENDum mAla pAdamE || (112)
863. MAHAVISHVASAM – INTENSE FAITH
My last days are nearing and they are reducing fast, as if being cut by a sword. I have become old, and diseased. Dear Mind, be poised now. Let servitude to SHRIMAN NARAYANAN be your only puruhsArtham (goal) and worshipping his feet with steadfast devotion be the only Hitam (path). (112)
864. salam kalanda senjaDai kaRutta kaNDan veN talai
864. Lord Shiva, out of anger, once severed the head of Lord BrahmA and hence was cursed that BrahmA’s skull would stick to his hand. Tainted with the brahmahatyA dOsham, Shiva became a mendicant and wandered around for a long time asking for alms into the skull. Finally, Lord VishNu filled his bowl with the pure waters from his chest adorned with the fragrance of the tulasi garland (MahAlakshmi’s recommendation). It is then that Lord Shiva holding the Ganges on his red matted hair and the blue poison in his neck, was freed from the agony of eating from a skull. The gravest sins will be absolved by contemplating on the superior qualities of BhagavAn. Hence dear mind, May you live long, always remembering His tirukalyAna guNas and yearning for His grace! vAzhi to you! (vAzhi nenjamE) (113)
865. eenamAya eTTum neekki Edam inRi meedu pOi
vAnam ALa vallaiyEl vaNaNgi vAzhttu en nenjamE
jnAnamAgi jnAyiRAgi jnAlam muTTRum Or eyiTTRu
EnamAi iDanda moorti endai pAdam eNNiyE || (114)
865. Dear Mind, If you want to overcome the eight obstacles to bhakti namely kAma (Lust), krOdha (anger), mOha (infatuation), lObha (greed), mada (pride), mAtsarya (jealousy), avidyA (ignorance) and asooyA (intolerance), and get rid of the sufferings for ever, then hold on to the feet of the Lord BhoovarAhan who lifted up the whole earth, the one who enlightens us with the inner knowledge and the one who lightens the world as Soorya NArAyaNa. Worship the feet of LORD NARAYANA with all your indriyas - manas (mind), kAyam (body) and vAk (speech)- (endai pAdam eNNi, vaNangi vAzhttu). (114)
866. Dear Mind, DO NOT WORRY? BhagavAn is our father, our mother and our master. (attanAgi annaiyAgi Alum empirAnumAy). There is no doubt that our Lord is the only one who can bring us out of the cycle of birth and death because He is the only one free of samsAra sambandham (muttanAr). He is the only one who can grant us mukti (mukundanAr) and He is the one who enters us as the light of knowledge and becomes one with us. (pugundu nammuL mEvinAr). Oh fragile mind! Why do you submerge yourself in the ocean of sorrow? (Ezhai nenjamE).( 115)
Remembering bhagavAn’s words from BHAGAVAT GEETA 18.66
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज |
अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच:
sarvadharmAn parityajya mAm Ekam sharaNam vraja |
aham tvAm sarva pApEbhyOh mOkshayishyAmi mA shuchah||
Give up all dharmas and surrender only unto Me. I will liberate you of all your sins. Do Not Worry! (MA SHUCHAH).
867. mARu seida vAL aRakkan nALulappa anRu ilangai
neeRu seidu senRu konRu venRi koNDa veeranAr
vERu seidu tammuL ennai vaittiDAmaiyAl
naman kooRu seidu koNDiRanda kuTTRam eNNa vallanE || (116)
867. Once upon a time, mahAveera RAMA, went to Lanka and killed the weapon rich rAvaNa and emerged victorious. He has now embraced me as if I was one with him and not different. That shows that he has forgiven all my faults. That being the case, will Lord Yama be able to list all my faults. He will not even come near the one who is protected by RAMA. (116)
868. achcham nOyoDu allal pal piRappu avAyam mooppu ivai
vaitta sindai vaitta Akkai mATTRi vAnil ETTRuvAn
achchudan ananta keerti Adi andam illavan
nachchu nAganai kiDanda nAdan vEda geetanE || (117)
868. Our Lord Achyuta, is firm, has infinite glory and is without any beginning or end. He is the one reclining on the AdishEshan and praised in the vEdas. With such ananta kalyANa guNas, He will bestow His limitless grace, making us forget all our miserable thoughts of fear, disease, old age, re-birth and carry us to Paramapadam. (117)
869. Dear Lord, the consort of Shri who was born out of the beautiful lotus flower! My mind was contemplating on your feet, in the morning sandhyA time and all through the day (nal pagalinODu Ana kAlaiyum) and in the evening extending through the night. (allinOdu Ana mAlaiyum). In all my words, actions and thoughts, my heart was with you and it never detached from your lotus feet. (118)
manna vandu pooNDu vATTaminRi eNgum ninRadE || (119)
870. Oh Ranga, the one with the color of the blue kAya flower, amazingly reclining in Srirangam surrounded by kAvEri! Listen to me and bless me! You caused a shoot of devotion to spring from within my soul embodied by pApas, and merge at your divine lotus feet. Thereby, my AtmA is now blessed with the anugraham to traverse with you in all your vibhootis. The soul beginning to merge into the super soul is indicated here. (119).
871. iyakkaRAda pal piRappil ennai mATTRi inRu vandu
uya koL mEga vaNNan naNNi ennilAya tannuLE
mayakkinAn tan mannu sOdi AdalAl en AvidAn
iyakkelAm aRuttu aRAda inba veeDu peTRadE || (120)
871. AZHVAR DESCRIBES THE MOMENT WHEN HE ATTAINED MOKSHA
Today, the cloud hued Lord, meghavaNNA, has come near me to liberate me from the pApas accumulated by me in many janmas. He has now entered my AtmA and illuminated it with His shAkshAtkara roopam. My AtmA has attained Moksha, the abode of infinite bliss, shedding its ignorance for ever. (en Avi tAn iyakku ellAm aruttu arAda inbam veeDu peRRadu) (120).
