TIRUVAYMOZHI 5.1
PASURAMS 3233 TO 3243
KAIYAR CHAKKARATTU
The guNa nAma of this decad is “kAruNyAdheena-vRutti:” – The one who governs the devotee’s life through compassion.
Dwelling in the heaven of material comforts and unending desires, succumbing to my indriyas, I have been falsely praising you for several years (poyyE kaimai solli). Yet I gained your compassion like a true devotee, purely due to your sankalpam to grace me. If I am destined to experience (vidi vAykinRu kAppArAr) this gush of plentiful compassion which transcends even your natural attribute of independence (svAtantrayam), who can stop it?
Oh! kaNNapirAn! Drenched in your limitless kindness (nirhEtuka krupA) which has blossomed in me, I feel extremely happy. Even if you decide to leave me realising that my bhakti is false, I may remain indifferent as I am confident that you are helplessly bound by your attribute of kAruNyam (aiyyO! kaNNapirAn? aRaiyO ini pOnAlE). (1)
kaNNA! My unparalleled gem (en pollA maNiyE)! As a toddler you fearlessly dragged the mortar between the two arjuna trees (pOnAy mAmrudin naDuvE)!
Though I made insincere flattery for years such as - “You are as sweet as honey (tEnE) and as enjoyable as the nectar (in amudE)!”, I failed to understand that you are the only one who can emancipate me. Due to abundant kAruNyam, you have completely merged into me (emperumAn avan ennAgi ozhindAn) along with you vibhootis like the massive earth, the panchabhootAs and the nitya vibhooti (vAnE mAnilamE maRRum muRRum enuLLanavE), believing that I was honest. (2)
Oh! The magnanimous One, attractive like a dark precious gem! (vaLLal maNivaNNanE)! Having had the privilege to enjoy you, will I even yearn for anything else other than you? ( ini unnai viTTenkoLvanE?) (3)
kaNNA! As I resolve to reform and purify myself, please grace me to remain subservient to you. (4)
krishnA! You are the one whose incarnations have always been pleasurable and beneficial to the nityasooris who enjoy your overflowing grace relishing your dark hued divya maNgaLa vigraham. You are the elixir of eternal pleasure, but I am the unfortunate one who has become incompetent to experience your hug inspite of being blessed by you to enjoy your tirumEni mentally (naNNiyum naNNa killEn).
You are also the cause of this depressing state of mine. kaNNapirAnE! You are the one who placed this perpetual soul inside this perishable body. Yet it is you who separated me (the jeevAtmA) from You (the paramatma or the soul) by creating a strong wall (naDuvE Or uDambiliTTu) called the shareeram binding it with strong ropes (tiNNam azhunda kaTTi) of my punya and pApa karmAs. Further you filled this body with flesh, blood, organs and covered it with a skin so that my defects appear invisible to me pushing me into this realm, to get drowned in the sensual pleasures and get entangled in the karmic cycle. (ennai pOrvaittAy puRamE). (5)
3238. puRamaRak kaTTik koNDu * iruvalvinaiyAr kumaikkum *
Unable to see his devotee in immense depression, Lord nArAyana reveals himself before AzhvAr. EmperumAn walk towards him to hug him to fulfil his desire as in the previous pAsuram and AzhvAr blurts out in ecstasy.
I could perceive only his broad and radiant majestic shoulders - ‘niRamuDai nAltaDan tOL’! As the lord opened his mouth to speak, I could only spot the beautiful red lips! (seiyya vAy). As I my eyes moved upwards, I witnessed His compassionate lotus eyes gracing me! (seiyya tAmaraikaN). Then my eyes fell upon his hands wielding the powerful sudarshaNa chakra which always protects his devotees while he performs the duty of lokarakshaNam (aRamuyal Azhi amkai)
(AzhvAr’s eyes now enjoys emperumAn’s divya maNgaLa vigraham). I feel overjoyed, contended after witnessing your dark blue coloured tirumEni (karumEni ammAnai).
My prakruti sambandham and the enormous good and bad karmic traits accumulated over several births had encroached me having a strong hold all over my body (puRamaRa kaTTikoNDu). Now having witnessed you (kaNDu koNDozhindEn), I will not experience the miseries of cycle of rebirths (muRai muRai yAkkai pugal ozhiya) .
I am indebted to you for choosing me to savor your beauty. I cannot believe that my karmAs are totally eliminated! (ammAn tannaiyE). (6)
This emperumAn who holds the dazzling chakra in his hand is the sarvEshvaran who manifests to the nityasooris and resides in the superior abode called paramapadam with immeasurable glories!! Whereas I am merely a lowly person living on this earth. I falsely praised him pretending to be a devout bhakta yet he graced me without any apprehensions!
I prostrate you with folded hands (Anjali) over my head reminded of that incident where you relieved the misery of the elephant gajEndra, your ardent devotee due to your boundless compassion (kaimA tunbu ozhittAy enRu). Without true efforts, inspite of my false devotion, I have been graced by you becoming your favourite merely due to your kAruNyam transforming me into a true bhaktan.
AzhvAr says, My lord! Even you seemed to like my individual self (svaroopam-empirAnum en mElAnE). Hence even a greatest sinner, inferior in all ways will experience your kAruNyam at the desirable time to get uplifted to become a true devotee (emmA pAviyarkum vidivAykinRu vAykkum kaNDeer).
Swami desikan echoes similarly in dayAshatakam sloka 65-
निषादानां नेता कपिकुलपतिः कापि शबरी कुचेलः कुब्जा सा व्रजयुवतयो माल्यकृदिति ।
अमीषां निम्नत्वं वृषगिरिपतेरुन्नतिमपि प्रभूतैः स्रोतोभिः प्रसभमनुकम्पे समयसि ॥ ६५॥
The power of the inexhaustible mercy of dayA dEvi on all beings without disparity instigates tiruvENkaTamuDaiyAn to fulfil the desires and uplifts them. Swami desikan quotes seven people who were elevated to command respect eternally. merely due to their devotion and His kAruNyam- Guha, Sugreeva, Sabari, Trivakra, the gOpis, Kuchela (7)
3240. mElAt tEvargaLum * nilattEvarum mEvit tozhum *
Lord sriman nArAyaNa who is the sarvEshvaran (mAlAr) voluntarily entered my heart choosing it as his permanent residence (aDiyEn manattE manninAr). Being a soul entangled in the clasp of the material interests, I am indeed fortunate as emperumAn chose me over the superior nityasooris in the nitya vibhooti and the bhAgavatAs on this earth who consider Him alone as the purushArtam.
Henceforth I consider the lord alone as my profound wealth (perun selvamum), women with fish like attractive eyes, children with noble qualities (nal makkaLum) and parents who show true love and concern (mElAm tAy tandaiyum). Lakshmana tells Sumantara the charioteer (Ramayana ayodhya kANDam 58.31 तावन् महा राजे पितृत्वम् न उपलक्षये |भ्राता भर्ता च बन्धुः च पिता च मम राघवः || I do not consider the emperor as my father. I consider my brother rAma alone as my master, father, and all relatives. (8)
emperumAn incarnated as a fish, a tortoise, as narasimhA, as vAmana moorty and as varAha moorty, the wild boar which roams in forests (kAn Ar EnamumAy). Soon he is also going to incarnate as kalki (kaRkiyAy) at the end of kali yugA! says AzhvAr.
The lord who has an attractive complexion like a heavy water laden cloud accepted me as his servitor though I praised him with flattery words expressing to serve Him permanently. Trusting my sweet words of surrender he readily and cheerfully merged with my heart showering his unconditional grace upon me (tanE innaruL seidu ennai muRRavum tAnAnAn). Henceforth, emperumAn is my sole object of enjoyment. (10)
NammAzhvAr, the chief of kurugoor enveloped by lush green fields and abundant oxen and cows to plough them (ErvaLa vonkazhani) sang these sweet outpouring of thousand pasurams set to a tune about kaNNapirAn who is sarvasulabhan, dark hued with big eyes akin to a blossomed lotus flower. As if consuming sweet nectar whoever enjoys singing these ten pasurams of the thousand will enjoy the boundless grace of emperumAn and stay under His divine tiruvaDis for ever. (aDikeezh puguvAr polindE). (11)
BHAGAVAT SAHASRA NAMAVALI FROM
DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 5.1 |
कारुण्याधीनवृत्तिः kAruNya-adheena vRutti: |
The one who governs the devotee's life through compassion |
||
|
5.1.1 |
404 |
चक्रस्फायत्कराय नमः । |
chakrasphAyatkarAya nama: | |
The one whose hand supports the spinning chakra. |
|
5.1.2 |
405 |
स्वजनवशाय नमः । |
svajana-vashAya nama: | |
The one who is obedient to His devotees. |
|
5.1.3 |
406 |
रक्षणोद्युक्ताय नमः । |
rakShaNOdyuktAya nama: | |
The one who is always prepared to protect his devotees. |
|
5.1.4 |
407 |
भव्याय नमः । |
bhavyAya nama: | |
The gracious one. |
|
5.1.5 |
408 |
स्वात्मदात्रे नमः । |
svAtma-dAtrE nama: | |
The one who gives himself to be enjoyed. |
|
5.1.6 |
409 |
अमलतनवे नमः । |
amala-tanavE nama: | |
The one who has a flawless form (tirumEni) |
|
5.1.7 |
410 |
गजेन्द्रावनाय नमः । |
gajendra-avanAya nama: |
The rescuer of gajEndra. |
|
5.1.8 |
411 |
नानाबन्धुत्वयुक्ताय नमः । |
nAnAbandhutva-yuktAya nama: | |
The one who holds many relationships with us. |
|
5.1.9 |
412 |
विपत्सखाय नमः । |
vipat-sakhAya nama: | |
The one who accompanies us during danger. |
|
5.1.10 |
413 |
व्याजमात्राभिलाषाय नमः । |
vyAjamAtra-abhilAShAya nama: | |
The one who searches for the smallest reason to protect us. |
TIRUVAYMOZHI 5.2
PASURAMS 3244 TO 3254
MANGALASHASHANAM OF SHREE VAISHNAVAS
In response to NammAzhvAr’s upadEsha in tiruvAymozhi 4.10, several people adopted shree vaishNavam. In the next decad 5.1, AzhvAr submitted that he was able to bring in such a large-scale transformation solely due to the Lord’s will and unconditional mercy and not on his own accord. In this tiruvAymozhi 5.2, he feels happy and proud on seeing the sanctifying conglomeration of such shreevaishNavas and glorifies them with the words “poliga, poliga, poliga” – Long Live, may our clan grow! Not to leave any stone unturned, he mercifully attempts to persuade the non-followers once more.
In the work AchArya Hrudayam, Azhagiya ManvALa perumAL nAyanAr mentions that in this decad, NammAzhvAr performs mangaLAshAsanam to the nityasooris and the exalted celestials/sages who arrived to witness the vaishNavashree (auspicious assembly of shreevaishNavas) and NammAzhvAr who reformed them.
The guNa nAmam of this decad is “svabhaktai: jagad-agha-shamana:” – The one who wipes out the miseries of the universe through His devotees, the shreevaishNavas.
pOyiRRu valluyirch sAbam *
naliyum naragamum nainda *
namanukku ingku yAdonRum illai **
kaliyum keDum kaNDu koNmin *
kaDalvaNNan pUdangkaL maN mEl *
maliyap pugundu isai pADi *
ADi uzhi tarak kaNDOm 1
Poliga! Poliga! Poliga! Long Live! Long Live! Long Live! (The first praise is for the shreevaishNavas of paramapadam (nityar), the second praise is for the shreevaishNavas who were reformed by AzhvAr (muktar), and the third praise is for the shreevaishNavas who are on the verge of reformation by AzhvAr (baddar).
Behold! The world is filled with shreevaishnavas who gain their nourishment from the Lord having the lustre of the mighty ocean (kaDal vaNNan bhootangaL). I can see them singing sweet bhajans and dancing in ecstasy everywhere. With such an abundance of vishNu devotees moving around (bhagavata sanchAram),
All the severe sins of the jeevAtmAs are destroyed!
Hence, the torturous hell (naraka) has been ruined!
There is no work for Yama on earth anymore (Chitra gupta has nothing to report)!
The Kali Purusha will soon be shattered. You shall see for yourself! (1)
3245. kaNDOm kaNDOm kaNDOm *
kaNNukku iniyana kaNDOm *
toNDeer! elleerum vAreer *
tozhudu tozhudu ninRArttum **
vaNDAr taNNaNtuzhAyAn *
mAdavan pUdangkaL maN mEl *
paN tAn pADi ninRADip *
parandu tiriginRanavE 2
3245. AzhvAr is elated on seeing the shreevaishNava samRuddhi and invites other bhAgavatas to cheer for them.
kaNDOm! kaNDOm! kanDOm! We have seen! We have seen! We have seen! Our eyes have achieved their purpose on seeing the most pleasing sight of the shreevaishNavas!
The servitors of mAdhavan who wears the bee-filled, cool, fresh tulasee garland (on His shoulders, crown, chest, and feet), have spread everywhere singing, dancing, and wandering places on this earth. Oh, bhagavat-bhAgavata kainkaryaparas (toNDeer!) All of you please come here and witness this grand spectacle. Let us salute the shreevaishNavas again and again and rejoice in the blissful moments. (2)
dEvargaL tAmum pugundu *
periya kidayugam paRRip *
pErinba veLLam peruga **
kariya mugilvaNNan emmAn *
kaDalvaNNan pUdangkaL maN mEl *
iriyap pugundu isai pADi *
engkum iDam koNDanavE 3
MahAbhArata, mOksha dharma explains the effects of kali yuga:
“na shruNvanti pitu: putrA na snushA na sahOdarA: na brutyA na kaLatrANi bhavishyati adharOttaram”
In kali yugam, son will not obey father’s words, daughter-in-law will not obey mother-in-law’s words, younger brothers will not obey elder brother’s words, servants will not obey the master’s words, and the wife will not obey husband’s words. Everything will be upside down in kali yuga (tiriyum kaliyugam).
AzhvAr is confident that such effects of kali will be reversed by the increase of shreevaishNavas. Even the nityasooris like ananta, GaruDa and vishvaksEna whose abode is shreevaikunTham, shall enter the earth filled with shreevaishNavas and rejoice in the increasing Ananda anubhavam of the devotees. Such bhagavat anubhavam would welcome the long krita yuga which is the first yuga (periya kita yugam paRRi), without having to endure the dangerous effects of Kaliyuga.
AzhvAr expresses his happiness that the earth is permeated with bhAgavatas who cheerfully sing and worship His Lord (emmAn), who has the magnanimity or nature of the dark cloud and the ocean. (3)
3247. iDangkoL samayattai ellAm *
eDuttuk kaLaivana pOlE *
taDangkaDal paLLip perumAn *
tannuDaip pUdangkaLEyAy *
kiDandum irundum ezhundum *
geetam palapala pADi *
naDandum paRandum kunittum *
nADagam seyginRanavE 4
3247. The world is seized by anti-vEdic philosophers (bAhya and kudRuShThi maThas). The shreevaishNavas are the ones who can uproot these misleading philosophies. AzhvAr is greatly relieved to see the increase of vishNu bhaktas singing various bhajans, dancing and jumping to display their fervent devotion towards Lord VishNu. Doesn’t He, the samudrashAyee, assume pleasing postures like reclining, sitting, and standing to bless devotees at the divyadEsams?
A beautiful shloka by swAmi dEshikan in ShrutaprakAshikA reads:
मृतसन्जीविनी यत्र मृग्यमाणदशाम् गता॥
mRutasanjeevinee yatra mRugyamANadashAm gatA||
Unwanted/pungent plants grow in abundance on this earth. But when a person is in urgent need of a medicinal herb, great efforts must be taken by animals like mAruti to search and bring it. (4)
3248. seyginRadu en kaNNukkonRE *
okkinRadu ivvulagattu *
vaikundan pUdangkaLEyAy *
mAyattinAl engkum manni **
aiyam onRillai arakkar *
asurar piRandeer uLLeerEl *
uyyum vagai illai toNDeer! *
Uzhi peyarttiDum konRE 5
3248. AzhvAr is overjoyed on seeing the uniformity in viShNu bhaktas across the world.
In my observation, the devotees of VaikuNThanAtha who have spread all over the earth are amazingly engaged in one single activity – Uplifting the fellow jeevAtmAs caught in rajO and tamO guNas. There is no doubt that the jeevAtmAs born with rAkshasa and Asuric guNas shall not escape the hands of the vaishNavas. Oh, people devoted to material activities! Your reformation shall change the face of the extant Kaliyuga and make it look like krita yuga as said before. (5)
pagai pasi teeyana ellAm *
ninRu ivvulagil kaDivAn *
nEmippirAn tamar pOndAr **
nanRisai pADiyum tuLLi
ADiyum * njAlam parandAr *
senRu tozhudu uymmin toNDeer! *
sindaiyaich senniRuttiyE 6
The following shloka is the pramANam for this pAsuram.
न तत्र सन्चरिश्यन्ति व्याधि धुर्भिक्ष तस्करा: ॥
na tatra sancharishyanti vyAdhi dhurbhiksha taskarA: ||
In places where aShTAksharam is recited by great bhAgavatas, there shall be no disease, famine, or theft.
VishNu bhaktas who sing sweet songs, jump and dance ecstatically have spread across the globe. They have the power to destroy physical diseases (vishAdi) that kill the body and remove the prANa; and mental diseases like enmity, jealousy, revenge, etc, hunger and all afflictions of these kind. Oh, people devoted to other dEvatas (toNDeergaL)! Please concentrate your mind on Lord VishNu, the one who dispels all foes with His chakra (nEmipirAn) and join the group of vishNu bhaktas to get liberated. (6)
deyvangkaL ummai uyyakkOL *
maRuttum avanODE kaNDeer *
mArkkaNDEyanum kariyE **
kaRutta manam onRum vENDA *
kaNNan allAl deyvam illai *
iRuppadellAm avan mUrttiyAy *
avarkkE iRuminE 7
BHAGAVAT GEETA 9.27
यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम्||
tat-tapasyasi kauntEya tatkuruShva madarpaNam||
KrishNa says: Whatever hOma you do, whatever penance you do, Arjuna, may it be offered to me.
Oh, devotees who keep the anya dEvatas inside their heart and meditate on them with deep concentration! Though your Gods can protect you, know that they derive their power from KrishNa. This is obvious from mArkANDeya’s story where He was rescued after Shiva requested VishNu to do so. There is no God greater than KrishNa. May you not belittle your heart by placing the other dEvatas inside. All dEvatAs are part of bhagavAn’s shareera. Even if you are bent on worshipping other dEvatas, do it with the thought that you are offering the karmA to emperumAn who is their AtmA and the antaryAmi (indweller) residing inside them. (7)
3251. iRukkum iRai iRuttuNNa *
evvulagukkum tan mUrtti *
niRuttinAn deyvangkaLAga *
atteyvanAyagan tAnE **
maRuttiru mArvan avan tan *
pUdangkaL keedangkaL pADi *
veRuppinRi njAlattu mikkAr *
mEvit tozhudu uymmin neerE 8
BHAGAVAT GEETA 9.24
न तु माम् अभिजानन्ति तत्वॆन अत: च्यवन्ति तॆ ॥
na tu mAm abhijAnanti tatvEna atah chyavanti tE ||
KrishNa is the only enjoyer and the only Lord of all sacrifices. Not knowing this people fall to samsAra again.
EmperumAn who is the Lord of all worlds, manifests in the multitude of dEvatas through His shareera, and grants them the authority to accept the offerings of the devotees.
(The citizens of a kingdom offer their taxes to different heads of taxation. That does not mean that those heads or ministers are kings. The offerings go indirectly to the king). In the same way, may you not consider other dEvatas as supreme. May you offer your perfect devotion only to the Lord who has the shreevatsa mark on His chest (maru tiru mArban) to escape from the delusive samsAra. See how the vishNu bhaktas have made this earth an enjoyable place by singing bhajans and becoming widespread, without any aversion towards samsAra. (8)
vEdap punidavirukkai *
nAvil koNDu achchudan tannai *
njAna vidi pizhaiyAmE **
pUvil pugaiyum viLakkum *
sAndamum neerum malindu *
mEvit tozhum aDiyArum *
pagavarum mikkadulagE 9
nakkapirAnODu * ayanum
indiranum mudalAga **
tokka amarar kuzhAngkaL *
engkum parandana toNDeer! *
okkat tozhugiRRirAgil *
kaliyugam onRum illaiyE 10
tannaDiyArkku aruL seyyum *
maliyum suDaroLi mUrtti *
mAyappirAn kaNNan tannai **
kalivayal tennan kurugUrk *
kArimARan saTakOpan *
olipugazh Ayirattu ippattu *
uLLattai mAsaRukkumE 11
3254. kAri mAra pirAn, NammAzhvAr, born in the beautiful southern city of kurugoor that abounds with tall crops waving with happy noise, has composed this tiruvAymozhi on Lord kaNNan who has a bewitching tirumEni of increasing luminance, and who protects His devotees from the vagaries of Kaliyuga with His amazing prowess. These ten out of the famous thousand songs shall remove all defects (dOshas) from our heart. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVYAMOZHI 5.2 |
स्वभक्तैः जगदघशमनः svabhaktai: jagad-agha-shamana: |
The one who removes the miseries of the universe through His devotees
(shreevaishNavas) |
||
|
5.2.1 |
414 |
पाथोधिप्रौढकान्तये नमः । |
pAthOdhi-prauDhakAntayE nama: | |
The one who has the lustre of the mighty ocean. |
|
5.2.2 |
415 |
सरसतुलसिकालङ्कृताय नमः । |
sarasatulasika-alangkRutAya nama: | |
The one who adorns the fresh tulasee garland. |
|
5.2.3, 4 |
416 |
दात्रे नमः । |
dAtrE nama: | |
The generous one (like the rain cloud and the ocean) |
|
5.2.5 |
417 |
वैकुण्ठाय नमः । |
vaikuNThAya nama: | |
The granter of Vaikuntha. |
|
5.2.6 |
418 |
चक्रप्रहरणाय नमः । |
chakra-praharaNAya nama: | |
The one who combats with His chakra. |
|
5.2.7 |
419 |
वशिने नमः । |
vashinE nama: | |
The controller of everyone (including other dEvas). |
|
5.2.8 |
420 |
देवतास्थापकाय नमः । |
dEvatA-sthApakAya nama: |
The one who designates all dEvatas. |
|
5.2.9 |
421 |
स्वानामच्यावकाय नमः । |
svAnAm-achyAvakAya nama: | |
The one who ever supports His devotees. |
|
5.2.10 |
422 |
सकलनियमनाय नमः । |
sakala-niyamanAya nama: | |
The director of everything. |
|
5.2.10 |
423 |
सर्वकर्मेज्याय नमः । |
sarvakarma-ijyAya nama: | |
The recipient of all kinds of worship. |
TIRUVAIMOZHI 5.3
PASURAMS 3255 TO 3265
MASARU SODI
This tiruvAymozhi belongs to the category of ' maDal oordal '. In the fourth decad, ERALum iRaiyOnum, AzhvAr lays bare his heart and declares his love for emperumAn. His desire still unresolved, AzhvAr dares to perform maDal oordhal.
When Sri Raama reached the sea shore with the army, ahead of the battle with rAvaNA, He performed saraNAgathi to samudrarAjan and requested him to make way for the warriors to cross over to lanka. SamudrarAja remained indifferent and refused to oblige. Rama was enraged and threatened to dry up the entire ocean and ordered lakshmaNa to bring His bow, the sArngam. He exclaimed that the army would walk across to lanka, without having to look for any help from SamudrarAja.
In the same way, AzhvAr too threatens to perform maDal oordhal, when emperumAn seemed unmoved by AzhvAr's pleas.
AzhvAr assumes the nAyikA bhAvam, parAnkusa nAyaki, and expresses her intense love for emperumAn, to her sakhi.
The guNa nAmam for this decad is "svAnAm prEmajanaka:" - The one Himself generates love in His devotees" .
AsaRu seelanai * AdimUrttiyai nADiyE **
pAsaRaveydi * aRivizhandu enai nALaiyam? *
EsaRum Uravar kavvai * tOzhee! en seyyumE? 1
EmperumAn is one of blemishless radiance( MAsaRu sOdhi), with lips red( seyya vAi) as corals. He is precious as an emerald mountain( maNikkunRam) and endowed with flawless, fine character( AsaRu seelan). He is indeed the Singular Primordial Lord( AdhimUrthi).
O sakhi! In my effort to attain Him, I have lost my cherubic complexion( pAsaRavu). I have lost my mental balance( aRivu izhandhu) for ever so long.
After having lost my everything for my emperumAn, what harm can the abuses ( kavvai) thrown at me, by the people of this town, do to me? (1)
en seyya tAmaraik kaNNan * ennai niRai koNDAn **
mun seyya mAmai izhandu * mEni meliveydi *
en seyyavAyum karungkaNNum * payappUrndavE 2
My swAmi who has divine eyes resembling the red lotuses, has robbed me of my modesty( niRai koNdAn). Owing to this, I lost my lustre and complexion ( seiyyamAmai izhandhu). I became thin and frail. My red lips and black eyes too lost its color ( payappoorndhavE).
O sakhi, after having been reduced to this pathetic state, what harm can the abuses( kavvai) of the people do to us? (2)
sArndu * suvaitta sevvAyan * ennai niRai koNDAn **
pErndum peyarndum * avanODu anRi Or sollilEn *
teernda en tOzhee! * en seyyum Uravar kavvaiyE? 3
3527. ParAnkusa nAyaki says that having lost her heart to the miraculous leelas of emperumAn, she did not fear the abuses of her neighbours.
My emperumAn's divine tiruvadi kicked the wheels of the cart( shakatAsuran) and shattered it into pieces ( oorndha pAdhan). His divine lips sucked the life out of the demoness poothana, who tried to feed Him poisoned milk.
This emperumAn who performed such lofty leelas has robbed me of my modesty.* My thoughts are completely engrossed in Him ( pErndhum peyarndhum)and I am able to talk only about Him and nothing else all the time.
O sakhi! You are so keen in seeing me in good stead and in doing so, you are exhausted ( theerndha en thOzhi).
But, when this is my plight, what harm can the abuses of the people do to me?
* Nampillai terms it as streevadham. EmperumAn robbed one woman, poothana, of her womanhood, by stealing her life and eventually granting her mOksha. And He stole another woman's, ParAnkusa nAyaki's soul and let her suffer separation by allowing her to continue in the materialistic world! (3)
3258.Uravar kavvai eruviTTu * annai sol neer maDuttu *
pEramar kAdal * kaDal puraiya viLaivitta *
kAramar mEni * nam kaNNan tOzhee! kaDiyanE? 4
3258. ParAnkusa nAyaki was aghast with the sakhi's advice to heed to the people's advice and stay away from emperumAn. The sakhi insisted that emperumAn did not condescend to the nAyaki's prayers. But parAnkusa nAyaki claims that emperumAn was only doing her a great favour by letting her pine for Him alone without letting her stray over to other mundane affairs.
O sakhi! Using the abuses of the people as the fertilizer ( yeru), the mother's soothing advices as the irrigating water( neer paduthu), I sowed all my love as paddy seeds ( eera nel vithu) . The saplings grew luxuriantly in my heart, which is the field( nenjam perum sei). I reaped the passionately grown produce, which was abundant like the expansive ocean( kadal puraiya viLaivitha). All this was possible only because of my emperumAn, kaNNan, who is hued as the dark rain clouds! How could you call this compassionate perumAl as heartless( kaDiyan)? (4)
3259. kaDiyan koDiyan neDiyamAl * ulagam koNDa
koDiya en nenjcham * avanenRE kiDakkum ellE! *
tuDikoL iDai maDattOzhee! * annai en seyyumE? 5
EmperumAn is singularly focused( kaDiyan) on completing the mission He has undertaken. Once accomplished, He doesn't dwell on it( koDiyan). He moves on and His paratvam( neDiya mAl) is in display! His divine tiruvadis are those that measured all the worlds and owned them. His stunning beauty is beyond comprehension and impossible to assign a particular guNA ( aRivu aru mEni mAyathAn).
Whatever His stature may be, my forlorn heart has taken refuge in Him.
O sakhi having slim waist and full of modesty! I am not affected by your words. What could my mother's advice do to me?( annai en seyyumE?) It shall not make me deter, either. (5)
ennai ini umakkAsai illai * agappaTTEn **
munnai amarar mudalvan * vaNtuvarApati
mannan * maNivaNNan * vAsudEvan valaiyuLE 6
O sakhis! I am caught in the net of the one who is the swAmi of the nityasooris (amarar mudhalvan); the one who is the ruler of the beautiful city of DwArakA ; and the one who is blue as the sapphire gem. Henceforth it is not fair for any of you to show any concern for me.
It will not bother me even if my mother or my neighbours criticize me.( annai en seyyil en? Oor en sollil en?) (6)
alaikaDal paLLi ammAnai * AzhippirAn tannai **
kalaikoL agalalkul tOzhee! * nam kaNgaLAl kaNDu *
talaiyil vaNangkavumAngkolO? * taiyalAr munbE 7
3261. ParAnkusa nAyaki hopes that one day she will see emperumAn and will be blessed enough to worship Him and hopes fervently that her friends will witness all of it.
O sakhi, clad in a sari( kalai) over her ample bosom!
I got entangled in my thoughts which dwelt on the divine leelas of emperumAn. I even lost my dear heart to Him , who reclines peacefully in the turbulent milky ocean. He wields the sudharshana chakram, ever ready to help His devotees.
I hope to get a glimpse of Him one day and, in the presence of all these women( taiyalAr), I desire to bow down( talaiyAl vaNanga) and worship Him. (7)
pOy mudal sAyttu * puLvAy piLandu kaLiRaTTa **
tUmuRuval toNDaivAyp pirAnai * ennAL kolO? *
yAm uRuginRadu tOzhee! * annaiyar nANavE 8
3262. ParAnkusa nAyaki expresses her anguish and says,' When will I ever get to see the emperumAn, so that I can reveal His Supreme guNAs to my mother. It will make her feel guilty for accusing Him of lacking in good qualities.
O sakhi! When am I going to get the dharshan of my swAmi ( ennAL kolO?),
who drank milk from pootanA (pEimulai uNDu)
who smashed the cart( sakaTam),
who crawled between the maruda trees and uprooted them,
who tore the mouth of the asurA, bagAsura( puLvAi piLandu)
who killed the elephant kuvaLaiyApeetam( kaLiRatta),
who sports the charming smile on His red, coral lips?
When will I get His darshan, so that it will make my mother hang her head in shame ( annaiyar nANavE), for having unabashedly accused my swAmi of being short of divya guNas. (8)
sENuyar vAnattu irukkum * dEvapirAn tannai **
ANai en? tOzhee! * ulagutORu alar tURRi * Am
kONaigaL seydu * kudiriyAy maDal UrdumE 9
3263. ParAnkusa nAyaki declares that she will perform maDal oordal and bring disrepute to the emperumAn who robbed her of everything and vanished to the distant paramapadam!
O sakhi! My swAmi, who is the swAmi of the nityasooris, robbed me of my timidity( nANam) and modesty( niRai) and even enticed my good heart ( nal nenju) and went off to the distant and glorious paramapadam ( sENuyar vAnam).
I swear that I shall perform maDal oordhal and do deeds unbecoming of girls ( kONaigaL seidu) and make all the worlds to talk ill of Him( ulagutORu alar tooRRi) and bring disrepute to my swAmi. (9)
tUmaDal taNNantuzhAy * malar koNDu sUDuvOm **
yAm maDaminRit * teruvutORu ayal taiyalAr *
nAmaDangkap pazhi tURRi * nADum iraikkavE 10
3264. ParAnkusa nAyaki vows to perform maDal oordal and exhibits her anxiety to attain her swAmi.
Throwing all my modesty to the winds ( maDaminRi), I shall get down into the streets and notwithstanding the abuses and criticism (aDangA pazhi tooRRi) of other women and the people of the world( nAdu iraikka), I will perform maDal oordal. As a result, I will receive the cool, pure tulasi garland from my swAmi who wields the sudarshana chakram in His divine, beautiful hand . (10)
viraikkoL pozhil * kurugUrch saTakOpan sonna **
niraikkoL andAdi * OrAyirattuL ippattum *
uraikka vallArkku * vaikundamAgum tam UrellAm 11
3265. AzhvAr proclaims that devotees who recite these pAsurams will live to see emperumAn come to them and fulfil their desires, without having to perform maDal oordhal !
These ten pAsurams, which are a part of the thousand pAsurams set in the andhAdhi format, are composed by nammAzhwAr, who was born in the temple town of tirukurugur, which has plenty of fragrant orchards. They are dedicated to emperumAn Sri kaNNan, who has the complexion of the roaring, turbulent, dark ocean. Devotees who recite these ten pAsurams shall experience the joy of being in the paramapadam while still in their own dwelling places ( vaikuNTam Agum tham oor ellAm). (11)
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TIRUVAYMOZHI 5.3 |
स्वानां प्रेमजनक: svAnAm prEmajanaka: |
The one who generates love for Him in His devotees. |
||
|
5.3.1 |
424 |
ज्योतीरूपाङ्गकाय नमः । |
jyOtee-roopAngakAya nama: | |
The one whose form is filled with effulgence. |
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5.3.2 |
425 |
सरसिजनयनाय नमः । |
sarasija-nayanAya nama: |- |
The lotus-eyed one. |
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5.3.3 |
426 |
अनिष्टविध्वंसकाय नमः । |
aniShTa-vidhvaMsakAya nama: | |
The destroyer of unrighteous people. |
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5.3.4 |
427 |
मॆघौघश्यामलाय नमः । |
mEghaugha-shyAmalAya nama: | |
The one whose complexion is dark like a cluster of rain clouds. |
|
5.3.5 |
428 |
श्रितसरसाय नमः । |
shrita-sarasAya nama: | |
The one whose enthralls the devotee with His passion. |
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5.3.6 |
429 |
उत्कृष्टसौलभ्याय नमः । |
utkRuShTa-saulaByAya nama: | |
The one who is easily approachable. |
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5.3.7 |
430 |
रक्षायां सावधानाय नमः । |
rakShAyAM sAvadhAnAya nama: | |
The one who is concerned about saving us.. |
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5.3.8 |
431 |
सुभगतनवे नमः । |
subhaga-tanavE nama: | |
The one has an auspicious form. |
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5.3.9 |
432 |
सोपकाराय नमः । |
sOpakArAya nama: |
The one who does acts of benevolence. |
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5.3.10 |
433 |
अस्त्रवते नमः । |
astravatE nama: | |
The one who readily holds His weapons to provide succor. |
TIRUVAYMOZHI 5.4
PASURAMS 3266 to 3277
Her relatives and sakhis fell into deep sleep and she was left all alone. At that moment she started thinking of emperumAn's qualities and such loneliness led her to take a foolish decision to end her life (as opted by seetA pirATTi in sundara kANDam 28.25), by hanging with the help of her own hair and thus escape from the pain of separation from purushOttama, the protector of the entire universe.
This decad explains how emperumAn advises her to be patient and wait for the protection to happen naturally and not by threat or force.
The guNa nAmam of this decad is "jagadavana mahAdeekshita:" - The one who is ever concerned about protecting the universe.
nIrellAm tERi * Or nILiravAy nInDadAl **
pArellAm uNDa * nam pAmbaNaiyAn vArAnAl *
Ar? ellE! valvinaiyEn * Avi kAppAr iniyE 1
3266.The night is long, who will save my soul?
AzhvAr starts lamenting. "The whole place is asleep (oor ellAm tunji); the whole night is stretched and is difficult to figure out whether it is day or night; the whole world which was in darkness and danger (ulagellAm naLLiruLAy) during deluge was kept in his stomach, protected and then released by the Lord who is resting on anantan. (nam pAmbaNaiyAn). He hasn't poured His mercy on me and has not turned up; now who will come to save my soul and who will support me who has committed innumerable sins?
The Naayaki is unable to share her sufferings as the whole town is quiet and calm; She is sad that she could not get the support of the mothers and her friends at this pitiable state.
She feels that the night is unending (Or nILiravAy nINdadhAL) and longer than the night of the devas.
Nayaki could not see anything at the midnight darkness. She feels that there is no role for her senses in this materialistic realm. She feels that her agony of separation from emperumAn is felt more at night when the environment is silent and she is stressed more as she could not find a soul to share her grief with .
"Who would come to my rescue and protect me? The people (mothers and her friends) the world, or the night? I have a feeling that I am left alone to face this separation. You please show your tiru mukham and wade me out from my sorrows. My nAyakan has not turned up. Who would save my soul? cries the nAyaki."(1)
mAvikAramAy * Or valliravAy nInDadAl **
kAvisEr vaNNan * en kaNNanum vArAnAl *
pAviyEn nenjchamE! * nIyum pAngkallaiyE 2
3267.Oh nenjE! You too aren't obeying me!
In this verse AzhvAr talks to his heart and blames " Oh nenjE! my beloved Krishna has not helped me and has not turned up; now you have also become unfavourable; who will save my life hence?"(Avi kaapar iniyAr).
He continues "Oh nenje! The darkness covers all the five elements, the deep sea, the earth, the ether which gives space to earth, the sky. It also tries to cover even the nityavibhooti (trying to repeat the viSvarUpam of the lord). EmperumAn who is having a divine form with dark complexion that resembles a blue flower as stated in periya tiruvandAdi 26 "iriL anna mAmEni" has become indifferent and is not helping me. You are also behaving like emperumAn though you are naturally dependent unlike the lord who is svatantran, and you possess the similar qualities of Him and I believe that is the reason you have the attitude of not helping me. I cannot distinguish between the darkness and night; I cannot see the end; I would be happy if He arrives and cuts the darkness itself and brings light in my life; Oh my heart! I beg, atleast you could come to my rescue and save me."(2)
Oyum pozhudinRi * UzhiyAy nInDadAl **
kAyum kaDunjchilai * en kAguttan vArAnAl *
mAyum vagai aRiyEn * valvinaiyEn peN piRandE 3
3268. Sudarsana chakra hasn't turned up; Don't know the means to finish myself!
In a very desperate mood, AzhvAr laments, "Oh heart! You too are not obeying my orders. (neeyum pAngallai kAN).The kakuttan who broke the bow and took the hand of seetA pirATTi, the one who has been born in the clan of people who have the tendency to help and the one who out of anger (tiruppAvai 12 "sinattinAl") killed the enemies of seetA pirATTi and rescued her, has not come to rescue her. (Naayaki feels as though Shree rAma is coming to rescue her).
I have committed innumerable sins ( and taken this female form) that is preventing me to die and continue my life. I know that He will not come. But I do not even know how to end my life. I do not have the ability or the power to die according to my desire like Sri bheeshma pitAmAha or King Dasaratha. What can I do having been born as a woman? I am helpless".(3)
oNsuDarOn * vArAdoLittAn ** immaNNaLanda
kaN periya sevvAy * engkArERu vArAnAl *
eN periya sindai nOy * tIrppAr Ar ennaiyE? 4
3269.KaNNan has not come; Who will cure my mental illness?
AzhvAr feels that emperumAn the protector of all was indifferent to her, but the vibrant sun, unable to bear her suffering (even though the sun is violating the lord's orders) must have hid himself (oLittAn) under the sky and hence it did not rise up.
TiruvikrAma avatAra is taken as reference by AzhvAr in this pAsuram. She questions whether king MahAbali's suffering equal her suffering triggered by the night leaving emperumAn to stay away from her. She states that emperumAn was all smiling out of joy after measuring the entire universe with His divine feet and protects everyone without discrimination.
AzhvAr concludes, "I am not requesting bhagavAn to plead or measure, but simply to fulfil my simple desire of appearing before me? She repeats her inefficiency to end her life and with great sorrow regrets for having taken this female form.
AzhvAr says that meditators can be calm and get rid of the mental agony, but I cannot be.
As already experienced in periya thirumozhi 9.3.3, - “she threatens do something to break my anger (that is unique to my soul).No matter in that process we remember or forget him, the real desire is to get rid of my anger".
(Sindai nOy teerppAr Ar) If you fail to show your form, that will be the end of me."(4)
nIr ennE? ennAdE * nILiravum tunjchuvarAl **
kAranna mEni * nam kaNNanum vArAnAl *
pErennai mAyAdAl * valvinaiyEn pinninRE 5
3270.KaNNan has not appeared. Who will console me?
ParAnkusha nAyaki in the fifth verse feels that her sins prevent her from dying and she realizes that krishna who possess a dark cloud form has not turned up and is worried that there is none to protect her.
The Nayaki blames her mothers and friends (who are sleeping the whole lengthy night) for not asking her the reason for her present condition. (the state of not involving in any other activity,not even sleeping other than thinking of kannan).
She feels sad that kannan (who has a cool radiant form like rain falling on a dry land) who has earlier helped the gopikas and other girls has not turned up. "EmperumAn is the one who give names and forms to all living beings; won't it be fair that those who are born first should leave the earth first?" questions parAnkusha nAyaki"(pin ninRu).
She also laments that her name (pEr ennai mAyAdhal) is not being erased even after she is gone. She says the name is sacred and has emperumAn's divine tiruvadi and that is why we receive SatAri on our head in all vaishnava temples. But still she states that her name isn't closer to emperumAn and feels that kaNNA is not listening to her words.(5)
munninRu irAvUzhi * kaN pudaiya mUDiTRAl **
manninRa chakkarattu * em mAyavanum vArAnAl *
inninRa nILAvi * kAppAr Ar ivviDattE? 6
3271. Maayan has not turned up. Who will save my life?
Nayaki expresses her desire for attaining emperumAn's feet.
She says "My heart weeps; I am suffering from a disease termed love and it follows me like a shadow and the night too joins hand and tortures me. I am helpless and the night is like a kalpa and it stands in front and blocks my vision. (mun ninru) and it stretches too long, blocking the entire vision of the dark coloured emperumAn. BhagavAn never parts from His chakra and holds it readily to protect His bhaktas on time.(manninRa..."eppOdhum kai kazhalga nEmiyAn"- periya thiruvanthAdhi 78).But alas! that bhagavAn fails to heed to my request? Who will stop me from dying and save me? Death will only be my ultimate mode of joy if that mAyOn isn't turning up?"(6)
chETpAlatUzhiyAych * selginRa kangkulvAy **
tUppAla veNsangku * chakkarattan tOnRAnAl *
tIppAla valvinaiyEn * deyvangkAL! en seygEnO? 7
3272. Devatas! What will I do to get rid of my cruel sins?
In this verse parAnkusha nAyaki (who is generally brave and fearless) doubts the ability of IsvaRan (as her sufferings are so severe leading to a pathetic state) and speaks sorrowfully as He has not appeared before her to protect her knowing that she is suffering in separation. (kAppAr Ar vidaththu). (It is she who earlier as NammazhvAr referred Him with joy as "ammA" ).
AzhvAr feels that his sins are so strong that though emperumAn has promised to help and protect (as she is deemed fit for such protection) her, the sins form a barrier and hold Him from such eternal help.
Here parAnkusha nAyaki compares herself with the dEvatas (deyvangAl en seygEno) as claimed by her in tiruviruttam 97 - "undO kaNgal thunjudhalE".The dEvatas do not blink by birth. She too does not sleep fearing the darkness. The mothers and friends are noticing her state and might call the dEvatas for help.
The emperumAn with the divine weapons* has not appeared in front of her weeps the Nayaki. She doubts whether the lord would come to her rescue.
*The white conch (pAnchajanya) and the divine disc, Sudarsana chakra are no doubt symbols of purity and valour. They reside permanently in emperumAn's hands and they resemble the sun (appearing brightly clearing the darkness) and the moon (that glitters amidst the darkness).(7)
meyvandu ninRu * enadAvi melivikkum **
kaivanda chakkarattu * en kaNNanum vArAnAl *
taivanda taNtenRal * venjchuDaril tAnaDumE 8
3273.Kannan has not appeared. The breeze is hurting me like hot fire!
ParAnkusha Naayaki speaks to the dhEvathAs who were invited in the previous pasuram and presently awake and shares her sorrow.
Nayaki says "Krishna who is generous to His enemies has not come; the night appears to be too long like seven kalpas (Or iravu Ezh UzhiyAy) and makes my prAna lose its power and tortures me in many forms; the life which is almost gone has been pulled back and tortured; doesn't he possess the divine chakra(kai vandha chakkaraththu) which readily obeys his orders (like lakshmaNa ,the right hand of sri rama who obeys not only His orders but also His thoughts as said in Sri ramayaNam yudhdha kANdam 28.25"ramasya dhakshinO bAhu" ) and can He not rush to save His devotees? Then, why is the hesitation? Are you not my beloved (en kaNNan)? Hpw can you give up your promise? Can you not come out of your own rules/shell (as you did in Mahabharatha warfield) and protect me? Even the chill breeze is burning more than hot fire (vem sudaril thAn adumE) for me on realising the reality that Krishna is not visible to my naked eyes
"Oh dEvatas"! What am I supposed to do?(en seygEn)".(8)
anjchuDara veyyOn * aNineDuntEr tOnRAdAl **
senjchuDart tAmaraikkaN * selvanum vArAnAl *
nenjchiDar tIrppAr ini yAr? * ninRuruguginREnE 9
3274.The night extends. Who will get rid of my suffering?
Here again in the ninth pasuram AzhvAr blames the night (as this decad speaks of darkness) and the sun for being abnormal;
ParAnkusha nAyaki laments – “The night is pitch dark and the tiny dew droplets re burning like fire, and arunA the charioteer with seven horses has not appeared before me; the arrival of sun which has beautiful rays (which sets at dawn)will closely be followed by nArayanan's( the sun which never sets*) arrival. Sriman (within whose chest lord Mahaalakshmi permanently resides) with reddish lotus eyes has not shown His form;I am standing and thinking of His separation continuously;His radiance has no boundary; it spreads to the nithya vibhUthi and leela vibhUthi;is there any remedy (other than the glimpse of eternal enperuman )to cure my internal suffering?I am caught in between life and death;
*This is clearly stated in irANDAm tiruvandAdi 81"pagal kaNDen nAraNaik kaNDEn".(9)
senRurugi nuNtuLiyAych * selginRa kangkulvAy **
anRorukAl vaiyam * aLanda pirAn vArAn enRu *
onRorukAl sollAdu * ulagO uRangkumE 10
3275. No one even utters that lord kaNNA will not come!
ParAnkusha nAyaki is very much disheartened that the entire world is sleeping and not uttering a single word about the status of emperumAn's arrival.
She says "Initially I blamed the mothers and my friends for not opening their mouth; but now in the night which seems to be too lengthy (for me) and the sky which offers the space for all entities to survive, is gradually weakening and reducing to tiny droplets and is slowly melting as I am melting from his separation and still existing here with sorrow; I believed that He who protected the world by His incarnations as vAmana/trivikramA will come and protect me ; but my concern is that no one is saying that it isn't His nature to protect others and He has done it long time(anRu orukAl) back and that too occasionally; the whole world is sleeping not worrying about my suffering; I feel sad that they can neither utter "Varaan" (not coming) or "varum" (will come).(10)
3276. uRangkuvAn pOl * yOgu seyda perumAnai *
siRanda pozhil sUzh * kurugUrch saTakOpan sol **
niRam kiLarnda andAdi * AyirattuL ippattAl *
iRandu pOy vaikundam * sErAvARu engnganEyO? 11
3276.Read (or listen to ) these verses and attain VaikuNTham for certain!
AzhvAr assures paramapadam to the chanters of these ten verses in this decad.
AzhvAr questions - "How can one who seriously considers my thought remain on earth? How can one (who) after hearing my suffering, continue to live?".
ParAnkusha nAyaki says - "one who recites or hears these (beautifully compiled and tuned,"niram kiLarndha") set of ten pasurams among the thousand pasurams sung in praise of sarvEswaran who is pretending (uRanguvAn pOl yOgu seydha perumAnai) to be sleeping* (in andAdi style) by NammAzhvAr (whose birthplace is AzhvArtirunagari which is abundantly surrounded by gardens ) need not suffer in separation from bhagavAn as I did; but after shedding their body, their AtmA will positively travel in the archirAdi mArgam crossing the river of virajA to reach the sacred abode of paramapadam .(vaigundham sErAvARu enganEyO)
*In Sri RangarAja stavam uttara Shatakam 75, "nidrAsi jAkaryayA"......He is not sleeping, but meditating with the thought of protecting everyone. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
|
TIRUVAYMOZHI 5.4 |
जगदवनमहादीक्षितः jagad-avana-mahAdeekshita: |
|||
|
5.4.1 |
434 |
आपद्बन्धुत्वकीर्तये नमः । |
Apad-bandhutva-keertayE nama: | |
The one famous for helping during danger. |
|
5.4.2. |
435 |
यदुकुलजननाय नमः । |
yadukula-jananAya nama: | |
The one born in the clan of the yadus. |
|
5.4.3 |
436 |
धीरवीरत्वकीर्तये नमः । |
dheeraveeratva-keertayE nama: | |
The one famed for his bravery and valour. |
|
5.4.4. |
437 |
लोकविक्रान्ताय नमः । |
lokavikrAntAya nama: | |
The one who bestrode the worlds. |
|
5.4.5 |
438 |
आश्रितदुरितहर्त्रे नमः । |
Ashrita-durita-hartrE nama: | |
The one who removes the distress of His devotees. |
|
5.4.6 |
439 |
अद्भुतचेष्टिताय नमः । |
adbhuta-chEShTitAya nama: | |
The one who performs amazing feats. |
|
5.4.7 |
440 |
चक्राद्यस्त्रान्विताय नमः । |
chakrAdyastrAnvitAya nama: | |
The one adorned with weapons like chakra, etc. |
|
5.4.8 |
441 |
कमलनयनतासम्पन्नाय नमः । |
kamalanayanatA-sampannAya nama: | |
The one who possesses lotus like eyes. |
|
5.4.9 |
442 |
वामनाय नमः । |
vAmanAya nama: | |
The one who incarnated as vAmana. |
|
5.4.10 |
443 |
क्षीराब्धौ शेषशायिने नमः । |
kSheerAbdhau shEShashAyinE nama: | |
The one who reclines on the serpent, on the milky ocean. |
TIRUVAYMOZHI 5.5
PASURAMS 3277 TO 3287
TIRUKURUNGUDI MANGALASHASANAM
TALAI MAGAL PASURAM
After an impasse of a lonely night filled with tamO guNa, sattva guNa dawns upon ParAnkusha nAyaki’s weak heart. This tiruvAymozhi is a positive version of the previous tiruvAymozhi 5.4 where AzhvAr was engulfed by negative feelings.
In this decad, ParAnkusha nAyaki gets a wonderful, mental vision (mAnasa sAkshAtkAram) of tirukkurunguDi nambi, Sundara-paripooraNan. Drawn by His magnetic beauty and upped with energy, her mind is fully refreshed. She clearly tells the mothers who were upset on seeing her dejected state, that their anger is unwarranted. Unbudging, she adds that there is no mistake on her part and that the bewitching tirukkurunguDi nambi is to be blamed for appearing in her vision and attracting her.
The guNa nAma of this decad is “svAnAm-ajasram smRuti vishaya:”” – The Lord who is the subject of continuous contemplation for the devotees.
nangkaL kOlat tirukkuRungkuDi nambiyai * nAn kaNDa pin **
sangkinODum nEmiyODum * tAmaraik kaNkaLODum *
sengkani vAy onRinODum * selginRadu en nenjchamE 1
ParAnkusha nAyaki says: Dear compassionate mothers! Is your anger towards me justified (neer ennai munivadu enganEyO? I saw our beautiful tirukkurunguDi nambi, and my heart immediately got carried away by His shankh and His chakra, His beautiful lotus eyes, and His red ripen (fruit like) lips.
(ParAnkusha nAyaki’s mood: I am not in love with some common human being? I am in love with the Lord tirukurungudi nambi. Isn’t He everyone’s goal? Don’t get angry. Please show your anger to Him, not me.) (1)
tennan sOlait tirukkuRungkuDi nambiyai * nAn kaNDa pin **
minnu nUlum kuNDalamum * mArvil tirumaRuvum *
mannu pUNum nAnku tOLum * vandengkum ninRiDumE 2
3278. TIRUVABHARANA MANGALASHASANAM
The mothers ask ParAnkusha nAyaki: Oh girl, Is it only you who have seen tirukkurunguDi nambi? We all saw Him? Why is your reaction so strange?
ParAnkusha nAyaki says: Dear compassionate mothers! Please empathise with my heart without showing anger towards me. Ever since I saw nambi perumAL of tirukkurunguDi abound with rich paddy fields, His glittering yagyOpaveetam (sacred thread), His makara kunDalas (fish earrings), the shreevatsa on His divine chest, His beseeming (mannu pooNum) ornaments, and His four mighty arms are standing before me wherever I go. (If you borrow my heart and feel that intense love, you can understand my plight). (
kunRa mADat tirukkuRungkuDi nambiyai * nAn kaNDa pin **
venRi villum taNDum vALum * chakkaramum sangkamum *
ninRu tOnRik kaNNuL neengkA * nenjchuLLum neengkAvE 3
3279. PANCHAYUDHA MANGALASHASANAM
The mothers spot nAyaki’s eccentric behaviour and mock at her saying “Thinking of His beauty, she stands dumbfounded (ninRum). Sometimes, she remains still like a non-living thing (tisaiyum), sometimes she becomes weak (naiyum)”.
ParAnkusha nAyaki answers: Dear compassionate mothers! I understand your anger towards my strange behaviour. But ever since I saw nambi perumAL of tirukkurunguDi, the city of tall (mountain like) mansions, His panchAyudhas namely the victorious bow (vil - shArngam), the mace (taNDu- kaumOdaki gada), the sword (vAL - nandakam), the disc (chakkaram - chakra), and the conch (sangam - shankh) are standing inside my eyes without leaving, and inside my heart without moving away. (If you experience such things, you will also be quiet, still, and weak like me). (3)
tEnkoL sOlait tirukkuRungkuDi nambiyai * nAn kaNDa pin **
pUntaN mAlait taNtuzhAyum * pon muDiyum vaDivum *
pAngku tOnRum paTTum nANum * pAviyEn pakkattavE 4
The mothers shout, “The tears from her eyes are unstoppable”.
ParAnkusha nAyaki replies: Don’t get angry, dear compassionate mothers! How will my tears stop? Ever since I saw nambi perumAL of tirukkurunguDi, a city of nectareous orchards, His mesmerising, cool tulasee garland (poo taN tuzhAy mAlai), His golden crown, His divya mangaLa vigraha (transcendental form), a silken garment befitting His form (paTTum - peetAmbaram), and His waist belt (nAN) are all in front of my eyes. Though I can see all of emperumAn’s close apparels, I am unable to unite with Him for good. Oh, I am a sinner (pAviyEn). (4)
takka keerttik tirukkuRungkuDi nambiyai * nAn kaNDa pin **
tokka sOtit toNDai vAyum * neeNDa puruvangkaLum *
takka tAmaraik kaNNum * pAviyEn Aviyin mElanavE 5
Dear compassionate mothers! Please don’t scorn me for restlessly looking at the direction from which He would possibly arrive, and then swooning due to his non-arrival. Ever since I saw tirukkurunguDi nambi of befitting fame, His scintillating, ivy fruit-like (toNDai) lips, His long eyebrows and the matching lotus eyes are entering deep into my soul. Oh, I am a sinner ineligible to enjoy His union. (5)
sOlai sUzh taN tirukkuRungkuDi nambiyai * nAn kaNDa pin **
kOla neeL koDi mUkkum * tAmaraik kaNNum kani vAyum *
neela mEniyum nAnku tOLum * en nenjcham niRaindanavE 6
The mother cries that ParAnkusha nAyaki would bring disgrace to her community if she lets her out anymore to visit nambi.
ParAnkusha nAyaki replies: My mother is guarding me to make sure that I don’t visit nambi perumAL of tirukkurunguDi, the city surrounded by green groves. Ever since I saw Him, His smart, long, creeper like nose (kOlam neeL koDi mookkum), His beautiful lotus eyes that look like the flowers of the creeper (tAmarai kaNNum), His ripen lips that look like the fruits from the flowers (kani vAyum), His charming blue tirumEni, and His four shoulders have occupied my heart fully without leaving any space for others. (6)
siRanda keerttit tirukkuRungkuDi nambiyai * nAn kaNDa pin **
niRainda sOti veLLam sUzhnda * neeNDa pon mEniyoDum *
niRaindu ennuLLE ninRozhindAn * nEmiyang kaiyuLadE 7
The mother is worried that parAnkusha nAyaki would bring permanent disgrace to her community.
ParAnkusha nAyaki replies: My mother is guarding me from visiting nambi perumAL of the ever-glorious tirukkurunguDi. Just like His unfading glory, He has permeated my heart and situated inside permanently with His infinitely resplendent and matchless tirumEni – He has a divine body of pure, abounding goodness (suddha sattva – jOti veLLam soozhnda neeNDa pon mEni). Adding to such brilliance, is the blazing chakra in His hands. (How can I avoid seeing Him?). (7)
maikoL mADat tirukkuRungkuDi nambiyai * nAn kaNDa pin **
seyya tAmaraik kaNNum algulum * siRRiDaiyum vaDivum *
moyya neeL kuzhal tAzhnda tOLgaLum * pAviyEn mun niRkumE 8
Dear compassionate mothers! Don’t get upset with me for placing my face inside my palms and swooning for Him. Ever since I saw the nambi perumAL of tirukkurunguDi having tall dark mansions (having absorbed the dark color of nambi), His endearing lotus like eyes (seyya tAmarai kaNNum), His hips (algul), His slim waist (siru iDai), His enticing body (vaDivu), His thick long tresses falling on His shoulders (moy koL neeL kazhal tAzhnda) are all standing in front of my eyes. (How can I divert myself?) (8)
mannu mADat tirukkuRungkuDi nambiyai * nAn kaNDa pin **
senni neeL muDi AdiyAya * ulappil aNikalattan *
kannal pAl amudAgi vandu * en nenjcham kazhiyAnE 9
Dear friends and mothers! Don’t blame me for losing my modesty and standing in front of everyone in this infatuated state. Even since I saw nambi perumAl of tirukkurunguDi (the city of ever-strong mansions – mannu mADam), the Lord who is embellished with the dazzling tall crown (tirumuDi) and innumerable ornaments/gems (ulappu il aNigaLattan), entered my heart and merged with it sweetly like a nectareous mixture of sugar and milk. (9)
vazhuvil keerttit tirukkuRungkuDi nambiyai * nAn kaNDa pin **
kuzhumit dEvar kuzhAngkaL * kai tozhach sOti veLLattin uLLE *
ezhuvadOr uru en nenjchuL ezhum * Arkkum aRivaridE 10
3286. NITYASOORI NATHA MANGALASHASANAM
The mother says that her daughter’s love is not like the love of common human beings (laukikas). It is extra-ordinary and supernal.
ParAnkusha nAyaki answers: Why are you not allowing me to even think of Him? Ever since I saw nambi perumAL of tirukkurunguDi (the city of undiminishing fame), His divyamangaLa vigraham closely prostrated and served by the nitysooris amidst His overflowing effulgence, is shining inside my heart. His infinitely radiant form cannot be comprehended by anyone. (10)
naRiya nalmalar nADi * nankurugUrch saDakOpan sonna **
kuRikoL AyirattuL ivai pattum * tirukkuRungkuDi adan mEl *
aRiyak kaRRu vallAr vaiTNavar * AzhkaDal njAlattuLLE 11
3287. PHALA SHRUTI
ShaThakOpan of the great tirukkurugoor, has selected beautiful flowers of words to describe the beauty and love of tirukurunguDi perumAL, the Lord who is impossible to be known and the Lord who wields the chakra in his hand. Those who practice this ten out of the thousand pAsurams well and recite it repeatedly shall become vaishNavas and engage in kainkaryam of emperumAn even while living on this earth that is surrounded the deep ocean. (11)
|
TIRUVAYMOZHI 5.5 |
स्वानामजस्रं स्मृतिविषयः “svAnAm-ajasram smRuti
vishaya:” |
The subject of continuous
contemplation for the devotees. |
||
|
5.5.1 |
444 |
शङ्खाद्यैर्मनोज्ञाय नमः । |
shankhAdyair-manOgyAya nama | |
The one who charms the mind with His beautiful form, holding the
shankh, etc |
|
5.5.2 |
445 |
यज्ञसूत्रादिभूषिताय नमः । |
yagyasootrAdi-bhooShitAya nama | |
The one adorned with ornaments like the yagyasootra. |
|
5.5.3 |
446 |
शार्ङ्गमुख्यैर्मनोज्ञाय नमः । |
shArngamukhyair-manOgyAya nama | |
The one who charms the mind weapons like bow and arrow |
|
5.5.4 |
447 |
तुलसीमालालङ्कृताय नमः । |
tulaseemAlAlankRutAya nama | |
The one who is decorated with the tulasee garland |
|
5.5.5 |
448 |
बिम्बोष्ठाद्यैर्मनोज्ञाय नमः । |
bimbOShThAdyair-manOgyAya nama | |
The one who charms the mind with His red, ivy/bimba fruit like lips. |
|
5.5.6 |
449 |
सुनासाव्रततिमनोज्ञाय नमः । |
su-nAsAvratati-manOgyAya nama | |
The one who charms the mind with a beautiful, creeper like nose. |
|
5.5.7 |
450 |
निरवधिज्योतिरूर्जस्विमूर्तये नमः । ४५०। |
niravadhi-jyOtir-oorjas-vimoortayE nama | |
The one having a mighty form with infinite resplendence. |
|
5.5.8 |
451 |
नेत्राब्जाद्यैर्विभूषिताय नमः । |
netrAbjAdyair-vibhooShitAya nama | |
The one whose body features like lotus eyes, hip, waist, etc embellish
Him. |
|
5.5.9 |
452 |
अशेषाभरणसुषमाय नमः । |
ashESha-AbharaNa-suShamAya nama | |
The one adorned with numerous exquisite ornaments like the crown, etc |
|
5.5.10 |
453 |
स्वैर्भक्तैर्मनोज्ञाय नमः । |
svairbhaktair-manOgyAya nama | |
The one who charms the mind by manifesting as the Lord served by
nityasooris. |
TIRUVAYMOZHI 5.6
PASURAMS 3288 TO 3298
In the previous decad, parAnkusha nAyaki rejoices reminiscing her wonderful experience with tirukkurunguDi Nambi who manifested before her and then vanishes. Unable to believe his separation, parAnkusha nAyaki assumes herself to be emperumAn and starts mimicking His attributes proclaiming that she is solely the cause of all. The perturbed mother shares her concern with the relatives in this decad; inspite of being aware that the Lord is the cause of her daughter’s pitiable condition. This decad is dedicated as TAY PASURAM.
The guNa nAmam for this decad is "aham-buddhi-bOdhya:" - The one who proclaims His supreme self, by awakening the intellect of the devotee.
A similar state was experienced by the gopis of vrindAvan when krishna disappeared during rAsakreeDa.
Vishnu purANam 5.13.23 and 5.13.27.
कृष्णोऽहमेष ललितं व्रजाम्यालोक्यतां गतिः । अन्या ब्रवीन्ति कृष्णस्य मम गीतिर्निशम्यताम् ॥
Sreemad bhAgavatam (10.30.14 &15)
कस्याचित् पूतनायन्त्या: कृष्णायन्त्यपिबत् स्तनम् । तोकयित्वा रुदत्यन्या पदाहन् शकटायतीम् ॥ १५ ॥
The gOpis, distraught over Lord krishna who vanished, began to act out His various pastimes, fully absorbed in His thoughts. One imitated putanA, another became baby krishna while another played the role of shakaTAsura.
kaDalgyAlam seydEnum yAnE ennum *
kaDalgyAlam AvEnum yAnE ennum *
kaDalgyAlam koNDEnum yAnE ennum *
kaDalgyAlam keeNDEnum yAnE ennum **
kaDalgyAlam uNDEnum yAnE ennum *
kaDalgyAlatteesan vandERak kolO? *
kaDalgyAlatteerkku ivai en sollugEn? *
kaDalgyAlattu en magaL kaRkinRanavE 1
3288. parAnkusha nAyaki proclaims that she is the sarvEshvaran.
It is I who have created this massive universe effortlessly (kaDal gyAlam seidEnum yAnE).
I am the one who is omnipresent in every object created by me (kaDal gyAlam AvEnum yAnE).
Disguised as a dwarf I tricked the mighty king bali, grew as trivikrama, crushed his pride, retrieved the worlds that I created and preserved them (kaDal gyAlam koNDEnum yAnE).
It is I who restored mother earth from the ocean bed incarnating as the mighty varAhamoorty (kaDal gyAlam keeNDEnum yAnE).
It is I who protected the entire cosmos in my stomach during the massive deluge (kaDal gyAlam uNDEnum yAnE).
The mother perceives the anxious expression on the faces of the village womenfolks and speaks “Is my daughter who speaks incoherently possessed by the sarvEshvaran(eesan) who created these worlds? Bounded by the shackles of earthly bondage, ignorant of the knowledge of bhagavad vishayam how will you be ever understanding and acknowledge her utterances which are spoken by the nityasooris? Hence what answer do I give you?” (1)
kaRkum kalvi AvEnum yAnE ennum *
kaRkum kalvi seyvEnum yAnE ennum *
kaRkum kalvi teerppEnum yAnE ennum **
kaRkum kalvich sAramum yAnE ennum *
kaRkum kalvi nAtan vandERak kolO? *
kaRkum kalviyeerkku ivai en sollugEn? *
kaRkum kalvi en magaL kANginRanavE 2
(Lord krishNa completed learning all the 64 branches of knowledge along with scriptures in 64 days from His acharya Saandeepani).
The abundant knowledge that I imbibed from my guru in a very short span is limitless.
I am the authority for all the shastras that exist for the people to learn (kaRkum kalvi AvEnum).
These knowledgeable texts have been created by me and hence at my disposal (kaRkum kalvi seivEnum).
During dissolution I protect this treasure of knowledge bundled up in my heart (kaRkum kalvi teerpEnum).
I am the essence of the scriptures imparting the fruits in the form of mantras like the most powerful tiru ashtAkshara mahAmantram (kaRkum kalvi sAramum).
The worried mother opens out saying,” My daughter who is tender and sweet speaks such complicated sentences. Has the emperumAn who is the purushOttaman enthralled my daughter by pervading into her? How do I convince you womenfolks who are yet to gain knowledge to understand the complicated scriptures ignorant of the wonderful kalyAnaguNas of the Lord.” (2)
kANginRa visumbellAm yAnE ennum *
kANginRa ventee ellAm yAnE ennum *
kANginRa ikkARRellAm yAnE ennum **
kANginRa kaDal ellAm yAnE ennum *
kANginRa kaDalvaNNan ERak kolO? *
kANginRa ulagatteerkku en sollugEn? *
kANginRa en kArigai seyginRanavE 3
The massive earth with vast areas of land even beyond your eyesight belongs to me (kANkinRa nilam ellAm).
I am the vast sky visible to your eyes (kAnkinRa visumbellAm).
I am the radiance of the fire, the moving wind, all types of vAyu and all the water bodies.
The anxious mother says,”My loving daughter parAnkusha nAyaki mimicks the superiority of the Lord. Has the gorgeous lord flaunting the complexion of the dark ocean permeated in her? (kANkinRa kaDalvaNNan ERkoLO). How will I give a convincing answer to you about my daughter who has perceived the Lord while you are immersed in the material world ?” (3)
seyvAninRanagaLum yAnE ennum *
seydu mun iRandavum yAnE ennum *
seygaip payan uNbEnum yAnE ennum **
seyvArgaLaich seyvEnum yAnE ennum *
seyyakamalak kaNNan ERak kolO? *
seyya ulagatteerkku ivai en sollugEn? *
seyya kanivAy iLavAn tiRattE 4
I am the cause of every action (seikinRa kidi ellAm) that has occurred in the present, past and future too.
I am the enjoyer of the fruits of all actions (seikai payan unbEnum).
I am the One who instigates the chEtana to perform these actions (seivArgaLAi seivEnum)
The perturbed mother tells the womenfolk, “My daughter with attractive lips like a ripened red fruit considers herself as the jagatkArakan. I wonder if she is possessed by that Lord with lotus eyes (kamala kaNNan)? You who reside in this world are simple and straightforward. How will I expound to you her highest form of bhakti towards the lord (seiyya ulagateerkku ivai en sollukEn?)?” (4)
tiRambAmal malai eDuttEnE ennum *
tiRambAmal asuraraik konREnE ennum *
tiRam kATTi anRu aivaraik kAttEnE ennum **
tiRambAmal kaDal kaDaindEnE ennum *
tiRambAda kaDalvaNNan ERak kolO? *
tiRambAta ulagatteerkku en sollugEn? *
tiRambAdu en tirumagaL eydinavE 5
I am solely responsible for protecting all the landforms in the universe for my devotees without breaking the rules in the shastras.
I lifted the Govardhana mountain in my little finger, untiringly held it protecting very cow and cowherd of vrindAvan (tiRambAmal malai eDuttEnE) without a drop of raining wetting them.
I put an end to the asuras dhenukasuran and vritrAsuran.
Long ago I defended the pancha pANDavas by exhibiting my greatness and showing them the right path to preserve dharma (tiRaNkATTi anRu aivarai kAttEn).
Incarnating as koormam, I was instrumental in churning the ocean preventing the mighty mandAra mountain from sinking ( tiRambAmal kaDak kaDaindEnE).
The mother speaks with a lot of concern to the women around her.
“Has the ocean hued emperumAn who tirelessly resolves to protect his devotees devoured my daughter’s mind? My dear daughter is unable to overcome this condition. Engrossed in His bhakti she has none to share wise words of wisdom to become normal (teerpAdu entirumagaL eydinavE). You have decided to leave only after listening to a satisfactory answer. What convincing answer do I give you?” (5)
inavERugaL seRREnum yAnE ennum *
inavAn kanRu mEyttEnum yAnE ennum *
inavAnirai kAttEnum yAnE ennum **
inavAyar talaivanum yAnE ennum *
inattEvar talaivan vandERak kolO? *
inavERkaN nalleerkku ivai en sollugEn? *
inavERkaNNi en magaL uRRanavE 6
3293. ParAnkusha nAyaki applauds her kalyANaguNa of sulabhatvam and rakshagatvam.
I deftly lifted the hill called Govardhan with vast and dense growth of bamboo trees (ina vEy malai EndinEn).
It was I who bravely fought and controlled the ferocious bulls to win the hand of nappinai pirATTi (ina ERugaL seRRenum )
I enjoyably took the large herds of cattle in Brindavan to graze. I lovingly protected and tended to the uncountable calves teaching them even to drink water from a pond.
I fondly declare that I am gOpalakrishnan, not only the head of the cowherds but foremost in being very mischievous too (ina Ayar talaivanum yAnE)
The worried mother says, “This speech of my daughter parAnkusha nAyaki increases my doubt whether it is the sarvEshvaran, the head of the nityasooris who has enthralled her mind? How do I speak with assurance to you seeing the weird behaviour of my daughter who has enticing spear headed eyes?(inavERkaN nallerkku ivaien sollukEn?)” (6)
uRRArgaL enakkingku ellArum ennum *
uRRArgaLaich seyvEnum yAnE ennum *
uRRArgaLai azhippEnum yAnE ennum **
uRRArgaLukku uRREnum yAnE ennum *
uRRArili mAyan vandERak kolO? *
uRReergaTku en sollich sollugEn yAn? *
uRRu ennuDaip pEdai uraikkinRanavE 7
I have no relatives as none desire to have a loyal association with me since they stray to bind themselves to other demi gods (uRRArgaL enakku illai yArum).
There is none who is naturally related to me , yet I consider each one to be very close to me (uRRArgaL enakku iNgu ellArum).
I am instrumental in selecting some loyal relatives, instigate them to approach me and elevate them to become bhaktAs (uRRArgaLai seivEnum yAnE )
Even among relatives who approach me, some stray away and succumb to the worldly pleasures. I satisfy the desires of such relatives and alienate them from me (uRRArgaLai azhippEnum)
(Here iLayaperumAn, a disciple of mudaliANDAn quotes his Acharyan’s words that emperumAn will crush our worldly aspirations by exhibiting his boundless beauty leading us to enjoy him.)
For those who are loyal considering me as the only goal (ananyaprayOjanam) I remain faithful to them playing the role of the relative as they desire (uRRArgaLukku uRREnum yAnEn). समोऽहं सर्वभूतेषु न मे द्वेष्योऽस्ति न प्रिय: |ये भजन्ति तु मां भक्त्या मयि ते तेषु चाप्यहम्|| I am impartial towards all creations but I abide by those who worship me with devotion, says Lord krishna (bhagavad geeta 9.29)
The mother who is jittery now tells the villagers,”Has the Lord who performs astonishing feats unattainable by one’s own effort (mAyan) pervaded into my daughter that she speaks such difficult sentences? My daughter has understood the Lord very clearly being blessed by her inner vision while I still stand at the shore trying to comprehend her sentences. In such a case what examples can I quote to make you all acknowledge her elevated state?” (7)
uraikkinRa tisaimugan yAnE ennum *
uraikkinRa amararum yAnE ennum *
uraikkinRa amarar kOn yAnE ennum **
uraikkinRa munivarum yAnE ennum *
uraikkinRa mugilvaNNan ERak kolO? *
uraikkinRa ulagatteerkku en sollugEn? *
uraikkinRa en kOmaLa oNkoDikkE 8
3295. parAnkusha nAyaki says she dwells in the gods and great rishis.
I am the three eyed rudran referred as eeshwaran glorified in the tAmasa purAnas and varAha shastra (uraikinRa mukkaTpirAn nAnE).
I am brahma the foremost among dEvas with four heads facing a particular direction.
I am the devas or demi gods who are humbly prostrated and pleased with offerings made by the humans (uraikinRa amararum)
I am that dEvendran , the head of the devas who is honoured in the vedas (uraikinRa amararkOn)
I hail to be all the brahmarishis especially the devoted sage nArada (uraikinRa munivarum)
“This is what my daughter speaks,” says the anxious mother to the womenfolk. “Is my daughter possessed by the emperumAn with a dark hue of the cloud? Together you nag me to give a reason for her behaviour. Will I ever be able to elucidate my daughter’s speech to you in a simpler manner who is innately enjoying the kalyana gunas of perumAn?” (8)
koDiya vinai AvEnum yAnE ennum *
koDiya vinai seyvEnum yAnE ennum *
koDiya vinai teerppEnum yAnE ennum **
koDiyAn ilangkai seRREnE ennum *
koDiya puLLuDaiyavan ERak kolO? *
koDiya ulagatteerkku ivai en sollugEn? *
koDiyEn koDi en magaL kOlangkaLE 9
(Lord Narayana dwells in every entity as the antaryAmi and they combine to form His shareeram).
I am not affected by the blemishes (dOshAs) or karma vAsanas in the chEtanas inspite of residing in them as I am who created them (koDiya vinainyAdum ilanE ennum).
These vAsanas and accumulation of sins are due to my anger and displeasure (koDiya vinai AvEnum yAnE).
I instigate the enemies of the devotees (Ashrita virOdhi)who have accumulated sins to perform sinful acts and hurl them into incessant cycle of births (koDiya vinai seyvEnum yAnE).
My love towards my devotees who have surrendered to me facilitates me to resolve to absolve their sins (koDiya vinai teerpEnum yAnE) as krishna says अहं त्वां सर्वपापेभ्यो मोक्षयिष्यामि मा शुच:|Do not fear; I will liberate you from all sinful reactions (Bhagavad Geeta 18.66).
I am the One who effortlessly vanquished the beautiful city Lankapuri ruled by the mighty and evil king RaavaNa.
The perturbed mother now tells the women folks.
“This is what my daughter blabbers. Is my daughter enchanted by that Lord who is a terror to the enemies and flaunts periya tiruvaDi (GaruDan) on his flag? I am still in wonderment. Meanwhile you women on this earth, unable to comprehend the reality compel me to give an answer? Indeed I have committed heinous sin of watching my tender vine like daughter in this condition (koDiyEn koDi en magaL kOlaNgaLE).” (9)
kOlam tigazh mOkkamum yAnE ennum *
kOlangkoL uyirgaLum yAnE ennum **
kOlangkoL tani mudal yAnE ennum *
kOlangkoL mugilvaNNan ERak kolO? *
kOlangkoL ulagatteerkku en sollugEn? *
kOlam tigazh kOdai en kUndalukkE 10
The alluring decorative swargam , the abode of pleasure without sorrows is at my disposal (kOlaNkoL suvargamum yAnE ennum).
The naragam which is the abode of misery is at my disposal (kOlamil naragamum yAnE ennum)
The divine abode of vaikuNTam which gives the eternal pleasure never to return is also at my disposal.
The entities born in diverse forms undergoing changes according to their karma vAsanas in consecutive births like a stage artist is also controlled by me (kolam koL uyirgaLum yAnE)
The unique moolaprakruti, the primordial matter which is created merely by my will emerging in various forms as mahat, ahankAram are also at my disposal (kOlamkoL tanimudal yAnE ennum)
The distressed mother tells the villagers. “These utterances are of my beautiful daughter with attractive tresses who has decked herself with a beautiful garland for her Lord. Has that Lord with a complexion of a dark cloud captivated her? You are curiously focussed to know about my daughter’s condition while you are immersed in this materialistic world. What answer do I give you? (kOlamkoL ulagateerkku en sollukEn).” (10)
kulavAyar kozhundukkum kELvan tannai *
vAynda vazhudinADan * mannu
kurugUrch saTakOpan kuRREval seydu **
Aynda tamizh mAlai * AyirattuL
ivaiyumOr pattum vallAr * ulagil
Endu perunchelvattArAyt * tirumAl
aDiyArgaLaip pUsikka nORRArgaLE 11
|
TIRUVAYMOZHI 5.6 |
अहंबुद्धिबोध्यः aham-buddhi-bOdhya: |
The one who proclaims
Himself, by awakening the intellect of the devotee. |
||
|
BhagavAn is perceived by th devotee as…. |
||||
|
5.6.1 |
454 |
जगत्या: स्रष्ट्रॆ नम: । |
jagatyA: sraShTrE nama: | |
The one who creates all the worlds. |
|
5.6.2 |
455 |
सकलविधकलावर्तकाय नम: । |
sakalavidha-kalAvartakAya nama: | |
The one who propagates all arts. |
|
5.6.3 |
456 |
भूतान्तर्यामिणॆ नम: । |
bhootAntaryAmiNE nama: | |
The one who is the indweller of all beings. |
|
5.6.4 |
457 |
कृत्युद्धरणपराय नम: । |
kRutyuddharaNaparAya nama: | |
The governor of the past, present and future actions. |
|
5.6.5 |
458 |
भूभरापाकर्त्रॆ नम: । |
bhoo-bhara-apAkartrE nama: | |
The remover of the burden of earth. |
|
5.6.6 |
459 |
शैलॆन्द्रोद्धारणाय नम: । |
shailEndra-uddhAraNAya nama: | |
The one who lifted the mighty hill, gOvardhana. |
|
5.6.7 |
460 |
स्वजनहिताय नम: । |
svajana-hitAya nama: | |
The one who is favorable to His devotees. |
|
5.6.8 |
461 |
ब्रह्मरुद्रॆन्द्ररूपिणॆ नम: । |
brahmarudrEndra-roopiNE nama: | |
The one who gives form to BrahmA, Rudra and Indra. |
|
5.6.9 |
462 |
दुष्कर्मोन्मूलनाय नम: । |
duShkarma-unmoolanAya nama: | |
The one who uproots all the misdeeds. |
|
5.6.10 |
463 |
शुभाशुभफलप्रदाय नम: । |
shubhAshubha-phalapradAya nama: | |
The one who rewards good and evil deeds. |
TIRUVAYMOZHI 5.7
PASURAMS 3299 TO 3309
The Lord would not appear even after parakAla nAyaki mimicked Him to display her obsession towards Him. Now the utterly disappointed AzhvAr (in his original self) feels that the Lord’s inaction was due to his inadequate performance of karma yoga or gyAna yOga in accordance with the rules. Atoning for his inadequacies at the divine tiruvaDi’s of vAnamAmalai perumAL (sireevaramangai) tiruvaDis, AzhvAr surrenders and request Him to accept Him as his humble servant.
3299. nORRa nOnbilEn * nuNNaRivilEn * Agilum ini unnai viTTonRum
ARRakiRkinRilEn * aravinaNai ammAnE! **
sERRut tAmarai sennelUDu malar * sireevara mangkala nagar *
veeRRirunda endAy! * unakku migai allEn angkE 1
Passionately, I call my dear swAmi (ammAnE) who sits gracefully on the soft serpent bed AdisEsha in the kshEtram of vAnamAmalai (sireevaramaNgaLa nagar) enveloped by lush paddy fields and lotuses blooming in the slushy water bodies.
( AzhvAr raises his doubts) You refrain from appearing before me! Is it because I did not take the prescribed paths to reach you as ordained in the shastras? I accept that I did not perform karma yOga (nORRa nOnbilEn) advised for a chEtana which is very fruitful when performed incessantly and devotedly to reach you. Neither did I contemplate on my subtle soul to enjoy it first and later elevate myself to enjoy your svaroopam as in gnyAna yOga (nuNNaRivilEn) nor did I perform bhakti yOgam to attain you by pondering continuously on you. Having savoured your kalyanagunAs I now swear that I have no strength to survive without you even if these upAyams do not benefit me (ini unnai vittonRu ARRa kirkinRilEn).
Oh! Are you not the sarvEshvaran who dwells in vAnamAlai resolving to protect all chEtanas, sentient and non-sentient beings? (attribute of sarvarakshagatvam). Am I not one among them who deserves your protection? I humbly surrender myself at your tiruvaDis. Please shower your compassionate grace on me and accept me as your modest servant. (1)
engkuRREnum allEn * ilangkai seRRa ammAnE! **
tingkaL sEr maNi mADa neeDu * sireevara mangkala nagar uRai *
sangku chakkarattAy! * tamiyEnukku aruLAyE 2
3300. AzhvAr tells the lord to remove His hurdles to deserve his grace.
Dear Lord! You seem to have barriers to grace me? What are they?
I am not among the nityasooris who have gained your grace to enjoy you permanently. I am neither among the muktAtmAs who have attained you by diligently following an upAyam (aNguRREn allEn) nor among those samsArees who are surviving happily without aspiring to witness you (iNguRREn allEn). Enraptured in your stunning beauty and your divine attributes with a determination to see you I have thus become frail incompetent of following any path (eNguRREnum allEn)!
My swAmi! You effortlessly destroyed the city of lanka. Is it difficult for you to absolve this misery of mine? (ilaNgai seRRa ammaAnE). You are the One who has settled in the fascinating kshEtram of sireevara maNgaLA nagar with gem studded skyscrapers reaching the moon (tiNgaL sErmaNi mADaneeDu). You charmingly wield the powerful weapons, the shankham and chakram in your hands to protect your devotees! Therefore, without any delay remove my barriers which are preventing me to reach you.
emperumAnE! I am all alone without a companion or support! (AzhvAr is reminded of seta pirATTi who was blessed to have trijatA as a companion in lanka). Please shower your compassion abundantly to help me attain you (tamiyEnukku aruLAyE). (2)
poruL allAda ennaip poruLAkki * aDimai konDAy **
teruL koL nAnmaRai vallavar palar vAzh * sireevara mangkala nagarkku *
aruL seydu angkirundAy! * aRiyEn oru kaimmARE 3
EmperumAn asks AzhvAr ,” I can easily fulfil your wish to attain me but what credentials do you possess to request this favour?”
My dear lord! You manifested before me with a dark hued complexion (em kArmugil vaNNA)!! You are an ocean of mercy. Inspite of being the supreme you have been showering your limitless compassion (nirhEtuka krupai) on me. You transformed and moulded me into a good human being elevating me to understand and respect my true self (svaroopam- poruL allAda ennai poruL Akki). Your nirhEtuka krupA instigated me to perform unstinted kainkaryam to you by singing the tiruvAymozhi pasurams (aDimai koNDAy).
Furthermore the divine bird garuDa present on your flag and your powerful divine sudarshana chakra are embodiment of mercy towards your devotees (karuLa puTkoDi chakkarpaDai)! You reside in the highest abode of srivaikuNTham.
You made sireevaramaNgai your permanent abode where learned scholars proficient in the four vedas having understood its essence reside here. What service will befit you who has showered uncountable favours on me? How will I reciprocate your kArunyam? (oru kaimARu aRiyEn?). (3)
neeRu seyda endAy! * nilang keeNDa ammAnE! **
tERu njAnattar vEda vELviyaRAch * sireevara mangkala nagar *
ERi veeRRirundAy! * unnai engkeydak kUvuvanE? 4
3302. AzhvAr glorifies the lord’s attribute of rakshagatvam.
Your kalyana guna of protecting your devotees without any expectation, showering boundless compassion is unimaginable (nirhEtuka krupa).
During the great war of Mahabharata, you resolved to support the Pandavas who stood alone and weak. You reduced the kaurava army including Duryodhana and his hundred brothers (mARu sErpaDai nooRuvar maNga) into ashes. Your amazing feats during the war like changing day to night, breaking the vow of refraining from taking weapons and being instrumental in the Pandavas winning the war are astounding (mAyapor paNNi). My swAmi! Incarnating as varAhamoorty, you retrieved mother earth who had sunk in the ocean during the massive deluge (nilam keeNDa ammAnE).
While I crave for your darshanam, you enjoyably reside in archa form in sireevaramaNgai among scholars with undoubted knowledge of the shastras, who perform Aradhana to you with unstinted devotion as ordained in the vedas, considering you alone as the upAyam to be attained.
I sense that you ignore me for having been pretentious like these scholars. I feel helpless. How do I call upon you as I see no other option to attain you? (unnai eNkaida koovuvanE?) (4)
3303. eydak kUvudal AvadE enakku? * evvadevvattuLAyumAy ninRu *
kaitavangkaL seyyum * karumEni ammAnE! **
seyda vELviyar vaiyat dEvaraRAch * sireevara mangkala nagar *
kai tozha irundAy * adu nAnum kaNDEnE 5
ammAnE! Having completely surrendered to you, it is your duty to accept me as I implore you to take me into your fold. Is this behaviour of yours fair towards me as I consider you alone as my saviour?( eyda koovudal AvadE enakku?).
You are intolerant towards those who disrespect the vedas or live without devotion and trust towards you. In such a case, once you sneaked amidst multitude of enemies who were performing sacrifice. There you appeared as the buddha and proclaimed that the vedas are insignificant, making them quit the vedic religion willingly and smartly distanced them from you (evva tevvatuLAyum AyninRa). Oh! The lord with a dark complexion! You are capable of being deceitful and cunning with choice especially for non-believers who insult the vedic texts! Then why this deceptive attitude towards me being aware that I cannot survive without you?
You are rest peacefully in the divine kshEtram of sireevara maNgaLa nagar for the devotees to get elevated by mere prostration with folded palms. Populated with highly learned scholars called the bhoodEvAs adept in all the four vedas, practising five types of sacrifices according to the scriptures, you reside here to shower your limitless grace on them who consider you alone as the upAyam to reach you. I have been incompetent to match their bhakti. Probably I need to perform more kainkaryam devotedly at your tiruvaDis to gain your compassion (adu nAnum kaNDEnE). (5)
vAna nAyaganE! * maNi mANikkach suDarE **
tEnamAm pozhil taN sireevara mangkalattavar * kai toza uRai *
vAnamAmalaiyE! * aDiyEn tozha vandaruLE 6
3304. AzhvAr performs mangaLAshAsanam of vAnamAmalai emperumAn.
emperumAn asks AzhvAr ,” You said you laud my attribute of kAruNyam (adu nAnum kaNDukoNDEn) having experienced it (in the previous pasuram) then what more do you desire from me?”
Hearing this AzhvAr sings in ecstacy glorifying Him.
En appanE! My favourite loving lord! As varAhan you restored the earth by unearthing it from the ocean bed during the cosmic deluge (EnamAy nilam keeNDa). kaNNA! You came as kaNNapirAn to elevate me by rescuing me who was dwelling happily in the ocean of samsAra. You probably took this form only to redeem me out of compassion! Oh! The lord and hero of the nityasooris! vAna nAyakanE! You made me your eternal servant showing your special concern by manifesting and considering my sustenance as your foremost priority even while residing in paramapadam.
maNi mANikka suDarE! You are the beautiful one with dazzling radiance emanating from a pure gem!
vAnamAmalaiyE! Having a gorgeous tirumEni like a magnificent mountain reaching the sky, you reside permanently in the kshEtram of sireevaramaNgai beautified by thick honey dripping mango groves. You do nityavAsam here for the residents to prostrate and perform nityakainkaryam.
Similarly I desire to witness your tirumEni and your gait as you walk up to me. Please remain in my vicinity forever. Shower your infinite grace on me to remain eternally subservient to you in this kshEtram (aDiyEn tozha vandu aruLE). (6)
mundait tAy tandaiyE! * muzhu Ezh ulagum uNDAy **
sentozhilavar vEda vELviyaRAch * sireevara mangkala nagar *
andamil pugazhAy! * aDiyEnai agaRRElE 7
3305. AzhvAr expresses his gratitude to the Lord for manifesting before him.
( AzhvAr had said ‘vandu aruLE’ in the previous pasuram. emperumAn as if awaiting this opportunity manifested before AzhvAr at tirukurugoor under the tirupuLiAzhvAr tree!! Hence AzhvAr starts the pasuram with ‘vandu aruLi’.)
“I am awestruck by your boundless grace that you have showered on me now”, says AzhvAr .
The ever-youthful favourite of the nityasooris! vAnavar kozhundE! Leaving your everlasting massive abode of srivaikuNTam you chose to manifest and reside eternally in my heart adjusting in a small space! My heart gave up all desires admiring your infallible grace (vandaruLi en nenjiDam koNDa).
You alone are the unparalleled perpetual father and mother to every chEtana who vows to support him selflessly and guide him (ulagukku Or mundai tAy tandaiyE).
Akin to a mother, you amazingly protect the jeevas not just for ten months in your stomach but during every cosmic deluge without fail! (muzhu Ezh ulagam uNDAy).
Oh ! The lord of unlimited glories! antamil pugazhAy! You chose to live in this city of sireevara maNgaLa nagar which hosts devoted vedic scholars who perform their daily rituals (anushTAnams) incessantly, perform kainkaryam to perumAn without expecting the fruits where the seamless recitation of the vedas can be heard (sentozhilavar vEdavELvi aRA).
Dear Lord! My earnest request to you is to grace me to perform nityakainkaryam and remain in servitude to you forever. Please do not let me down to experience separation from you anymore (aDiyEnai agaRRElE). (7)
agaRRi ennaiyum nee * arunjchERRil veezhtti kaNDAy **
pagaR kadir maNi mADa neeDu * sireevara mangkai vANanE! * enRum
pugaRkariya endAy! * puLLin vAy piLandAnE! 8
3306. EmperumAn and his control over our sense organs.
( AzhvAr requests perumAL not to distance Himself from him ‘ adiyEnai agaRRElE’. Immediately emperumAn asks AzhvAr ,” When did I tell you that I will move away from you?” AzhvAr explains.)
I have realised that none can escape you powerful control on our eleven senses which cannot be conquered without your grace (aimpulangaL avai nangu aRindEn). It is these sense organs which are a hurdle to attain you. You entangle the undevoted people in the clasp of the indriyAs making it difficult for them to reach you. Lord krishna says in bhagavad Geeta (7.14) दैवी ह्येषा गुणमयी मम माया दुरत्यया- The mAya, my divine energy is very difficult for one to overcome.
I feel you have entangled me around these 5 karmEndriyAs and 5 gnyAnEndriyAs and mind drowning me into this dirty muddy water of samsAra (akaRRa nee vaitta mAyaval aimpulangaLAm) struggling to be redeemed. Though you are the personification of compassion you often distance yourself from me inspite of having gained the privilege of enjoying your darisanam.
Oh! The Lord of varamaNgai! You reside in this beautiful kshEtram with gem studded towering buildings throwing beams of light all around. Please destroy my association of the indriyAs in this world by your attribute of kAruNyam similar to your effortless feat of splitting the beak of the mighty bakAsura. (8)
kaLLa mAyavanE! * karumANikkach suDarE **
teLLiyAr tirunAn maRaigaL vallAr * mali taN sireevara mangkai *
uL irunda endAy! * aruLAy uyyumARu enakkE 9
3307. AzhvAr pleads for emancipation.
AzhvAr elucidates the feats of the lord who removed the association with the samsAra.
kaNNA! Your tirumEni has radiance like a black gem stone! Incarnating as krishna your performed astounding feats (en kaLLa mAyavanE). You split the beak of the asura bird bakAsura. You crawled inbetween the two arjuna trees and felled them removing the sufferings of yamalA and arjuna. You single handedly controlled the seven ferocious bulls who were an obstacle to marry nappinai pirATTi.
My master who occupies the cool vAnamAmalai with scholars proficient in the four vedas which are extraordinary! I humbly appeal you to grace me to perform everlasting kainkaryam at your tiruvaDis (aruLAy uyyumARu enakkE). (9)
mARu nAn onRilEn * enadAviyum unadE **
sERu koL karumbum perunj sennelum * mali taN sireevara mangkai *
nARu pUntaN tuzhAy muDiyAy! * deyva nAyaganE! 10
3308. AzhvAr expresses his gratitude to emperumAn by performing sharaNAgati.
deivanAyakanE! The lord of the nityasooris! I am indeed very fortunate! I requested you for an upAyam (path) to reach you but you graced me by revealing your divine tiruvaDis as the upAyam (Aru enakku nin pAdamE sharanAga).
You reside in the cool kshEtram of sireevaramagai enveloped by lush green paddy fields and tall sugarcanes growing in the muddy water bodies. You adorn the fragrant Tulasi garland neatly wrapped on your head gear. Your compassion on me has left me obligated to repay you in some manner. (unakkOr kaimARu nAn onRilEn).
(The soft-hearted lord asks AzhvAr if he can give his soul as a favour)
Immediately AzhvAr who was waiting to express his gratitude performs sharaNAgati to the lord and says,” enadu Aviyum unadE.” Dear Lord! I hereby give my soul to you which is truly your asset ( AzhvAr does AtmasamarpaNam here). (10)
3309. deyva nAyagan nAraNan * tirivikkiraman aDiyiNai misai *
koy koL pUmpozhil sUzh * kurugUrch saDakOpan **
seyda AyirattuL ivai * taN sireevara mangkai mEya pattuDan *
vaigal pADa vallAr * vAnOrkku ArAvamudE 11
3309. Sri shaTakOpan (namm AzhvAr ) who was born in tirukkurugoor enveloped by beautiful groves wrote thousand pAsurams glorifying the divine feet of the Lord (aDiyiNai misai) the head of the nityasooris, Narayanan and trivikraman. Those who devotedly sing these ten pasurams of the thousand about the Lord of sireevaramaNgai by understanding the meanings will eternally remain the elixir of nectar for the nityasooris (vAnOrku ArAvamudE) (11)
TIRUVAYMOZHI 5.7 | दीनानां शरण्यः deenAnAm sharaNya: | The refuge of the destitute | ||
5.7.1 | 464 | सर्पाधीशेशयाय नमः । | sarpAdhee-shEshayAya nama: | | The Lord who reclines on the serpent, or the Lord who protects all beings. |
5.7.2 | 465 | अरिदरभरणाय नमः । | ari-dara-bharaNAya nama: | | The Lord who wields the chakra (ari) and the shankh (dara) |
5.7.3 | 466 | सानुकम्पाय नमः । | sAnukampAya nama: | | The one who possesses compassionate virtues. |
5.7.4 | 467 | सत्सहायाय नमः । | sat-sahAyAya nama: | | The one who helps in need. |
5.7.5 | 468 | अशेषान्तरनिलयाय नमः । | ashEShAntara-nilayAya nama: | | The permanent indweller of everything. |
5.7.6 | 469 | भूसमुद्धर्त्रे नमः । | bhoo-samuddhartrE nama: | | The Lord varAha who retrieved the earth from the ocean. |
5.7.7 | 470 | सर्वेषां ताताय नमः । | sarvEShAM tAtAya nama: | | The caring parent of everyone. |
5.7.8 | 471 | इतरजनदुराधर्षाय नमः । | itarajana-durAdharShAya nama: | | The one who is invincible by His foes. |
5.7.9 | 472 | दीनशरण्याय नमः । | deena-sharaNyAya nama: | | The refuge for the afflicted. |
5.7.10 | 473 | देवतासार्वभौमाय नमः । | dEvatA-sArvabhaumAya nama: | | The monarch of the dEvas, deyvanAyaka of vAnamAmalai |
TIRUVAIMOZHI 5.8
PASURAMS 3310 TO 3320
In the previous decad, nammAzhvAr fell at the tiruvaDi and surrendered to the vAnamAmalai perumAL, unable to bear his distress. But emperumAn remained unmoved. AzhvAr reconciled to the situation and was convinced that emperumAn's sankalpam was to give His dharshan in a divyadEsam of His choice. So AzhvAr erformed Mangalashasanam to tirukkudandai ArAvamudhan in the fond hope that emperumAn would relieve him of all his sorrows and give him the solace that he is direly in need of.
AzhvAr experienced the same fate as Bharatha whose sharaNAgati was not granted by Sri Raama in chitrakooTa.
AzhvAr wonders how long he will have to wait and how many more divyadesams he will have to go knocking and seeking, until emperumAn takes pity on him and accepts his saraNAgathi.
The guNa nAmam for this decad is "svarasa-kRutanija-prEShyatAvAnCha:" - The one who affectionately kindles joyful servitude towards Him.
neerAy alaindu karaiya * urukkuginRa neDumAlE! **
seerAr sennel kavari veesum * sezhuneert tirukkuDandai *
ErAr kOlam tigazhak kiDandAy! * kaNDEn emmAnE! 1
3310. EmperumAnE! One who is like the nectar which doesn't satiate regardless of how much ever is consumed! O sarvEswarA! My love for You, makes my shareeram to melt and flow like water.
In the holy kshEtram of tirukkudandai, which flaunts overflowing ponds and lakes, and fertile paddy fields, waving in the breeze, as if fanning You, You lie reclining gracefully. And I am blessed to have the divine darshana of Your beautiful tirumEni in this temple town. (1)
emmA uruvum vENDumARRAl * AvAy! ezhilERE! **
semmA kamalam sezhuneer misaik kaNmalarum * tirukkuDandai *
ammA malark kaN vaLarginRAnE! * en nAn seygEnE! 2
3311. EmperumAnE! One of countless glory! One who has captivated me by Your blemishless pure form! One who has enslaved me! One who takes avataras and roopas on the lines of Your own wish and sankalpam! One who is the most handsome( ezhil ErE)! (2)
Mesmerized by Your beautiful form, I stand transfixed! What am I to do? (2)
unnAl allAl yAvarAlum * onRum kuRai vENDEn **
kannAr madiL sUzh kuDandaik kiDandAy! * aDiyEn aruvANAL *
sennAL ennAL? annAL * unatAL piDittE selak kANE 3
3312. What am I to do? Who is going to save me? What do you intend doing to me? I do not desire anything from anyone other than from You! You alone are my saviour!
EmperumAnE! One who is reclining in the holy temple of tirukkudandai which is fortified by beautifully carved walls ! How many ever days that my soul is destined to exist in this world, ( sel nAL ennAL) I desire to spend all those remaining days( adiyEn aruvAzhnAL) bound to Your divine tiruvadis. I entreat upon You to fulfil this desire ( selakkANE). (3)
ulappilAnE! * ellA ulagum uDaiya oru mUrtti! **
nalattAl mikkAr kuDandaik kiDandAy! * unnaik kANbAn nAn
alappAy * AgAsattai nOkki * azhuvan tozhuvanE 4
3313. EmperumAnE! You are endowed with innumerable glorious tiruguNas which are over and above the understanding of even the learned people who seek to discern Your paratvam ( sela kANgiRpAr kANum aLavum sellum keertiyAi).
There is no limit to Your kalyANaguNas. You are the unparalleled swAmi of all the worlds. EmperumAnE! One who reclines in tirukkudandai which is populated with Your devotees( nalathAl mikkAr)....
I weep and cry and prostrate, looking yearningly at the sky in the fond hope of seeing You and getting Your darshan. (4)
tazhuval vinaiyAl pakkam nOkki * nANik kavizhndiruppan **
sezhu oN pazhanak kuDandaik kiDandAy! * sentAmaraik kaNNA! *
tozhuvanEnai una tAL * sErum vagaiyE sUzh kaNDAy 5
3314. EmperumAnE who reclines in tirukkuDandai which has plenty of flourishing waterbodies! One who has eyes like the red lotus! I weep.... I prostrate...I dance and prance....I sing and prattle!
The sins that have encircled and caught hold of me make me look around ( in the hope of seeing You). Disappointed at not seeing You, I hang my head in shame. I appeal to You to somehow make me, the one with all my infirmities, attain Your divine tiruvaDi. (5)
Uzh kaNDirundE * tUrAk kuzhi tUrttu * enai nAL aganRiruppan? **
vAzh tol pugazhAr kuDandaik kiDandAy! * vAnOr kOmAnE! *
yAzhin isaiyE! amudE! * aRivin payanE! ariyERE! 6
3315. EmperumAnE! who reclines in the holy temple town of tirukkudandai, where praiseworthy bhAgavathas live from time immemorial!
One who is the swAmi of the nityasooris!
One who is like the music arising from the strings of the veena!( yAzhin isaiyE)
One who is the amRutam!
One who is attained as the fruit of knowledge!( aRivin payanE)
One who is like the glorious lion( ari ErE)!
Though I am aware of the means for attaining Your tiruvadi, I am continually accumulating sins by feeding my sense organs without attempting to steer clear. How long do I have to stay away from You? (6)
eriyE! pavaLak kunRE! * nAl tOL endAy! unadaruLE **
piriyA aDimai ennaik koNDAy! * kuDandait tirumAlE! *
tariyEn ini un saraNam tandu * en sanmam kaLaiyAyE 7
3316. Oh glorious lion! One who glows like gold, specially for me to lovingly cherish!( en ampoR suDarE).
One who is like the dark clouds with red eyes!
One whose roopam is like a coral mountain reaching up to the stars in the sky!
My swAmi who has four valorous shoulders!
One who accepted me to perform continuous servitude to You, O tirumAlE !
My swAmi who resides in tirukkuDandai!
I cannot bear to hold on to my life any longer( dariyEn).
I implore upon You to give me salvation by taking me to Your tiruvadi and relieving me of my shareerand the cycle of samsAram. (7)
vaLaivAy nEmip paDaiyAy! * kuDandaik kiDanda mAmAyA! **
taLarA uDalam enadAvi * sarindu pOmpOdu *
iLaiyAdu unatAL orungkap piDittu * pOda isai neeyE 8
3317. SwAmi! One who holds the circular weapon, the sudarshana chakram! The incomparable wonder ( mAmAyA) who lies in yOganidrA in the tirukkudandai kshEtram!
Whether You relieve me of my distress( kaLaivAi thunbam) or not( kaLsiyAdhu ozhivAi), I have no other succor but You.
When my shareeram loses its strength and becomes frail ( thaLarA udalam).....when my soul prepares to depart, ( enadhu Avi sarindhu pOmpOdhu) You have to grant me the favour of letting me hold on to Your tiruvaDi. (8)
asaivil amarar talaivar talaivA! * Adip peru mUrtti! **
tisaivil veesum sezhumAmaNigaL sErum * tirukkuDandai *
asaivil ulagam paravak kiDandAy! * kANa vArAyE 9
3318. O swAmi! Who, with compassion, moulded( isaivithu) me ( while I was going astray al these days) to become Your devoted servant. You even let me reside in the sanctity of Your divine tiruvaDis!
One who is the swAmi of the nityasooris and the likes of anantan , garuDan and vishvaksEna.
One who is the primordial cause of the entire jagat ( Adi perumoorty).
One who reclines in tirukkudandai where all the precious, radiant gems are found aplenty, keeping constant vigil over all the worlds ( asaivil ulagam paravakkidandAi).
I appeal to You to make an appearance, so that I can rejoice in that anubhavam ( kANa vArAyE)! (9)
ArA amudAy aDiyEn Avi * agamE tittippAy **
teerA vinaigaL teera ennai ANDAy! * tirukkuDandai
UrA! * unakkATpaTTum * aDiyEn innam uzhalvEnO? 10
3319. MAyanE! Instead of making Your appearance percievable(vArA) by the chEtanas, You appear without revealing Your roopam( aruvAi).
One whose roopam is unchanging and permanent ( mAyA moorthi).
One who is the unsatiable amrutham, which stays in my soul and makes it sweet and delectable( Avi agamE thithippAi).
One who liberates me from all my sins that bind me completely ( theera vinaigaL theera) and compassionately accepts me( ennai ANdAi), O swAmi of tirukkudandai!
After becoming Your ardent servant, will I allow myself to wallow in grief( uzhalvEnO)? (10)
kazhalgaL avaiyE saraNAgak koNDa * kurugUrch saDakOpan **
kuzhalin maliyach sonna * OrAyirattuL ippattum *
mazhalai teera vallAr * kAmar mAnEy nOkkiyarkkE 11
3320. AzhvAr surrendered at the divine tiruvaDi of the emperumAn who sucked the life out of the demoness pootanA, whose bones were like logs( uzhalai enbu). He composed these ten pAsurams, a part of the thousand pAsurams, which are melodious like the music from the flute.
Devotees who recite these pasurams with the intent to get past their ignorance( mazhalai theera), shall be held in esteem even by the doe eyed apsaras*.
* They shall be regarded with great esteem in the assembly of ShreevaishNavas. (11)
TIRUVAYMOZHI 5.8 | स्वरसकृतनिजप्रेष्यतावाञ्छः svarasa-kRutanija-prEShyatAvAnCha:| | The Lord of tirukkuDandai, He affectionately kindles joyful servitude towards Him | ||
5.8.1 | 474 | निस्सौहित्यामृताय नमः । | nissauhitya-amRutAya nama: | | The unsatiating nectar. |
5.8.2 | 475 | स्ववशजनये नमः । | svavasha-janayE nama: | | The one who incarnates on His own free will. |
5.8.3 | 476 | अनन्यभावप्रदाय नमः । | ananya-bhAva-pradAya nama: | | The bestower of unwavering devotion. |
5.8.4 | 477 | मर्यादातीतकीर्तये नमः । | maryAdAteeta-keertaye nama: | | The one whose glories are beyond limit. |
5.8.5 | 478 | नलिननयनाय नमः । | nalina-nayanAya nama: | | The one having lotus/divine eyes. |
5.8.6 | 479 | सुराणां नायकाय नमः । | surANAm nAyakAya nama: | | The leader of all divine beings, nityasooris. |
5.8.7 | 480 | सर्वश्रैष्ठ्यादियुक्ताय नमः । | sarva-shraiShThyAdi-yuktAya nama: | | The possessor of supreme qualities. |
5.8.8 | 481 | अनितरगतिताद्यावहाय नमः । | anitara-gatitAdyAvahAya nama: | | The one who makes Himself the indispensable means and the goal. |
5.8.9 | 482 | आसन्नाय नमः । | AsannAya nama: | | The one who holds the attention of His devotees. |
5.8.10 | 483 | स्वान् दास्ये स्वे स्थापयित्रे नमः । | svAn dAsyE svE sthApayitrE nama: | | The one who establishes His devotees in His service. |
TIRUVAYMOZHI 5.9
PASURAMS 3321 to 3331
Talaivi paasuram
AzhvAr was disappointed as he could not enjoy the beauty of ArAvamudan in tirukuDandai and interact with Him in that divyadEsam. He decides to travel to tiruvallavAzh, but the groves, the breeze and the sound of the bees distract him.
AzhvAr assumes the role of a young woman and recites these pAsurams to the kind hearted folks, asking if she would attain the divine abode easily at tiruvallavAzh kshEtram.
The guNa nAmam for this decad is “shritAnAm-atyAsanna:” - The Lord of tiruvallavAzh, He is near enough to be worshipped by all.
vAnAr vaNkamugum * madumalligai kamazhum **
tEnAr sOlaigaL sUzh * tiruvallavAzh uRaiyum
kOnArai * aDiyEn aDikUDuvadu enRu kolO? 1
3321.When will I unite with tiruvallavAzh KomAn?
In this decad, AzhvAr requests her friends who possess eyes that look similar to that of a deer ("mAnEy nokku" ), "When will I arrive at tiruvallavAzh which is surrounded by gardens full of areca trees (vAn kamugu), fragrant jasmine oozing honey and surrounded by beetles ? Dear friends! Please guide me on the path to reach tiruvallavAzh smoothly and quickly." Naayaki feels she is sinful, weak and undergoing the same suffering that seetA piraTTi underwent after Hanuman met her and left to inform SreerAma? Even after many days, I am not able to fulfil my desire and I am weakening day by day (vinAiyen mEliye)? When will I unite with Him? (aDiyEn aDi kooDuvadu enRu kolO).
ParAnkusha nAyaki feels that she should enjoy with him at tiruvallavAzh. She states that she is in a mad state ever visualising the lord in her mind and soul. (1)
pon tigazh punnai magizh * pudumAdavi meedaNavi **
tenRal maNam kamazhum * tiruvallavAzh nagaruL
ninRa pirAn * aDineeRu aDiyOm koNDu sUDuvadE 2
3322. When will I wear the paada-tooli/ aDipodi (pollen of the flowers) of emperumAn?
AzhvAr in this pAsuram talks to her friends (who are with her at times of joy and sorrow) about their present indifferent behaviour.
AzhvAr asks her friends "Oh Sakis! You are all aware that emperumAn is standing in tiruvallavAzh divyadesam which is a feast for the eyes. Dear friends! The place is rich in punnai (which sheds pollen that glitters like swarnam) magizh kurukatti trees ( that holds the newly blossomed flowers) and its southerly breeze is fragrant-filled (as it embraces all the trees and its flowers) and touches the heart in depth. Won't you all dare to be with me in my suffering although it is ok to neglect me in my joy? EmperumAn is gracious to descend from paramapadham and reside at tiruvallavAzh to offer His darshan for me. So it is certain that he has not rejected me in total. When will we get the opportunity to touch and feel the pollen of the flowers from His tiruvaDi?(2)
pADu nalvEda oli * paravait tirai pOl muzhangka **
mADuyarndu Omappugai kamazhum * taNtiruvallavAzh *
3323.When will I witness His divine feet?
AzhvAr describes the glory of tiruvallavAzh further to her friends.
"Oh! friends who have long hair and who wear fragrant flowers! EmperumAn in archa roopAm resides permanently in divyadeshams unlike His incarnations that end once His purpose is achieved. Hence He has come to tiruvallavAzh to fulfil my desire.
The loud sound of sAma vedam reminds me of the sound of the rising tide as I am in a desperate mood. Though the greatness of vedam over other texts is indicated in various epics (Sri bhagavat geeta 10.22" vEdAnAm sAma vEdOsmi") hearing them (vEda oli paravaith thirai pOl muzhanga) in tiruvallavAzh is undesirable for me as it speaks about the greatness of the lord who is far away from me.
I could also witness several vaidhika rituals being performed. (Oma pugai kamazhum) I feel that the smoke that rises high up to the sky blocks the faces of the divine bodies moving in their sacred vehicles.
If EmperumAn is eternally residing here, we can focus on Him and derive the same pleasure of witnessing His divine feet in SrivaikunTham".(3)
pachchilai neeLkamugum * palavum tengkum vAzhaigaLum **
machchaNi mADangkaL meedaNavum * taNtiruvallavAzh *
nachcharavinaNai mEl * nampirAnadu nannalamE 4
3324.Will I get the goodness from the lord and survive?
In this pAsuram, AzhvAr yells at her friends who always stop her from desiring to unite with emperumAn.
AzhvAr begins, "Are you talking like yourselves or like mothers who usually advise their daughters to stay away from their beloved ones? What did you achieve from advising me from the beginning of tiruvAymozhi 5.3' masaru sOdi'? Should you not (who stood by me at the beginning) all be by my side till the end? (I succeed in my desire) ((emmai neer nalindhu en seydeerO)). TiruvallavAzh has tall areca trees, jackfruit trees and coconut trees, plantain trees that spread over multi-storey mansions (machchu aNi mADangal) and buildings that are well decorated and protected( with these tall trees) and emperumAn is reclining on his serpent(nachchu aravu) bed (which would spit poison on enemies and protects emperumAn with its thousand hoods constantly) in this beautiful garden - surrounded abode and would reside here permanently. When my AtmA, mind and body are within Him(nam pirAndhu nannalamE), how can I be cool and undisturbed about His separation? Why are you all giving advice to my body which is useless? Go and give your advice to Him. Not me. (4)
mainnalam koNDu uyarviN maRaikkum * taNtiruvallavAzh **
kannalangkaTTi tannaik * kaniyai innamudam tannai *
ennalangkoL suDarai * enRu kol kaNgaL kANbaduvE? 5
3325.When will my eyes get to see emperumAn?
AzhvAr shares her thoughts and feelings to Her benevolent friends, "Oh friends! (nannala thOzhimeergAL), I understand that you are all concerned about me than I am. TiruvallavAzh divya desam is full of vedic scholars (who do their daily rituals without fail) and vaidikas who strictly follow the practices stated in vedas and perform hOmams and agnihOtrams. The smoke emitted from such fire offerings cover the sky, make it appear dark to prevent us from seeing the devas. It may be due to their jealousy that they are not letting others to enjoy each other's face; or maybe they alone possess the attributes to serve emperumAn at paramapadam.
Oh friends! EmperumAn finds pleasure in residing in this divya desam and he is sweet as a sugarcane and he is also like a nectar (in maugham tannai) which soothes by giving the strength to bear the suffering and finally enjoy.
When will my eyes get to see the radiant eye-catching emperumAn (enRu kol kaNgal kANbadhuvE) and when will I be relieved of my stress and suffering? (separation)".(5)
pANkural vaNDinODu * pasuntenRalumAgi engkum **
sENsinai Ongkumarach * sezhungkAnal tiruvallavAzh *
mANkuRaL kOlap pirAn * malarttAmaraip pAdangkaLE 6
3326.When will I see the blossomed lotus like tiruvaDi of Shree Vaamana?
AzhvAr as parAnkusha Naayaki continues her lament. "EmperumAn who is residing in tiruvallavAzh ((which has attractive seaside groves and gardens (sEn sinai) and in whose lands the trees grow tall and sideways coupled with unpolluted breeze (pasum thenRal) hitting the land gently and with the rhythmic sound of the beetles ) has shown His divine form even to the asura king MahAbali and failed to show me, His ardent devotee.(kANbadhu engyAnRu kolO vinaiyEn). I have committed countless sins and when will I get a glimpse of His divine lotus feet (and with reddish lips) who is posing in tiruvallavAzh ( where He took the dwarf form of Vaamana (mAN KuRaL kOlap pirAn) and proved His simplicity to His devotees by shrinking (to a tiny form) from His majestic viswaroopam)".(6)
Oda neDuntaDattuL * uyartAmarai sengkazhuneer **
mAdargaL vANmugamum * kaNNumEndum tiruvallavAzh *
nAdan injnjAlam uNDa * nampirAn tannai nALtORumE 7
3327. Will I eternally pray to the lord and worship Him with fragrant flowers?
AzhvAr in this pAsuram says, "I am contented even if I happen to worship the tiruvaDi of emperumAn and decorate them with colourful fragrant flowers”. EmperumAn who is the lord of Mahaalakshmi ((tiruvallavAzh( a beautiful place full of ponds with tall lotus and red lily flowers) helps everyone who are suffering in the world of sAmsAram out of pity; He sheltered and placed them (without considering His supremacy) in His stomach (gyalam uNda)at the time of deluge and safely let everyone out (unharmed) later. Oh ladies! (pAvai nalleer) You all look like dolls with bright faces and sparkling eyes and I am happy to share my feelings as you aren't preventing me from doing so. He is my patron (nam pirAn) and He is the one who saved me at the time of praLayam and transformed me to the present stage. How I desire and long to adorn His lotus feet with flowers and pray to Him eternally."(7)
ADuRuteengkarumbum * viLai sennelumAgi engkum **
mADuRu pUntaDam sEr * vayalsUzh taNtiruvallavAzh *
neeDuRaiginRa pirAn * nilam tAviya neeLkazhalE 8
3328.Will it be possible to worship the divine feet of tiruvallavAzh empirAn everyday?
ParAnkusha Naayaki speaks to her friends, "Dear sakhis! (as desired in tiruvaaimozhi 3.3.1 "ozhivil kalam ellAm"(at all times)). I desire to serve Him continuously (nAl thoRum, nAl thoRum) without a stop. Is it possible? You are all having shining foreheads due to regular prayers. Among the other incarnations, trivikrama avatar is considered special as He measured and placed His divine feet without any discrimination on the heads of the people of all lOkas ( this proves His sowlabya gunA).The divya dEsam of tiruvallavAzh is surrounded by fertile fields where the sweet sugarcane crops sway, the fresh paddy is ready for harvest, and the lotus ponds are cool and suited for emperumAn to reside permanently.
Is it really possible and practical for me to worship Him non-stop, residing in this divyadesam.(8)
kuzhal enna yAzhum ennak * kuLirsOlaiyuL tEnarundi **
mazhalai varivaNDugaL isai pADum * tiruvallavAzh *
suzhalin mali chakkarap perumAnadu * tollaruLE 9
3329.Will I receive the blessings of chakara perumal and worship Him without my bangles slipping?
AzhvAr says that her bangles are rolling down her hands due to her weakness (kazhal vaLai).
She says, "Can I see and bow to Him with my hands folded in anjali mudra and prevent my bangles from falling (to be intact in its place)? I understand that tiruvallavAzh is a cool place where the striped beetles drink honey (to warm up their body in that cool region) and produce (isai pAdum) a soothing sound (that symbolises their joy) that resemble the sound of flute (kuzhalenna yAzhumenna) and yazh. SarvESvaran who is holding the shining and spinning chakram (suzhalin malli chakkaram) ready to destroy the enemies is sure to shower His krupai (mercy) on me and make me worship Him comfortably. (9)
tollaruL maNNum viNNum * tozha ninRa tirunagaram **
nallaruL Ayiravar * nalanEndum tiruvallavAzh *
nallaruL namperumAn * nArAyaNan nAmangkaLE 10
3330.Will I recite the names of Shreeman nArAyaNa out of His vAtsalyam ?
AzhvAr says that "nArAyanAn (who is within all entities as antaryAmi) who has auspicious, unique qualities and abundant wealth undoubtedly, resides in tiruvallavAzh divya sthalam ( the town that cherishes and lives (nalan) by praising emperumAn and where both samsAris and paramapadam residents (who are knowledgeable, lovable and even more caring towards His devotees than towards themselves)) come and pray Him). Oh friends! Will we able to see Him and out of that joy, will we be able to chant His sacred nAmas ? Will He, out of kindness, grant us the fortune of praising Him. (10)
3331. nAmangkaL Ayiram uDaiya * namperumAn aDimEl *
sEmangkoL tenkurugUrch * saTakOpan terinduraitta **
nAmangkaL AyirattuL * ivai pattum tiruvallavAzh *
sEmangkoL tennagar mEl * seppuvAr siRandAr piRandE 11
3331.Those chanting these verses would enjoy bhagavAn!
AzhvAr states that one (even when tied to the samsAra realm) who sings these ten verses* framed by NammAzhvAr (who has firm belief and faith in emperumAn and who held His divine feet as pugal), the resident of AzhvArtirunagAri in praise of beautiful tiruvallavAzh, will derive the pleasure of enjoying bhagavAn in His several divya desams. This pleasure is greater than the kainkaryam done by nityasooris as said in tiruvirutham 79 - "seeDanaiyE tozhuvAr viNNuLArilum seeriyarE".
*These ten verses are sung in praise of the lord who has thousand names describing his qualities and actions and when sung with faith would fetch them the same experience, they would derive by chanting His thousand nAmas. (11)
TIRUVAYMOZHI 5.9 | श्रितानामत्यासन्नः shritAnAm-atyAsanna: | The Lord of tiruvallavAzh, He is near enough to be worshipped by all. | ||
5.9.1 | 484 | स्वामिने नमः । | svAminE nama: | | The Lord of everyone. |
5.9.2 | 485 | संश्रितानामुपकरणरसाय नमः । | saMshritAnAm-upakaraNa-rasAya nama: | | The one who delights in providing help to seekers |
5.9.3 | 486 | नित्यसेव्यपदाय नमः । |
nitya-sEvyapadAya nama: | | The one who is adored everyday or without a break. |
5.9.4 | 487 | स्वेष्टसंश्लेषकाय नमः । | svEShTa-saMshlEShakAya nama: | | The one who lovingly embraces his chosen devotee. |
5.9.5 | 488 | सर्वास्वादभूम्ने नमः । | sarvAsvAda-bhoomnE nama: | | The abode of all flavours. |
5.9.6 | 489 | कपटवटवे नमः । | kapaTavaTavE nama: | | The one who assumes a deceptive form (vAmana). |
5.9.7 | 490 | दारुणापत्सखाय नमः । | dAruNa-Apat-sakhAya nama: | | The companion of the distressed during danger. |
5.9.8 | 491 | दिव्यस्थानोपपन्नाय नमः । | divyasthAnOpapannAya nama: | | The one who dwells in divine places. |
5.9.9 | 492 | भ्रमदरिभरणाय नमः । | bhramad-ari-bharaNAya nama: | | The one who wields the whirling chakra. |
5.9.10 | 493 | नारायणाय नमः । | nArAyaNAya nama: | | The refuge for all, nArAyana. |
TIRUVAYMOZHI 5.10
PASURAMS 3332 to 3342
NammAzhvAr wished to reside in the nearby tiruvallavAzh kshEtram in the last decad but couldn’t make it on account of his languid state. EmperumAn is all-powerful and known to combat adversities with His baffling tricks. Hence, AzhvAr requests Him to give strength at least to sustain himself and sing about His wondrous leelAs in his own place for the rest of His life.
The guNa nAmam for this decad is “shakti-prada:” – The granter of strength.
periya bAratam kai seydu * aivarkkut
tiRangkaL kATTiyiTTuch *
seydu pOna mAyangkaLum **
niRandanUDu pukku enadAviyai *
ninRu ninRu urukki uNkinRa * ich
siRanda vAnsuDarE! *
The Lord who is ‘ajAyamAna” meaning “unborn”, had to incarnate in a human womb to serve His sankalpam of “sAdhu samrakshaNam” and “duShTha nigraham”. It is said that the moment AzhvAr thought of KrishNa’s graciousness to take birth on this earth among other samsAris, AzhvAr fainted and lay unconscious for six months and was visited by so many noble souls from all around.
After he regained consciousness, AzhvAr starts narrating KrishNa leelA with intense feelings:
Oh KrishNa, the way You were born in the cell with shankh and chakra, and were secretly transported to Gokula amidst rains (piranda Arum), the way You grew up defeating your attackers one by one and consoling your people with mischievous, adorable feats (vaLarnda Arum), the way You set the kurukshEtra stage for the mahAbhArata war (periya bhAratam kai seydu), and the amazing ways by which You showed the pANDavas the path to victory, and vanished to Your divine abode (aivarkku tirangaL kATTi iTTu cheyda pOna mAyangaLum),
…all these wondrous exploits have entered the innermost space of my heart (niram tan ooDu pukku) to melt my AtmA little by little and consume it. (enadu Aviyai ninRu ninRu urukki uNginRana). Oh, the celestial light having supreme splendour! (ee siranda vAN chuDarE!) When will I join you? (unnai sERvadu enRu kol?) (1)
mAya mAvinai vAy piLandadum *
maduvaivAr kuzhalAr *
kuravai piNainda kuzhagum **
atuviduvudu ennalAvana valla *
ennai un seygai naivikkum *
muduvaiya mudalvA! *
unnai enRu talaippeyvanE? 2
I am unable to point out which specific activity of yours is weakening me – this, that, or the other (idu, adu, udu ennal Avana valla, ennai un seygai naivikkum (cause weakness). Oh, the primordial cause of the universe! (muduvaiya mudhalvA!) When will I reach You? (unnai enRu talaip peyvanE?) (2)
piLLait tERRamum * pErndOr sADiRach
seyya pAdam onRAl *
seyda nin siRuch sEvagamum **
neyyuN vArttaiyuL annai kOl koLLa *
nee un tAmaraik kaNgaL neer malga *
paiyavE nilaiyum vandu *
en nenjchai urukkungkaLE 3
After the investigation on the ghee theft, yashOdA raised her stick on You. Your body trembled with fear and your eyes brimmed with tears (ney uN vArttaiyuL annai kOl rkoLLa nI un tAmaraik kaNgaL neer malga). All these acts of your childhood are appearing before me and melting my heart. (3)
pukkavARum kalandu * asurarai
uLLam pEdam seydiTTu *
uyiruNDa upAyangkaLum **
veLLa neerch saDaiyAnum * ninniDai vERalAmai
viLangka ninRadum *
uLLam uL kuDaindu * en
uyirai urukki uNNumE 4
IIn amazement, NammAzhvAr asks: How did You assume the deceptive form of a budda bhikshu and enter the cities of Tripura (kalam vEDattai kONDu pOy puram pukka Arum)? You mingled with the asuras, and shrewdly convinced them to give up their dharma (asurarai kalandu uLLam bEdam seydiTTu). By making them weak, You helped Lord Shiva take their life (uyir uNDa upAyamum).
The thought of the inseparable relationship between You and Shiva, the Lord who tied up the overflowing GangA in his matted locks (veLLam neer shaDayAnum nin iDai vERu alAmai viLanga ninRadum), pierces my heart, melts, and consumes my life. (uLLam uL kuDaindu en uyirai urukki uNNumE). (4)
oruppaDutta aDisil uNDadum *
vaNNa mAlvaraiyai
eDuttu * mazhai kAttadum **
maNNai mun paDaittu * uNDumizhndu kaDandiDandu
maNanda mAyangkaL *
eNNum tORum ennenjchu * erivAy
mezhugokkum ninRE 5
Whenever I think of all these extra-ordinary deeds of Yours, my heart is melting like a lonely wax in fire. ( mAyangaL eNNum thORum ennenju erivAy mezhugokkum ninRE ). (5)
kiDandavARum ninaippariyana *
onRalA uruvAy * aruvAya
nin mAyangkaL **
ninRu ninRu ninaiginREn * unnai
engnganam ninaikiRpan? * pAviyERku
onRu nanguraiyAy *
ulagam uNDa oNsuDarE! 6
Oh, guiding light that consumed the universe! (ulagam uNda oN sudarE). Please instruct this sinner about the best form on which I should meditate. (pAviyERku onRu nanguraiyAy unnai enganam ninaigiRpan? (6)
kaNkoLA vagai nee * karandu
ennaich seyginRana **
eNkoL sindaiyuL naiginREn * en kariya
mANikkamE! * en kaNgaTkut
tiNkoLLa oru nAL * aruLAy
un tiruvuruvE 7
3338. You seem like a brilliant light for those who meditate on you. You are non-existent and dark to the faithless people (oNsuDar-sOdi-iruLumAy ninRavARum. Your ways of projecting yourself as real and unreal (uNmaiyOdinmaiyAy vandhu), Your ways of hiding away from my eyes (kaN koLA vagai), all such trickeries of yours are stirring my heart ( nI karandennaich cheyginRana), and weakening me ( eN koL sindhaiyuL naiginREn).
Oh, blue gem! kariya mANikkamE! Please shower your blessings so that I can behold your supreme form! (en en kaNgatku tiN koLLa oru nAL aruLAy un tiruvuruvE). (7)
sentAmarai mEl * tisaimugan
karuvuL veeRRirundu *
paDaittiTTa karumangkaLum **
poruvil un tani nAyagamavai kETkum
tORum * en nenjcham ninRu nekku *
aruvi sOrum kaNNeer *
en seygEn aDiyEnE? 8
3339. The beauty of your tirumEni reclining in yOga nidrA in the cosmic ocean (tiru uruvu kiDandha Arum), the way in which BrahmA sprang from your lotus navel ( koppUzh sentAmarai mEl tisaimugan), the way you created the worlds by being the antaryAmi inside brahmA (karu uL veeRRirundu paDaittiTTa karumangaLum),
..whenever I hear about all these acts that prove your unmatched supremacy (poruvil un tani nAyagam avai kEtkundORum), my heart that is transfixed on you becomes soft (en nenjam ninRu nekku) and tears cascade down my eyes. What can aDiyEn do? (aruvi sORum kaNNeer en seygEn adiyEnE). (8)
muDiya * eeraDiyAl * muDittuk
koNDa mukkiyamum **
noDiyumARavai kETkum tORum * en
nenjcham nintanakkE karaindugum *
koDiya valvinaiyEn *
unnai enRu kol kUDuvadE? 9
3340. The way in which You begged for three feet of land from mahAbali (vAmana - mooNRu aDiyai iranda ARum), the way in which, standing at the same place, You measured and conquered all the seas, lands, and skies with your two feet ( angE ninRAzh kaDalum maNNum vinum muDiya IradiyAl muDiththuk koNda),
whenever I hear from Acharyas about all your acts of unsurpassed valour (mukkiyamum noDiyumARavai kETkum tORum ), my heart melts for You (en nenjam ninRanakkE karaindugum). The worst sinner that I am, when will I unite with you? I am left longing for You. ( koDiya val vinaiyEn unnai enRu kol kUDuvadE? (9)
amudam dEvar uNNa * asurarai
veeDum vaNNangkaLE *
seydu pOna vittagamum **
UDu pukku enadAviyai * urukki
uNDiDuginRa * nintannai
nADum vaNNam sollAy *
nachchu nAgaNaiyAnE! 10
3341. The way in which You churned the milky ocean along with the dEvas and asuras (kooDi neeraik kaDainda Arum), and the smart way in which You assumed the enchanting mOhini avatAra to divert the asura’s attention and let the dEvas drink the amRutam (amudam dEvar uNNa asurarai veeDum vaNNangaLE seydu pOna vittagamum), all these acts are piercing my soul, melting me and eating me up (ooDu pukku enadu Aviyai urukki uNDiDuginRa).
Oh, Lord having the poisonous serpent as your bed! (nachchu nAga aNaiyAnE!). Please tell me about the way by which I can reach You (nin tannai nADum vaNNam sollAy. (10)
nAgaNai misai nampirAn * charaNE
saraN namakkenRu * nALtoRum
Ega sindaiyanAyk *
kurugUrch saTakOpan mARan **
Aga nURRa andAti * AyirattuL
ivaiyum Or pattum vallAr *
mAga vaikundattu *
magizhveyduvar vaigalumE 11
3342. Kurugoor ShaThakOpan mAran who always had the one-pointed faith that the feet of the Lord resting on the serpent is the only means to attain Him, has composed these pAsurams to sustain Himself (nAgaNai misai nampirAn sharaNE sharaN namakkenRu, nAdORum Eka sindaiyanAyk kurugoor shaThaakOpan mARan).
Those who sing well this ten out of the thousand pAsurams showered on us (Aga nooRRa andAdi AyirattuL ivaiyum Or pattum vallAr) shall remain blissfully in the divine vaikuNTham for ever (mAga vaikundattu magizhveyduvar vaigalumE). (11)
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TIRUVAYMOZHI 5.10 |
शक्तिप्रदः shaktiprada: |
The granter of strength. |
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|
5.10.1 |
494 |
प्रादुर्भावादिवृत्तै: स्वीयहृदयम् शिथिलयतॆ नम: । |
prAdurbhAvAdi-vRuttai: sveeyahRudayam shithilayatE nama: | |
The Lord whose birth and deeds bewilder the heart of the devotees!
(krishna). |
|
5.10.2 |
495 |
वृषगणदमनाय नम: । |
vRuShagaNa-damanAya nama: | |
The one who subdued the seven bulls (to win nappinnai) and many other
attackers. |
|
5.10.3 |
496 |
पूतनाशातनाय नम: । |
pootanA-shAtanAya nama: | |
The one who destroyed pootanA. |
|
5.10.4 |
497 |
मॊहार्थम् बुद्धकृत्याय नम: । |
mOhArtham buddha-kRutyAya nama: | |
The one who appeared as Buddha to delude (the evil ones). |
|
5.10.5 |
498 |
गिरिवरभजनस्वीकर्त्रॆ नम: । |
girivarabhajana-sveekartrE nama: | |
The one who gobbled up the offerings made to Govardhana Hill. |
|
5.10.6 |
499 |
स्थानभॆदवतॆ नम: । |
sthAna-bhEdavatE nama: | |
The one who rests in various postures in various shrines. |
|
5.10.7 |
500 |
तेजॊध्वान्तादिभावाय नम: । |
tEjO-dhvAntAdi-bhAvAya nama: | |
The one who manifest as brightness ( to the devotees ) and darkness
(to the faithless). |
|
5.10.8 |
501 |
जलनिधिशयनाय नम: । |
jalanidhi-shayanAya nama: | |
The one who reclines on the divine ocean. |
|
5.10.9 |
502 |
त्रिपदीभिक्षुकाय नम: । |
tripadee-bhikShukAya nama: | |
The one who appeared as a mendicant for three feet of land (vAmana). |
|
5.10.10 |
503 |
पीयूषस्पर्शनाय नम: । |
peeyooSha-sparshanAya nama: | |
The one who churned the ocean and granted amRutam with the touch of
his hands (mOhini avatAra). |
BUDDHA AVATARAM OF VISHNU
MAYAMOHA AVATARA
TIRUVAYMOZHI 5.4 (KaLLa vEDattai – 3335)
This is a less known avatAra of VishNu. Let us see a few references from our scriptures.
According to Shreemad BhAgavatam, Skandam 2.7.37, Lord VishNu appeared as Buddha to instill non-orthodox or non-vEdic doctrines called “upadharma” or “pAShaNDa” dharma into the asuras who were flying unseen on well-built rockets built by mayAsura. PaashaNDa dharma or heresy or heterodoxy refers to unorthodox religion or sub-religion that do not accept the vEdas. They follow a minor portion of a religion and preach principles that appeal well to people.
पूर्भिर्मयॆन विहिताभिरदृष्यतूर्भि:॥
लॊकान्घ्नतां मतिविमॊह मतिप्रलॊभं
वॆषं विधाय बहु भाष्यत औपधर्म्यम् ॥
Skandam 1.3.24 says:
बुद्धो नाम्नाञ्जनसुत: कीकटेषु भविष्यति ॥ २४ ॥
In the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of anjanA, in the keekaTa dEsha, the province of GayA, just for the purpose of deluding those who are envious of the dEvas.
In VishNu sahasranAmam, the 24 names starting from 787 to 810 refer to Buddha avatAra of Lord VishNu. (durArihA:, shubhAnga, lOkasAranga:, sutantu, tantu vardhana:, indrakarmA, mahAkarmA, krutakarmA, krutAgama:, udbhava:, sundara:, sunda:, ratna nAbha:, sulOchana:, arka:, vAjasani:, shrunggee, jayanta:, sarva vijjayee, suvarNa bindu, akShObhya:, sarvavAgeeshvarEshvara: | mahA hruda:, mahA garta:)
Sanskrit poet JayadEva has sung in his aShTapati that Lord Keshava assumed the shareera of a compassionate buddha to condemn animal sacrifices enjoined in the vEdas. –
ASHTAPATI 1.9.
सदयहृदयदर्शितपशुघातम्॥
केशव धृतबुद्धशरीर जयजगदीशहरे॥
After the death of the daitya, tArAkAsura (grandson of diti and kashyapa), his sons tArkAksha, vidhyunmali, and veeravana meditated on Lord Shiva to have three invincible cities of their own. Pleased with their penance, Shiva granted them three independent, undestroyable floating cities called tripura – one of gold, one of silver and one of iron which were constructed by the great asura architect mayAsura. He also warned them that when the floating cities came together (which would happen on a rare conjunction of the moon and pushya nakshatra), they would be destroyed.
The asuras lived luxuriously in the cities and became proud as the days went by. They began to misuse their powers. Hiding inside their safe cities, they began to disturb and destroy the vEdic sacrifices of the people of the earth and prevented the havis (offerings of ghee, rice, food, etc) from reaching the respective dEvas. But they were themselves following all their dharmas meticulously to retain their power. They performed fire sacrifices for their own ishTa dEvatas. In greed of power, they performed numerous pashu bali, prANi bali and troubled all the beings of the universe.
The dEvas went up to Shiva and requested Him to stop their treacherous activities. Feeling sorry, Shiva admitted that He can't do that because it was He who granted them the indomitable powers. The dEvas then went to ksheerAbdi and approached Lord VishNu who was reclining on the serpent, to help them out of the situation.
Lord VishNu decided to take an anti-vedic incarnation to attract the heartless asuras. He appeared as a hermit in a red robe, with tonsured head, and carrying a book in the hand. Talking sweet words, He preached common noble truths without quoting form vEdic scripts.
When the asuras were drawn towards him and sat to hear from Him, Buddha posed confusing questions in front of them to divert them from their horrific rituals.
Buddha said – Listen to me. All the rituals you offer are superstitious beliefs.
Why are you offering sticks in the sacrificial fire to gain riches? The dEvas like indra are eating dry sticks to grant your wishes. It is better that they be born as a cow that eats green grass.
Why are you offering pashu bali in the fire? If the pashu is going to reach swarga by this, then you can throw your father into the sacrifice directly. He can go to swarga immediately.
If by feeding some people here, people in other lOkas get satisfied, then why do you pack food for someone who is travelling to another place? Can you not feed someone here itself with a sankalpa so that His hunger is satisfied there?
Throwing such seemingly intelligent and tricky questions, Buddha bewildered the asuras and made them stop all sva-dharmas they were following. They started mocking vEdas, the dEvatas and all yagya karmas and lost their powers. In this weak moment, the three cities also came together, and it was the time for their destruction.
Buddha resumed his position as VishNu and alerted Shiva that His followers are mocking at him. Shiva turned red with wrath. Mounted on the earth as his chariot, with the sun and the moon its wheels, the four vEdas as the four drawing horses, with brahmA as the charioteer, the mEru mountain as the bow, AdisEshan as the bowstring, with VishNu as the arrow, and agni/blazing sudarshana chakra as the arrow tip, Lord Shiva reduced Tripura to ashes.
AZHVAR EMPERUMANAR DESIKAN TIRUVADIGALE SHARANAM
