TIRUVAYMOZHI 7.1
PASURAMS 3453 TO 3463
In the previous decad 6.10, NammAzhvAr as parAnkusha nAyaki performs prapatti at the feet of tiruvENkaTamuDaiyAn – “pugazhonRRilaa aDikeezh amarndu pugundEnE- புகழ் ஒன்றில்லா அடியேன் உன்னடிகீழ் அமர்ந்து புகுந்தேனே”. She desired for His physical touch. As emperumAn did not manifest before her, she considers her prapatti to be fruitless.
In this decad, AzhvAr swears that the prakRuti sambandham and the fearful five senses are the prime causes for his goal to remain unaccomplished, though his bhakti remains unstinted. In bhagavad geetA too lord krishna says- इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ | तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ||Each sense organ has attachment and aversion to an object. Hence a chEtana should not come under their control as they are his deadly enemies.
The guNa nAmam of this decad is “shATyAshankAsaha:” – The one who tolerates suspicions about His genuineness.
teeTRi * ennai un pAda pangkayam *
naNNilA vagaiyE * nalivAn
innam eNNuginRAy **
eNNilAp perumAyanE! imaiyOrgaL
Ettum * ulagam moonRuDai *
aNNalE! amudE! appanE! *
ennai ALvAnE! 1
3453. I have totally surrendered myself at your tiruvaDis but you have not ceased to cause enough distress through the playful tool – my panchEndriyas, which have permanently stationed themselves in me (uNNilAviya aivaRAl kumai teeRRi). Is it befitting? Why should I suffer this distress which is preventing me from attaining your tiruvaDis?
eNNilA perumAyan! One who uses the vast prakruti as a place for the samsArees to dissolve their karmAs (imaiyOrgaL Ettum ulagam moonRuDai aNNalE! One who controls the three worlds glorified by the celestial beings. amudE! The most enjoyable nectar! appanE! One who always pours benefits—upakArakan. Ennai ALvAnE! One who has willingly made me your servitor. Why do you thus torture me to remain entangled in this material bondage (nali van innam eNNukinRAy). (1)
irAppagal mOduvittiTTu *
unnai nAn aNugA vagai *
seydu pOdi kaNDAy **
kannalE! amudE! kArmugil vaNNanE! *
kaDal gyAlam kAkkinRa *
minnu nEmiyinAy! *
vinaiyEnuDai vEdiyanE! 2
Inspite of performing bharasamarpaNam to you, why are you torturing me by not appearing before me? Alas! I fear my sense organs (indriyAs) torment me day and night dragging me to succumb to the material attractions, captivating me like notorious kings. It is you who created these indriyAs and commanded them to agonize me preventing me from getting a glimpse of your face for survival. Didn’t seeta pirATTi lose the pleasure of enjoying lord rAma when her eyes (one of the panchEndriyas) were attracted to the asura disguised as the golden deer? (2)
mOduvittu * un tiruvaDich
sAdiyA vagai * nee taDuttu
en peRudi? andO! **
AdiyAgi agaliDam paDaittu * uNDumizhndu
kaDandu iDandiTTa *
sOdi neeLmuDiyAy! *
toNDanEn madusoodananE! 3
3455. EmperumAn tells AzhvAr,” I have let you live along with these indriyas for some purpose”. AzhvAr gives an answer entering into an argumentative mode.
Dear Lord! Why don’t you explain your purpose of letting me suffer? You are the jagatkArakan who created the vast world (AdiAgi). Later during the mahApralayam, you ingested the cosmos and released it again for creation to begin. As trivikraman you measured the worlds with one tiruvaDi and retrieved the same earth from the deluge incarnating as varAhan (kaDandu iDaindiTTa). Did you not perform these amazing feats deftly? You adorn the large, decorated crown flaunting that you are the sarvEshvaran! Hence, I only yearn to enjoy you.
Madhusoodana! You who are capable of skillfully killing the asura madhu can also destroy my enemies called sense organs (toNDanen madhusoodananE). I am being tormented continuously caught tightly by the panchEndriyAs. Have you resolved to let me suffer in quick successions? Being a grave sinner, my sins prevent me from reaching your tiruvaDis.? O! You who has to protect me considers me as your enemy. What are you gaining by causing these hindrances? (nee taDuttu en peRudi? You left Bharata suffer (in Ramayana) as you had resolved to go to the forest but why should I put up with this trauma. (3)
aivaraik kATTi * unnaDip
pOdu nAn aNugA vagai *
seydu pOdi kaNDAy **
yAdum yAvarum inRi ninnagam pAl
oDukki * Or Alin neeLilai *
meedu sEr kuzhavi! *
vinaiyEn vinai teer marundE! 4
3456. EmperumAn says that it is difficult for Him to remove AzhvAr’s obstacles! AzhvAr retorts.
Have you not performed difficult tasks? Hence, I would like to remind you now. You swallowed all the sentient and non-sentient beings and stored them in a subtle form in one corner of your stomach and lay innocently assuming an infant form of vaTapatrashAyee on a tender banyan leaf (Or Alin neeL ilia meedu sEr kuzhavi!).
You alone are the medicine who can cure me as I am a repository of sins (vanaiyEn vanaiteermarundE). You are the Apatsakhan who readily protects his devotees during hard times. Instead of being the Apatsakhan and medicine for my distressed state, you have directed the five sense organs towards me which have created a veil provoking me to forget the fact that enjoying you is the sustenance for the divine soul and that your divine tiruvaDis are the upAyam to reach you (soodu nAn aRiyAvagai suzhaRRi)! (Lord krishna speaks - एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ The senses, the mind and intellect are the instruments of desire which overpower one’s svaroopam and knowledge- Bhagavad geeta 3.40).
I feel confident if you are with me, but you have decided to abandon me to suffer with these fearful indriyas. You fear that your kArunyam may precede them! You have bewildered me by moving away from my eyesight, drowning me into the worldly pleasure ensuring that I cannot reach your divine tiruvaDis (un aDipOdu nAn aNugAvagai seidu pOdi kaNDAy) (4)
sekkiliTTut tirikkum aivarai *
nEr marungkuDait tAvaDaittu *
negizhppAn okkinRAy **
Ar marundini AguvAr? * aDalAzhi
Endi asurar vankulam *
vEr marungkaRuttAy! *
viNNuLAr perumAnEyO! 5
3457. EmperumAn tells nammAzhvAr to look out for a medicine to overcome his anguish. AzhvAr helplessly pleads.
emperumAnE! You seem to willingly defend the five notorious sense organs of mine. You allowed them to conquer me and grind me thoroughly as if I am an ingredient in an oil press (chekkil iTTu tirikkum aivarai) limiting me from all directions. You pretend as if they cannot be controlled by you thus tormenting me likewise? One who vanquished the clans of asuras and rakshasas effortlessly by uprooting their roots with your sudarshan chakra! Is it difficult for you to eternally free me from this anguish?
Dear Lord! I am well aware that you are the doctor and the medicine too as Vishnu sahasranama asserts निर्वाणं भेषजं भिषक्- that Lord nArayana is the physician and the ultimate medicine for all the diseases (sloka 62). How can you expect me to look out for a medicine to cure myself? I considered you as my rakshagan whereas you seem to have become my pakshagan (one who is biased- negizhppAn ). Unable to bear this torment, AzhvAr calls out loudly to emperumAn so that his voice reaches paramapadam. He sensed that the nityasooris, pirATTi and perumAl are enjoying pretending to remain unheard. He says.”viNNuLAr perumAnEyO!!! O! The master of the nityasooris! ( this was probably to disrupt the assembly in srivaikuNTam so that the lord sees his plight and comes to his rescue immediately).
Similarly Sage Valmiki describes the wailing of the helpless sitA pirATTi in lankA awaiting rAma हा राममातः सह मे जनन्या | हा राममातः सह मे जनन्या |एषा विपद्याम्यहमल्पभाग्या|O rAma!O Lakshmana! O sumitrA! O mother of rAma! Being an unfortunate one I am going to be destroyed (sundarakANDam 28.8). (5)
seRum aimpulan ivai *
maNNuL ennaip peTRAl * en seyyA
maTRu neeyum viTTAl? **
paNNuLAy! kavi tannuLAy! *
pattiyinuLLAy! parameesanE! * vanden
kaNNuLAy! nenjchuLAy! * solluLAy!
onRu sollAyE 6
3458. NammAzhvAr asserts that these panchEndriyas do not spare even the nityasooris or those aspiring for moksha. O lord! You are the purushOttaman and master of the nityasooris who perform unstinted kainkaryam. Yet even celestials get tormented by these panchEndriyAs. Devendran who succumbed to pride and power spoke rudely to krishNa and Satyabhama leading to a war after krishna took away the pArijAta tree (the story of pArijAta apaharaNam). Now these sense organs seem to have reached the earth, engulfing me as the Bhoomi seems to be their best bait to express their dishonourable nature. I have no strength to fight them (maNNuL ennai peRRAl en seyyAl). Being the sarvashaktan if you abandon me, then who will protect me? (maRRum neeyum viTTAl).
EmperumAn immediately says,”I will never abandon you”.
parameesanE! Are you not the one who is the all-knower and sarvEshvaran? Can you not hear my sorrowful words of agony (kavitaNULAy)? Does my bhakti seem false when my eyes are yearning to see you (pattiyin uLLAY)?
The compassionate lord asks AzhvAr,”What do you want me to do now?”
Dear Lord! You eternally reside in my eyes to perceive you, on my tongue to praise you and in my heart to contemplate (kaNNULAy, soLLuLAy, nenjuLAy). Fulfil a petty desire of mine. Take a few steps to approach me; say a few soothing words of confidence for my sustenance like“mA shuchah-मा शुचः”-bhagavad geetA (18.66). Otherwise tell me you are incompetent to fulfil my desire and shower your compassion although I refrain from doubting you. (6)
Oraivar vankayavarai *
enRu yAn velkiRpan * un
tiruvaruL illaiyEl? **
anRu dEvar asurar vAngka *
alaikaDal aravam aLAvi * Or
kunRam vaitta endAy! *
koDiyEn parugu innamudE! 7
3459. “Is there anyone who was favoured by my kAruNyam and firm resolution?”, asks emperumAn.
Did you not favour your devotee Indra by incarnating as koormam revealing your attribute of shaktitvam? When the devas and the asuras retreated while churning the ocean, you held the massive mandara mountain on your back preventing it from sinking and wound the serpent Vasuki around the mountain to churn (Or kunRam vaitta entAy). Similarly, being your ardent devotee I seek your favour to protect me too.
Are you not the perfect elixir for this sinner who desires to see you while the devas selfishly desired only the nectar from the ocean? (koDiyEn parugu innamudE). Am I competent to conquer the senses? No. They are so unsteady and dangerous traps that unitedly torment me. They create a desire. Once the desire is gratified, immediately the desire shifts to another which is endless. They seem to be independent like an unknown veil to me. How can I conquer the many thorned tormenting powerful panchEndriyAs without your benign grace.? (yAn velkiRpan un tiruvaruL illayElaruLennum oLvALuruvi).
(TirumaNgai AzhvAr says (periya tirumozhi 6.2.4) “erindEn aimpulanhaL iDarteera erinduvandu serindEn- I shall use Your merciful words of promise as a bright sword taken out of its cover, to chop the enemies arising out of my age-old bond with the five sense organs). (7)
yAvaraiyum mayakka * nee vaitta
munna mAyam ellAm * muzhu
vErarindu ** ennai un
chinnamum tirumoorttiyum * sindittu Ettik
kai tozhavE aruL enakku *
ennammA! en kaNNA! *
imaiyOr tam kula mudalE! 8
3460. AzhvAr who prayed for ishTa prApti and anishTa nivrutti expresses it to the lord once again.
En ammA! One who is caring like a mother to me! En kaNNA! One who is easily approachable! The chief of the nityasooris! The five panchabhootAs of Shabda, Sparsha, roopa, rasa and gandham are individually very unique but extremely powerful (Or aivar). Their uniqueness is such that their experiences seem to be enthralling and enjoyable like sweet nectar in the beginning (in amudu ena) and distasteful later. They bewilder even the minds of the wisest who are well aware of the consequences of dwelling in them. All this is merely due to the mAyA created by you. Do not be of the opinion that you have given me enough knowledge, bhakti, and wisdom. I am terrified of this samsAram.
You first uproot my karma vAsanAs and unchain me from the shackles of this worldly bondage (muzhuvEr arindu) so that my mind, speech, and body is collectively engaged in you alone. Grace me abundantly to consistently savour the unique features of your divine panchAyudas whose radiance enhance your divya maNgala vigraham. Let me continuously contemplate in accord with my heart, praise you through words and surrender at your feet with folded palms (un chinnamum tirumoortiyum sindittu Etti kai tozhavE arul enakku). (8)
veezhkkum aivarai *
valamudal keDukkum * valamE
tandaruL kaNDAy **
nilamudal ini evvulagukkum * niRpana
selvana ena * poruL
palamudal paDaittAy! *
en kaNNA! en paranjchuDarE! 9
O jagatkArakan! Merely by your sankalpam you created the earth and all the worlds. Then you beautified them with sentient and non-sentient entities to reside in them at the time of creation and became their protector. En kaNNA! You incarnated as kaNNapirAn to safeguard your bhaktas from their enemies and let them enjoy your leelAs and your beauty thus satisfying their desires. I feel honoured to say that I was one among them! Being capable of performing such astounding tasks, is it an arduous task for you to protect me from these fearful panchEndriyAs?
En paransuDarE! These five elements of Shabda, roopa, rasa, gandham and sparsham are so alluring. They cause one to perform abundant sinful acts which get accumulated over births. These panchEndriyAs are like a deep pit from which one is impossible of being rescued (kuzhiyinil veezhkum aivar). You have pushed me into this pit of cruelty and violence. Nurturing these bad karmAs and their vAsanAs not only affects one but the consequences are experienced as deep troubles by his whole clan too! (kula mudal teevinai).
Dear Lord! Please grant a boon to me. You have to adhere by it. I plead to you to completely uproot the effects of the powerful panchEndriyAs and destroy my karma vAsanAs too. Grace me so that the senses that drive the soul towards such passions get eliminated. (valamuDan keDukkum varamE tandu aruL kaNDAy). (9)
iNait tAmaraigaTku *
anpurugi niRkum * adu niRkach
chumaDu tandAy **
vanparangkaL eDuttu * aivar tisai tisai
valitteTRuginRanar *
munparavai kaDaindu * amutam
koNDa moorttiyO! 10
3462. NammAzhvAr calls out the lord who has not yet manifested before him.
Dear Lord! The true quality (svaroopam) of my soul and this body is to continually enjoy singing your nAmas with unstinted devotion with a heart which melts with contentment on witnessing your mutually favourable beautiful divine tiruvaDis (un iNai tAmaraikaTku anburuki niRkum).
On the contrary you have dumped upon a weakling like me the heavy baggage called the shareeram (sumaDu tandAy). Then you loaded it with the five powerful panchEndriyas which have positioned themselves in five corners dragging me from all sides into the material world (aivar tisaivalittu eRRu kinRanar). These five senses are unmanageable. My existence seems like a prince whose crown is replaced by a heavy baggage, who will be treated rudely with disrespect by people who are unaware that he is a prince. Is this behaviour of yours true to your nature of rakshakatvam and kAruNyam?
En paransuDarE! You are the radiant one who has favoured me previously by showing your beautiful divyamaNgaLa vigraham! Singing your nAmas gives me immense pleasure! Long ago incarnating as koormam with mighty shoulders you churned the ocean effortlessly, retrieved the amrutam and distributed it to the devas! amudam koNDa moorti! Their motives were ulterior desiring only the sweet nectar alone whereas I yearn only to have your glimpse. O! Please release me from the unbearable clasp of these indriyas and manifest before me. (10)
paDaittu aLittuk keDukkum * ap
puNDareegak koppoozhp * punaR
paLLi appanukkE **
toNDar toNDar toNDar toNDan saTakOpan *
sollAyirattuL ippattum *
kaNDu pADa vallAr * vinai
pOm kangkulum pagalE 11
|
TIRUVAYMOZHI
7.1 |
शाठ्याशङ्कासहः shATyAshankAsaha: | |
The one
who tolerates suspicions about His genuineness. |
||
|
7.1.1 |
604 |
निस्सङ्ख्याश्चर्ययोगाय नमः । |
nissankhyAshcharya-yogAya
nama: | |
The
divine trove of countless surprises. |
|
7.1.2 |
605 |
अतिमधुराय नमः । |
atimadhurAya
nama: | |
The
extremely sweet one. |
|
7.1.3 |
606 |
जगत्कारणाय नमः । |
jagatkAraNAya
nama: | |
The cause
of the universe. |
|
7.1.4 |
607 |
न्यग्रोधार्हत्वभूम्नॆ नमः । |
nyagrOdhArhatva-bhoomnE
nama: | |
The one
who consumes the universe and sleeps on the banyan leaf with ease. |
|
7.1.5 |
608 |
त्रिदशपतयॆ नमः । |
tridasha-patayE
nama: | |
The
master of the thirty classes of dEvas or nityasooris. |
|
7.1.6 |
609 |
वाङ्मनस्संनिहिताय नमः । |
vAngmanas-sannihitAya
nama: | |
The
indweller of speech and mind. |
|
7.1.7 |
610 |
पीयूषस्पर्शनाय नमः । |
peeyooSha-sparshanAya
nama: | |
The
granter of amruta (divine nectar). |
|
7.1.8 |
611 |
अखिलपतयॆ नमः । |
akhilapatayE
nama: | |
The
master of the universe. |
|
7.1.9 |
612 |
लोकसंरक्षकाय नमः । |
loka-saMrakShakAya
nama: | |
The
protector of the universe. |
|
7.1.10 |
613 |
त्रितनवॆ नमः । |
tritanavE
nama: | |
The one
manifests in forms such as Brahma, VishNu and Shiva inorder to attract us. |
TIRUVAYMOZHI 7.2
PASURAMS 3464 TO 3474
EmperumAn had resolved that AzhvAr must stay on this earth for the people to get devotion and prosperity by reading his shreesooktis. But parAnkusha nAyaki is unable to bear the separation and becomes unconscious. AzhwAr assumes the role of her mother (tiruttAy) who places her dear daughter at the feet of periya perumAl shreeranganAthan. The mother tells him explicitly that her distressed daughter is crying profusely thinking of Him. She suddenly prostrates, speaks incoherently, swoons quite frequently, breathes heavily, humbly reminisces his kalyANaguNas trying to remind him that he is the ‘asharaNya sharaNya- अशरण्य शरण्य (refuge for those without a refuge). In every pAsuram, the mother conveys her daughter’s lamentations and then asks periya perumAl how He is going to help her daughter overcome this agony.
The guNa nAma of this decad is "prashamita-janata-garhaNa: " - The one who expiates the devotees' abuses (for assumed neglect).
3464. My dear daughter parAnkusha nAyaki does not sleep throughout night and daytime (kaNgulul pagalum kaNtuyil aRiyAL). She fills her palms with the copious tears from her beautiful eyes and empties them on the floor reminiscing the amazing feats of the Lord. In such a helpless condition, unable even to gather herself with folded palms, she keeps repeating ‘sangu chakkaram’. She feebly says ‘tAmaraikaN’, one who has eyes like a lotus flower remembering your attractive lotus eyes. She murmurs,” How will I survive without you?” and then faints. To overcome her agony, she gropes over the sand of sreerangam searching, for some trace of the lord.
O! The lord who reposes happily in the temple of shreerangam that is surrounded by the river cauvery! Even the carp fishes residing there can be seen frolicking happily. Now express clearly how you are planning to help my daughter triumph over this separation from you? (ivaL tiRattu en seikinRAyE?). (1)
Now tell me what your intentions about my helpless daughter are? asks the mother. Are you waiting for parAnkusha nAyaki’s karmas to dissolve on its own? Or would you shower your unbound compassion to eliminate them, and manifest before her? (enkolO muDikinRadu ivaTkE?). (2)
Again, gathering herself. my daughter speaks up. As kaNNan you manifested in your enchanting form being a sulabhan to all the cowherds and gOpis of vrindAvan. You are the unparalleled one (oruvanE). I feel you have resolved not to choose me to perceive you! Shower your abundant grace to witness you physically, says my dear daughter.
The dismayed mother retorts. aranganE! You chose to reside permanently in the divya kshEtram of Shreerangam surrounded by ramparts and dense creepers. What measures have you taken to relieve my daughter from this miserable state of mind. What remedies have you decided for her? (ivaLtiRattu en seidiTTAyE). (3)
Her distress being unsolved, she would become unconscious after saying “Do I have to suffer like this through my lifetime? (kaTTamE kAdal enRu moorchikkum). She always addressed you as kaDal vaNNA (He is like the ocean which holds varieties of entities in comfort) to praise your magnanimity, but now she considers you being heartless towards her (kaDalvaNNA kaDiyai kAN). But her bhakti remains unstinted. Remembering your powerful sudarshana chakra, she exclaims:” He who wields it majestically in his right hand to protect his devotees has deserted me.” She awaits your physical presence and wishes to say that You have arrived, but faints.
Oh sittanE, The miraculous Lord! You have resolved to reside eternally in the divya desam of Srirangam with abundant water resources. You repose majestically with your compassionate eyes open to grace your devotees. Are you going to let her suffer in this state of separation? What is your solution? Please tell me. (4)
3468. The anxious mother is even more concerned now. Dear RanganAtha! You have literally shattered her mind. Deprived of getting your darisanam and mesmerised about you she fondly recollects how you have manifesting before her and showed your beautiful form inspite of her being entangled in the material bondage. Now you seem to totally ignore her ( sindikkum tisaikkum tERum).
In this state of anguish filled with bhakti, parAnkusha nAyaki does anjali with folded palms calling out to you saying, ”O! The lord who graces everyone who visit the temple of srirangam! Inspite of being so close to me you seem to distance yourself!”(kaikoopum tiruvaraNgattuLLAy ennum). She starts sobbing uncontrollably requesting the Lord to come immediately. She reminds him of his incarnation as narasimhamoorthy who manifested during the twilight hour for a few minutes and split the body of hiraNyan. She calls the Lord lovingly as ArAvamudE! Did you not churn the mighty ocean to retrieve the nectar to appease the devas? Similarly, why can’t you appear before me for a few seconds and appease me too?
My dear daughter’s behaviour is pathetic. She who is completely devoted and stubborn to remain subservient at your tiruvaDis has become eccentric! (sandittu un charaNam sArvadE valitta). Is it fair to trouble my daughter like this?(5)
3469. Ranga! parAnkusha nAyaki, my dear daughter keeps lamenting about you. She says that you have stolen her heart by enchanting her. She exclaims that you are the mAmAyan who performs astounding feats and leelAs ! She blabbers that you have a gem like, dark blue tirumEni and reddish tinged lips (seiyyavAy maNiyE); You reside in the divya desam called tiruvarangam surrounded by cool waters (tanpunalsoozh tiruvaraNgattuLLAy). She further praises you as the master of the nityasooris (viNNOrmudal) who wields all the five fiery weapons like the sword, mace, conch, wheel and the bow.
O! The Lord who reposes on the AdisEsha spreading its hoods widely! You do not seem to consider the cause for her sobs, wails the mother. You have your reasons to behave like this and my daughter too is not at fault. It is my sinfulness that is preventing me from seeing you both together (ivaltiRattaRuLAy pAviyEn seyaRpAl aduvE). (6)
3470. My daughter constantly ponders over your amazing guNas. She humbly accepts and declares that in your creation the people undergo suffering (non- believers) and experience happiness ( your believers) accordingly. She further expounds that even those gyAnis who have renounced the world to remain detached, surrender to you (paRRilAr paRRininRAnE). Your behaviour to declare that you are the refuge of all (asharaNya sharaNyan) seems to be contradictory. My daughter calls out saying,” As Krishna you came down from the unreachable paramapadam to reside permanently closer to us in the vast milky ocean (kaDaliDam koNDa kaDal vaNNA). You further descended to remain close to the cowherds in vrindavan but you fail to appear in front of me!” Then she cries saying ‘en teertanE!’ You reside in srirangam enveloped by cool waters with abundant fishes frolicking happily.
Why should my daughter who adores you so much, undergo this suffering? O lord! You are the controller of time (kAla chakkarattAy ennum). Your sudarshana chakra scares away the lord of death yAma, who is also at your disposal. Distancing my daughter using time as an excuse seems unacceptable. My daughter considers you alone as the purest one and firmly resolves that she is determined to remain loyal to you. Contemplating on you in this manner, tears pour down like rain from the beautiful eyes of my daughter, tender like a creeper (kOlamA mazhaikaN panimalga irukkum). She is melting down due to her viraha tApam. How are you going to help her overpower this condition? (7)
3471. My daughter cries and calls the lord saying ‘kozhundu vAnavarkaTku! The head of the nityasooris, the supreme one residing in paramapadam who came down as the sulabhan kaNNan! He is the Ashrita rakshakan who lifted the govardhana hill effortlessly and protected all the cows. Yet this attribute was not fruitful for me and saying this she starts sobbing. She stares at the sky without blinking her eyes as if awaiting the lord to manifest for a few seconds to please her. Appealing to him she prostrates with folded hands meditating on him. Unable to bear the agony she breathes heavily exhaling hot air as if burning her soul. She wails saying ‘anjana vaNNanE’, one who has a beautiful complexion like a collyrium! When will I get the opportunity to see you? (eNganE nOkkugEn ennum).
The distressed mother questions Rangan. O! You who grace with open eyes reposing in the famous temple surrounded by water bodies! My daughter is like goddess Mahalakshmi who never desires to leave the lord (here the mother approaches tAyAr who is the purushakAra bhootai). How do I console my daughter? What upAyam do I follow? Should I tell her to belittle her love, or should I force you to appear before her? (en seigEn en tirumagaTkE?). (8)
The agonised mother addresses the lord now. After all these humongous tasks performed deftly you chose to recline at srirangam temple in the southern direction making it your permanent abode for your devotees which is being worthless for my daughter. She has surrendered to you. Your compassionate glance is enough for her survival. You who must protect her seems to have resolved not to grace her. No matter how good you are, there appears to be no end to her grief.
(The mother’s assertion of his superiority goes well with krishna’s saying in bhagavad geeta-18.58 and 18.66 respectively- मच्चित्त: सर्वदुर्गाणि मत्प्रसादात्तरिष्यसि| Focusing your thought on me shall help you crossover all difficulties and मा शुच:|Seek me alone as your refuge). (9)
3473. Grief stricken parAnkusha nAyaki decides to get separated from her lord. She feels it is better to die than undergo this suffering. With no recourse, parAnkusha nAyaki starts glorifying the Lord. She says, ”Dear Lord! You are the indweller in Indra, the ruler of the three worlds. You are the antaryAmi in lord shiva who adorns the koNDRai poo(golden raintree flowers) on his matted locks and also in the four headed Lord brahmA . Are you not in me too? O! master of the nityasooris! The nityasooris enjoy the privilege of being gifted with a similar roopam like you (sAroopyam-vaDivuDai).” Out of immense bhakti unable to reach him she calls out, “Sri RanganAthanE! vaNtiruvaraNganE! You have come from paramapadam leaving your attribute of supremacy to reside in this goodness filled srirangam for the samsArees to enjoy you. Then why let me suffer?”
The mother fears that parAkusha nAyaki would never attain the Lord but she consoles herself saying that her daughter has attained the divine tiruvaDis of the ocean hued Lord, mugil vaNNan who has showered His compassion on her. (aDiyaDai yAdAL pOl ivaL aNugi aDaindanaL mugivaNNan aDiyE). (10)
PHALSHRUTI
3474. With the abundant grace of periya perumAl, nammAzhvAr was uplifted to attain the divine tiruvaDis of mugilvaNNan who is generous like a rain bearing cloud. AzhvAr who resides in the prosperous tirunagari filled with rich fields on the shore of the pristine tAmarabharaNi river composed these pAsaurams that describes the beautiful tiruvaDis of mugilvaNNan emperumAn. Those who recite well these ten out of the thousand pAsurams will reach the dark bluish abode of paramapadam of the dark hued lord, and get immersed in the flood of supreme bliss, akin to the nityasooris( iruppar pErinba veLLattE). (11)
|
TIRUVAYMOZHI
7.2 |
प्रशमितजनतागर्हणः
prashamita-janata-garhaNa: | |
The one
who excuses the devotees' abuses (for assumed neglect). |
||
|
7.2.1 |
614 |
श्रीरङ्गॆ कृतसंनिधानाय नमः । |
shreerangE
kRuta-sannidhAnAya nama: | |
The one
who takes abode in Shreerangam. |
|
7.2.2 |
615 |
निखिलजगदनुस्रष्ट्रॆ नमः । |
nikhila-jagad-anusraShTrE
nama: | |
The one
who creates all the worlds repeatedly. |
|
7.2.3 |
616 |
रक्षणार्थावताराय नमः । |
rakshaNArthAvatArAya
nama: | |
The one
who incarnates to protect everyone. |
|
7.2.4 |
617 |
शुचयॆ नमः । |
shuchayE
nama: | |
The
immaculate one. |
|
7.2.5 |
618 |
विध्वस्तानिष्ठाय नमः । |
vidhvastAniShThAya
nama: | |
The
destroyer of adversaries. |
|
7.2.6 |
619 |
उरगशयनाय नमः । |
uraga-shayanAya
nama: | |
The one
who reposes on the serpent. |
|
7.2.7 |
620 |
पुंसु कर्मानुरूपं शर्माशर्मप्रदानाय नमः । |
puMsu
karmAnuroopaM sharmAsharmapradAnAya nama: | |
The one
who bestows happiness and sorrow to the jeevas on the basis of their karma. |
|
7.2.8 |
621 |
उपक्रियातत्पराय नमः । |
upakriyAtatparAya
nama: | |
The one
who favours His devotees (lifting the gOvardana hill to protect gOkulavAsis). |
|
7.2.9 |
622 |
श्रीभूमिदॆवीनायकाय नमः । |
shree-bhoomidEvee-nAyakAya
nama: | |
The
beloved of the divine bhoomA dEvi. |
|
7.2.10 |
623 |
जलदतनवॆ नमः । |
jaladatanavE
nama: | |
The one
who has the hue of the nimbus clouds. |
TIRUVAYMOZHI 7.3
PASURAMS 3475 TO 3485
TEN TIRUPPERAI / TIRUPPERAI, TIRUNELVELI
NAYAKI PASURAM
In the earlier pAsurams, ParAnkusha nAyaki vented out her love for emperumAn, while her mother and friends tried to talk her out of her love. Unable to bear the separation from emperumAn, ParAnkusa nAyaki yet again persuades them to take her to tentiruppErai, to the residing deity, makaraneDunkuzhaikAdan. She says that she had lost her heart to this emperumAn , adding that unwarranted accusations and unnecessary gossip could be avoided if the mother and friends themselves undertake to take her to the tiruppErnagar. ParAnkusa nAyaki declares that it will be to tentiruppErai that she will go and that it shall be her final destination.
3475. veLLaich surisangkoDu Azhi Endit *
tAmaraik kaNNan en nenjchinooDE *
puLLaik kaDAginRavATRaik kANeer *
en sollich sollugEn? annaimeergAL! **
veLLach sukamavan veeTRirunda *
vEda oliyum vizhA oliyum *
piLLaikkuzhA viLaiyATTu oliyum aRAt *
tiruppEraiyil sErvan nAnE 1
3475. Listen to me, dear mothers! You are not aware of the fact that my emperumAn who wields the coiled, white conch and the resplendent Sudarshana chakram, having enchanting red lotus like eyes, treads inside my heart on His beautiful Garuda vAhanam ( puLlai kadAginRa ARRai)! How can I even describe this experience in any number of words?( en solli sollugEn)
I shall have to reach ( nAn sErvan)the holy kshEtram, thentiruppErai , where my emperumAn , who is indeed overflowing joy personified ( eLLam sugam), is seated. The atmosphere in this kshEtram rings with the chanting of vedas and echoes with the sound of children playing. (1)
annaiyargAL! ayaRchEriyeergAL! *
nAn ittani nenjcham kAkka mATTEn *
en vasam anRidu irAppagal pOy **
tEn moytta poompozhil taNpaNai soozh *
tentiruppEraiyil veeTRirunda *
vAnappirAn maNivaNNan kaNNan *
sengkanivAyin tiRattaduvE 2
3476. O Listen to me dear sakhis with fragrant, black tresses( nAnam karu kyzhal tOzhimeergAL)! Dear mothers and the ladies from the neighborhood( ayal sEriyErgAL)!
I am unable to restrain my heart, which seems to function as an independent entity( thani nenjam)! It is out of my control. Day and night, it abandons me to reach the red fruit -like lips the emperumAn, the blue hued Kannan, who is the swAmi of the paramapadam. He is the one who resides in tentiruppErai kshEtram, which is surrounded by cool ponds , lakes( thaN paNai) and many flower gardens which attracts hordes of bees( teN moitta poompozhil). (2)
senjchuDar neeLmuDit tAzhndadAyum *
sangkoDu chakkaram kaNDugandum *
tAmaraik kaNgaLukku aTRut teerndum **
tingkaLum nALum vizhA aRAda *
tentiruppEraiyil veeTRirunda *
nangkaL pirAnukku en nenjam tOzhee! *
nANum niraiyum izhandaduvE 3
3477. O sakhi! The emperumAn who resides in tentiruppErai enjoys yearlong , the celebration of the daily and monthly utsavams. My heart got glued to His red, ripe, fruit like lips..., got immersed in His dazzling , magnificent crown..., got enchanted on seeing His conch and chakram and lost itself to His divine , beautiful lotus eyes. My heart has unabashedly shed its natural qualities like modesty and timidity ( nANum niRaiyum izhandhadhu). (3)
3478. izhanda emmAmai tiRattup pOna *
uzhandu ini yAraik koNDu en usAkO? *
Odak kaDal oli pOla ** engkum
ezhunda nalvEdattoli ninROngku *
tentiruppEraiyil veeTRirunda *
muzhangku sangkakkaiyan mAyattu AzhndEn *
annaiyargAL! ennai en munindE? 4
Now, depressed ( uzhandhu)at having lost my only intimate and dependable companion, my heart... who can I call for comfort or company? How can I even express my anguish( en usAgO)?
I have completely lost myself (AzhndhEn) to the remarkable feats of the emperumAn, who resides in the tentiruppErai divyakshEtram, wielding the roaring conch in His divine hand, where the chants of sAma vEda resounds incessantly like the waves of the ocean, in this holy temple town ( Odham kadal oli pOl).
In my present desperate state, what effect can Your anger have on me( ennai munindhu en?)? (4)
pEy mulai uNDu marudiDai pOy *
kaninda viLavukkuk kanRu eRinda *
kaNNapirAnukku en peNmai tOTREn **
munindu ini en seydeer? annaimeergAL! *
munni avan vandu veeTRirunda *
kaninda pozhil tiruppEraiyiRkE *
kAlam peRa ennaik kATTuminE 5
3479. O dear mothers! I have lost all my feminine qualities of modesty and timidity to my swAmi, kaNNapirAn,
... who, in a rage( munindu), vanquished sakatAsuran.
... who sucked the life out of the deceitful demoness pUthana.
... who crawled between the two marudha trees and felled them.
... who threw vatsAsuran( the asura who came disguised as a calf) on the wood apple( another asura) and killed them both.
What can Your sharp retorts do to me in my present state? ( ini munindhu en payan?)
So, you please take me, without any further delay, to the kshEtram thentiruppErai which is surrounded by splendid gardens . EmperumAn has descended to make it His abode for my sake. (5)
neelamugil vaNNattu emperumAn *
niRkum munnE vandu en kaikkum eydAn **
njAlattu avan vandu veeTRirunda *
nAnmaRaiyALarum vELviyOvA *
kOlach senneRkaL kavari veesum *
kooDu punal tiruppEraiyiRkE 6
3480. O dear mothers! Listen to my plight.. This emperumAn who is hued as the blue clouds, seems to appear before my eyes, but He is beyond my reach( en kaikkum eidhAn). My love for Him is more expansive than even the oceans! Alas!
Please take me to the thentiruppErai divyakshEtram without any delay and show me to my swAmi.( kAlam peRa ennai kATTumin). It is this kshEtram that emperumAn resides on coming down to the earth, where, the vaidheekas who are well versed in the four vedas perform yagyas. This temple town has many flourishing waterbodies and lush paddy fields, whose beautiful ( kOlam) paddy combs sway in the wind as if fanning the Lord. (6)
seTRa pirAn vandu veeTRirunda *
pEraiyiRkE pukku en nenjcham nADip *
pErttu vara engkum kANa mATTEn **
Arai ini ingkuDaiyam? tOzhee! *
en nenjcham koova vallArum illai *
Arai inik koNDu en sAdikkinRadu? *
en nenjcham kaNDaduvE kaNDEnE 7
O sakhi! Who do I seek to keep me company? Who is there to bring my heart back to me? My heart has abandoned me! You are not in the least inclined to help me either. Who is there to help me ? What can I achieve with none to support me? Hence I have made up my mind to play the tactics that my heart played...and follow my heart all the way to my swAmi. (7)
kArkkaDal vaNNanODu en tiRattuk
koNDu * alar tooTRiTRadu mudalAk *
koNDa en kAdal uraikkil tOzhee! **
maNtiNi njAlamum Ezh kaDalum *
neeLvisumbum kazhiyap peridAl *
teNtirai soozhndu avan veeTRirunda *
tentiruppEraiyil sErvan senRE 8
3482. O sakhi! On seeing the change in my complexion and other perceptible changes in me,( kaNdadhuvE kaNDu), my mothers and other ladies have concluded that it is because of my union with the dark hued emperumAn. On this assumption, they are throwing abuses( alar thooRRiRRadhu) at me.
If I started to talk about my love for emperumAn, it would equal the extent of this entire universe, this flourishing world, the seven seas, the expansive space and would measure up beyond all of these!
I shall have to reach the kshEtram of thentiruppErai surrounded by the cool, gentle waves, where my emperumAn resides, and only then can I get some relief. (8)
3483. sErvan senRu ennuDait tOzhimeergAL! *
neergaL uraikkinRadu en idaRku? *
nenjchum niRaivum enakku ingkillai **
kArvaNNan kArkkaDal njAlam uNDa *
kaNNapirAn vandu veeTRirunda *
ErvaLa oNkazhanip pazhanat *
tentiruppEraiyin mAnagarE 9
nAN enakkillai en tOzhimeergAL! *
sigaramaNi neDumADa neeDu *
tentiruppEraiyil veeTRirunda **
magara neDungkuzhaik kAdan mAyan *
nooTRuvarai anRu mangka nooTRa *
nigaril mugilvaNNan nEmiyAn * en
nenjcham kavarndu enaiyoozhiyAnE? 10
3484. O dear sakhis! My swAmi, who performs innumerable, miraculous leelas, resides in the magnificent tentiruppErai kshEtram which has beautiful, glistening citadel( sigaram maNi neDu mAdam). He is the incomparable, dark hued makaraneDunkuzhaikAdan emperumAn, wielding the sudharshana chakram.
This emperumAn has indeed enchanted me and I have lost my heart to Him from time immemorial ( enai oozhiyAn). I shall, without any inhibition, go searching for Him, into cities and villages and everywhere. (10)
seygaiyum vERavan vaiyam kAkkum *
Azhineer vaNNanai achchudanai *
aNikurugoorch saTakOpan sonna **
kEzhil andAdi OrAyirattuL *
ivai tiruppEraiyil mEya pattum *
Azhiyangkaiyanai Etta vallAr *
3485. NammAzhwAr, kurugur sadagOpan has composed these ten priceless( kEzhil) pAsurams, in the andhAdi style, and dedicated them to the emperumAn of tentiruppErai.
Eon after eon, ( oozhi oozhi tORu) appearing in different forms ( uru), with different names( pEr) and taking up different causes( vERu), emperumAn, the ocean hued Kannan, resolved to protect this earth . He never ever let's His devotees down ( achyutan). The devotees who worship by reciting these ten pAsurams, shall be blessed to remain and perform uninterrupted servitude to emperumAn. (11)
|
TIRUVAYMOZHI
7.3 |
स्वगोप्तृत्वं प्रकटयन्
svagOptrutvam-prakaTayan |
The Lord
of ten-tiruppErai, the one who reveals His protective nature to His devotees. |
||
|
7.3.1 |
624 |
पद्माक्षत्वॆन हृत्स्थाय नम: । |
padmAkshatvEna
hRutsthAya nama: | |
The one
who dwells in the heart, with His lotus eyes. |
|
7.3.2 |
625 |
परमखनिलयाय नम: । |
paramakha-nilayAya
nama: | |
The one
who resides in Paramapadam. |
|
7.3.3 |
626 |
स्वोपकारिणॆ नम: । |
svOpakAriNE
nama: | |
The one
who helps His subjects. |
|
7.3.4 |
627 |
विगर्जच्छङ्खाय नम: । |
vigarja-chChankhAya
nama: | |
The one
who holds the resounding conch. |
|
7.3.5 |
628 |
अनिष्टप्रहर्त्रॆ नम: । |
aniShTa-prahartrE
nama: | |
The one
who dispels the wicked. |
|
7.3.6 |
629 |
आदरविलसनकृतॆ नम: । |
Adara-vilasanakRutE
nama: | |
The one
who instills increasing love (for Him). |
|
7.3.7 |
630 |
रक्षकाय नम: । |
rakshakAya
nama: | |
The
saviour. |
|
7.3.8 |
631 |
अम्भॊधिदृश्याय नम: । |
ambhOdhi-dRushyAya
nama: | |
The one
who looks like the ocean (is blue hued). |
|
7.3.9 |
632 |
आपत्संरक्षकाय नम: । |
Apat-samrakshakAya
nama: | |
The one
who preserves the universe during deluge. |
|
7.3.10 |
633 |
श्रीमकरवरलसत्कुण्डलाय नम: । |
shreemakara-vara-lasat-kuNDalAya
nama: | |
The one
who has glittering fish-shaped earrings that spread radiance,
makaraneDuntuzhAykAdar. |
TIRUVAYMOZHI 7.4
PASURAMS 3486 TO 3496
In the previous decad, AzhvAr as parAnkusha nAyaki wished to visit tentiruppErai divya dEsam, but His wish did not fructify owing to his weakness.
BhagavAn blesses AzhvAr with the vision of His victorious leelAs and urges AzhvAr to elaborate on the same. AzhvAr translates His anubhavam of emperumAn's amazing deeds into this tiruvAymozhi that gives a detailed description of each event.
The guNa nAmam of this decad is sphuTa-jagadavana-prakriya:" -The one who elucidates His methods of protecting the universe.
vAzhi ezhat * taNDum vALum ezha ** aNDam
mOzhai ezha * muDi pAdam ezha * appan
oozhi ezha * ulagam koNDavARE 1
AzhvAr visualises the divine avatar of emperumAn amd describes thus..
He says the divine chakra which is the chief among the divine weapons rose (azhi ezha) to the front and it was the first one to be seen when He emerged as Trivikrama.
Next appears the conch, the bow, (sangum villum ezha), the mace, and finally the sword.
Seeing the completeness of weapons, groups of dhEvas from the heavenly planets, humans from the earth, groups who are from the sky and all others in every direction performed mangaLAshAsanam (singing the glory of the lord aloud).
Then the divine feet (as said in tiruneDunthANdagam 5 "oN midhiyil punak uruvi oru kAL niRpa")rose upto the level of his divine crown (mudi pAdham ezha) to crack the top part of the oval shaped universe. Tiny bubbles rose from the water and His thrivikrama incarnation marked the end of the rule of asura king MahAbAli(appan Uzhi ezha).
Thus SarvEShvaran won the hearts of all by regaining the world, putting an end to mahAbali's rule, and handing over the kingdom to indra through His amazing vAmana avatAra.(1)
vooRu sulAy * malai tEykkum oli ** kaDal
mARu suzhanRu * azhaikkinRa oli * appan
sARu paDa * amudam koNDa nAnRE 2
AzhvAr in this verse enjoys the churning of the ocean and the sounds produced there from and sees everything visually with his gifted knowledge (acquired from emperumAn).
Sound 1.
The ocean became wild when the mandara mountain was pushed deep into the ocean and created a huge pit. AzhvAr hears the sound of the rivers flowing in opposite direction towards the mountain. (ARu malaikku ediurndhu ODum oli.)
Sound 2.
AzhvAr could hear the sound of the serpent vasuki when it was rubbing and coiling its body around mantharA.(aravu URu suLAy malai thEykkum oli).
Sound 3.
When churning was in process, the waves dashed against each other and AzhvAr could imagine the sound to be a battle between bulls.(kaDal mARu suzhanRu azhaikkinRa oli)
SARu paDa - SAru means uthsavAm. AzhvAr says that the deEAs are all rejoicing (as done in a festival) having won the battle and acquired the nectar.
AzhvAr thus describes the happy mood of the devAs in this pAsuram.(2)
nAnRila Ezh * malai tAnattavE ** pinnum
nAnRila Ezh * kaDal tAnattavE * appan
oonRi iDandu * eyiRRil koNDa nALE 3
3488.The amazing act of scooping the earth as Lord VarAha!
AzhvAr is astonished at the wild act of emperumAn who scooped the earth with its mountains and seas, and placed them properly in their original positions during His stunning avatAra of VarAha.
EmperumAn effortlessly lifted up the earth with its seven dweepas (islands) (Ezhu maNNum), seven mountains (Ezh malai), and seven oceans (Ezh malai) and placed them on His tusk without any damage to them (nAnrila tAnattavE)
Thus in this verse, AzhvAr concludes that everything is done purely out of His will (sankalpam), and the nature of the one removed (be it land, mountain or ocean) is irrelevant.(3)
3489. nALum ezha * nila neerum ezha * viNNum
tALum ezhach * suDar tAnum ezha * appan
ooLi ezha * ulagam uNDa ooNE 4
3489.The act of consumption of the world is stunning!
AzhvAr is bewildered at the way emperumAn,the great benefactor and protector consumed the world during intermediary deluge and halted the division of time (nAlum ezha), land and water (nila nirum ) sky and planets (viNNum kOLum ezha) fire and air,(eri kAlum ezha) mountain forms (malai thallium ezha) and stars and other objects (sudar thAnum ezha) not mentioned in this list.
AzhvAr says that when emperumAn ingests all the creatures inside His stomach, the sound of matter, and interaction between the creatures is heard This is the sound of bhagavAn joyfully protecting the worlds.(appan ULi ezha , ULi - sound). (4)
ANuDaich sEnai * naDungkum oli ** viNNuL
ENuDait dEvar * veLippaTTa oli * appan
kANuDaip bAratam * kaiyaRai pOzhdE 5
AzhvAr describes the various sounds heard during the kurukshetra war and how Krishna conducted the war by being being partial to His followers (for the sake of dharmAa sthApanAm).
1.(Mallar taDarnda oli) The sound of the falling down of great wrestlers and the so called powerful soldiers (who had been asked by duryodanA to be fed well with meat and other food to increase their valour and strength)
2.(Mannar nadungum oli)The sound of the army that had experts like bhIshma, drONa and other kings who started trembling on hearing that Krishna has taken the role of ArjunA's charioteer.
3.(Vinnul dhevAr veLlipatta oli) The sound of the rejoice of the dEvas (who have been placed as lords by emperumAn in par with Him) on the sky.
These sounds were heard when He walked around the battle field instructing the paNDavas.
AzhvAr concludes that the purpose of possessing eyes (kAn uDai) and other organs is only to enjoy His ultimate form ( as stated in geetA 18.66 "mAm") and His divine mannerisms in warfield.(the beauty of Him holding the stick and the rope as a charioteer,His posture in the chariot with his divine foot, the way he is amidst the army etc.,). (5)
soozhum ezhundu * udirap punalA ** malai
keezhdu piLanda * singkam ottadAl * appan
Azh tuyar seydu * asuraraik kollumARE 6
3491. Nrisimha avatAr is astonishing!
AzhvAr mercifully narrates the act of killing of hiraNya (which appeared similar to a lion tearing a mountain) for the sake of his bhaktas.
As defined in thiruchandavirutham 62"iraNdu kURu seyduganda singam",narasimha,the god with a lion- face killed hiranyA at dusk into two pieces at the doorstep with His nails (placing hiranyA on His thigh) and the whole region was flooded with a pool of blood.
All the factors hiranyA obtained as a boon from brahmA was considered by narasimha while killing the demon. HiraNyA suffered the sorrow (within a fraction of a second) on looking at the face of the fierce Nrisimha( appan Azh thuyar seydhu) that he would experience after his death.
AzhvAr concludes that emperumAn is not only compassionate as a mother(vatsalyam) but also protects oneself and becomes the saviour of one whose mind turns to be His enemy when he continuously engages himself in material realm.(6)
3492. mARu niraittu * iraikkum sarangkaL * ina
ARu maDuttu * udirap punalA * appan
neeRu paDa * ilangkai seRRa nErE 7
NammazhvAr recollects and enjoys the various actions performed by chakravarthy thirumagan in the battlefield.(opposing the Lanka king ravAna).
AzhvAr describes in detail how Ravana was killed in the warfield.
When dasharatha's divine son rAma shot arrows, they banged against the opponents arrows making great sounds. Hundreds of rAkshashas fell down dead like mountains; (mARu niraiththu iraikkum saranngaL, piNam malai pOL puraLa).
The ocean was flooded with a pool of blood (flowing from the bodies shot dead ) and it started gushing out through the rivers.
(Kadal ARu maduthu udhira punalA). Thus Sri ramA fought rAvaNa and turned LankA to ashes.
ShrirAma's straightforward fight is brought out by this pAsuram (ilangai seRRa nErE). (7)
nEr sarindAn * eriyum analOn ** pinnum
nEr sarindAn * mukkaN moortti kaNDeer * appan
nEr sari vANan * tiN tOL koNDa anRE 8
AzhvAr,in this verse visualises the battle with bANAsura.
Lord Subrahmanya who has a peacock flag(kodi kOzhi koNdAn) arrived first and lost in the beginning itself.
Next forty nine Agni dEvathAs with rising flame came (eriyum analON) and ran away.
Finally the three-eyed powerful rudra, superior among dEvas (muk kAn mUrthi kaNdir) himself came and immediately lost the battle.
Then bANAsura (NEr sari vANan) came and got killed by lord Krishna.
Thus,Sri krishna protects the universe from unrighteous.
AzhvAr connects the victory of Krishna over bANa in this pAsuram.
*Banasura was the 10th descendant of Prahlad and the eldest among the 100 sons of king Bali. He worshipped Shiva and acquired 1000 powerful arms and a boon that He (shiva) would save him whenever he was put to trouble.
Soon he became arrogant and started establishing Adharma.
He captivated Anirudhdha the grandson of Krishna as his daughter Usha fell in love with him and made him stay in her palace.Krishna wanting to bring back His grandson AnirudhA(appan), started war against banA.
BanA prays for lord ShivA and shiva came to his rescue and fought with krishna.
Krishna and shiva played a trick and Krishna's sudarsana chakra cut off all the alms of banAsura.
He realised his mistakes and pleads for forgiveness.
As he is also an ardent devotee of Shiva, Krishna agreed and granted immortality to bAnAsura and cut off all 1000 arms but for his four hands that were ready to serve krishNa. (8)
anRu suDar * iraNDu piRavum ** pinnum
anRu * mazhai uyir dEvum maRRum * appan
anRu mudal * ulagam seydadumE 9
3494.The act of creation by emperumAn is astonishing!
AzhvAr in this verse describes the initial creation after the pralayam and says that He is the sole king for all.
AzhvAr is fascinated about emperumAn's creation. He created the five elements (pancha bootas), their cause and effect; He created the moon and the sun( sudar iraNdu); He created the other existing objects like the mountains, the sparkling stars,the rain and the species that depend on water;the dhEvas who grant the rain and other souls like animals/plants that depend on rain.
AzhvAr concludes,"Do I have to mention each one of these one by one? The day when emperumAn killed bANan itself He showed that He is the single ruler for all(anRu mudhal ulagam seydhadhumE). He is undoubdtedly the "appan", master for all".(9)
vAy niRai neer * piLiRich soriya ** ina
Anirai pADi * angkE oDungka * appan
tee mazhai kAttuk * kunRam eDuttAnE 10
AzhvAr cherishes emperumAn's amazing act of lifting the Govardana hill( kunRam eduththAnE) for seven days and thus eliminated the disaster caused by the rain.(thI mazhai kAththu)
He made all the grazing cows (mEy mirai kizh puga) and cowherds of gokulam and the animals residing on the hill (which started rolling when the hill was lifted and placed upside down) to take shelter under the hill.
When the rains poured very heavily he quietly lifted waiting for Indra's anger out of hunger to subdue. This proves that though it was not a good act by Indra but since he was His bhakta he tolerated and made him realise His mistake.(10)
onRi ninRa * saDakOpan urai seyal **
nanRi punainda * OrAyirattuL ivai *
venRi tarum pattum * mEvik kaRpArkkE 11
3496.Chant these pAsurams and victory is yours!
This decad lists the victories of emperumAn and AzhvAr vouches that chanting the verses of this decad itself would grant victory for all in every aspect..
AzhvAr (saTakOpan) explains repeatedly from the first decad that He is the refuge for all; He is easily approachable(saulabyam);He is the soul king(supremacy). (Nanri punaindha Or ayiram)
AzhvAr assures that one who with faith learns this decad that praises the kalyANa guNas of emperumAn, would enjoy victory undoubtedly.
He says it will eliminate the hurdles for all.... Be it those who aspire for wealth or be it those who desire for self enjoyment or be it those who seek mOksha. Victory over senses will be granted for those who wish to pursue karma, gyAna or bhakti yogam (mEvi kar pArkku - venRi tharum).(11)
***Its worth mentioning that these powerful ten verses were recommended to be recited with faith along with many other slokas and mantras during the pandemic period by our AchAryas and bhAgavatas, to wade away fear and danger.
|
TIRUVAYMOZHI
7.4 |
स्फुटजगदवनप्रक्रियः sphuTa-jagadavana-prakriya: |
The one
who elucidates His methods of protecting the universe. |
||
|
7.4.1 |
634 |
विष्टपविक्रान्तिकृतॆ नम: । |
viShTapa-vikrAntikRutE
nama: | |
The one
who bestrode the worlds. |
|
7.4.2 |
635 |
अमृतमथनकृतॆ नम: । |
amRuta-mathanakRutE
nama: | |
The one
who churned the ocean. |
|
7.4.3 |
636 |
भूतधात्र्युद्धर्त्रॆ नम: । |
bhootadhAtryuddhartrE
nama: | |
The one
who lifted the sinking earth. |
|
7.4.4 |
637 |
कल्पॆ लॊकादनाय नम: । |
kalpE
lOkAdanAya nama: | |
The one
who swallowed the worlds at the end of kalpa |
|
7.4.5 |
638 |
क्षितिभरहरणाय नम: । |
kShitibhara-haraNAya
nama: | |
The one
who destroyed the burden of the earth (kauravas). |
|
7.4.6 |
639 |
दैत्यराजप्रहर्त्रॆ नम: । |
daityarAja-prahartrE
nama: | |
The one
who tore the demon king HiraNyakashipu. |
|
7.4.7 |
640 |
लङ्कासङ्कोचकाय नम: । |
lankA-sankOchakAya
nama: | |
The one
who reduced lankA. |
|
7.4.8 |
641 |
असुरभुजवनच्छॆत्रॆ नम: । |
asurabhuja-vanachChEtrE
nama: | |
The one
who felled bANAsura's forest of arms. |
|
7.4.9 |
642 |
लॊकस्रष्ट्रॆ नम: । |
lOka-sraShTrE
nama: | |
The one
who re-creates the universe. |
|
7.4.10 |
643 |
गॊवर्धनाद्रिधर्त्रॆ नम: । |
gOvardhanAdri-dhartrE
nama: | |
The one
who lifted the gOvardhan hill. |
TIRUVAYMOZHI 7.5
PASURAMS 3497 TO 3507
NammAzhvAr is surprised and worried that people are devoted to somebody other than Lord Hari, even after hearing about the Lord’s superhuman manoeuvres. Advising them in a rhetoric manner, AzhvAr explains Lord Hari’s unparalleled, virtuous guNas that saved the world in every yuga.
3497. kaRpAr irAma pirAnai allAl * maRRum kaRparO? *
puRpA mudalAp * pulleRumbAdi onRinRiyE **
naRpAl ayOddiyil vAzhum * charAcharam muRRavum *
naRpAlukku uyttanan * nAnmuganAr peRRa nATTuLE 1
3497. karpAr irAmapirAnai allAl maRRum karparO?
Should seekers learn about someone other than the most affectionate and generous rAma?
All of brahmA’s worldly creation without any difference of size or intellect, be it the movable entities starting from the small ant (pul erumbu), or the immovable entities starting from the extensive grass (pul pA) that were present in the noble city of ayOdhyA, were uplifted to the supreme city of paramapadam by Lord rAma, without them having to perform any means or penance.
Lord rAma’s goodwill is explained through this pAsuram. Lord rAma’s svabhAvam was such that all the beings in his rAjyam gained their sustenance (dhAraka), nourishment (pOshaka), and pleasure (bhOgya) from rAma’s kalyANa guNas. With his affection and candour, He made everyone noble and thus, eligible for mukti.
RAMACHARITA MANAS 1-29 (A)
तुलसी कहूँ न राम से साहिब सीलनिधान ॥
While the Lord sat at the foot of trees, the monkeys perched themselves high on the branches; such creatures He exalted to His own position! There is no lord as generous as Shree Raama, O Tulasidaasa!
AYODHYA KANDAM, CH 59.4,5
अपि वृक्षाः परिम्लानः सपुष्प अन्कुर कोरकाः || २-५९-४
उपतप्तोदका नद्यः पल्वलानि सरांसि च |
परिष्कुपलाशानि वनान्युपवनानि च || २-५९-५
After dropping rAma in the forest, Sumantra returned to Dasharatha Chakravarti and reported, “Oh mahArAja, on parting from Lord rAma, the trees have withered; the rivers, lakes and ponds have become inaccessible as they are boiling; the leaves of the small and the large gardens have parched up. (It is said that they regained their natural goodness only after rAma returned from the forest).
UTTARA KANDAM, CH 39.15,16
भक्तिश्च नियता वीर भावो नान्यत्र गच्छति ॥ १५ ॥
यावद् रामकथां वीर श्रोष्ये ऽहं पृथिवीतले ।
तावच्छरीरे वत्स्यन्तु मम प्राणा न संशयः ॥ १६ ॥
When rAma ascended the throne at ayOdhyA and all the vAnaras departed, HanumAn pleaded that their mutual affinity and his devotion should last for ever. Unwilling to utter the name of any other form but rAma, HanumAn requested that He be granted the fortune of holding his breath as long as rAmakathA lasts on this earth. Lord rAma also blessed Him so. (1)
3498. nATTil piRandavar * nAraNaRku ALanRi yAvarO? *
nATTai naliyum arakkarai * nADit taDindiTTu *
nATTai aLittu uyyach seydu * naDandamai kETTumE 2
Would people born on this earth ruled by the benevolent rAma, become servants of someone other than Lord nArAyaNa?
Lord rAma underwent garbhavAsam for 12 months in this ignorant world, suffered more than normal people, destroyed rAvaNa and the rAkshasas who were troubling the world, safeguarded the ikshvAhu kingdom for a whopping 11000 years, and liberated everyone including the thankless people of his kingdom. Even after hearing all these stories of rAma that talk of His great guNas, why are people serving somebody else and not Lord nArAyaNa?
(After the war, BrahmA addressed Lord rAma as “bhavAn nArAyaNO deva: shrimAn chakrAyudha: prabhu:” – You are Lord nArAyaNa Himself, the glorious Lord wielding the disc.- Yuddha kANDam – 6.117.13). (2)
3499. kETpArgaL kEsavan kIrtti allAl * maRRum kETparO? *
sETpAl pazham pagaivan * sisupAlan * tiruvaDi
tATpAl aDainda * tanmai aRivArai aRindumE 3
Should the wise listen to someone else’s glories other than that of kEshava?
(SishupAla was the king of ChEdi, and the son of Vasudeva’s sister Shrustasubha). A sworn enemy for long, SishupAla hurled hundred contemptible abuses on the whole pANDava family and on His krishNa, which were unbearable (like heat) even to the ears of enemies craving to hear something bad about krishNa. (On his 101th abuse), Lord KrishNa slayed Him with His sudarshana chakra but liberated Him notwithstanding the terrible words uttered by Him. AzhvAr wonders at the ignorance of people who refuse to develop an interest to hear krishNa’s glories, even after coming to know of how He offered unconditional succour to SishupAla under His feet. (3)
panmaip paDarporuL * Adumil pAzh neDungkAlattu **
nanmaip punal paNNi * nAnmuganaip paNNi * tannuLLE
tonmai mayakkiya * tORRiya sUzhalgaL sindittE 4
Would people aware of the truth that Lord NarayaNa is the cause of the universe, surrender to someone other than Him?
During the prolonged period of 1000 chatur yugas, when the universe was submerged in the waters of pralaya, there was nothing, no expansion as chEtanas or achEtanas, no kArmic manifestations as dEvas or manushyas. Lord nArAyaNa then created the kAraNa jalam, the causal water, and created BrahmA to bring out all the old entities which were in a subdued state inside Him. If people know His eternal, extra-ordinary qualities and contemplate on the great truth that emperumAn engages all the entities in His service time and again for the sole purpose of relieving them from the bondage of the otherwise perpetual samsAra, they will never become servitors of anyone else other than the jagat kAraNa. (4)
Azhap perumpunal tannuL * azhundiya njAlattai **
tAzhappaDAmal * tanpAl oru kOTTiDait tAn koNDa *
kEzhal tiruvuru AyiRRuk * kETTum uNarndumE 5
3501. shoozhalgaL sindikkil mAyan kazhaL anRi shoozhvarO?
Would people searching for the right path to liberation, seek refuge under the feet of someone other than mAyan krishNa?
When the world/ BhoomidEvi was submerged in the limitless waters of the pralaya (mahArNavam), bhagavAn appeared as Lord varAha and lifted her on His tusk, without allowing her to perish. After listening to such purANas and understanding their purport, why would path seekers approach anyone other than the feet of the amazing Lord varAha? (5)
vATTamilA vaNkai * mAvali vAdikka vAdippuNDu **
ITTangkoL dEvargaL * senRu irandArkku iDar nIkkiya *
kOTTangkai vAmananAych * seyda kUttukkaL kaNDumE 6
Would people knowing the story of how vAmana reclaimed the world, become subservient to someone other than Lord kEshava?
MahAbali, a daitya king of undiminished generosity (vATTam illA vaN kai), became inordinately proud, and vowed that He would grant anything that was asked by those presiding over His yagya. That was the time when Indra had lost all His wealth and worriedly approached Lord VishNu along with the hosts of dEvas for help (eeTTam koL dEvargaL). To solve the problem of the dEvas, BhagavAn took the unassuming incarnation of a handsome dwarf brahmachAri called vAmana and attended the yagya. In the short stature, He nimbly begged for alms (kOTTankai) of three steps of land initially but grew to an extraordinary height and retrieved all the three worlds with His three huge steps. Even after knowing, hearing, and understanding His enchanting exploits performed solely to protect the worlds, would people get enslaved to somebody other than vAmana? (6)
vaNDuN malarttongkal * mArkkaNDEyanukku vAzhu nAL **
iNDaich saDaimuDi * IsanuDan koNDu usAch sella *
koNDangkut tannoDum koNDu * uDan senRadu uNarndumE 7
3503. kaNDum teLindum kaRRAr kaNNarkku anRi AL AvarO?
Would the learned who know, contemplate, and understand that mArkaNDEya the shiva bhakta attained immortality because of Lord VishNu’s help, submit themselves to any God other than KrishNa?
(MArkaNDEya was the son of sage MrukaNDu. When MrukanDu prayed for a child long back, he was given two options by brahmA – 1) a handicapped, dull witted, notorious child who could live for 100 years, 2) a beautiful, intelligent, and virtuous child who could live for 16 years. MrukaNDu chose the second option and the son mArkaNDEya was born. MArkanDEya mastered the vEdas and shAstras, and grew up to be a devotee of Shiva).
Years later……..As a lad of sixteen years, mArkaNDEya was enjoying his time, wearing a flower garland from which bees consumed honey (vaNDu uN malar tongal). (Since he was destined to die at 16, Yama appeared and ran behind him with his paasha (noose). MArkaNDEya hugged the Shivalinga that He was worshipping and ran while discussing the issue with Shiva (uDan koNDu uchA sella), but yama flung the noose on them and dragged them along. Shiva (the God with matted tresses – eenDai saDaimuDi eesan) then meditated on Lord VishNu to gain strength. VishNu joined Shiva and dragged them along (angu kONDu tannODum koNDu uDan senRadu). Yama could not combat the enhanced force and ran away. Thus, mArkaNDEya was saved from death and remained immortal which we know from the fact that He was the only one who lived to see vaTapatrasAyee during the deluge. Those who listen to this story, understand the close relationship between Shiva and VishNu, and revel in their juxtaposition, wouldn’t become servitors of anyone other than Lord krishNa. (7)
allal amararaich seyyum * iraNiyan Agattai *
mallal ariyuruvAych * seyda mAyam aRindumE 8
3504. sella uNarndavar selvan tan seer anRi karparO?
Would scholars having paripooraNa gyAna and anubhavam of emperumAn, sing the guNas of anyone other than Shriya: pati, the treasure trove of all auspicious guNas?
With the power obtained from innumerable penances, HiraNayakashipu created many hindrances for the dEvas (and prahlAda) and put them in a sorrowful state. The Lord, taking a huge form of Narasimha, tore open the chest of HiraNyan. Thus, the Lord proved His Ashrita vAtsalya towards dEvas and prahlAda. Those who revel in such amazing stories will not sing the glories of anyone other than the Lord of ShreedEvi, the granter of all wishes. (8)
tAyam seRum oru nURRuvar mangka * Or aivarkkAy **
tEsam aRiya Or sAradiyAych senRu * sEnaiyai
nAsam seydiTTu * naDanda nalvArttai aRindumE 9
3505. mAyam aRibavar mAyavarkku anRi AL AvarO?
Would the readers of His miraculous deeds surrender to someone other than the amazing Lord, mAyan krishNa?
With the sankalpa to defeat the hundred Kauravas who seized their kinsmen’s rightful property (dAyam – property, serum – seize), the Lord openly supported the five pANDavas in the kurukshEtra war, just like their close relative. Assuming the role of a charioteer, KrishNa destroyed the kaurava army. He later ascended to His divine abode, having accomplished the goal of His birth on earth. Those who assimilate all these accounts of KrishNa from scriptures like the mahAbhAratam, will never surrender to anyone else. (9)
pOrtta piRappoDu nOyODu mUppoDu * iRappivai
pErttu ** peruntunbam vEraRa nIkkit * tan tALin kIzhch
sErttu * avan seyyum * sEmattai eNNit teLivuRRE 10
3506. vArttai aRibavar mAyavarkku anRi AL AvarO?
Would the knowers of charama shlOka expounded by krishNa, ever serve someone other than krishNa?
AzhvAr explains the step-by-step process of mOksha.
As promised in charama shlOka mantra (BG 18.66), bhagavAn grants mOksha by which we overcome samsAric afflictions like birth (which conceals the AtmA); disease; old age; and death. As a next step, He conditions our mind to remove the desire of self-absorption or kaivalyAnubhavam, completely from the root. Too much of self-absorption is a big misery by itself. Hence AzhvAr refers to kaivalyam with the phrase “peru tunbam vEr Ar neekki”. Once we are free from all such delusions caused by our karma vAsanas, bhagavAn gives us protection under His lotus feet. Those who understand the meaning and power of KrishNa’s words will never surrender to anyone else. (10)
3507. teLivuRRu vIvinRi ninRavarkku * inbak kati seyyum *
teLivuRRa kaNNanait * tenkurugUrch saTakOpan sol **
teLivuRRa AyirattuL * ivai pattum vallAravar *
teLivuRRa sindaiyar * pAmaru mUvulagattuLLE 11
3507. PHALASHRUTI
Tenkurugoor shaThakOpan has praised the Lord who grants not only the sweet abode of paramapadam but also the permanent clarity of bhagavat swaroopam (His nature) to devotees who have understood their Atmaswaroopam (nature of the self) with undoubted clarity.
Those who sing well these lucid ten pAsurams out of the thousand pAsurams, will be endowed with a clear mind even while living in this vast, karma- filled world that is influenced by the three guNas -sattva, rajas and tamas (pA maru mooNru ulagattiluLLE). In other words, they will experience shuddha-sattva guNa of paramapadam while living on this earth itself. (11).
|
TIRUVAYMOZHI
7.5 |
सर्वाश्रयं स्वं स्नेहं प्रकटयन् sarvAshrayam svam snEham prakaTayan |
The one
who through His affection, brings everyone under His refuge. |
||
|
7.5.1 |
644 |
साकॆतॆ स्थिरचरजनुषां मुक्तिदायकाय नम: । |
sAkEtE
sthiracharajanuShAM muktidAyakAya nama: | |
The one
who liberated all the movable and immovable beings of ayOdhyA (sAkEta). |
|
7.5.2 |
645 |
सर्वशॊ रक्षकाय नम: । |
sarvashO
rakShakAya nama: | |
The one
who saves the world in many ways. |
|
7.5.3 |
646 |
चैद्यॆ सायुज्यदात्रॆ नम: । |
chaidyE
sAyujyadAtrE nama: | |
The one
who granted eternal bliss to chEdi king shishupAlan. |
|
7.5.4 |
647 |
जगदुदयकृतॆ नम: । |
jagad-udayakRutE
nama: | |
The
originator of the universe. |
|
7.5.5 |
648 |
भूमिदॆव्युद्धर्त्रॆ नम: । |
bhoomidEvyuddhartrE
nama: | |
The one
who lifted bhoomidEvi. |
|
7.5.6 |
649 |
याञ्चार्थं वामनाय नम: । |
yAnjchArthaM
vAmanAya nama: | |
The one
who became a dwarf to beg (for land). |
|
7.5.7 |
650 |
शिवभजकमुनॆर्मॊक्षदात्रॆ नम: । |
shivabhajaka-munEr-mOkShadAtrE
nama: | |
The one
who liberated sage mArkaNDEya, a shiva devotee. |
|
7.5.8 |
651 |
विरोधिनिवर्तकाय नम: । |
virodhi-nivartakAya
nama: | |
The
eradicator of enemies (HiraNyakashipu) |
|
7.5.9 |
652 |
पाण्डवसारथयॆ नम: । |
pANDava-sArathayE
nama: | |
The
charioteer of the pANDavas. |
|
7.5.10 |
653 |
मॊक्षदायकाय नम: । |
mOkSha-dAyakAya
nama: | |
The
bestower of liberation. |
TIRUVAYMOZHI 7.6
PASURAMS 3508 TO 3518
After the parOpadEsham to samsAris in the fifth decad, NammAzhvAr introspects why he is denied mOkshAnandam by emperumAn despite having unswerving devotion and continuous desire to attain Him. Melancholy strikes AzhvAr and he cries out to ParamapadanAthan raising doubts about attaining His abode.
3508. pAmaru moovulagum paDaitta *
paRpanAbAvO? *
pAmaru moovulagum aLanda *
paRpapAdAvO? **
tAmaraik kaNNAvO! * taniyEn
taniyALAvO! *
tAmaraik kaiyAvO! * unnai
enRu kol sErvaduvE? 1
Oh Lord, who with Your lotus feet, measured those extensive three worlds, (without any discrimination) (parpam pAdA O).
Oh Lord with lotus eyes (tAmarai kaNNA O).
Oh Lord with lotus hands (tAmarai kaiyA O)
Oh sole controller of this lonely destitute (taniyEn tani ALA O).
When will I attain You and (see Your lotus beauty to my satisfaction)? unnai sErvadu enRu kol? (1)
nAnmugan Ettum * seyya
nin tiruppAdattai yAn * nilam
neer eri kAl ** viNNuyir
enRivai tAm mudalA * muTRumAy
ninRa endAyO! *
kunReDuttu Anirai mEyttu * avai
kAtta em koottAvO! 2
3509. Oh swAmi (endAy O)! By pervading into the panchabhootas namely earth (nilam), water (neer), fire (eri), air (kAl), sky (viN), and into every being (uyir), You have become everything we see in this world.
Oh my dancer (en koottA O) who showed Your sausheelyam by tending cows and holding the gOvardhana hill as a shelter for them!
When will I get to witness your divine feet worshipped by Shiva and the four-faced BrahmA? nin seyya tiruppAdattai yAn sErvadu enRu kol andO? (2)
kalmAri tannai *
poottaNtuzhAy muDiyAy! * punai
konRai anjchenjsaDaiyAy! **
vAytta en nAnmuganE! * vandu en
Aruyir neeyAnAl *
Ettarum keerttiyinAy! * unnai
engkut talaippeyvanE? 3
3510. Oh my dancer who held the gOvardhana hill to rescue the cowherds from the severe hailstorms caused by Indra (malai Endi kal mAri kAtta em koottA O)!
Oh, the one who wears a beautiful tulasee wreath on Your crown (poo taN tuzhAy muDiyAy!)!
The antaryAmi (indweller) of Shiva, the one who wears the beautiful konRai flowers on his red matted locks! punai konRai am sen jaDaiyAy
The antaryAmi of BrahmA who was born from Your navel! (vaytta en nAnmuganE)
If You, the Lord of ineffable glories entered my heart on your own accord without any effort from my end (Etta arunkeerttiyinAy vandu ennAruyir nIyAnAl), by what other upAya or anuShThAna (means) can I attain You? You are the only upAya. (unnai engut talaippeyvanE?) (3)
moovulagum neeyE *
angkuyar mukkaN pirAn *
pirama perumAnavan nee **
vengkadir vachchirakkai *
indiran mudalAt deyvam nee *
kongkalar taNNantuzhAy muDi *
ennuDaik kOvalanE! 4
3511. Oh my gOpAlakrishNa whose diadem is decorated with honey laden, freshly blossomed, cool tulasee! (kongu alar taNNanduzhAy muDi ennuDai kOvalanE!)
The magnificent three worlds are Your manifestations. (ezhil moovulagum neeyE)
You are the overlord of the three-eyed Shiva, Lord of Shiva lOka (angu uyar mukkaN pirAn nee)
You are the overlord of BrahmA, the Lord of Brahma lOka (piraman perumAn avan nee)
You are overlord of all devas starting with Indra who holds the bright and blazing vajrAyudha in your hand (veNkadir vachchirakkai indiran mudalAt deivam nee)
When all the great dEvas and their lOkas are under Your supreme command, how can I think of attaining You with my own, meagre efforts? (nAn engu talai peyvan?) (4)
pollAk karumANikkamE! *
unnuDai undi malar * ulagam
avai moonRum parandu **
unnuDaich sOdi veLLattu * agampAl
unnaik kaNDu koNDiTTu *
ennuDaiyAruyirAr * engnganE
kol vandeyduvarE? 5
3512. Oh my dear gOpAlakrishNa, the gracious one who is obedient to His devotees! (ennuDaik kOvalanE)
My perfect dark blue gem! ( en pollAk karu mANikkamE, pollA – without a hole, unused)!
My beloved soulmate/antarAtmA! (ennuDai AruyirAr)!
For me who is engrossed in the material things of the extensive world that was created from your lotus navel (unnuDai undi malar ulagam avai mUnRum parandu), how is it possible to attain You and see Your extraordinary, radiant form in your supreme abode VaikunTham? (unnuDaich chOdi veLLattagampAl unnaik kaNDu koNDiTTu enganEkol vandeyduvarE)! When will I be blessed to see Your resplendent, supreme form? (5)
neelachchuDar tazhaippa *
senjchuDarch sOdigaL poottu * oru
mANikkam sErvadu pOl **
andaramEl sempaTTODu * aDi
undi kai mArvu kaN vAy *
senjchuDarch sOdi viDavuRai *
en tirumArbanaiyE 6
3513. AzhvAr elaborates bhagavAn’s divya, tEjOmaya roopam.
AzhvAr says: I am not aware of any means to attain the Lord who has shreedEvi reside on His chest permanently. (vandeydumARu aRiyEn, tirumArbanaiyE!)
BhagavAn says: So, if you have no upAya, why don’t you leave me? Why are you continuously pining for me?
AzhvAr says: How can I leave You whose form is so enchanting?
Your repose on AdisEshan seems like a sapphire gem that spreads continuous radiance of blue hue. (malgu neelach chuDar tazhaippach mANikkam sErvadupOl uRai)
Your yellow silk robe/ peetAmbaram that is draped around your waist ( andaramEl sempaTTODu, antharam - waist), Your divine feet (aDi), You divine navel, (undi), You divine hands,( kai), Your divine chest ( mArbu), Your divine eyes ( kaN), Your lips ( vAy) together appear like crimson-colored glowing lights lit all around your blue tirumEni, spreading resplendent rays of crimson hue all around. (chenjuDarch chOdigaL poottoru, senjuDarch chOdi viDa uRai). (This effulgent form refuses to move away from AzhvAr’s mind). (6)
malaimagaL kooRan tannai *
enRum en nAmagaLai * agampAl
koNDa nAnmuganai *
ninRa sasi patiyai * nilam
keeNDu eyil moonReritta *
venRu pulam turanda *
visumbALiyaik kANEnO! 7
3514. Will I not see the Lord with His consort shreedEvi residing in His chest? He, as varAha lifted up the earth and rescued Her when she was submerged in the ocean ( nilam keeNda en tirumArban tannai kANEnO?).
Will I not see the Lord who is the antaryAmi of Lord Shiva who has malaimagaL parvati as His consort? He burnt down the three floating cities of tirupura ( ezhil moonReritta en malai magaL kooRan tannai)
Will I not see the Lord who is the antaryAmi of BrahmA who has the goddess of speech ‘nAmagaL’ ( Saraswati) reside inside him permanently. He won over his senses inorder to perform the act of shRushTi diligently. (venRu pulan turanda, enRum en nA magaLai agampAl koNDa nAnmuganai)
Will I not see the Lord who is the antaryAmi of Indra, the king who controls all the celestials of the sky including the moon. (visumbu Aliya ninRa saseepatiyai). (7)
nariyAy * arakkar
ooLaiyiTTu anRu ilangkai kaDandu *
pilambukkoLippa **
meeLiyam puLLaik kaDAy * viRal
mAliyaik konRu * pinnum
ALuyar kunRangkaL seydu *
aDarttAnaiyum kANDungkolO? 8
3515. RAkshasha king sukEsha had three sons, mAli, sumAli and mAlyavAn. With their mahAtapasyas, they obtained a boon from BrahmA to have a city that’s better than Indra’s city called AmarAvati. Fortified by BrahmA’s boon, with the help of mahAshilpi vishvakarmA, they constructed the gorgeous city of LankA. They married and expanded their kingdom by producing many children. Worried about the disproportionate increase of rAkshasas, the dEvas sought Shiva’s help. Shiva directed them to Lord VishNu who agreed to support them. Knowing of this, the angry rAkshasas thronged dEvalOka to attack the dEvas. Lord VishNu arrived there on GaruDa vAhana to encounter the weapons exerted by the asuras. After a tough fight, mAli was killed with the sudarshaNa chakra. VishNu chased the rest of the asuras as they continued to wield many astras against Him. Finally, sumAli and mAlyavAn accepted defeat. They gathered the rAkshasas and ran away into the pAtAla lOka. – Raamaayana - Uttara kANDam – 5,6,7.
AzhvAr narrates this story to explain the “virOdhi nirasanam” attribute of emperumAn:
Just as the horse fears the sight of the animal yALi (yALiyai kaNDa kudirai pOlavum),
just as the fox fears the sight of the lion (singattai kaNDa nari pOlavum),
once upon a time, the rAkshasas fearedn Lord nArAyaNa, fled from LankA with a lot of hue and cry and hid inside the holes of pAtAla lOka. ( arakkar ooLaiyiTTu, anRu, ilangai naDandu, pilam pukku oLippa).
Mounted on the charming, and proud GaruDa (meeLiyam puLLaik kaDAy ), Lord nArAyaNa killed the famous mAli (viRan mAliyaik konRu pinnum ) and destroyed numerous asuras, heaping a mountain of dead bodies ( ALuyar kunRangaL seydu).
Just as He destroyed the enemies of the dEvas, will He destroy my prakruti vAsana and allow me to see Him? (aDarttAnai kaNDunkol O?) (8)
vinaiyE muyalum *
ANtiRal meeLimoymbin *
arakkan kulattait taDindu **
meeNDum avan tambikkE *
virineer ilangkai aruLi *
ANDu tan sOdi pukka *
amarar ari ETRinaiyE 9
3516. RaavaNa was an extremely proud (moymbil), valiant (tiraL), violent (meeLi), and manly rAkshasha (AN arakkan), steeped predominantly in terrible acts of parahimsA (troubling others). (kaDiya vinaiyE muyalum).
Lord rAma not only destroyed the entire clan of rAvaNa but also granted the island of lankA surrounded by the expansive ocean, to his righteous brother vibheeshaNa. (arakkan kulattait taDind meeNDum avan tambikkE viri neer ilangai aruLi.
He then ruled ayOdhyA for 11000 years and ascended His resplendent abode, Paramapadam. (ANDu tan sOdi pukka)
Dear heart, will we get to see this paravAsudEva, the majestic Lord of nityasooris? amarar ari ERRinaiyE kANDunkolO? nenjamE! (9)
namakku * Ayar kulattu
eeTRiLam piLLai onRAyp pukku *
mAyangkaLE iyaTRi **
kooTRiyal kanjchanaik konRu * aivarkkAyk
koDunjchEnai taDindu *
ATRal mikkAn * periya
paranjchOdi pukka ariyE 10
3517. The Lord of VaikunTham entered this world as a tender infant (eeRRiLam piLLai onRAy),
joined the clan of cowherds ( Ayar kulattu pukku),
performed a plethora of mesmerising deeds (mAyangaLE iyaRRi),
slayed the demoniac kamsa ( kURRiyal kanjanaik konRu),
defeated the massive kaurava army for the sake of the panchapaNDavas ( aivarkkAy koDunjEnai taDindu),
Hari, the epitome of patience, then returned to His supreme abode of infinite resplendence. (ARRal mikan, periya paranjOdi pukka ariyE).
This Lord Hari, the lion, shall grant us vaikunTha, the glories of which are inexplicable even by the greatest of dEvas and yOgis. (ERRa arum vaigundattai aruLum namakku ) (10)
uDal keeNDuganda *
chakkarach selvan tannaik *
kurugoorch saTakOpan sonna **
mikka OrAyirattuL * ivai
pattum vallAr avarai *
tokkup pallANDisaittuk *
kavari seyvar EzhaiyarE 11
3518. Kurugoor ShaThakOpan has praised that Lord, who having the auspicious chakra, appeared as a lion, and ripped open the chest of the demon HiraNyakashipu to His satisfaction (pukka ari uruvAy avuNan uDal keeNDuganda sakkarach chelvan tannai).
Those who master these superb ten pAsurams out of the thousand composed by nammAzhvAr shall be adored with pallANDu mangaLAshAsanams, and fanned with chAmaras by divya apsaras of paramapadam. (kurugoorch chaTakOpan sonna mikka Or AyirattuL ivai pattum vallAr avarait tokkup pallANDisaittuk kavari seyvar EzhaiyarE).
(Ezhaiyar refers to groups of divya apsaras who serve bhagavAn and bhAgavatas in VaikuNTha) (11).
🔯✡️✡️✡️✡️✡️
JAYA JAYA SHREE SUDARSHANA
TIRUVAYMOZHI 7.6.11
அவுணன் உடல் கீண்டு உகந்த,* சக்கரச் செல்வன்தன்னைக்*
Ari uruvAy avuNan uDal keeNDuganda chakkara selvan tannai
Did Narasimha use the sudarshana chakra to kill HiraNyakashipu? What is sudarshana’s role in Narasimha avatAra?
SudarshaNa shatakam – 76 by Shri KooranArAyaNa Jeeyar has the answer to this..
शक्तिर्यस्येषु दंष्ट्रा नख परशुमुख व्यापिनी तद्विभूत्याम् ।
कर्तुं यत् तत्व बोध: न निशितमतिभि: नारदाद्यैश्च शक्य:
दैवीं व: मानुशीं च क्षिपतु स विपदं दुस्तरामस्त्र राज: ॥
SaktiryasyeShu daMShTrA nakha paraSumukha vyApinI tadvibhUtyAm |
kartuM yat tatva bodha: na nishitamatibhi: nAradAdyaishca shakya:
daivIM va: mAnusheeM ca kShipatu sa: vipadaM dustarAmastra rAja: ||
Ancient scriptures reveal that Sudarshana is the sankalpa shakti of ParavAsudEvan, the Lord residing in Shree VaikuNTham. The meaning of SudarshaNa is “one having auspicious vision or "one who is handsome”. Known as the eternal weapon of Lord vishNu, SudarshaNa is hailed as Ayudha purusha by Agama shAstras. SwAmi vEdAnta dEsikan addresses SudarshaNa as AyudEshwara, the Lord of sixteen weapons. SudarshaNa is a part incarnation (amsha) of Lord VishNu. Revered as chakkarattAzhvAr and a nityasoori, He is always at the disposal of Lord nArAyaNa, ever ready to implement His orders. சக்கரத்தாழ்வாரின் பணியில்லாமல் ஒரு காரியமும் நடைபெறாது.
During varAhAvatAram, SudarshaNa was present in His tusk or canine teeth (damshTrA),
during NarasimhAvatAram - in his nails (nakham),
during ParushurAmAvatAram - in His axe (Parashu),
and in the appropriate weapons He chooses for the other avatArams (vyApinee tvadvibhootyAm).
For instance, during rAmAvatAram, SudarshaNa was present in His arrows, and even in the blade of grass that killed kAkAsura. It is also stated in kishkintAkANDam 4.3.14 that HanumAn addressed rAma as the one having many arms that are lengthy, spherical and like iron beams. (आयताः च सुवृत्ताः च बाहवः परिघोपमाः | AyatA: cha suvRutA:, cha bAhava:, parighOpamA:). Commentators interpret that the plural word “bAhava:” reveals that Lord rAma showed His four arms (two having shankha and chakra) to HanumAn.
In vAmanAvatAram, SudarshaNa entered the pavitram with which vAmana pricked ShukrAchArya who was blocking the mouth of the kalasha in the form of a bee, during udaka-dAnam.
In matsyAvatAram, SudarshaNa made His presence in the horn of Matsya who killed the demon Hayagreeva.
In koormAvatAram, the demon svarbhAnu drank the amRuta given by mOhini by hiding in between the sun and the moon. Before he could swallow the amruta, VishNu cut him into two pieces with His chakra. The two pieces were rAhu and kEtu who eclipse the moon and the sun with the power of the amRuta they consumed.
In krishNAvatAram, the Lord used His chakra to cut off shishupAla’s head. KrishNa was in fact born with four hands, two hands holding the shankh and chakra. On dEvaki’s wish, He hid them until He killed kamsa. The king of karusha impersonated krishNa out of jealousy, calling Himself “Paundraka vAsudEvan”, and ordered krishNa to give up His weapons. In anger, KrishNa killed Paundraka, along with his friend kAsirAja with his sudarashana chakra. Sudakshina, kasirAja’s son created a demoness to revenge krishNa, but KrishNa send His blazing sudarshana chakra that burnt the demoness, sudakshina and the city of kAshi to ashes.
SudarshaNa follows VishNu everywhere so much so that He was present in the tip of the arrow of Lord Shiva during tirupura dahanam. While Shiva used meru as the bow and AdisEshan as the bow string, VishNu became the arrow and sudarshana became the blazing tip of the arrow.
The true form and inherent nature of SudarshaNa is difficult to comprehend fully even by sages like nArada. May this astra rAjA of limitless power banish all dangers of dEvas and manushyas.
🔯✡️✡️✡️✡️✡️
Jaya Jaya Shree Sudarshana
|
TIRUVAYMOZHI
7.6 |
स्वीयाक्रन्दापहारी sveeyA-kranda-apahAree |
The one
who carries off the lamentation (cry) of His devotees. |
||
|
7.6.1 |
654 |
नाभीपद्मॊज्ज्वलाय नम: । |
nAbhee-padmOjjvalAya
nama: | |
The one
with the radiant, lotus navel. |
|
7.6.2 |
655 |
विधिशिवभजनीयाङ्घ्रयॆ नम: । |
vidhishivabhajaneeyAnghrayE
nama: | |
The one
whose lotus feet is prostrated by BrahmA (vidhi) and Shiva. |
|
7.6.3 |
656 |
गवां त्रात्रॆ नम: । |
gavAM
trAtrE nama: | |
The one
who rescued the cows (gOvardhana uddhAranam). |
|
7.6.4 |
657 |
सर्वभूतान्तरनियमनाय नम: । |
sarvabhootAntara-niyamanAya
nama: | |
The one
who directs all beings from within. |
|
7.6.5 |
658 |
संश्रितॆ भव्याय नम: । |
saMshritE
bhavyAya nama: | |
The
friend of His devotees. |
|
7.6.6 |
659 |
लक्ष्मीवक्षसॆ नम: । |
lakShmee-vakShasE
nama: | |
The one
whose chest is adorned with Lakshmi. |
|
7.6.7 |
660 |
ब्रह्माद्यापद्विमॊचकाय नम: । |
brahmAdyApad-vimOchakAya
nama: | |
The one
who saves dEvas like BrahmA from peril. |
|
7.6.8 |
661 |
असुरनिरसनाय नम: । |
asura-nirasanAya
nama: | |
The one
who decimates adversaries. |
|
7.6.9 |
662 |
त्रातरक्षॊनुजाय नम: । |
trAta-rakShOnujAya
nama: | |
The one
who protected vibheeshaNa, the younger brother of rAvaNAsura. |
|
7.6.10 |
663 |
पाण्डवरक्षकाय नम: । |
pANDava-rakShakAya
nama: | |
The one
who saved the pANDavas. |
TIRUVAYMOZHI 7.7
PASURAMS 3519 TO 3529
DIVYA AVAYAVA MANASA SAKSHATKARAM
Becoming soft towards AzhvAr who cried in distress, emperumAn bestows upon him a vivid mental vision of His divine face (tirumukham) so that he can withstand the delay in attaining mOksha. Assuming the role of a longing wife (parAnkusha nAyaki as talaimagaL or pirATTi), AzhvAr revels in every part (avayava) of emperumAn’s entrancing face and makes a detailed revelation for us to experience too. Oh, what good have we done!
Unable to handle emperumAn’s beauteous form, AzhvAr concedes that he is neither able to describe the alluring beauty of emperumAn, nor able to escape to paramapadam because His age-old karmas retain him in this samsAra.
The guNa nAmam of this decad is “smRuti vishada tanu:” – The one whose form is vividly perceivable by the mind.
kooRRangkolO? aRiyEn *
AzhiyangkaNNapirAn * tirukkaNgaL
kolO? aRiyEn **
soozhavum tAmarai nANmalar
pOl * vandu tOnRum kaNDeer *
tOzhiyargAL! annaimeer! * en
seygEn? tuyarATTiyEnE 1
ParAnkusha nAyaki depicts emperumAn’s beautiful eyes to her friends and mothers who are annoyed at her lovesick state.
She exclaims: Should I call them a pair of death that takes the life of young girls, or, are they the divine eyes of the ocean-hued kaNNan pirAn? I am unable to describe. In all the four directions, I can see the mirage of His eyes appearing like just-blossomed lotuses. Oh, friends and mothers! Can you see how they have surrounded me? What can I who is tormented by His eyes, do? (1)
ennai neer nalinden? *
mATTuyar kaRpagattin * valliyO?
kozhundO? aRiyEn **
eeTTiya veNNey uNDAn * tirumookku
enadAvi uLLE *
mATTiya valviLakkin *
suDaray niRkum vAliyadE 2
3520. tirumookku
ParAnkusha nAyaki describes emperumAn’s bright nose to the mothers:
Dear mothers, what is the use of controlling me and accusing me? You are only causing more anguish for me? Look at what I see. I am not sure if I am seeing a tall karpaga creeper (karpaga vlli) or a tender shoot (kozhundu) very close (mADu) to those lotus eyes. The divine nose of KrishNa who consumed all the churned butter, is shining like a tall (vAliyadu), firm (val) flame of a lamp lit inside my heart. (It is burning her heart not allowing her to forget Him).
AzhvAr was always thinking of the bright butter that stuck to the nose of krishNa every time He gobbled butter. Hence krishNa’s nose appeared to him like a shining stick. It is also said that AzhvAr could even smell the butter on His nose due to continuous meditation on krishna. (2)
vinaiyATTiyEn valvinai kol? *
kOlam tiraL pavaLak *
kozhuntuNDangkolO? aRiyEn **
neela neDumugil pOl * tirumEni
ammAn toNDai vAy *
Elum tisaigaL ellAm * vandu
tOnRum en innuyirkkE 3
3521. tirupavaLam
ParAnkusha nAyaki portrays emperumAn’s delectable lips:
Should I say it is some rare, delicious fruit? Oh, I cannot even taste it immediately, having been consumed by irrevocable sins. Should I say that it is a bunch of exquisite, coral chips. I can’t make out. The ripened, toNDai (kOvai) fruit like lips of emperumAn whose color is akin to the bluish hue of the thick, dark clouds, is tormenting my soul from all directions. (3)
iNai neelaviRkol? *
manniya seer madanan * karuppuch
silai kol? ** madanan
tannuyirt tAdai * kaNNa perumAn
puruvam avaiyE *
ennuyir mElanavAy *
aDuginRana enRu ninRE 4
3522. tirupuruvam
ParAnkusha nAyaki is mesmerised by the arched eyebrows of emperumAn.
Are they a pair of black bows bent to seize the noble life of young girls? Or, are they the sugarcane bows of the cupid Lord Manmada (madanan)? Oh, they are certainly the eyebrows of manmada’s father. They are tormenting me, intending to take my life.
*Pratyumna who was born to Rukmini and krishNa was the amsha of manmada. Hence, KrishNa is construed as manmada’s father. (4)
suDar veN minnukkol? *
anRi ennAvi aDum *
aNimuttangkolO? aRiyEn **
kunRam eDutta pirAn *
muRuval enadAvi aDum *
onRum aRiginRilEn * annaimeer!
enakku uyviDamE 5
3523. mandahAsam
ParAnkusha nAyaki is fascinated by emperumAn’s endearing smile.
Is it a permanent white lightning with red shimmers (as against lightning that would disappear in a few seconds)? Or, is it a life taking cluster of lustrous pearls? The lovely smile of the Lord who lifted the gOvardhana hill is chasing my soul. Oh mothers! Please understand my plight. I am unable to escape anywhere. (5)
asurarkkum arakkargaTkum *
evviDam? enRilangki * magaram
tazhaikkum taLirkol? **
paiviDap pAmbaNaiyAn *
tirukkuNDalak kAdugaLE **
kaiviDal onRum inRi *
aDuginRana kANmingaLE 6
3524. tirukarNam and makarakuNDalam
ParAnkusha nAyaki is awed by emperumAn’s ears that are bedecked with makara shaped earrings.
Are they sprouting leaves or the sparkling makarakuNDalas of the sEshashAyee who reclines on AdishEshan having venom emitting hoods. Seeing such ravishing beauty, how will young girls, asuras and rAkshasas have a life? Won’t they flee asking, “Where can we hide?” See for yourself! I am also being tormented by His beauty, left with no other recourse. (6)
kATTum vagai aRiyEn *
nAL mannu veNtingkaL kol? *
nayandArgaTku nachchilai kol? **
sENmannu nAl taDantOL *
perumAn tan tirunudalE *
kOL manni Avi aDum * koDiyEn
uyir kOLizhaittE 7
3525. tirunudal
ParAnkusha nAyaki explains the scintillating beauty of emperumAn’s forehead.
Oh mothers! I am not aware how to give you a clear picture. Try to see what I see! Is it the shukla paksha aShTami/poorvAShTami, the waxing moon that grows brighter day by day? Or is it a poisonous leaf trying to pester the lovers? EmperumAn’s divine forehead that rests with pride on His four sturdy, divine shoulders is trying to take my life and torture my soul. (7)
koDiyum pavaLamum villum *
kOLizhait taNmuttamum *
taLirum kuLir vAnpiRaiyum **
kOLizhaiyAvuDaiya * kozhunjsOdi
vaTTangkol? * kaNNan
kOLizhai vALmugamAyk * koDiyEn
uyir koLginRadE 8
3526. tirumukham
ParAnkusha nAyaki describes the radiant face of emperumAn, taken as a whole.
Should I say that emperumAn’s divine face is a self-luminous, scintillating sphere of plentiful light (poorNa jyOtimaNDalam), bejewelled with self-luminous ornaments like mesmerising lotuses (eyes), a bright creeper (nose), exquisite corals (eyes), bent bows (eyebrows), shining pearls (smile), budding sprouts (ears), cool, white moon (forehead). This KaNNan whose own brilliance serves as His ornament, is taking my life away as I am a terrible sinner who is still tangled in this samsAra. (8)
sugirndiTTa kozhunjchuruLin *
uLkoNDa neela nannool tazhai
kol? * anRu mAyan kuzhal **
viLkinRa pooNtaNtuzhAy * virai
nARa vandu en uyirai *
kaLginRavARu aRiyeer * annaimeer!
kazhaRA niRRirE 9
3527. tirukkuzhal
ParAnkusha nAyaki depicts the dark curly tresses of krishNa.
Is it a ball of dark blue cotton thread weaved with blue threads made from purified, dense curls of darkness that prevail during the cosmic dissolution (praLaya kAla)?
(Realising that krishNa’s tresses are incomparable and indescribable by words, she thinks it is best to say “mAyan kuzhal” itself).
She continues, “It is not that”. MAyan's locks are adorned with blooming, refreshing tulasee garlands, the fragrance of which spreads throughout the three realms, enrapturing my very soul. Oh mothers, don’t keep scolding me without understanding my difficult state. (9)
kaiyarAy * ennai neer
suRRiyum soozhndum vaidir * suDarch
sOdi maNi niRamAy **
muRRa immoovulagum *
viriginRa suDar muDikkE *
oRRumai koNDadu uLLam * annaimeer!
nasai en nungkaTkE? 10
3528. tirumuDi
ParAnkusha nAyaki now explains the beauty of bhagavAn’s resplendent crown that speaks of His supremacy.
Oh mothers! You are all surrounding me and frowning at my behaviour. Pressing your fists in anger, you are questioning me, - “Why have you shamelessly come out to the courtyard to be mocked at by everyone?”. Let me tell you. May you not have any longing for me hence forth. How much ever you chide, my heart shall incline solely towards His resplendent crown that reflects the color of the glistening gems studded on it and spreads its effulgence all through the three worlds. (10)
indiran enRu ivarkkum *
kaTkariya kaNNanaik *
kurugoorch saTakOpan sonna **
uTkuDai AyirattuL * ivaiyum
oru pattum vallAr *
uTkuDai vAnavarODu *
uDanAy enRum mAyArE 11
3529. The thousand pAsurams of Kurugoor ShaThakOpan have the efficacy to elucidate the swaroopa, roopa, guNa, vibhooti and chEShTita of Lord KrishNa who is imperceptible to celestials like Brahma, Shiva and Indra who are imperceptible to human beings. Those who recite these ten out of the thousand will live along with the most exalted nityasooris, and enjoy nityAnubhavam (permanent experience) of the Lord, never to separate from Him. (11)
|
TIRUVAYMOZHI
7.7 |
स्मृतिविशदतनुः smRutivishadatanu: | |
The one
whose form is vividly perceivable by the mind. |
||
|
7.7.1 |
664 |
पद्माकृतिदृशॆ नम: । |
padmAkRuti-dRushE
nama: | |
The one
whose eyes appear like lotuses. |
|
7.7.2 |
665 |
अमरतरुलतानासिकाय नम: । |
amara-taru-latA-nAsikAya
nama: | |
The one
whose nose is like the eternal karpaga creeper. |
|
7.7.3 |
666 |
लतिकाखण्डसदृश अधराय नम: । |
latikA-khaNDa-sadRusha
adharAya nama: | |
The one
whose lips resemble a string of coral chips. |
|
7.7.4 |
667 |
इक्षु कॊदण्डसदृशभ्रुवॆ नम: । |
ikShu
kOdaNDa-sadRusha-bhruvE nama: | |
The one
whose eyebrows resemble sugarcane bows. |
|
7.7.5 |
668 |
धवलविद्युदाकार स्मिताय नम: । |
dhavala-vidyudAkAra
smitAya nama: | |
The one
whose smile is like the dazzling lightning. |
|
7.7.6 |
669 |
मकरलसत्कुण्डलाय नम: । |
makara-lasat-kuNDalAya
nama: | |
The one
whose earrings are like sparkling fishes. |
|
7.7.7 |
670 |
अर्धॆन्दुवद्भासमानफालाय नम: । |
ardhEnduvad-bhAsamAna-phAlAya
nama: | |
The one
whose forehead is like the radiating half moon. |
|
7.7.8 |
671 |
अमलमुखशशिनॆ नम: । |
amala-mukha-shashinE
nama: | |
The one
whose face is like the spotless moon. |
|
7.7.9 |
672 |
प्रलयान्धकारवदतिनीलस्निग्धकॊमलसूक्ष्मकॆशाय नम: । |
pralayAndhakAra-vadati-neela-snigdha-kOmala-sookShmakESAya
nama: | |
The one
whose hair is extremely dark blue, dense, soft, silky, and resembling the
darkness of cosmic dissolution |
|
7.7.10 |
673 |
किरीटिनॆ नम: । |
kireeTinE
nama: | |
The
bearer of the resplendent crown. |
TIRUVAIMOZHI 7.8
PASURAMS 3530 TO 3540
Until now, AzhvAr's grief spilled over and the agony he underwent was something emperumAn could easily have removed effortlessly. But emperumAn seemed reluctant to come to AzhvAr's aid, intending to extract as much sampradAya vishayam for the benefit of the srivaishNavas.
AzhvAr is amazed that emperumAn did not make His appearance or try to do anything, even after AzhvAr vowed to end his life. EmperumAn tells AzhvAr that His amazing qualities are endless and AzhvAr is ecstatic as emperumAn displays His various magnificent manifestations.
In this decad, AzhvAr joyously describes emperumAn's leelas and guNAs.
The guNa nAmam of this decad is vismaya-arhad-vibhooti: | - The one whose manifestations are astounding.
tIyAy nIrAy nilanAy * visumbAyk kAlAy **
tAyAy tandaiyAy * makkaLAy maRRumAy muRRumAy *
nIyAy nI ninRavARu * ivai enna niyAyangkaLE! 1
3530. O mAyA! One who performs magnificent leelAs!
One who took the vAmana avatAram!* ( The magnificence of the vAmana avataram being, that, in a single day, EmperumAn took birth, grew up to be a brahmachari, entered mahAbali's yagya, showed His small feet, took viswaroopam, punished his son namuchi, who dared to question His action).
O madhusUdana! *
( To vanquish enemies, emperumAn uses unique techniques and designs! In this case He placed the asuras, madhu and kaitaba, on His thighs and killed them).
You alone should grace me!( aruLAi)
You are the five elements fire, water, earth, space and ether.*
( It is impossible for fire to be water or vice versa, since each has a quality alien to the other. But it is amazing that emperumAn manifests as all the five elements).
You are mother, You are father, You are indeed the children born to them! You are the rest of the relatives(maRRum) and You are everything and everybody(muRRum). You are the extraordinary Yourself ( nee Ai).
You, who manifest as everything is beyond my comprehension. Only You have to bless me with the knowledge to comprehend You. (1)
tingkaLum njAyiRumAych * sezhumpal suDarAy iruLAy **
pongku pozhi mazhaiyAyp * pugazhAyp pazhiyAyp pinnum nI *
vengkaN vengkURRamumAy * ivai enna vichittiramE! 2
3531. EmperumAnE! One who wears the beautiful and cool tulasi garlands made up of honey dripping flowers( am kaL malar thaN thuzhAi)! Achyutha, the one who never lets His devotees down! Please grace me(aruLAi)!
You are the cool moon and the blazing sun!
You are the innumerable glittering stars in the sky( sezhum pal sudar)!
You are the darkness.
You are the bountiful rains( ponGu pozhi mazhai).
You are both fame and also disgrace!
Besides, (pinnum), Your eyes are fiery( vem kaN) and You are the ruthless yama to even the lord of death( vem kooRRam).
It is amazing that You exhibit such improbable combinations of character( enna vichithram). (2)
ettanaiyOrugamum * avaiyAy avaRRuL iyalum **
otta oNpal poruLgaL * ulappillanavAy viyavAy *
vittagattAy niRRi nI * ivai enna viDamangkaLE! 3
3532. EmperumAnE, who so adeptly drove the chariot( chithira thEr valavA)!*
( During the kurukshEtra war, He handled the chariot and horses like no one else could! He provided the horses with water by using varuNAstram, when water was not available immediately.
He pressed the chariot into the ground, thereby saving Arjuna from a potential threat to his life).
One who wields the divine sudharshana chakram! *
( The invincible chakram which saved the pANDavas from being annihilated by Bheeshma. The chakram hid the sun , giving the false impression of sunset, making Jayatradan to come out of His den, only to be killed by Arjuna.)
Only You have to bless me( aruLAy).
You created the four yugas, krita, trEtA, dvApara and kali yugas. ( ethanai Or ugamum avai Ai).
You span through all these yugas as its time and dharma specific to each yugA( dhyAnam, yagyam, Archana and nAma sankeertanam).
You exist with similarities and You are also distinctly varied.*
( The creations through all the yugas have similarities and are categorized in common groups like dEvas, humans, animals etc. , while they differ in their specific behavior and character.).
Thus You are unique with Your magnificent guNas.( vithagathAl nee niRRi).
What an incomprehensible combination of incomparable gunas You are! ( ivai enna vidamanaL). (3)
3533. kaLLavizh tAmaraikkaN * kaNNanE! enakkonRu aruLAy *
uLLadum illadumAy * ulappillanavAy viyavAy **
veLLat taDangkaDaluL * viDanAgaNai mEl maruvi *
uLLap palyOgu seydi * ivai enna upAyangkaLE! 4
3533. EmperumAnE! One with eyes like lotus dripping with honey! Please bless me on this note! You are permanence( uLLadum) and impermanence( illadum). You are the creator of all the varied sentient and insentient things ( ulappu IllanvAi viya Ai).
In the expansive, turbulent milky ocean, You recline in yOganidra, on the serpent bed , anantAzhvAn, who spits venom to keep the enemies at bay.
You are constantly contemplating on ways to protect and save the world(pal yOgu).
What plans are you thinking of?*
( Is it about taking another avataram? Is it to remove the undesirable and establish the desirable? Or is it to bless some and punish some?) (4)
vAsa malart taNtuzhAy muDi * mAyavanE! aruLAy **
kAyamum sIvanumAyk * kazhivAyp piRappAyp pinnum nI *
mAyangkaL seydu vaitti * ivai enna mayakkukkaLE! 5
3534. EmperumAnE! The incomparable one ,who wears the cool, fragrant tulasi garland on Your crown!
You have to rid me of all undesirable qualities( pAsangaL neekki) and make me fit to be of exclusive servitude to You( unakkE aRa).
This body which is binding, and the soul( seevanum) which is bound to the shareeram(kAyamum) ; destruction ( kazhivu), creation( piRappu) is all under Your exclusive control.
That being so, You give us the delusion and get us trapped in the mesh of karma, vAsanA and ignorance( mAyangaL seidhu vaithAi).
You, who made me rapturous by showing all Your various manifestations are also binding me down to the samsAric tangle. You alone should bless me. (5)
ayarppAyt tERRamumAy * azhalAyk kuLirAy viyavAy **
viyappAy venRigaLAy * vinaiyAyp payanAyp pinnum nI *
tuyakkAy nI ninRavARu * ivai enna tuyarangkaLE! 6
3535. EmperumAnE! One who is adored by everyone! ( mayakkA)!
One who took the adorable vAmana brahmachAri avataram!
You have to bless me by removing my ignorance and inculcating gyAnam- the essential knowledge ( madhi Am vaNNam onRu aruLAi).
You are the reason for confusion/ forgetfulness ( ayarppu) and the emergent clarity(thERRam)!
You are the burning sensation (azhal) and coolness( kuLir).
You are the cause for enchantment and disenchantment ( viya viyappu)
You are the cause for victories( venRigaL) and the fruits of sinful and virtuous deeds( vinai payan).'
You are the cause for the grief and despair( thuyakku) of the chEtanas who adore You!
Your leelas which are Your sport, only add to the grief of Your devotees! (6)
tuyaram sey mAnangkaLAy * madanAgi ugavaigaLAy **
tuyaram sey kAmangkaLAyt * tulaiyAy nilaiyAy naDaiyAy *
tuyarangkaL seydu vaitti * ivai enna suNDAyangkaLE! 7
3536. O KaNNa who gives us sorrow!
One who wears the glowing, resplendent crown!
The reasons that add to one's sorrow, is Your making! They are the wrong attachments ( mAnangaL), arrogance( madhan), pleasures( ugavai) and lust( kAmam) of varying degrees.
You are the distinctive identity of each creation( thulai)! What leela is this, creating reasons for the chEtanas to suffer sorrow? ( thuyarangaL seidhu vaithi ivai enna suNdAyangaL)
Only You should bless us and relieve us from our miseries. (7)
innadOr tanmaiyai enRu unnai * yAvarkkum tERRariyai **
munniya mUvulagum * avaiyAy avaRRaip paDaittu *
pinnum uLLAy! puRattAy! * ivai enna iyaRkaigaLE! 8
3537. O kaNNA who rules over me! What amazing leelas You perform!( enna suNdAyangALAl ninRittAi). None can attribute a particular guNA to You( yAvarkkum thERRa ari).
One who rules over the three lOkhas .
One who created them and manifested within, (uL)without ( puRam)and all around( maRRu).*
How wonderful and amazing is Your nature!
* It is beyond my comprehension how You manifest inside the tiniest atom and inside colossal beings....and how you manifest in all beings at all times! We are awe stricken by these incomparable qualities of Yours! (8)
tunnu karacharaNam mudalAga * ellA uRuppum **
unnu suvaiyoLi * URoli nARRam muRRum nIyE *
unnai uNara uRil * ulappillai nuNukkangkaLE 9
It is only because of Your grace that one is able to perform deeds with their hands( karam), legs( charaNam) and other parts of their body.
You are the five tanmAtrAs ...Taste, which is the characteristic of water, Form, that of Fire, Touch, that of air, Sound, that of ether and Smell , that of earth.
It is an impossible task to define You. There is no limit to Your multifarious capabilities( nuNukkangaL ulappu illai). (9)
tollai nannUlil sonna * uruvum aruvum nIyE **
allit tuzhAy alangkal * aNimArba! en achchudanE! *
valladOr vaNNam sonnAl * aduvE unakkAm vaNNamE 10
3539. Apart from all Your limitless paratvam, and being present as every possible finest detail,( piRidhu nuNukkangaL illai ennum vaNNam), You are also the sentient and insentient beings,( uruvum aruvum) spoken of elaborately in the vedas( thol nal nool).
O AchyuthA, wearing a garland of fragrant tulasi, interspersed with lilies on Your divine chest.
When Your devotee hails You assigning a guNa, You gracefully accept it. (10)
3540. AmvaNNam innadonRenRu * aRivadariya ariyai *
AmvaNNattAl * kurugUrch saTakOpan aRinduraitta **
AmvaNNa oNtamizhgaL * ivai AyirattuL ippattum *
AmvaNNattAl uraippAr * amaindAr tamakku enRaikkumE 11
3540. These pAsurams are dedicated to the sarvEswaran whose paratvam cannot be defined as a particular guna ( Am vaNNam innadhu onRu enRu aRivadhu ariya). NammAzhwAr realized emperumAn as His true self ( Am vaNNathAl aRindhu)and rendered these tamizh pAsurams set in a worthy poetic meter( Am vaNNam) which is a part of a thousand verses.
Devotees who recite these ten pAsurams to their capabilities (Am vaNNattAl uRaippAr), shall for ever, remain self reliant. (11)
|
TIRUVAYMOZHI
7.8 |
विस्मयार्हद्विभूतिः vismaya-arhad-vibhooti: | |
The one
whose manifestations are astounding. |
||
|
7.8.1 |
674 |
पञ्चभूतात्मनॆ नम: । |
pancha-bhootAtmanE
nama: | |
The one
who manifests as the panchabhootas. |
|
7.8.2 |
675 |
चन्द्रार्यमादिविभवाय नम: । |
chandrAryam-Adi-vibhavAya
nama: | |
The soul
of the luminaries like the moon and the sun. |
|
7.8.3 |
676 |
सकलयुगगतवस्त्वात्मनॆ नम: । |
sakalayuga-gatavastvAtmanE
nama: | |
The
indweller of all things that last aeon after aeon. |
|
7.8.4 |
677 |
चॆतनाचॆतनात्मनॆ नम: । |
chEtanAchEtanAtmanE
nama: | |
The one
who manifests as the sentient and insentient beings |
|
7.8.5 |
678 |
नानालोकनियतिविभवाय नम: । |
nAnA-lOka-niyati-vibhavAya
nama: | |
The ruler
of the multifarious worlds. |
|
7.8.6 |
679 |
स्मरणतदितरोत्पादकाय नम: । |
smaraNatad-itarOtpAdakAya
nama: | |
The
producer of memory and forgetfulness. |
|
7.8.7 |
680 |
माननादिकृतॆ नम: । |
mAnanAdikRutE
nama: | |
The cause
of pride and ego. |
|
7.8.8 |
681 |
दुर्ज्ञॆयाय नम: । |
durgyEyAya
nama: | |
The
inscrutable Lord. |
|
7.8.9 |
682 |
स्वभाजां बहुशुभकरणाय नम: । |
svabhAjAM
bahu-shubha-karaNAya nama: | |
The one
who bestows ample goodness to His devotees. |
|
7.8.10 |
683 |
वॆदसंवॆद्याय नम: । |
vEda-saMvEdyAya
nama: | |
The one
who is knowable through the vEdas. |
TIRUVAYMOZHI 7.9
PASURAMS 3541 TO 3551
AzhvAr was surprised that whenever he yearns, emperumAn diverts him by stating something else. One day, he enquired the reason for His procrastination to accept him..
EmperumAn cheerfully answered that the delay is purposeful, and it is for Him to listen and enjoy AzhvAr’s service of speech (vAchika kainkaryam) in this materialistic world.
AzhvAr convincingly accepts His reply, ignores the hurdles, and proceeds to thank emperumAn for His generosity and highlights His supreme qualities in this decad.
The guNa nAmam of this decad is “stutikRut” - The one who impels His devotees to sing His praise (leaving no time for thanksgiving).
anRaikku anRennait * tannAkki ennAl tannai **
intamizh pADiya eesanai * AdiyAy
ninRa en sOdiyai * en solli niRpanO? 1
3541. How will I praise the lord (Isan) who made me sing in beautiful tamizh language?
AzhvAr lists the favours done by emperumAn.
AzhvAr is overwhelmed that emperumAn accepted him as His own (ennai thannAkki) by transforming an ignorant (aRivilEn) soul to become the one possessing gyanAm and power matching emperumAn Himself.
AzhvAr feels that emperumAn by showing His physical beauty and radiant form, made him sing His glory and thus the inner meaning of these pAsurams became magical.
AzhvAr says, "He resides within me, made me sing His praise, blessed me and conducted me; He made me exist for the sake of Him; He gave me the strength (ennAl thannai) to reach out His glory who is beyond the reach of Sruthi, smruthi ,etc. I accept transparently that He (Isanai) is the original cause ( AdhiyAy ninRa), who should His resplendent form ( en sOdhiyai), to produce the effect of me singing His praise in this sweet prabandham. How else can I express my gratitude? (1)
en sollAl yAn sonna * inkaviyenpittu **
tan sollAl tAn tannaik * keerttitta mAyan * en
mun sollum * moovuruvAm mudalvanE 2
3542. Maayan sang about Himself!
AzhvAr is amazed at the qualities of emperumAn and wonders how to analyse the opportunity received to sing His praises. ( en solli niRpan)
AzhvAr condemns - "Till this date, I have not considered myself to exist. Only this day can be considered so. (inRu onRay); With His amazing abilities, He made the world believe that these sweet verses (iniya kavi) were sung by me. (en sollAl);
(Similar to the fashion in which he created BrahmA, like He taught him the vedAs and made him transfer the same to the other dEvas and made others accept that Brahma granted knowledge to all. ) He resided as antaryAmi in shiva and made him destroy the three towns); Though He is the authority of all gods (mU uruvA mudalvan), He gave the credit to others.
He made me recite after He first recited;( en mun sollum). He made me a vehicle and sang His praise Himself and transferred the credits to me.(2)
nAmudal vandu pugundu * nallinkavi **
toomudal pattarkkut * tAn tannaich sonna * en
vAymudal appanai * enRu maRappanO? 3
3543. How will I forget the donor, the appan, the purity of goodness!
AzhvAr realizes that he gave the authority to him to sing His praise and made him understand that He is the supreme lord.
AzhvAr says, “I got the clarity that He is the ultimate power who has made me sing his glory in these verses which have no shortcomings. (Amudalvan* enRu tan tERRi).
AzhvAr says "He entered my tongue directly and made me write the poem with catchy words that describe His amazing qualities. (en nA mudhal vandhu pugundhu,nal in kavi). I had forgotten Him earlier and how can I now forget Him (enRu maRappano) who made me the authority of these amazing verses".
*An interesting anecdote that happened in Alavandar's life has been mentioned here.
When Yamunachariar was present near the kariya manicka perumal sannidhi in kanchipuram, he suddenly saw ilaiyazhvAr( emperumAnar) entering towards the eastern side of the sannidhi and uttered the words "Amudalvan ivan" meaning the future stApaka of our satsampradAyam.(3)
tappudal inRit * tanaik kavi tAn solli **
oppilAt teevinaiyEnai * uyyak koNDu *
seppamE seydu * tiriginRa seer kaNDE 4
3544. How will I forget my lord!
AzhvAr is overwhelmed that emperumAn had made him, who is the least qualified, the cruel sinner and the unfit, to sing his praise.
He says" EmperumAn has uplifted (Uyya koNdu) me by ignoring my sins. He got into my inner soul and made me sing His glory; He sang in a style that He remains unaffected by my defects and made me complete it flawlessly; (en AgiyE, tappudhal tan kavi tAn soli); Have I changed after getting this opportunity of being a poet and have I advanced in any way?
How will I forget emperumAn who has treated me (who is ignorant and incapable in every aspect) like nithyasuris who are unaffected by the harms of samsAram ( seppamE seydhu tiriginRa)? How will I forget Him, the epitome of simplicity ?(sIr kaNDe). (4)
nErpaDa yAn sollum * neermai ilAmaiyil **
ErvilA ennait * tannAkki ennAl tannai *
pAr paravu inkavi * pADum paramarE 5
3545.He who made me sing is the supreme lord!
AzhvAr amazes at the qualities of emperumAn.(sIr kaNDu koNDu)
AzhvAr says, "The poems are orderly, rich in meanings and their words are so sweet to utter. I am grateful to the lord who chose me (tannAki) to be the renderer of these verses. He made me live exclusively for His sake and used me as a channel (ennAl tannai) to spread His amazing qualities. made everyone to praise His glory through the captivating words which are sweet and soothing to sing. Though I do not possess the qualities, knowledge and abilities (nIrmai) required for a composer, yet He used me as a tool and showered abundant knowledge and devotion (towards him) and made the whole earth praise me (as I rendered the poem ) and this proves His Supremacy. (paramar).(5)
tankavi tAn tannaip * pADuviyAdu ** inRu
nangu vandu ennuDanAkki * ennAl tannai *
vankavi pADum * en vaikunta nAdanE 6
3546. It is VaikunThanAtha who chose me pen a poem!
AzhvAr feels blessed that emperumAn has used him as a means, leaving aside the great poets like parAsara, vyAsa and vAlmeeki who would sing maturely and sweetly using appropriate words.
AzhvAr repeatedly states with gratitude - "Great tamizh poets like mudal AzhvArgal (sendhamizh pAduvAr) were also present; They sing beautiful poems describing the qualities and greatness of emperumAn. Leaving them all, He upgraded me by choosing me as His subject (en Udan Akki) to render the poem with rich words(van Kavi pAdum). He must have thought that I should make AzhvAr sing thousand poems that remain on earth to be sung for ever like vEdham. I think the fame I acquired by singing these poems must be equal to finding a place in SrivaikuNTham. What generous thought? I am elated oh lord! (en vaikunta nAdhanE)".(6)
seykundan tannai * ennAkki ennAl tannai **
vaikuntanAgap * pugazha vaNteengkavi *
seykundan tannai * ennAL sindittArvanO? 7
3547. I would remember Lord VaikunThanAthan who elevated me as a poet!
AzhvAr confesses that he will not be contented even if he enjoys emperumAn who has the greatness of being Shree vaikuNTanAtha forever.
AzhvAr is dumbfounded and admires His magnanimity. He says, "emperumAn liberally made me a channel to sing his glory in the form of a sweet, wading away my strong sins (which are so strong that one would think that even the supreme lord would hesitate to remove it). (En val vinai mAyndhaRa). He made me survive solely for Him and made me also the equivalent to Him. He passed on my ( as I am His ardent devotee) cruel sins to the asuras and caused disaster to them. The same bhAvam has been depicted in tiruvaaymozhi 2.6.1 - aDiyArku teerttu asurarku teemaigaL seyduganda. He is so generous and magnanimous that He thinks that He is comfortable in paramapadham only due to my praises though VaikunTham the abode of Nityasooris exist permanently. He feels as though He is suffering from pain that was originally felt by His devotees.
I am sure that there is not much time to express my gratitude when I am in this world. But even when the soul leaves the body and reaches the heavenly abode, there will not be much time to reveal my true self and show my gratitude as I would be engaged in doing kainkaryam (with nithyasuris) at the divine feet of emperumAn (ennAl sindithu ArvanO). I can only state that His favour is so great that I don’t know how to compensate and express my gratitude towards Him. (7)
pAr viN neer muRRum * kalandu parugilum **
ErvilA ennait * tannAkki ennAl tannai *
seer peRa inkavi * sonna tiRattukkE 8
3548.The lord who made the most undeserving, as His beloved!
AzhvAr feels that will not be satisfied even if he is made to enjoy the qualities (pugazh) of em pirAn(who is with the divine disc) along with chEtanas of the earth and sky. (mutRum)
AzhvAr is of the opinion that he has no greatness, he lacks shakti and gyAnam necessary for framing beautiful words in a sweet poem.
AzhvAr questions "the way and manner the sweet poems were sung leaving the other qualities behind; I will not be satisfied even if I happen to enjoy for long hours in His abodes of incarnations on earth, sky and milky ocean (pAr,viN,nIr) together with Samsaris who have no interest in bhagavath vishayam;
In the fifth pAsuram AzhvAr did not have desire to praise Him. Here he says that he lacks the qualifications (like yagna, dAna and tapas and the attributes that brahmanas desire to know like brahmam) needed to fulfil that desire. (8)
iRappu edirkAlam * parugilum ArvanO? **
maRappilA ennait * tannAkki ennAl tannai *
uRappala inkavi * sonna udavikkE 9
3549.There is no benevolence that is in par with the tirumAl's.
AzhvAr is glad that emperumAn used him as a communicator and granted him wisdom and knowledge.
AzhvAr interprets, "He made me sing His praise through the thousand beautiful poems. He ensured that I will not forget Him as I did earlier. (ennAl).As explained in the 7th verse earlier" irappu edir",even if I have to enjoy the abilities of everyone, I will not have the time to express my gratitude in this birth as the living time is short. He is SreemAn and possess amazing and auspicious powers to even use a grass to fulfil a task successfully.( tirattukke). I never thought about Him at start (when He engaged me in service) and there is no forgetfulness as there in no remembrance. He ignored my disabilities and made me recite thousand sweet pAsurams while He made Sage vAlmeeki to recite twenty-four thousand Sri Ramayana slOkams. (pala in kavi sonna). He has done such a great favour and how will I be contented even if I receive all the qualities and abilities like Sheela, audhaarya, saulabya etc., of all chEtanas not only in the past but also in future.(9)
aduvum maRRAngkavan tannadu * ennAl tannai **
padaviya inkavi * pADiya appanukku *
eduvum onRumillai * seyvadu ingkumangkE 10
3550.What favour can I do to my appan?
AzhvAr is pain - struck that he could not reciprocate emperumAn's mega favour. He laments - I do not have any precious belongings as does Isvaran. I am helpless that I could not give Him anything in return (udhavi) to express my gratitude. I understood that I have offered myself and my AtmA and realised that everything including the AtmA (aduvum) is His creation and nothing is under my control. Then what can I offer? (the same was felt by AlavandAr in stotra ratnam 52 and 53.....mayA samarpita; athavA kinnu samarpayAmi tE ) I clearly understood that nothing can be done here( as in this world one acquires limited knowledge and roams around connecting the body with the soul) in this material realm and also there in spiritual (ingum angE) realm. (obviously one realises his true self and he need not to do anything other than enjoying and doing kainkaryam to emperumAn). I could not do a thing for you Oh lord! the benefactor! (10)
3551. ingkum angkum * tirumAl anRi inmai kaNDu *
angnganE vaNkurugoorch * saTakOpan **
ingnganE sonna * OrAyirattu ippattum *
engnganE sollinum * inbam payakkumE 11
3551.Sing these verses and pleasure is yours!
AzhvAr assures that one who merely recites these ten glorious pAsurams (sung in perfect harmony of the mind, speech and body) even without understanding the inner meaning will receive endless joy and blessings from emperumAn.
AzhvAr thinks that one should approach emperumAn through a proper AchAryAn who would advise us that there is no pugAl ( refuge) other than Sriya:pathi and we should approach Him only through SrimahAlakshmi (ingum angum tirumAl inRi inmai kaNdu).
(MahAlakshmi’s mention is present in the first and second sentence of dvaya mahA mantram which highlights the greatness and sriya patitvam of emperumAn who mercifully accepted AzhvAr’s service of speech in this decad).
AzhvAr concludes: In whatever attitude one sings these ten verses, the result (unlimited satisfaction acquired through bhagavat anubhavam ) acquired would be the same. (enganE sollilum inbam payakkumE).(11)
|
TIRUVAYMOZHI
7.9 |
स्तुतिकृत् stutikRut | |
The one
who impels His devotees to sing His praise (leaving no time for
thanksgiving). |
||
|
7.9.1 |
684 |
स्वामिनॆ नम: । |
svAminE
nama: | |
The
director of all. |
|
7.9.2 |
685 |
आश्चर्याय नम: । |
AshcaryAya
nama: | |
The
amazing one. |
|
7.9.3 |
686 |
करुणया दत्तवाग्जृम्भणाय नम: । |
karuNayA
dattavAgjRumbhaNAya nama: | |
The one
who out of compassion bestows the ability to speak (or recite stotras). |
|
7.9.4 |
687 |
उज्जीवापादकाय नम: । |
ujjeevApAdakAya
nama: | |
The one
who revives (everyone). |
|
7.9.5 |
688 |
अघटितघटनाशक्तयॆ नम: । |
aghaTitaghaTanAshaktayE
nama: | |
The one
who has the power to resolve impossibilities. |
|
7.9.6 |
689 |
वैकुण्ठयॊगाय नम: । |
vaikuNThayOgAya
nama: | |
The one
who resides in vaikuNTha. |
|
7.9.7 |
690 |
शुद्धस्वान्ताय नम: । |
shuddhasvAntAya
nama: | |
The one
with a pure heart. |
|
7.9.8 |
691 |
चक्रायुधाय नम: । |
chakrAyudhAya
nama: | |
The
bearer of the chakra weapon. |
|
7.9.9 |
692 |
जलधिसुतावल्लभाय नम: । |
jaladhisutAvallabhAya
nama: | |
The
beloved of the daughter of the ocean. |
|
7.9.10 |
693 |
पित्रॆ नम: । |
pitrE
nama: | |
The
father (of the universe). |
TIRUVAYMOZHI 7.10
PASURAMS 3552 TO 3562
NammAzhwAr was speechless when he realized how compassionate emperumAn had been to get him to compose these priceless tiruvAymozhi pAsurams. He did not know how he could even reciprocate to this lofty grace that emperumAn had blessed him with. EmperumAn says,"Azhveer! Why do you feel so troubled? I have a solution where you can make yourself calm and composed. Once, rAmA Himself listened to the rAmAyaNA recited by Lava and kusha. Similarly I too want to listen to your tiruvAymozhi verses in the tiruvAranviLA divyakshEtram. I was not accompanied by SeetA pirATTi back then, but now, I shall listen to your recitation along with my pirATTi."
AzhvAr is overwhelmed by emperumAn's gesture at not only making him compose the tiruvAimozhi, but also expressing His desire to being an audience!
AzhvAr enthusiastically prepares to compose the pAsurams on the tirukuRaLappan emperumAn of tiruvARanviLA.
The guNa nAmam of this decad is "stutikRud-aghahara: |" - The one who wipes away the distress of those who sing about Him.
mAdarum tAnum * ivvEzhulagai *
inbam payakka iniduDan
vIRRirundu * ALginRa engkaL pirAn **
anbuRRu amarndu uRaiginRa *
aNipozhil sUzh tiruvARanviLai *
anbuRRu amarndu valanjcheydu *
kaitozhum nALgaLum AgungkolO? 1
3552. EmperumAn, accompanied by pirAtti, who was born from the beautiful lotus, mutually enjoy each other's company( ezhil malar mAdharum thAnum inbam payakka). The divyadampathis delightfully rule over the seven lOkhas, spreading happiness all over.
This compassionate emperumAn chose to make His abode, the beautiful kshEtram tiruvARanviLA which is surrounded by orchards.
When will the day come, when I can, with delight, circumambulate this holy temple, with folded arms and worship You with fervor?( valam seidhu kai thozhum nALgaLum Agum kol?) (1)
3553. Agungkol? aiyam onRinRi *
agaliDam muRRavum IraDiyE *
Agum parisu nimirnda *
tirukkuRaLappan amarnduRaiyum **
mAgam tigazh koDi mADangkaL nIDu *
madiL tiruvARanviLai *
mAganda nIr koNDu tUvi valam
seydu * kaitozhak kUDungkolO? 2
3553. Will my endeavour be fruitful?( Agunkol aiyam onRu inRi?)
TirukkuRaLappan, the adorable vAmana mUrthi, who measured up this expansive universe with His two divine tiruvadis by taking viswaroopam, decided to reside in this kshEtram. This city boasts of highrise palaces with terraces, decorated and festooned.
Sprinkling the holy water from the divine, fragrant temple tank, when will I be blessed to worship You with folded arms and circumambulate the holy temple? (2)
3554. kUDungkol? vaigalum * gOvindanai
madusUdanaik kOLariyai *
ADum paRavai misaik kaNDu *
kaitozhudanRi avan uRaiyum **
pADum perum pugazh nAnmaRai
vELvi aindu * ARangkam panninar vAzh *
nIDu pozhil tiruvARanviLai
tozha * vAykkungkol? nichchalumE 3
3554. When will my dream come true?( vaigalum koodum kol?) When can I worship with folded arms, my swAmi, the Lord of AyarpAdi, the one who vanquished the asuras, madhu and kaitaba, the valiant Lord narasimhA( kOL ari), the one who rides on the victorious garudA( Adu paRavai) ?
When will I be blessed enough to incessantly worship ( nichalum thozha vAikkum kol?)the emperumAn in the tiruvARanviLA kshEtram, His chosen abode, having plenty of orchards and gardens? This kshEtram ,where learned pundits live, resounds with the chants of the four vedas. The five mahAyagyAs are performed methodically and the six angas (shiksha/ phonetics, vyakyanam/ grammar, nirukta/ etymology, kalpa/ rituals, chandas/ prosody and jyotisha/ astronomy and astrology) are studied devoutly. (3)
3555. vAykkungkol? nichchalum * eppozhudum
manattu Ingku ninaikkap peRa *
vAykkum karumbum perunjchennelum *
vayal sUzh tiruvARanviLai **
vAykkum perum pugazh mUvulagIsan *
vaDamaduraip piRanda *
vAykkum maNi niRak kaNNa pirAn
tan * malaraDip pOdugaLE 4
3555. When will I get to worship without hindrance, constantly meditating on the divine tiruvadis of my swAmi, Sri Krishna?( nichalum vAikkum kol?)
In this tiruvARanviLA kshEtram, which has flourishing fields of well grown, healthy sugarcane( vAikkum karumbu) and red paddy, resides my celebrated ( vAikkum perum pugazh) emperumAn. He is the swAmi of the three worlds, hued like the resplendent blue gem( vAikkum maNi niRam), born in the holy city of north mathurA. (4)
eppozhudum * irutti vaNangka *
palaraDiyAr munbaruLiya *
pAmbaNaiyappan amarnduRaiyum **
malarin maNi neDumADangkaL
nIDu * madil tiruvARanviLai *
ulaga mali pugazh pADa * nam mEl
vinai onRum nillA keDumE 5
3556. When will I be able to hold emperumAn's divine lotus tiruvadis in my heart? While there are many devotees who worship Him with great devotion, my swAmi who gracefully reclines on the serpent bed, anantasAyi, chose to bless me. This compassionate emperumAn resides with great pleasure, in tiruvARanviLA kshEtram, which has tall, gem studded palaces with tall fortresses, full of gardens.
By singing the praise of this divyadEsam, whatever sins we have accumulated, will be absolved without a trace. ( nam mEl vinai onRum nillA keDum). (5)
tIvinai * uLLit tozhumin toNDIr! *
anRangku amar venRu uruppiNi
nangkai * aNi neDuntOL puNarndAn **
enRum eppOdum en nenjcham
tudippa * uLLE irukkinRa pirAn *
ninRa aNi tiruvARanviLai
ennum * nILnagaramaduvE 6
3557. Long back, Lord Krishna won Rukmini pirAtti's hand after a scuffle with her brother, and embraced her graceful, bejewelled shoulders. He resides in my heart, so that I can worship Him at all times without disturbance.
O devotees! This emperumAn is the ruling deity of the beautiful city, tiruvARanviLA. Worship Him, meditating single mindedly, and ,all your sins and misdeeds will be completely erased. (6)
3558. nINagaramaduvE malarch
sOlaigaL sUzh * tiruvARanviLai *
nINagarattuRaiginRa pirAn *
neDumAl kaNNan viNNavarkOn **
vANapuram pukku mukkaTpirAnait *
tolaiya vempOrgaL seydu *
vANanai AyirantOL tuNittAn *
charaNanRi maRRonRilamE 7
3558. TiruvARanviLA kshEtram, which has beautiful gardens is the city I desire to reach! The emperumAn, who is the presiding deity has extreme compassion for His devotees.
He, who took avatAram as Lord Krishna, He who is the swAmi of the nityasooris, entered the enamored city( vANapuram) of the asurA, bANAsuran. EmperumAn restrained the three eyed Shiva and waged a fierce battle. He copped the asurA's thousand arms. This emperumAn shall Himself lead me to the divyakshEtram.
Apart from reaching this kshEtram and worshipping this emperumAn, I have no other desire!( anRi maRRu onRu ilam). (7)
enRu * agalirum poygaiyinvAy *
ninRu tan nILkazhal Ettiya *
Anaiyin nenjchiDar tIrtta pirAn **
senRangku inidu uRaiginRa *
sezhumpozhil sUzh tiruvARanviLai *
onRi valanjcheyya onRumO? *
tIvinai uLLattin sArvallavE 8
3559. When his leg was caught in the jaws of the fierce crocodile in the large lake, the elephant gajEndran cried out in pain,' I have no other succor other than Your divine tiruvadis.' The emperumAn who gave him relief from his agony, chose to reside in the tiruvARanviLA kshEtram with delight.
When will I reach this kshEtram? When will I be able to circumambulate this temple? When I get to achieve this, not even any impression of sin will remain in my heart.(tee vinai uLLathin sArvu allavE). (8)
teLivIsumbu ERaluRRAl *
nAvinuLLum uLLattuLLum *
amainda tozhilinuLLum navinRu **
yAvarum vandu vaNangkum
pozhil * tiruvARanviLai adanai *
mEvi valam seydu kaitozhak
kUDungkol? ennum * en sindanaiyE 9
3560. Even if my heart is cleared of all sins( thee vinai uLLathin sArvu alla Agi) and is declared eligible to reach paramapadam( teLi visumbu ERal uRRAl), my heart shall only desire to reach and remain in tiruvARanviLA. In this kshEtram, all devotees come and worship with all their karaNas ( speech, mind and deed) in tandem. My heart yearns for the day when I can reach and circumambulate this temple. (9)
tanmai * dEvapirAn aRiyum *
sindaiyinAl seyvadAnaRiyAdana *
mAyangkaL onRum illai **
sindaiyinAl sollinAl seygaiyAl *
nilattEvar kuzhu vaNangkum *
sindai magizh tiruvARanviLai
uRai * tIrttanukku aRRa pinnE 10
My heart has totally lost itself to the most virtuous Lord,( teerthan),my swAmi of tiruvARanviLA, and it refuses to even think of any other dEvatAntara The sarvEswaran is the only one who knows my needs( dEvapirAn aRiyum). There is nothing that He is not aware of. He knows what is going on in my mind.( tAnaRiyAda mAyangaL onRum illai). (10)
charaN illai enRu eNNi * tIrttanukkE
tIrtta manattananAgich *
sezhungkurugUrch saTakOpan sonna **
tIrttangkaL AyirattuL * ivai
pattum vallArgaLai * dEvar vaigal
tIrttangkaLE enRu pUsittu
3562. Kurugur sadagOpan has totally submitted himself to emperumAn (teerthan) and has categorically declared that there in none other than Him who is capable of providing succor. His heart remains bound to Him.
Devotees who recite these ten priceless pAsurams, treating them as being divine and pristine, shall be praised and hailed by the nityasooris. The nityasooris will describe them as being divine and pure to their spouses. (11)
|
TIRUVAYMOZHI
7.10 |
स्तुतिकृदघहरः stutikRudaghahara:
| |
The Lord
of TiruvAranvilai, He wipes away the distress of those who sing about Him. |
||
|
7.10.1 |
694 |
वैकुण्ठॆ नित्ययॊगाय नम: । |
vaikuNThE
nityayOgAya nama: | |
The one
who is ever situated at VaikuNTha. |
|
7.10.2 |
695 |
श्रितविवशाय नम: । |
shrita-vivashAya
nama: | |
The one
who heeds to the surrendered. |
|
7.10.3 |
696 |
गरुडारूढाय नम: । |
garuDArooDhAya
nama: | |
The one
who mounts on the garuDa. |
|
7.10.4 |
697 |
अनन्तकीर्त्युज्ज्वलाय नम: । |
anantakeerty-ujjvalAya
nama: | |
The one
whose infinite glory keeps shining. |
|
7.10.5 |
698 |
शॆषशायिनॆ नम: । |
shEShashAyinE
nama: | |
The one
who reposes on the serpent. |
|
7.10.6 |
699 |
रुक्मिण्यभिमताय नम: । |
rukmiNy-abhimatAya
nama: | |
The one
who favored RukmiNi. |
|
7.10.7 |
700 |
सुरजिद्बाणदॊःखण्डनाय नम: । |
surajid-bANadOHkhaNDanAya
nama: | |
The
conqueror of the dEvas who cut the arms of bANAsura. |
|
7.10.8 |
701 |
ग्राहग्रस्तॆभरक्षकाय नम: । |
grAhagrastEbha-rakShakAya
nama: | |
The one
who relieved the tusker from the clutches of the crocodile. |
|
7.10.9 |
702 |
अभिरुचितविषयॆ संनिहिताय नम: । |
abhiruchitaviShayE
sannihitAya nama: | |
The one
who manifests in the most desired form. |
|
7.10.10 |
703 |
शुचयॆ नम: । |
shuchayE
nama: | |
The
purest one. |
AZHVAR EMPERUMANAR DESIKAN TIRUVADIGALE SHARANAM
