TIRUVAYMOZHI 9.1 PASURAMS 3673 TO 3683. KONDA PENDIR VADAMADURAI MANGALASHASANAM
In the previous decad, nammAzhvAr said that the association of bhAgavatAs should be the parama-purushArtham. Association with bhAgavatas gives pleasure to the Lord and surrendering to the Lord gives pleasure to the bhAgavatas. Hence AzhvAr decides to perform bhAgavata kainkaryam in this earth along with other samsArees. But he finds that no one is interested in it !
The disappointed and concerned AzhvAr reiterates to the samsArees that all the relatives in this life whom we consider worthy cannot be our protector during hard times as kaNNan alone is the unconditional protector (niroopAdhika rakshaka). AzhvAr does maNgaLAshAsanam of lord krishNa of mathurA (vaDamadurai Sri gOvardhanEsha perumAL) who is our Atmabandhu.
The guNa nAmam of this decad is “Ekabandhu:” - The sole relative.
3673. Oh samsArees residing on this earth!! Listen to me attentively! During your lifetime you may regard your family as your precious possessions. You may consider your wife (peNDir) as the most favourite and respectable person, as a guru, goddess or wealth. Your children (makkaL) will hold the next lovable position followed by close relatives (sambandhi-uRRAr), blood relatives (suRRAr-gnyAtigaL) of the same lineage, and friends (piRarum). I caution you with concern that these relatives are not the true people whom you should deem as well-wishers since they desire your wealth and power alone. They will be useless during your hardships. {Swami Desikan reflects this thought in SharaNAgati deepikA (sloka 12) त्वां मातरं च पितरं सहजं निवासं सन्तः समेत्य शरणं सुहृदं गतिं च |O! viLakkOLi perumAnE! The pious completely surrender to you having realised that you alone are the mother, father, sibling, friend, the basis of every relation and the goal to be attained}.
EmperumAn ingested the eight directions, the seven upper worlds and the nether worlds without missing a single entity during the mahApralayam. He who stored them carefully in his stomach will always protect you (sarvadA rakshagan). He alone is aware of our impending dangers. Hence, please resolve to perform kainkaryam to the Lord who is our master and protector. As sEshatvam (servitude) is your true self (svaroopam), the best approach is to accept Him as your eternal companion and get uplifted with ease by his grace (toNDarOmAy uyya allAl illai kaNDeer tuNaiyE). (1)
3674. EmperumAn alone is the one who is undoubtedly trustworthy. mAhAvishvAsam in Him is very important.
During times of adversity, your blood relatives and others will offer to help you. These relatives are like a leech that sucks the blood of a person benefitting itself (aTTaigaL pOl suvaippAr). Likewise, these relatives who help you, pretend to protect you anticipating benefits for themselves and would be ready to abandon you anytime. He who is the supreme, instilled faith in Sugreeva demonstrating His skilfulness in archery and valour to prove that He is more powerful than vAli . He kicked the heap of skeleton of dundhubhi as far as ten yOjanAs casually flipping it with His toe. He shot a single arrow which cut across the seven ebony trees in succession, entered the seven lower worlds and came back to His quiver (kaNai onRAlE Ezhu maramum Eyta). {Swami Desikan expresses His valour similarly in Raguveera Gadyam sloka 45-अति पृथुल बहु विटपि गिरि धरणि विवर युगपदुदय विवृत चित्रपुङ्ख वैचित्र्य !}
Similarly, His leelAs instils trust in us. Hence, consider Lord rAmapirAn as the boat (puNai) that would help you cross the ocean of samsAra. He who is like the clouds will shower rain without discrimination. Comprehending to the fact that he is the sole protector, without doubting His compassionate nature of guarding you selflessly, surrender all your responsibilities to Him as He is the only benefactor, and no one else. (2)
3675. Your immense wealth will inspire your relatives to praise you falsely with flowery words. They may in fact even perform maNgaLAshAsanam for you with a secret thought of take away a part of your wealth (poruL kai uNDAy chella kANil). During times of hardship the same relatives will desist from visiting you, helping you, saying a few soothing words due to ignorance and lack of knowledge. This will only increase your misery.
Hence, express your gratefulness to that kaNNan who incarnated in MathurA (vaDa Madurai), and instilled fear in the hordes of rakshasas who kept tormenting people. Dedicatedly engage yourself to remain submissive to Him forever. There is none who will come to our aid. Tightly hold on to this lord full of magnanimity (udAran) and simplicity. There cannot be a stronger fortress than the lord who is competent of dissolving your miseries. Hence surrendering to Him is the best solution (aruL koL uyya allAl illai kaNDeer araNE). (3)
3676. Sometimes to maintain good relationships with people, we favour them or trust them hoping they will be of great help during adverse situations in our life. This hope will be futile. One day they will either desert us during adversity (inRi iTTAlum ahdE) or when we are weak due to illness or old age ( AzhvAr feels resentful to be around such people). Am I born in this world to talk about such ungrateful people? I should be praising the kalyANaguNAs of sausheelyam and rakshagatvam of emperumAn who was born in MathurA (vaDamadurai piRandavan pugazhE). He is the best means (upAyam) with less effort but maximum benefits. If you desire to benefit from the Lord who is the true fortune, get elevated by totally surrendering to this kaNNan (sharaN enRu uyya pOgal allAl illai kaNDeer sadirE). (4)
3677. Some men in their youthful vigour enter forbidden relationships with sweet tongued pretty woman. Their wealth and youth help them to command respect. Once they attain old age or lose their wealth these men who considered these factual miseries to be pleasures who still crave for the women are disrespected and humiliated by them! Is this disgrace necessary to be experienced?
Hence aspire to firmly hold on to that kaNNan who was born in MathurA. He effortlessly vanquished the asura clans that tormented animals, humans and performed immoral acts. He is the paramabhOgyan and best friend who will surely protect you at all times. He is the best choice to get elevated spiritually. He is the unparalleled one. If you wish to enjoy eternal happiness resolve to remain eternally subservient to Him (edirkoL ALAy uyya allAl illai kaNDeer inbamE). (5)
3678. During our lifetime the state of happiness and sorrow keep alternating. Are we always in a state of joyfulness? No. (AzhvAr regrets). Oh! Are the people in this world so ignorant? Are they unaware of the real joy? Do I have to really impart them with the truth? (illai kaNDeer inbam andO uLLadu ninaiyAdE). Inspite of observing that countless people who are born die since time immemorial, people are still not enlightened enough to use their lifespan effectively to think of the Lord.
So, resolve to shun everything and contemplate on kaNNapiran who was born in the prosperous ancient city of MathurA. This city has always had bhagavat sambandham. It was the sidhdhAshramam where the humble vAmana incarnated, later it became the capital city of Shatrughna AzhvAn and then the birthplace of Krishna (mallai moodoor vaDa Madurai). Hence, without inhibition, train your mind, spend your time singing and glorifying the kalyANa gunas of kaNNan who is supreme one with a magnanimous heart (udArakan). This is the best and easiest means to elevate yourself to attain Him and I have tried my best to explain this expansive philosophy in a very simple manner (solli uyya pOgil allAl maRRu onRu illai surukkE).(6)
3679. Oh! The jeevAs living in this vast earth surrounded by water! Listen to me! Let me explain the foremost means (sAdhyOpAyam) to reach the lord which is a pleasurable path and simple too. Do not doubt this delightful path. It can be followed by all without discrimination. Do not allow your mind to dwell in the material attractions which will cause suffering. You need not put in lots of effort (siRRa vENDAm). It is enough if you dedicatedly contemplate on Him. Instead of asking Him to protect you, an Anjali to Him with faith is enough to get Him closer to you (sindippE amaiyum). (नमस्कारात्मकं यस्मै विधायात्मनिवेदनम् |performing prapatti with Anjali pleases the Lord-mantra rAjapada Stotram-11).
Some bhaktAs ask AzhvAr,” Is Anjali enough? Please elucidate?” Yes. While doing Anjali contemplate with strong faith on the gOpalan who was born in MathurA (nirmalan-kuRRam anRu eNgaL peRRatAyan) and protected the cows. Acquire the knowledge through an AchAryan, learn the auspicious qualities and names of emperumAn who is pure and sulabhan. Enjoyably meditate on the path (sAdhyOpAyam) to reach Him alone (sidhdhOpAyam) and do not tread on a path for your benefit (svayam prayOjanam). The best recourse is to contemplate on the pure Lord as the fruits you will reap is permanent kainkaryam in paramapadam (kuRRamil seer kaRRuvaikal vAzhdal kaNDeer guNamE). (7)
3680. Enjoying material pleasures is the norm of life on earth but you have not realised the means to enjoy the actual pleasurable life! Sing and glorify the divine feet (mAyavan aDi paravi) of the emperumAn performing unimaginable leelAs with His amazing kaLyAnaguNas without a blemish. This emperumAn incarnated as kaNNan in MathurA for the benefit of the devotees who spend their life fruitfully considering the Lord alone as their goal. They undergo kAlakshEpams with dedication and read various religious texts like Ramayana under the guidance of AchAryas. They perform tiruvArAdhanam and dwell in the divinity of His tiruvaDis and bhagavad anubhavam. He is the best companion (vAzh tuNai) for those who feel inferior. He is the true means and goal for survival. The purpose of His incarnations is to protect the true devotees (shishTa rakshanam), instil confidence of His presence though he can vanquish the evil by His sankalpam alone. Hence there is no greater purushArtham than Him to spend your life in a right manner which can be savoured permanently (veezh tuNaiyAy pomidanil yAdum illai mikkadE).
{Tirumazhisai AzhvAr says vAsittum kETTum vaNangi vazhipaTTum poosittum pOkkinEn pOdu- Dear Lord! I spend my time reading the scriptures written by our poorvAchAryas which glorify you, I cherish writing about you; I relish hearing those spiritual renderings praising you from the texts written by our seers- nAnmugan tiruvandAdi 63}. (8)
3681. Considering other devatAs as the protector during difficult times, and surrendering to them will be disastrous for a chEtana (dEvatAntara sambandham), says AzhvAr. These demi gods will satiate your materialistic pleasures but lack the power to protect you at all times. Similarly, some consider AtmAnubhavam in kaivalyam as the goal to permanently get rid of the samsAric bondage. Even this is not a worthy goal to aspire (adu karudi). These desires are comparable to a person wishing to wear earrings, pierces it by himself and finally disfigures his ear (kAdu seivAn koodai seidu). Hence do not incline towards these means which appear to be most beneficial. The kArmic bondage which prevents the experience of emperumAn cannot get completely wiped out. Performing unstinted kainkaryam to emperumAn is the most-worthy solution to dissolve your karmAs. Hence, kaNNan alone is worthy of seeking shelter in. (kaNNan allAl illai kaNDeer sharanE-siddhOpAyam). He is the sarvEshvaran born in the prosperous and beautiful Mathura with towering mansions and huge flags hoisted on them. Totally surrender unto the lord who has majestic shoulders adorning the attractive tuLasi garland (vaDa Madurai piranda tAdusEr tOL). (9)
3682. (AzhvAr calls out to the samsArees) There is no protector other than Lord krishnA. He is our only asylum (kaNNan allAl illai kaNDeer sharan). Lord Krishna is the siddhOpAyam. He incarnated as kaNNan in the prosperous city of Mathura to prove his avatAra rahasyam which is mainly protecting the devotees who consider Him as their goal (sAdu paritrANam) and eliminating the enemies of such devotees (dushTa nigraham) who are unwanted loads in their life preventing them to reach the Lord. Finally by doing this act he establishes dharma (dharma samsthApanam); proclaimed by kaNNan in Bhagavad Geeta-परित्राणाय साधूनाम्-Bhagavad Geeta 4-8.
Hence without doubts and with determination surrender at His feet and elevate yourself (avanaDi serndu uymin). Loyally remain permanently sub servient to Him (sEshabhootan to the lord who is the master or sEshi). Without any suspicion, unnecessarily speculating about your possessions (eNNa vENDA) understand that everything in this world are His belongings as He is the one who governs us. Place all your loads of pain, apprehensions and worries blindly on Him as He alone can relieve you of them with ease (nummadu Adum avan anRi maRRillaiyE). He alone is the destination.
{Swami Desikan says स्वामी स्वशेषं स्ववशं स्वभरत्वेन निर्भरम् | स्वदत्त स्वधिया स्वार्थं स्वस्मिन् न्यस्यति मां स्वयम् || (nyaasa dashakam-sloka 3. I surrender myself to Lord Narayana who is my master. It is He who granted me this knowledge about Him. He considers my problems as His own and hence the fruits of my actions are His. He has totally accepted me as His own. Here the prefix ‘sva’ is used to denote emperumAn}. (10)
PHALASHRUTI
3683. The phalashruti for this decad is unique. NammAzhvAr wrote these ten pAsurams of the thousand in beautiful tamizh completely surrendering to the pure and compassionate nature of the attractive Lord who adorns beautiful garlands on His broad shoulders, realising that he is the ultimate goal and the means. AzhvAr swears that he will remain humbly sub-servient to those who recite these ten pAsurams by understanding the meanings and applying it in their life (Odavalla pirAkkaL nammai AL uDaiyArgaL paNDE). (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZHI 9.1
हितः – एकबन्धुः hita:
Ekabandhu:
The Lord
of MathurA, the sole relative.
9.1.1
804
आपद्बन्धुत्वकीर्तयेनम: ।
Apadbandhutva-keertayE
nama: |
The one
renowned for helping in danger.
9.1.2
805
दृढमतिजनकायनम: ।
dRuDha-mati-janakAya
nama: |
The one
who instills strong faith in the mind.
9.1.3
806
दैत्यनाशायभूमौजातायनम: ।
daityanAshAya
bhoomau jAtAya nama: |
The one
who incarnated in this earth to destroy the demons.
9.1.4
807
अजत्वेपिजातायनम: ।
ajatvEpi
jAtAya nama: |
The one
who incarnates inspite of being birthless.
The one
born in North MathurA, the gorgeous and lovable city.
9.1.6
809
भूमौजातायनम: ।
bhoomau
jAtAya nama: |
The one
born on this earth (for our sake).
9.1.7
810
बन्धवेनम: ।
bandhavE
nama: |
The sole
relative.
9.1.8
811
दयाब्धयेनम: ।
dayAbdhayE
nama: |
The ocean
of mercy.
9.1.9
812
एकसहायायनम: ।
ekasahAyAya
nama: |
The only
succor.
9.1.10
813
पुमर्थभूतपादायनम: ।
pumartha-bhoota-pAdAya
nama: |
The one
whose feet is the sole aim of the souls.
TIRUVAYMOZHI 9.2 PASURAMS 3684 TO 3694 PANDAI NALALE TIRUPPULINGUDI MANGALASHASANAM
In the previous tiruvAymozhi, NammAzhvAr remarked that relatives are all false (AbhAsa Bandhus), and emperumAn is our only true relative (nirupAdhika bandhu). The SubAla Upanishad says, “माता पिता भ्राता निवासः शरणं सुहृद्गतिर्नारायणो mAtA pitA bhrAtA nivAsa: sharaNam suhRud gatir nArAyaNO” – nArAyaNa alone is the mother, father, brother, home, refuge, friend and destination of the soul.
Deliberating on his close relationship with bhagavAn, AzhvAr is reminded of tiruppuLinguDi /tiruppuLiyanguDi divyadEsam where kAsinavEndan perumAl is fondly taken care by ubhaya nAchchiyArs sitting near His feet and doing the most exalted kainkaryam of pressing His lotus feet. (TirupuLinguDi is one of the nava tirupatis). AzhvAr imagines that He is locked inside the temple and is all alone with kAsinavEndan resting in sayana kOlam. In the stolen, private meeting, AzhvAr admires the soundharya of the Lord and mandates Him to wake up from his sleeping posture, walk a few steps, behold him with His lotus eyes, be seated comfortably along with pirATTi, and bless him with His gracious smile and grant Him antaranga kainkaryam like shreedEvi and bhoodEvi.
The sweet verses bear a striking resemblance to ANDAL’S tiruppAvai verses like - “chengkaN chiru chirudE emmEl vizhiyAvO? angkaN iRaNDum koNDu engaL mEl nOkkudiyE, enRenRu un sEvagamE Etti parai koLvAn, inRu yAm vandOm irangElOr empAvAi”. This tiruvAymozhi is a continuation of tiruvAymozhi 8.2.5 in which AzhvAr enquired tiruppuLinguDi perumAL if He was reclining in static position due to the tiredness of saving His devotees and lifting the earth. The rest of NammAzhvAr’s mandate continues in this decad.
The guNa nAmam of this decad is “suchira-kRutadaya: | - The one who has bestowed His grace since time immemorial”.
3684. Oh Lord reclining in tiruppuLinguDi divyadEsam that stands along the banks of the pure tAmraparNi (porunal) river gushing with waves! Since a long time, we have been serving You in this temple (nin kOvil seeyttu) continuously for generations, due to the unconditional grace of Your divine self and Your beloved consort, the lotus born periya pirATTi. May you please utter a few words of blessing from your radiant lips, and grace me with the glance of Your compassionate lotus eyes. (1)
3685. Oh Lord reclining in tiruppuLinguDi that is secured by flag-bearing golden walls, and cool fields and orchards. I belong to the staunch clan of prapannas who are steeped in performin unswerving, undiminishing kainkaryam at your golden feet. We have shunned sense-enjoyment and made us eligible to focus on serving You. May You ornament my head with Your divine lotus feet that grew large enough to measure the three worlds on that day when You asked alms from mahAbali. (2)
3686. Oh Lord reclining in tiruppuLinguDi! You have been lying down in this standard reclining posture from the day You took repose here. How long will you be in yOga nidrA, causing pain to Your beautiful, tender tirumEni? This servant has been in Your uninterrupted servitude since ages. Now, please open Your wide, lotus eyes, get up and sit at ease with Your lotus born wife pirATTi in such a manner as to bless aDiyEn, and the expansive three worlds as well. (3)
This pAsuram reminds us of “NaDanda kAlgaL nondavO” pAsuram of Tiruchchandaviruttam composed by Tirumazhisai AzhvAr.
3687. Oh Lord who, while reclining in the divyadEsams of tiruppuLinguDi, sitting in “varaguNamangai”, and standing in “ShreevaikuNTham”, has purified my mind and remains there unmoved in order to govern me. Please shower your mercy on me and give Your darshan so that the three worlds are astonished at Your “Sheela guNa”- affable nature (naLirnda seer). And as we dance in joy and celebrate Your virtues, may You come and show us Your red, ripen divine lips that resemble a coral creeper spread on a raincloud laden with pristine water. (4)
3688. Oh, Lord resting in the mesmerising tiruppuLinguDi along the banks of the tAmraparNi river where conches can be found beneath the coral creepers in the riverbed! You are the one who came flying on the raging GaruDa to end the suffering of Gajendra, the glutton elephant caught in the pond. May You come and bless me by showing Your coral like roseate, ripen lips, Your pearl like bright teeth, your moon-ray like beaming smile, and Your blossoming lotus like eyes. (5)
3689. Oh Lord kAysinavEnda! Arriving on red-raging GaruDa like the rain cloud resting on the golden meru hill, You encountered the proud asuras Maali and Sumaali (the predecessors of Lankan kingdom before rAvaNa) face to face and destructed them. You are the one who wears the resplendent crown to protect the aDiyArs. Oh, the Lord of the fertile tiruppuLinguDi! May you dispel my afflictions with Your fiery panchAyudhas! (6)
3690. Oh Lord reposing in TiruppuLinguDi that is surrounded by ponds filled with red lotus blooms. You have enslaved me for the sole purpose of dissolving my sins! You are indeed the protector of the dEvas like BrahmA. You must come and show Yourself in front of our eyes so that the ignorant people of the world can witness the unlimited bliss and cheer experienced by bhAgavatas (like AzhvAr). (7)
3691. Oh Lord residing in tiruppuLinguDi where tall mansions hit the sky! The one who is in standing posture in ShreevaikNTham! Please appear in front of our eyes in this sacred place of the vast earth and bless us so that devotees flock to see You, prostrate You again and again, and compete each other in praising You to the best of their ability. (8)
3692. Oh Lord living in tiruppuLinguDi having beautiful water reservoirs, and rich paddy fields where young, ribbon fishes frolic up and down the muddy waters stagnated between the crops. You are the Lord who destroyed hordes of asuras entirely from the root with Your fiery, dreadful weapons. May You sit comfortably in this divyadEsam that is situated in this massive, earthly realm, and grant us the good fortune of singing Your glories and enjoying Your tirumEni which is as refreshing as the freshly bloomed flower. (9)
3693. Dear Lord adept in employing the dangerous weapons! In order to end the miseries faced by the dEvas, You became the poison that causes suffering to the asuras. But, for me, You are the most enjoyable nectar, parama bhOgya. Oh Lord dwelling in the fertile land of tiruppuLinguDi! May You mercifully bless that this grave sinner also gets the opportunity to hold Your lotus feet that is fondled gently by Your matchless consorts ShreedEvi and BhoodEvi. May you send word for me (koovudal) or come directly to my place (varudal) to allow me to enjoy this anubhavam. (10)
3694. NammAzhvAr praised the Lord who churned the boisterous ocean and asked Him to either send word for him or come directly to bless him. Those who excel in singing these ten out of the thousand pAsurams composed by the leader of tiruvazhudi kingdom surrounded by the streaming tAmraparni river, shall ever worship inside their heart, the famous pair of divine feet that measured the worlds (trivikrama’s feet). (11).
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZHI 9.2
सुचिरकृतदयः suchirakRutadaya: |
The Lord
of tirupuLLinguDi, one who has bestowed grace since time immemorial.
The one
who steals the heart through His tales that speak of His reclining, standing
and sitting postures.
9.2.5
818
गजॆन्द्रावनायनम: ।
gajEndrAvanAya
nama: |
The one
who rescued GajEndra, the elephant.
9.2.6
819
तार्क्ष्यासावधिरुह्यारिगणनिरासकायनम: ।
tArkShyAsAvadhiruhyArigaNa-nirAsakAya
nama: |
The one
who annihilates hordes of enemies mounting on tArkshya (garuDa).
9.2.7
820
दॆवदुष्प्रापायनम: ।
dEvaduShprApAya
nama: |
The one
who is unattainable by the dEvas.
9.2.8
821
दीप्तिमतॆनम: ।
deeptimatE
nama: |
The
lustrous one.
9.2.9
822
क्रूरचॆष्टितदिव्यायुधायनम: ।
kroora-chEShTita-divyAyudhAya
nama: |
The one
adept in wielding the divine weapons.
9.2.10
823
दुष्कर्मोन्मूलनायनम: ।
duShkarmOnmoolanAya
nama: |
The one
who uproots evils.
TIRUVAIMOZHI 9.3 PASURAMS 3695 TO 3705 OR AYIRAMAI
In order to pacify AzhvAr and to reassure him that his desires will be addressed and fulfilled without the need to be asked for, emperumAn reveals His paratvam and nArAyaNatvam. AzhvAr is overwhelmed on seeing emperumAn's compassionate virtuous guNAs and offers these pAsurams hailing His glories.
AzhvAr reiterates that NArAyaNan is the sole controller of the chEtanas and achEtanas and He is the reason for all that is happening in the universe. He decides to meditate on the nArAyaNa nAmA, ruminating on the meanings of the shabdham and contemplating on His innumerable glorious and supreme characteristics and guNAs.
Tiruveedhipillai enjoys this decad as the essence of the ashTAkshara mahAmantra. The first pAsuram which says 'nArAyaNan engaL pirAn avanE', explicitly conveys the essence of this decad.
The guNa nAmam for this decad is "sheela-ratnAkara:" - The jewel-mine of virtues / ocean of virtues.
3695. AzhvAr, with absolute conviction, says, NArAyaNan will definitely fulfill our desires.
His one nAmA is equivalent to thousands of nAmas!(Or AyiramAi).*
* His one nAma is capable of achieving what a thousand of His nAmas could achieve.
He is of Supreme glory ( oru peeDu udayan).
He is hailed by thousands of nAmas, which protects the seven lOkhas. ( ulagu Ezh aLikkum Ayiram pEr).
His beautiful tirumEni ( nalmEnian)is like the dense, dark rain laden cloud( kALam kAr). (1)
3696. Having spelt His divine nArAyaNa nAma, AzhvAr now delves into its sublime, underlying meanings!
EmperumAn sriman nArAyaNan is the one who created ( padaithu) the expansive universe ( agal gyAlam).
He is the one who scooped ( iDandadu) the earth. ( vArAha moorti retrieved the Earth from under the sea, where the asura hiraNyAkshan had hid her).
He is the one who swallowed (uNDu) , preserved it in His divine stomach, and later ejected ( umizhndhan) it during the time of the deluge.
And later, it was He who measured ( aLandAn) and retrieved the Earth from mahAbali.
He is BrahmA, shivA and indra too.* ( avanum avanum avanum avanE).
He is indeed all the sentient and insentient things( maRRu ellAmum avanE).
This understanding was possible only because of the intellect that He blessed us with( aRindhanam).
* स ब्रह्म स शिवः स हरिः स इन्द्रः सोऽक्षरः परमः स्वराट् ॥ The upanishad description of nArAyaNan is reflected in this verse. (2)
3697. AzhvAr says that even the vedas and the learned scholars could not fully comprehend the true glory of emperumAn. But he was able to know Him entirely, because of emperumAn's katAksham.
Even the vedas( aRindhana vEdam), the enlightening text, and the other texts like the upanishads, intihasa, brahmmasUtras( aru poruL noolgaL) etc, which highlights the deeper meanings of the vedas, could only declare that 'BhaghvAn is one who is beyond comprehension '( aru poruL Adhal aRindhana koLga)!
Even the learned scholars(aRindhanar) worship sarvEswaran praised Him as the one who is the remedy to relieve one from the malady of birth and rebirth( nOigaL aRukkum marundhu). ( Their knowledge was limited only to this gunA and nothing beyond). (3)
3698. AzhvAr is elated that he got access to emperumAn finally. He tells his heart to hold on to emperumAn and not to let go of the blissful experience.
O sarvEswarA! One who, by being the medicine( marundhE), makes it possible for us to experience the ecstacy of enjoying Your paratvam( nangaL bhOga magizhchikku)!
O emperumAnE ( pirAn)! The nityasooris ( perundEvar kuzhAm) praise Your supremacy by constantly muttering ( pidaRRu) about You.
You are my swAmi, Lord Krishna ( emmAn kaNNan), whose tirumEni is dark( karu dEvan).
You are the one who grants the ultimate goal, the paramapadam ( viN ulagam tharum dEvan).
O dear heart! Hold on to this emperumAn and do not let go of Him. (4)
3699. AzhvAr emphasizes on his advice to hold on to emperumAn and not to let go of Him.
O nenjE! Dear heart! With great compassion and concern( unnai irandhu), I put forth a strong( ganamE) and sound advice for you! Do not ignore my advice (idhu sOrEl kaNdAi).
Reaching ( adaivadhu) the purushOthaman , who wears the beautiful, cool tulasi garland and one who is incomparable in every aspect ( YEdham onRu IlAn), shall have to be your singular endeavour. (5)
3700. In this pAsuram, Azhvar is delighted that his heart took his advice and clung on to emperumAn. He melts down as he meditates on emperumAn's various exploits!
My mind melts as I meditate on how my emperumAn embraces (aDaivAr) the bejewelled shoulders( aNiyAr tOL) of periya pirAtti ( malarmangai).
As I meditate( miDaivadhu) on the several warfare my swAmi engaged against the asuras , my heart breaks.
My heart breaks as I meditate on how He churned the milky ocean to procure amrutham for the devas.
My heart warms up to these compassionate deeds of my emperumAn!(6)
3701. Now, AzhvAr says he yearns to reach and have dharshan of the emperumAn who performed all the magnificent leelAs, in His permanent abode, the paramapadam.
Taking the narasimha roopam, which is half human, half lion ( Agam sEr) , emperumAn tore apart( piLandhAn) the asura, HiraNyakashipu ( Or Agam) with His sharp nails(vaL ugir).
This emperumAn's divine abode is the srivaikuNTam. My mind , desirous of reaching srivaikuNTham, is constantly meditating only on attaining it( en manam Egam eNNum), day and night. (7)
3702. EmperumAn intervenes and tells AzhvAr that paramapadam is attainable only when one sheds his shareeram! He also directs AzhvAr to reach tirumalA which is right here on the earth and as divine as the paramapadam! But AzhvAr says tirumalA was only for devas to worship.
It is the grace of emperumAn that helps us to exhaust and rid ourselves of all our sins and the fruits of virtuous deeds( iru vinaiyum inRi pOga keduthu). He removes our attachments and all traces of desire. He uplifts ( uyyakkoLvAn) us and saves us from confusing our atma with the shareeram( Akkai onRi pugAmai).
This emperumAn stands waiting for His devotees in the tirumalA hills, which is situated in this very bhUlOkam( neeL nilathu).
But it is only the devas who reach the tirumalA hills to worship Him.
(AzhvAr sighs and says that he is not fortunate enough to offer worship in tirumalA. (8)
3703. EmperumAn assures that tirumalA is equally accessible to humans and invites AzhvAr to perform services to Him in tirumalA.
By gathering fresh, pure flowers and by offering pure water, lamp and incense, I thought I could worship ( tozhudhu)You and sustain myself. But even this seems excessive to You. Such is Your compassion!
EmperumAnE! One who is easily pleased with the prayers offered to You( pazhudil tol pugazh).One who reclines on the serpent bed! You are served by the likes of AdisEshan. Am I eligible and blessed enough to serve You? I am unable to find the means to reach Your divine tiruvadis! (9)
3704. Azhvar, full of awe, wonders if he is even capable of describing emperumAn's superior guNas. Hailing Your virtuous characters is beyond my capability! says AzhvAr.
BrahmA who is born in the petalled lotus, arises from Your divine navel( thALa thAmaraiyAn, unadhu undhiyAn).*
* AzhvAr exclaims that it was emperumAn who gave even the form to BrahmA!
Your impeccable character allows You to let rudhrA, who wields the radiant weapon, the axe, ( vALkoL neeL mazhu ALi) to occupy a part of Your body( un AgathAn)!
You helped the devas and the nityasooris, who declare themselves to be Your servants, perform servitude to You!
How can I sing in praise of Your compassion and other virtues even if I sing all my life? Your guNAs are so vast and so remarkable that no amount of words can be enough to praise You!(10)
3705. PHALASHRUTHI
AzhvAr says paramapadam is assured to the devotees who recite these pAsurams.
These pAsurams hailing the limitless virtues of emperumAn's divine tiruvadis. Composed by kurugoor SadagOpan, these pAsurams are like a garland of beautiful words strung together. Those who recite these ten pAsurams, which are a part of the thousand pAsurams, will definitely attain vaikuNTham. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZHI 9.3
शीलरत्नाकरः sheela-ratnAkara:
The
jewel-mine of virtues / ocean of virtues.
9.3.1
824
नैकश्रीनामवतॆनम: ।
naika shreenAmavatE
nama: |
The one
who possesses numerous auspicious names.
9.3.2
825
जगदुदयसुसंस्थापकायनम: ।
jagadudaya-susaMsthApakAya
nama: |
The
creater and preserver of the universe.
9.3.3
826
हरयॆनम: ।
harayE
nama: |
The
destroyer of miseries.
9.3.4
827
मोक्षस्यदात्रॆनम: ।
mOkShasya
dAtrE nama: |
The
granter of mOksha.
9.3.5
828
हॆयप्रतिभटायनम: ।
hEya-pratibhaTAya
nama: |
The rival
of all evil.
9.3.6
829
घटकश्रॆणिसम्पत्तिमतॆनम: ।
ghaTakashrENi-sampattimatE
nama: |
The one
who possesses the wealth of being in the company of His matching, harmonious
consorts.
9.3.7
830
प्रह्लादाह्लादकायनम: ।
prahlAd-AhlAdakAya
nama: |
The one
who delighted PrahlAda.
9.3.8
831
वृषगिरिकटकॆसंनिधानादिकृतॆनम: ।
vRuShagirikaTakE
sannidhAnAdikRutE nama: |
The one
who resides in Tirumala easy to adore.
9.3.9
832
शॆषशायिनॆनम: ।
shEShashAyinE
nama: |
The one
who takes repose on the AdisEsha.
9.3.10
833
शर्वादॆ: स्वाङ्गदात्रॆनम: ।
sharvAdE:
svAngadAtrE nama: |
The one
who gave His body as an abode to Shiva (sharva) and BrahmA.
TIRUVAYMOZHI 9.4 PASURAMS 3706 to 3716 MAIYAR KARUM KANNI
AzhvAr was sad that despite emperumAn’s sausheelya guNam and permanent presence of pirATTi with Him, He was unable to see Him directly like gajEndra or PrahlAda did. AzhvAr also thought, “What is the use of these guNas if bhagavAn does not answer his calls?” Just then the Lord mercifully appeared before AzhvAr. AzhvAr felt humbled at the sight of emperumAn and reveals His mixed feelings outwardly to the bhaktas.
The guNa nAmam of this decad is “sva-svAmitvAdi-bandhAt jagadavanakRut” - The one who is bound to Lordship for the sake of protecting the universe.
3706. My eyes pine to see you!
AzhvAr expresses the desire of His eyes to see EmperumAn with His consort Sri MahAlakshmi having black eyes anointed with collyrium (mai Ark arum kaNNi) and a pinkish complexion (seyyAL), seated on the lotus flower. (mahAlakshmi has naturally balck eyes but on top of it, she wears the black kAjal to attract the VishNu and convince Him to forgive the sins of the bhaktas).
He says, "Oh lord having mahAlakshmi united on your divine chest; You are affectionate towards her (tirumAlE); you hold the razing, fiery chakra and the bright conch in your divine hands for the protection of the universe. My eyes yearn to see You in this beautiful form constantly, without a break. (1)
3707. I will certainly see Your divine form !
AzhvAr says that he will call emperumAn firmly and will not give up before attaining Him.
AzhvAr addresses emperumAn as “kaNNE”, My dear eye! Both the eye and the object to be seen are EmperumAn himself. My heart has been rustling in numerous thoughts in the desire to see You. Leave aside me, You are difficult to be seen even by dEvas like brahmA and rishis like sanakAdi munis. But, until I attain you, I shall keep calling You with conviction. (2)
3708. GOvardhana! I call you just like a dog would wag his tail.
AzhvAr feels that by calling emperuman, he would be doubting His virtue of rakshakatvam.
AzhvAr says "oh lord! My heart is calling out to You just like a dog would reveal its presence by wagging its tail. You are the one who protected the herds of cow and the cowherd clan by lifting the hill against that terrible rain hailed by Indra. But, I am sad that you are avoiding me. I am feeling inferior that I am not in the list of souls eligible to come under Your protection. (3)
3709. AmmAnE! My manas is getting agitated!
AzhvAr is worried about the result he will get from EmperumAn, inspite of being His servitor.
Oh, Lord Narasimha! You are equally difficult to understand for the favorable dEvas as well as the unfavorable asuras. Though, I have dwelled in the state of servitude continually, my ignorant heart is anxious about my future destination. Will I get samsAra bandham again or bhagavat prApti and ananta kainkaryam? (4)
3710. My heart wishes to see the tiruvaDi of KaNNan.
My heart wishes to see the divine feet of EmperumAn who the undisputable master is, who is the benefactor, who destroyed the enemies, who gives pleasure to the nithyasooris, one who created the universe, one who is the father of chaturmukha brahmA and who rests cosily on the beautiful striped serpent mattress like a dark cloud (kariyAn). (5)
AzhvAr reacts and addresses emperumAn as “karuttE”, meaning “You are the strength of my heart”. Desirous of experiencing your divine form, I installed You inside my heart never to allow you go. You are the overlord, above all the powerful dEvas. You take abode in Paramapadam, the supreme abode shining with boundless radiance. You are the unique one, without a second (oruttA). My heart is continuously thinking of You with love. (6)
3712. My heart is thinking of your Narasimha AvatAram!
"Oh spotless lord residing inside my heart! You entered my soul which is inside the heart, and fully pervaded it considering it as your abode. Oh the one having long, sharp nails (nagantAy)! Oh Narasimha! You tore the asura hiraNya's chest with your nails into two parts. Just as You appeared from a pillar to support your devotee, You have occupied my heart to make my dried soul wet and allowed me to enjoy your form to my full satisfaction. I am thinking of You with deep affection. (7)
3713.I have seen KaNNan! KaNNanai kaNDu koNDEnE!
AzhvAr says that EmperumAn is the antarAtmA (indwelling soul) for all entities and He is the origin for everyone including dEvas such as brahmA. He took birth as the son of vasudEva (who is again His own creation) to be easily approachable to the devotees. He remains unaffected (poru Agi ninRavan) and unshakable. He is the enemy for six maThams which reject vEdas. He is the one who incarnated as krishNa to save His bhaktas and He can be seen always by those who think of Him with love and devotion. I have seen my KrishNa. (8)
3714.I was pleased to worship krishNa!
AzhvAr says, I saw kaNNA and got the benefit of serving your devotees and to sing pAsurams (sol mAlaigal sonnEn) to be enjoyed by His devotees! My pair of eyes is beholding You to the full satisfaction of my heart. By this all my accumulated karmA has been eliminated, without leaving any trace. I could not have attained such good result without the effort of His devotees. EmperumAn who is the leader of nithyasUris accepted me and triggered me with His blessings to do vAchika kainkaryam in the form of garland of words named TiruvAymozhi. (9)
3715. AzhvAr feels uplifted that he has attained the divine feet of EmperumAn who has great qualities like sheela, saulabhya, gyAna, shakti, etc..
Happy that I have become His servant, sarvESvaran showered His causeless mercy on me. His flag has GaruDa the bird with divine wings who takes His orders to protect His devotees. He measured every inch of the vast world with His divine feet and showcased His quality of forgiveness and thus revealed the eternal relationship with chit and achit. He allowed me to enjoy His great qualities and I am here as His servitor. I am elated to reach His divine tiruvaDi. I am overwhelmed to know that there is so much benefit for the ones who realise their sEshatva gyAnam and who perform service with devotion to the lord. (10)
3716. Sing these verses which captivate the hearts of dEvas and nityasooris!
AzhvAr, the leader of AzhvArtirunagari which is replete with muddy fields suggestive of growing crops all-round the year, has sung about the Lord who annihilated kuvalayApeeDam, the elephant of undiminishing pride. This decad which is one among the thousand pAsurams grouped in decads of hundred pAsurams, will bestow emperumAn, the master of the eternal souls of Paramapadam. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
The one
who is bound to Lordship for the sake of protecting the universe
9.4.1
834
लक्ष्मीवक्षस्कायनम: ।
lakshmeevakShaskAya
nama: |
The one
on whose chest abides Lakshmi.
9.4.2
835
स्वजनसुलभायनम: ।
svajanasulabhAya
nama: |
The one
who is friendly with His devotees.
9.4.3
836
पर्वतोद्धारकायनम: ।
parvatOddhArakAya
nama: |
The one
who lifted the gOvardhana hill.
9.4.4
837
सुरादॆःदुर्ज्ञॆयायनम: ।
surAdE:
durgyEyAya nama: |
The most
incomprehensible Lord among the dEvas,
9.4.5
838
अखिलपतयॆनम: ।
akhilapatayE
nama: |
The
supreme Lord of the universe.
9.4.6
839
नाकिनांवृद्धायनम: ।
nAkinAM
vRuddhAya nama: |
The
senior most God.
9.4.7
840
स्वॆषांहृद्वासिनॆनम: ।
svEShAM
hRudvAsinE nama: |
The one
who resides in the heart of His adorers.
9.4.8
841
स्वजनवशायनम: ।
svajanavashAya
nama: |
The one
who is under the command of His devotees.
9.4.9
842
स्वजनासक्तिभूम्नॆनम: ।
svajanAsaktibhoomnE
nama: |
The one
whose weakness is His devotee..
9.4.10
843
स्वस्वामित्वादिबन्धात्रक्षकायनम: ।
svasvAmitvAdi-bandhAt
rakShakAya nama: |
The one
who is bound to Lordship for protecting His devotees.
TIRUVAYMOZHI 9.5 PASURAMS 3717 TO 3727 INNUYIR SEVALUM
AzhvAr vacillates between conviction and apprehension with regard to emperumAn's intentions and the way AzhvAr is being treated by emperumAn. So he is unhappy at times and happy at other times.
EmperumAn lists out all the favours He had heaped on AzhvAr....
"Haven't I fulfilled your desires even before you asked for? Haven't I made you instrumental in composing these priceless tiruvaimozhi pAsurams to benefit the vaishNavas?"
AzhvAr brightens up when emperumAn enumerates all the grace that He has bestowed on him.
AzhvAr's desire to have physical union with emperumAn is still a distant dream and so he is unhappy. EmperumAn decides to prolong granting AzhvAr this favour . He decided to keep AzhvAr waiting until his desire intensifies and then give him His vision and fulfil his desire.
In this state of mind, everything around him reminds AzhvAr of emperumAn and leaves him in distress.
These pAsurams are expressions in the nAyikA bhAvam, where the nAyaki is languishing in agony after the departure of emperumAn. Even the sight of the birds' in courtship leaves her distressed. She is sure that the birds are strutting around her at the instigation of emperumAn! She says that she is ready to give up her life, to be with emperumAn and sings in praise of His worthy virtues!
The guNa nAmam of this decad is "svaguNa-garima-samsmAraka:" - The one who reminds the devotee of His own divine qualities.
3717. O female cockoos( kuyil pEdaigAL)! Do not strut around with your life partner, cooing, right in front of me! Don't screech( mizhaRRAlmin)! It only tears my heart! Why don't you coo to bring my dear kaNNa to me?( en uyir kaNNapirAnai vara neer kUvagilIr). You only seem determined to wrench my life to hand it over to Him( en uyirai koovi koduppAr)!**
** The nAyaki says," O cuckoo! If you are making all these noise only to take my life, you need not unnecessarily strain yourself. I am only to willing to end my life, in order to reach kaNNA. (1)
3718. O female ibis ( anRil pEdai)! Why are you and your partner cackling as if in grief( ethanai karaindhu Engudheer)? You do not have to take so much effort to kill me( ithanai vENduvadhu anRu). Oh! Why all this commotion?
That mAyan, mischievous kaNNan * never keeps His promises either to the deserving or to the undeserving.( vithagan gOvindan oruvarkkum meyyan allan). Anyway, my life is in His hands.
* Krishna's lovable characteristic of being mischievous and not keeping promises itself is an attraction and is the reason for surrendering ourselves to Him. (2)
3719. O female ibis! You and your mate nuzzle and cackle to each other( kuDaindu) intimately. You roam about together right in front of my eyes( pudai sUzhavE). Your cackles sound like mourning to me and I am unable to bear it .
My dear life is in His hands! I am not blessed enough( thavam seidhillA) like Him to be able to handle loneliness nonchalantly. My unfortunate soul is not with me. It has gone to Him. (3)
3720. O peahens( kOzhi)! The sound created by you and your mate calling out to each other has not brought down my cherished Krishna( mAyakkaNNan veL ippadAn). You and your mate need not scream on top of your voice( mEl kiLai koLLEnmin) showcasing your courtship.
My speech, thought and deed are all engrossed in my swAmi, Sri Krishna. Only my body ( Akkai) and soul(Avi) , caught in between is struggling( andharam ninRu uzhalum). (4)
3721. O my dear poovai birds! There is no need for you to unnecessarily chirp! Do not exhibit your voice and take my life by adding more grief( kuzhREnmin).
My swAmi trirumAl, who performed incredible leelas( Indira gyAlangaL kAtti) to retrieve the seven lOkhas from mahAbali, also captured my heart and soul( nam Avi uNNa). He has made up His mind to capture my life( nanRAga sangalpithAn). (5)
3722. O dear baby parrot(siRu kiLi paidhalE)! I fondly raised you in the hope that you will come to my rescue in my hour of need( nangu eNNi). Now, don't add to my grief by screeching in your melodious voice( in kural nee miZhaRREl).
My Lord, Shri Raman( kAkkuttan), has red lips like yours; His divine hands, tiruvadi and eyes are reflected in yours. His complexion is also like your green feathers( nin pasum sAmam niRathanan). My SrirAma ( kAkkuttan) who is like my dear life, abandoned me after being with me( kooTTuNDu neenginAn). (6)
3723. The lord who abandoned me after being with me is the incomparable Krishna ( mAyakaNNan). His eyes are like the beautiful lotus( kOlam tAmarai kaN). His lips are red( sevvAi). He is like the precious blue sapphire gem. My mind is always engrossed in His thoughts ( vAttam il).
O glittering clusters of clouds lined by the curved rainbow( kOttiya villodu minnum mEgakkuzhAngAL)! Do not show yourselves to me! Your very sight is like death to my life( adhu en uyirkku kAlan), since you remind me of the blue hued KaNNA! (7)
3724. O baby cuckoo( kuyil paithalgAl)! The nAmas of kaNNa are like death knell to me ( uyirkku kAlan) and I pleaded with you not to utter His names. But you mutter His names, on purpose, and kill me!
For all the curd rice and milk with fresh rice that I fed you with and for teaching you all the divya nAmas of Krishna, it is indeed a good reciprocation! How virtuous you are! ( that you kill me by muttering Kanna's names). (8)
3725. O bees that buzz after feeding on the honey( paNbudai vaNdu)! O dragonflies( thumbi) that fly alongside the bees. Your sweet buzzing sound is like a spear piercing a festering wound. Please stop your buzzing music.
KaNNan, with eyes are large like the fully bloomed lotuses in the ponds brimming with cool waters, captured my heart( nam Avi uNdu) and left me( ezha naNNinAn)! (9)
3726. O cranes( nArai) that roam about in the waterbodies! I have left this world ( nAmum ezha naNNi)and have reached paramapadam to be with my emperumAn ( nam vAna nAdanOdu onRinOm)! What is the point in all of you gathering to conspire to take my life? ( ini payinRu en?)
This body, adorned with jewels will eventually ( payyavE) perish ( puyakkaRRadhu).
May the all the world flourish and prosper( tazhai nalla inbam talai peidhu tazhaikka)!**
** Three interpretations by our Acharyas are worth mentioning here for the phrase " tazhai nalla inbam talai peydu tazhaikka":
1. ALavandAr's vyakyanam..
When a virtuous person departs this worldly abode to reach paramapadam, he blesses the people saying, ' lOkhA samsthA sukhinO bhavantu'. NammAzhwAr too says these auspicious words as He departs to be with emperumAn.
2. EmperumAnAr....
AzhvAr heaves a sigh of relief as he proceeds to paramapadam. He says ," After taking birth, I underwent all these pain and tribulations to attain emperumAn. Finally my agony has borne fruit and my pain is relieved. May no other person suffer the pain I was subjected to!"
3. Bhattar...
Seeing all the agony and heart- break AzhvAr had to experience, we feel sad for AzhvAr. We wonder why emperumAn is not taking AzhvAr to paramapadam and granting him the blissful abode. To which AzhvAr says," Do not worry. All my despair is over now and I have reached my desired abode. May you all live happily." (10)
3727. EmperumAn is the one who gives us the ultimate bliss. His virtues are countless and manifests all over. He graced immensely and made AzhvAr worship Him through several eons.
AzhvAr has composed these pAsurams praising the incomparable, virtuous emperumAn, mAyan. People who live in all the three worlds will melt on reciting these ten beautiful pAsurams. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZHI 9.5
स्वगुणगरिमसंस्मारकः svaguNa-garima-samsmAraka:
The one
who reminds the devotee of His own divine qualities.
9.5.1
844
प्राणायनम: ।
prANAya
nama: |
The life
of all beings.
9.5.2
845
अद्भुतायनम: ।
adbhutAya
nama: |
The
wonderful one.
9.5.3
846
सुविदितायनम: ।
suviditAya
nama: |
The
glorious one.
9.5.4
847
भव्यत्वयोगायनम: ।
bhavyatva-yogAya
nama: |
The
gracious one.
9.5.5
848
लक्ष्मीवक्षस्कायनम: ।
lakshmee-vakshaskAya
nama: |
The one
who has Lakshmi on His chest.
9.5.6
849
रघुकुलजननायनम: ।
raghukula-jananAya
nama: |
The one
born in Raghuvamsam.
9.5.7
850
नीलरत्नाभमूर्तयॆनम: ।
neelaratnAbha-moortayE
nama: |
The blue
gem hued Lord.
9.5.8
851
कृष्णायनम: ।
kRuShNAya
nama: |
KrishNa
9.5.9
852
अब्जदृशॆनम: ।
abja-dRushE
nama: |
The one
who looks like lotus.
9.5.10
853
परमपतयॆनम: ।
paramapatayE
nama: |
The Lord
of the supreme abode.
TIRUVAYMOZHI 9.6 PASURAMS 3728 TO 3738
In the previous decad, parAnkusha nAyaki was grieving over Her separation from emperumAn. To recoup from the state of viraha tApam, she reminds herself of His immeasurable kalyANaguNas. In this decad, setting aside his inability to enjoy union with the lord (bAhya samslEsham), nammAzhvAr relishes describing the beauty and attributes of Lord tirukATkaraiappan who resides in tirukATkarai divya dEsam in Kerala.
{While in Ashoka vanam, separated from Chakravarti tirumagan Shree rAma, the distressed seetA pirATTi spent her time reminiscing on the valuable moments spent for twelve years with the Lord in AyOdhyA- समा द्वादश तत्र अहं राघवस्य निवेशने | भुञ्जाना मानुषान् भोगान् सर्व काम समृद्धिनी || When I was with rAma in ayOdhyA for 12 years , I enjoyed all the pleasures a mortal soul would desire - Sundara kANDam 33.17}.
The guNa nAmam of this decad is “vismartum ashakya:” - The one who is hard to forget.
3728. (The emperumAn in paramapadam is difficult to perceive. His vibhava avatAras are time bound. It is the archA avataram which is eternal). The enchanting EmperumAn in archA form resides in the kshetram of tirukATkarai (tirukATkarai maruviya) surrounded by groves and ponds filled with fragrant red water lilies in every street (senkazhuneer pushpam-teru ellAm kAvi kamazha). The flowers beautify the city and the ever-fragrant Lord (sarvagandhah) who resides in the temple.
My heart has completely succumbed to the astounding beauty, attributes, and virtues of this Lord (mAyan) and his amazing nature of being humble and easily accessible when he manifests (mAyam). My affection for him overflows and my heart becomes too weak to bear His presence whenever I contemplate upon Him. It is neither letting me ignore nor forget Him. Oh! My heart has become tender and fickle minded too. What should this servant do now? (En seigEn toNDanEn?).(1)
3729. AzhvAr conveys his unbounded affection to the Lord.
en appA! My steadfast relative who stands in tirukATkarai surrounded by beautiful lakes and flower gardens! You have blessed me with countless memorable experiences with you. At times you have even entered me considering me as your master to reside humbly in me. You are the supreme one who can eliminate sins just with your kaTAksham. When I think of these incidents and Your amazing kalyANa guNas (ninaidORum), my heart crumbles down and becomes weak. Even if I try to rejuvenate myself by glorifying You, my AtmA gets burnt. (The AtmA cannot be burnt but AzhvAr feels that it is burning in separation of the Lord).
EmperumAn asks AzhvAr,” What have I done for you that you praise me so much?” AzhvAr replies, “Dear Lord! This question of yours baffles me. After having showered copious kAruNyam on me you humbly pose as if you have done nothing! What kainkaryam have I performed to deserve this selfless compassion from you? They are countless and comprehensive beyond thoughts and words! Now I do not have any strength to even think of the kainkaryam I should perform to you reminiscing the wonderful eternal relationship with you and remain grateful (ninaikilEn nAn unakku ATseyyum neermai). (2)
3730. Captivating me with your inherent nature of simplicity and humble interactions, you entered my heart. (neermaiyAl nenjam vanjittu). You promised to be the master who accepts my kainkaryam. But now You have become my soulmate and consumed my soul (en uyirAy en uyir uNDAn). You are the intimate enjoyer of my AtmA whereas I stand here in a distressed state unable to leave (this world and join You).
(AzhvAr and emperumAn seem to have exchanged roles. While emperumAn was to accept kainkaryam from AzhvAr by giving him mOksha, He has actually showered so much love and graciousness on AzhvAr. It seems as if emperumAn is serving AzhvAr, not allowing him to go elsewhere).
This Lord who flaunts a complexion of the dark clouds which appears to have absorbed most of the water from the ocean resides in the beautiful divya desam of tirukATkarai enclosed by abundant flower groves and honey. (As emperumAn enjoys AzhvAr, the happiness has increased the lustre of the kshEtram and AzhvAr too). Are His ways inscrutable or is this my imagination? Mentally drained I have no strength to comprehend His actions. (tan kaLvam aRikilEn). (3)
3731. I am aware that the Lord is the sarvEshvaran. He holds all the entities firmly and effortlessly as the sarvadhArakan merely by His sankalpam (tan uL anaittu ulagum niRka). Apart from holding them firmly, it is astonishing that he dwells in every entity without changing His position as the master (sEshi) and they his humble servants (sEshan) to perform servitude (neRimaiyAl tAnum avaRuL niRkum pirAn). This is a benefit showered on us to enjoy Him as the upakArakan.
This amazing lord of mine (en appan) dwells in the kshEtram of tirukATkarai surrounded by fragrant groves. He who is the supreme has come to dwell in my heart showering abundant compassion on me. Considering me to be greater than the nityasooris, He chose to reside in me with humility and enjoy my soul with excitement and passion. Does this quality of mingling with his weak servant befit the concept of sEsha-sEshi sambandham? Doesn’t it sound inappropriate? Unmindful of His paratvam, He is showing abundant sausheelyam on me. I am unable to appreciate and comprehend it (tiru aruL aRigilEn). (4)
3732. {AzhvAr asserts ‘vazhuvilA aDimai seydu’ -tiruvaymozhi 3.3.1 saying I desire to perform eternal kainkaryam to the Lord}. Promising to give in to my request of eternal servitude to Him, emperumAn entered my heart and totally captivated my body and soul! (tiruvaruL seibavan pOl en uL pugundu). Reaching a state of disgust with the material world I had shunned the body desiring to give it up. After interacting with the Lord, gaining knowledge of the self (svaroopa gnyAnam) I understood that my body is needed to attain Him. At that instance, the lord pervaded in me assuring to satisfy my goal to help me get rid of the body which is a hurdle to reach. He started enjoying my body and soul with extreme passion without any discrimination (dEhAtma abhimAnam-- uruvamum Ar uyirum uDanE uNDAn). This Lord resides in the prosperous kshEtram of tirukATkarai with dense groves. He is my kaNNan with a blue hued tirumEni resembling the clouds. Willingly remaining subservient to me in my heart He claims himself as its owner! He is completely revelling in it! This deceptive nature full of affection for me is astounding to me (en kaNNan kaLvaNgaLE). (5)
3733. To me, kanNan’s deceptive acts only seem to reveal His quality of straightforwardness (Arjavam) to protect his devotees. I cannot forget the anugraham that he has showered on me after ignoring my lowliness. After captivating my heart and experiencing the pleasure of uniting with my body and soul, He has made me very delicate by eating away my AtmA which is like a chaff now (en Aruyir kOdu idu). Now my soul incessantly keeps chanting His name ‘em kaNNan’, calling out to the Lord who resides in tirukATkarai (enkaNNan enRu avan kATkarai yEttumE). (6)
3734. The lord swore to let me perform eternal kainkaryam before captivating my heart. Once he entered it, He changed his roles and became a sole enjoyer of my body and soul. The affection of the Lord and the pleasurable pain due to that love which blossomed on seeing Him has increased, consuming my soul totally. But a little of my soul seems to be remaining and that’s the reason why my soul starts singing the glories of tirukATkarai and calling out ‘kaNNA’ day and night (katkarai Ettum adanuL kaNNA ennum). Now, it will again contemplate, break and melt in thoughts of KrishNa. (7)
3735. NammAzhvAr glorifies the magnanimous attribute (oudAryam) of the Lord. emperumAn entered me with immense unconditional affection considering it as an achievement (kOL uNDAn anRi vandu). In fact, this unconditional effort should have been pursued by me to attain Him! I am a mere chEtana whereas He is the omnipresent (sarvavyApi). Yet He chose me and relished my soul as if it was a fortune (en uyir muRRavum tAn uNDu). He could have easily opted to enjoy my soul for a day, instead he enjoyed it for days together! (nALum nAL vandu ennai muRRavum tAn uNDAn). {This is similar to how AzhvAr enjoyed the lord in tiruvAymozhi 2.5.4 saying - appozhudaikku appozhudu en ArAvamudamE - My Lord is the insatiable nectar that can be consumed again and again}.
Have I not totally surrendered to dark complexioned tirukATkarai appan akin to the dark rainbearing clouds who resides in the divya desam of tirukATkarai? Realising that He alone is my ATmabandhu, I feel exulted to remain sub servient to Him. Then why should I undergo this suffering without knowing the remedy to accept the sausheelyam nature of emperumAn who is unimaginably superior and descends to my level who is the lowliest? One can bear the wound caused by an arrow, but it is difficult to overcome the wound caused to the soul by the magnanimous lord (ALanRe paTTadu en Aruyir paTTadE). (8)
3736. Some asked AzhvAr,” How is your experience special compared to the devotees immersed in the Lord who also undergo divine experiences?”
None in the world would have experienced emperumAn the way I did. It is totally divine, inexpressible and pure bhagavad vishayam. Even the nityasooris who reside with the Lord, whose pastime is praising His gunAs have never had the privilege to undergo such experiences like me. emperumAn captivated my heart, my soul and my body to become their sole enjoyer but it caused my soul to deplete and become very weak (Aruyir paTTadu enadu uyir paTTadu). What was the reason for this?
The cause was the mesmerising beautiful Lord with His eyes like the broad petalled lotus flower (pEr idazh tAMarai kaN), red lips like a ripe fruit (kani vAyadu Or), complexion like the dark rain bearing cloud (kAr ezhil mEgam), broad and majestic shoulders representing valour (seer ezhil nAl taDantOL). He, the ocean of benevolence for the gods, takes His abode in the enchanting temple of tirukATkarai (tenkATkarai koyil koL). (deivavArikku, deivavAri is a nAmA given by AzhvAr to the Lord). (9)
3737. “Why did you allow emperumAn to consume you?” asked some devotees. This pAsuram is considered as the crux of the 1000 pAsurams of tiruvAymozhi.
Lord Shreeman nArAyanA’s divya tirumEni and kalyANa guNAs inspired me to fully enjoy Him as he is the master (sEshi) and my duty as a sEshan (servitor) is dAsatvam (servitude) and eternal kainkaryam during my lifespan (vAri koNDu unnai vizhuNguvan kANil enRu- AzhvAr says ‘vazhuvilA aDimai seydu’ -tiruvaymozhi 3.3.1-I desire to perform eternal kainkaryam to you). Whereas He was more eager and alert than me! He captivated my soul before I could grasp his smart move. He revealed His divya mAngaLa vigraham and leelAs to my soul, causing it to melt profusely. As if He was thirsty after consuming my soul, He drank that frail state of my soul filled with paramabhakti and quenched His thirst (pArittu tAn ennai muRRa paruginAn). He is the lord tirukATkaraiappan bearing the complexion of the dark rain bearing clouds having His abode in tirukATkarai. He is one with a magnanimous quality, with a natural attribute to protect his devotees beforehand. The affection that He showers is so copious that it becomes overpowering. {The pAsuram ‘unnum sOrum parugu neer’ aptly fits here as nammAzhvAr and the lord are jointly ambitious to relish, satiate their hunger and quench their thirst of excessive affection for each other}.
One may wonder why emperumAn chose nammAzhvAr over so many ardent devotees. Is a chEtana lAbham profitable for the eeshvaran? Yes. Our sidhdhAntam agrees to this principle. Shreeman Narayana creates the whole cosmos merely by His sankalpa shakti. He incarnates in various forms with an insatiable desire to create humans. He helps them to get elevated to attain Him since it is very difficult for a chEtanan to detach himself from the earthly attachments. The lord says in Bhagavad Geeta (7.19) with concern and tearful eyes that it is very rare to get a person with true knowledge and devotion who considers emperumAn alone as the goal to attain- वासुदेव: सर्वमिति स महात्मा सुदुर्लभ:|He expresses this after searching a lot for such a person on the earth which was futile. Finally, AzhvAr’s paramabhakti was the reason for Him choosing to enjoy AzhvAr’s heart. (10)
PHALASHRUTI
3738. These ten meaningful pAsurams of the thousand have been written by nammAzhvAr about kaNNapirAn who killed kamsa. AzhvAr asserts that reading these pAsurams filled with deep meanings will relieve the devotees from the cycle of births and from the ocean of samsAra which will get completely destroyed. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZHI 9.6
विस्मर्तुमशक्यः vismartum-ashakya:
The Lord
of tirukATkarai, the one who is impossible to forget.
9.6.1
854
आश्चर्यॆहान्वितायनम: ।
AshcharyEhAnvitAya
nama: |
The one
whose ways are amazing.
9.6.2
855
अखिलपतयॆनम: ।
akhilapatayE
nama: |
The
overlord of the whole universe.
9.6.3
856
अन्तरात्मनॆनम: ।
antarAtmanE
nama: |
The
indweller of all souls.
9.6.4
857
अशक्यॆशक्तत्वभूम्नॆनम: ।
ashakyE
shaktatvabhoomnE nama: |
The one
who makes the impossible possible.
9.6.5
858
जलदतनवॆनम: ।
jaladatanavE
nama: |
The one
whose form is like the dark cloud.
9.6.6
859
भव्यताकर्षकायनम: ।
bhavyat-AkarShakAya
nama: |
The one
who captivates the heart of devotees.
9.6.7
860
औदार्यादॆर्विशिष्टायनम: ।
audAryAdEr-vishiShTAya
nama: |
The one
who is distinguished by His qualities such as generosity.
9.6.8
861
नीलजलपूर्णवलाहकसदृशायनम: ।
neela-jala-poorNavalAhaka-sadRushAya
nama: |
The one
who looks generous like the dark blue clouds laden with water.
9.6.9
862
दोश्चतुष्कवतॆनम: ।
dOshchatuShkavatE
nama: |
The one
who has four strong shoulders.
9.6.10
863
भवभृतांरक्षणॆतीव्रसङ्गायनम: ।
bhavabhRutAM
rakShaNE teevrasangAya nama: |
The one
who is deeply engaged in protecting the jeevAtmAs.
TIRUVAYMOZHI 9.7 pAsuramS 3739 TO 3749 ENGANAL TIRUMOOZHIKALAM
In the last decad, NammAzhvAr decided to sustain himself with “guNasmaraNam” of EmperumAn. But the more he pondered on bhagavAn’s numerous virtues, the more he felt the desire to see Him in person.
In this decad, AzhvAr expresses his sentiments through the voice of a female, forlorn lover parAnkusha nAyaki who is longing to see her lover. The hero of her heart is “LakshmaNa PerumAL” or “ShreesooktinAthan” of tirumoozhikaLam divyadEsam. She asks the birds and clouds to deliver the message that tirumoozhikaLattAn’s beauty has ravished her.
(There are totally four decads where AzhvAr sends message through birds/clouds – TVM 1. 4 – anjiraya, TVM 6.1 – vaigal, TVM 6.8 – ponnulagu ALeerO and this TVM 9.7 - engAnal). The birds and clouds referred in the pAsurams actually refer to AchAryas, the messengers of God who possess the ability to take us to the divine feet of bhagavAn.
The guNa nAmam of this decad is “ghaTaka-mukha-visrambhaNeeya:
The reliable one for those who approach Him through AchArya's grace.
3739. ParAnkusha nAyaki says, “ Oh, Cranes (kokku), please place your feet on my head along with your family!”
Oh red-legged elegant cranes standing with ease in search of prey on the salty shores of our gardens! The Lord who does nityavAsam in tirumoozhikalam wears the mesmerising, honey-laden tulasee wreath on His crown. He is the one who dances on pots. If you go as my messenger to Him and come back, please place your divine legs and your relatives’ legs on my head.
Insight: AchArya’s tiruvaDis are the sole refuge for people yearning to attain the supreme Lord. The gratitude towards such AchAryan must not stop with him but spread to all his relatives as well. One should reverence the AchArya and his family members. (1)
3740. Oh, Storks (kurugu), can you find out from EmperumAn if I am fit enough to join His family?
Oh storks, you remain bonded with your kinfolk. You are living in harmony with your beloved mate! But look at me. I am victimised for the fault of longing for the Lord of tirumoozhikaLam. What is the use of living in this world that is negative? Please go and find out if I am fit enough to join the Lord who is residing along with His divine family and His aDiyArs in this temple.
Insight: The mumukshu (seeker of mOksha) requests the AchArya to consecrate him with samAshrayaNam and bharaNyAsam and make him fit to attain the abode of Paramapadam. (2)
3741. Oh, Herons (kokku), find out from EmperumAn if I am eligible to enjoy His tirumEni.
Oh, herons searching for food in large swamps! In the cool land of tirumoozhikkaLam eternally resides the Lord having lotus like eyes, lotus like hands, and lotus like legs, and red ripe lips. Please ask the Lord if we are fit to enjoy his mangaLa tirumEni which is fresh and beautiful like the lotus petal.
Insight: Endowed with unconditional compassion, the AchArya undertakes to recommend the jeevAtmA to the Lord. (3)
3742. Oh, wonderful clouds! The Lord residing in the divyakshEtram of tirumoozhikaLam has a wondrously beautiful tirumEni. If you go as a messenger to Him for the sake of this sinner and tell Him, “Please give Your tirumEni for parAnkusha nAyaki to enjoy!”, will He reduce Your glow and deny You the freedom to fly in the spotless sky? Please give this message to him without denying.
Insight: When shishyas do wrong, it affects the AchAryas. Notwithstanding, the AchArya blesses the shishyas and recommends them for mOksha. (4)
3743. Oh resplendent, splendid clouds passing quickly with a ring of lightning across the clear sky! The Lord residing in tirumoozhikkaLam radiates with divine qualities. He is the Lord having beautiful, honey dripping tresses and rules His eternal residence is Paramapadam. Please go and deliver my message to Him.
Insight: AchAryas shine with brilliance due to their divine knowledge. They keep moving from kshetra to kshetra imparting divine knowledge to the jeevAtmAs just as the passing clouds showers rain. (5)
3744. Oh honey-tongued bees buzzing sweetly! The Lord who holds pirATTi inside His divine chest resides in tirumoozhikkaLam that is surrounded by groves in which bees forage flowers for honey. When you go and give Him the message of this pAsuram uttered by me (envAy mARRam), tell Him about the shining bangles and saree (kalai) that are slipping off my body on account of me becoming thin while longing for Him.
Insight: The ardent shishyas always look up to the AchArya when afflicted with disease or troubles in life. The AchArya consoles the weak shishya and instils confidence that bhagavAn will take care of Him. (6)
3745. Oh storks (kurugu) residing in the widespread groves! The lotus-eyed Lord, the coral-lipped one has taken away my shining bangles and my saree. Oh, what a sinner I am to get separated from my lover and stand in shame like this! You must see Him one day and convey my pitiable state to Him in the most appealing words possible.
Insight: The compassionate AchArya advises the shishya to recite certain shlOkas or prabandhams to get relief from troubles. He also takes pity and prays to bhagavAn to save the souls. (7)
3746. Oh honeybees and dragonflies flying around in search of nectar and intoxicating their mind in the sprawling gardens! The Lord residing inside the strong ramparts of tirumoozhikkaLam has a tirumEni hued like the blue kAya flower that grows there. He wears the tulasee wreath on His crown. May you go and tell him a word about my sorry plight so that I also get to enjoy like You. (Else I shall perish!)
Insight: AchAryas perform uninterrupted service to bhagavAn. They are always in bhagavat anubhavam. The jeevAtmAs also follow suit and try to engage themselves in service of the Lord. (8).
3747. Oh young stork having mastery over water! The Lord of tirumoozhikkaLam having chakra in his hand and tulasee wreath on His crown has deserted me and left me crying for Him. My ornamented chest has become pale, and my lotus eyes are brimming with tears. Being all alone, I have only His form to meditate upon. Tell Him not to take away His tirumEni also from me. That is totally unjust.
Insight: AchAryas who are ever in bhagavat chintanam keep giving discourses one after the other on the beautiful form and guNas of EmperumAn. With their mahOpakAra, the shisyas are able to retain the form of the Lord in their mind always. Without their pravachanams, we shall perish in this materialistic and delusive world. (9)
3748. Oh swans having a graceful gait, and living together happily in flocks in the vast water bodies! Go and tell tirumoozhikaLam perumAl that it does not befit Him to cause such deterioration to my body so as to make it so thin that my waste belt slips down. It is totally unfair to keep me waiting.
Insight: When a prapanna decides to shed his body immediately due to paramabhakti or due to utter pain while counting his last days, the AchArya requests emperumAn to grant immediate mOksha to the prapanna. This kind of prapatti by a shishya is called “Arti prapatti”. (10)
3749. Kurugoor ShaThakOpan who has unfailing affection towards emperumAn has composed this tiruvAymozhi on the Lord shining eternally in tirumoozhikkaLam. These ten verses spoken in the voice of parAnkusha nAyaki who has the sweet gab of a parrot, are one among the thousand eternal vEdas called tiruvAymozhi. These verses shall eradicate the disease of samsAra. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZHI 9.7
घटकमुखविस्रम्भणीयः ghaTakamukha-visrambhaNeeya:
The Lord
of tirumoozhikalam, the reliable one for those who approach Him through
AchArya's grace.
9.7.1
864
श्रीतुलस्यारम्यायनम: ।
shreetulasyA
ramyAya nama: |
The one
whose beauty is enhanced by the tulasee.
9.7.2
865
श्रितजनसहितायनम: ।
shritajanasahitAya
nama: |
The one
who is always with His devotees.
9.7.3
866
पद्माक्षायनम: ।
padmAkShAya
nama: |
The lotus
eyed one.
9.7.4
867
स्वामिनॆनम: ।
svAminE
nama: |
The
supreme Lord.
9.7.5
868
सत्परंज्योतिरितिकथितायनम: ।
satparaMjyOtiriti
kathitAya nama: |
The one
praised as the supreme light.
9.7.6
869
श्रीधरायनम: ।
shreedharAya
nama: |
The one
who bears ShreedEvi in HIs chest.
9.7.7
870
अतिकीर्तयॆनम: ।
atikeertayE
nama: |
The
highly renowned one
9.7.8
871
पुष्पश्यामलायनम: ।
puShpashyAmalAya
nama: |
The one
having the hue of the blue kAya flower.
9.7.9
872
रथचरणमुखस्वायुधायनम: ।
rathacaraNamukhasvAyudhAya
nama: |
The one
who wields the chakra (like the chariots wheel).
9.7.10
873
आसन्नायनम:।
AsannAya
nama:|
The one
who dwells near, at tirumoozhikalam.
TIRUVAYMOZHI 9.8 pAsuramS 3750 TO 3760 ARUKKUM VINAI
AzhvAr( nAyikA bhAvam) sent messengers to the emperumAn of tirumoozhikaLam in the previous decad. He was not patient enough to await the return of the messenger and wondered if he could find Him in tirunAvai. AzhvAr was already filled with emotion and not in a position to go physically, to this kshEtram. He let his mind travel to tirunAvAi and thus came about, these ten valuable pAsurams.
In these pAsurams, AzhvAr expresses his fears... 'Will I be able to reach tirunAvAi?' When will I be able to do so? Will I be able to get His dharshan to my heart's content? Will I be able to perform servitude to Him?
AzhvAr often sings about the PirAttis in this tiruvaimozhi. It is only the pirAtti who is the purushkArabhoothai, ensuring our ascension to attain emperumAn's tiruvadi.
The guNa nAmam of this decad is "sumajjAni: " - The one who is always with His wife so altruistic.
3750. The devotees of the sarvEswaran have the common, singular desire of securing Him in their hearts and minds( Agathu niRuthum manathu onRiya sindhay).
The emperumAn who resides in the beautiful, divine kshEtram, tirunAvai, which is surrounded by beautiful gardens full of fragrant, cool flowers, removes all hurdles that stand in the way( vinai Ayina aRukkum) of these devotees.
Is there any means for me, the sinner, to reach the kshEtram ( kuRukkum vagai uNdu kollO). (1)
3751. The emperumAn who resides in tirunAvai is the one who is the beloved ( kELvan)of the slim waisted( kodiyEr idai) periya pirAtti ( kOkananathavaL), who was born from the lotus. He is also the beloved( maNALan) of nappinnai pirAtti, whose eyes are large and beautiful as the sharp spear**.
This Ishwaran( nediyAn) resides in tirunAvai which is surrounded by gardens.
O! When am I going to reach this divine kshEtram?
** emperumAn gives dharshan along with periya pirAtti and nappinnai pirAtti to AzhvAr. AzhvAr says, 'Can I get a better time than now to capitalise on, when the two pirAttis are there with emperumAn as facilitators ,to attain His tiruvadi?'. (2)
3752. With eyes flooding with tears, I shall always wait( kaNNIrgaL kaluzhvan), with my heart torn ( kavaiyil manam inRi)with distress and with the sole, focused burning desire, I wonder when I am going to reach tirunAvAi.
I do not know when I will be able to reach the court of tirunAvai, where Lord nArAyaNan, the one who is faultless (navai il) and easily accessible resides. (3)
3753. O Lord, the beloved of the beautiful sword-like large eyed nappinnai( vAL Ay thadakkaNN maDa pinnai maNALA)** who resides in the tirunAvai kshEtram, surrounded by gardens full of flowers.
I too desire to perform uninterrupted servitude. I do not know when You will fulfill my desire!
** nampiLLai explains.. ' Just as the children who are returning after completing their mission think fondly of their mothers as they approach their homes , AzhvAr too thinks of the PirAttis as He prepares to reach his desired destination, tirunAvAi. (4)
3754. O sarvEswarA! You are the beloved (maNALan) of MahAlakshmi and bhUmi pirAtti.**
You are the controller ( kaNNALan) of the people in the world and the devas who reside in the upper world.
You are the Lord of the nityasooris who live in the paramapadam ( viNNALan).
You reside with pleasure in the kshEtram of tirunAvai.
When am I going to derive the joy of having Your dharshan to my heart's content?
** The two pirAttis together will secure my ascension to be with emperumAn, AzhvAr says. Periya pirAtti will prod perumAL to accept the devotees, notwithstanding their faults. Bhoomadevi is one of abundance patience. Can I afford to miss such a valuable opportunity? (5)
3755. O! My gOpAlakrishNA ( kOvalarkO) , who has chosen to reside in tirunAvai , which is surrounded by gardens with bees buzzing around its flowers.
I have dedicated myself entirely, without hesitation, to be at Your service( turisu inRi unakkE thoNdu Ay ozhindEn).
When are my eyes going to soak in the joy of getting Your divine dharshan in this kshEtram? (6)
3756. O sarvEswarA! One who sought as alms and retrieved the Earth from mahAbali who considered himself as the most powerful king( kO Agiya mAvali)).
One who destroyed the asuras in the battle between the devas and asuras.
O tirumAlE! NArAyaNa nambi! One who resides in tirunAvai! You have to bless me and declare me as Your sEshan! *
* Seeing my plight and my vulnerability, as I pledge that You alone are my saviour( ananyagathitvam), I plead that You accept me. (7)
3757. Even if You do not bless me( aruLAdhu ozhivAi), please take pity on me and bless me to be some object( poruL seidu) and allow me to be near Your tiruvaDi!
O emperumAnE, residing in tirunAvai, please bless me so that all my ignorance( maruL) is removed and I am able to place You in my heart and enjoy the blissful ( teruL) experience. (8)
3758. One who is difficult to be seen even by the rishis and the dEvatas.
One who is the Lord of BrahmA, shivA and indrA!
One who controls( ALi), the three worlds.
He is the one who chose to reside in the tirunAvai kshEtram.
Alas! Will I ever reach tirunAvai and derive the experience I yearn for?*
* AzhvAr desires not to just reach tirunAvAi. He desires to reach emperumAn's abode, srivaikuNTam. (9)
3759. O my most desired emperumAnE! One who is like the precious sapphire gem. One who preferred to reside in tirunAvai, which is surrounded by gardens with bunches of flowers.
Alas! Will I be able to reach You while I am still alive? I shall call out to You, O tirumAlE, with my heart brimming with piety.(10)
3760. These musical pAsurams are composed by nammAzhwAr of AzhvAr tirunagari which is surrounded by high fortified walls, on the emperumAn who resides in tirunAvai which has many palaces.
Those who recite these pAsurams shall rule over this world for a long time ( performing bhagavat and bAghavata kainkaryams) and just as the jasmine is pure and fragrant, they shall attain emperumAn. ( emperumAn endows upon His choicest devotees, all His status and keep them with Him as His own.) (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZHI 9.8
सुमज्जानिः su-majjAni:
The Lord
of tirunAvAy, the one whose is together with His wife so altruistic.
9.8.1
874
समासन्नभावायनम: ।
samAsanna-bhAvAya
nama: |
The one
who is proximate (at tirunAvAy)
9.8.2
875
वल्लीमध्यसुमज्जानयॆनम: ।
valleemadhya-sumajjAnayE
nama: |
The one
whose consort has slim waist like a creeper.
9.8.3
876
जगतिसुविदितवचोवाच्यायनम: ।
jagati
suvidita vachOvAchyAya nama: |
The one
whose consort is addressed by auspicious names like "shree" in the
vEdas and smRutis.
9.8.4
877
नीलावल्लभायनम: ।
neelA-vallabhAya
nama: |
The
beloved of NeeLA dEvi.
9.8.5
878
भूमाद्यैश्वर्ययुक्तायनम: ।
bhoomAdyaishvaryayuktAya
nama: |
The one
who considers consorts like bhoomi, neeLA as His wealth.
9.8.6
879
अवतरणदशासहचरायनम: ।
avataraNadashA-sahacharAya
nama: |
The one
whose consort accompanies Him in all His avatAras.
9.8.7
880
दुरितहरायनम: ।
duritaharAya
nama: |
The
eradicator of sins.
9.8.8
881
सुबोधप्रदायनम: ।
subOdha-pradAya
nama: |
The
granter of sublime knowledge.
9.8.9
882
ब्रह्मादिदुर्दर्शायनम: ।
brahmAdi-durdarshAya
nama: |
The one
beyond the reach of BrahmA et al.
9.8.10
883
सन्धातृसुमज्जानयॆनम: ।
sandhAtRusumajjAnayE
nama: |
The one
who embraces mahAlakshmi in His chest.
TIRUVAIMOZHI 9.9 pAsuramS 3761 to 3771. MALLIGAI KAMAZH
AzhvAr who had the desire to reach paramapadam was made to suffer in the quagmire of samsAra although enriched with knowledge and devotion. As emperumAn did not arrive on time to take him, he feels that all favourable things have become unfavorable.
AzhvAr in the role of parAnkusha nAyaki suffers the pangs of separation of a gOpi (cowherdess) looking for krishNa’s arrival. It is evening time and KrishNa who set out to tend the cows during daytime has not yet returned. Not hearing the auspicious sounds of krishNa’s arrival like the sound of clarinets, drums, and conches, and not seeing the sight of auspicious cows walking in the front, the gOpis are worried. AzhvAr as a gOpi reflects this anxious mood of the cowherd girls of tiruvAypADi and their petty, romantic quarrels with KrisNa. Hence this tiruvAymozhi “malligai kamazh” is called “mAlai poosal tiruvAymozhi” (Evening fight). And decad 10.3 – “vEy maru tOL inai” is called “kAlai poosal tiruvAymozhi” - (Morning fight).
The guNa nAmam of this decad is “siddhyunmukhasmaya:” – KrishNa, the one who awaits the right time to appear before His devotees.
3761.I remain single without KaNNan!
AzhvAr lists the things that depress him.
He says: The southerly breeze (malligai kamazh tenRal) having the fragrance of jasmine, harms me at sunset. The melodious kurunji music that spreads across the air and earth is piercing me. The reddish sunset clouds (sekkar nal mEgangal sidhaikumALO) are hurting my body, reminding me of His tirumEni clad with peetAmbara, golden garment. The evening sun bewilders me.
With our bosoms having enjoyed the embrace of the lotus eyed KrishNa, the proud lion, we wait here all alone awaiting His embrace. We gOpis know no other refuge but our amazing Lord mAyOn who attracts even the cowherd boys. (1)
3762. KanNNan is seen nowhere!
All the things that affected me individually, have joined hands to attack me like an army of soldiers. I am unsure about the means to escape from this tormenting army. The bell sound from the neck of the calves that follow their mothers; the southerly breeze; the flute made of leaf (AmbalAlo), the night which drives away the day, the sandalwood paste; the tune named panchamam; the lily garland and the northerly winds have bonded together to trouble me. I am going through several troubles at the same time.
EmperumAn showed that He is easily approachable in His KrishnAvatarAm. He rescued and kept the universe (created by Him) in His stomach (agal iDam) and spatted out at the right time; He measured it; He is the cause and the effect; He killed the asuras and did several amazing activities but now He is not coming for me. He has left me astray. What is the purpose of still staying here on this earth and preserving my life? (2)
3763. The very thought of Krishna torments me!
ParAnkusa Nayaki says "KrishNa embraced me and abandoned me weakening my body and my slender waist. He who has unbelievable qualities, who plays lots of mischief, the young lion who is fond of me remains in my mind, but the trickster wouldn’t come to me. (en mAyan vAran). His lotus like eyes, His reddish lips, His cool divine eyes, His cool divine hair which is having bluish colour, his shining divine shoulders are all tormenting me. I have become lifeless thinking of His separation. How can I survive and save myself from these objects that are harming me. I am the sinner left to remain this world. (3)
3764.The sun has set, and my partner hasn’t come yet!
My heart also ceases to be my companion. The cool favourable northerly wind has now become hot wind; the cool shining moon and the tender flowered mattress is now like hot fire. EmperumAn who is having periya tiruvaDi as His vAhanam enjoyed me (whose femininity is like a tender flower) and then separated from me without considering my feeling. My heart which was my dear friend fails to be my companion now. (4)
3765. How will I save my life? Has KrishNa become a rock?
Naayaki says, the evening time when the cows come through the entrance of the village has arrived; the tender heart of krishna has now become like a hard rock; His sweet, flute tune is piercing me; I am not able to withdraw myself from His thoughts. He is the refuge for our AtmA, but now, He is difficult to attain. My heart, and His heart are not helping me. Even my companions are crying, seeking His mercy on me. Unless he showers His mercy, it is difficult for me to sustain my life. Who else can help me? (5).
3766.Oh Mothers! What shall I say and to whom can I explain this?
It is difficult to get the union of emperumAn. All other favours done by Him are not real favours. My life will not sustain until the time He decides to shower His mercy. Day time has gone, and evening time has arrived, and my heart is not favouring me. His divine tirumEni in which brahmA, Shiva and Lakshmi takes abode is piercing me and has not a place for me. What other help can I do on my own for getting the favour of being united with him? Where will I go and sustain myself? (6)
3767. My heart is inclined towards KaNNan!
Our dark cloud hued KaNNan who gave us everything through His mischievous deeds, is the thief who stole our lonely heart. The northerly ( vADai) breeze is entering and making contact with the jasmine flower's fresh fragrance (pudu maNam) and blowing it on us; the sound of the string of yaazh; the tune called panchamam(sIr uRRa)) and cool sandalwood paste (taN pasum sAmattu); everything is unmanageable by my AtmA; Oh mothers who still care for me! How will I explain the fact to anyone that my heart always leans towards kaNNan? (7)
3768. I shall not sustain His flute tune.
The gentle northern breeze rises, carrying a fresh fragrance towards me. The once-red sky has now softened. KrishNa, whose greatness defies description, plays games of union and separation, which are crueller than Him. There's a jasmine garland exuding freshness, flowers with honeyed fragrance, and exquisite cooling sandalwood paste that torment me. The melodious panchama tune is there too. Yet, above all these, what my heart cannot bear is the sweet sound of KrishNa's flute which reminds me of the scene when He played the flute for the gOpikas who were fortunate to get KrishNa’s union. Oh, I shall not sustain! (8)
3769. Its evening and krishNa has not come!
I shall perish in KrishNa’s flute tune that flows with His intermittent voice. His eyes speak true words, trying to convey all the message He would want to convey. His music sees everyone and brings His form in front of our eyes. His face expresses His enjoyment of music and the utter anxiety of helping the young girls. We have no clue of which song KrishNa sang to pacify the young gOpis who where in a love quarrel with Him. Oh mothers! Mothers! He is not coming. (9)
3770. How can I sustain?
The evening time has arrived but the amazing person who is awaited eagerly is not coming. The graceful cows are happily roaming around with the proud bulls wearing huge resounding bells. The flutes are making screeching sounds that are unbearable. The beetles are humming after foraging honey from the bright, white wild jasmines (mullai), Malabar jasmine (karumugai) and jasmine (malligai). The ocean is boisterously hitting the sky. In such situation without Him, what will I say to sustain myself? How will I console myself? (10)
3771. The gOpikAs, unable to endure separation from the immensely pleasurable KrishNa, adorned themselves with ornaments and eagerly awaited his arrival. Not seeing him in the evening, they expressed their annoyance (AychciyAr mAlai poosal). NammAzhwAr, the revered leader of AzhvArtirunagari who experienced distress due to his own separation from the Lord, compassionately expresses this. He speaks about KrishNa, who, during the deluge, ingested and preserved the Earth to protect it and then spewed it out. Oh, devotees of the earth, longing to relish the company of KrishNa! Contemplating on this decad among the thousand pAsurams, and by uniting as a group and expressing your love for KrishNa, worship him, and uplift yourselves. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZHI 9.9
सिद्ध्युन्मुखसमयः siddhyunmukhasmaya:
KrishNa,
the one who awaits the right time to appear before His devotees.
9.9.1
884
पद्माक्षत्वप्रसिद्धायनम: ।
padmAkShatva-prasiddhAya
nama: |
The one
famed for His lotus eyes.
9.9.2
885
जगदवनायनम: ।
jagadavanAya
nama: |
The
protector of the universe.
9.9.3
886
भव्यायनम: ।
bhavyAya
nama: |
The one
who is obedient to His devotees.
9.9.4
887
सारग्राहिणॆनम: ।
sAragrAhiNE
nama: |
The one
who extracts the best from us.
9.9.5
888
वॆणुनादै: हृषितजनायनम: ।
vENunAdai:
hRuShitajanAya nama: |
The one
who delights people with the sound of His flute.
9.9.6
889
अजादॆ: स्वाङ्गदानायनम: ।
ajAdE:
svAngadAnAya nama: |
The one
who offered His body for BrahmA et al.
9.9.7
890
श्यामायनम: ।
shyAmAya
nama: |
The one
whose form is blue hued.
9.9.8
891
गव्यचोरायनम: ।
gavyachOrAya
nama: |
The
stealer of butter, milk, curd, ghee, etc.
9.9.9
892
सरसस्मॆरचॆष्टत्वभूम्नॆनम: ।
sarasasmEra-chEShTatva-bhoomnE
nama: |
The one
who speaks naively and performs mesmerising feats.
9.9.10
893
दुस्सहविरहायनम: ।
dussaha-virahAya
nama: |
The one
whose separation is intolerable.
TIRUVAYMOZHI 9.10 pAsuramS 3772 TO 3782 MALAI NANNI TIRUKANNAPURAM
As if applying a salve for nammAzhvAr’s wound, emperumAn says, "Azhveer, why do you worry when I have hurried up from Paramapadam and settled down in the delightful TirukaNNapuram divyadEsam exclusively for you? As regards mOksha, when your soul departs from the body, you will certainly reach me. Don’t worry”.
Soothed by EmperumAn's comforting words, NammAzhvAr shares this good news with everyone in an effervescent manner. He hails EmperumAn as “maraNamAnAl vaikundam koDukkum pirAn” – the Lord who grants vaikuNTham after death, and advises them to prostrate the feet of TirukaNNapuram SowrirAja PerumAl /NeelamEgha perumAL with devotion and get redeemed.
The guNa nAmam of this decad is “vElAprateeksha:” – The one who awaits the appropriate time (to liberate the jeevas).
3772. AzhvAr avers: Dear friends! Please visit the Lord who rests on a banyan leaf (Alil mElAl amarndAn!). He is the one who resides in tirukaNNapuram that is surrounded by walls lashed by the ocean waves. May You pay obeisance and offer lotus flowers at the divine pair of feet every morning and evening in order that all your sins disappear, and you get elevated to the supreme abode. (1)
3773. Dear devotees! Always contemplate on tirukaNNapuram kshEtram which is enclosed by walls that extend upto the planet Jupiter (Shukra)* (veLLi Eynda madiL). It is also surrounded by moats (kaDangin puDai) where female crabs frolic around joyfully inside its waters. May you worship Him daily with honey-dripping flowers and get uplifted to the supreme abode.
*veLLi could also mean silver; veLLi could also mean bright walls. (2)
3774. Dear devotees! To get rid of your worries, with a one-pointed mind (EkAgra chintanam), offer freshly bloomed flowers (vinDu vADA) and bow to “akhilANDa kOTi brahmANDa nAyaka, the supreme Lord of Paramapadam and the Lord of dEvas (aNDam vANan amarar perumAn) taking abode in tirukaNNapuram kshETram which is filled with groves in which bees sing sweet tunes. (3)
3775. Worship the husband of the doe-eyed nappinnai with freshly blossomed flowers. He is pure nectar. He, Lord SowrirAjan who resides on His own will (tAn nayanda perumAn) in the kshEtram of tirukaNNapuram that is ramparted with walls touching the sky, is our only refuge. (4)
3776. The Lord of the well-fortified tirukaNNapuram is called “maraNam AnAl vaikundam koDukkum pirAn”. He is the sole protector for those who surrender at His feet and ensures that they attain Paramapadam after their death. This Lord who rules the earth manifests as the personification of “love” to those who love Him (tan tanbarkku anban, anbanukku anban). (5)
3777. The Lord who is devoted to His devotees like prahlAda, tore open the gold like body of HiraNyAsura. He, the Lord of tirukaNNapram which is secured with golden walls, is always true to devotees who are true to Him. (tan meyyArkku nALum meyyan). (6)
3778. The ayyan of tirukaNNapuram kshEtram in the ponds of which ribbon fishes play, is true to those who consider Him as the only goal. He is false to those who worship him falsely and do just lip service. He is intimate to those who place Him inside their heart. (Agattu aNaippArkaTku aNiyan). (7)
3779. May you always prostrate the divine feet of the supreme being (paramETTi) of TirukaNNapuram that is surrounded by walls embedded with gold and gems. He is intimate to those who surrender at His feet. He makes sure that no disease affects such devotees, cuts their samsAra bandham for eternity, and protects them as their master. (8)
3780. Devotees who take refuge under the primordial Lord (AdiyAn) residing in tirukaNNapuram kshEtram favourited by vaidikas, shall see no sorrow. By bowing to His divine feet daily, all diseases shall vanish, and no sins shall touch them. Having bestowed with such bhagavat sambandham, why should I worry? I have no grievance. (9)
3781. The lotus born Lakshmi is residing eternally in the chest of the Lord of tirukaNNapuram, the kshEtram surrounded by rocky walls (aLLi mAdar amarum tirumArbinan). Even if one has not done any upAya like bhakti or prapatti, by just uttering the name “TirukaNNapuram”, all his afflictions will vanish away never to come back. Blessed with the divine name of kaNNapuram on my lips, why should I worry? I have no qualms whatsoever. (10)
3782. Oh devotees who wish to get relieved from miseries! May you sing and dance for these ten tamizh songs out of the thousand composed by shaTakOpan of Kurugoor, the city filled with mansions and palaces. Worshipping thus, may you prostrate His feet for ever. (11)
BHAGAVAT SAHASRA NAMAVALI FROM DRAMIDOPANISHAD TATPARYA RATNAVALI OF SWAMI DESIKAN
TIRUVAYMOZI 9.10
वेलाप्रतीक्षः vElAprateeskha:
The
Lord of tirukaNNapuram, the one who awaits the appropriate time (to
liberate the jeevAtmAs.
9.10.1
894
सर्वश्रॆष्ठायनम: ।
sarvashrEShThAya
nama: |
The
greatest one.
9.10.2
895
स्वकीयैरपिजगदवनायनम: ।
svakeeyairapi
jagadavanAya nama: |
The one
who protects the world through His devotees.
