Third and the fourth lines of the ninth Paasuram

nelli malhik-kalludaippa pullilai aarnthu atharvAy
silli sillenRu oll aRAtha SingavEL KunRamE

In previous Pasurams, Kaliyan described the frightening sights at the Ahobila dhivya dEsam, which made it inaccessible to all but hardy. From sights, Kaliyan shifts now to the sounds as an accomplished multimedia artist (Poet). It is a windy, sandhyA kaalam at AhObilam hills. There are the palm, Coconut, Bamboo and Plantain trees with the kind of finger-like leaves that are easily agitated by the winds to make a loud noise. Added to this almost non-stop noise of the wind driven, violent movements of these lafy trees, there are two more frightening sounds that a pilgrim experiences, which makes him fearful and agitated: First is the sound of the shattering of the rocks under one's feet from the upward growth of the strong roots of hardy trees like goose berry. Those sounds are infrequent, unexpected and loud.That makes the pilgrim jump with fear. Second is the persistent and rhythmic sound of the suvar Kozhis (crickets) chirping their wings to create a loud mating noise.That makes the pilgrims fear that they have intruded into an eerie land and makes them want to retreat to a safer place. The combination of the three, Kall udaippu oli - Pull ilai oli - silli pakshi's sill oli, join together to give an other worldly experience to the pilgrim as he seeks a safe shelter for the night against the sound and sights that he experiences as he climbs up the hills of Ahobilam.

 

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PASURAM 10 - PHALA SRUTI

 

SengaNALi ittu irainjum SingavEL KunRudaya
YengaLeesan EmpirAnai irum-tamizh nooRp-Pulavan
MangayALan mannu tholseer vaNDu aRai thArk-Kaliyan
SenkaiALan senjol-mAlai valavar theethilarE (10)

 

MEANING:

In this Phala sruthi Paasuram, we hear the echo of the ninth paasuram passage: "nammuday NamperumAL". This echo is heard in the form of "YengaLeesan EmperumAnai". "YengaLeesan Emperuman" is an exact match with "Nammudai NamperumAL". Like a devotee dedicated to his or her Kula dhaivam, Kaliyan identifies with AhObila Narasimhan through the invocation, "YengaL Yeesan EmperumAn". "YengaL" and "Nammudaiya" are synonymous. "Yeesan" is SarvEswaran, SarvalOka SaraNyan - AhObilEsan whose strength and prowess as SaraNAgatha Rakshakan is admired as "AhObalam, AhObalam". Before Kaliyan starts on his pilgrimage to the next dhivya Desam, ThiruvEnkatam, his mind (nallai nenju) wants to stay right there at AhObilam. Kaliyan tells his "nallai nenju" that the Lord of Ahobilam will always be "Nammudai NamperumAl" and advises his nenju that MaalOlan is their undisputed Yeesan and will stay like that forever. The sounds of Kaliyan's MangaLAsAsanams of MaalOlan as "Nammuday NammperumAl and YengaL Yeesan EmperumAn" ring forth today from all the hills and valleys of AhObila KshEthram, when the BhakthAs of MaalOlan make their treks to offer their worship at the nine sannidhis of Sri Lakshmi Nrusimhan.

Kaliyan has used again the special Padha PrayOgam of "YengaLeesan EmperumAn" to convey a personalized depth of Vaathsalyam for AhObilEsan.

 

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NATURE OF THIS DHIVYA DESAM

 

Kailyan selects the fourth line of the First Ahobila Paasuram to pay his parting tribute in this tenth Paasuram to this dhivya dEsam and its EmperumAn:

"SenkaNN AaLi ittu irainjum, SingavEL KunRudaya
YengaL Yeesan EmperumAn"

At this Dhivya Desam of SingavEzh KunRam, the red eyed lions bring as Paadha KaaNikkai the ivory tusks of the elephants that they have killed and cleansed for use as material to construct throne, bed used in Lord's kaimkaryam. The Lions of Ahobilam are devout worshippers of their Lord and show their vivEkam by bringing the most valuable ivory tusks as nivEdhanam for SarvEswaran. They place the ivory tusks in front of the Lord and then lie low before Him to offer their worship (ittu iRainjum AaLi).

 

KALIYAN'S SAMARPANAM

 

Kaliyan presented to the Lord of AhObilam "a Semsoll Maalai", a garland made of precious and chaste Tamil words. He introduces himself as "Iru Tamizh nool Pulavar" (Expert in the profound grammar of Tamizh language). Kaliyan identifies himself as the chieftain from Thirumangai Naadu (Mangai AaLan) adorning himself especially for the MangaLAsAsanam of the Lord with a flower garland frequented by the honey bees (VaNDu aRai thAar Kaliyan). That flower garland was adorned earlier by the Lord and presented to him by archakAs in recognition of the Kaimkarya SrI of Kaliyan (One who nulls the terrors of Kali yugam). He also introduces himself as the possessor of enduring and ancient Kaimkarya SrI (Mannu thol seer) gained from from Bhagavath-BhAgavatha kaimkaryam and as one who is engaged in performing extensive dhAna dharmam (Semm kai aaLan).

Kaliyan instructs us that those who recite and study the deeper menings of his MangaLAsAsana Paasurams on Ahobila Narasimhan will not encounter any inauspiciousness and will be blessed like PrahlAdhAzhwAn (SEmsoll mAlai vallavar theethu ilar).

Paavana Nrusimhan [picture]