Text with a free translation and Commentary)

Shri Pei Azhwar’s

MOONRAM THIRUVANDHADI

(Text with a free translation and Commentary)

By

N. Rajagopalan

THIS BOOK IS DEDICATED

TO THE MEMORY OF

MY SISTER R. SAKUNTALA

AND DEDICATION

BROTHER N. SAMPATH RAMAN

Published by

Shri. N. Rajagopalan,

II Floor ‘Shri Nidhi’ T-37, A & B

16th Cross Street,

Besant Nagar，Chennai - 600 090.

Front Cover:

Shri Adikeshava Perumal with Ubhaya Nachiar at Thirumailai, Chennai

Back cover:

Shri Pei Azhwar at Shri Adikeshava Perumal Koil at Thirumailai

Printed and Processed by Universal Print Systems Ltd. Chennai 600 008.

ISBN 81-90/2873-6 Price; Rs. 1007-

All Rights Reserved with the Author.

First Edition 2004

FOREWORD

The Nalayira Divya Prabhandam comprising the four thousand sweet verses in Tamil by the twelve Azhwars Saints of Tamil Nadu is a special Tamil heritage of immense philosophic and literary value. It is accepted and treated as equal to the Vedas and the Upanishads, the scriptures sacred to all Hindus. It is the loving experience of the Divine poured in ecstatic poetry in the vernacular by the wise sages who revelled in the Divine and were immersed in the depths of the ocean of Divine Love. It inspired the great philosopher teacher Shri Ramanuja (1017-1137 CE) to propound the Visishta Advaitam “the Qualified Non-Dualism”.

The authors of this unique collection of poetry generally hailed from the region surrounding the major rivers (Cauvery, Tamarabarani and Palaru) coursing through Tamil Nadu. Although they were from different walks of life and lived at different times, their mystic experience and their philosophical views were quite unique and similar. For them the causal principle underlying all existence is Shriman Narayana (meaning the support and abode of all souls) with all glorious and auspicious attributes, the most important attribute being His Compassion personified in his chest as “Shri”. All of the cosmos is like the body of the Lord and the Lord is the life and soul of the physcial world. The unconditional compassion (Nirhetuka Kripa) of the Lord is the means for liberation and the Lord is thus the goal and the means to the goal.

The origin of the Nalayira Divya Prabhandam can be traced to one eventful stormy night when three of the pioneers among the Azhwars5, called the Mudal Azhwars, namely Shri Poikai Muni. Shri Bhudat Azhwar and Shri Pei Azhwar, met and came to share a common shelter from the storm in the confines of a narrow corridor <sl^1) at the entrance of a small house in the village called Thirukkovalur on the banks of Pennai river. Shri Poikai Azhwar himself in his Mudal Thiruvandhadhi records this event.

…….. (86).

Thirukkovalur is one of the 108 Divya desas or holy shrines of the Lord. The Lord resident in this holy shrine is known as Trivikrama (Ulagamalandha Perumal). The story pertains to the incarnation of the Lord as Vamana when he came in the form of a celibate dwarf in order to repossess the worlds taken over from Indra, the chief of the celestials by the demon king Maha Bali. Vamana asked for three spaces as measured by his feet and when it was granted He changed His form to cosmic proportions (Trivikrama) and took the three gaint strides to measure the worlds. This legend is well known. …….. “Trivikrama by three steps covered all the worlds” - Yajur Veda - Ashta 2-8-16). liie Lord is believed to have taken His abode in the holy kshetra (the holy place) acceding to the prayers of the sage Mrigandu in the bygone age.

On the stormy night in question when these great devotees met, Lord Trivikrama from the local shrine along with His consort Shri (desiring to mingle with them) took His abode in their midst remaining invisible. All the three however felt a strange pressure in the small space and wondered who the intruder could be. Then the first among the three sages, Shri Poikai muni began singing the glory of the Lord as manifested in the cosmos lighting a lamp with the shining Sun as the flame, the Earth as the vessel and the surrounding oceans as the oil (65) ……….. and offered it as a garland. Then the second of the three sages, Shri Bhudat Azhwar lighted a lamp of knowledge

with devotion as the base, love as the oil (…….), the sweet mind as the wick and the knowing self as the shining flame offering all of them in the form of a garland of verses to the Lord again in a similar andhadi style. This dispelled the inner darkness as well and the Lord could no longer remain invisible. The third Azhwar Shri Pei Azhwar described the resulting Divine vision with another garland of hundred verses beginning with the statement ……… “I saw Shri. I saw the golden physical Form”.

Shri Venkata Natha or Vedanta Deshika, the philosopher scholar of the 13th century CE, and the most famous Acharya of Shri Vaishnava tradition was inspired by this event and the works of these great and ancient Bhaktas (Adhi Bhaktas) to glorify the Lord who appeared in the narrow corridor in the threshold of a house … in Sanskrit) in the form of a stotra called the “Shri Dehaleesa Stuti” (referred to by the author). He metaphorically characterizes their beautific vision in one of the verses.

……………

The metaphor is as follows: The Lord Trivikrama of Thirukkovalur is like the plush sugar cane growing on the banks of the river Pennar. The three great poets were great devotees who had no other desires except the sweet nectar of the LordJs lotus feet. When they were intensely expressing their devotion, they were like the three wheels in the sugar cane crusher, squeezing out the sweet sugar cane juice from the sugar cane. Thus came out the Lord’s ……... Sausheelya guna (His gracious condescension). This resulted in the formation of a new form of sugar, like mixing honey with the sugar cane juice producing a rich and sweet experience of the Divine. This is a fascinating and apt description of what was revealed through Sir Pei Azhwar in his Moondram Thiruvandhadhi. When the beatific vision of the Supreme Person Narayana was actualised, His inseparable Consort Shri was seen first in His golden Form.

Shri Pei Azhwar is considered an “amsa” of the Lord’s Nandaka, the Sword of Shri Maha Vishnu. He was born in the Dwapara age, in the Tula month in the asterism of Satabhishak. He is believed to have been born in a red lilly in a well that is attached to the AdhiKeshava temple in Mylapore in Chennai. One can see that well even today where there is a temple garden. He was known as Bhraanta - Yogi or Pei Azhwar since he was intoxicated by love of God.

……… (Perumal Thirumozhi 3-8).

“All people seem to my mind to be crazy, even as all consider me mad. I am content to be mad after the Lord”.

His bhakthi is considered ‘Supreme Devotion’, or Parama bhakthi. The Moondraam Thiruvandhadhi gives us a unique view of the Azhwar5s heart and his intense devotion. In several verses, he instructs actively his mind and heart to follow his love of the Lord (………. verse 35). The uniqueness of the Moondraam Thiruvandhadhi lies in the clear expression of Shriyapatitvam of the Lord as well as the Purushakaaratvam of Shri. Shri Poikai Piran as well as Shri Bhudat Azhwar also indicate these in their works. In Mudal Thiruvandhadhi, Shri Poikai Piran refers to Shriyapatitvam many a time, and declares, that the inner consciousness revolves around the Consort of Lakshmi (……….. - verse 67) and those who worship Him find their way to liberation ………. - verse 75).

Shri Bhudat Azhwar refers to in many verses in Irandaam Thiruvandhadhi and declares that the grace of Shri brings the vision of the golden Form of the Lord even before the Lord’s own grace (……… verse 57).

Shri Pei Azhwar however begins his andhadhi with a declaration at the very outset ….. He first saw “Thiru” which stands for “Shri” in Tamil and then only he mentions that he saw the golden Form of the Lord. Shri Pei Azhwar confirms Shri Bhudat Azhwar^ assertion state above. Finally Shri Pei Azhwar end his Moondraam Thiruvandhadhi indicating the easy accessibility of Shri Lakshmi’s grace for us (……… - verse 100).

The concept of “Shri” in Visishta Advaitam has been extensively commented upon by eminent Vaishnava Acharyas including Yamuna, Shri Ramanuja, Parasara Bhattar, Nanjiyar and Venkata Natha. Shri Yamuna sings the glory of “Shri” in four verses (Chatushloki) and the stotras of other Acharyas more or less follow the idea from these. Shri Nanjiyar’s commentary on Shri Suktam is considered as an authoritative treatise. In the Dvaya Mantra Adhikara of Shrimad Rahasya Traya Saram, Shri Vedanta Deshika commenting on the meaning of Shriman Narayana quotes the following sloka (of Shri Arulala Perumal Emperumanar).

……….

“The knowledge of a qualified object is possible only through the attribute. So knowing first Shri who is an Aakara or Visheshana, the Aakari or Visheshya - the Lord is to be known”.

He then gives six derivative meanings of the word “Shri” (Shreeyathe meaning She is sought, Srayathe meaning She seeks the Lord for the protection of the jives, Srunoti meaning She listens, Sraavayathi meaning makes the Lord listen, Srunaathi meaning She destroys the faults of the devotees and Sreenaathi meaning She fills the worlds with her gunas) which further illustrate her Purushakaaratvam.

Shri or Mahalakshmi is co-etemal with the Lord and ever resident in the chest of the Lord. She not only acts to bring the grace of the Lord to the jiva but also actively helps in the redemption of the individual souls. In this role, She is considered as a compassionate mediator (Purushakaara Bhoothai) The Acharyas point not only to the Vedas but also to the Azhwars’ works as evidence or the Pramaana for this.

…… (Purusha Sooktam 2-6)

“For Thee, Bhoo Devi and Shri Devi are two consorts’. The second (conjunction) indicates indirectly Neela Devi.

In Shri Suktam we find Shri described as the Sovereign of all the souls (…….). In Vishnu Purana, the most authoritative among all the Puranas, Shri is described as the divine mother who is eternal (…..), inseparable from the Lord (……….) and all pervasive (…….).

Shri is the personification of compassion or Daya. Bhoo represents Bhooma Devi who stands for forgiveness (Kshama) and Neela Devi is of the nature of enchanting beauty and represents the Lord's anubhava - sukham and is also personification of forgiveness or kshama,

Azhwars’ verses also refer to all the three consorts of the Lord. ……. (Mudal Thiruvandhadhi-42)

………. (Periya Thirumozhi 2-3-5).

Shri Thirumazhisai Piran addresses the Lord, ………

(Thirucchandaviruttam - 29), meaning ’O Lord, Thou art united with the divine mother Lakshmi who forever resides in Thy heart’. ……. (Naanmukan Thiruvandhadhi-59) meaning ‘O Lord of Shri whose halo adds lustre to Thee5. He further defines Brahman as the entity where Shri resides.

…… (Naanmukan Thiruvandhadhi - 62).

Shri Parasara Bhattar (1123-1151 CE) makes a similar statement ……. Gunaratna Kosha - 30) meaning whichever entity gets most of the grace of the divine mother Lakshmi that entity becomes Para Brahman. Thus, Shriman Narayana is Para Brahman since Shri resides in His heart. Also Shri Nammazhwar refers to Narayana as …… in Thiruvaimozhi (1-6-9). He further points to the fact that her grace could remove the effects of the binding karma …….. Thiruvaimozhi (4-5-11). Azhwars make it immensely clear that the divine couple is the supreme goal (Prapya ………) for rendering eternal divine service and also they serve as the Upaya or the means. Her grace autoraatically brings the goal of eternal divine service ……. (Mudhal Thiruvandhadhi - 43). The famous Saranaagati verse by Shri Nammazhwar …Thiruvaimozhi (6-10-10). in the act of self surrender made to the Lord of Thiruvenkatam is considered by the Shri Vaishnava Acharyas as the most appropriate example to follow for spiritual aspirants since it is made to the Lord of Shri invoking first the grace of Shri. Ramanuja first humbly approaches the divine Mother Shri and after gaining her grace only makes his surrender to the Lord.

However, the very first expression of Shriyapatitvam and Purushakaaratvam of Shri goes to Shri Pei Azhwar. ……. (Shri Vedantha Deshika in Prabhandha Saram). When all ignorance vanished and the Divine Light began to shine, Shri Pei Azhwar’s description of his direct perception of the Lord, (………) of the Lord, revealed Shri first. As pointed out by the author, the state reached by Shri Pei Azhwar is described by Shri Periavacchaan Pillai as the highest and the most nature state of Parama Bhakthi resulting in ^Bhagavat svarupa Saakshaa kaaratvamfi or direct perception of the Divine. In the words of Shri Periyavacchan Pillai, “…… it is like the person who saw tke ocean perceiving and enjoying all the pearls and the gems that are hidden in it.

This Azhwar points out to us from his own experience that the Lord’s grace is assured for us (……….- verse 19) and He will take His abode in the minds of those who love Him and who think of Him. Azhwar describes his own mind and heart as good since they were along with him in his path of love divine. Azhwar experiences the Lord as enshrined in the various holy shrines (Archa Form of the Lord). Among these, however, the Lord of Thiruvenkatam appears to be his favourite， very similar to the other two of his companions in Bhakthi. Shri Poikai Piran sings on the Lord of Thiruvenkatam in at least 10 of the verses in the Mudal Thiruvandhadhi …….. - verse 26; ……. -verse 76; …… - verse 99) and Shri Bhudat Azhwar also is fond of Thiruvenkatam as seen in his verses in the Irandaam Thiruvandhadhi. (………- verse 58; …… - verse 53). Shri Pei Azhwar on the other hand refers to Thiruvenkatam in 19 of the 100 verses. Azhwar confirms that the Lord of all, the inner controller of this earth, the all-pervasive Lord, He from whom all the Vedas emanated, the One who forms the meaning and the substance of the Vedas, the Lord of the eternal realm, the Lord of Thiruvenkatam has taken His abode in His heart …….. verse 39). It is of interest to note that Shri Thirumangai Azhwar calls the Lord of Thiruvenkatam “….” referring to the Mudal Azhwars and their Thiruvandhadhies. (Periya Thirumozhi - II-8-2). Shri Thirumangai Azhwar refers here to Mudal Azhwars as “………” admiring the literary beauty of their Tamil verses.

Azhwar^ words confidently reiterate the way the Lord was made captive in his heart where He began to reside continually without interruption. He states that he achieved this by a meticulous search guided by the bright lamp of knowledge of true understanding that the Lord is the way.

……. - verse 94.

Such conviction and confidence expressed so succintly arising from personal direct perception must have attracted the great Yogi Shri Thirumazhisai Piran. It is said that Shri Thirumazhisai Piran. took to Bhakthi marga being influenced by Shri Pei Azhwar. The benedictory verse reads ….. In fact one can see the Guru - Sishya Bhava in the shrine of AdhiKeshava Perumal in Mylapore even today between the two Azhwars depicting this association.

All the three Thiruvandhadhies by these ancient great souls expound the eternal Truth and shed bright light on superior devotion, true knowledge and afford the glimpses of that blissful 万that they all felt. Perhaps for these reasons the first three Thiruvandhadies are recited at the sanctum of the Lord of Thiruvenkatam on the day of the Karthigai Deepam to represent the lights that they lit on that dark stormy night.

It is a great pleasure and privilege indeed to write this foreword for this book entitled “Shri Pei Azhwar as Moondraam Thiruvandhadhi - Text with a Free translation and commentary” written by my dear brother Sir N. Rajagopalan. He has previously written and published the works of Shri Poikai Piran and Shri Bhudat Azhwar. He has done a tremendous job of completing the series of all the three Thiruvandhadhies. The book faithfully follows Shri Periyavacchaan Pillai’s commentary. He has done this work also with a lot of care and devotion and great attention to all details. He has a very smooth flowing style of communication, which is not only beautiful, but also succinct and clear in capturing the spirit and the meaning of the Vyaakhyana effectively. The Azhwar’s works can only be appreciated properly with the help of the commentaries written by our great Acharyas. The traditional Vyaakhyanams of the Acharyas bring out various beautiful; inner meanings, which will not be apparent to the ordinary reader even when well versed in Tamil. The Moondraam Thiruvandhadhi is also in the most literary form of Tamil (………). The language of the commentators is usually in a mixed Mani-pravala style of Tamil admixed with Sanskrit, which many modem readers will not be familiar with. In addition many who have a genuine interest in Azhwars5 works do not have the language skills needed to follow the original commentaries. Therefore there is a clear need for books such as those being written and published by the author Shri. N. Rajagopalan. I offer my heartiest congratulations to him on completing this triad successfully. I offer my best wishes to both Smt. Shanthi Rajagopalan and Shri Rajagoplan. May the grace of the eternal Divya Dampathies, Shri Padmavathi Thayaar and Lord Shrinivasa as well as all the Azhwars shine on my dear brother Shri Rajagoplan and his loving family always.

N. Ranganathan

32 Cobblestone Drive

Willowdale, Ontario

Canada M2J 2X7

Oct.8, 2004.

PREFACE

Shri PEI Azhawar’s Moonram Thiruvandhathi forms part of the ‘Iyarpa’ portion of the ‘Naalaayira Divya Prabandham’ the collective works of the Azhwars of South India. The Azhwars lived between the fifth and eighth century A.D. in and around the regions served by rivers like Palar, Cauveri, Vaigai, and Tamarabarani. Drawn from different social back grounds, they were mystic saints who through their inspired songs first propounded the Shri Vaishnava faith and Visishtadvaita philosophy in the South. The Divya Prabandham numbering in all four thousand hymns in Tamil has been termed the Tamil Veda, due to their rich philosophic content and thought harmony with Vedas and Upanishads. By their ecstatic poetry, these saints laid the foundation for the spread of the bhakthi movement centered round the existence of a Supreme Being as an integral reality. Affirming the status of Narayana as that Supreme Being (Parama-Purusha) as authenticated in the Sruthi declarations, they sang of Narayana both as immanent in the universe and transcendent and beyond it

They sang of Him in his diverse Trakaras’ or modes as ‘Paravasudeva’ in Vaikuntam，in ‘Vyuha’ state in ‘Kshirabdhi’，in His various ‘Vibhavataras’ as Rama, Krishna etc. as ‘Antaryami’ in the hearts of all beings, and in ‘Archa’ form in the temples erected for Him. To them, God is as real and immanent in the ‘archa’ form as He is real and transcendent in Vaikuntam. Thus all the five forms represent the one and only Supreme Being. They articulated their experiences of the Lord in all His glory, both in ‘nithya vibhuti’ in the transcendent form, and in ‘lila-vibhuthi’ in the material universe. To them, God is not a mere abstraction or intellectual perception, but a living presence. He lived in them, and they lived in Him, as one of the Azhwars beautifully phrased it, ……I have deposited Thee in myself and myself in Thee forever”. Poigai Azhwar, Bhutat Azhwar and Pei Azhwar were the earliest of the Azhwar galaxy numbering in all twelve, and are referred to as <4Mudhal Azhwars: They were born on successive days in the same year and month, Poigai Piran the eldest of the three at Kancheepuram, Bhutat Azhwar the middle one at “Thirukkadalmallai” now known as Mahabalipuram, and Pei Azhwar the last at Mylapore in Chennai.

They came together for the first time in a place called Thirukkovalur， in the front passage of a house commonly known in Tamil homes as …….. on one stormy night, while taking shelter from the pelting rain. As they huddled in the narrow passage, there being only that much room for them to stand, sharing their experiences of the deities in various temples they had visited, they felt a strange pressure in the darkness, as if there was a fourth person beside them. There indeed was a fourth person amidst them in that damp, dark passage eager to share the company of the three exalted souls, and listen to their conversation. By virtue of their super- conscious vision, the Azhwars intuitively understood the true identity of the fourth person as Shriman Narayana. In the ecstasy of their discovery, and being realised souls, each of them described the effect of that electrifying experience uniquely as he felt it. Poigai Azhwar conjured up a grand mental vision of the divine as the Supreme Master of the manifold universe by virtue of His ‘ubhaya-vibhuti’ in his ‘nidhi-dyasana’ or ‘para-bhakthi’ state. Expressing this in poetic diction, he portrayed the world of matter as a lamp, the seven seas as the butter oil and the bright sun as the flame all this being the manifest form of the Lord sporting the sparkling ‘Sudarsana’.

The second sage Bhutat Azhwar looked within his heart true to the upanisadic script that the heart is to be understood as the principal shrine of the Supreme Being in the whole universe (‘hrudayam, tatvijaneeyat visvasyayatanam mahat - Narayana Suktham). His "parajnana or spiritual arclight beaming on the effulgent divine presence within, moved him to visualise love as the lamp, his deep yearning as butteroil, and the mind pining away in divine bliss as the flame. The youngest of them Pei Azhwar actualised that experience (manasa-sakshatkara) and exulted in the direct vision of Shriman Narayana in the company of His Divine consort Shri, climbing the very summit of bhakthi, (Parama-Bhakthi). The Brahman of the Upanishads had revealed itself to them, and by their hymns, they restated the truths of the Sruthi in the language of the land, viz. Tamil.

The Divya Prabandham which is generally believed to be an exposition of the three Vaishnava Mantras – ‘ashtakshari’, ‘dvaya, and ‘Carma Sloka’ was thus born. After describing the cosmic form of the Parama - Purusha the Sruthi explores the supersubtie Antaryami state and speaks of Its seat as the lotus blossom of the heart situated like a citadel in the centre of a city, tiny, crystal pure, with a canopy even tinier which is free from any kind of sorrow. The reality within that shrine is the object of all spiritual quest. Hence it is that the Azhwar who followed the Mudhal Azhwars viz. Shri Thirumazhisai Piran glorified that Parama - Purusha as …….. “The wondrous Lord who reclines on Aaadi Sesha, the primal source, the consort of Lakshmi, stands, sits, and reclines in my heart”.

All the three Mudhal Azhwars viz Poigai, Bhuta, and Pei were of non-human origin (ayonijas) and appeared on lotus, madhavi, and red water lily flowers respectively. The visions, truths and experiences articulated by them in their collective three hundred verses of Divya Prabandham clearly attest to the fact that they were all well versed in Vedic, Agamic literature and Puranic lore. Swami Deshikan describes them as having the Vedas and yoga in their eyes, pure of mind and poets of the highest order (…….) - Dehali Stuti - 6). Swami Deshikan has also said that the lamp (of Truth) lit by the three Azhwars in the narrow corridor of the house at Thirukkovalur has dispelled the darkness of ignorance in the world and brought to light the truth contained in the Vedas which was hitherto only of esoteric significance………

Between them in three garlands of mellifluous poetry strung in andhadhi form containing one hundred verses each, the three Azhwars have established the parathvam (supremacy) of Shriman Narayana, described His beautiful form, expatiated on his attributes, and qualities, and revelled in repeated references to, and description of various incarnations (as Shri Vamana, Krishna, Nrsimha etc.,) highlighted the glory of His sacred shrines especially, Thiruvenkatam and the constant presence of His consort Mahalakshmi with him as the ultimate goal and summum bonum of human life as well as the means of attaining it.

Shri Pei Azhwar who is believed to have been an incarnation of Narayana’s sword ‘nandhaka’ took birth on a red water lily in a farm well in Thirumailai which is part of the now metropolitan Chennai under the star ‘sadhayam’ in the Tamil month of Thula which usually corresponds to the month of November. He was known for his quality of God-intoxication wandering in ceaseless quest often totally absorbed in the contemplation of the divine. His devotion to the Supreme Being has been termed ‘Parama-bhakthi’ which was for him the way and light to the Supreme vision. This state has been equated to the third state referred to by Shri Krishna in the Gita as …….. (entering into), the other two being known as (……….) ‘para-bhakthi’ and seeing (…) -para- jnana. (Gita XI-54). These three are the ‘jnana’, ‘darsana’, and ‘prapti’ referred to by Shri Parasara Bhagavan in the Vishnu Puranam. This Azhwar’s experience of the Supreme is unique in the clear maimer in which he states the truth behind his vision of the Divine as inseparable from His consort Shri, and redeemability of man through prayer and devotion as further discussed at length in the Introduction.

In the enlightened view of Swami Pena Aachan Pillai the substratum of truth established in the declaration (…….. 6-5-57) by the Mudhal Azhwars in their respective Thiruvandhadhis is the same. Only the angles from which they perceived the truth were different, Shri Poigai Piran in beginning “………” and “………” was overwhelmed by the ‘lilavibhuti’ and ‘nithyavibhuti’ respectively of the Supreme Being and postulated that the Supreme Being encompasses and presides over both these aspects. Shri Bhutat Azhwar in beginning …. and …….., intuitively deduced that the Supreme Being is none other than Narayana who is immanent in everything in the universe. Shri Pei Azhwar in starting his work, with the phrase articulated his experience of the Supreme Being as constantly associated with Mahalakshmi, scaling the very summit of actualisation or sakshatkara as elucidated further in the Introduction section with glimpses from his poetry.

This book is another small step in the direction of reaching out the message of the Azhwars to those interested in. but not able to savour, the treasure of their Prabandhams in original. The pages that follow contain a free translation of the pashurams. No translation, however brilliant, can capture the elegance, beauty and precision of a great original work, especially the scintillating outpouring of a divine bard’s soul. So I seek the indulgence of the readers for the limitations of my timorous translation. The notes appended to the translation are based on the ‘Vyakyanam’ of Swami Peria Aachan Pillai as recapitulated by Ubayavedanta Shri, S, Krishnaswami Iyengar Swami, (Shri Sudarsanar) Editor, “Shri Vaishnava Sudarsanam”.

I am grateful to my brother, Dr. N. Ranganathan, Toronto, Canada for his kind Foreword. It was at his instance that I took upon myself the task of translating the Prabandhams of the Mudhal Azhwars, and this work marks the fulfillment of my commitment to him. Though younger than me in years, he has always been a guiding force in the family, along with our common mentor and role-model, our eldest brother Shri. N. Gopalakrishnan.

I wish to dedicate this work to the cherished memory of my beloved sister Chinnu (R. Sakuntala) and brother Sampath, (N. Sampath Raman).

N. RAJAGOPALAN.

II Floor ‘Shri Nidhi’ T-37, A & B

16th Cross Street, Besant Nagar,

Chennai - 600 090.

INTRODUCTION

The greatness of Shri Pei Azhwar lay in his knowledge vision of the Divine personality as in the company of His consort Mahalakshmi or Shri. This is the truth proclaimed in the UPANISHADS as Shri Suktham invokes the Supreme Divine - J^taved^ to bring Shri Lakshmi (Anapag^minim) the compassionate (Ardrim) who resides in the lotus pond (Pushkarini) who is prosperity itself (Pushtim) who is of beautiful hue and decked in golden garlands (Hemamalinim) who is the Impellor (Surya) and who is wealth itself.

The Azhwar begins his andhadhi of one hundred verses with a vivid description of a vision with the phrase …… etc. (‘I saw the consort Shri on the form of the Lord who is golden-hued and radiant like the sun, I also saw the fiery Discus and the lovely Conch in His beautiful hands”). The Azhwar thus, at the very outset focuses the attention of the seeker on the very ultimate truth - not on the divine transcendence and immanence which makes the Lord the over-loading and the indwelling Being - the Mother as well as the Fatherhood of the Divine. That, it may be said, is the achievement of the highest Puruskrtha, that bliss that is the essence and secret of existence, the shining hope and beaconlight of our way. The Azhwar's opening verse breathes this idea. Shri Poigai Piran and Bhutat Azhwar saw this association too, as evident from their pashurams …… - Mudhal Thiruvandhadhi - 86) and ….. Irandam Thiruvandhadhi - 57 respectively). But there is a distinctive colour to the vision of Pei Azhwar in that the Divine Mother it was, who had been brought to the vision of the seer first and foremost. It is the affirmation of this truth that Shri Ramanuja opens his Shri Bhashya Commentary with the significant phrase ‘Brahmani Shrinivase’. Swami Deshikan in his invocatory verse on this Azhwar also highlights this fact by addressing him as …. - Thus it may be said that this manifestation of the Divine was Shri Pei Azhwar’s ‘bhkgavadhanubhavam’ first and his alone, and not granted to the other two Azhwars. If the conceptual experience of the Divine as the cause and embodiment of 6lilavibhuti, and ‘nithya-vibhuti’ (Shri Poigai Azhwar’s para-bhakthi) is rich in itself, and the vision of the Supreme Being as Narayana and as worthy of personal devotion (Shri Bhutat Azhwar’s paragnana) richer still, it is made richest by Shri Pei Azhwar’ supreme devotion not merely to the absolute as Divine but absolute as Divine dual personalities of both the Father and the Mother since this aspect of Goddess Shri in inseparable union with the Lord …….- Shri Deshikan’s Shri Sthuthi - 5) is the centre-piece of Shri Vaishnava Siddhanta. This Azhwar was evidently the specially chosen medium by the Lord Himself to reveal this vedic truth to the external world in this categorical and manifest manner.

At the very end of his work, the Azhwar reveals the manner of his Sadhana that led to his vision, in the words …… (Pashuram-94) ‘I lit the lamp of consciousness, looked for the wonder Lord in that light, and pursued Him/ The vision is thus the fruit of inner search that is focused, guided by knowledge that is purposive and informed by the realisation of the goal of life, the greatness and vastness of the Reality behind all existence and our relationship as an integral part of that Reality. The methodology of this inner search is explained by him in an earlier pashuram as …… (pashuram 12) “In constant remembrance through a life of vedic study with a mind in a state of equilibrium closing the doors of sensory organs”. What is more, Azhwar assures us in pashuram 10 of all the graces that await us here and now in this life itself, if only we recite the names of the Lord who holds a dextral white conch on his hand. These graces are ……… “splendor, skill, wealth, beauty and birth in a blemishless family, to name only a few.

Shri Pei Azhwar’s “Moonram Thiruvandhadhi’ also like those of the other two Mudhal Azhwars is replete with episodes from vibhavavataras. Among them, Shri Krishnavatkra figures most prominently in more than a quarter of the total pashurams followed by Shri Tiruvikramavatara and other avat^ras. The Azhwar’s involvement in his experience of the ‘soulabhya’ of Krishnavatara comes out in a palpable manner in his reference to the toddler Krishna meekly submitting to Yashoda binding him with a knotted rope, in the words …….，91. “When Yashoda brought a knotted rope to bind him. He submitted meekly”. This is evocative of Swami Nammazhwar’s trance-inducing recapitulation of the same in ……. 1.3.1). Among divyadesas, Thiruvenkatam and the Lord that abides there are mentioned in as many as nineteen pashurams. In Pashuram 63, the Azhwar captures the vision of the Lord here in His vibhavkvatkra as Sankara-Narayana and declares that the Lord Shrinivasa at Thirumalai projects the felicitous blend of the features and qualities of both. This Azhwar also like his predecessors scales the very height of graphic imagery in portraying the ecology and ambience of the Thiruvenkata hills. In pashuram 70 he describes how tuskers in heat on these hills remember even in that state to offer with their trunks a flower to the all-powerful Lord of Thiruvenkatam in mute workship. The crystal springs, lofty peaks, the rich diversity of the fauna and flora of the hills etc. are all vividly portrayed in several verses.

The Azhwar also expounds in a lucid fashion the doctrine of ‘Sarirathva’ of the whole universe which is but the Antaryami doctrine expressed in another form. In pashurams 38 and 39, he describes this thus, “He is everything that exists in the universe. The sages, the stars, planets, blazing fires, mountains, and the eight radial quarters are all His expression. He is the Supreme Controller nonpareil. I am bonded to Him who is both within me and outside.”

The experience of this Azhwar is very distinctive in that he finds everything about God adorably beautiful and tender. He exhorts us not to be assailed by constant doubt as to what is good and what is bad but to seek the beautiful feet of the Lord who wears on his chest the cool honey-filled tulasi garland. He assures us that if we do that, all our sins well immediately vanish. Thus Shri Pei Azhwar like his precursors Shri Poigai and Bhutat Azhwars has laid the foundations of Shri Vaishnava Siddhanta and shown the way to an integral experience of the Divine.

குருகை காவலப்பனருளிச்‌ செய்த தனியன்‌

சீராரும்‌ மாடத்‌ திருக்கோவ லூரதனுள்‌
காரார்‌ கருமுகிலைக்‌ காணப்புக்கு - ஒராத்‌
திருக்கண்டே னென்‌ றுரைத்த சீரான்‌ கழலே
உரைக்கண்டாய்‌ நெஞ்சே யுகந்து.

Oh my heart, sing happily the praise of the feet of the exalted one, who after being blessed with the vision of the Lord resembling the sable clouds of the rainy season, in a passageway at Thirukkovalur of magnificent buildings, exulted “I saw Shri”.

This ‘Thanian’ which refers to a stand - alone invocatory verse was composed by Kurugai Kavalappan who was a disciple of, and received instruction on ‘bhakthi yoga’ from Shri Nathamuni. The thought expressed by him in this ‘thanian’ may be summed up as follows. All three Mudhal Azhwars viz Poigai, Bhutam, and Pei are distinguished in the Azhwar galary for their inspired exemplicationof‘parabhakthi’ ‘parajn焱na’ and ‘paramabhakthi’. As such they were steeped in the thought and experience of ‘bhagavad vishayam’. Among them who came together in the now famed passage way at Thirukkovalur, the youngest who was born in Thirumailai (……. 2-3-2) became known as ‘Pei’ or ‘Mahatahvayar’ (mahathma) and exemplified the quality of ‘paramabhakthi’. His actualisation of ‘bhagavadhanubhava’ in that superconscious state, flowed in a hundred verses commencing …….. The composer of this invocation hearkens his heart to ever cherish the sacred feet of Shri Pei Azhwar.

சீராரும்‌ மாடத்‌ திருக்கோவலூர்‌

“சீரேறும்‌ மறையாளர்‌ நிறைந்த செல்வத்‌ திருக்கோவலூர்‌” - (பெரிய-திருமொழி 2-10-8) ”filled with people of high vedic scholarship and mansions fit for their living.”” A divya-desa dear to Lord. “தானுகந்த ஊர்‌ - திருநெடுந்தாண்டகம்‌ the Lord chose to materialise in the narrow corridor of a house eager to savour the company of the three Azhwars. Sri Poigai Piran refers to this in his pashuram “நீயும்‌ திருமகளும்‌ நின்றாயால்‌ - முதல்‌ திருவந்தாதி - 86. Hence the Lord at this divya-desa has been fondly addressed as “இடைக்கழிபெருமாள்‌”or “தேஹளீசன்‌.” The samskrit word ‘dehali’ means “ரேழி” in Tamil and stands for a passageway at the entrance of Tamil homes.

“காரார்‌ கருமுகிலைக்‌ காணப்புக்கு”” Seeking shelter from the rain outside, the Azhwars ended up setting sight on the Lord resembling the dark rain-bearing clouds. “LoenipapslGa Gurdcurerpereeré சீரணங்கு மறையாளர்‌ நிறைந்த செல்வத்‌ திருக்கோவலூரதனுள்‌ கண்டேன்‌” (பெரிய திருமொழி 2-10-10) ““நீலதோயத மத்யஸ்தா வித்யுல்லேகேவ பாஸ்வரா”- Shri Purusha Suktam. Shri Pei Azhwar also speaks of the same experience of the Lord’s vision as a sable cloud with the sparkle of lightning. “…….. மின்னேபோல்‌ தோன்றி மலிந்து திருவிருந்த மார்பன்‌” (மூன்‌-திருவ-57).

“திருக்கண்டேன்‌ என்று உரைத்த” His work Moonram Thiruvandadhi starts with the words.. “திருக்கண்டேன்‌”The first two Azhvars lighted lamps. “வருத்தும்‌ புறவிருள்‌ மாற்ற எம்‌ பொய்கைப்பிரான்‌ மறையின்‌ குருத்தின்‌ பொருளையும்‌ செந்தமிழ்‌ தன்னையும்‌ கூட்டி ஒன்றத்‌ திரித்து அன்றெரித்த திருவிளக்கை (இராமநுச-நூற்ற-8).” “இறைவனைக்‌ காணும்‌ இதயத்திருள்‌ கெட ஞானமென்னும்‌ நிறை விளக்கேற்றிய பூதத்திருவடி” (……-9)”. In that arc light of lamps lit by the first two Azhwars, Pei Azhwar witnessed the grand vision of the Lord in the company of Sri as a sable cloud set against the brilliance of the flash of lightning. The inner enlightenment experienced and expressed by the first two Azhwars was that of vedic vision of transcendence and immanence respectively (para-bhakthi and parajnana). Shri Pei Azhwar’s state was that of ‘sakshatkara or experiential actualisation. As Sri Thiruvarangattamudanar expresses it ………  

……. - The sacred feet of the one endorsed with the spiritual qualities of jnana, bhakthi etc.

“உரைக்கண்டாய்‌ நெஞ்சே உகந்து” At the end, the thanian invokes the heart to extol the sacred feet of the Azhwar even as the Azhwar extolled his ecstatic state of “‘bhagavad vishayam’ with the phrase “…….” true to the dictum “…….” It is appropriate to exhort the heart in this manner. As Vishnu Puranam (6-7-28) states “மந ஏவ மநுஷ்யாணாம்‌ பந்த மோக்ஷயோ:” “The mind alone is at the root of bondage at liberation “உகந்து உரை” since what is being extolled is the experience of ‘bhagavadha vishayam’ always considered a cut above “‘bhagavad - vishayam’, Swamy Kurugai Kavalappan commends the heart to cherish it in a spirit of overflowing ecstasy to merit the richness of that experience and true to Swamy Nammazhwar’s description …….. பணி செய்து” (திருவாய்‌-மொ- 10-8-10). It is that ‘Kainkarya’ blessing that Sri Nammazhwar wished for that all times. . “தனிமாத்தெய்வத்து அடியவர்க்கு. இனிநாம்‌ ஆளாகவே இசையங்கொல்‌ ஊழிதோறூழி ஒவாதே (திருவாசிரியம்‌-3).” In sum, this is what this ‘thanian’ invokes.

Shri Deshika’s Invocation

Swami Vedantha Deshikan in his 'Prabhanda Saram' has dedicated the following verse to Shri Pei Azhwar.

மாமயிலைப்பதியதனில்துலாமாதத்தில்‌
வருஞ்சதயத்தவரித்துக்கோவ லூரில்‌
தூமுனிவரிருவருடன்துலங்கநின்று
துன்னியபேரிருள்நீங்கச்சோதிதோன்றச்‌
சேமமுடனெடுமாலைக்காணப்புக்குத்‌
திருக்கண்டே னெனவுரைத்ததேவே, உன்றன்‌-
பாமருவு தமிழ்மாலை நூறுபாட்டும்‌
பழவடியேனுக்கருள்செய்பரமநீயே

(Prabhanda-Saram 4)

Thou divine being who revealed the truth of the Divine Mother in the inalienable company of the Lord, who were born at sacred Thirumailai in the month of ‘thula’ under the star ‘sadhyam’. When you and the two companion sages stood in shared aura at Thirukkovalur, you alone were blessed with the vision of the Divine Lord as that inseparable duo and the luminescence of that vision dispelled the darkness of the world. Bless this humble being, oh great One with thy mellifluous garland of one hundred verses.

The uniqueness of Shri Pei Azhwar’s knowledge vision of the Lord as a composite dual personality of both motherhood and fatherhood has been dwelt at length in the Introduction and bears no reiteration. Swami Deshikan expressly recognises this and striking a distinctly different note from the tenor of his tribute to the other two Azhwars, alludes to it by the phrase ……. in his invocation to this Azhwar. Swami Deshikan also employs different epithets to address each of the three Mudhal Azhwars in his invocatory pashurams in the Prabandha Saram. Thus while he addresses Shri Poigai Piran as “…….” (Purity - personified), and Shri Bhutat Azhwar as “……..” (Emperor), he has addressed Shri Pei Azhwar here, as “…….” (Divine Being).

Moonram Thiruvandadhi

Pashurams

திருக் கண்டேன் பொன் மேனி கண்டேன் திகழும்
அருக்கன் அணி நிறமும் கண்டேன் செருக் கிளரும்
பொன் ஆழி கண்டேன் புரி சங்கம் கைக் கண்டேன்
என் ஆழி வண்ணன்பால் இன்று        (1)

The vision rose before me first, now at this very instant, of the divine Mother with my ocean-like Lord. Then I saw His brilliant Form radiant like the sun, with his sparkling discus deadly in battle in one hand, and the curved conch in the other.

…….. - In the Azhwar’s vision, the Lord appears like the vast blue ocean which is a repository of innumerable precious gems.

…….- Azhwar says that he saw “today”, at that moment, the priceless gems within the spectrum of his vision due to the ‘nirhetuka krupa’ of the Lord who also craved the palpable proximity of the three Azhwars. Shri Poigai Azhwar the first of the trinity had seen this vision too and expressed this in the words ……. So had Shri Bhutat Azhwar who stated this in the words, ………

….. - Pei Azhwar visualised the Lord first and foremost as Shriman, placing the Divine Mother as the principal expression of His multi-splendored form. This was visual reporting at its best. Just like a pot and its shape cannot be visualised apart, the divine Mother is the embodiment, the direct ‘swarupa’ ‘nirupakadharma’ - of the ‘Paramapurusha’，whatever the mode of his form, ‘Vyuha, Vibhava，Antaryami，or Area’ as all Azhwars have experienced in all their soulful out pourings. Some of these are cited below

(2480), (428), (452) - in Vyuha state.

(322), (2724), (1083), (1684) - in Vibhava state.

(452), (323), (1609) - Antaryami state.

(183), (580), (3335), (589), (2297) - in Archa state.

The greatness of Shri Pei Azhwar is that he is the forerunner among the Azhwars in articulating this experience of the ‘Purushakkrabhutai’ role of the divine Mother in relation to the Lord. It is the singularity of this Azhwar’s Prabhandam that it begins and ends on this note. …… Once the Azhwar has cast his first look at the presence of the divine Mother, the next thing that draws his attention is the golden body of the Lord on which she is seated in a state of eternal togetherness.

…. - The splendor of the combined effect of the divine togetherness is dazzling like the sun in the vision of the Azhwar. Having feasted his eyes on the cynosure of the spectacle unfolding before him, the other details which fill in to complete the picture come into the view of the Azhwar. These are the overseeing guardians of that divine togetherness. These are enumerated in the latter part of the pashuram.

……- Foremost of these celestial guardians is ‘Sudarsana’, Narayana’s fiery discus in a state of constant alert ready to spring on and strike any adversary posing any kind of threat. …… I saw the curved conch, ‘Shri Panchajanyam, of the Lord in his beautiful hand. ……. Like Sudarsana, the Sankha is a jealous protector of the Lord and strikes terror in the enemy's heart by its fierce battle blast. The Azhwar calls it ‘…..’ which means curved in shape suggesting that it can scan the horizon in all directions looking out for enemies of the Lord lurking anywhere in any corner. …… It can also be taken to mean arched to indicate humility before the Lord.

2.

Oh Consort of Lakshmi, my mind has found its niche in you at the very moment my eyes beheld your sacred feet, even as the divine Mother found her abode on your bejeweled tulasi- clad chest shining like a gold-soaked mountain. I stand redeemed from the chain of countless births.

…… — Consort of Lakshmi with a bejeweled tulasi-clad chest resembling a gold - soaked mountain.

^l0<5<56wr@ Q<sfTOTTL_ ^l0iDrrG6〇 - Lakshmi who found her abode on your chest then, Oh Consort of Lakshmi.

Azhwar recalls here the moment of churning of the milk ocean when Mahalakshmi who materalised from the ocean set sight on the Lord^ chest as she came out, and instantly coming under its spell ascended the same and made it her abode.

系Idnu LDrrdiuJFrm un^trrr ?f〇|sn■淨rr

uLTDiu^mh (STUfreuG^Qjrrmmb iuGIujctt qjdGij

1-9-105)

^l0LDrrd) - literally intoxicated with overpowering love for Lakshmi.

She did that right before the astonished eyes of all devas. But even her attraction to the Lord is like a pond before the ocean of Narayana’s love for her. No wonder then that Azhwars sing His praise in glowing terms, as for instance “系l0?L|ffi(5Lb 系l06yfr«fliu QffcbQjrr” etc.

齒cirrGjD — The long vowel “可” implies that the ‘bhagavadh amibhavam, of Azhwar’s mind in settling on the sacred feet of the Lord has become his way of life. That by itself is bound to cut the cycle of repeated births.

loot会§|6li6rnrdjr u>6〇ijrT6Tr

^OTT^§i6irr6nrT6iyT ^6TOT0LprTiLiiDfrnr«J6ifr -

Q^\iiQ^n^?x}?m?m?in

?U0^iraLb^lTa0LbLD0f5§l.

3.

My Lord who is equally at home resting on the waves of the Milk ocean and the bosom of Lakshmi, wearer of the cool tulasigarlandandhappydestroyerofevilforces，azure_ complexioned like the expansive ocean, is the cure - all for the looming hell of samsara and abides in my heart.

In the previous pashuram, Azhwar spoke of his heart finding its haven in the Lord’s feet. In this pashuram, he speaks of the Lord abiding in his (devotee’s) heart. But before he could find a devotee’s heart evolved enough to receive him, the Lord has been patiently waiting, as it were, and what is more, working towards that end. Though Azhwar begins the pashuram by saying “loe^gjehcrrrrciT’’ - He abides in me - he means as indeed all the Azhwars do, that it is the overarching desire of the Lord, to abide in the devotee’s heart. So commentators put this phrase at the end.

Azhwar then lists how the Lord has been waiting.

LBrraL_.Q) ^06TT6TTrrwr - He rests on the waves of the milk ocean. LDCOijrrOT ^6ffT^§]6TT6TTrr?iyT - He rests on the bosom of the lotus - sprung Lakshmi. In reference to the Lord, this is not to be taken in

the conventional mundane sense but in a special sense of embodiment of love. This is to underscore the fact that the divine Mother has a role as the ^urushakhara1 agency or mediatrix in intervening in behalf of the devotee before the Lord. His love for her holds out a special promise for the devotees.

^6wr§jLprruj ldftitu«jt - wearing the cool tulasi garland on the chest.

Q^^rBir S-as^Qffrbp CS^rijC<5iT^ enemomm - Blue

complexioned like the brimming ocean, He derives great gratification in destroying the evil forces imperilling the world. He is like an ocean in his compassion for his devotees.

〇j0|55r«Li) LD^fBgj - A sure panacea for the hellish cycle

of samsara.

S^str^s say, “c^icui/DUJLDgjGurr^gdjujLh <50^lb a it ld urr〇ufn/in>ULh淨山压斤山®侖uGsm+i/oa)淨[ri5l’，一 ‘The fruit of all action good or bad has to be necessarily borne. That cannot be averted regardless of the efflux of hundreds of thousands of years/ But Shri Vishnu Sahasran^mam says, “jSlfrGyrrcwnb The Lord is the doctor and the medicine. Being the doctor means that He is the dispenser of fruits of action. Being the medicine means that He is the way: He is all this. For what? To abide in my heart says the Azhwar. Azhwar says LB«fr^§j6TT6iTrrOT - He is there right inside my heart. Other Azhwars also have been ecstatic in contemplating the 4Antarykmi, Brahman as following pashurams would show:- u^l0U)rr661®(0 GffrrcwcoLDGDCoGuj ^0uufrfb«i_(S?〇

CTOT ^GD6〇GlU, ^l0LDfTQ) ^0(p6UmJ«L.GLD

cTOTgjL-Geu ^©iDrriu^gj GTGyTgjuflGg- idotGld eurraGa <eb0ldGlo, 获0 LDfrGljsn'Uj-iLiLh LSlifliurreir gtwt ssr^l (y)(5?b?UOTQ)06uG6〇T (^l06umjj 10.7.8)

劉m <5CT)CTT<5L■幽ib 65)qj@魚淨 6urrCTTr@ib qcbQcoOTQprrL^ljB^OTGlarrcb g-urrcuLh - Qglksogo Qiji^ujrrOT jSlmrBJ<5ifluj[rOT 2_L_uf«5)m5j i|fEJ«rr6ijT ^ulCujot sjcttctt®

(Quifluj-^l0?u 68)

“jBrra奈涔cwott忐 @i_爯挪绎 系l0〇Qjdj叫命 |5rr在奈涔

占pfijffiLh GuijeiuSId) - jBfra多步65)6wnjurrfi)«i_^)冶屬麥 QiB®LDird) ^65)6roruumr (f^rreiT - ^l0aj 36),?

<<Qajff)QuOTr5l0(g5Ga:Fr65)?〇 G6urij«i_ QLDOTrfildj 0Slij6wr@Lb fglfbQueiTp ^irgnLD C〇urr?〇- |ilrbQu«iTp 2_6TTLh

GarruSlcb a_?Tr?mh «D?u^gi6TT6rflGOT«rr Qaj?TTcn^§j “gt6fTrijG<KrniS1d) QDsefilGi-d) creiip (@[r-^l0?u-54)”

^^cdGlbq) hgdotjbCp^ot <y[r?wrrEj(50T glciocoGLBd)

gju5)«yTfpfr0n- ^iQDLDGujiriT ojcwtiej® id?5>?〇Gldq) ^rror jglOTp (〇tot LDOT^§jdr @0!g^rr«D69r jgl65)6〇GuiTffi «6〇rr asrr^iB ^la:<#1^0jB(3^G65T (^0?urruj 10.4.4)^ uU6Bfl««L_661ri) U?Tr6lflGffirr65)?TTU ULp«6^1 L@ @l^?U LDCTTaffiL-dSld) ?Urr^p6UQ)60 LDnrUJLD«RnTT6TT ^LXn51, ^65fl<5«L_C?0 ^crffl^L-Gij* ^6rflu_|6〇(S« OT«frGlfD6irrp 2_OT<5^L_iDrru5l0ffiffi creiTGDOT 2_?3T«@fl隹多rr«^65)CTrGuj (QufflujrrLp ^0 - 5.4.9)>5

Swami Appullar has in his commentary reparaphrased the first and last phrases of the pashuram to read.

-LDOT^gjcrrciTrreiT Qj0iB5r<5Lh ^ir«@ib LD0rbgJ to mean that the Lord abides in my heart in order to rid me of the living and looming hell of samsara.

iD0]6§|ibQurr0(gr5Lh ^(jp^^Lb^rrG^

系)0由逐lujGWrii任6^rrLDrr6〇nr^i(S任-Qunr0由痴iL|Lh j§l6iTp6〇ai(ip6WT©L£lLpi5§|ib ^CijrjbpQpcuuj-Ujrreb 以 6iip 6〇 a ih 泽 rrC miTOTn^.

4.

With eyes like the red lotus flower the unmistakable Master of the worlds is the medicine, cure and elixir of life, as he proved at the time of the great deluge by swallowing and recreating the worlds, and when he scaled them after accepting the symbolic offering of water. His sacred feet are the panacea for samsara, and the promise of prosperity on tMs earth and paradise of after-life.

In saying that the Lord’s feet are “LD0卓gjLh Qurr0(g5Lb ^\Qp^Qp\b Azhwar declares that they are our prapya

pr^pakam, the goal and the means.

庠系Iuj Qff治j<s?^TLDfrd)麵 eyes like the red lotus flowers•“淨cfouj iu绎rr (KuiufTioTULh qQRm—feGixyQJLDah^ewfl (^rrfB e_u 1.7) The Paramapurusha has eyes like two red lotus flowers blossomed by sun’s rays.” ^rfliLicurr^ L|CT)i_ui7r5§] o51etflirr5§j Q<?dJ6UfflGiun*U}.^6wn_(〇yuQufftuj eurruj 压ofersdT” (ALD?〇?OTfr^l-8) By this，Narayana’s pr备pyathvam is proclaimed

Qurr0^^1uj - Steadfast in His protective role. Azhwar cites two instances to illustrate this.

&_co«Lh 2_<swr© 2_uSl^j5gj - swallowing and regurgitating the worlds, At the time of pralayk, Narayana tucks away the worlds including all beings in His stomach for safe-keeping, as a baby floating on a banyan leaf on the flood waters and when the time is opportune brings them out in recreation.

^Ggrpgj - accepting the symbolic ritual water from Mahabali.

(Lp<〇m^ujrrQ) ^rrGujrrOT - when Mahabali expropriated all the worlds, the Lord assuming the form of Shri Vamana asked for, and accepted, three steps of land from Mahabali and scaled the worlds in two steps as Trivikrama sending Mahabali to the netherworld with his third step.

L^©jB§|Lb Qurr0(55Lb ^(ip^QpLb ^rrCSoT - Lord^s feet then are the medicine, tie healing power, and elixir for the disease of sams^ra, (aj0^ij<sih as the Azhwar referred to in the previous pashuram.

“QufT0<5iT — worldly prosperity both “LD0$giLh Ou[T0(g5Lh are the means or the upaya since they help prevent pain and provide pleasure, ('anishta nivarthi and ishta prapthi5).

“以以多ib ambrosia of liberation. Lord’s feet are the upeya as they assure us eternal life here after.

^iq-aicroreTOTih ^6iip6〇«Lh ^rrCSiLirreir

U^61i6^6^LhurriTa«L-6V)j§IT61JOTBT5WTLh-(ipUf61J6WT6TOTLb

该Frr读IGleuiLGujFT6ijT 沒erflu_|ld〇0〇泽6inr(SjD ^g-fTL^lQaiTeOTrLrrrDasLp^.

5.

What awesome beauty it was that the Lord holding the discus exuded at that moment when He strode the worlds; his feet crimson red like the lotus, body the dark blue of the oceans, and his crown the dazzling brilliance of the sun. The same lustrous halo was all over him.

Azhwar pauses in this pashuram to savour the beauty of Shri Vamanavathara.

占dyrp 2_6〇压山 grrGujrr^iT a 淨rrLD?5)(r — At that moment

when He strode the worlds as a colossus, the texture and complexion of his feet was soft and crimson like the lotus.

<〇u 6WTOTT m - refers to both the complexion of the lotus and its fragrance. Azhwar intended the term ^j6ffrp6〇«5L£) ^frCiurrOT as common to both ^rnBQDij* and uL^aJOTTOTnb and so

appropriately placed it in between.

2_60«LD ^frCoUJITOT Ul^.?U6WT«Rn-|i UrriTffiffiLQ) ^IT GU6ff5T6WTLi) - His body resembled in complexion the colour of the oceans of the earth. Here also “如咖祖山’’ connotes cool like the ocean. It can also be taken to mean the flowing nature of the Lord's compassion and love towards his devotees, even like the current of the ocean waters. As Swami Nammazhwar phrased it, is He not aj«fcr6wr^T”？1-8-11)

Opuj-sugwrewrib ^[rrr^l QeuujGujrrdjT - The crown of the Lord resembled the brilliance of the sun seated on one-wheeled chariot.

^6rflu_|Lh ^j〇°〇^6ijT(3p The dazzle of the crown. Gita says (on)-®iruj<〇ro^n)(sn)ij*uj?fouj il]«s

iu^l urr (〇n)^0urf etorr efoiufr^ urrenxsfo ^<〇tuuj iDGJDfr^LDrB： 11

(Gita 11:12)

If there were a thousand suns on the firmament, that brightness might approximate to the Lord’s halo. “ffi^lgrruSltrib 齒ijefil 压〇)声Q择if!多淨rrd)發多淨 （Quifliuir条. ^djOLDn*.

4-1-1) ^[rn-L^l Q«rr6wri_rrrf)@ ^Lp@. The beauty of the Lord in the act of holding the disc us in his hand was in itself beautiful. Azhwar’s fascination of this sight evokes his wonder.

c^Lpa&6VT(〇rDiLinr

«9|Lpa6irr(〇puj£inrrL-iDaL_e5£560 - ^]l&l£9)a^(Sir!T)piTiTa0 ^|60IT(oL〇(o6〇[T6VTa[r6ba(L^6U a(BJ6〇)a^ira[r6〇TfDaLp6b.

What beauty defined that moment as if all the beauty of the world had come together, the beauty of the oceans reflecting the Lord’s complexion，His giant stride over the universe， and the beautiful sheet of the gushing Ganga sprouting from Brahmans water jug and washing over the Lord?s feet,

Azhwar’s ecstasy now shifts focus from the Lord’s disc to the complexion of the Lord’s form, His colossal stride of the universe, His lotus feet and so on. His blue complexion resembling the dark hue of the oceans is beautiful in itself.

^6wri_ih - The sheer beauty of his giant stride

over the universe on - 60) y^uSlLh 绎rr dj®多Gurr 以多參

^LrorrrBJ@?〇Lh，(l|. gto-0).

As Shri Vamana, the Lord strode the whole universe and more in three steps, though Mahabali’s kingdom extended over only three worlds.

<5T(Lp6〇@ib Q<srr6wru (5«rr〇)« (^l06urruj~QLDnr.

2-2-11) - This act of the Lord is beyond the power of human imagination to visualise in a mental frame but in Azhwar’s fancy, this is just beautiful like some graceful dance step.

^ir ^ripprrfb® - To him who accepted the symbolic offering of water.

‘以6〇LbL|fl|fe译 歩淨l«66)<5 (^0Qr5@-6) - Shri Vamana^

beautiful hand kept growing as though they who sought boons and grace from that hand were so satiated that they were pleading, “enough, enough” ^|6〇lb ^6〇ih .

^〇)rir GioCcorrOT «s(Lpaj - Lord^ lotus feet were washed in Ganges water poured by Brahma.

mGld〇) iSleinfD ©Sl^ihiSlo) Qajewr §j^ld) Q«n-Uj_QuJ65r 6fi]ifli5gj QJ60毐涔(5 LD655fl^fr«<srij65)<s’’（Quifliu 系l0-Qmfr 1-4-3) — The flowing water of the Ganges was sparkling white like a flowing white tapestry spread over the sky. In this manner, the Azhwar appears lost in ecstatic reverie contemplating the sheer beauty of the Lord’s complexion, the strident posture of his pink feet and the shimmering white of the water washing over those feet.

»Lp6v)Q^rT(i|>§iLb 6UfTQ|5(0(2?F amTaai_6bi§iT Qene^eo QurrL^l6〇6rri6a5L|6iT^5iT^l^ Qa=6〇6ii6iFT - CTL^l6〇6rrr5^rij Q«6WT6TOrrr) «ifliurT6«)OTT CTuQufr0LL@Lb Q&\un?t^?m ]56wr6OTTfb £Bifliunr6i〇6ffr r^rnh.

Oh heart, come let us prostrate to the feet of the Lord who measured this world bordered by emerald oceans - Consort of Shri with the eagle king Garuda as his vehicle, beautiful beyond measure or mataphor, transcendent beyond anyone’s reach of his volition.

The Azhwar who was lost in a trance over the Lord’s beauty in the previous pashuram, hearkens his heart in this pashuram to lead a life of service and devotion to the LordJs sacred feet. This pashuram pays tribute to the *parathvam, (transcendence) of the Lord.

Qurr^lo) Li^TT^rir^la1 QffQ)6udyr - Consort of Shri whose

vehicle is the eagle king Garuda, who measured this world. J^?TTr5^ - uijTr<〇n?<〇n)^ urr^CLDa: u^rr^l^GTTiB (ip^n-1 ^uG^rruiu^ij-rs (ipiT^rBrr Garr^l <s<〇fo ««kiu^rribn

4 One (Narayana extended his foot, one (Brahma) washed it with joy, yet another (Rudra) consecrated his head with that water. Who is the principal one of them?’ This episode ‘is one cited often for propounding the Lord’s parathvam. Second, He has the eagle king Garuda for his vehicle.

q^TT^fr^l - cru"°uiTQ6wrfrenSl - Garuda is considered the

embodiment of the Vedas,

- /Qa:Q)6ur5fnj'«wraT，(^l0?urruj-QLDnr 1-10-8) - He is Shriman and this beyond anything else is at the root of His Parathvam.

<3\en^>§\ OT6wrOTT(b(g ^ifliurr^DOT - His beauty is

beyond measure or metaphor.

<?ruQurr0il@Lb G^iurroDOT - Far beyond anything

ajrrG^rr rglojir^^G^ ^juijTruiLi LD6OT<〇n)fr <stu?md，5 ^«yriB^?ua)6i? «D^^tfK2ujrru|9Q^^ii - "Where words return with the mind without ever reaching’.

“UJcfoLon■多 Ujjih prruijLBdo痴沿◎闽參 uJ?fuiDFrjfe 步rrewffGujrr 毋 ^ujrrGujfrcro^l a66tu#l^ ^Iqj (ofOjSuG^rr^lefil g-<sdo

G淨Gjb泽山 yfrewab qdjGQ^cwr crofreuLb”（Svet-Upa 3.9)

'The whole universe is fully pervaded by Purusha than whom there is nothing else higher or for whom there is no second entity more celebrated, and other than whom there is no subtler or higher entity, and who stands alone in the celestial realm motionless like a leviathan tree,\ r66WT6wrrb<5fflajfr?5)OT - beyond anyone^ reach. ujrr0GLDmT ^<ssxs〇?S)id\ugs\ <〇rm ^9]f§1 qjffluj (〇rihQu0iBrr6in- (^0ajrruj-QLDn- (1-3-4) - He is not attainable even for the exalted souls or celestials like Brahma of their volition. But for those who are totally devoted to Him, He is eminently attainable and near at hand in utter simplicity.

ujrr0GLDrriT iSIgoco^oldujot <sva\ ^r51Qaj?Tfliu CTLbQu0LDrrOT

(^l0?Ufr〇j 1-3-4)

rr id ib u 60 Q 任iT6b e\Sl mu 6WT rrGI 6U 6inp

8.

]5rTLDr&J6waujrT^)Q^rT(i^§|Lb fBOTTGlevr^CSa1 - 6urr ld06£1 LDOTgT0)l6〇^ (Lp6Wr®llfilj^J5^ 6U6WTL-.^DrDiqr5 ^6WT©Lprn£j a6OTT6WTCT)6OTGuJarT6OTTa 6>6WT.

Come, my dear heart, let us recite many names like Narayana and worship with folded hands. May our eyes behold the vision of Krishna wearing the cool tulasi garland, who ate and regurgitated this earth.

In the previous pashuram, Azhwar addressed his heart for devoted service at the Lord5s feet In this pashuram, Azhwar points out that kind of one dimensional devotional service by a single organ is not sufficient in itself, and calls for involvement of all bodily organs for multidimensional service to the Lord. Hie heart becomes 4 dear heart * to the Azhwar showing that he is overwhelmed by the empathic response of the heart to the message contained in the earlier pashuram. The following lines of Swami Nammazhwar^ echo the same sense of exultation. (iprfeglfbfD (Quffluj-^l0aj-l) Oh Eager heart,

^rr@jLh d5ld)6〇rr«yT (^l0ajrr-QL〇[r 1.7.8)Even if he desires to forsake me now, my heart is so good, he has not the power to forego and move away.

r^rrLDLh u<so - The thousand and more names of the Lord

which describe the various unique qualities of the Lord. If the objective is to derive a specific desired result, then it may be sufficient to go on repeating one name, but Azhwar^s good heart wants to savour the manifold distinctive traits and qualities of the Lord, hence the need to recite the manifold names of the Lord. jBirp-rnusRnTrQcijdyTgu - Names there may be many, but none can possibly match the miracle name, tNarayana,. Unlike other names which describe a multiplicity of the ‘svarupa，‘rupa’ ‘guna’ and *vibhuti, wealth of the Lord but each separately, the name Narayana sums up all this together in one beautiful name that sets Him apart, and distinct from any other god. So Azhwar uses this expressly.

So far Azhwar spoke of involvement of the tongue in devotional pursuit. Next he speaks of the hands.

rgrrib ^jrij05)aujrrd) Q^rr^LpgjLb - The hands are the principal action -instrument in rendering service. This distinctive quality, no other instrument possesses. We use the hands first in ^njali mudra, to express our devotion, which is indicative of all other types of worshipful service.

eiirr LD06iSl - call to come in a spirit of harmonious co-operation.

mSl由声§| 一 At the time of ‘pralaya’，before the deluge of waters dissolves the earth, Narayana protects this earth from total effacement in an act of eating up the earth in safe-keeping during the long spell of darkness that ensues, and regurgitates it at the time of recreation.

aJOTTL.GDfr)u_|Lh ^6WTgjLpfriu« - Krishna is

distinguished by the cool tulasi garland swamped by bees adorning His chest.

jBib - May our eyes feast in His vision.

ft5ror6W)irbiaSLD60ih ALD6〇(pLD

\D6m6m?n^ urr^dpib L〇rr)rD69)?ii(Suj - sjemeisSeo

»0mrr (Lp^l6b6UOTOT6OTTOTT «mTa«L6bl§IT 6U6OTT6OTTOTr ^)0LDrrLD6〇of) ?uem?m?^ Q^er.

9.

Can you conjure up a vision of a form that is a dark hue like a jet-black cloud, the azure ocean and a lustrous blue diamond? That is the beauty of Lord’s form if one can visualise it, in which the eyes stand out like the crimson lotus, the hands and the feet which measured this earth are the same.

«0LDfT(y)^ld) - Like the dark big thundering cloud, He

fulfils the thirst of devotees.

«rriTa«L-ri) ^it 6U6wr«0T6iyT - of blue complexion like the azure ocean. Azhwar is not satisfied with one metaphor, so he likens Him to the dark blue ocean the expanse of which cannot be captured with the naked eye. The Lord's form is also limitless. ^0mrriB«wfl ?U6WT6wrdsT - The cloud and the ocean cannot

ible to imagine that beauty for it is beyond human vocabulary and mental calculus. ^luG^rr ajrrG^iT m^Grurr

adequately exhaust the beauty of Lord’s Form which has a unique lustre of its own even in that dark overall back ground, like a dazzling blue gem.

wewflo) - If one can visualise that beauty. It is well-nigh

6〇)卿”（Taitt Up II-9). “Whence words together with the mind turn away unable to reach Azhwar says that we can at best visualise the Lord’s form as an overall medley of these three metaphors. aeisYm)\\b ffiLBcotb - eyes like the cool red lotus fully blossomed. This conveys the quality of compassion of the Lord toward the devotee. «ldq)Gld - The hands are like the lotus and ever

ready to girdle round the devotee in protection.

LD«fer«j〇T6TT]5a5 u(T^〇p\b iDfi)pa)6uGuj - The feet which trod this earth are also soft like the lotus ■趣aih 挪压叫山

以65)6U 占l^GuJfr （系|0©S)0多淨li> - 44) “Glff}^inD?5)(r多

Q^iii^erflGun-uj Q^fiiaLDcoLb (^^eumij-QLDn' 2.5.1)

<<05)«?U6wr«wrLb ^rriD6ff)|j-; ajfnij 55LD?〇Lb Gurr^jih;, <56ror@〇)6roTiLjLb 占[reSljbjsih;占|i£|_iL|ib ^|。。。(3涔”.（癣0Q|B(5i-21).

All Azhwars have generally used the metaphor of the red lotus in describing the beauty of Lord’s eyes, lips, hands and feet.

(SajariD ^IfDgiJjS ^l0fiq(ip06U(|pih lDIT^)6b 0lq.LllSlpUL|Lb LDr〇!D^>?uiMih - (Su^)6〇 eueoihqif)^ 6U(r6OT9iiiarii Qarr60OTL_rr6ST (ouCotit^ (56〇lDL|lfl^gJ Q8=6irrp£S)L-lL|Lb r56QT0.

10.

Really speaking, recitation of the names of the Lord who has a dextral white conch on his hand, causes many a benefit to accrue unsought. Like, splendour, skill, wealth, beauty and birth in a blemishless family, to name a few.

ajcoii enrrm £FrBj«s5ih Q«rr«ferL.rrOT Guir ^ - To recite His name

who has a right - ringed white conch shell. A right-ringed white conch is the rarest of rare finds from the depths of the ocean. But even among such shells, the conch Tanchajanya5 is unique and incomparable and can only be a fitting adornment in the hand of the Sarva - loka Chakravarthi Narayana.

Guir - Even if one of the many names of the Lord is uttered, it bids fair to harbinger countless blessings. So speak of the glory and power of Narayana5s sacred names. It is held by Seers, and Acharyas that tihough Narayana is far, His name is always comfortably and reassuringly near at hand to protect us as it did Draupadi in Mahabharatha.

Gu#1d) - In a manner of speaking. It is impossible to list exhaustively the blessings behind the glory and power of Narayana^ name. As examples, Azhwar lists a few. - The

brightness in countenance conies as a corollary of inner joy« ^Ip^iLh - winning charm.

^|0〇|ld - wealth

2_0aj(LpLb - A figure exuding goodness.

60uGLD?urrcn)0DUj^fB LD^lLorrjBLh djiurra:?^i(2i_, - The exterior handsomeness reflects greatness. As we see so often in real world, this is so often an intrinsic trait of a charismatic person LDrrilo) @U)_uLSlpuL]ii) - birth in a blemishless family. u<〇rr560)^ ^ld ffirrd) Q^rrt-fij^,

gu⑷ QtfiLi孟cijTGjDmb’’•（逼0iljud)?〇rr«iffr®-6)—

It proclaims a deeply spiritually - rich family tradition of God - centered life mjbp«D6UiL|Lh - All other virtues and strengths. p6〇Lh ^CT)i_iL]Li) - These qualities will

eagerly and on their own, seek a good receptable like him who recites the Lord’s names.

^6vr(«aiT§]iL r5rr6〇(〇6u^ §]6n6n[T6ST j5(DeS)ifliL(Lb QurnajCoasn as^aSlu i_|6OT6〇6U6OTr6JJOT6wi - a=f5j(S«rr^u uiTrr)«i—60ITCTT urrLbuOT)6OTTuS)6iiT (Sui6〇nr6ifi uuS)OTrpOT)ijuurriT gITji)«L_6〇fT6in pfijjorCTOTpSlaSl CTmein.

H •

He is the substance of the vedas. Crystal pure like a mountain stream, He is sweeter than honey, and blue- hued like the ocean. He rests on a serpent on the Milk ocean where shells are washed ashore by the waves. He is the subject of the ocean of knowledge of Seers, and can be understood only by spiritual insight.

In the previous pashuram Azhwar sang that the Lord gives Himself beside many a blessing to those who recite His name. In this pashuram, he explains with reasons why He cannot be comprehended by mere reasoning or learning.

f565T@ rBrnsb a_6TT6TTrr?5T - He is the substance of all

Vedas flawlessly rendered true to svara, intonation and diction.

^qidGldgliGgu^ili: - (Gita 15-15). I am the essence of all that is professed by the Vedas. But the essence lies in the inner recesses of Vedic wisdom like the amrit was latent in the Milk ocean. Azhwar points out thus the insuperable difficulty of comprehending this truth by any kind of deductive or inductive reasoning.

@ffliL|Lh 6UOTT6WT6M - He is sweeter then nectar ©Slci^GOTTfr: UIJ'GlD LD^GU 2_^6T0：

LD6〇0ih ^l0uurr^Lh (^l06ijrruj Qinw 1.5.5) QurrmjG<5rr^0?i51u L|OTd) ai6wr6wr6k -He has a form and hue like surging ocean and mountain stream.

fffBjGiSrr^u urr(T)<si_?〇rrOT un'LhucwOTruSlCTT GLDCorreiT - He reclines on a serpent in the Milk ocean where the surging waves constantly wash shells ashore.

uuSIciTp 2_〇)i7uumT pirb«5i_6〇fT6iT - He is the object of the ocean of all knowledge diligently pursued by men of learning. This refers to the Seers, and Rishis of yore, whose experiential realisation of the transcendental Reality has found expression in Puranic, Itihasic and Upanisadic truths for the welfare of mankind (loka-kalyana)

p?wr6wrr5l0Sl65rrrOT ~ He cannot be experienced except as He deigns to let Himself be by His nirhetuka - krupa.

邊 Q fin 6k塑| 击角 rr6iiQa rr<^6£)织 ih l| 6〇 塑j 由泽 tb 通 6b Qg=nSICl6U6grfflHR 達)6<f〇T6&泽6U(^Qffihi£) - id如pQiu6i^g)jLb J565t(««IT^) |66ifr@6OTTiT6IllTIT «!T6roTu(olJ I5IT(Sl_ITpLb 6)J6tfOT6tttfT6VT Ul^.

12.

Only they who are in constant remembrance through a life of incessant Vedic study with a mind in a state of equilibrium closing the doors of sense organs, will perceive the ocean - hued Divine Personality.

Azhwar does not rule out the possibility of experiencing the Divine by one5s self - effort, but underscores the insuperable difficulty behind it in this pashuram.

There is a difference in approach between Swami Appillai and Swami Peria Ach^n Pillai in the interpretation of this pashuram. Appillai Swami places vedic study first in the order and yoga practice next true to the Vishnu-Puranic dictum “cfoGun^ujrrujrr多 GiLirrffimrrCT^ (?fil.L|. 6.6.2) After Vedic study one should do yogabhyasa. Swami Peria Achkn Pillai, on the other hand, inverts this order in accordance with a parallel Vishnu-Puranic criterion 4<Gujrrarr^ 6h)6urr^ujrraj lbmuG步淨” (©SI.6.6.2). One should pursue ‘Vedkdhy备yanam even after achieving control over 4Yoga-nishtai. For the sake of convenience we will follow Swami Peria Achan Pillai^ approach.

crOTTgjjib ^rrCTT - Focusing the mind with a

secured lock.

g8Lbi_|6〇gjjLh ^l?〇 Q<?f§laj Gfdn-gijii) ^l6wr<s^?ULb Qa^muSI - Holding the sense organs together interlocked with the mind closing the doors of sensual gratification through yogic equilibrium.

“淨rrjgl Gtofreurrewfl cn)山UJLhuj u_|«^ 邊?1^5 ld多ugr:’’（Gita 2.61) LD〇)fD crdyipd) |5OTG<srr^l - Engaging in incessant Vedic study. r5«n*@?55rir?yrriT Constant remembrance ucfoajrr^ujrruj Gilut® cruLbu多多lurr ufLorr多LDrr Llnr<Bfnn)G淨’’（?fi).L|.6.6-2)

The Divine lights up only in the ambience of an enriched togetherness of Vedic study and Yog^nushtana.

^s-urrcruOTii) ^0dirr cn)Lb0^1 ^irooiB umBrr^rrarrij' u^ujse^^u^^ -Constant remembrance leads to a state of experiential perception. 65>ufijG<95rr^0j6wr6rorCTT ui^. <5rr?wruGi7 - will perceive the ocean- hued Divine Personality.

rgrrciT G^rrgjLb - ciu^rr uiroujjB^I - They will experience the Divine always. Azhwar presumably intended this pashuram in explanation of the phrase in the previous pashuram.

U 46U Ll L_去绎 fT LD校D [J U 6^印 60 A lb IJ*亡以

^lU.CULlL^ireOOTUU lg6OTTI_ - dpLq.6Hlll_Lb ^«rruj QpL-p^§i ^fiOTTL-ibCumjLi LDrTamuLDmijrgl^irrfD LDrrr〇@.

Once upon a time the Lord accepted the gift of land, and strode this round earth in one measured step. At that time, the long crown of His colossal flgure ripped through space and extended beyond this universe.

可压：un^ih 呀丑：uijrr#la^6TT步（y^n* 1 c^juG^rfrSijuJ多咕 Qpir^iBrr G«5^l «<〇fuG^?^° «6wnu^fTLh 11 - One extended his foot Another washed it. Yet another consecrated his head with that water. Is it not evident who among them is the Principal one?

LDrrd) - The ultimate Lord Also One who has a special fondness towards devotees.

LDiTrburr6bLD6irr(0arL^uu iLdie^eyiuhQ^nen 69)as6^lLl(^ gjrfDurr6bLD6OTLBOT)6iiaa&G)r5rriu«Sl^n*Lb - rsirpuirco Qene^^nesi ?8i?mQ?mnn (ipm-(p^mL|LD

urT^^^rr6vr urr^ib uewflrsgi.

14.

Bow to the feet of the Lord who is the essence of Vedic texts worshipped by the celestials and abides for our sake at Thiruvenkatam. Turn you mind and heart to Him giving up lesser pleasures of the flesh. That will take you to the higher spiritual plane.

In the previous pashuram, Azhwar had envisaged a rigorous path to God realisation involving disciplied yogic practices and control over sense organs. What if one is not able to pursue such an exacting route. Azhwar hastens to reassure us in this pashuram that there is hope also for lesser mortals like us, for the Lord has in his ^oulabhya* come down from Shri Vaikuntk to Thiruvenkatam only for our sake.

r5rrfT}urr<so He is hailed as the Supreme Being by the

four-fold Vedic texts.

GQjr^jaL_多淨nrdyr 丽rrfr 泽mL|Lb urr淨多淨rrdjT — He resides

at Thiruvenkatam as <soulabhya, personified for the welfare of all mankind and in exalted celestial state at Shri Vaikuntam accessible only to ‘nithyasuris’.

urr^Lh uOTflrbgj LDrrjbun'a) LDOTib - It only we worship His

feet as behoves us and turn our mind and heart towards Him.

i£)fEj«D«sujiT - giving up lesser sensual pleasures.

击淨rrfr l51jd步GriugiLD C〇uffl6inruQi£)d)?〇n*Lh gjprb^fTiT - Q^rr(Lp^rrir (^q--^l0aj-42). - The realised souls who

are born in this world and worship Him alone, view all worldly pleasures with disdain.

While a certain measure of tVairagyk, or non-attachment to worldly pleasures is to be constantly and consciously cultivated, if we but bring ourselves to take the first few steps towards the Lord present here in arc^ state, in divya desks such as Thirumalai - He will draw us nearer to Him rendering the spiritual quest that much easier.

u6wflr5gjujiTr5^ Quotoju Cldit^

U6wflr6^u6wr iD6wfla56rnr(〇6〇 -

aOTr@泽仰>6wra 冶匕a@imbiDrT6iT 占!Lq-(Suj6iyT iD6OTr6^6?n6WTa ^lL-.a@ih 6ur5§i.

15.

The Supreme Master who rectlines in the ocean of giant waves rising and falling in meteoric shower, on the serpent bed of a thousand resplendent hoods, has come to recline in my lowly heart. What marvel!

Azhwar had in the previous two pashurams spoken of the difficult path and the easier path to reach the cUvine. In this pashuram, he marvels at the sheer spontaneous grace - ‘nirhetuka-krup焱’- of the Divinity in sparing him of even that small effort.

u?wfli5gjiuiT|B^ QuOTaju u(T«56tt Q[d\y^ - Ocean of giant waves rising and falling in a meteoric shower.

u^LB6wfl«6TTn-G6〇 - colourful hoods shining

like gems spread all around like a parasol.

- of immeasurable strength - Adisesha ^juSlQ^^TT^n'： uiTiLirEj®: (Kaushidhaki Upanisad)

?U|5§] LDOTfb^CTT ^0D6wr<s<fii_«@ib — Has come to

recline in my heart. Azhwar marvels at the contrast of two worlds apart, one where the Lord reclines on the cosy imperious bed of Ananthk in the Ocean, and the other where the Lord has chosen to reside in Azhwar's bare heart with no apparent frills like coolness, comfort or cosiness. That is possible only because of the sheer grace - <nirhetuka-krupk, of the Lord.

c^GurnsroLb 多弹du51 吞fffruSI (ijrr.邊[r-5.34) — When the denizens of Ayodhya were clamouring for Shri Rama to return to the city, he preferred the company of the sages of the forest and desired from them a humble corner to stay. What soulabhyk was that!

611由细60)泽舍岛 G)ffLbueU6TT GleilfitjffTQp会译lb

c9j^^)«&)6TTa0 l£6S〇f)6£)6rT6ia(TLb - CT]5£n^

^06U6b66)^ ^[rLD«lDIJUJ[T6iT 6^6STr51uJ^IT UMTrT6U6VT ^)06U6V}6^)a (0a69〇f)uj[T6Vr QfffiOTg)].

16.

By the tumultuous ocean-front at Thiruvallikeni - where the corals and pearls tossed ashore by the waves light up the evening sky in myriad colours, the Lord my Master abides along with the lady of the lotus, who adorns His auspicious chest.

In the previous pashuram, Azhwar had sung about how he was singularly fortunate in being the recipient of Lord^ nirhetuka- Krupi. In this pashuram, he hastens to acknowledge gratefully the ‘purushakara’ role of Mahalakshmi for his unique grace.

GlffibuaJCTT Qaj?wr(ip^j5Lh - Corals and pearls and other gems tossed ashore by the waves.

6fil?rr«@Lb ^«wfl?fil6rra5fl6mh ^06ud)?61a G««wflujrr60T - Corals and pearls light up the sky like myriad - coloured lamps at Thiruvallikkeni. The allegorical meaning of the phrase Q?U?ror^l0D(rffi6rr is that like the chance precious gems tossed ashore, the Lord before settling on a place by the sea at Thiruvallikkeni presumably must have wondered, 'would I not come a cross some gems among the people here* ?

The Lord’s expectation was fulfilled as evident from the latter part of the pashuram, ^d)051^ ^n*LD65)(ruj!r6Tr ?pm^\u

^0LDrriTU«yT - The lady of the lotus come to adorn the auspicious chest of the Lord.

Qffdrrp 發eirjSluj 系l0L〇rrfru6iyT - ‘遂l65)piL|Lh 冶cbGo)命’

^djujLDrrcbiurrLbug-^ixrr efoiBrr^iT y,641^m uiroiu^mh

(〇n)iT(5uG^?urrj5rrih ujQujot cro^6〇ib ^〇Q^:\\9

麵 Ljijrr 1.9.105)

uThe divine mother freshly bathed, dressed, decked up in dazzling flower garland and jewels ascended and ensconced herself on the Lord’s chest before the very eyes of all dev焱s”. The samskrit expression “uubuj泽mb crufrcuG淨GurrjSfrm” conveys the meaning, ^regardless of the staring eyes of dc\is9\ Concerned lest that should spell hard times for devks, MahaVishnu glanced at His consort with a look of concern to invoke her grace. So Vishnupuranam adds, “麥ujiTS6uG6〇rr茄淨rr G^ejrr: u^rrrib |glfrdJ®j|lLDrra^fr:” Blessed by her look of compassion, the devas reached the height of joy

Qa：命p 移dyrjSloj #frmrrfru6in•雀l0?ud)?61i Gaewfliurr^fr cr择郎淨.- The Lord at Thiruvallikkeni, my Master is one whose chest is adorned, by the Mother. It is her purushak^ra strength that has made my Master to look out for me and make him come to me here, says the Azhwar.

QaF6wr(Dr5rr6TT Q^eoeon^ Q^rbJ^ewrLDrr Qcor&jaOTLDrreb CTeifTfDrsiT Q6rriBi5rT(g5ibr5fr6nrr0ub - STOTrpih ^rDeiirr^QeurgOT)^ uS)6iD6OTriuu).a(〇a (urrOTmu L^p^UfT^I 6Urr^^§|aQ6U69T eiiiruj.

17.

The thought that the lotus eyed Lord has watched out for me today has made my day. So has been anyday that has rolled by and so will be anyday still to come. May my tongue invoke His grace that I may dedicate myself to the sacred feet of my Father, the Eternal one.

Azhwar holds out the promise here that the Divine Being has great love for His creation like the father who watches out for the children every step of the way. If a day passes with this thought, that day is bound to be a meaningful day, a fruitful day. All days following will have been similarly well - spent.

QtfriisajffTLDtr^) Lorrw crcitTfD j5(T6iT Qa=djTjD ^rrdr Qtfd)c〇n■务

crtgistr^ih iBtr6rnr0Lh. - The thought that ‘Senkanmal’ the lotus-eyed

Lord - has watched out for me this day, has made my day so has been any day that has rolled by and will be any day to dawn still.

erOTpLb <〇rrB65)^ - Vishnusmrithi (20) says that like the

sand particles that are carried in the current of Ganges when it rains, the Brahmas and Rudras who have passed into history are countless. The Lord is not like this. He has no beginning or end.

y^n^rrm Gujrrcijujuj: 淨rr — (Vishnu Sahasran备ma) He is the

eternal Father of all beings.

^ctTfruj - May you dedicate yourself to the service of His feet

cfot eumu iDfDeurrgj <〇urrLp^§j«. May my tongue invoke His grace unforgettingly.

The tongue is symbolic of the mind and body and their faculties which are all to be usefully harnessed in the service of the Lord.

6XJUlLlQlBrr^lf6§l eiirTLD6TyT60TrTlU lDrT61i661ufT6\) i|uj6rrr6§jQ«rr6WTLQi6@LBrrC6〇 - ^fT6iS]ujr96in- 6l(Q9n ®SlCT)6OTTUJl4«(Sa CuJLpLS]fDUL| liilT6TTrr^l 6U06T7.

18.

O, Lord of all beings, grant that I may serve your beautiful feet without fear through all my lives, the feet that grew and measured this earth on the day, long past, when you as a manikin sought from Mahabali, the gift of three steps of land.

LDfr<〇u?61ufT6b (Lp?m^LD6wr ^ ^?TtfB§j Q«fTOTru Q(5@LD[rG?〇 ~ The Lord’s feet touched everything and every being in all worlds as they grew in their stride. The story of Shri Vamana has been a source of endless fascination to the Mudhal Azhwars. Their frequent refrain is how He who is the Creator of the universe had condescended to receive it as a gift from one who was far lower than Him and wielded

his authority over only an infinitesimial fraction thereof. It is the expression of the miracle of God who has granted man the freedom of an independent life and existence which, man in his egotism, asserts against his own true good most. - often but which an Asura that Mahabali was, chose to exercise atleast for once rightly, his most supreme gift by God in God’s favour, for the sake of eternal life and freedom. The Lord whilst granting the soul its freedom of choice also grants it, unique opportunities of willing to choose rightly-total dependence on Him and submission to His overarching sovereignty over everything, To the extent that Mahabali failed to realise this due to his asuric arrogance, he was made to atone for this by being banished to rule the netherworld. This particular episode of Shri Vamana avatara reveals the <atimanusha, transcendent manhood of God, the miraculous wonderful activity of God, which dazzles the wit of the human being, the creative activity as well as the redemptive activity as typified by the acceptance of seeking as gift, the possessions of man, however exalted that be, in the form of a seeker for a place, just a small resting place, the smallest that man might ever ask, that is metaphorically suggestive of the seeking by God of man just that wee-bit of space in his heart so that He may, by that pervade his entire being. Love comes by the only door, like a beggar craving for just a little place in the heart, but having entered it, pervades and perfumes the entire being. Such is the inner symbolism of the redemptive miracle of Trivikrama, the three - stride God.

cr^^rr - Incomparably beautiful Feet.

i51nDUL]Lh ^ernruj - Not only seven lives but all lives <grGLpLp LS1p6fi1«@Lb, s_65t«kG<5 rbrni) ^?ilQa:ujG?ijrrLb,. -^l0LJurr65)aj - 29

«rr?〇QLDd)6〇rrLh 2_L6〇Trruj LB6irr?rfl

6y(Lp©Sl6i)rr Q^ujuj QcumiQiib ^mb,. (^l0(〇urr-QLDn- 3.3)

‘®rrmGuj 到段mLocn? GiSeueULb’

1.1.3)

^(?5<?rr^l0«a5 ^0?TT - Grant that I may continue to pursue my life of service without fear. The fear voiced is that of distractions of samsara.

身06rm 受rr读liqGifi ujir6tS)6〇)6〇(Su>6ib 身6irrp Q^0fiTTir^ lSl6TTOT)6rTlUITff Cd9IT^IT6OT - @06niT^ ^|[5£S)^uji7iTai9 C〇d=£ULq.a(〇a Q6floli>6〇it ^iTiua (y>j5«<D£5iuijrr(ij ^IfDuirira^ (ip6irr.

The Lord who, in days of yore, swallowed the seven worlds and slept as an enchanting child on the Vatapatra leaf will never deny his grace. But those who take a lead over others in their prayer with an unclouded mind and strew flowers at His feet will perceive His grace first.

Azhwar reassures himself and us in the process, that once we seek the Lord and show our devotion, His grace is assured no matter how inadequate we are or what k&rmic baggage we may be carrying on our heads. To re-inforce our conviction, he cites the story of how He rescued the seven worlds on the verge of loss at the time of pralay^ or involution by swallowing them for safe-keeping in his stomach as a mere child floating on a leaf in the flood waters. ^06rriTQ^rrL^iLjGiX) - Would He desist from showering His grace. ^6lSl0D?〇GLDd) Q^06TTfr^ L^CTTGOCTnumLIff GffirfB^rTOTT.

^urrcOOT ^65Tgj06urr〇j Gld〇)OTP ^

6U6TTIT|B^ QlDlLlQlLIOTUir - ^606irrgU G6U65)?0^ir 2-?TT6TtG^[T? ©SIott^wtCS^it? LociffrewTG淨rr? G<Frr65)6〇(5由 @6irQ(D(Sl多耷rnL, QdFrrd)留j” -系l06u _ 69)

Q^0?rrrr^ LSl6iT6ff)6rTUjrruj - As an innocent baby. But this masks an unbelievable power not within the capability of anyone except the Supreme Being.

^l06TTrr^ #ljB65)^UJ5rrruj - with an unclouded mind

Q^LbLDgoir §jtuj««o« Q^fT(Lp§j (iprBCin^uji^rruj j9fburriT«@ - Those who lead the rest in their devotion and strew flowers at His feat.

(y)6OT ^H06TrfrQ^rrL^liL|GLD - Would He not confer His grace on us first, though we are not qualified in bhakthi- gnana yoga etc.

Does not a mother have a soft corner for children who have some disability over other children?

(ip6gT6pi6〇«(jft 由击泽身心叫60s i^rufiurr6b

lS)£BT6VT6TT[5§] («6&171_6〇 Quif)Q6Jir68T(〇p? - CT£Vt(o60T ^)0LDIt(o6〇 Q60VT4UJIT(o6BT CTliia6TT

Qu0U3It(o60T ^uSl^fiS)60TLJ (oU0r.

20.

For One who earlier swallowed and then regurgitated the worlds, is it any big task to come back and measure them with His feet? Tell me, Oh consort of Shri, my Lord and Master.

(Lp65T 2_eo«Lh 2_uSlLpjB^rruj<5@ - refers to the twin act of

swallowing and later regurgitating all the worlds at the time of pralayk.

U0OL_^^lL.]5gJ 2-6WT© £-L6lLpr5§]

2L.?〇«6Tfl<5@Lb (^|0?Urr^liflujLO - 6)

Q^UJ?U(ipL£) UQ)^]6D@Lh LI?OL.^gJ ^CTTg|lL_GCTT

6iS1(LgrEj^« «rrr6§j 2_uSlLpr5§i (^l06uir-QiDrr 4.10.3).

These refer to the whole spectrum of creation of worlds and gods, sustenance, involution of the worlds for safe-keeping during pralayk and regurgitation for recreation.

^dj?L|?〇<sLh FFiji^ujrrd) lSIot Gffirri_d) QuiflQ^rrciTGn) - Is

it any big feat to come back again and measure them with two feet? (sronQ?s\ What? It poses a question to clarify the paradox, since everyone usually portrays the act of the Lord in measuring die worlds as Trivikrama as though that is the single most unparalleled feat of the Lord. Azhwar makes the point that it ranks only next to the earlier feat of swallowing and regurgitating the worlds. This pashuram echoes the wonder expressed by Shri Poigai piran in Mudhal Thiruvandhadhi at the effortless feat of the Lord in Varaha avat^rL

uQufT0(p<5rrLL.(5 ^it ^r?5TLDrrujuL|<S0 @L_fB^rruj«®

2_65T 90 G«n*LlU|.6iT GlD?U <^1_|5^§] c^OTlGn) - ?fil[flG^mlL_ Q&<〇u\^<ss)\n i|il^ ^IcwrgjerrfEJiS,

LDrroji^oSlOT ^ ^jGTTp^ (〇p^eo - ^l06u. 9).

Taking a colossal form, you stretched your lotus feet and strode this earth as the world shook with fear. But then when you came as a huge boar and balanced this earth an your single tusk, how did it not topple?

(pUar?Un-|T CTdj6U6rr6^Cu*6UIT ^|61J61i6rr(S6U 6urra=LB6〇!T^ §iLpfriLJiiirr6in6〇ujfT6inr

^fiiSesin^ a=rrrTr&j«ai^rr6iyr Qurrrij«ij-6u 6U«»IJ-6IDeOTa QaiT6OTfDrr6OT 6Ul^.?^.

21.

Speaking of the fragrant tulasi-garland clad Lord, the wielder of the sparkling disc, the Panchajanya conch and sarnga bow and slayer of the loud - mouthed Dantavakra - can anyone have the final say on His many-splendored glory?

The beauty, nature, qualities and glory of the Supreme Divine Being have been recounted in detail by sages imbued with divine insight like Shri Valmiki, Vyasa Bhagavan etc. and Azhwars such as Poigai Muni, and Bhuta Muni hailed as “齒ein* isefilurr®山 But even

that does not mean that the last word has been said on the subject, observes Shri Pei Azhwar in this verse. In support of his view, he mentions five pointers to the immeasurable vastness of His glory. First He wears the cool fragrant tulasi garland S wami Nammazhwar describes the unique fragrance, coolness and properties of the tulasi herb thus.

QpQDGOUjfTGir ajrrGOTirfi■淨CT)6〇LD<5OTrnh

Q^uj?Uf66kG65Trrii51§jt Q^ujgli^ ^cwrOTrrBgiLpn'Uj^ ^rrfrru51gi]Lb, ^65)ipujrru51gijLb; &,mr Q^rTibu^rTuSlgyii) ^Lp GQj^rrruSlgiiLb 适leirrp LD«k丽rru^gyih qS^uSIGctt”

(^l0?fil0^^LD - 54)

The idea is that it is the distinctive adornment of the salvationgranting Parama-Purusha.

- He is the Divine Being who wields the disc equal only in its blazing glory, to many hundred of thousands of suns.

- ^GafrGo^rr ^rrrr^^g-fr<〇^iLl(rfr6wrrrLb ?m)0^ujrr]Sl Qjuj淨rn^rnu多’（Gita 1.19). The sound of Panchajanya broke tlie hearts of the kauravas.

u?5)L_Gumr q«5@ (y)LpfBJ@ih ^uurr^^ffeiieoflujLh (^l0U6b6〇fr6wr@-2) <FfnTrEJ«^^rr6iyT - The Saranga bow had the prowess of rain like flow which would only stop of its own volition.

“绎绎砉绎呵山滿设’’ 一（系l0ijurrCT)?u-4).’’ Qurrrijffii7?u<5«g"6i〇?5T<s QarrgiyTfDrrGin - The slayer of the loud Dantavakra who came to battle with Shri Krishna in support of Sisupala. ^uj^Gurr i/D[rii)iraj^l curruiLiirDffi^:

6fuQ^?TTLh(5uJCIjGLD(〇U «SpG^Sl51 (STU^fT GfugJGU^^： G?U^rrLrD<gp§jri*(y)« LD6yDrnrOTn〇urrjB^:

G«rr LD^^C<ERrrrrffl0Q)n~ ^coGiudfr

(cfoG涔rr多[r - tr_?5nh - 8) Swami Alavandar echoes the same thought of the Azhwar in this stotram and observes that in the matter of doing inadequate justice to the greatness and glory of the Parama Purusha, there is no difference between saying that an atomic particle is like Him and a mountain being compared to Brahma and the Vedic scriptures.

6U46iiiTiT (ipuj.(SaiTiluj. rgrr^Lb

auj-iurrir LD6〇nr grT^aairgyiii) - uuj.iurT6iD6OT Q^ihCT)UMurrgij6iT^T50^1^ Q^dj6uGCTT QLBiijih^mCuj arrcOTT rfl0ihi_|.

22.

Oh my good heart, the celestials bow with their crested heads at His feet and shower fragrant flowers as the means to see Him. You must also melt with intense longing for Him to bless you with His vision.

currcffTCuiiaOT- ‘Nithyasuris’

‘UJ多[T y^Gaj emu多lurrcn)运系1G劳?urr:’（Lj.cru'Sa). — Where the eternally blessed celestials reside This may also be taken to refer to celestials like Brahma, Indra etc.

jBrr^Lb «i^.ujrrir L〇6〇ir§fr6fil - Showering fragrant flowers every day 山 an~^nh uuj_iurr65)CTT - ^ eSlo^Qeimir: u^rLDLh u^Lh - (efilc^^-Gru') That exalted station of Mahavishnu where celestials enjoy the eternal bliss of His vision GrsGij «uj.<5«KLD6〇^§j?iT?[fl0f6giLb <sir?WT^l6〇rraT 占lk|_«aLB6〇Lb 斧eirooCTT c^uugiyT -系(0-56) — Other celestials

like Brahma can hope for His audience only occasionally and after great effort.

QtfLh^DLDUjrrd) 2L6ir(g50在1 - a true ‘prapanna’ that he is, Azhwar exhorts his heart to develop a sense of deep and melting longing imbued with the thought and faith that He is ^eshi* or owner and we are His *sesha, or possession and leave it to Him to claim what belongs to Him rightfully. That is the right way or “QffLbcwLD” Any other way would be a devious way.

6fil0lbLSl®S)6WT LD6WT6WT6TTr5^ ^((Q^ieDtpUJ 6X16WTLnriT ar0LDL| §161DOTUS1^) - ^10LDLjljb

q6OTrgg|Lprr〇i L〇rT^)6〇ujrr69r Qu[re9T69Tr&i ALpp(〇a&

LD6OT15 gjLprruj LDrr6〇rnili6ii0Lb.

23.

My entranced heart lingers round His feet which bestrode the worlds, like the bees, which hover round the fresh tulasi garland adorning the Lord’s chest.

^jLh 挪(duj aJ6wr@ 办fr 压0mi_| — The bright winged bees and their inseparable male companions. ©Sl0Lbi5)^§j65)6TruSld) Qff65Tp ^sk^, - desirous of sucking at the honey - laden pores of the tulasi.

L_|?OT^giLprruj LD[r«〇6〇iurr6iT-The tulasi garland across Lord^ chest is ever fresh.

?fil0Lbi51 eQemmem Qurrcijr ^Lh <5LppG<5 - The golden

feet which joyfully trod over this world and those above.

LDCTuh LorrcomL aj0Lh - Entranced heart. In the previous pashuram Azhwar implored his good heart to develop a deep longing for Lord’s grace imbued with faith. His good heart responds instantly and is enchanted with the vision of Lord’s feet.

AJ0rBiarr 66l0ifl6〇ffliLh ldiT6b6£)6rijbL|Lh airropib 〇|60心@多适00叫LDrrcOTrrdu - Qurr0j^§jd> ari_p-iTL^l Qiurt6inrp6C)L-Ujrr6iT @ip*Lp(26〇 Q«5rri_ixfrL^l Q^rr(Lfgi.

24.

Oh my heart, Continue to worship for the rest of your life the feet of the blazing discus-wielding Lord who pervadas the primal elements of earth, ether, wind, fire and water.

齒 0jgl?〇@jLh LBfr^b ©51 乐 ihLjLb， <5rrppih， Qp0r^j@ 異， i§00?4mrr?0Trr?iT - The primal elements which are the governing principle of manifest universe (Uilavibhuti*) are to showcase the fact that He is the immanent spirit thereof.

Qunr0jBgjLb anrirL^l ^CTTp65)L_ujrr?iT - Sudarsank the blazing discus of the Lord is cited as an example of His <nithyavibhuti, or transcendent state.

@Lp«LpG6〇 - The beautiful feet of the Lord, the object of perennial attraction to devotees.

6U0reLi*FTQ) prr(6T5ibQ^fruiT - Continue to worship in days to come.

Q^rT(Lp^ir6bu(Lpg|6OTT(»l_ §JT|g 060*10 (JP(Lp§|6OTT©QlDrriLJ0Lp6OIT 6niTlIjffrfl - fflSl(Lp§]6TOTI_ 6Umiirr6S)60T UDIT6bs£)6m-Guj由 Q«Fjb(DIT6S)6Vr 6XJIT60T61ilV忐@ib (Se=ujn6B)6WT Qr5(0(〇ff ilfDjsgi.

25.

Take heart, His worship can never go futile for He is the One Who swallowed, the worlds, like He did the butter of His coiffered mother, and later killed the seven bulls. He is difficult to attain even for heavenly beings.

Azhwar reassures his heart in this pashuram, lest it should still wallow in doubt, and lack in motivation by recounting the mind -boggling feats of the Lord.

gjT^06〇<5Lh Qp(LpgjOTr@ - As a mere child, He tucked away all the seven worlds neatly in His stomach for safe - keeping during pralaya.

QLDrriij@Lp6〇rr6TT 6i51(Lpgj6wru cumurrar - He stole and ate

the butter of His coiffered mother Yashoda and showed her the unbelievable sight of the sprawling worlds in His mouth thereby demonstrating that He is the transcendent Supreme Being. But by the simple act of stealing and eating the butter of the milk maids, He demonstrated that He is supremely happy with anything, however small, if it is that of His dear devotees.

LDrrd) 6fileiDL-GujLp Q^rbrprr^OT - He finished off the seven bulls set as wager for His marriage with Nappinnai. This is cited to indicate that He will remove any obstacles in the path of His devotees.

ajfT65T?UfTffi@Lb Gffiufr65)69r - He was within the easy reach of the simple, unsophisticated yadavas But to those like the denizens of high heavens like Brahma who seek Him through their power of Vedic Knowledge etc., He is difficult to reach. So Azhwar reassures his heart that He is easily approachable to devotees and there is nothing to fear.

^)pi563Q6ii«ST^)^6S)^iqix> Qffiija 6〇OTij«i|ib ]§1ct)(D击绎|§6h u_|6ii(g5ib e_6WjD5绎§1 叫 ib

(o6U[&jai_(LpLb G)6Uo°〇aiTfiljLb (o?U(g$a69)aLJ UITLq.lL|(oLD ^ITlh«l_6UITIT ^6TOT@iprr UJITIT.

So the Lord of celestials and gods who wears the cool tulasi garland, resides for ever in the abode of my heart，the serpent bed and prosperous Kanchi， Thiruveka, Thiruvenkatam and Velukkai.

<#lrDrb^ creii (#1r565)^LL|Lb - Like Shri Bhutat Azhwar who sings UjSlfT)Qu6iyTpeTTrij G«SmiSld) 2_6TT6TTLb ?5)6U^gj?TTerflC65T6ijT QcuGTTCTT^^lcTTiijGafriiSleb (@rrOTr ^l06u. 54).

“You abide in the shrine of my heart，but do not give up other shrines like the Milk ocean on that score/5 Shri Pei Azhwar also hails the devotee’s heart as the specially favoured abode of the Lord - ‘‘匈D0;u_iLh;多 051 溪rr||ujrr多 QSli/oGucfoujrnu齊pib ld陣)多 (?5)^-2- rerr^rnuOTr-Gn)-0).

(Igtt rB«i7[r<s (^l0<syrruj-QLDrr 3.8.2)

U6rfl««l_6lS1d) U?TT?[flG<5[T(55)6TTLJ ULp« qSIlIQ, 1^ <5U p Q ^ 60T

LDCTT^iKi—oSId) 〇jrrLpajd)6〇 LDfnu LDOTrrrcrr rBLDLSl, ?UL_^L_(ipLb 0y)?U@j^(jpLb ld奏leir gj?ui7rru^liL|Lb,涵L_aiCT)<5<K6rfl<5由运多1l! Qi-eiTurrd)遂Q<5fr«iffrL_0〇CTTGuj (Quifliun■由多)0 5.8,9, i〇) Then Azhwar lists the other abodes of the Lord.

Qfffij«sOTr - Anantha the Serpent bed of Narayana, who is

the crown jewel of *nithyasuris, galazy and is an all-purpose aide of the Lord as enumerated by Shri Poigai Piran;

^QffOTfprrQ) ^^LiLin-Lb @0|6^rrQ) ^IrijarrffOTLDfab iflaTprrGb LDij6ui^ujmh i|6TT«5i_^i6TT - CTciyigjLh L|6〇6wrujiTLb LD055fl0Slcrr<5«rrLb y^LhuLlumb i_|d)@Lh 以仰)砸Rumh 禹0L〇n*(i)@ dij叫，（⑶绎d)禹0<su - 53)

Anantha may be taken as illustrative of all <nithyasuris, even as the few divya desas mentioned later in the pashuram by the Azhwar, are typical of all divya-desas.

<?it j^err aff^liLicTT^gjijb Kanchi, which is auspicious and has the unique distinction of being the seat of several divya-desks.

CpQjrij^L-QpLh, Qcuo^arreijLb, um^.LLjGLD ^fnb

<si_Qjfrir - Tirumalai, Thiruveka, and Thiruvelukkai, the shrines of the Lord. The Lord is enchanted with these shrines and holds them dear as is evident from the cool tulasi garland the symbol of His ‘ksritha - rakshanathvam’ adorning His chest.

§|6irL|rDfDrT

»rr(Sijm6\S1 由泽》0心历匕6i〇6〇 - (SjsCSij

65说〇匕j§(T6iy)6wrGLD6b U6irT6rfl 泽rrCT)6OT j5rr(g5U3CT)L^gi.

27.

Whoever heard of anyone among those who always worship the Lord who is the Cause of all and once churned the ocean and reclines in the Milk Ocean, of having suffered desolation or misery?

arrGg- «0rij<5L_6W?〇 Gr^Gtr «565)i_^^rr65)0rr ~ Who churned

the cloud - covered blue ocean.

愚coAaud) <5CT)i_运淨rnLj (系)0<aiFr ~ Qmrr 10.10.7) - The

Cause of all

^(T«D6wrGLDd) u6TT?rfl - He reclines in the ocean just

waiting for distress calls from devotees to redress.

贝rrm 以卻 i_步gj - Who worship Him daily.

jBfr^Lb gjujfr ^Lprfe^friT - Whoever suffered grief? The

constructive thought is that even if one has committed a host of sins, worshipping Him as the only recourse in contrition would elicit on absolution from the grievous consequences there of.

^|60)L_I5^ ^17〇]60)6907(〇 1X360 gg6UITaa[ULJ c^|6VTp

lS)6V)L由角劲LMTIT角

Q6uih(〇uiriT - &_6V)i_|5^g]si|Lh ^ajff^iuiTfib

^jibifiCo^oT ! AJiTQ6ni6)(Dg)ju (〇uiu?^)uit gi|6OTn_LS1lJ-ir6OT.

28.

What dance - drama is that? The Lord Who reclines in the ocean-deep conducted a fearsome war for the five brothers and killed an ogress. Yet at the sight of the churning rod in the hand of His mother, He cringed in fear with tell-tale marks of butter in His hand and month.

gg6uirffiffiiruj uS165)l_^^§j urrjr^ QajLhGufriT-He conducted

the fearsome Bh^rata war for the sake of the five Pandavas,

6 ^l0?i^6wrm/D5TUJrr: «06^6wru?〇rr: «0_丽 rBir^ruroc?

-The P备ndav备s who looked on Shri Krishna as their anchor, strength and master.

euirm cruSrbpuGuuj^ - The ogress Putana who had teeth like sharp knives.

2_65)i_fB^§j64ib ^ujff^lurrd) - He cringed in fear at

the sight of His mother’s churning rod.

^LhLDGeyr - What surprise!

(Suoj^rflurr gyewri— Qu0iDrr6inOTTU (〇uiT|6Q^0^gj ^iij^rfl^^eoQaiTQ^asrrOT - eun\u^

@06rrrrrT ^l0C〇LB6vfl uSl^ucuerr^ Q&?is?un\u G泽06nrr Qldit读Iiliit说〇6vt去斤击劲•

29.

After He had killed the ogress, she just picked Him up without fear and proffered her breast to suck. To her, He was only a little child with sweet coral lips lisping babyish prattle.

Azhwar who had portrayed the apparently forbidding face of mother Yashoda’s personality in the previous pashuram, exults ever her fascinating protective side in this pashuram.

urrd) Qu0LDrr65)65T - The Lord drank the breast milk

of the ogress Putana as if it was the mother’s milk cufTUJ^^ @0?TTrrfr ^)0GiD6rfl - His dark complexion matched that of the ogress.

涵djTuojcn^ Qffdiajfnij - with glistening coral mouth.

Q^06Trrr QiDrrL^liijfreoCTr - lisping unintelligible baby prattle. Azhwar apparently refers to some message sought to be conveyed by child Krishna to Yashoda.

Guirrbgj G^irrbgj - gathering Him in her arms with a jerk.

^(0<FrrG^ - without a sign of fear.

运leiTp (涵-系|0QJ - 9).

“The melting concern of the cow herd queen who suckled you without a trace of fear of the sprawled body of Putana at the site/* (SaFiir^ ^l0LDrr6v) «i_6\)@l_J5OT)^ (Sajr&j«L_ii>

Co^IT^ Q6U6VT^I^6S)^ J§l6V)rD«S]drLhL|Lb - AJfriU^ Lfi6V)pU[n_a ID6VTJ5^£OT 6U6QVT@Lp[ULia a6QST6VBf) @6V)pUITtq. UJITlLls£l6V)61J.

30.

The tulasi clad Lord Who reclines on a serpent in the ocean is also the Lord of all celestials and the eternal Vedas. Ever more, He resides in our hearts and so we may see, also in His many shrines at Kudanthai, Venkatam and Thiruppadakam.

^l0iDrr6〇 «L_6b (ip^6〇rr6wanaj ^lanpurn^ - The Ocean

where the Lord reclines etc. is His kingdom.

“ui/duj淨rrih 泽Gurrpini iu Qujctt cfo淨corn

(©Sld^OTu - L-urrr)

GrBiTjB^ ^lrfe^£B - More than others in my heart jSlpQueirrgjOTrij GffirruSI與jG^mrib ct)6U砻§j?iT6ifK3CTT6iT (涵『-^l0〇j-54)

运l?5)jD?fil<9RLbL|Lb - Shri Vaikuntam “多rflufr淨duujrnh0淨m 系lefil” (i_|0Q^-cn)-〇). Paramapada which is three parts of Him as compared to one-fourth comprising the whole universe.

“u^tGid djGujrrm击，，（?〇多- Though accessible only to the celestials, Azhwar mentions this to indicate that He resides there as in other places.

6urrujp^iB0f)fD - The vedic texts which have no origin or authorship. UfrL_«5LD - Thirupp^dakam in Kanchipuram where the Lord appears as the messenger of Pandava Princes.

占抓步淨eiyr - Adisesha “Q^cSyrprrd) @0〇L_iLirRb，，（〇p淨-系I® 53) ajgwrQLpn-lLjAacwrewfl - Tulasi garland - clad Lord. ug|6TT?n5«fTi5^Lb aj^pr^^[r ?n)j5f&?y51Cp^rr - Hari resides wherever there is tulasi.

@6V)6)JUJ?U6isT C〇arruS)6〇 @U6〇vf)uj69T ^rraih

65lf)lL|0eiJ LDrT60TIT6Vr - Q^^Q^lfltUIT j^n^e^nen jgrrebCSeu^^ g|6n6nrr60T ^r〇(p6urD!D^^ urras^^rT6inr unpaL. g)i6nrT6yr.

31.

He assumed the man-lion form in Hiranya’s abode and tore him to pieces. The serpent, the Ocean where He reclines and the Vedas and the rest are the temples of the One Who bears Siva on His frame.

GarruSlcb - All the divya des^s are His temples.

运(trcwflujOT淨rr«5Lb 占?5)6U Qtfiljgi 占ifliL)06ULDnrOTrrd(T — He took the man - lion form and tore the reprobate Hiranya into pieces.

Azhwar cites this to underscore the fact that the Lord cannot brook an adversary of His devotee, (ksrithavirodhi nirasanasvabh^vathvam). But as the Azhwar speaks of the Lord^ many temples, it is germane to cite Swami Deshikan^ inimitable narration of this episode in Varadaraja Panch^sat Sloka - 23. “uigcfouj Gctorr: uflurr?〇6ffrrnu

cfo^Lbcwua 6Ufr^i£)gj r^fTSiSI (5ifcn)@jTr6ih 多c^GcorraujGLD译多<^l6〇ih 隹(jjcnSlihgfl) afruLh’，II “That He may honour his devotee Prahlada’s assurance to Hiranya in response to the latter^ query, * Where is your Master?*, He filled in man-lion form in every pillar of Hiranya’s Palace.” Q^cfilQftifliurr rreirr - Serpent which has eyes for its ears.

占i61(〇l斧ctt沒n": urnurEJ压： Anantha of immeasurable strength, serves as the bed for the Lord. jBrrQjGai^gjCTTGTTrrOT - of the substance of the Vedic texts. jspGeurbjDrrgin- urra^^rreiT - Carrying on His frame Siva Who bore the torrent of the honeylike Ganges, in his matted locks.

lj rr 由 as l 幽 kb (S rii a l Lb u rr ib 4 Lb u 6vfl 校S)掛 ih L| lb

prp任寧1 山 0i6TOTCTg)nr6〇 ^m〇6iD〇-(pLB6b - urrjDUil iq.0j5^rriTii>6OT(ipih @L-.iDrr*a QarrCTOTL-irOT

@0r6Q^rrrfl^£B CS«rrunr6〇 *6wr.

Krishna Who broke the Kurundha tree and resides at Thiruvenkatam is the one Who has for His other abodes, the Milk Ocean, Vaikunta the Vedic texts and hearts of seers.

00i5§j GarrurrcuffiOTr - Krishnkvat^ra was dotted by many

a mysterious intrigue - filled episode. In the episode referred by Azhwar in this pashuram, Krishna as a toddler broke in fun a Kurundha tree to kill an asura who had disguised himself in that

tree form. Azhwar then enumerates some specific abodes of the Lord evidently for the special interest they hold to the Lord.

urrjbai-gjib - The Milk Ocean where He lies in <yoga-nidra,. Geuiiia\-〇p\b Thiruvenkatam where all including the celestials, humans and species of the animal kingdom like elephants and simians like to worship the Lord.

^LDIB^lurriJJ ?Ul_G6UrEJffil_lDmD?5)60 6lin-69T6UfTffi6TT 汗运參 QfflLiUJ jSl6iyT(DfT6iT，，（c^ilD60fT6ffT系I. lSp^-3)

uerfl 6)Sl*ti)L|Lb - Paramapada pifb«i_^]Lh - Sruti, Smrithi and Itihasa - puranas. gjT6wr@fT?〇 ^rriBciDtrGLDQ) urr^buil^_0|j^rrfr LD6ffT(ipLi> u多ii)G«rnrDLj(r異压rriroih 多iLiih fffrijujG淨ir(y>压ib” - the

inverted lotus-like heart («〇涔多.s_u]Bfr-cnr〇) The hearts of Vedic seers are the favoured abode of Narayana. “^D0务ujLh 译多 ©Slggn^ujn^ Gfili/ocuciuujujn•泽OTih mg®多’’（挪绎多.

u[r6〇a6vrrruj ^$6169)60(01060 6V)uuj fi_6〇Qai6b6〇rrLD (SldQ6〇IT0 j5fT(g55OTTL.?Xi(S6OT QlDlUlh^niDCSuJ - LDnr606U<o6lfr iD]5^ir^^ir6b LDrrj^fraasi—60 a^DL.r&§] ennesiQp^^ ^r6^ij^rTrTa uj6vrp.

33.

Oh Great One, in the yore, assuming the form of a child you swallowed all the worlds neat and whole and slept on a banyan leaf thereafter. Another time you churned the oceans with Mandara mountain and gave the resultant ambrosia to the denizens of heayen.

This pashuram recounts two instances of the Lord’s felicitous simplicity. First, when at no one’s instance, and acting on His own volition in His overflowing concern for the protection of all His creation, He assumed the form of a child and swallowed all the worlds for safe - keeping from the swelling deluge all-round and went to sleep floating on a banyan-leaf.

〇)uuj 2_6rorL_〇jG6OT - gently swallowed taking care not to hurt any being in the process.

QiDiLuh^DLoGiLj - The act of swallowing was not feigned, not a sleight of hand as it were, but real, un-d) - Great One.

Azhwar cites another episode to sing the glory of the Lord’s simplicity when on another occasion, He made great exertion to fulfil the prayer of the celestial beings for acquiring physical prowess and longevity to vanquish the asura army which was a lowly aspiration by itself.

LDrri|!r<£«L_Q) - Churning the mighty ocean

with mandara mountain as the churning rod.

6unr?ffT(ip^Lh - gave the ambrosia to the

celistials. Underlying the pashuram is therefore the implied assurance that He will surely grant us what we wish for if only we are prepared to make the exertion to approach Him with sincere devotion.

^|6vrr6)6ii6^6〇aib ^|6rr^ 6U6V)9(«Ai Qarr6〇 ^)6STnS)0j5§| (〇?U(gr^a6«)a j§6〇VTaiT6uinu - ^|6STp ^li_i5^[rfiS)6VTa (Saiq.60 ^ijit6v>6«t ai_^?5!T6S)69r Q|5(0?(0LX) aiTfiSOT.

34.

Oh heart, was it the severe exertion of measuring the length of the worlds once upon a time, that He chose to sit down at Thiruvelukkai and lie down at Thiruvelka. Think about the auspicious One Who got rid of Kamsa.

It this pashuram, Azhwar expresses his melting concern and wonders if the seated and reclining postures of the Lord, in the two divya desas of Velukkai and Thiruvelka were the result of the exertion, He made in Vamankvatara. Such overwhelming concern is a key characteristic of the gamut of emotions

articulated by Azhwars in contemplating the high lights of the Lord’s incarnations as for instance, in the following pashurams of Shri Thirumazhisai Piran “grr?TTrr6b QcSfrcb

(SUfrerTrr 击淨0逆5山 GUfiiij系IpGuirdjT - jIGctTfr泽山

6U^^«〇6〇«@Lb LDrrLDiiSl^co LBrr〇jQ)6iSl(5G<5«jrfliurr6iyr 茁贞泽©DCOQjrruli |^rr<5多涔ct)65t，，_ 系10 35 66|5l_|B^ «itq)<s6tt Qr^rriB^Gcurr ^©^<5 (grrcoLi) ^rcffTLDn-uj QlduLi @溪jrijaGajFT ?iSl6〇r^@LDrrd) 6U65)(r^乐(TLb «LJ5^ <5fTQ)U[T|B^ <5IT6)51ffl<5 @L_fB?5)^u5l?b

<®i_|5^6urrQfD(Lg^^l0[6§j Gu^currL^l QaaQe^ 55

系|0(^步淨-©510 61.

Also Swami Nammazhwar

“Qam^iLirni LDfri_«G(SfT足5(ra多gjih L|erflrij@U|_iL|ih LDi^ajrr^lgiTCpCTT f| §ju51d)(3LD6fil LD^lLpr^^gj^rrcirr ^jUj-Ujrrq'cbcoeb ^eSUr^ ^^Gcurr ^eiiGpd) ui^fTciji grro^iu affGeurr uecrfliurrGuj’’

(^l0?uir.Qmrr. 8-3.5)

a&rT6wrarTQ6wr6OT 6fil0ibL|Lb ^?m^en a^lifl6〇@ ^OTffTLrriT ^a60^rT6OT QuiT6ifT(SLD6rfl - urr6WT«Ll Qi_rTL^l6〇uiT4 6U6wn_6ropiL|Lb Q^rrraj«6〇rTOT QffLbQurrfr) ®Lp6burriq. iurTLhQ^r(LpgiLb

35.

The eyes hearken 4See, behold the golden frame of the Lord wearing dazzling jewels and garlands. Like the humming bees hovering round the garlands, my lips crave to sing in tune His glory and hands fold in prayer. Worship His crimson feet thus in all manner.

In the previous pashuram Azhwar addressed his heart to contemplate the form of the slayer of Kamsa, As if responding to this message, all the sensory organs spontaneously hasten to do their part in the process of contemplation of the Divine.

Biwem «rr«wr (sygh ?fil0Lbi_|Lh ««wr«?TT - The eyes look all around filled with eager anticipation urging the inner self to look too. a^lifl?〇@ y,6wr ^nrfr ^j«?〇^fT6iT QurreiyrGLDGcfl - What kind of enchanting sight that the eyes have caught on to, which they urge the inner self to visualise too, the sight of the golden frame of the Lord with a wide chest adding lustre to the jewels and garlands covering it.

iLimh etc. In the latter part of the pashuram, Azhwar says let us respond to the call of our sensory organs, the eyes, lips and hands which hasten to do their parts already. urrOTT Q^rrL^ld) urri^. - The lips sing the tune of the glory and amazing feats of the Lord What sort of feats? Like Shri Kulasekhara Perumal recounts feats such as

(^reOTLDrruj rgtcoih ^6wri_§jLh gpeiiT ^lijirLDCffTrnjj mrrpuii■多译gjih, u)«fer6WT6tT贞萍gjii”

(Qu0L〇n*?TT ^l0GlLBrr. 2-3).

?UGki_65)(Du_|Li) Q^rrrijffi?〇n-6in- Q<?LhQurrrb<5LpQ)urri^-The lips also sing the praise of the golden feet of the Lord clad in fragrant tulasi garland with humming bees hovering round. gs)& Q^rr(Lp§jLh - Let our hands fold round those beautiful feet.

^daiu a^T6〇rrL^l a&rriTasasi_6b6urnIi Qeu^^r&ja&Lb Q6uuljuj^5Q)^ ^iriTriiaLb Q?U(Q6ri^h?unen - Q^iuuj U6Q)L.UQr69)6U UIT^I U6vf)^ 06〇«LI>

LDrriu

36.

When the wonder Lord strode the worlds, His feet grew in size as did His amazing weapons - the fiery discus, milk-white conch, formidable mace, ebony bow and the shining dagger. Even His ocean bed did.

The yearning to sing expressed in the previous pashuram translates to action in this as Azhwar sings the glory of Shri Vamankvatkra of the Lord.

ucrfliShri- ^ii}_uJ?TTf6^ iDmun* - The wonder Lord

Whose feet scaled the worlds surrounded by cool waters. The craving expressed earlier by the Azhwar was to sing the praise of Lord^ actions, - Q^rrL^ld) - and feet - «Lp〇). So Azhwar sings here of the amazing feat performed by Him as Shri V^mank. As this feat was performed by Lord’s feet, Azhwar sings the praise of the feet. To complete the picture, He sings the glory of the insuperable arsenal of Lord’s divine weapons and the hands that wield them - 〇)&\u «fnr«<si_Q) Qjrruj Qeucm

Q?uujiu<565)^, ^irirrijaih, Qaj0*L_ir currerr, Q^ujili U65)l_.

ul1(〇i_6st ^]a^ir6vr qp^rrsirr &_6uira0i&ja0iiiaL-6〇 j^06inr6TTiT6〇T - gieuiTa^ib U6U6rTOJ(TlLILJ y^lOa^LO U60TLD6inif)u ^fiOSnriTLh

37.

^IT60T.

The Lord’s chest resplendent with gem-studded jewels and necklaces, is the abode the coral-lipped, lotus born Lakshmi. He Who resides in the brine waters of the dark ocean is within me and outside everywhere. I am thus bonded to Him for ever.

As soon as the Azhwar engages in worship, mind, body and soul the Lord cuddles upto the Azhwar happily as it were, with a deep desire to have the Azhwar experience Him in palpable presence This is similar to Swami Nammazhwar^ experience in his line “6yrnflaQ«rr«k@ ffifrcwfld)’’ (系l0?Ufnij -

Qn)fr 9.6.10)

^?urf)<5i^0nuD uilGi_6ir LjfD^rrOTr - I am bonded to

Him, He who is inside and outside me j5rr6TTG^rrpLh Gr6iT@j65)i_aj ^«65)ffilL|6iT(Gf5Lh 為eflllL|OT 逆5 山 占jd)60 L|p^^@U6TT(6T5Lb

fSffiftuSlOTrfil ?rrBj@ih rglOTpmu (^l06ymjuQLDrr 4.7.6)

a_aj[Ta0Lb <£0mj<5i_?b ^06TT?TTfT6irr - residing in the brine waters of the dark ocean. The reference to waters can be taken to mean the ‘ pralaya’ waters as in the following lines of Swamy Nammazhwar. <4^rrG6in-frir Qu0i|(t G^frfbrSl <5OTT?U6TT0Lb

?Ufr(3CTTrrii Qu0LDrr?}T，’（^l0?urrulj-(3LDrr. 1,5.4) Or it can be taken to mean the Milk ocean as interpreted by Swami Peria Ach^n Pillai. In that case, lest one should be intrigued by the use of the phrase <<2_?i)iT<50ih <s0Lh,J, We may take it that the Milk ocean appears like blue ocean by virtue of the reflection of the blue complexion of the Lord，as in Swami Nammazhwar’s resonating line “卢压i_cb <50f)i_^rrujM (^l06urr-QLDrr. 10.10.7). In that event, the adjective may be taken as part of the phrase uajcTT6UFriuu y^LD^ioTT - deep coral - lipped lotus born lady. Pashurams of other Azhwars resonate with the tone and touch of this pashuram as cited below:

urrpLD «0L_6irurr^jih gogjOrBrnLi^rra gtctt

LD65TrB^gij(〇TTG?n" aj|Bgj GurrtpffQffuj^iT QiugiuSlijrraT

(QufliurrLp - ^10 5.4.8).

UUCTfl<5<5l_〇S)d) U?TT6TflG«5rr65)6TTLJ ULp<5?^lll@ 發 击 Q 淨命

LB65T忐《sL_?iSld) QjnpQJcbco LDruuLDOTrnwfB山（Quflujn■由系10 5.4.9) cccuL_^L_(ipLi) c5)<〇ij0fB^(ipLb ld^Igu §jcui;rru^lu_(Lh gll_6U65)(5«?Tfl«Lp^lLlQL-6iyr UlTSO ^ll_CUgff)(S Q«rr6Wri_6®)6ffTGuJ

(QuifliuirLp ^10. 5.4.10)

6i«sd)pLh «0〇gm-<KL_^]Lb <5UrrCTTIT@Lh

L_|d)Q6i)CTT Qr〇rrL^lrB^65T Qarro) err urrcmh - Qcugoco Qpi^ujrr^

|g1(T)fij«5rflUJ[TOT 2_6TTL)@I5§J iSfij^rTOTT ^l^CSlUCTT gjGTTCTT^^ffiLb

(Quffliu - ^l0<〇u - 68).

^rr(S6vr ^6OTg)i0(p6u Gliucij叫0叫Lb

绎rrGOTT 绎叫(5)叫山绎-绎fT(S6OT CTlflai*L-0lh lD[r606U6iy>IJlJL]Lb CTCWTUf^D^lLILh ^6TOTU-^ ^l0arL-0 LDFTUJ©Sl6WfD.

38.

He is everything that exists in the universe.

The penance - performing sages, the stars, planets, blazing Hres, mountains and the eight radial quarters, are all His expression. He is the Supreme Controller non pareil.

Azhwar affirms at the outset of this pashuram that the Lord stands unequalled in supremacy - the One without a second and hence equal only to Himself - and then cites the premises founded on Vedic revelations.

<&r?iJ6L|0?i|Lh - Everything in this universe is His manifestation. ^ujGruujrr^LBrr [roS\j\b lu^iuuj ilj0 (u©pD s_u 2 5.7)

‘‘涔GTUliGUrrgwft 绎參6LIL|:，，1.22.86) “涔砉 GfDliGULh q/dGij (©Sl.q. 1-22-38).

多 ?n)ii?uih iroi%Lh G涔’’（[rrr.u_|.22_26) gai a_0©qib tb grrGCTT - Gods like Brahma and Siva who

wield powers of functional overlordship over the processes of creation and dissolution attained their preeminent status by virtue of their prolonged penance and worship of the Lord.

“iL|®GffirrLc|_ cru弹Dcfui7fT6wfl 6^1<5^gyiLDfr^ir^uj u^LDy,:i L)jb<sfo 淨cwijGcorrauj 淨it多0多6ULb ijijrr齊QjrrjSl系I iroi/c^LX):’’ ii

(urr^-crourr 14-8)

After aeons of worship of Vishnu, the lotus - born Brahma achieved the position of overlordship of the three worlds.”

“ld 弹prrG 淨: cmfrcuGLoG 淨 ld 弹Drr 多 ldit cunr 多 LDirj^Lb

G^?uG^G?ijrr uy>6uM ii 20-12)

“Rudra offered himself as sacred oblation in the fires of ‘Sarvamedha， yaga to attain his status.”

Not only they but all the stars and other things, in the universe are His manifestation. Azhwar extends the list to enumerate all other features of the physical universe like the fire, mountains, the eight quarters, the sun and the moon As Vishnupuranam states:

^Giurr^Lhc^l

6U|BrrfSl oSl6^ffln- ^l^Giun* ^luxuroff i m<〇y<〇u eruircyii)

uj涔do系1 ajpjBrrcii)系I QSlijjjGijfruj:" (cffl.L|. 12-12-38)

“The shining lights are Vishnu, the worlds forests, mountains, quarters, rivers and oceans are Vishnu; the lasting subtle consciousness, the changing gross matter are Vishnu”. Thus He is the parvasive force behind everything in gross and subtle universe which is but His expression in visible form.

^mtp\umh r§)6〇69rrr^l G)〇J6imTLq.69>9U-|Lh ^it6VTITili LB^nn)ujrnIjLDev)pLjQurr06TTrraj eurTevriraj -iil6〇)p?Xirruu^ Qexj6iTOT^0eiS) 6£)6rriiiQarr661i§fr CocunLai—^rreur g^6tT6rT(R^lffll6nC6TT U-IOTOT.

39.

The Lord Who is at once this earth, the eight quarters the embodiment and substance of the Vedas the distant celestial region, resides in Thiruvenkatam rising tall dose to the moon where sparkling streams rustle.

He is present too in the core of my heart.

^cojDiurruj - He is the Supreme Master, Controller of all.

f@6〇0rrrr^l - He is the pervading life-force behind this earth.

crcwn^^ffU-iLh ^rraTrruj - the pervading force in all eight directions.

LDGopiumu LD?y)(DuQufT0CTTiTUJ - He is the embodiment and revelation of the Vedas.

6Ufr6imruj - Shrivaikunta

L365)rD6urriLijB^ Q6U6tt?it^^0qS1 ?fil6TTiijQ<5fr6iSl ^ir C6urij«L-^^rrCTr -The presiding deity of Thiruvenkatam mountain rising tall till the moon-studded sky, where crystal - clear streams flow with tingling noise.

s_6TT?n^^lOTr 2_6ttG6tt - He abides in my heart.

e_6TT6vra6vsn_(TiLj ^sirrQfisr^Coff &-^^ioQ6QrOTrpLb e-6rr6VTa69BTI_ITlLJ &L.6rT^fiUIT06n6Tr^ - g]6TTfiirra69im_ITlLJ

?£)emQ6«9Tir(Bl[&iaa (〇air(S)uj0Lb a9mia0〇S)

(o6Ur&iai_^(T6VT

lD6S8TQ6SSTIT0[iia^ ^IT6ST6n^lD6Vr.

40.

My good heart, know that the Lord abides ever with you. The great Being Who resides in Venkatam where tall peaks tower over the sky and streams are in full flow, and who made the earth shrink by His giant stride, exists now and forever and abides with cherishing hearts.

rBd)Qr50Gff - Azhwar commends the heart for its wisdom in grasping the truth of the Lord's immanence and protectiveness.

cfCTrp <s6WTL_friLj - His greatness is such that His

protection is like a perennial well-spring transcending time which endures and envelops us inspite of our self-efforts to harm ourselves many a time.

2_6TT(?156UmT 2_6TT?rT^g| 2_6TT?OT ffi6WTL_[TUJ - He C〇mCS 〇n His OWI1 to abide in every receptive heart without any entreaty. It is to be noted that the phraseology of the first two lines of the pashuram is identical to the lines in Shri Poigai Piran’s in Mudhal Thiruvandhadhi (pashuram 99) In exhorting the heart ‘‘《6^rLmLi’’ “<56iin*i_rru!j” “®«kL_rriij” repeatedly，Azhwar draws our pointed attention to the presence of the Lord in us (as Antaryami) ready to help us discover our true identity and to save us from ourselves, for it is a truism that man’s worst enemy is himself. So Azhwar counsels the good heart to remember this, even if the egotistic self should set out on a course of self-destruction. Swami Peria Achan Pillai’s humorous annotation cites the example of the warning to his wise neighbours by a crazy person, in a rare moment of lucidity to cut the noose loose should he hang himself. Azhwar knows that he can count onhis hearty hence Ms address “步命 步 gifbjD

(Qurfluj-^l0?u-l). As the Lord is Purushothama and the mark of an *uthama purusha’ is his constant pursuit of another’s well being

and protection. He is there for us every moment, each tiny step of our way in life. As Taittiriyopanisad declares, 6t^?n)^Gf56u cru uqj^Ii ^(〇ru^ uijem)GLD^l ^cfo^l uij^dGlo^I Q&&,

Gaj^i emrB^GLD^Lb ^G^rr q51§]：ii55 (o>^. 2_u 2-6).

<4A person truly becomes a non-entity if he takes the Divine for an unreality. On the other hand, if he understands the Divine as an existent entity, in consequence of that, the wise ones will consider him right and good.” 2_6ttgtt^§] &_6n*6iT <ffi655TL_rruj - Felicitously and reassuringly near at hand. How much closer can our Saviour get than that?

66^OTjB^6irrurrgjLb ffi0L_6iT urr^jLb Qr^rruj^rra <5va\

LD60Tr5^6iyTg)j6rrG6rr ajisgj (QufliLirrLp ^10. QLDrr 5.4.8)

“U65fl忐《SL_6iSld) ueiTGiflGiSn^cn'u 淨命

LD65r<s«i_66l?b GurrLpajd)?〇 LDtrujLDOTrn-CTT ^ldlS9 (QuifliurrLp ^l0〇LDfr 5.4.9)

U?UL_^i_(y)Lb gj)(〇u@fB^(LpLh iB^ldT gjeuijnru^liLiLh ^1l_6ijct)«s<s?tt @«LpiB^lLl@ eroTurrd) @L_ai?w<£ Q«rr«iiyn_?iDOTGuj’’（Qufliurr由與0. Qurr 5.4.10)

“Gfili/aGucioiurnjj绎pm ld弹d多”（6?)绎-^rr). “Qpt^tfGLD 贞 (^l06urruj - Qa)rr. 3.8.2)

G<siT(5luj0Lb ?flrija06fi1 Gcurij«5L多淨rreir - In saying 6<〇S\?mQ?mw(^\h]^, Azhwar underscores the fact that the celestial world stands humbled before Venkatam, the chosen abode of the Lord here on earth.

LD6wrQ655rrr©rij«^ ^rr^rerTrs^LDOTr - The stride of the Lord covered the earth such that it was hardly visible. That Divine Being is ensconced right inside our heart.

^6WTL-.Lb(Surr Qaj6wmifOT)^iLiLh ffl6OTffllQurT^l6〇gg)OTr^§llb @LpaLp(p60 - lfil5iyTOT)6OT c-6WL-.ujrra* Qan6ror© ^6irTg)j6〇ai6rrr5^rT6iyT @6OTpLD @6〇i_iuiTai ^LarrssCarr.

41.

In the yore, when He straddled the worlds, just one step filled the face of the earth with its beings. His bejeweled crown ripped through, in all eight quarters, the high heaven where streaks of lightning played on Him like raiment. He is the One who held a mountain on his finger to protect the cows.

Guituj GrOTri^0〇«5:iL|U) LD6ir@jLb LD«rofl(Lpii|_ iBgwt© - The bejeweled crown of the Lord ripped through sky in all directions.

rrrr^uJiD^l<RLh qGUjBrrisn'Lb ffiaj Qp iSluu~°^ujrB Seo QLD?TT6rfl：M (Shri Varadarajasthavam - 25).

‘Thy crown reveals that Thou art the Lord of all the worlds’.

(Lpuj.ffGffrr^liumjli LDCUfT^^gjGojrr - (^l06urruj-

GliDrr.3.1.1) 步§j <srr步麥0步(y><5Lb 泽trr^j居1 G淨<sij (rrii冶ott:’

(Shri Rangarajasthavam) The lustre of the moon-like face of Shri Ranganatha throws up waves of light/

§j6iTg)jQurrL^l6〇6〇65T^§jLh @Lp<sLpG?〇 - Just one foot filled this earth laden with people

LiSIciyTewCTT 2_?5)L.iurr<sffi Q«rr6wr(5 c^6irrp - Streaks

of lightning played on Him like raiment.

@OTfT)Lb @0〇uujfr« G«n- - He held a mount high to

protect the cows. Both the episodes cited by Azhwar in this pashuram provide a contrast in irony.

In Shri Vamanavatara the Lord strode the worlds to save Indra and restore to him the worlds expropriated from him by Mahabali. But in Shri Krishnavatara the Lord lifted a small mount on His little finger to save the cows from the same Indra*s wrath. In the previous case, He covered the worlds with His body but in the latter He covered Himself and the people and herds of cows of Gokulam under a small hillock.

(S&iT6U6〇6snnij魂回你轉士 Gimlj舍劲《恐设纹n^l LDIT?lJ6〇60TITdja ^6VVTI_ lD6Q〇f)690T£SVr60T - (olA〇S)

^|if) il|06uldit^I uS)irfi«ofluJ6〇T ^iraib Q^lfllL|^liriT&) ^6llsTL-IT6Vr #lfi9Tlh.

As the cow-herd Lord, He grazed the cows, playing the flute. The same gem-hued Lord tore the horse demon to bits. Taking the leonine form, He dug His nails into the body of the demon Hiranya. O heart, comprehend the anger of the Lord.

Irrespective of who needs to be protected, a whole world or a lone devotee, the Lord’s protective concern is ever the same. Only the manner in which it is demonstrated differs depending on the circumstances. In Shri Vaman^vatara described in the previous pashuram, the Lord saved the worlds from the egotistic presumptuousness of Mahabali. As the cow-herd Lord, He protected a pastoral community from roving lesser demons.

As Lord Narasinga, He rose in fury when a reprobate father set out on the evil course of killing his own son who ws a devotee of the Lord

Gueocffrrruj LDfr<S6wrL_ iDewfl 6U6wr6wr?iT - The gem-hued One Who adroitly faced upto and finished off an on-rushing horse (demon)

^lfluq0?ULDrr<flGLB0SlAssiimingawell-matchedhalf-manhalf- lion form. If “c9irflu_|0〇JLDrr冶’’ is taken as “GnfluL|0?ULDrr<^’’（as favoured by Swami Peria Achan Pillai), it would mean ‘emblazoned form like fire.

齒(T6wfliuCTT受rrarn Q斧冶『ird) 茬Gf?TL_rr6iyT - Dug into

Hiranya’s body in fury with sharp nails. Or else,齒淨rraih <S?wn_n-OT <flaTLb - as more commonly construed and adopted here.

i6Q&(T?m\— <fjbpQLDrT6iTp6WT(J)6n- 2_6?TCTTU|-UjG65r@JLh

^ (QuffliLi-^10 5*-8-3).

^l6VrUMTlD^a6Tf]^)n$)6VT fflTOJ^gl

L|60T(〇LDUJ ^LSIuJ^STOfiVr - ^6STIDiraU C〇ui]ra6〇^ g|6TTQ6Trnr(Sla0ib (Suq'itq' uoiTnrAJ6〇T[Tir 该 〇*6&6〇由 gJ6h6TT 劲 60@.

The Lord felled the mad wild tusker by breaking its tusks. He took this fertile earth to treasure in the safe- vault of His capacious stomach. The whole universe is but a small part of His infinite creative will.

^lOTLorr U)^«?rflfi)r5l6iyT ^l«kL〇0U«DUff ffiruj^gj - The Lord sent the wild Kuvalay^peeta reeling to the ground by breaking its tusks. qCTTLD GlDUJ y,uSluJ^?5)?5T ^CTTU>n*«U Gu〇ra60^§16TT Q6fTrr®ffi@Lb - Cherishing as treasure this green fertile earth; He took it into the safe-vault of His capacious stomach.

Ljeffub - fertile field

Gufr ^<s?〇ii - Capacious stomach

题多淨rrcb”（系母由eurrfr) (Suit ^tTLBn-iTUCTTfriT - Endowed with a big bejeweled chest, Swami Peria Ach焱n Pillai takes the phrase to mean ‘with chest brimming with pride over the keeping of the earth - LordJs prized possession in the safe deposit of His stomach.

^5T«6〇^§j6TT6n§j?〇0 - The worlds are but part of the Lord's creative will.

- The will - power emanating (sankalparu pagnana) from the heart.

“ujch)uj fru_|淨mL|淨mbiro rnhGin: 6fi1 ubud«系I fl iu Lb

upijir匈DL〇cf〇6U55U(5fouj LjijewnBrRDGio 斧LDcliujajLb isiu系i -

Vishnupuranam 1.9.53

We prostrate to the One without limitation, the Supreme Brahman in Whose infinitesimal fragment the power of this universe rests. 4t(SLDGirmflgyn'gpin' ujcto«diu^^ uij-p)LDn-6wn_ lb^Icold (LpGrs-M O Sage, He to Whom the whole universe is like an atom before the Meru mountain.

“©Slsi^uijujrr弹du51 淨Lb 多sfu步ib g^sirihGuTiiB sfo系1G淨n•拐<5多”

(Gita 10-42). “Encompassing this entire world by a fragment of My power, do I abide eternally.”

C-6〇6S(y>LB QpL^)lL| LX>rTL^lL|lh

c9]6〇ITa^)0lb LB(T6UIT6Vr - U6〇a^llTa6TT

umf)^ 6S)ULbQuiT60T (y)4UJrr 60Tlq.uS)6V)6VSTds(〇a

y,if)^Q^6vr Qi5(0(S? L|ifl.

44.

The creation the deluge, the oceans, the radiant sun and lustrous moon, and the fire are all the manifest form of the Lord Who wears the beautiful gem-studded crown. Oh my heart, give yourself completely to His feet.

a_6〇«(ipLb ^6urr6iyT - The entire spectrum of creation is His manifest form. He is the immanent spirit behind this.

2QrL^liL|Lb - The deluge when all creation slides into an

involuted state - is His form.

@OTrG«Lp ^?DiT(5^l0Lh - The Sun and Moon are His form.

Offp^iLjib ^6Lirr6iT - So are the fire and other elements. So far, Azhwar describes the Lord’s ‘lilavibhuti’ In the next phrase, He sums up His ‘nithyavibhuti’.

u〇)«^Iit«?tt urrifl^ 65)uibQun"OT (ipi^ujrr6iT - He who wears the resplendent bejeweled crown.

u^eQ <〇n)-°(TUJGn)6yD?n)ij<〇fuuj uGeu^, u_j«su§j^^l^rr ! uj^I urr <〇n)^0in5<ST〇iT (Stoujit^ urrcrucfi) ^<〇touj L〇〇iDn*^LDr5：M n - Gita 11.12 “If the simultaneaus splendor of a thousand suns were to explode in the firmament, it would bear a semblance to the splendour of the Great Being.”

«5^lijrruS1p-Lfili7®51 «5?〇rBgj <〇rrfl^^rrd) ^ewr(ip^-UJ6iyT (Qurfliurrip ^10. 〇LDrr 4.1.1) Azhwar addresses the heart to worship the feet of the Ubhaya-Vibhuti Lord.

L|if)r5§] LD^Coeu^LO LDiruiilu^.(〇uj[r@U).

^Iiflr^gl ^l6BT^^rT6〇 QurT0§i - aSliflr5^#iir Qsu6〇or(〇a[TLl0 (ip^§]^)iTa0Lb(«6ii[i]aL_C0ii>

(oLcQ6〇IT0l5IT6iT

LD6VSr(paiTL-0a QaiT6Vtm_IT6OT LD69)60.

45.

The Lord Who, in the yore, came as a boar, and pitchforked this earth on Its tusk resides in Thiruyenkatam where the tusker in heat roams freely with its mate and separated from it, wildly charges into the rock-face, sending pearly bits of its tusk flying into the air.

In this pashuram, Azhwar juxtaposes in the frame of his mind the vision of a tusker in ‘mast’ suffering the pangs of separation charging into the rock-face of the mountain in Venkatam which evokes the vision of Shri Variha Peruman who lifted this earth from the depths of the ocean on His tusk and whose abode is also Venkatam.

ld^ CS6ULpLb LDrrui5)u|.GujFT(5i L|ffl^§j - The tusker in heat having had its wild union with its mate.

aaruj. - In separation.

“cn>LbGujrr®rr c^lijijGujrrsrr运声it:” 一 It is a truism that all unions result in separation.

^l6ffT^65ird) Qurr0gj - wildly running and charging into

the rocks.

^ir 〇0jOTr@G«iril(5i (ip^§]^liTa@ih - sending pearl bits of its tusks flying into the air.

Gldgo 6^0 fBrreii - In the yore

ldott G«rril©« Q<5rr6wri_rr6iT ld^dco - The rock of the One Who (as Varaha) pitchforked the earth on the tusk.

Azhwar reminds us in this pashuram, that long before the Lord appeared as Shrinivasa, Venkata mountain has been the permanent abode of Shri Varkha Peruman.

lDSS)6〇(Lpa0(otO&36O)6UdJ§| 6UITdr^l6lDUJ6Fdrfli)pS)

角69>6〇(^pa® 泽iTQ6OT06S)a u(b(^ -身阳6〇Gpsil L_«jffn_ih<Suinij jgfrGl角pSliju dsirrpai—d) 由弟iicii L5)6VVTL-lDIULi ^)6Vrp LSllTirfiST.

46.

Setting the Mandara mountain on His ownback as foundation，stringing Vasuki as the rope round it， and holding down the peak with one hand, the Lord churned the ocean once, throwing the froth into the fringes of the universe.

LB0D6〇(ip«@ Q[£»eo ct)6u^§j - Setting the Mandara mountain of towering peak on Himself (in the form of the Kurma-tortoise)

6Urrai^loDiij^ *rbr51 - Stringing the snake Vasuki as the churning rope.

淨65)6〇(|pa@ 泽(Tcir 移0 保)<95 - Holding down the peak of

Mandara with one hand to prevent it from toppling over

^«D6〇(ip<5Ll© Gurruj ^ir Q^^luu - throwing up the

froth of the churned waves into the very fringes of the universe. ^icijTp once upon a time when the self-serving Indra and the dev^s fell at His feet to save them from the tyranny of the asurks.

«L_d) <565)ujB^fr?irr - Churned the ocean

i51«Ryri_L£)fruj (06ifrp L5)[rn*aT - The Lord stood as inert rockbase(Kurma) meaning, He is the material Cause of creation. Azhwar*s phrase ‘ i51«kLLDin£j LSlijrreirr” is illustrative of the three - fold

causal form of cosmic creation.

“cn)G淨6u GcrumiGuj 择ld«5t 淨<sGl£)6ij 多gSI異iu山”

(Chandogya - Up 6-2-1). “Before creation，all that was the one “Sat” no second.” jBrrijmuewr 多 pLjtr^DLorr

G|5irDrrjB: GjbGld 多turr?urnj(5系loS”（ldG弹DrrujglQ^多）

“There was only Narayana，there was no Brahma, nor Rudra, nor the world “uj淨rr bcTurrihuj 山0多iSIc^tGljb crofrcuLh

Lh0GferLDUJLb 6fil由(0rr淨ih cfoujrr多’’（Clian-Up 6-1-4). ‘Just as by knowing a lump of clay one can get to know everything that is made

of clay, in the same manner by understanding Brahman as the material cause one can understand everything that is permeated by it." These truths proclaim that He is the material, efficient and instrumental cause of creation just as in the case of a pot made of clay, the substance of clay is the material cause, the potter is the efficient cause and the potter’s wheel the instrumental cause. Beside being the three-fold cause, He does our work for us deeming it as His own, as He did in the case of churning of the ocean. Shri Thirumazhisai Piran’s pashuram in ‘Naanmukan Thiruvandhadhi’ resonates with the imagery, and idiom, of this pashuram.

“lDO)a)UJrra)LD Gmd)研多§] 乐由办多

淨QDSDUjrr研)ld 淨rrciyr 發0

Qu0L〇rr?5T ^l0BrTLDLh,

iurr6uir«@Lh 5«.(bg]. 9 (r^fTdrQpam ^l0〇j. 49)

^6ST(DQU01AIT(〇6OT jlCol^pp &_6〇Qa6〇6〇ITLb y969rn) Qu(^loit(〇6st Q?r&ia6tRrr6SOT(T - «^|6«Tp §|lja6UITlLi^60STL_ g|L^(TUJ (LpU).UJiriLJ jgiaiafiTT ^7a6uiuLJ ^«<nrn_iTiqLb

47.

Oh Lord, Who once stooped to take the symbolic offering of water, and straddled the worlds in two steps. Oh Lord of lotus eyes, with tulasi wreath around the crown, Who tore asunder the horse-faced Kesin9s jaws. Now have you not torn down the jaws of hell for us?

Azhwar continues to rejoice singing the glory of Shri Vamankvat^ra.

^(ptrrbp jSIcttjd Qu0LDfrG65T - He stood as a humble Brahmin boy to accept the symbolic offering of water from Mahabali.

(IGtrfDp s_6〇Q«?b?〇rnh Q^orn) Qu0LDrrGOTr - Having accepted the symbolic gift of water, it took Him but two giant steps to stride the worlds.

Q&\hiSGm?mrr - Lord of lotus eyes.

^6inp §jij«6ijrruj (Iottl - Then again, you ripped apart the jaws of horse-faced Kesi.

gjLprruj (ipi^ujrnij - with tulasi wreath around the crown.

|5riJ«6TT rB5r«ajfTiLj ^6wrurriL|Lb i| - You have torn down the jaws of hellish samskra.

This pashuram conveys the message that the Lord protects His devotees in two ways viz. i) fulfilling their desires (Ishta-Prapti) and ii) removing obstacles (Anishta-Nivrutti).

jgiU6OT(SfD j^Cijfbp e-6〇«LDiq. uj6rrr5^iTiIj ^〇j6OT(prD 5l6inp r§l6Wir(SiDUJ^nriLj -jguj6OT(pfD LDrreurr iqirihLSlOTrg^i LX>irLD0^) @jr©(SurnIj Q^?unBr\j\b QufT0fl5rTiu Qfffrjgy.

48.

Did you not accept the symbolic water and walk the worlds? Did you not in another time, graze the cows and break the jaws of the horse-faced Kesi? Did you not crawl through the maruda-trees, and yet again cause the demoniac forces to be vanquished in their war with celestials?

This pashuram rhetorically poses questions by way of recounting the episodes of Shri Vamanavatara and Shri Krishnavatara?

還au|_ujcttp齊rnL jSiLiciyrGjD - Did you not accept the symbolic water from Mahabali? (granting the gift of three steps of land)

]0?»)[rGLDUj^frujf5iu«yrCpfD - Did you not as Shri Krishna graze the cows?

LDrr6un*uj e_[TLb lS)?[tib§j - Did you not break the jaws of the horse demon, Kesi?

LDrrLD0^lCTT ear© Guiriu - Did you not crawl through the twin marudha trees in your childhood?

(BajCOTGrp - In the war between devas and asuras, did you not contrive to get the asuras vanquished?

(〇16=(!)0}§1^(© Q&ijn ©Slij6OTfliuCT)6OTaF Qa=6irr(2n3fDpu Qurr)rDgia|ib LDfr]06〇ih L5l6OTCT)6UTaamu - 〇pd)(peo (ipiflCoUj(0(61 sin* QiDrTiuiiQurTL^I^nfUJ Qpifla1

o-iflGujp 9iiiS?inn\u @Lpj5gi.

49.

You killed unconciliatory Hiranya. You asked for and got the big earth from Mahabali. Again you took a bold, calculated stance against the charging bulls humbling their pride，to take the hand of Nappinnai,

Oh wielder of the dextral conch.

Gfftrrr 齒 ijewfluj60ctt - Struck down the unmitigated evil embodiment that was Hiranya.

QffCTTp g'pgju Qufpn}§j6L|Li) LorriSl^OLh ~ You approachedMahabali and accepted the gift of land. Azhwar continues his fascination over the Lord’s Shri Vaman备vatkra.

LSl6iT0DCTT<i<KiTuj (ipfbpd) (ipifl(5uj|T)r5lOT (ipciyi iSlcirrp ©Lp^Bgl QLDfrujLhuL^l^rruj - You took a calculated stance facing upto and vanquishing the charging bulls for NappinnaiJs hand.

- Holder of the dextral conch.

Qpifl - also means ocean from where the conch Pknchajanya emanated.

恐由由多到决rnu6〇riia6b 在1 LD6wfl(^u^LDvr6b

^rr^i5^ ?ii06]S)^ ^etOL^eu^treurriLi - LD6rofli§rrff arCT)6CT6>jotitis^ inn(ip^meo QarTcirprrCTT c^l^vfligeo euemem^^enen.

The blue-complexioned Lord wearing the tulasi garland and lustrous gem-studded crown, killed the crocodile, that inhabited the crystal waters of a deep lake set in a mount valley of flowing streams.

In this pashuram, Azhwar refers to the Lord’s protection of his devotee Gajendra from the jaws of the crocodile.

§jLpfruj?〇rij«Q) LDrro) - Lord wearing the tulasi garland Gffrr^l LDawfl - He is the Lord Who wears a lustrous gem-

studded crown.

“部多 p■由ujld系<*Lh l|qj步n^rni FFutn>G淨 i51iropuj步式lco GlLDcrrcrfl:” (y^ ajg*^i7rrggcfo^6Liii>) - **Oh Lord, your crown bears proof that you are the Master of all the worlds.n

U多；B trrrg§1|7rr^ (rrr由uj gg^)LS]«rr’，（y!5 ijiijatrrrggcfu绎6〇Lb) -uThe array of gems studded in His crown shows His status as the Lord of all beings.”

^j«wfliS6〇 - The blue-complexional Lord. That is

how Shri Gajendra wished to see Him, and that is how the Lord appeared before him when He sundered the head of the crocodile to extricate Gajendra from the crocodiled strangle-hold.

绎rr由爯涔 奈斧LQJ?〇ijr Gurnii - a mountain plateau served by

flowing streams.

iDGwfl - A deep lake of crystal clear waters.

euOTfrjfe淨 idrr〇p泽65)60 - habited by a huge crocodile.

Q«95ir6vrpn-OT - Because the crocodile was the adversary of Gajendra, who was His devotee, the Lord took it as His adversary also, and killed it.

^OjCofiST lU0OJ68)l7UJ(T6b ^]§169)^611 fl&IT^^irfiifT ^ojCoott iuesoflifi0a^Lba:mLi^[r6OT - a6〇i&jairuQu0^aij'Lb aml^lojirfisr a6vvnc.iT @6〇rajair L|irQiDif)^iT Q6STiug|.

He is the One Who protected the cows under the cover of the mountain. He is the One Who broke the maruda trees. Again, He is the same Lord Who set the city of Lanka ablaze with his fusillade of arrows. It is upto Him to show us the way to His peril-free kingdom.

^0?U63)ij-ujrr?b ^^〇)\)：aea «rr^rr6OT - He saved

the numerous herds of cows from the distress of incessant rain under the protective canopy of Govardana. The ‘V，’ in Got” underlines His unique prowess equal to any task at hand, aerorifi-ir - conveys the message that like the cows who could not have saved themselves without His protection, we also cannot protect ourselves from lurking perils without His saving grace.

^6wflLD0^Lb ^rruj^rrdrr «6wrLia.iT - He broke the twin

closely intertwined maruda trees by crawling through the tiny gap between them.

crujgj ^|6〇[Bj<5rrmrLi> crffl^^FT^T - He set ablaze the

ostensibly invincible city of Lanka with the blitz of his arrows.

acof^arrij Qu0|B(5(rLh ■命乐_ He will show us the

way to His pain-free, peril-free kingdom. Whether it is the hapless cows or the all-knowing Divine Mother, there is no difference as regards the agency of protection As the mother herself says ‘绎多绎cfuuj cfo多0Lmd) 态，，（(rrr-cnr〇 39.30). “My protection

is ilis function”.

k^\(〇uQgs\ ffiml@6urr?5T - Only He can show us the way to Paramap^dhk: It is not upto us to find it by our own effort. Everything by way of ‘Anishtanivruthi’ and ‘Ihstaprapthi’ is achieved with His grace, not just by our self-effort.

CTiLj^irfivr LorriTiAij (〇L〇(LpL£lirrriD6«TruLi CTiu^ir 6vrLbL〇fr69r ldii5)6V)uj £T^^ls〇)LpaaiULi - Q£56〇T6Bfie〇(fij£S)aa Ga(T6OT〇?Lpff Qa=6VTp 0(D(gr^0AJrruj (ip6ST6〇fl6V)lh 6S)aaQafr6S0TI_IT6ilT (LpUJOTTp.

52.

As Shri Rama, He felled seven trees with one arrow, and at Divine Mother’s behest struck down the make七elieve deer with another arrow. With a fusillade of arrows，He took the life of Lanka’s king. As a diminutive brahmin boy，He beguiled Mahabali, and took away this world from him.

@^FrLD65TmLi mijmjDjijb OTUj^fTCTT - To convince Sugriva about

his prowess, He shot an arrow that toppled seven trees in a row.

^LbLDrrcOT LDf§l^uj Gruj^rreir - Persuaded by the entreaties of His bejeweled consort, He felled the make-believe deer with an arrow, not thinking for a moment, if his famed arrow should be directed against a hapless little creature.

“词命 AcijTiSGiT cu必jglciTp，， （Quifliun*由系l0QuDrr 3-10-7) His love for Sita was such that a mere inkling of her desire was enough to impel him into action.

6raj^gi?L(Lh Q^CTT0jfl6〇fEj0D«5<5 G«56rr65T ©Sip - He made the Lanka king kick the dust with a fusillade of arrows.

(ipein* @(Di6i500jn"Uja: (ipiugffTp r^lcuLb -

In an earlier time, as Shri Vamana, He appeared at Mahabali^ sacrificial site and matched words and action with his impish innocence and size and snatched away his kingdom in order to protect His creation.

(lpuj6iig)jQ泽[r(^Qj5(^Ga= 斤（S6uct)6〇

@iueirrpDL〇ij^ ^[r6vSl6in6〇uS)6ST (0iD6〇rr6b - uuSIssrprijCSairiT U>6S8T60VT6〇lijGl6Sir6rT QsU6TT6TT^g] UMTlLia 0Lp6^)ujlTlLJ 洛 etfsT校rsT6〇 a eb ld it说n 60 uj rr«i^多 iT6ir.

53.

He was the wonder child Who lay on a banyan-leaf floating on the wide ocean of earth - dissolving flood waters for long, He is the Lord that wears a cool swaying garland. O heart, worship His feet with involvement,

(ipujOTp Q^rr(ip - Azhwar entreats the heart to remember all that the Lord has done for us from time immemorial and worship His feet with a sense of involvement.

(Lprfl^ir Gojgdcd LD^^freSl^DcouSlOT Gmcorro) uuSlciip -

Lying on a banyan leaf floating on the waves of a deep wide ocean. UU\T?0G5J ^6ffrgl0CUmLJ 6T(Lp?〇065in-® ^J,?6lCT)6l)llSl65T GlD?l)6iTg)J ^ 6U6mrrB^ QLDiuQiucinruir - jlfr 2_6iT6rrG^rr

efileiinrgwrG斧rr LDdcTGrorG泽rr G«?rr65)?〇 多泽n*iij Qffrrcb毀j”

- ^10 - 69).

Look r56〇rijQ<5rr6}T Qeu?TT6TT^§j - deluge eating into the vitals of the earth. @rr iDrruj«@Lp6filujmLJ - A wonder child. Who took this earth and other worlds into His stomach for safe-keeping from being dissolved by the raging waters of pralay^.

^6ror6wr6〇rEia?n- Lon-^ncuujmu - wearing a cool gently swaying garland.

^nmneo a=«Lib (ip^D^giu ^crrrr u>0^l6Wi_(SurnIi« Ca5Lp6〇rruLj - iSenn§\ LB6TOT6OTT«60lB ^?m LrbJ<S*mT LDIT§1«J5^ IDITITCUrD© Qu6OTT6WT«6〇lh «rT ^60 Quifl§|.

54.

With His foot He kicked to death the demon that came as a cart and the elephant kuvalaya. His crawl sent the maruda trees crashing to the ground. He took the form of a lion to lift the earth on His tusk. The love of the Lord-Whose chest is the cosy seat of Shri, for Divine Mother earth is boundless.

^[T6iTrr6b ff«L_(Lpa!)^g) - Feigning anger at not being suckled by mother Yashoda in time, He kicked to death Sakatasura Who came rushing headlong into Him in the form of a cartwheel.

运與一 “L|@6uiruli jSlchp Gun^ffiLh”（Quifluj-逢10 GlLon* 6-5-6) with a fist kick, He felled the elephant Kuvalaya set up by evil Kamsa to kill Him.

茬 6TTfnx>0^1 l_ GurruLj - A mere crawl with the mortar attached to His waist by a rope through the maruda trees sent them crashing to the ground.

G«Lp6〇mu iScTTrrgj u)6wr«OT«6〇ih - Taking the form of the

lowly boar unmindful of His position as the Lord of Shri, He delved into the ocean to retrieve this earth on his tusk from the ocean floor. ^it LDirgi LDrnT6urf)0 - He whose chest is the fancied throne

of the incomparable lady Shri Devi.

^lewrDiLjLh (^l06urruli - QLBrr 6-10-10)

Qu6WT?wra?〇Lh Quiflgj -His love for the Mother earth is limitless. iSeirp ^?TTfB§j G«Lp〇)friLiffi

^LpUL]<K@ ^OTg)J6TT «rr«0Lh 2_LiSl(Lpii) ^L_LD

Qu0Lh G^fTCfrrrij^ ^(Lpajih urrQij6iyTg)jLb

LDrreb Q^uli^giTjD uDrrd) «srr«kurrG5r.’’（系l0Qjm£j-QL〇rr 2-8-7)

This pashuram brings out how the Lord’s love matches that of His consort, ^^croiurr G^cuiurr LDmcfu^cfouSlrB ^ctouj fffrcmiumi) utr^lci^^Lh ((rnr-?T〇-〇 15-52)?，~ 6This Lady*s heart is anchored in Her Lord even as His is in Her.”

“s_6iTii■多euLh L£)n*6n)rr步旁綠Geuium”（『fr-cnro 38-67) — “I shall not live more than a month in separation from my Lord” - Sita “#l『山 ggcu^l 65)?uG^^61 uj^I LDrr<〇n)Lh g^Gojiuih a«%OTrLDL51 cfilrgrr

斧rriD©nSl G劳巧 ewnnh”（(rrr.eny^ 66-li)). “狂 Vaidehi can sustain for a month she will have lived longer than I. But I shall not live a moment without my dark-eyed love.” - Shri Rama.

Quifiuj 6U6S)l7LDirlT6lS)6b CoUIJtrirLhyjfiSSTC^ aifiuj (ip^l6ySlss)L_ i£i$vr(0UiT6〇 - ^)if)iL|[a]aiT6b u(TQ«tnmr〇rsja AJ69STi_6«)piL|Lb uiiia&iuCoLfi LDpp6U6QTr〇6sr jSQ68ST@iaia6ssr a[ril@Lb j§)r〇Lb.

55.

The beautiful necklace on His big mount - like chest, sparkles like a streak of lightning over a dark rain cloud.

His long wide eyes have the hue of a lotus swarmed by bees whose hum is sweeter than music.

Qurfluj ?U65)ijiornTiSld) - His mountain - like chest is bigger than can be circumscribed by a necklace.

ffifluj(ip^l66l65)L_L6l6iyr Gurr^o - A streak of lightning across a rainbearing cloud. “毐co G泽rriu泽 ld多ujdo绎rr urrcfuGug'rr

(00绎-厗 rr).”

- If He moves about. This can also be taken as ‘Q@ifliL|r^«[r?b’，，If one were to experience the sight of the beauty of his chest with the necklace adorning it.

^aj^TjDciyT fSQ6wr©rBJ«R6ror iSljDLb - The colour of His long wide eyes. «fflujajrr<®uL|65)L_ u^rsgj uSlcrflirjBgj Q<FQj?urfl(3iLifrii|_^«i5rL. 占iLjClufliuGuruLi 压®feraeiT’’ (占]LX)6〇65Trr 8). ‘‘麥(sfuiLJ u_^rr iKijiurrcru L|6?iffn_ LBa^6rofl”（ffrr|fe 1.7).

ufrewr ufHJSiuGLD «[ril@Lh - the lotus

swarmed by bees whose hum is sweeter than any music.

rglnjib Gl6U6rflgi Q^iugi u^lgi *iflQ^6OTg)j @6Q>pUL(0?)iLD UJrrLDp5KpUJIT Q 1069^6^60 - 1§1610(〇?^69)1—UJ rgruorij^ioa ^rrgyih rgeOLhLjaLp eueoeoQen C«6iT61J6QT QuiT66)^.

56.

I do not know if the complexion of the Lord’s frame can be described as white, red, green or black. For that matter, can the goddess of learning glorify with her word the glory of the spouse of the lotus - seated Mahalakshmi.

@65)(D a_®suib - The auspicious frame of the Lord.

rglpih Qe^jerflgj Q^iug] u^lgj ^fflQ^eirrp crewrcwfld) iufrLBr51Gajmh 一 If His complexion is white，red，green or black - that I do not know. Let us look at the Upanisadic pronouncements on this. “爯coG泽mu牮 ld多ujcfo涔rr ©51 耷iL|d)G6〇G(56u UFn/〇Qj『fr’，（?5)绎-prr). “Shining like a lightning over a rain cloud.” 多uj ai ii*6wrLb’， (Ll.cn)"0) ‘brilliant like the sun•’

6Ca5?rouj CT)Q/d^(〇toiij L|0?i%douj 0ulb uj^fT LorroQ)frij^fBLh QjrrGro： uj^rr urrcwnlairroSlaLD GarrGurr uj^rr^LuiTff^lir uj^jt

L|6WrL_lf<SLi) LU^fT en)«0^?fil^U_|(5^Lb (U0Q〇)- 2L.U 4.3)，?

“The image of this Purusha is like a gold brocade, a white shawl, silken red worm, tongue of flame, lotus leaf, and spread of lightning. ‘‘?fl秀u_|绎：L|^5，rr_’’（〇)巧-贝rr). ‘From the lightninglike Purusha/ ‘L|(5〇^Lh «0?i^«rorLSlrijffi6rTLh’’（〇)淨-jbft). ‘Puruslia with shades of black and yellow.，

6if61[r?wrLDUJL|0G^j： (a:fr-2) *The golden Purusha/

Thus using diverse similies even the Vedas only confirm the near impossibility of adequately defining His complexion, since though by itself dark bluish, it is a medley of myriad shades of colour like that of the Divine Mother, the brocade covering Him, the amber disc and white conch, and jewels and necklaces round His neck.

Grerorsnrfld) - If one looks at it - |BrrLDr&ja)ffi

^rrgyLi) rB6〇LD L)«sipQjd)ei)(36Tr - let alone our state of knowledge or expression, even Saraswati endowed with learning and command over language would perhaps fall short in this respect, why? Azhwar attributes this to y,L〇rije5)«s(3ffieTT?y6iyT Qurre6l?L| - This is solely due to the indescribable beauty of the Consort of the lotus seated Lakshmi. ^^uijGLDujih 6u§1 ujgtouj crurr

^r5<5rr^LDgDrr，? (^rr-^ 37-18). Maricha guessed rightly in saying that the lustre of the spouse of Sita was immeasurable.

Qurr66)]5^l0OTOTi_ *mT6urT6«fl6b ifil6OT(S6OTGurr6b C^rrOTTpSl iX5661j5gi ^l0«Sl0|6^ u>rrrr?U6iT - QurT661r6^

«0U.6iyT (0LD6O Q«rT6OTTI_ aifllJJrTOTT «Lp(p6〇 Q^0L6inr(SijD6b «6TOTi_rriLj Q^erfl.

The Lord with Divine Mother ensconsced on His chest and riding on the mount of resplendent Garuda, dazzles like a flash of lightning over the sable cloud. O heart, arise and awaken to His sacred feet as the evolved wisdom of all knowledge.

Qurr?61^^l06iRn'i_ arnrGurrgrfflcb uSIotG^t Guird) G^n-ein-rgl -* Like the flash of lightning across the spread of sable cloud. The lightning is the metaphor for Mahalakshmi and the sable aloud is the Lord’s chest. This togetherness is described as ‘‘谭coG绎mu绎 id多lucfo绎rr Q51^a_|d)G6〇Cffi?u urruxicuijrr (cw^-^rr) \£\es\G5\on<s6\

GLDcrflu Qu0mrr6iyT，(^l06i5l0^Lh 29).

^)0iD661^gj LDrrn-ucirr - Lord with Divine Mother seated

on His chest. It is splendor decked on splendor. It is <Shastraic, truth that the rupa guna of the Mother is much higher than that of the Lord. This is what is conveyed by the phrase.

iDoSIrbgj - ^«56〇<®?bG6〇6iT ^CT)pu_|Lb (^l06urruj Qmrr

6-10-10).

QufT?iSlr5^ <50L.6iT Gldgo Q^rrOTTL- affliurrein'. 6^rrcn):<〇n)<ffi[r ajfrojDjSLb 母cropLb 多qj說：ujdoG泽 ©SI绎rrpLh isijujggpLh，（cioG绎rr-17隹CTTLh - 41). Garuda serves the Lord in myriad ways as devoted servant, companion, vehicle, seat, flag, canopy and fan.

Q^06tt CpLDd) «6wri_iruj Q^06tt - knowledge

- evolved state of all that viz. para-bhakthi. This is what is described by Shri Ramanuja as “Gun沙喊 u«^l0u it”（Shri Bh^shya Mangalam).

Q^6rfl - Awaken to this truth, 0 heart.

G)泽6tfl由译兩6〇11泽6〇參崔16^ (SlB6\Sl0击多10击查1 ^6rfl|6^ «©6u«dott(pUj (SigrTa^l - ^OTrbJ^liu Q6U6wriB^liuih a^fTQgu6OTffliih Ccuriiai—CSiD GiDQ6〇rT0r5rr6iT U>6WTLD^luSl6b Q*rr6OTT©«rB^IT6OT 6UITLp6t|.

58.

The Lord Who in time of yore strode over the worlds, and artfully took this earth, resides in Venkatam, propitious for monkeys to romance and play around, where, for instance, a female perched on a crystal rock, looks at its admiring star-struck mate and the sky above, as if signalling to him to pluck the silvery moon for her.

#l?〇rr^6〇^^l6i5T Gu)?6l0r5^ LDrb^l - a female monkey perched on a crystal rock. Azhwar’s imagery conjures the vision of a female adored by its mate to the point of itching to do her bidding and win her favour.

- gazing at its star-struck male

companion

©Slerrrejifluj QaJ6wriB^liuih ^fr - get for me the silvery moon. This is suggestive of the loved one asking her lover to get the mirror for her. The inner meaning of this analogy is tantamount to the Purushakara Divine Mother in Paramapada signalling to the Lord by her glance to lift up and redeem the blemishless souls. GaifBJ«L_GuD - Where the Lord with the Mother perched on His chest resides - just like the male of the simian on the rock with its female snugly sitting by.

LDCwr ld^u51©) Q^rrcwr© - artfully taking the earth (away from Mahabali’s tyranny). LD^luSlOTrrQ) @n)6TTLDrr6OTrrruj «6TT6uji)0 (^|06uitilj QiBw 1.4.3). This pashuram which describes a common natural scene on the hills, in a real sense, drives home the point that the love and protection of the Lord of Tiruvenkatam and the eagerness of the Divine Mother to intervene in our behalf will never fail us.

?urr(L^ih 6U6V)aiun5)r5(〇^6vr 6V)LB(Surr6bQj5©6U6V)ir〇imu ^fT(ip iD0©SlGurr6〇 ^rriT^lL-uu - ^l0LDrr LDeV〇f)eii6V9T69VT6inr Gl9IBJA69VTLDir6V) CTIbiAOT Qu0LDFT6OTlq- (S^IJU QujD®J.

59.

The hugging rivulets shimmering in the dark slopes of the mountain like nestling garlands conjure the vision of the eternal Shri-graced gem-hued Lord of lotus eyes with strings of pearls adorning His chest. Reaching His feet, is the purpose of life. That is what I have understood.

CTrijacTT Qu0LDfr6iyT Qujbp 6urr(Lpib -

Attaining the feet of my Lord is what I have understood is the essence of life.

coidQuwq) Q|B@?U65)[r6urruj ^fr(LpLb ^0〇SKSurr?b ^irfr^luuu ~ The hugging rivulats shimmering in the dark slopes of the mountain, like garlands. us«Qu6rr uj^I diGiurrihrgl uG^^rrih ^amro «iij«rruuj?n)： ui；?iirrQQa)?rr!

淨iBrro)多?〇ib 多rr〇)淨ti 占jcfuiu （肩乐urrcoGU淨Lb -

1) 66The pearl necklaces on the chest of blue - complexioned Krishna shimmered like two jets of stream suspended from the blue sky.” “以点d)G6〇6iT 逐)©opqLb”（南0?urri£j Omrr. 6.10.10) eternally residing Mahalakshmi ‘]9_iurruJumiS^’.

Q^rEjagwnBrrcb - lotus - eyed Lord.

Glu0LDrrdjT - Our Lord.

^i^Gff^uQufbp Qjfr(Lpib aj?5)«ujf61f5(5^6iT - Attaining whose feet I have learnt is the purpose of life. This is the state of experiencing the Supreme. “uijLi)多described by Shri Krishna in the Gita (2-59) where every other longing ceases.

QujbjDLSl说D6WUD0泽ih Guiij(jp6W6〇 L£>rr吞匕ib §it©(〇uit LL|cror©CT)^gi - «jbp« 06mrf)6V)6〇 Qarr6rhnrQL.n31(5^rT6irT Q6urDp$lu

u69〇f)6〇Lb6urraj6〇)6u^gia&[5^rT6inr U6ott®.

60.

In distant past, the Lord protected the cows, crawled through the twin conjoined maruda trees, drank off the ogress’s breast, kicked the demoncart, and hurled the make - believe calf at the wood - apple branch. In the Bharata war, He gladly blew His victorious conch - shell.

QujppLh 1510)0^100^11) Guuj(ip?5)6〇 LDfr^ff^L-Lh (ipfT)fD(S<5rr^ gjy® Cumi_|6wr(5l0D^^§j - These lines enumerate the deeds of Shri Krishna in His ‘bhMaleela’ stage on the lines of those of Poigai Pirin. “以 176U LDrri @(5步淨Lb L|?iTQj[nij

@i_(y)65)c〇LDfi) @cir[DLh’’ etc (⑶淨山.系1(5如-54) - “driving out the venomous serpent Kaliya, breaking the tusks of the rogue charging elephant Kuvalaya, grazing the cows, uprooting the Kurunda tree，” etc,

Qufbpib Qpjbpaarr^gj - taking protective care of all the cows L5l?5)65ffTLD055Lb mtQiQumh - crawling through the conjoined maruda trees.

Guuj (y)CT)6〇 - drinking off the breast of the ogress Putana.

mrrffffsi-Lh - kicking into smithreens the cart- wheel

demon Sakatusura.

appa @6wfl65)6〇 6fil?rrrij<505fla0a QffifTOTrQL_r51j6^n"6iyr - hurling the demon make-believe calf Vatsasura at the demon on wood-apple tree killing both demons.

U6wr@ - In the yore

QeujbjSliIju卿fleuih ?urriij65)6ij多gj 步旁rrcirr 一 gladly blew the

victorious Panchajanya.

UCT)L_GurrfrL|«@ (系l0ijud)?〇rr«(〇T@).

uOTOTQi_^36〇mh(S?ur^jaii_Lh urTff)aL-.6b 6^6u@r5^Lb QasiTOTin-LrBJ @6w>p6urriTai0« (p«rriiSl6b<Suir6b - 6UOTrij居1抓0山茧而泛柯你的任斗说n疾 ©CTTrijQLDijOTjDCTT e^emem^n.

61.

From times of yore, the Lord of Vaikuntam has taken up His abode also in the milk ocean and Venkatam. The beautiful Thirukkadigai set amidst gardens where bees swarm and Thiruvinnagar are His other abodes.

Azhwar wonders in this pashuram, if the Lord whose permanent abode is Vaikuntam, has found other abodes in divya desas like Venkatam, Thirukkadigai and Thiruvinnagar as a gateway to devotees hearts.

QarrOTr® SL.cwfDGijn'fb^ - keeping Shri Vaikuntam

as His principal abode. The Lord graces Vaikuntam in His tparam, state. ufrrf)£Bi_6b G〇jrij«L_Lb - Only a notch lower in scale than vaikuntam (Vyuhasthana), the Milk Ocean and Venkatam are His other favoured residences.

<6^l0UurrjT)«5L-G?〇 ^l0LBrrd) ^gu@|6^Cpld

系（系l0GurriLi Qir>rr i〇.7.8).

aiewT© ?U6TTfEj<fl6TT0Lb ^<saQ&iT?S)eo ?U6wr - Thirukkadigai

set amidst flower gardens where bees hum in swarms. ^cTTrij^LDiT'OTrDCTT o51«i5T6rorffiir - Thiruvinnagar of the youthful Lord. This is in accordance with Swamy Peria Achan Pillai’s interpretation. Swami Appillai, however interprets eS\<mr?ma^ to mean that the Lord looks upon the listed divya desas as His favoured residances. uemQL.?〇?〇\T\b GarruSld) Gurrcb - These divya-desas were the favourite temples of the Lord before He started residing in my heart. After that, my heart has become His favoured residence This is evocative of Shri Bhutat Azhwar’s pashuram.

CcGurij«5i_QLD6iyr f51aJ?fi]i76WT(5\Li) jSl(T)Qu6iTp ^LD^I«5@ih ^<ss)[nQu^〇) - rglrbQu6iT gjCTTrBjG«mi51p6h-6mjb ?5)Qj^§]6TT?TflGOTr?ir Q?U?TT6TT^ ^IcrTfBjGarruSId) ?5)«S 6£1Gl_Q6065TgU，

(齒_ 禹 06u - 5 4)

“Even as you graciously descended upon the sacred hills of Thirumalirunjalai and Thiruvenkatam, making them your favourite abodes, you now regard your shrine in my heart as a favoured residence. On that score, do not ever forsake your abode of the Milk Ocean. This is my humble prayer.”

Also “ad)副 ih <565)6ffT<Ri_^jub 〇)6u@rb^ 〇jn-OTrr(5\Li) L|d)Q?〇6iTQfE)fT^lr5^0yT Qarro), crurreuLb, Qeueoeo QjBi^ujrrdyr rilpm arfliurrcffT 2_6TTLi(Kmft] ^rHj«rr6iyT ^ulGuj65t (Quifl-^l06u-68)

4tThe Supreme Lord of dark hue has entered my lovely heart, never to leave. Wonder, if His mountain abode, the blue ocean, why celestial Shri Vaikuntam have become wastelands What a pity!” 66iglrf)ugjLh ^it Qajjbua^gj ^)0LJL|Lh ?fil6wr^li_uu§jLh rBfi)Qu0|B ^l65)5T(5<5U^J?Tr JBfT65fl6〇rr^ Qp<SS\Q?S\?OGO\T\b ^fDLj^OT ^,^ly,^0yT LDrr^?U6iT

jglpugjih 齒0iju§jih 冶i_iju§jLh creiTQcffn^ftGCTT.’’

(^0<9:<9:|6^ - ?^1© 65) uHis standing on the exalted hill, sitting in His celestial seat, and resting in the deep ocean was all before self was bom. Now the wonder Lord Who is the primordial cause Who sleeps on His serpent bed does all His standing sitting and reclining in my heart.”

jraJAL-LD

?Sl?m?mmij\h Q6u〇°〇arr 6^1ifl^)6V)iri§n' Qeuiii

r6WT&隹泽

LD6OTT699T«IJLb IDmBrTL^ - LDeV9T61

Q^69T0f_C〇^69nrrr ^l^euijvijaLh Q^^CasmlLq. ^6iT igCpp-pjOn-OTT ^rrLp?i|.

62.

Thiruvinnagar, Thiruvehka, Thiruyenkatam with flowing waters, the city of Velukkai of rising mansions, the beautiful Thirukkudanthai and Thiruvarangam of honey-rich flower gardens, and Thirukkottiyur, these are shrines where the Lord Who accepted the symbolic water resides with condescending grace,

eSiemGSsrmfr - Oppiliappan shrine

〇?u〇0〇«rr - Thiruvenka in Kancheepuram where the Lord is known as Shri Yathotkari.

®Slifl^l65)|7 i|irG?urij<5U.Lh - Thirumalai set amidst flowing springs LD6wr6wr«(nb iBrriBrrL- Qeiu^si&s)a - The city of Velukkai of rising

mansions, also in Kanchi where the Lord resides as Shri Nrsimha.

- Beautiful Thirukkudanthai.

G^effTmr ^l®0ji7fEJ<5Lb - Thiruvarangam. of honey filled gardens. Garnliq. - Thirukkottiyur

@i_rRJ65)« ^G^prDrrciT - Lord Who accepted the symbolic water from Mahabali.

^rrLpcij - resides with condescending grace.

^fTy?^6WL-lL|Lb !§6OTr(ip4lL| QlDrrOTffnD(Lp61]Lh

^yrrcuihQurTCTTggTrrgpiLh Q^n?inQ\i^ne〇 -

^ Gleo 击

63.

The matted locks, the majestic crown, shining axe, curling serpent and golden waist band all these twin contrasting images blend in one image in my Father at Thirumalai surrounded by torrential streams. What wonder!

Here, Azhwar captures the vision of the Lord in His Vibhavatara as Sankara - Narayana, and declares that the Lord Shrinivasa at Thirumalai projects the felicitous combination of the features and qualities of both. In keeping with Upanisadic and Gita pronouncements “口芦力斧卬 ©51 拐rru_iG旁” (Li-cn)110) uupD"°^l Gld ^fBLDrriSl， (Gita), among the manifold avataras of Shriman Narayana, Sastras speak of Sankara - Narayan^vatara (just like the hybrid man-lion form) in which the prominent right side sports the features of Hari and the left side the features of Sankara. This was to demonstrate the ‘Siddha-rupa’ and <S^dhaka-rupa,, since Sankara meditates on Narayana.

^IBjB^lurriLJ ?UL_G6Ufij<Rl_LBrrL£)0J)6O QJrTGffTGUITaOT QffUJUJ

This does not mean that the Lord at Thirumalai is a personification of Sankara-Narayana rupa. The form of the Lord sports the majestic crown, the disc and gold waistband but not matted locks or serpent. Even in the earlier pashuram, which enumerates certain divya-desas Azhwar observes that these are the favoured abodes of Trivikram^. Obviously it was not intended to say that the presiding deities are Trivikrama. What is conveyed in the pashuram, is that the Lord in those shrines exudes the felicity and compassion of Trivikrm^vat^ra. On the same lines, this pashuram only makes the point that the Lord at Thirumalai exudes the grace of Sankara-Narayanavatara.

?i}\j〇p\h Q6uri)i-|^j as(ipgi u©uu - &

6U0^(Su)rr Q?xs〇0〇6>u?Sieo 居li—缶姜|0缶细劲叫

64.

The Lord is reclining in Thiruvehka, and is sitting and standing elsewhere in Kanchi. Is it due to the exertions of churning the ocean for nectar with serpent vasuki and mandara mountain as tools?

- Fitting the purpuse, that is as aids This qualities the three things mentioned in the pashuram viz.

占117Lb - serpent Vasuki

Q6UfT)Mii) - Mandara mountian used as chimning rod.

«i_^jLh - Ocean which filled in as the vessel.

u^Duuu - exerting for making nectar.

6U0^^CpLDrr - Tired after all that churning?

“4uSlijLfa G泽rrGrrrr^)占65)6〇压1_61) (Qufluj-多l(5〇L〇rr

5-7-4).

QeiJ〇0〇<5rr©S1d) «®L.r5§j - reclining in Thiruvehka.

@©j6gl - Sitting in Patakam.

solicitude in genuine Vatsalya bh^va, so characteristic of all Azhwars. As Thirumazhisai Piran resonates, ^rr?rrfrd) lq)乐Locrr击齊占Qffiird) eufrcTTrr 择泽0逆5山 ?urru!j ^ln)6urrar. 虔 Ggttit 淨 ib eu 步淨 LomouSleioeu

r§l6ii(ii§j6i|Lb - Standing in Thiruvoorakam. All this looks as if the Lord is reclining, sitting and standing in these shrines in Kancheepuram to work off all the after effects of the exertion of churning. So Azhwar wonders with empathic

LDfr^ucbciSl在G<56ijrflujrr6in' gg步淨《DQ)?LirruL) pfr<5參择cjdott (rBrrciT - ^|06U - 35) 4<jbi_ib^ «rrd)ffi?TT Qprrrj^GGLirr (cjrrGOLh

^rCTTLDmu ^Lffe^GlLDiu @^jiii«G〇jir ?iSl6〇n5j0LX)rrd) Gu^ojj-ffaijLh 压匕步泽任rrd) U17运淨 @1_步紐)淨iL|6h■冶!_运淨Gurrp?”

?i5l0-61). uQ«sfruf.iurnr iDrrL« Garr^^a^gjih L)erflrij@k|_iL|Li) L〇U|_uj[r逢leijiGar 运 gjuSld) GidqSI ld冶由p淨g]淨rr命

^i^Lurnr <^65)ffGajrr, ^luu 1^.55[tott

虔淨rroSliu 占es^Gojrr ucwflujfrGiiJ’’（系l(56urrulj-QLBfr- 8.3.5)

ifl6irrp51 ^ir^^luQurr^^gi dS1|j6^rf)uj抓泽rra^你多-GluiTiii涴 ^ifliq06ULBmLiu lSIcttjb^ 6uihiDrT 6meuQ6V\ aifliL|06ULb QdsmhQurr^I^^rr^ amurggi.

65.

Our Master Who angrily broke in two, the tusk of the dark elephant, rose in anger in man-lion Form at dusk in an earlier time, to tear the chest of Hiranya that no harm may befall child Prahlada.

Did the exertions of the Lord stop with churning the ocean for nectar? In many avataras, has He not made yet other exertions for the sake of His devotees? Azhwar reminisces and cites the instance of Nrsimhavatara.

“占jfijffin■绎[ii®rr舍(srumueucnSl c^^iBFT^OQj L^ijjBrrLDrrGnSr’（cf〇0系1). ‘You materialise from limb to limb, carrying the appellation ‘son’ you infuse the ‘self’.

^jfBJ«6iyT - Nrsimha’s child Prahlada — i51eiT65)?rr0j)UJ#彦办 (Qurfluj-^l0QLDnr 2-3-8) “crufreu «奈cun■绎贝庠涔d)uj cm ^irajn^DLDcfo^l泽:’’（®S).L|. l-i9-85). “As the Lord is immanent He is in me too.” Thus Prahlada always thought of himself as part of the Lord.

^jr5^1uQurr(Lp^^§j - In the twilight hour of the evening. @i76wfliu69T§i - Hiranya^ chest

Lorija - tearing to shreds.

“LSlew^rQiuuSlfbgj ^ii_6〇rflujrrujLj Qu0(®CTTrr«D6〇T’’.

(Quifluj-^l0QLDrr 2-5-8) Never one to tolerate an insult or injury to a bhagavatha the Lord comes down like a sledge - hammer on a fly. Shrivachana Bhushana Shrisukthi “FFi/oaJtreiT c9|6u^ifl^gju u6wr«wflCTT c^0〇G5r^Q^rrL^lQ)<56iT crd)6〇rrLh uir«6u淨u^iTtrib QurrjDrr?5)LD”

c9iU)iDn-OT ^i6u(pOTr - Our Master «rrujiBgj - rose in anger. «(flu_|06yLh Q«mbL| - Snapped in two the tusk of the

a[riu^^)06«)errLD[rrbp51ai a^iifl6〇0 u)rTiD6〇vf)a£rr

ju - ojirujig^

^^(oai—eurra ^Ip^l ujiti&j0.

66.

dark elephant Kuvalaya - Peeta.

The hostile Madhukaitabha came near the Lord reclining on a serpent whose gem-studded luminescent hoods dispelled the surrounding darkness. But they met their end, then and there, scorched by Lord’s mere deep breath.

ffirrujiB§l ^®«s)ot LDfrpjfil - darkness - dispelling luminescence.

s^Iit ^la)@ LDrrir»65Bflffi«rr u«wt«(S^Iit Gldq) - gem studded

hood of the Serpent Anantha.

Q6udj6L|iiSlfTLJU - deep breath of the Lord.

6Ufrujr5^ L〇gj65)«L-U0Lb 6uii5]giJ0^1 LDfrcroTLfnr - Madhu-Kaitabha who came with evil design met their gory end. Among the many names of the Lord are ‘Madhusudhanan’ and ‘Kaitabhari’. Versions vary about how these two enemies of the Lord met their end, as for instance, Kurathazhwar in his *Sundara B^husthavam and Shri Bhattar in his ‘Shri Rangarajasthavam’ have mentioned that they were crushed between the thighs of the Lord. Others say that they were scorched by the venomous hiss of Anantha. This can be seen in the divya-desa of Thirumeyyam.

^HcuiTa@Li) - That became the site of

their fatal end.

67.

0aS)lLjlAITg2ll5^l6U[riLI aiD6v>^^ly6sriTeff5r(〇u[r3] - Jl^lmari—QiTfiirrpLb QfiuevOTffi&iaih 6U[T6〇fl6b ua&0L〇^l Quj6OTpib uirlira}§|.

The rising lotus flower on the navel of the Lord alternately blossomed and folded on the sky, in intrigued reaction, as it turned towards, the disc on His right hand shining like the sun, and the white conch on the left, what wonder!

Now that the Lord’s adversaries Hiranya and Madhu - Kaitabha have been destroyed, Azhwar pauses to ponder the beauty of the Lord as He sleeps on the ocean.

eurruj «L〇6〇^^l6iT - The rising lotus on

the navel “占^ciouj |5rrQu?rr 占多GiuaLDihji^^Lh” There is a lotus blooming from the navel of the Unborn.

“?T〇 沒rru系压uuiKSott 多-’’ Only Brahma

materialises from the lotus flower. Such was its unique greatness and loveliness, that it rose majestically bearing the Veda-reciting Brahma on its petals.

LD6〇0Lh 06i51iL|LDrTd) - Alternately blossoming and folding up. What wonder! The reason for this odd response of the lotus is explained by the Azhwar in the second-half.

*i_it <5T6iTpLh - Imaging the shining disc on the right hand to be the sun.

QciiOTrffrijffiLb cun'Gjfld) u«0Lh ld^I crchpLb - Taking the white conch on the left hand for the bright moon on the sky.

Guird)绎rrGLon■绎『命 （|^rr吞-系|0 1.4) As

the Chakra and the Sankha on the hands of the Lord shine like the sun and the moon, the lotus on the navel also blossomed and folded in contrasting response, taken in by the deceptive sight.

urriT^ *©6U6irr j§lLpff)a6OTT@

(Surr^Co^rTiT «©6iiQ6OT6OTuGuiTr6g| - «itit^

(〇6uriiaL.(&LD QyBmnen «S)6rnija6rfla@a Qcujbq.

68.

Thiruvenkatam where sylvan springs abound, is the abode of the Lord Who once long ago, hurled a disguised calf - demon at another hiding in the branch of a wood - apple tree. By the spring side a male perched on a kala-fruit tree looks at his reflection in the water and backing away in fear as if having come face to face with another, still lingers outreaching his hand entreatingly asking for fruits from the tree.

Azhwar implies in this pashuram, that one - would not have to go to far away milk ocean, to experience the beauty of the Lord. One can get this experience in the sylvan surroundings of Thiruvenkatam. urnr^^ - the male monkey looking at the spring from

his perch on the kala tree

fglLpjDffiewr© - viewing his reflection in the spring water flowing below.

Guir^gj ^0 <K©<ai6iyT ctctt - Taking him (his reflection in water) for a real male.

GuiT^g] - Backing away

任[fii■多淨 • extending his hand in

supplicant entreatment for some fruits of grace.

G6urij«L_GLD Gldo) prrGTT ?i5l6mij«56cflffi@ (SgiiQrDjSliB^n'ar Q6iirbL(- The site where one can witness happenings like this, is Thiruvenkatam, where the Lord Who once hurled the calf - demon Vatsasura at another called Kapithasura hiding between woodapple tree branches.

What is meant to be conveyed by the Azhwar, in this pashuram, is that even animals in their wild habitat of the beautiful reaches, of Thiruvenkatam hills, touch off, by their action, memory waves of the various playful pranks of the Lord in Shri Krishnavatar^.

Q6Uff)Qu6ifrp C6ur&j«!_Lburr©ih «S1uj6ot gimmija a〇)G)u6VTg)| a0rij0Lp6b(〇Ln6b - LDrr)(〇)urr6irrn3

J§6roTI_(S65rT6rT U>rr6b^lL_(5^ J§6n «l_6〇 lgljrT©6UITOTr y,£rhm_^rr <〇)6rT6bfi〇iTijbL|0LD.

69.

When someone talks about a mountain, my moon - struck daughter breaks into song in praise of Thiruvenkatam. When she thinks of a flower to wear on her tresses, she reaches for tulasi leaves. At dawn, she sets out for a dip in the ocean where the Lord of invincible arms reclines.

In this singularly unique pashuram, Azhwar transforms to the state of a woman reminiscing the Lord's childhood, in Krishnavatara and expresses from the psychic position of a mother. In a way it is a forerunner for later Azhwars, who have experienced the beauty of the Lord from different perspectives as mother, lady love, etc. as for instance “《rij@gyib uagjib”（^!(56uiTiijQLDrr 7_2). “禹如奶上 QcijeiferLO系IGurrd)，’（Quifluj 系10 2-7)

Qaj[T)Qu?5Tp G6Lifij«i_Lb urr©Li) - If any girl should speak about mountains, my daughter is driven instinctively to Thiruvenkatam, to sing about. “Qu0LDfT(sh' ld挪〇)Gujrr _(5G〇jfijaLLb” (^10q510^^ld - 60), uffi0fij0Lp6b(3LDd) «fi)Qu6VTp 6filuj6iT§jLprruj uWhen she thinks of a flower to wear on her coiffeur, she reaches out for a beau of tulasi leaves•”

Q泽淨 gj^prruliLDCofr 声淨@@u51 多 Q^rrc^TLfiisGcTTrrLh

(^l0UUQ)?〇n'OTT(5 - 9) <6Q^UJOJ^ ^655T6WrfB gJLpmiJ^ ^fT17Fni51g)jLi) ^?5)Lpiufru51g)jLb ^6wrQ<ffi[ru3u^^rriiSl^)|Lb, <SLpG?uijn'LiSl@jLb ^leiTfD LD6ror655rfuiSlg)]Lb GlarrOTr© (系10通0多系lih - 53). Thus

like Parankusa Nayika, she does not know of any flower other than tulasi.

When at the stroke of dawn, she thinks of her daily bath her thought turns to the ocean where the Lord reclines ‘‘LDjbQufreiip ^OTrL_G^rr6TT LDird)^lL_rfe^^6TT «L_?b ^ijrr@6urr6irr - y,6ron_rBfr?TT erd)6〇rrLh L_|@Lh ? Every dawn she sets out for a bath in the ocean where the strong - armed Lord reclines - “LDri)6〇rr«ferL ^l6^Gi_rr6iT，’（^l(5Ljud)?〇rr«j5T® - 1). Thus for the lady of Azhwar’s fancy, the daily routine revolves round the Lord as the cynosure of constant yearning and remembrance just like Shri Kulasekhara Peruman ujeiouj ]5«kGi7 (rrijaajn^trrr

系IG|B ((y)@|^LD!TCT)6〇-l)”

y,6wri_^rr6TT (〇rd)〇)rnh h@ld - Every dawn she sets out invariably. As this pashuram toes a different line from the others, some elders have interpreted the thrust of this pashuram to a clarion call to the world, by the Azhwar, to waken up to the world of ‘bhagavadanubhava’，even as he did. But this interpretation is not covered here and the translation thus is on literal lines, keeping in view the definitive action verb at the end of every phrase.

L|@m^£5ir&3 euiriLiy,^!^ ^|0〇S)

&_色1〇泽舍泽iT6b aiT6ba^pc迎忐说oaiuiT6b - 会G泽6ifT

oS]6^m_iA6〇iT Glair60CT® c£)p6b(06)jraiaL_?U69)6vr(Suj a6VVT(Bi 6U6OOTr&J0lh 6&6Tf)p.

The tusker in heat on the hills of Thiruvenkatam, from whose forehead the <mast, fluid flows down in torrent washing its cheeks, mouth and feet, like puriflcatory water, offers with its trunk, a nectar - filled flower to the all powerful Lord there in mute worship.

Even animals not endowed with higher intelligence develop, on the hills of Thiruvenkatam, a spiritual instinct and a sense of belonging and devotion to the Lord, due to his infinite grace and power. The devotion that arises out of this rare endowment, is attained by these denizens of the hills of Thiruvenkatam, merely by the incident of their association with these hills. This pashuram echoes the same thought, as Shri Bhuat Azhwar’s following pashuram.

^Gurr^fSlrBgj ajn-65T[Tfij<5?TT y,0*65)eyTL|<5@

Q«rr6roTGu^§jLh Gurrgj 2_6TT6Trib - Gurrgj id6〇ij4«G«

Gu|；rmij|fegj，，（齒系I(5gu-72)

“Rising at dawn, the primates dip in the flower-laden ponds and gather fresh flowers to offer in worshipful prayer to the Lord. Oh my heart, you also hasten to recite the names of the Lord, and offer flowers atthe lotus feet of Him Who is the Jewel of Thiruvenkatam.”

actflp - tusker

L)0U)^^frQ) ajrrujy,^ - rinsing the mouth with ^adha-neer* (‘mast’ flow).

^rrLpffegj <5rrd)«(Lp?fil - running down in

torrent washing the feet. The rule that before setting out to worship the Lord, one should wash feet and perform ^chamanam* is observed by the elephants, as an incident of nature.

cwaiurrcb u51@L〇^^G^6iT 6fll6wri_LD6〇ir Q«rrG(irr©-〇ffering with its trunk a nectar - filled flower.

6U6wrrij@Lb - worships with bowed head.

aerflp (Lp^)6〇0^65a (o^nriq.

6^6rflgjj u>0LiQun-^l6ma lurrerfl - LSl6rflp51

cSlLp QaiTfiOTp l§)6OTfD^)0U> (oSUr&J6>L_(oLfi (olA6VnT6TT

@Lp««6inrg)] Q«rr6TOrQL_p51j5^iT6WT 06BTgy.

71.

In the same hills, an errant tusker runs amok charging the low-hanging clouds with a raised trunk when a unicorn emerges in provoked anger and pouncing on it snaps its shining tusk and emits a resounding roar oyer the wailing fallen elephant. It is Venkatam the hill-abode of the Lord, Who once threw a calf at the wood-apple tree.

acrflp (Lp^ld) - a tusker in <mast, charges

the dark clouds moving on the hill with raised trunk.

66ld^ Gurro) <〇r(Lpr6^ (|Brr#-^l0QLDrr 8-9)

“aflliJLDrr Ul_6〇rij<S?iT <5crflQ(D?hTn)]’’

(Quffluj-^10 1-2-10)

移eiflp l〇0ul| go® lurrcrfl - a unicorn pounces on the tusker in provoked fury and snaps its tusk.

L5l6rfln51 ©SlLp« QarrCTTp - felling the tusker down with a fatal blow.

商命®] Gcufijffii_GLD - Thiruvenkatam resounding with

unicorn’s roar.

Gind) prreiT @^p«<56iTp Qffiir«fcrQL_j61j^rr6iyr - the hill abode

of the Lord Who once threw a calf (Vats^sura) at the wood - apple tree (Kapithasura)

Azhwar makes the point that just like the Lord who destroys His natural enemies, within the animal kingdom on the Thiruvenkatam hills, the natural enemies thrive by getting rid of each other.

@6VTQ(DiT6vrn5l6OT[niJ 0nDiDa6rf)iT(〇aiT6^ eu6〇)6rra6S)a Q»6VTg)j oS)69)6muir(B)Li> ^i^ja6V)Lp (ouiriij - Qojsotp 6£)6Triij0lD^) (〇aiT6TT e£)®a0LO Gciilijai—CoLD (slC6S)60 @6rrrii0u>〇-iT (oarriDir 6〇fii_ih.

The resident gypsy damsels wedded only to the hill, swing in playful sport with bangled hands swaying the pretty bamboo shoots which part to let the silvery rays of the moon light up the serene peaks. This is Thiruvenkatam, the abode of the Lord of the youthful celestials.

Azhwar says that Thiruvenkatam is where one can witness the beauty of the youthful Lord in myriad pretty sights and settings, be it the tall peaks where the gypsy damsels while away their time in playful sport with their beautiful bangled hands or the pretty tall bamboo shoots between which they swing or the serenity of the landscape bathed in silvery moonlight.

(gOTgU ^?5Tr6l65Trruj 0rDLD<5<〇Tfl[T - the gypsy girls wedded to the hill QSl65)6TTUjrr@ih - gypsy girls playfully

wandering on the peaks

Garrcb gu65)ot<565)«k^ ^rij«5gi〇Lp - swaying the pretty bamboo shoots with beautiful bangled hands.

Guituj Qgijotp - reaching upto the sky.

?fll?rrfBj0 LD^lGffirrerr oSl(5«0Lb - part (the bamboo

thickets) to let the silvery rays of moon shine on the peaks. By this the density of the flora of the peaks is conveyed.

異rii«5⑷设一has also been interpreted to mean ，a plant

pellet used in girFs game (to test manual skill where the pellets are thrown up in air and caught). In this alternative imagery, that is supposed to touch the lunar heights and drive away his adversary Rahu eclipsing him. Relieved of this affliction, the moon breaks out in its pristine beauty and bathes the peaks in silvery rays.

Gudqoq) @?TTfij@iDmT Grrld[T©jfll_lb - Abode of the Lord of youthful celestials (‘nithyasuris’）.

@L-ih6U6〇Gii3Lp yjOTOTL

6XJL-(lpa (SdJfilftL^gl LDOTTgUlh - 0L-r5lUJ6^ an.^^6VTrraj ^tenronen 06V)〇-aLpG6〇 an.p6iiC^ r5rr^6OT6OTrr gy6TT6rr 15601b.

The Lord Who resides in the north at Thiruvenkatam is the moving spirit of the sun’s chariot of seven horses as it traverses from east to west. The purpose of the tongue is to sing the praise of the anklet-laden feet of that Lord Who once rapturously waltzed to the rhythm of the pots.

Azhwar echoes in this pashuram the thought of the first two Azhwars Shri Poigai and Bhuta in their pashurams.

^jBrraJiruSld) 2_ottGi_, jbCldh- rBrrg*6wrrr OTeijTgu ^currgj 2_«〇(r«@Lh 2_«oi7 £_ottGl_，5 ((ip^eb - ^l06u 95)

uThe tongue is provided to sing His praise. The eminent mantra 6〇m Nama Narayana5 is with us for ever/5 LOfT^0jG65T Gr6OTg)iLb LD6OTLD USff)L_^§J LDfT)p ^aidrr Gufr IBrrGfilcOTrrd)镁多gj (涵系10CU-38)

uWith a mind focused on Madhav^ as everything to us, recite His name as the Vedic gospel. That is appropriate for your tongue. @L_Lh gucold c^Lp y,6wri_ ^L.4 - The Lord is the

Controller as ‘Antaryami’ of the sun’s chariot drawn by seven horses from east to west.

“Gmili绎叫向說步系1 ij绎山” o/Diurri/off cruu^ ^rfe^rnhcnSl Cp^c^mh rsfriOfTfSl Gld ut)0@}j “arnu參if

Qj^ii

^gjci^〇u urij<K^lifl^u_|«^rT：

仔击淨rrmiST^l g〇)[rGujrr『Gcimi”

“The seven horses of Surya’s chariot are the seven ‘chandas’， They are 1. Gayathri 2. Brhadi 3. Ushnik 4. Jagadi 5. Dhrishtup

6. Anushtup and 7. Pankhthi. ^arr^rriT L\if(〇S\ <g-Lp y,6WTi_ 泽ccfliurr#砉 G涔(rrrfr 运l?5)jD <r瘌Gp'rreiyi”禹0mi_d))

The idiom used in the pashuram can also be interpreted to mean Shri Krishna driving Aijuna^ chariot in Mahabharatha war.

?ui__(y)«G6urEj<5L_^§i LD6ir@jLb - Residing in Thiruvenkatam considered an important landmark of the northern direction. ©i_ih |bujib^ <9tfL^^6ffTfruj ^lOTf0rr6ffT - Who rapturously waltzed to the rhythm of the pot dance.

@65)ij<K^pG6〇 绎 jBfr奈涔GiyreffTrr^b 2_6hw (BCOLh - The purpose

of the tongue is to sing the praise of the ankletladen feet of the Lord.

B

6U661§iQarr6〇 J5(0@lL© oiotGuoj L]IT6OTr@(SurTlLJ eS}^ - &6〇(^[^^6(5\

)anrbJCT>« tL|6wri—rT6W6OT iSiLi^nd}^ i^LlQciifreifr ^6irQairrij6W« ?nn\u?6)?is^nen ^mTr5§i.

74.

The cunning ogress Putana came disguised to feed the child off her envenomed beast. With matching design. He sucked at it hard till she dropped dead on the ground. The cow-herd queen picked Him up in concern and mouthed Him to her breast. And what ambrosial antidote was that!

Azhwar says in this pashuram，that no one can match Yashoda’s overwhelming concern for the Lord. Refer here Shri Bhutat Azhwar’s lines describing child Krishna’s cunning outsmarting of Putana (ipCT)Q)u_|««n-un'uj GurrGco (ip^fBgjOT-L-iruj u«kufm)rr0jra>iDUJrr6〇rruljpg]’’（齒(r-^l0ai-8). ‘ Putting on a child’s natural innocence outwardly you pretended to drink milk but sucked her life out.”

Again the same Azhwar^ lines so palpably evocative of cowherd queen Yashoda^ overflowing concern.

泛TjDg] 丨盯i—■绎 Gurruli吞虫冶

歩lgirrp (y)65)6〇 到6iSl|fejSfir«DLD虫@ -占ciup ?uij65T 〇pmn)(u\Teo iSujenp^ LDrr<Ki_d) (^Lp 0rr6〇Lh Qu0(y)OT)pujrr Q(〇o\u§\Gib\t Gufr^g] (@i7-^l0?u-9)

“Seeing (Putana) drop down dead thus, and with melting concern, the fearless cow-herd queen Yashoda, then and there, breast - fed you. In comparison to her overwhelming compassion is this vast universe surrounded by oceans, that you once scaled，any bigger.”

(F?uGld淨rreiyTjB运QjeirGuuLi - The cunning ogress who come in disguise, as a mother, to suckle the baby Krishna at her poisoned breast. ^IcoGld LjijOTr© Gurruj eS\^ - Dropped dead on the ground. Qcur&jQ(£rrrij?5)«K s_grorL_rr0y)CTT - drank her envenomed breast-milk.

“6fili_ijurrd) 淨fr 巧叹细 LDuujgiyT，’（^l0GumLi-

Qld[t 1.5.9).

6tQufbp^fruj Qu\t?〇 Guuj^ Qu0〇pa)6〇y)@ a_uSle5)[r 6urr)r61 ?urrrii<£l 2_6wrL_6umijfr6iT，5 (Quffliu-^l0-QLDrr 1.3.1). “QurruliujiiffiGs QumLiujCTTrrgLb L|ilQ(5m^iqa)i_uj GffirrLDrrejT” (^l0LX)rr65)?〇 - 15)

GUfTiLi ?5)GLi^^rrcTT - breast-fed child Krishna as antidote to the poison fed by Putana.

Shri Pei Azhwar is amazed like his predecessor, at the sheer courage of Yashoda who instead of fainting at the sight of ogress Putana lying dead walked up front and picked up child Krishna. (FfTiTpg]- picked up the child lSl_@ - gave her breast to feed.

C^ujuu^ ^i_rr«Sluj(SarTLl ©ffrflcumij eflrnrr5^1iun&j@ib Gl6U6OTnD^luS1 Q?6\n6m(\fiUJ?V)eo - Q9n^§i ^l6OTG6UrbJCT)«UmT«0lh ^10ID6O6〇(SUJ L|6OT(SajriiCT)a r^rTpib Qu^uq.

75.

The silvery moon rides with its rim skimming the edge of the towering peaks of Thirumalai. On such a night as this, an angry panther moves close to the edge and waits staring at the illusive rabbit on the white moon shimmering so near and yet so far. This is Shri Krishna 9s mountain resort lush with sweet-smelling ivenkai, trees.

Azhwar takes his mind just a weebit to bask in the beauty of Thirumalai the mountain abode of Shri Krishna, and in doing so, conjures up a snapshot of the flora and fauna of the upper reaches of the hills.

^lftqSIuj G«Rfnl© ffmrrbgj G^ujuu - There, on

the upper reaches of the rising peaks, on a moonlight night, the moon sails across these reaches skimming the very edges of the hills.

Qguot-ld^IuSI^ - moving close to the edge

where the moon's rabbit seems to flit across.

urrir<50Lh ^l0L〇e5)6〇Cuj - Thirumalai where the angry panther waits staring at the sight (of the rabbit on the moon surface) with is mouth watering unable to tear himself away or get any nearer.

^|0LD^Q) c^UJCTT L)65TGQjrEJOT)<5 |BITg]Lb Qu[T0LJL| - This is Thirumalai the favourite abode of Shri Krishna where the fragrance of lush Venkai trees wafts in the air.

Qurr0ULSl65)L-(SiLi L(6irr6b@6rfl^§|ih

Qr50ULSlOT)L(Suj r§lrr)*6^ib rgiT(S6U6wrL.rr -

«Sl0ili4 你 luj

Q6u〇°〇*irG6Xj (Sa=iTf6^rrCT)6OT QiBiuLhii>6〇iT

§ITilj« 〇)aQ^rr(Lp^rr6b

76.

There is no need to stand a top mountains or in cold waters or around sacrificial fires Just worship the Lord of Thlruvehka eagerly looking out for us，with fresh flowers and pure heart. All your bad ^karma9 will flee from you.

Azhwar reassures us in this pashuram that the Lord does not look for body - beating penance but a sincere heart and love. And it is easy enough to show our love by approaching Him in His <arcavatara, in any of the shrines where He is constantly in attendance for us. This pashuram conveys the same message as that of Shri Thirumazhisai Piran’s lines. “eSL-fr忐@Lh Quji)f61uj|51ujfr§j Qldi£j 多系1虫版i_rr虫<£)

Q<g5fr6wr@Lp〇)6iSiT (rBrr?5T(ip« 13)>, *Not knowing the way to

liberation, you run around subjecting your body to painful penance/ Quir0UL5l0Di_(3uj rglein-gjii - standing atop a mountain.

L|65rd) @6ffl^§jLD - dipping in cold waters.

gpgi Qi50ulS1«ouGuj rglp^e^ijb - standing amidst the five fires.

(of nitya-naimittika rituals)

^ir Q〇J?mL.w - you do not need to do all this.

Azhwar then shows us the easier way.

6fil0UL|6«)i_uj Qaj〇°〇<5rrGeu Gffirrs^rr^or - The Lord who resides at Thiruvehka with a sense of expectancy.

GlLDiijihLDCufr gjriii挪as Q@rr(^^rrd) - worship Him for His own sake with fresh flowers Qiduj - implies sincerity.

LDcofr - ‘u封山 • “qflcugjGijLb （系l(5Qjm£j-QLDrr).

Qfl5rr(Lpa5rr〇) - worship with folded hands. Implies a mind focused in a spirit of total surrender to His will.

<s\〇〇〇BnrQei} ^0S1«dot«?tt - All bad 'karma* will leave of

their own volition.

昏j - “齒LDi^QiLirr@«冶运Ipu禹學iLh ^9|u^Quj®uuG泽 GTOTp ^trmLjr6g] - Karma is described as endowed with intelligence here and decides to walk away discreetly, rather than stand the ground. Shri Periazhwar endorses the same thought in his line. UfBLblDOTGufrG?0 I5frL_^_^J6rT6TT

urr?uQiDQ)?〇rrib ^LbyLDe^rrG^ «D<5©S1ilGL_fn^^ gnp«6TT urriLj^^^TGoj (Quiflujn*Lp-^0. 5.4.3).

Thus, by a simple act of worship, we can reap a reward difficult to achieve merely by any kind of physical penance.

6U0L〇6top(〇uj[r6irT t5rT6sr (ipa^G^ir6ST |^6OT0rDiai^l6b ojitili^ 0Lp6£)iumu suiT6mjaa6vr - Qpi^uCSuirgi (lp£〇t(〇(dQlpott QrD6stnr6Q〇fl«〇TiT6ST c^it^ «$jiq.u(〇uiT3j igiiiaLl airfivvr.

77.

As a child on the lap of the learned four-faced Brahma, the Lord counted with His foot, the garlanded heads of Rayana, to forewarn the Vedic seer that they were fit subject to be axed. Those lotus feet are our unfailing anchor.

Azhwar conveys the message herein, that even when knowledgeable beings such as Brahma, bring to bear untold repercussions on the world, and themselves, by acts of indiscretion as in the case of Ravana, the Lord bestirs to remove the dangers posed by those acts and protect the gods and other beings from the ensuing perils. The 'itihasic story referred to in this pashuram has been recounted by Shri Poigai Piran in his p‘asuram，thus

^GLDLULDI^ITffiarSlLU ^lrb« fbitGld ^r§l(flfT)GurrLb r&d) Qp(65G<F I y^Gmiu LDfr ^rrerT ouwm (|pi^.0〇uj

uj^ih ?T6wr6wfl65Trr6in* uottl| (〇p. ^l06u. 45)

“Taking the form of a babe on the lap of Brahma seated on a lotus flower, the Lord counted the heads of the rakshasa king with his tiny foot. Also refer to Shri Thirumazhisai Piran’s.”

Qffirrewr® @L_rRj<srrd) Gineo 65)?u^^@Lp?fl1ujmLi 绎CT)6〇 绎rrOTrrcb ...” （jBrrcirQp乐命-系)0〇j-44)

^buj|5^ ^0LD65)pGiurr?ifr - Learned Vedic seer Brahma.

Giurr uij^pLDrrOTrih ^itguld Giurr65)6u Goj^rnhiroiF

having created Brahma instructs Him in Vedas. r5rr«jT(ipfi5^(3^fraT - four-faced (to be able to recite all four vedas at the same time. From both these descriptions it is evident that like other beings, Brahma is like a feudal lord albeit created by Narayana Himself, for carrying out specific functions entrusted to him.

“He Who

rgOT - The lovely lap. As the supreme Lord himself lay

thereon as a babe, the lap of Brahma looked lovely.

qj rruli @LpoS1 oj rriu - materialising as a babe - to forewarn Brahma

of the perilous repercussions of any boons that he might grant to Ravana

?UFT?mjffi«6ijT (ipk|.uGu rrgj (ipeirrGpQLpdjTp -

Three plus seven. Although Ravana sought to hide his heads, the Lord revealed to Brahma his true identity by counting his disguised heads to forewarn Brahma.

^ji^uGurrgj r5rij<5L@ - His unfailing lotus feet

are our haven.

78.

He is our anchor - the Lord Who, as Krishna, wielded the discus to snuff out the life of Mura. When He is our protector, do not bemoan,4 What is my achievement? what is my status? what is my destiny?9 Rest assured, He will always be our beacon light and harbour both. Repose faith in the wondrous Lord and recite His many names.

When He has graciously condescended to be our guiding light and haven at once, He does so without looking at our attainment, station in life or merit. Thus, Azhwar reassures his heart, to reinforce our faith in the Lord as our saviour and refuge.

Alj•瓢rnh j5L〇i@ crGiipLi)-He is our anchor who wields the mighty discus on His right hand. Did He not Himself say so pointing to Himself as |弹d山’’ with His right hand in

the Carama sloka in Gita to reassure us not to worry.

- shows the Lord’s sarva-‘Sakthithvam’.

(y^treir rsrrCTT cucoih QmrrujihuOT - The mighty one Who

scotched the life of Mura, the minister of Narakasura.

^lLGloq) - When such an all-powerful Lord is our refuge. <5T§j ^r§j fglcjno) (〇y§\ i51(Duq cr6iT6CTrrG^ ^iijOTriTih - When He has graciously condescended to reside in our heart as our Protector, He does not consider questions like What is his merit, his character, his birth? etc. rBL〇<5@ - He is the

beaconlight and harbour at once.

<6?n)GLDrro〇)Lb ctoitqj y,G^ci^-〇 rBGiD ^Gcuei^GiurrSGfu^l rs uffluj/5 (Gita 9-29) *1 am even-handed. There is none who is disfavourably viewed by me (on account of birth, knowledge, back ground) or favoured by me (merely by having such predisposing factors)’ GujSi51 cfoiq: urruGujfrjBLu: ‘Those who are born from sinful source find their salvation/

u@Q)fB^rrrEJ@ ffrr^lserT ^L^lL^lfBgj <〇t^^OT)ctt

rseo^^rrecflGOrr^ ^GwrL-rrcrr <?6wrL_rr6rTfr<s6rTn'(fi^jihl

6U60 运淨[fflij ⑨ LD 68sfl?li6^n~ <5Wfr.fi)压 IT Gl GIT 6^01

«?〇戽译rrii c^lir}_ujrrfr 涔Lb ^ji^ujrrii GTLh ^吟压CScn”

(^l0?urriLi QLDrr- 3.7.9). LBmiJ«DarGiu ^fr^gj - Recite the names of the wondrous Lord with this conviction, (that He is our refuge and way).

Azhwar addresses his heart to which he comes back later on with a sense of wonder.

“G]Bfrij®ajrr6iT 斧rrcir （80).

LDOT^ijrT^mu ujmjnajj5gi

Cuii^^rT6b LS)[Du(〇u(LpLh (ouiT^aeomh - asrriT^^ ©SlciDijiumT J5©ir5§iLprr〇j ?S\iiQa>n^ <Su>6rfl ]06WIJUJmj- L〇rTIT6U6W6OT<SuJ jglOTp.

79.

The graceful Lord in yogic repose resembling the calm ocean wears the garland of cool，fragrant，dark-green tulasi leaves, and arrays of necklaces and jewels. With a focussed mind in constant remembrance of Him, we can overcome the sway of the senses and the cycle of repeated births.

Azhwar advises us that the sure-fire way to achieving a clean slate, and rid of the long accumulated overload of sensory - induced karma leading to a vicious cycle of recurrent births, is to contemplate the Lord’s form exuding cleansing, redeeming radiance.

«rrir^^(5iD6cfl - cool dark-green form that draws the senses away from other objects. The qualifier may also be prefixed

to to mean dark green tulasi.

- with a form in repose (like the calm ocean) oSrEjao) - in a state of <yoga-nidra,. In reference to ocean, it means tide - free calm ocean.

also means swelling.

^ir LDfriT6U0〇65r(3uj - wearing on His chest multiple layers of necklaces.

fgleiip L〇65T^^[rrruj focused mind ever in contemplation (of

Lord’s form).

- Controlling the five sense organs.

^(rmurfegi - Appraising (the low level of sensory pursuits) GuiT^^rrcb - Overcoming (sway of the sensory organs)

i51puGu(LpLb (2uirffi<5?i)FriJb - avoid the chain of successive births.

LDtrgwTii’ _ ‘LjjgjnS 拐贝谭拐i/uuj|5Lb’ 一 (Adi Sankara’s Bhaja Govindham) ‘Succession of births and deaths in prospect for the foetus in mother’s womb.’

J§)6STQp3^)|JITUJ J§)fiV)IJLD6S〇fl^(S^IT AJITC0VT6ST (o^ITfiTT

^6STr5)iua?s8)ij(0^] pi_6irr g|6vsf)iu - QexiOTrnS)6〇i&j0ib c^lTuQaJITfiVr («^l£l UJ|]rS)J?«)6SffriUIT60T (e6F6uiq.aCpa (S^(ru(g)?liIT6VT ^IT6Vr (y>UJg^lb Q^(0dr.

80.

My heart bestirs to draw close to the crimson feet of the Lord Who rests on the serpent bed and wields the dazzling sharp discus that once cut down in one fell stroke all the thousand arms of the daring chariot - borne adversary Bhanasura.

As if forestalling the question as to what, if any, special efforts he had made to resist the fatal attraction of the sense organs and cut the vicious cycle of repeated births, Azhwar says in this pashuram, that he did not make any efforts as such towards that end, and left it to the Lord being the vanquisher of all adversaries, to rid him of the vicious cycle. His heart bestirred to draw close to the Lord’s feet like a cWld seeking the protection of the mother’s feet.

rgl6iiTp CT^I[rrruj - daring to confront (Shri Krishna). Bhana a devotee of Rudhr^, did not realise that Shri Krishna ws the Supreme Being. jgl?5)[r 6Ufr6WT6iT - Bhana seated on a gem-encrusted chariot.

C^rrOT^OTrfiliLi FF«Dij0@up - thousand arms symbolising vainglory LBrruju Qurr0u«nu ajrrOTrcinGffT ^uSijLb G^rr^Lb QurryJ) @0^1 urrujff ^Lpforgluj55 (^l0uu〇)6〇rrOTr© - 7)

Q6UCTTp @?〇rEJ@Lb GrBuSl - discus dazzling in victory 4<urrL^luj^ G^ft(gt5?«)l_ilj urbu^rruCTT «o«u5l?b ^L^lGuird) uSleirerfl ’ (^I0uud)6〇rr6wr© - 4)

^,fru@GrBu51 - razor - sharp discus.

?yrr?ffT(3pLiSl - formidable discus.

^jijGugiDOTrujrreirr - Lord who rests on serpent bud.

— (^l0LDrr6〇6u - 23).

GjBiru©6urr«yT QrB(g5^rr6iT (Lpoj^jLh - the heart bestirs to draw close to the crimson feet.

Qj5(09IT6b J§)£S)?STUUlfluj(s6Vrg2JLb ^)£S)60uQu(D<〇)rD6ffT Qr5(09C〇LD (ou^rnlj i§)«tD«sTa0r&iaiT6b - Q^(09^giu (Sui7[rg]j§)rb0ib Qu0U>[T6〇)6«t QiLidrrQairCofiOiT ^i^iT g] j§lrr)u g]«WTiT^.

81.

Oh my heart，the Lord’s glory is beyond your conceptualisation. But speak His glory nevertheless steadfastly. If you dwell on Him but once, He will surely come to dwell in you for ever. Why then are you vacillating?

In the previous pashuram, Azhwar commended his heart for its spontaneous inclination towards the divine. But in the next instant, he wonders if it is not being overambitious in trying to fathom the Lord’s glory. But knowing the Lord’s simplicity and felicity of access，he beckons his heart to cultivate a steadfast focus on these qualities. He reassures his heart that there is no need to hestitate, with the promise, that the Lord just waits for one weebit opening of the heart, to enter its portals and once He enters, will never leave again.

iglg5)65TLJU(fliLiGOT^jLh - His (greatness and glory) is beyond conceptualisation.

r@65)6〇uQufbp ctot Q|50<?Gld Gu^rruj - My good heart, do speak of Him with firm faith.

It is a reassuring nudge to the heart reminding it not of Lord’s ‘parathavam’（transcendence) but His soulabhya (condescending grace and simplicity). Azhwar wonders why the heart should tarry.

rgl^)?ffTffi(gfij«rr?b Guijn-gj ^lfi)@Lb Qu0LDfTCT)65T - Just

thinking of Him once, He hastens to it, (the heart) to remain therein for ever. Has He not held out that promise in clear terms. Himself?

ldibcttSI CTU^croGucfoG^ ltd/FGij- cro^lGiurr ptr： ^rrgjGmrrLbGuj (Stu^IG^ (sromiT^^rr? (Varaha Carama Sloka).

6 6Where the mind is steady and the body healthy and its metabolism is in balance whoever remembers me.’’ How much more explicit does He

need to make it for us, the ever fickle-minded doubting 'Thomases* of the world? Even if we forget Him after that one single thought, and desire, He is there in our heart for ever, just for that one opening provided.

^^gggr^icrrCcTT «rr^6ir6ff)LDUjrr6b Q^frL^ld), GTOTTOTflgyld

6U0LD CTOTTGsflgrffl GaJ 6WT@61J U>? ^ (^106IJ [TUJ - Q LD fTL^l 1-10-2). ‘‘When I engage in His worship with love，He fills my eyes and heart, what more do I want?’’

CTebTQffirrGGorr ^ijrrg] r0fi)u§j &_«Rfrfr64 - Why then does the heart just stand in hesitation?

“@«^rgrrLD65)ijujrT6iT 命發0?U65)otGuj S-OTTficij”

(qP^q) - ^l0air5^n-^l - 67) - 6 the inner consciousness revolves round the consort of Mahalakshmi.’’

C_6WTlflgy6iroTIT6UlfluJ6iT C-.6IT6mhL|@r5gJ L|69OTlfl^LD a&rT6WTUlfluJ6g)l6WT6g)LD - ^6mijeS)?m[U6i

M

Qarrr&ja6V)6OTrr5gj6U6inm—69)piL|Lh

^^©LpniLjaGamDrT^COT

CTmja6〇6OTrr5§|arr6TOT©Lfil6vfl.

82.

He is difficult to comprehend by one’s learning alone. Even when He is there in our hearts, we have no idea of His true identity. Where and how do we find this Lord Who wears the cool tulasi garland dripping with nectar and swarmed by bees?

2_6WTifld) 2_6wriT6Liffluj6iT - He is difficult to comprehend by learning - guided intellectualisation. No scholar can achieve that with the help of Vedic texts. Even the Vedas express a doubt if, He Himself, is aware of His own greatness. uQm\r Gaj£6

uj系I ?yrr 译 Gqj绎” “涔撕《令山绎gir 涔命占|5l(Surfliurr0j)65T， ^0?urruj-QLDfTL^l 8-4-6) 6 He does not know His own nature.55

绎mb 绎Lb Qu00dld （Qufluj-系)0QLDrr$ 5-2-1)

2_6TTcrrih L_|@i6§i Ljcwrifl^jii) (SrrOTrufflujgiyT - Even if He

enters our hearts and meshes therein we cannot visualise His true nature.

Why not then give up on Him? Is it possible once the heart has savored His sweetness? How sweet?齒cscTii Q<srrrij@

ajgwr© ^iOT)fT)iL|Lb ^«wr§|Lprrujffi G«FTLDrr0D?5r - The Lord Who wears the cool tulasi garland dripping with nectar and swarmed by humming bees. That tulasi garland is a measure of His sweetness and proclamation that He is the Supreme Being. 6tG^rrGTfl«D6wrGL£)^jLh LBrrfTL5l6iT Gld^jld *i_it (jpi^GLB^iLb

译n^rfl挪丽Gld溪jib 庳淨务《(盯獅7步§j^rriL|65)LJjJLhLDrrdjf’（系l0CumLi

Qld[tl^1 1-9-7) - 6<He wears the cool tulasi garland all over Himself, on His shoulders, chest, His shining crown, even His feet/9

(〇rfEJffi6«)6WTr6§i «frOTr0Lh Where and when do we find Him?

@6〇f)uj6ifT u>rruj Q6VT6VT^6V>qruu(〇ir^]Lh @6rfluJ6U6iT aiT6WTUlflujC6OTgiJli> - @6rflliJ6OT «6tT6TT^IT^) lB6WrQ«IT6OTr© ®Sl6WT«L-|5^ OT)UrbJaLp6〇rT6OT e_6TT6rr^^l 6p6tT<SCTT lL|6TT6iyT.

83.

What if they say, He is sweet but an elusive ^trickster% and beyond reach or that He cunningly walked away with the whole universe under the pretext of a gift of a small landspace. What matters is that He abides in me.

^l?5fl ^6udn miruJOTr CT65T S-goijuuGijgjld - What if they say that He is a ‘trickster.’ The term Lorrooiu denotes illusion “Lomurnh gj Lj_0系lih efil多iurr多 L〇mi51jBLh gj ldG弹DciuQJFLb”（S. Upanisad 10) *Know then that nature is mkya and that the Supreme Being is the Lord of may a/

6ldld LDiriurr gjij^uJUjrT，- (Gita 7-14) - This maya of mine cannot be traversed by anyone.

^(〇udyr <5rr6wru(flujG6ffT^jLi) ~ He is beyond reach or comprehension. ^icudnxan also be taken as ‘涵coflujcudyT，- sweet. ^«i^.uj?iyT Qami|.uj6iT GrBUj-iuLDiro) &_6〇«5rBiQ«rr6wrL- ^i^ujcct ^f6l?U0(?LD6cfl iDrruj^^CTrrr^^jib Q«rrix|_uj (STC^r Qrs^^Lb ^6u«dotGuj (®L_«0ih ctq)G6〇?，(^!®6LifrujQLDrrL^ 5-3-5) - 4<May be the Lord is all this, callous, cruel, far-away, a carpet bagger who snatched the world, a conjurer beyond comprehension, but my wicked heart still pines for Him, nevertheless, what irony!,J, says Swami Nammazhwar.

65)U[Ej«SLp6〇rrdrr - He who has wide feet.

@65fl 2^6iT6rr^^lgu6fTG6rr 2_6ttot - He abides in me.

Azhwar concludes that He, in His boundless grace has chosen to reside in my heart. What if different people say different thing about Him.

占jrii@c^iL_LDrr舍H0?^rr运旁『rr多L〇rr cm淨rr 拐pn^rni) ^D©^ClU ?A)r6^l6lSl?^>L_：l pD0^rr LDcrfro^rr LDCTr?n)mSl«gjuG^rr uj (〇v^

?151§]7〇)0淨rrcfoG淨 u?u卓逢1” II (S. Upanishad 3:13) ^Assuming a form of the size of a thumb, by virtue of intellect, emotion, imagination and will, the Infinite being dwells in the hearts of creatures as their inner self. Those who realise this become immortal/* e_6TT$0TITlU l5[r6STLD60)p uS) OT)ILlQuiT0CT)6TT &-6iT6n^

细OTfisnra參（S泽咕劲&_6rr«vnraj 6)J6tisn_ITU)69)IJ Q；5©lifaCtlBT IDITUJ61I说OfiVT ILirrAjCSir ?&690TL_[r 0aUUIT a〇Sl.

84.

The inner meaning of the Vedas captures the divine experience. Even if the wise ones aspire to understand Him as the indweller of the hearts of beings through practice and learning, few, if ever have experienced the wonder Lord of lotus eyes including the exulting poets like me.

Azhwar says in this verse that few are blessed with the complete experience of the divine Lord. rgrrOTrLD^puSlOTT 2_i1Quit0?tt S-GTTOTrrruj6ua)OT - He is the substratum of the four Vedas. “Ggugw泽ubff <sn)ii仰弹dGldoj G?u_lu:” (Gita 15.15). “I am what is to be understood by all the Vedas”. Swami Appillai projects a slightly varying perspective on this. In his interpretation, the Vedas (yjireuurraLb) which contain the Karmakanda constitute the apparent meaning. The Upanisads which are the concluding portion of the Vedas (2_知i^urr压Lb) contain the inner meaning or what Azhwar calls U u rr®ch*’’ which is the divine Lord Himself.

多gj 2_OTrfraiG(r勁Lb - Even when the

wise ones aspire to realise Him through practice (S^dhan^) and learning (by jnana Yoga attained through karma yoga). This is Swami Peria Achan Pillai’s interpretation, Swami Appillai treads a slightly different path here also, which is as follows.

- By insight gained (with jnana yoga)

2^6TT6[T^§j6TT65Trr<s s_«rorir6u G ijgj ih - understand Him as the indweller of hearts of beings.

Qr5@rij«5OTr LDmuGUOTr 2_6rr6ffrmLi6U65)6ffT ujfr6uGij «GwrL_rrir - Whoever completely experienced the wonder Lord of beautiful lotus eyes.

^aj^rr «uujrrcn)Lb L\mi\-.!rs\b ^rcmh (^rrrfe-S-U 1.6.7).

-“He is endowed with two eyes resembling the lotus blossomed by the sun.” Let alone the experience of the facets of His wonderful personality, has anyone fully experienced the beauty and magic of the those two lotus eyes?

To those who may stake the claim “<50kGi_6iiT’，，Azhwar has the final word soST Then they must excel in poetic fervour

in their spiritual quest, like he himself, to have been able to savour atleast an infinitesimal fraction of the divine Personality and articulate that experience.

d&aSluSlfiSTITIT 6V)6iL|69)60Tr5g] a6QCT60VT(TIT 66Lp6〇(oUITUJ Qd=a&)uS]£VTiTiT CoseiTaSlujiririLjff (〇9iTj5^iTiT - i_|6£)uS)6〇titit C〇u[Tpn5)iL|6S)iraau QuiT6yS)q(〇L〇 L5l^«B)6sraainiJ crrbg)juS)6«)ij ujl-l-it QfivrL^leb.

85.

Even if all beings of this earth endowed with spiritual yearning and poetic fervor came together, with folded hands and eyes, filled with Lord^ feet to sing His praise, would that be an adequate description of the beauty of the Lord who struck the bulls dead for the hand of Nappinnai.

If we cannot reach Him, through vedic learning and meditation we can all worship Him and sing His praise with focused minds and senses, and thereby experience Him. To that Azhwar says, even then our praise and fervour cannot measure upto anywhere near an adequate tribute to His glory.

UILJ[T@]GlD^ <g-(Lp?0«Lh (ipppib ^T^^IUL5lCTTCff)65TlL|Lb 涔rrgjlLb (g■耷痴溪jLb 绎6ira)6OT 吁砉译 ■舍绎 crriiQ压uligjLh.’，

(^l0ajfrujQmn-L^l 4.3.10).

uEven if I sing His praise and all the seven worlds join, and the Lord Himself began to sing too, would all that add up to His infinite glory?” This is the sentiment that permeates this pashuram. ‘igjfrfyDiSfTiLjfr ili^I Casrri^ajii^Gg-fr uGcurgrB： «ajfri51 ©Slira^^^G^rr: i gtuG绎 @6WTfrj6rrmu_|a)绎G绎iroLh

-Shri Varahapuranam

“If there were one human blessed with the life span of several Brahmas, endowed with crores of faces and corresponding purity of mind, it is debatable if he would be able to articulate an infinitesimal fraction of your immeasurable glory. Oh the Gratest of devas, please favour me with your grace.”

aefiluSlCTTrni• — Poets of excellence ⑷ujuSIffi ?urr6^a?fiT’ (^l0airnijQLDrr^l 3.9.3) — “Poets of heavenly excellence•，’

0D«Q^n-(Lpgj, worship with folded hands. Shows egoless devotional fervour.

<56wr6wrrriT aLpcbGurruj - eyes filled with Lord^ feet. Selfless devotion per se is good but it is better to be endowed with the aesthetics of a visualisation of His beauty.

Q^cflluSlOTrnT Q^meS\\u^\nh - endowed with ears listening to

discourses on His glory and qualities. All this will, in Azhwar^ scale,

seem to round up the qualifications required to articulate Lord^ glory.

G<fiTf5^friT - come together

Currjbjfil - sing the praise of

QurroSliLiGLD - Would that define the beauty of?

L5l6iyTCT)OT«ffiiruj g-ppuSl^tr ^ili_rreiT ctl^16〇 - The beauty of the Lord Who took the life of the seven bulls for the hand of Nappinnai. What Azhwar sums up is that the total effect of the prayer and praise of all will not cover in full even a single facet of the Lord^ divine glory.

ctl^6〇Q(bit6〇sti_ i5l6gTfflig QaiT4Qiu®^§i Q^ir^)6〇 QancsvrCB) ^it6vt (o^irfiOTpih -

6TL^l6bQait60OTL_

j^iTCoioa iDOTTStrr Q^@ifirr6b j§)(DLb(Su[T6〇 aiTiTfiuir6〇Tib airL_®ib a6〇j5g|.

86.

The fast-moving thunderous monsoon sky lit by the sparkle of a lovely streak of lightning conjures the vision of the complexion of the beautiful Lord resembling the dark rain cloud.

It is no doubt true that the experience of the Lord’s glory and greatness is beyond our human capability. But Azhwar says that

those who yearn for some feel of that experience, can still slake thirst in their day to day living. As an illustration, he points to

the rain clouds which conjure the vision of the dark- complexioned Lord. LD^ujcfo^rr oSl^iLicoGcoGaeu

urrdocu^rrr’’（|5fTij*mLi6wr en)"®—Lb) ‘The Lord’s body is like the lightning streak that sparkles in the centre of the dark rain cloud.?

專GLD6rflLjQu0LDrrdyT”（系)0?fil0多淨Lb - 29) <〇rL^l6b Qarrgrori- uS1ott@)j«k Qam^Quj©^gj - the sparkle of a lovely streak of lightning.

uSl6iyT@jffiQ®fn^ — is the Tamil phrase for “cfll多iLjd)G?U<srr” of Narayana Suktham.

Geua^Q^rri^lcb Qa^rsmQi - fast-moving <<&_?〇<5 6rfluurr6ir L£)iT<5rij®6iT cr^bcornh 系（系)0®Sl0多淨Lb - 32). — fast-moving (to pour widely) so that the regions of the earth may prosper.

a5rrOT (ipLprEJ^l^G^rrorpLh - thundering by itself

(KrriTGLin'OTih - monsoon sky

<?TL^lQ)Qafr6rorL- Qi5©LDrr?b - the beautiful Lord

LDciTOTr - resembling the dark rain clouds. The idea is that the beautiful Lord can be compared to the expanse of the dark rain clouds. How? Swami Peria Achan Pillai turns to Thiruppavai to explain.

(ip«f5gi Qa,rcQi^ (^l0Uurr«f)?u-4) “The rain cloud filled to the brim with the ocean water/ The Lord also is steeped in dark blue upto the neck. The rain cloud sports a lightning streak at the top (uSlOTg)j«Q<5mi}_). The Lord also sparkles in the constant presence of the Divine Mother, the Sudarsank (母逆Gurrd) uSlciTgrfl - ^l0Ljuira)6u - 4) and other shiny armour. The rain clouds move fast with their business of irrigating the land. The Lord too moves fast in constant pursuit of His business of protecting His devotees and the world.

ff^meoLpCSurrcb 6urrLp Quuj^li_rruj

(^l0LiurT0y)?u - 4). Just like the rain cloud which pours rain so that the world may thrive, the Lord pours arrows on wicked beings to protect the world from their tyranny, and show His compassion towards good souls. And just like the cloud announces its intention with a loud thunder•泽rreiT Qp^prij部G绎rreiTp山—He also announces his advent (QjcoLhLiflGufrd) ^l^TfD^ln'pg] - ^l0uurr0D6iJ - 4) by striking fear in enemies, but reassuring those who look up to him. The rain cloud thus stands up as a good analogy in several ways. So Azhwar says, QpOmrrcb

iSlpib Guirsua ffimicurrsfab «〇)步§1 - The dark sky of the

monsoon, thus, conjures the vision of the Lord's complexion.

A60^g| LO6OsfluSl6S)lDa0lh a6SVT£SSTir J§l6VT(sLD6〇f) u>6〇ir^§| iDija^Coio aiul0ih - r56〇^^la(Lpih Qarr^^)6Vr6U[UU 61i69VTL_6V)piL|Lh ^6VST(^lLp[TlLia (Sa[UDir6«)6VT 由击遂l61JIT6i(T aiTLl@ LD§].

87.

Your dark frame shimmers like an emerald of excellence in the glow spread over it by the ^Kausthuba9 gem that you wear. The evening sky in its myriad colours reflects the vision of your body, wearing the cool tulasi garland swarming with bees in the fresh bud bunches.

Azhwar visualises the beauty of the Lord’s body with two analogies.

LD6wfl 压Q)步gj 齒65)LD«@Lb — Your frame shining in the

glow of Shri Kaushuba gem.

UD(r«5^Gm «5rrL_©Li - Like an emerald of excellence. The idea is that the glow of the Kausthuba gem spreads all over the Lord’s frame.

r5Q)Lb ^l«(Lg>Lh Qarr^^l6iyT?un-uj 〇j«ki_einpiL|Lh ^OTrgjLpmu« G<5mDfrCT)65T - Lord who wears the cool tulasi garland swarming with bees.

^jrs^laifTCTT ^§]<5rril@ih - The evening sky in its myriad colours, reflects the vision (of the Lord). The evening sky is a veritable medley of colours、even as the Lord’s body is, pinkish in the eyes, hands and feet, dark in the mesmerising combined glow of green and black.

,$|§1J5OTT p51§l 68)jDUJUUl_ir(o^

LD§|l|l6ifTp a56OTT®^rriLi LDITIT6UOTT - QuiT§|I§l6ffTp Qu(r6VT6«nil ?BLp(S6〇 Qfi3[r(LpL£)6BT Qp(Lp££l£V)6VTa6TT Qp6vr6vriii aLpg^Jib

Do not be assailed by constant doubt, if that is good, and this bad, but instead worship the sought after golden feet of the Lord, who wears the cool honey-filled tulasi garland. If you do that, all your cumulative karma will unhinge and vanish before their time.

^Igi §,§\ Greirp gujuuL_frG^ - Do not lurk under constant doubt, if that is good and this bad. - what is beyond the ken of sense perception, and is to be understood with the help of Sastras, viz bhagavad vishyam.

齒what is within sense perception，that is knowledge and experience of the world of phenomena. If this promise viz that one is good and the other bad is a matter of inner conviction, then that becomes a goal, if it is a matter of persisting doubt, then one wallows in confusion and is lost.

“CTUiiLTuiLin■多LDrreffl贝i/diu^T (Gita 4.40). ‘Doubting Thomases，perish. Alternatively “占gi” can be taken to mean our previous experience and knowledge of the phenomenal world, and “齒§j” the present experience and trying to figure out what is good for you and what is bad. Giving up this 'neither-here-nor-there*, kind of vacillation, Azh螽r exhorts us to seek the unfailing feet of the Lord.

LDgj rgleirfD ^OTr@Lprruj iBrriruCTT - Lord Whose chest sports the honey - filled cool tulasi garland.

QurrgjrglOTfD Qun-OTCTrrij«5LpG6〇 - The universally sought after golden feet “G涔?urrjBmb 绎rr|B<suf5fnb 汙 <sn)rRDrr|feujLD^l 卻痒©j绎Lb”.

“cn>fr6Li绎rr 离杳位]山 dji^ggrruSl iroijOTnb 绎cuii _ 濟绎pG绎

(sruG^rr^ijLi) - *1 seek refuge at thy feet, my Lord, the common divinity for devas and asuras/

“cmGLBrr弹〇m crofrcuy^G^Q^o，，（Gita 9.19) - ‘I am even handed in respect of all beings.’

«LpG?〇 Q^u(i^uSl6iT - worship His feet without distraction - as the means and the end and the sustaining elixir of life. Finally, Azhwar holds out the promise of what we stand to gain, if we do that.

(y)(Lp©Sl6〇?5T«6TT «Lp^jLD - All the cumulated

karm^ (pr^rabdha and sanchit^) will unhinge and vanish before their time.

(^Lq-rg^Qurrq^^)6〇 0fD6urT69vriT 6j?t5\\b UUfj5§lQp^rT6b 6WUIB^l6lD6OTa&6!T - 04J5Gl«5(LpjB^

(S?uiur&jase9)^Gurruj e^6m C〇airijdSL.(SiB -

(pLDQ6〇rr0]5iT6n

^r&j0Lp6b6umu ^neu^rr^irT ^leoibLi.

89.

Thiruvenkatam is, where even the uprooted roots of bamboos left in the holes cut by wild boar to ferret out rye seeds sown by gypsy elders, come live and shoot right up-to open the gates of heaven. It is the hill of Shri Krishna of another time, Whose lips mesmerised by the magic of His flute.

Qp^ff, Qurr(Lp^ld) @p6urr6wriT - gypsy folks of the land in the evening of their lives. The idea is that they are too old and infirm to pursue their tribal vocation of hunting. So they take to something easier to do like cultivation.

^Tgffuh u^gj^ffrrd) - In the holes cut by

wild boar (on the hill terraces) where the old gypsies have sown rye a^ireo - ploughed paths

G6uujrij«6ff)Lp Gurruj eS\mr ^lp«@Lh G6urBJ«i_GL〇 - Venkatam where the upooted bamboos (due to the ravages of the boars) come live and shoot up to touch the sky. The Kurava men cut the roots in order that they do not become a hindrance to the growth of the rye crop. But the soil is so rich that even the cut roots of bamboos grow big and tall again. In ‘sv各padesa’，this pashuram refers to the peopie rooted in the “siddhop螽ya nishtai” (caramkdhikAris) expounded by !§ri Var^ha Peruman in His Carama sloka. Their <Svapavritti, or self - effort, has stood like a weed in the way of their <Siddhopkyanishtai, shown by Shri Var^ha Peruman. The analogy of cut roots of bamboos growing again, and opening the gates of heaven, implies that when ^vapavritti5 transforms from a state of self-interest (Svartham) and radiates as ‘parathvam' it grows to celestial heights and invokes the benediction of the Lord and His devotees. All this happens and can happen only in the sacred Varkhakshetra (Shri VarMia Peruman’s abode Thiruvenkatam) in His benevolent grace.

G6urEj«i_GLB Qirnso 6^0 rsfTGTT ^fii@Lpd)aj[tilj <#l6〇mL| -

It is the hill of Shri Krishna of another time, whose lips mesmerised by the magic of His divine flute. Shri Bhattar in verse 2.72 of Shri Rangarajasthavam addresses Shri Ranganatha thus: uOh Lord, In Krishn^vatara, the music of your divine flute wrought such a magical transformation all-round. Hillocks and fire turned into water, sages were lost in that melody, trees, cowherds and milk-maids became knowledgeable, venomous snakes produced nectar, cows and tigers stood together like siblings. All other things underwent a change in nature. Even you became one among them.”

This pashuram follows up on the message of the previous pashuram by reassuring the world at large to see and experience for itself, the fruit of ‘bhagavad-vishay备’ here and now, embedded in the soil of Thirumalai the hill shrine of Shri Krishna.

^le〇LbL|ih QgjiSla&ipfflLh Q^6vr(j5l59>?uu (D^oihLSIuj (p^euu^CSurnij - LjeouuSlujCp^rrOT

CT6mrriq.6〇)a:iL|ih @Lp ©L-ihGurr^rr Q^69rQ«rr(〇6〇rr ?U699T0Lpmij LDrT6〇OTE5^ \D?m.

90.

As the tulasi-clad Lord’s sacred foot touched the fringes of space washed by gods, and music of the bells and anklets filled the universe，space ran out for the shoulders ftlling out all eight quarters. How big can this earth be then?

Azhwar who spoke of the greatness of Shri Var^hakshetr^ and the magical allure of Shri Krishna’s music, ruminates on the sheer magnificence of Shri Vamanavat^ra.

^IcoihLjib QffjSlaipgULb QffdnrjfilGD^uu - The music of the Lord's anklets spread in every direction.

oSlcwrewrrrgj ^coldiSIuj ^6wri_LbGuiruj - The sacred foot

washed by Brahma with Ganges water extended to the fringes of space

^j6WTL.ih - would mean not just the universe as is understood in common parlance, but spheres and systems beyond which no knowledge exists.

^«wri_ih L|6〇Lbi51aj CS^rrcrr - Lord^ shoulders worshipped by all beings in all the worlds.

4<cn)rij«D«: (sro^ijrrewrmh ^ieS\ y,^?〇?n)65)^GT〇 ^rr

?h)§l^: «[ruorrfBUJ： utr^rrij- ©foircu^fr LDL£>rr6fogj LDrrr&jffiCTruj ®S]dj0^Guj p)ffl:ii

(Vishnudharmam - Mangalyasthavam)

“May the Lord (Who appeared as Trivikram备)who was worshipped by dev^s in the celestial regions, humans on the earth and wandering beings on the sky, be there for my prosperity.”

erewr^lciDffiLiLb @Lp Curr^rrgj - There was no space for the

shoulders which filled in all eight quarters. ajcwrgiLprriLj u^rro) ld«wt Q«rrG〇)rr - How big can the area

of this earth (scaled by the Lord) be then? Can anyone measure something much smaller by a much bigger unit of measurement? This question mocks at the vanity of Mahabali^ gift of land.

lfl6TOTgg)l6TOTffi> CoUlUff^l ((/>£0)60(L|6SCT@ LOITff)n)IT^[TlLJ Q61i6SSTQ60OTlIl aS)(LpiBia Q6U0CSST0 - a6VBT60«fla

auS)pn$)6vnr6〇 aL_i_^ ^irdrr aL.06svriq.0r5^ir6ST 6uuS)p(6lCD6vriT L-irpprr lds6vt.

91.

Not satiated by all the mud that He ate, nor by drinking from the bosom of Putana, He started swallowing butter from milk pots. Angry at this, the cow-herd mother bound Him with a rope. And the good Lord submitted.

Here，Azhwar enjoys the Lord’s felicitous ‘soulabhy焱 ldott@j6wt@ - He ate mud.

[Demm^?mQL.?s\\Tdi c^i6OTL|n)p GrBrr«ifl ^^gJLD L51li|.^gJLb ^CT)65T6UITffi@Lb «inlu)-ri)55l65)6〇Guj (QuiflujrrLp ^l0QL〇rrL^l 2-3-8).

“Did you not bind me, beat me，open my mouth and expose, me to rudicule for eating mud?J, asks the Lord of His mother Yashoda.

Also “占jr^jafT运系li_ cweyujGLDQpLh «5«fen_rr?iT L51eiT0j)?rT6UfriLjG6rr” (Quifluj[TLp - ^l0Qii)[ri^l 1.2.6) ^She opened His mouth and saw the seven worlds in His gaping mouth.”

Guuliff^l (y)65)?〇u_|6wr®Lh - Drinking off the bosom of Putana ^fbfDrr^rruj - Not satiated. The mud that He ate and milk He drank off Putana’s bosom did not satisfy Him, since this was not from devotees* hands.

QeuGRn'QOTruj oSl(ipmj<s - He ate butter by fair means or foul, (assiduously gathered by gopis). This was great stuff for the good Lord, since it was the product of devotees’ hands. Now AzSwar talks about the mother.

^uj<F<#1 Q6U0?wr@ - Angry that He stole butter, the mother Yashoda was upset lest all that butter He clandestinely ate, should cause problems to her darling child later.

(KOTrewflaasuSIprSlOTird) <kl.i_ - She bound Him with a rope (a rope marked by several knots)

t6(S6wr«wflgj6wr (#lg|i^fni)L5l65Tn'd)55 (<KOTr«wflgj6wr “ ® uSl 由办 got rrd) a l! @ eiffr i_ rrdn"’’

(Qufliu-^l0Qmrr^l 11-5-5). ^BrrCTT «LL©6wru|_0r5^[r6iT - He submitted meekly. “<5Ll@«fcr6wnju«iin*65rfluj Qu0LDnujdjT，，（a«feT6wflp«fer#lp參淨rnhL|)

The wonder Lord Who, by His will, binds and releases all beings, allowed Himself to be bound and looked helpless to unbind Himself. “i5?^frSch)tDn^ cun^: ueuG泽’’ He of whom all other gods were afraid, was frightened by His mother.

“淨[tQuj@多旁《#lpG<£rr學虫@ 房G斧多

^uSl0«wn_ 6urruj§j?5)i_^ J (Quifluj ^l0Lmri^ 8.3.5)

‘‘Noticing the tiny stick in mother’s hand, the son cringed in fear and wiped His tell-tale curd-smeared mouth.’’

6tQr5UJU_|6wr 6un*(T^65)^iLj?rT6iT65)OTr G«rrd)Q<5rr?TT6TT ^u_|ctt ^\n£ie(5u^m&mrae^ ^itldo)® couujGcli r@«nQ)iL|Lh cursgj

i4®ffi@rBj«G6TT?，, (^l0?un*ujQLDrrL^ 5.10.3)>,

“When your mother took up a stick, on hearing that you stole butter, and you froze in fear with tears welling up in your eyes, -all these melt my heart.”

4<(ip(Lpgjih Q?U6OTrQ6wnu?ff)6rriBg] Q^ml©6wr@)iLh QP^1l^6TT(65 #lp^rrL£>0J)IJ-«6W<5lL)Lb <〇rL^ld)Q«5IT6Tr ^fnhL| Qa5rr6wrL.ixj.uu^pQffi?TT0 rgl0〇6〇u_|Lh Qaj6wr^u51ir G^rrujrs^ Q^djcufru-iLh 占i 妙 ?〇« il| lb Gjb rr« @ ir^Gjs @ Lb

^?wflQffirr6TT Off^^lgicurruj Qf66rfluugi6L|Li)

Q^ir(ip65)<5U_|Lfil6ff)?U

Q^cra)0〇a)u5l?iyTu^^lp^l «56^rLrrG6n.，’

(Qu0mrrOT^l0QLBrr$ 7.8)’’ ^Eating up all the butter with your tiny lotus-like tender hands, then seeing the coir rope being displayed for spanking, you cringed in fear and cried, your pink little mouth curled and smeared all over with curd, and pleaded with that scared look on your face - all this Yashoda alone has the good fortune to see to the depths of her limitless joy/

Thus, many Azhwars, have scaled the dizzy heights of ecstasy and

eloquence delving into the marvel of Shri Krishna’s childhood. Swamy Deshikan savours this episode in his own delectable imagery thus,

ef〇6urr§j

65)〇〇)iurij<56fl^Lh ^0?^iLl6Lirr ^fTLDffiijQiDOTr <?@6〇fnh 拐n^Gijrrc^rni I

urnurr 多u^ciSl^uCp^rT &&5\

uSl_ujrrG<5rru: emu參1 jbujG|B l5gouj步 ?fi1ci〇6ijG«(rLj多rr” II

(G«rrufT?U66lLh?T〇^l - 5 ). ?uuS1rbr51G65rn*L_rrrbrDrr LDfficir ~ boy whose stomach was difficult to satisfy. Pillai Urangavilli Dasar commented, “cuuSIfb挪p eue^rewrfT琴LlLfrGeoiT”？ after the Tamil proverb, “6uu51jprr 6u«iffr«rorfr6iT grr^lujfT?” with an underlying sardonic insinuation that if the stomach resembling the washerman’s pot - used for steaming clothes - is sent to the washerman for washing, it would do good.

masQ69nr0〇jiTa e>ede〇neB LDir(0iD6〇f) L^mu^in*

IDA^VTIT ID6U68T LDa6BTrD6ST

«rr^6V) - ID«6V)6OT 6UrT6WT6OT (S^ITOT QfffDpireijT «Lp(p60 igl65)pQffiLjQ^6irr

92.

My heart, the wonder Lord, Who is not sired by any created being, condescended to be born, as the son of Devaki with a breath-takingly lovely body. Meditate with complete involvement on His sacred feet Who sundered the thousand arms of Bhana who had imprisoned His favourite grandson.

iD«Q65nr06uiT«ffia)6〇rr^ iDrrC»iD6sfl uMnueir iD«65rmu - The Lord that is not born of any created being took birth as the son (of two sets of parents)

iSl^ir L|^G[r6wr i51^0LDrrife Giurrr§l(cUJtrQp6rr - l,The father of all beings takes birth as the son of a father off a mother's womb".

^j6U65T LD«eiT ffirr^Q) LD«?5)65r - His son*s son, that is grandson. Krishna’s son was Pradyumn焱• The latter’s son was Animddh螽.

LDa6iD6ffTff^l65)fD QffUJ^ - He (Bh^na) that had taken (Aniruddha) prisoner. Aniruddha means he who cannot be imprisoned, Yet he was taken prisoner.

QjfTGwrCTT G^[T6tt QffpfTjn-giT - He that sundered all the shoulders of Bhana.

ffiLpCco f065>p Q^ujgj gt«jt QfB(gG<g： - My heart, meditate

with complete involvement on His sacred feet.

^)60>«VT^g)6O ^)6〇nriTQ^6Tf)61iITIT I^OTSTI— ^|0LOIT^) ^|«V)6VT^g]6〇0 (Lp6TTQ6niT0a^lujrr6b C0LO6O-

Q6ii6n6n^(〇^(Tir i5l6ir6S)6TrajiTuu Qldotot^ g|uS)eOT(Drr5S>6ST £-.6iT6n^(p^6V)aj

93.

The Lord and Consort of Shri Who rose high to scale the worlds, lay on a banyan leaf as a peerless small child, involuting all the worlds in His tender stomach and went to quiet sleep on the surging flood waters.

Is there enyone in this world who really meditates on Him to seek clarity of mind and spirit? Oh heart, you take Him into your heart and seek your liberation.

Azhwar articulates the irony of this world which is that while the Lord repeatedly makes tremendous exertion in our behalf, that we may turn our thoughts towards Him, and seek out ways to liberate ourselves from the cycle of sams^ra, there are so few takers amongst us for Him in the real sense. So he addresses his heart not to emulate the world at large, but to cherish Him by making space for Him in the heart.

ujfrir Q^cfflojrnr - Does anyone meditate on Him to seek clarity of mind and spirit? Azhwar then cites two instances to illustrate the kind of exertion the Lord makes for US. ^65)CTT^§J60@Lh 2_6TtQ6TTfr©«5^1-^6WTL_ ^l0LDrTQ) - He (Consort of Shri) involuted all the worlds in His stomach during the pralaya (for subsequent recreation of life and universe), and rose high as Trivikrama in another age.

^?lf)60T^§]6O@t£) 2_6TT ^,60^1060

Q6U6TT?TT^G^rriT l516TT66)6TTUJ fTlLJ QlB6TT6n-^§ja5lOT(Dn*6«65T 一

^Lying on a banyan leaf as a peerless small child after involuting all the worlds in His tender stomach, He went to quiet sleep (Yoga-Nidra) on the surging flood waters/* Even while in yoga- nidra, His uppermost thought was that of <loka-rakshanam,. Azhwar bemoans that if only some remembered that, then we will attain some clarity and peace that we do not have to worry about our ‘rakshanam，.

u«56wn_irGuj a0LDrBj«6TT

?urruj«5^lOTg)i ^ir <〇rOTr^rrg)jLb ^6irr61Giu

^lUJ^JLDrrp a_6WTL_rT65)?0T &_6〇G«(LpLb ^ir QpojU}. Q<ffirrOTri_rr?«6CTa

Qffirr6wn_?3)65T ^il|Gld.，? (^l0<〇un-uj QLDtrL^l 1.10.5)

u〇h heart, now you too have seen the Lord . He swallowed the seven worlds, and measured them in three steps, See our actions have, here and now, borne fruit instantly, without even an express thought/9

UfT60^T ^65T§]06UfrUJ OT(Lp?O0OTT@

CiD6〇6irp i| 6U6TTirrB^ QldujQujcttuit - 2_6TT6TTG^rr eS\ememG&,\r LDgwrOTrG^rr G<?rr?5)6〇@Lp ®CTTQp@^rruj Qtfrrd)毀j ((Lp^d)禹06U步淨rr系I - 69).

‘‘Those knowledgeable sages say that it was true that you rested at the time of the deluge in the form of a small baby on a banyan leaf, tucking away the seven worlds in your small stomach. Oh Lord, that lifted the Govardhana hill surrounded by gardens, only you must tell if, at that moment, the banyan leaf floated on the waters or hung from the sky，or was meshed with the dissolved earth.”

a_uj^§j 2_6tt6tt^G^ ©ocu - Oh my heart, you cherish and make space for Him.

SL.ILJ^S16SSTIT Q6U6gTOT)l QlfilT6TflQaiT6iT ?£)6naCSa(Dp51 6S)6U^6U£S>£Vr (5ITIlf ?U69)60UU©^G^60T - Ql£>^fiST(e611 j§)6vrnQrr 6〇fl0i5^[r60r ^li—i5^(rQ6VT6OT Qsvr(0^g| Quir6STpiTADLD UMTUJ6VT L|0^§|.

94.

I lit the lamp of consciousness, looked for the wonder Lord in that light, pursued Him and netted Him. Entering my heart, He softly stood there first. Then He sat, and now, has lain Himself down in it, inseparably.

a_«j5TrrQ〇j«jT@jLb ^crAQ^rroT - Lighting the lamp of

inner consciousness. Shri Poigai Piran lighted the lamp of ^esha- seshi* (body-soul) relationship of this universe to Shriman Narayana with words, “65)6uujLb 绎fficrflujrr ojfTihsLGco QpuLiujrr« Q6Ui£juj<5系IG^rrrdyr 6fil?TT««rrs”. Shri Bhutat Azhwar lit the lamp of love suffused with the joy and glory of the divine with the words, cirGu 译《6rflujfr Qjb心ujrr« 齒命1_|0@ #1 步65)泽

系lifliurr jpeiTLj®兩琴―抓在®’’. Shri Pei Azhwar lights the lamp of inner consciousness, 2_6wrirQ6iJOTg)|Lh @6Tfl©S)6n-«@. In the

ultimate analysis, the substratum of all their experience was the same, the lamp of ‘bhagavad vishayam’ •

c^6U65)65T &_uj^§j r^rruj. 6Li«D6〇uu©^Gj£«JT - seeking and

pursuing Him, I netted Him.

QiD^Q^esiQd} 4@(5gj ifl^rfDirdn- - Softly entering the heart, He stood. When the Lord entered the heart, He did so softly, gently and paused savouring the moment, as if He had been just looking for this moment in a long time and wishing that this new abode should last for a longtime.

@0rb^rr6iyT - He sat down 冶 l_步多 it咖-Then He lay down comfortably.

<〇yg5\ - In my heart, There is a distinct undercurrent of

overwhelming wonder in Azhwar^ portrayal.

L|0l5^l6〇^J0 U3|5^)Li QuiT(Lp^§l ^jlfllUIT uSIaLp^ e^lijsosflujiTfiOT ^iTaib - ar^Irr^Q^iai^ib ^J5^U iSlfiTT^ ^)0LAIT6b ^)0?ULq.(oliJ GJI5^)^Q^6VT Q6VT(09(bU) 6UITLp^g].

As dusk descended, the Lord assuming the man-lion form ferociously tore into shreds, the body of the vilifying adversary Hiranya. Oh my heart, hail with bowed head the sacred feet of that Lord, the Consort of Shri.

Overwhelmed by the grace and simplicity of the Lord as He ensconsced Himself comfortably in his heart, Azhwar then ponders the extra-ordinary compassion of the Lord as Nrsimha, towards child Prahl&d^ and exhorts his heart to sing the glory of His feat.

^r5^luQurr(Lpa5^§] - As dusk descended, at that hour of sunset, when the day is done and night is not in.

^iflujfriLi - In man-lion form

“占击系liuih Gurr系Icb 占⑷多淨?ua)65T”.

^0uud)6〇nr6wr@ - 6.

^^cwfliuOT^rrffiLb - The body of the ever-vilifying

Hiranya.

@[T6wfluJ6irr ^<5?〇LDrriT6iJLb ^6Wtl_ ctctt QpOTr?5)6OT« GarrcniflGuj (^0?umjj-QLDrrL^l 2-6-6)>,

6rrEJ@Lh - ferociously tore into shreds.

LSIrB^Lh* (grrrLBrrujOTrLh - LL|^^-«rr).

^0LDrrd) - Consort of Shri. Nrsimhavatara was over ere it began, for the job was done in a trice. After that, the Lord who remained was Lakshmi-Nrsimha. The immediate presence of the ‘purush焱kar》’ Mother on His lap was the need of the hour, not only to soften the seething anger of Nrsimh^, but to reassure the trembling Prahlada and the gods.

^©eui^Guj currLp^gj - Bow to His sacred feet and hail

them.

6UITLp^^luJ eurrUJIJiriLJ 6UfrCo6OTmT LO6V9flLD0L-LD 绎rr由去姜I eu抑vrr^J5去泽Q^LbunGLO _ 由去绎 占译mo说nfj u>6〇it(Sld^} LBr&J6〇)6& (Jb6mn?ueis\ £5iTU3rr6ini7UJfr l〇6〇it.

The celestials hail and bow at the lotus feet of the Consort of the lotus-flower-seated dame with their gem-studded crowns. They leave imprints on those tender feet.

In a contrasting picture from the earlier pashuram, where Azhwar spoke of the Lord prevailing over the brute power of Hiranya, in this pashuram, he describes the tenderness of the Lord’s body.

G«5Lp^ c^lx}-^rrLD65)17GLDd) LBrBJ65)« LD6WTrr6TT?5T ^Uf^fTLB^DIjaJtTLi) ^6〇it - Feet of the Consort of the dame seated on the wide- petalled lotus flower Mahalakshmi personifies the softness, colour and fragrance of the lotus flower. Her Consort’s lotus feet resemble a fresh flower.

“參|0L〇乐ot ffi^ribQ旁fTL吞 (SmlLGoj” (压LhuijrrLDfnLi獅nh).

The feet turn pink at the touch of divine Mother^ hand.

(SurrLp^^liu ajfriLunriu - hailing and singing, the praise of. cfilurbiLiQj： (6flg^igg)i isn)T«淨Lh) Those who pursue worship as their way of life.

<<@Lpr6^l0^G^^g]?uiT u<s〇?〇\rmiQ\—^ (^l0u〇)6〇fr6ror© 12).

QjrrGOTrrfr LD6wfliD@L-山译n■柄禹 〇J6wrrij«砉淨0山urrGLD - The celestials bow with crowned heads (at the feet) bearing their imprints, (of the crowns)

Azhwar wonders in a spirit of concern, if such repeated acts of prostration at the feet of the Lord, will not leave a mark.

£m5^)iu(r 6STiT(ijQa^l 6〇ituj ld6〇Qij©^ iDrrCiDCTfl u>rruj65r - ^6〇Qq-©^ eueihrrfissT禹多卩命 LiMUDfiOijiTfiirT Ajmiff£V)L_uj[TQ6«T6if^j

-@6UITaLl

Qa6V9T60ST^^(T6OTirCpLAIT oSlfiOLD.

97.

Can the fair faced Indra, the lotus-born Brahma, or Siva of flowing locks comprehend, even for a while the wonder Lord Who has the hue of ‘kayam’ flower and bears a lotus on His navel.

Azhwar seeks to drive home, the point, that except as the Lord, by His spontaneous grace, enable us to attain Him, by dint of our own efforts, even devas like Brahma cannot hope to attain Him.

^IGOit - He who bears a lotus on his naval.

c9i^<〇i〇uj rBrrQuGTT ^^Guj«Lb ^iTULSI^Lh - UA lotus sprang from the navel of the Being Who has no birth”.

uj|ferBn"i51u^LDrru6up LDQ/Drr^LDfr uij^fru^l - From Whose navel, the great soul Brahma was born.

^coir - Indra who is fair like the Kanchi

Hower. 6 Gurrco 压n•运5汾”

(^l06fil0〇6rrujrrL.d) qijrrrOTrLb)

LDfTLD6〇i7n-6iT - The lotus born Gurrir^ciDi-UjrreiyT - Siva of flowing locks.

CTciip (orOTreror^fTCTTfrGLBrr? - Can these devas

comprehend His glory even for a fraction of a second?

LD69>60lL| L£)0^1arLDqLb ArTfOpLO CasrreirTgjjib - ff；gg)iatTLB6〇 «fruurr6in'

6urraji5l6nf5a5[T6iT Q^rril©.

98.

The Lord who pervades everything from the towering snow-clad HimMay^s to the wind and the sky，tore the jaws of the shiny horse - demon Kesi. He will surely protect us from the jaws of hell.

The resplendent One pervades everything from the towering snowclad mountains to the sky and the wind, ^ldld -

pervading everything 题idih snow-clad Himalayas.

齒0〇51*LbL| - the sky «rrrbp - wind

All this is illustrative, pointing to the immanence or ^arva- vykpakatvam, of the Lord. In alternative construction, these can be taken as cited to indicate the size and speed of the horse demon Kesi. The first construction is “cfoeuurrGGurra^r or reflects a natural characteristic. This is adopted in the translation. The latter is or figurative construction.

r5LD(g5(gLp r^LbewLD (B@l«rrLDd) ffifTLJUir«JT - He will protect

us from the hell of samsara.

^LDLh^Lp - completely enveloping and is inescapable.

- hell (of samsara)

How do we know that He will protect us from the sword of Democles hovering over our heads.

§l(T«5^65)^ airruj L5l6Trr&^rr6iT Q^n-L© - He tore the jaws of the horse demon Kesi, who was a threat to His devotees. Azhwar had expressed the same assurance to us in an earlier pashuram.

<S6wri_ gjLpmij (Lpi^iufruj |bi;«?Uituj

d«^L_mL|Lh （47).

Q^ITlll_U?lOl_ OlUll(Bllb <S^IT60IT^ Q6UOTTf51lLHT6BT ^i1l_ i_|iu«ir^iT 6Brr5^rr6»Tp - C〇a(T6iT(^)^6t〇6〇 ^iT6h(Lp^(〇6〇 ^iaiail09

99 <

Ever the Vanquisher holding eight types of armour, the Lord of Attabuyakaram, Who in time of yore, threw His discus at the pond to finish off the powerful crocodile - His feet are our sole recourse and haven.

Azhwar reiterates his message that the sacred feet of the Lord (Who unfailingly looks out for His devotees and removes all adversaries) are at once our refuge and reward.

Q^rrili- u?5)i_ <〇rtl®Lh Q6UOTr51ujrrOT - Wielding eight

types of armour and ever the Vanquisher. ^Q^LhQufreiT ?HG〇\hiG5)S 6urr6rfl ^6wrQL>rr© <?r&jaLh ^?TT6Ufr6TT 2_Lbuir

涵 0<SL_fr ^L^lGlUIT® G<5l_<5Lh ^6WTLD?DIT U rf) r§1 Q UJ ff) Gp ^Lll_L|LL|ffi5r^(5^?VT (QuifllU^l0QLBfTL^l 2.8.3)

4<Oh, how He came!! Holding a golden bow, lethal arrows, mace, conch, dagger, and radiant discus and holding a flower as well.... He said, I am the presiding deity of Attabuyakaram. The eight types of armour in the Lord’s arsenal are 1. eufTGifl (arrow) 2. (bow)

(mace) 4. (conch) 5. ?Ufr6TT (sword) 6. (discus)

7. GffiL_<5ih (guard) and 8. LD〇)fr (flower). All this testifies to His quality of <anishta-nivarthakathvam, or removal of obstacles.

The Lord presides, with all these armour, in the shrine at Attabuyakaram in Kancheepuram.

^iiBfBrrOTp @L.L_^§i<5G<ffiiT6rr 〇p^GS)〇)

- In time of yore, He who wielded His discus to finish off the crocodile habiting, the pond. Azhwar says “@(51多Q淨办步淨’’ that is with deliberate aim for emphasis.

jsrrdT 〇p^Qeo The sacred feet of the

discus holding Lord are our refuge.

would never forsake anyone taking to them. ((ip(ip<3ff^^uui^-146) Also Swami Nammazhwar, irrfrGaj 斧@多；rrGLDrr务仄命,泽rrch^cir” (^l06urrujQLDn*L^ 10-4-1) ^Damodara^ feet are the means to a life of renunciation.”

It is in light of the phrase “泽rrOT (y^Go>” that Swami Alavandar articulates his Saran焱gathi verse “多gu多urr译(jpcoLh Lraijewuh Ljg*u_Guj”（Stotra Ratnam). The ‘V” asrnjLb in “译rreh" (y^Gco” shows that even if He and the divine Mother forsook us, His feet

d=[rir6x| ^LDa&Qasirrpih d=aaij^iT6irr ^6VffT@Lpm£i^ ^iriT6U(r^ ?U6S)ijLXMriTU69t ^iT6OT(ipujiij(^ih - airijiriT^ AilT6VTLO0 L£l6ST6〇fl6V)L〇a0Lb 6U6SOTL_[rLD«S)IJ Qr50[iia69VT (〇^OTnn0ib y, (〇LD60 ^)0.

100.

The lotus-eyed Divine Mother seated on a honey-filled lotus, and resembling a lightning on the crest of rain clouds, on the sprawling tulasi-clad chest of the discus-wielding Lord is our refuge now and for ever.

Azhwar rounds up his Prabandham with the message that the Divine Mother Who resides in the chest of Narayana is our constant refuge.

忐《si7多淨rreiT ^OTrgjLprruj^ asmreijrr^ aicwij LDrriTUCTT ^rreir (ipujrEJ®ih ^10 i5LD<5@ creiipLh <?rriT6^ - She (Divine Mother) Who basks in the constant embrace of the discus - wielding Lord, Who sports on His sprawling mountain - like chest a cool, fresh tulasi garland, is our refuge today and for ever.

淨rrciT indicates that while His (Lord’s) protection from lurking dangers is assured to us, we must at the same time beware of punishment in case of wrong - doing.

^l0rBLD(K@ <〇rrij0Lh ^frrreij- But even in the face of this double edged weapon, the Divine Mother Who mediates for us with Him and prevails on Him to overlook our faults, is our talisman.

?urrCTTiD0ih u5lCTT6cfl?5)LDa@Lb ^10 - She

(Mother) is like a lightning on the crest of the rain-clouds in the sky. ^LD0Lb (ever present) She is (unlike the fleeting lightning) like a perenial lightning on the dark rain cloud. By this, her “Purushakara” “nithyayoga” is indicated. “@?V)(DiL|Lb 兩（系l0<5um£j Qldpt⑷-6-10)

6u«Rn-^n-L〇65)i7 ^10 - The lotus-eyed Mother,

indicates her grace and generosity of spirit 淨rrijmh”（Shri-Suktham)

G泽0rrLD(5Lb y^GLod)系10 — She who is seated on a

nectar - dripping lotus is our refuge. She is the embodiment of

colour, fragrance and sweetness qualities that win her constant endearment to Her Lord.

<〇r65TpLi) - She is our eternal refuge.

Thus, Azhwar who commenced his Prabandham with the phrase announcing the gracious vision of the Mother, concludes with the pronouncement, ^10 <5TGs\Q\\b ^n-iTCLi She is

our perennial recourse.

yj5 Qumn^eunit ^l0?uuj_a5(SCTr ^ijewnb.

(Suujirj^ciimT cuir^l ^l0j5irLDib

^l0««6wrCi_ Q6OT6OTj5irpih Q^uLSl6vrrt6ir ciirr^KSiij rflp|6^ gguurfluS)6〇 Qe=6rfl^fi5 6nen6ne〇 6urTLp(Siu,

LD0aaLD(Lpih LDuSl69)6〇r5a&(T eufr^gurgCo^rrfiirT eurrL^Coiu meoiTasarfluj Qr5〇j0?b^6〇fl6b 6iir5gj^l^(〇^(T6irT eurr^CoUJ, Qrg^a^li—(〇6ii S^L.asaL^luSleb igl69Tp Q^ebeu^ euiTL^ICuj, 6ULi(.AJLp6Q)6& Q^(0^l6〇 6ID6ULjGufT6irT eurTL^KStij, Ou0«a(ipi_6OT ^l0iD^l«DaPuii1〇riT6ir Q^rr^CcuiTOTT 6urrL^l(2uj, (Smurr^cuni 泽rrerfl说D6wruSlilj 0U0J06O垚系Id) cuff读KSuj.

Long live the One who sang a hundred verses starting

(Thirukkanden9.

Long live the generous One born under star ^Sadhayam9 in

the month of ‘Aippasi’.

Long live he who did proud to ^Mailai5 City wafted by fragrance of ‘maru’ flowers,

Long live he who was born in the red £neidhal9 blossom

Long live the blessed one who stood in the cramped corridor

Long live the one whose heart brims with the beauty of the Discus and Conch-holding Lord,

Long live the one who is gratefully venerated by

Thirumazhlsai Piran.

Long live Shri Pei Azhwar^s sacred feet in this great land.

Index of Pashurams by

I Avataras and II Divyadesas.

Description Pashuram

No.

i. Vamanavatara

1. ^n* CTOTp (y)6LiU|_ujrr«> 2_6〇«Lh

绎 rrGiurrdrr 4   

2. 6U6wr?wrLh ^rrLB63)tr 5   

3. ^\mGr〇 ^i?wri_Lh 6   

4. «mr««L_a) ^ir G6U65)?〇uQurry51d) 7   

5. LDOTT«Rn-?!Tf5^ Un"^(LpLh ^?5)6uGuJ 9   

6. LBuasiULiib 13   

7. eS\myQ?m\rir (y)uj.G^fru_|Lb urr^^^rrOT 14   

8. (ip?ui^tx)6wr i|uj?TT^gi Q«rr?wrL-QrB(5liBrrd) 18   

9. ^dj6L[?〇ffiL5ij-i^ujrr?b LSl«n-65T6rrfBgj 20   

10. ®Sl0LhL51 0Sl6wrLD«wr6wr?rrfB^ Qurr?5TOTTrij<5Lp6b 23   

11. ^Hj_uj6TTjB^ LDrriurr6Lirr«@ 36   

12. uSl?ijT6«)65T 2_65)i_ujrr«<5Q«n-6wr(5l ^OTpeuacrrrB^n-eiT 41   

13. jSG^rjbp 2_6〇Qffid)6〇mh Q^otjd Qu0LD[rOT 47   

14. iSlU^lGp l|C[ra}p 2_60LBl^.UJ6TT]5^frUJ 48   

15. @p(6f50?UfriLj Qp?bT?cfl?〇Lh CT)««Qffin-6WTL_rr6iyT 52   

16. ldottld^IuSIq) Q«rr6wr@«^rr^r 58   

17. (Bit CTOTjprrciT 62   

18. «6TT6TT^rrd) (BGmQatremQi 83   

19. 由?0lbLJLh QfffSU劉Lh Qa^TfSlGDtfljU 90   

20. il^Rn-i- ^0LDrr?〇 93   

 B. Krishnavatara   

1. LpfTlLI ®6WT6WT6iyr 8   

2. ^l06yQ)?61«G*6wflujrr?iyT 16   

3. Qurrrija^aj 6Uffi<5ij*CT)65T«Q«fr6irrprrOT 21  

Description

• Krishnavatara

GUfriLirrck 25

Guuj^ufr^jewrL-iSlijrrOTr 28

Guujff<#]ufr^i6wri_Qu0LD[r65)OTT 29

G«rrurr〇)«?iT 32

Qpar <5L_fB^rr0y)6OT 34

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