Long live the glory of Tirumalisai Alvar!!!

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TIRUCCHANDA VIRUTTAM

of Tirumalisai Alvar

Introduction

For a country which has the reputation of having preserved, without mutations its scripturesm, the oldest ever in the world, India has scant records about the great men that trod on it. We know very little about even the great men who were recognised as such during their lifetime except their names and, at best the asterisms they were born in. Even then, it is the peculiarity of the Tamil country that the great men were not addressed by the original names of their childhood but by some distinguishing names such as Tirumalisai Alvar, Pattinattar etc. If that is so of these greatmen, what to say of people who were addressed as "Pey" (demon) and "Putam" (evil spirit) in their own lifetimes, and whose greatness was recognised long after they were gone? By that time, it would be too late to collect authentic details about them and they would be deified by attributing fancy origins and deeds.

This is the case with many of the earlier Alvars and it is more so in the case of Tirumalisai Alvar. Traditional hagiological accounts place him to a time earlier than the advent of Kaliyuga (over 5000 years ago). A divine parentage is given to him and he is said to have lived for a period anywhere from 300 years to over 1000 years. A scholar has tried to justify this long life-span by stating that Adam in the Bible lived for 930 years, forgetting that Adam was a legendary figure whereas Tirumalisai Alvar has left behind concrete proof of his existence in the form of the two great compositions Nanmukhan Tiruvandadi and Tirucchanda Viruttam. Hagiological accounts mention of his encounter with Siva face to face and getting the better of him. They also mention that the reposing idols of Yatoktakari at Kanchi and Aravamudam at Kumbhakonam reacted by moving at the behest of Alvar.

We should not brush aside these accounts completely but take in as much as our faith will allow as reflecting the very powerful personality that Tirumalisai Alvar was.

In the Tamil country, the golden age of Sangam literature lasted for a long period from the fifth century B.C. to the third century A.D. The literature during this period was mostly secular relating to romance and public affairs and there was very little serious discussion on philosophy except the narration of some puranic incidents. There was a lull for about 200 years from third century AD, when only some didactic literature came out. The most productive Bhakti period which lasted from fifth century A.D. to end of eighth century produced the finest Bhakti literature that the world has ever known. The Alvars and Nayanmars lived during this period. Temples which existed from a much earlier period became popular centres of pilgrimage by itinerants and mystics.

Tirumalisai Alvar, a junior contemporary of the first three Alvars, namely, Poikai, Pey and Butam lived, presumably, in the fifth century A.D. Credit must go to these four Alvars to have laid the solid foundation to the great edifice of Shrivaishnavism. They anticipated the systematisation of Vishishtadvaita philosophy by Ramanuja by more than 500 years. It is remarkable how all the Alvars who covered a period of three hundred years have spoken with one voice about the essence of Vishishtadvaita such as the supremacy of Narayana, the position of Shri, Sharira-Shariri bhava, the vyuha theory, the Avatara rahasya, the Archiradi marga and the service at the end of it etc.

We have no clue regarding the name by which Tirumalisai Alvar was called in his childhood which he spent in the house of his foster (?) parents Tiruvalan and Pankayacchelvi in the medara community (basket-weavers) in the town of Tirumalisai. Even in his childhood, he had a restless mind and started practicing Ashtanga yoga.

Historians consider the period about this time as a dark period in history. A certain sect of people, quite alien to Tamilnadu, called Kalabhras were dominant in this region at the time. We do not know if they were the same as the Ajivikas mentioned by A.L. Basham. The lad left the house of his parents at the age of seven in search of peace. Presumably, he studied and practiced all the religious ideas current at the time like Jainism, Buddism, Charvaka etc. one by one until he got disillusioned with each one of them. He practiced severe austerities and penances. Nothing satisfied him and he became a follower of Siva for quite some time. At that time, a certain Shivabhakta and Siddha by name Shivakkiyar composed a few poems. Efforts were made to identify this Shivakkiyar with Tirumalisai Alvar but nothing is conclusive.

In the course of his sojourns, Tirumalisai Alvar reached Tiruvallikkeni where he encountered Pey Alvar. Pey Alvar was no disputant but a mystic. Anyway he could convince Tirumalisai that he was in the wrong camp and initiated him to Shrivaishnavism. In recognition of the deep devotion shown by the new convert to Narayana. Pey Alvar gave the name Bhaktisara to him.

After sometime, Bhaktisara returned to his native town of Tirumalisai. A certain lad by the name of Kanikannan became a companion and desciple to him. He then shifted to Vehka in Kanchi along with his disciple and stayed there for quite sometime. It is at this time that the area idol reposing at Vehka responded physically, as related previously, to Alvar’s words. It is said that the idol actually got up, went out and returned the next day to repose again at the behest of Bhaktisara.

This incident cannot be brushed away lightly as two great men, Arunagirinatar, a devotee of Skanda and Kumaraguruparar, a devotee of Siva, both by no means friends of Bhaktisara, have mentioned this incident in their works.

The restless soul that he was, Bhaktisara moved out again from Vehka and after visiting a few places, he reached Kumbhakonam via Perumpuliyur. He is said to have practiced yoga and ultimately attained salvation at a very ripe age at Kumbhakonam. There is a belief in some quarters that Bhaktisara came to Melkote and was in yoga for a very long period before he passed away there.

Tirumalisai Alvar has left us two beautiful works Nanmukan Tiruvandadi and Tirucchanda Viruttam, Nanmukan Tiruvandadi is in a very difficult metre to compose. It is called “Venba" in Tamil poetry. It is also an “andadi" in which the first word of a pachuram is picked from the last word of the previous pachuram. This composition gets its name Tannukam Tiruvandadi from the first word Nanmukan in the composition. It has 96 pachurams of four lines each and is included in the Iyarpa portion of the Divyaprabanaham. In this composition Alvar asserts with all the vehemence at his command the supremacy of Narayana over all others. If it sounds a little fanatical, it should not be construed so as Alvar has given expression after thoroughly convincing himself about the futility of all other schools of which he had first hand experience. Alagiya Manavala Nayanar, the famous author of “Acharya Hridayam” calls him “Uraiyil idatavar” (the one who does not put back his sword in its sheath).

The second composition Tirucchanda Viruttam which is the main topic of this book derives its name from the poetic metre in which it is composed. It has 120 pachurams and is included in the first thousands of the Divya Prabandham. The composition is so charming that the chanter is tempted to sway himself to the lilting music coming out naturally in the composition. This kind of metre was first used by Mango Adigalin Chilappadikaram.

The pachurams have four lines each with seven clrs per line. The first six chirs of each line are of one type called “tema" and the last chir is called “kuvilam." Thus, the refrain of each line runs - tana tana tana tana tana tana tanana.” This reminds one of the galloping of a horse.

It is recited in Shrirangam when the processional deity is taken on the horse vahanam.

Bhaktisara is at his cerebral best in Tirucchanda Viruttam.

Its intellectual and intriguing ideas can be understood best only with the help of an enlightened commentary and we should be grateful to Periya Acchan Pillai, the vyakhyana chakravarty who has made it easy for us. The composition starts with the narration of the cosmology of creation using jugglery of numbers with telling effect to bring out its awesome nature. Avatara rahasya is dealt in detail. The Lord in archavatara reposing in Shrirangam and Kumbhakonam are eulogized. Many pachurams stress the oneness of the Lord in Paramapada, Milk-ocean, avataras and area. In the final, Alvar builds up by stages the total helplessness of the individual soul and affirms that it is only the Lord that should grace and lead the

***

Tirucchanda Viruttam

(Text transliterated in English,

meaning and notes)

Pachuram 1

Bu nilaya aindumayp puna I kanninra nangumay

Tinilaya mOnrumayc ciranda kalirandumay

Mmilayatonr umaki veruver utanmaiyay

Ninilayavannam ninnai yar ninaikkavallare |

Meaning:

Who can perceive you the way you stand as the five qualities (tanmatras) inherent in the earth element, as the four qualities in the water element, as the three qualities inherent in fire (the element of brilliance), as the two qualities in the powerful wind element, as the single quality inherent in ether element, and as the inner controller of the several varied things (sentient and insentient things commencing with celestials)

Notes:

Earth, water, fire, air and ether are the five elements (pancabhutas) constituing the mundane worlds in the cosmic egg. The earth element has the five qualities (tanmatres) of sound (sabda), touch (sparsa), colour (rupa), taste (rasa) and odour (gandha). The water element has the four qualities of sound, touch, colour and taste. The element fire (tejas) has the three qualities of sound, touch and colour only. The element of air has the two qualities of sound and touch only. The element of ether has only the quality of sound. The Lord is thus the material cause of the worlds too. As the inner controller of all things in the worlds, He is unaffected by the defects of ignorance and karma of the sentient beings, and the mutations and changes associated with nonsentient things.

Pachuram 2

Arumar_umar_umay oraindum aindum aindumay

ErucTrirandumunr_um e/ umar umettumay

Ver.uveru hanamaki meyyinoduppoyyumay

Urodocaiyayavaindumayavaya mayane ||

Meaning:

You are (propitiated in) the six yagas made eligible to perform from the six karmas (duly observed at apprepriate times) in the six seasons (of the year).

You preside over the Pancha Mahayajnas and the Pancha Ahuties as the controller of the five Agnis (performer made eligible duly by the six karmas). You are (the granter of) the two highly cherished qualities of knowledge (jnana) and the consequent detachment (vairagya) of things mundane. You are the resulting three goals of prosperity, Kaivalya and Moksha, as also the three stages of parabhakti, parajnana and parama bhakti (due to jnana and viragya). Besides being true (to your devotees) by (granting them) the seven qualities of viveka etc. (to enable them to progressivaly reach the stage of Bhakti from Karma), the six qualities of jnana, Bala etc and the eight qualities of Apahata papma, vijara etc. (after enabling them to reach you), you are false to the various others with distorted visions and knowledge. (Who can envisiage) you with such great feats who came down in the cowherd clan, materialised to the five sense perceptions such as feel and sound?

Notes:

With the dawn of the seven qualities of Viveka etc, one may get knowledge about upasana (propitiation) of the Lord which yields the three goals (purusarthas) of presperity, Kaivalya and M5ksa of his choice, after being made eligible by the observance of the six karmas at appropriate times. One may also acquire, by the Lord’s grace, knowledge about God-head and vairagya leading to the three successive stages of parabhakti, parajnana and paramabhakti resulting in moksa, when the soul acquires forms and features similar to the Lord Himself. Such a lofty Lord had come down to this earth in person for the devotees to meditate on.

The six Karmas are 1) Yajana, 2) Yajana, 3) Adhyayana, 4) Adhyapana, 5) Dana, and 6) Pratigraha.

The six seasons are 1) Vasanta, 2) Grlsma, 3) Varsa, 4) Sarad, 5) Hemanta, and 6) 3isira.

The Six yagas are 1) Agneya, 2) Darsapurna, 3) Caturmasya, 4) Jyotistdma, 5) NirQdha pucubandha and 6) Sarvakratu.

The five Ahutis are 1) Prana, 2) Apana, 3) Vyana, 4) Udana, 5) Samana.

The five Mahayajnas are 1) Deva, 2) Pitr, 3) BhQta, 4) Manusya and 5) Brahma.

The five Agnis are 1) Garhapatya, 2) Ahavaniya, 3) Dakshinagni, 4) Sapya, and 5) Avasatya.

The seven qualities are 1) Viveka, 2) Vimoka, 3) Abhyasa, 4) Kriya, 5) Kalyana, 6) Anavasada, and 7) Anuddarshana.

The six qualities of the Lord are Jnana, Bala, Aishvarya, Virya, Tejas and Shakti.

The eight qualities in Paramapada are 1) free from sin, 2) free from old age, 3) free from death, 4) free from sorrow, 5) free from hunger, 6) free from thirst, 7) complete fulfilment of desires (satyakama), and 8) accomplishment of will (satya sankalpa).

Pachuram 3

Aindumaindum aindumaki allavarjul ayumay

Aindum munr umonr umaki ninr_a adidevane |

Aindumaindumaindumaki antarattanainduninr_

u Aindumaindumaya ninnai yavarkanavallare?

Meaning:

Primordial Lord! You are standing (in this world) as the inner controller of the sentient beings which are apart and not (the insentiet things consisting of the twenty-four enlities, namely), the five elements (earth, water etc.), the five jnanendriyas, the five karmendriyas, the five Tanmatras (sound etc.) Prakrti, Ahankara, Mahat, and the (unique) mind. (During prajaya), you stay tranquilly in Paramapada with a body composed of the five saktis (mentioned in Pancdpanisad mantras) along with the five karmendriyas and five jnanendriyas appropriate to you, the cynasure of the five sense perceptions, with several places of enjoyment, instruments of enjoyment, celestials, guosties and muktas. Who can visualise you (with self effort if not by your grace like Alvar)?

Notes:

Pachuram 1 said that the Lord is the sole cause of the mundane worlds (Lllavibhuti). Pachuram 2 said that the ultimate aim of all life is the stay in Paramapada (Nityavibhuti). This (No.3) states that the Lord is the sole Master of both the Lila and Nitya Vibhutis.

Pachuram 4

Munr umuppatarjnodu oraindumaindumaindumay

MunrumUrtiyai munru munrumunrumay

Tonrucotimunrumayt tulakkamil vijakkamay

Enrenaviyul pukundadu enkold? emmTsane |

Meaning:

My Sovereign Lord! How affable of you that you entered my mind as the enlightenment (as the letter A - “A” iti brahma) without any effort (on my part), the effulgance seen in the three letters (AUM of the Pranava) which is in the twelve-lettered Mantra (Aum nam5 bhagavate vasudevaya) and also in the three vedas (Rk, Yajus and Sama) formed of the fifty-four letters (of the Vedic alphabet)!

Notes:

Munr umuppat ... aindumay - the thirty three consonants from "ka” to “ha” the fifteen vowels from “A” to “ah" and the six end letters “ja, ksa, tra, jha om, and shri a total of 54 letters constitute the vedic alphabet.

Pachuram 5

Ninrjya-nkum onrala urukkaltorum aviyay

°nri ulkalandu ninra ninnatanmai inn a tenr u

Enrum yarkkum ennirande adiyay ninnundivay

Anrunanmukarpayanda adidevanallaye ||

Meaning:

Primordial Lord! Who can enviage you who begot as the foremost the four faced Brahma that day through your navel and yet are beyond anybody’s reckoning at any time that your nature is such and such though intimately mixed in the hearts of all bodies existing, both moving and stationary, without exception?

Notes:

This Pachuram states that though the scriptures speak generally of the Lord as the root cause of the worlds and as the inner controller, it is only he that has understood His true nature.

Pachuram 6

Nagamendu meruver_pai nagamendu manninar

Nagamendumakamakam makamenduvarpunal

Makamendumahkulti or vayuvaindamaindukattu

Ekamendi ninranTrmai ninkane iyanr ate ||

Meaning:

Lord mounted on Adishesha in Paramapada! (who can visualise) your benevolence in supporting, all alone, the Meru mountain supporting the svarga, the earth supported by the elephants (Ashta Diggajas), the flooding Ganga borne in the sky, the clouds in the sky; and the unique Jatharagni and the five life-giving airs brought into action and protected by you, flourishing by your side.

Notes:

In these worlds, it would appear that things are supported by other things even as the Lord appears supported on Adishesha. But it is not so. It is only the Lord that gives them that strength and supports every thing. As an authority, Alvar quotes from Yogasastra that the Jatharagni ( vaisvanara Agni) and the Pancha Vayus. (Prana, Apana, Vyana, Udana and Samana) are controlled by the Lord.

Pachuram 7

Onr irandumurttiyay urakkamodu unarcciyay

Onrirandukalamaka velai nalamayinay

Onrirandu tiyumaki ayanaya mayane!

Onrjrandu kanninanum unnai ettavallane!

Meaning:

Creating the two (Brahma and Siva) from your unique state (as Vishnu) and also the two qualities of Rajas and Tamas from your state of pure Sattva, thereby admixing ignorance along with knowledge, you also created the two auxiliary Garhapatya and Daksinatya fires along with the main Ahavaniya fire in this blessed land of Bharatavarsha bound by the seas (karma Bhumi).

Lord of great feats! you took birth in the cowherd clan (dharma samsthapanaya - to establish order). Can Siva with the third eye of Shakti along with the (normal) two eyes of Jnana praise you adequately?

Notes:

In these worlds, ignorance is always admixed with knowledge though the Lord has provided Karmic expiations in Bharat and had come down to establish righteousness. Even Siva, who is supposed to preside over Jnana when the Sattvic quality dominates in him, is subject to Tamas quality. Therefore, except in rare cases like Alvar with the unsolicited grace of the Lord, nobody is aware of the true nature of the Lord.

Pachuram 8

Adiyana vanavarkkum andamaya appur attu

Adiyana vanavarkkum adiyana adi nT

Adiyana vanavanar andakalam nT uraitti

Adiyana kalam ninnai yavarkana vallare |

Meaning:

You are prior even to the Nityasuris, of whom you are the cause, (in Paramapada) who are beyond and more ancient than the celestials (who created the worlds) in the beginning in the cosmic egg. You ordain the duties of the ancient celestials for the particular time. Who has been able to see your true nature from beginningless time?

Notes:

The Lord has been there ever since in Paramapada, even during Pralaya as per the saying, "Sa deva Soumya, idamagramasit.” He then created celestials and appointed functionaries among them to look after the routine affairs of creation, sustenance and destruction. Even they have never been able to know the Lord’s true nature at any time.

Pachuram 9

Tatulavukonraimalai tunnucencadaic civan

NTtiyal vanangupada! ninmala! nilaya cir

VedavanargTtavelvi nitiyana kelviyar

NTtiyal vanartku kinra nTrmai ninkan ninrate |

Meaning:

Immaculate Lord whose feet are worshipped ritually by Siva of the red matted locks and with pollen-rich Konrai garland! It is only to you exclusively that the highly proficient scholars in the eternal vedas of great merit performing (Sattvic and self-less) sacrifices chanting the Sama gana prostrate in prescribed manner due to prudent learning.

Notes:

It is because the Lord excels in everyway as detailed in the prevous pachurams that the two types of cetanas namely, those who seek favours as typified by Siva and those of sattvic nature who have realised His true nature by constant meditation and observance of vedic karmas worship at His feet.

Pachuram 10

Tannule tiraittelum tarahkaventatahkadal

Tannule tiraittal_undu adahkukinra tanmaipol

Ninnule pirandirundu nirpavum tiripavum

Ninnule adahkukima nTrmai ninkan ninrate ||

Meaning:

Just as the phenomenon of the waves raised from within itself of a sprawling white sea which absorbs them within itself after being raised by it, you have the benevolent nature of absorbing all the moving and stationary things, created and destroyed, within you.

Notes:

The topic of the Lord as the material cause of the worlds dealt in pachuram one onwords is concluded in this pachuram 10 by stating that all sentient and non-sentient things are absorbed in Him. The Lord is like the sea, deep, unfathomable, unperturbed and vast. Just as the wind raises the waves and water particles from within the sea itself, the Lord as sentient cause, brings forth the moving and stationary thing which constitute His body and is therefore the material cause of the worlds too. They go back to Him even as the waves and water particles go back to the sea.

Pachuram 11

Collinal todarccini colappadum porulumnT

Collin at colappadatu tonrukinra ctinT

Collinal padaikka ni padaikkavandu tonr inar

Collinal curunka nin kunahkal collavallare |

Meaning:

You are the ordainer (of the appropriate purusarthas - the four goals of Dharma, Artha, Kama, and Moksha) of the Vedas. You are the soul of the deities mentioned in the scriptures (as controlling the worlds).

You appear as an effulgence only defying description otherwise even by the vedas. Can those deities, who were created by you according to the vedas, and who are seen as creating the worlds, be capable of speaking, even briefly, about your transcendental qualities?

Notes:

Doubts may arise as some passages in the vedas could give rise to misinterpretation that certain deities are propitiated in the vedas. Alvar refutes in this pachuram, with passages from the vedas in mind which clearly state that it is He, who is propitiated in the vedas, who is the ordainer of all the deities and who is the cause of the worlds of which they are beings.

Pachuram 12

Ulakutannai riT padaitti ullodukkivaitti mindum

Ulaku tannule piratti oridattaiyallaiy al

Ulaku ninnodonri nirkaverunirjj adalal

Ulakil ninnaiyulla cOlal yavarullavallare ||

Meaning:

You created the worlds and you kept them inside you (during prajaya). Futher, you took birth in the worlds.

You exist in the worlds intimately as if you are not different from them without leaving any place whatever. Who, in this world, can understand your designs?

Notes:

The Lord does not just usher in the worlds and leave them to their fates contented. He enters the worlds, intimately with each object, both stationary and moving, protects them, and provides an object for meditation.

Pachuram 13

Innaiyenr u collalavadillaiyadum ittidai

Pinnaikelvanenbarlunpinakkunarnda perjjyor

Pinnaiyaya kolamodO perumOrum adiyum

Ninnai yarninaikkavallar nirmailal ninaikkile ||

Meaning:

Nothing can be said about you that you are such and such on the basis of any (of your single) appearances. Even scholars well-versed in your contradictory nature speak of you only as the spouse of Pinnai, the cowherdess. Who can comprehend you, if not by your own grace, the forms you assume at other times, the names (appropriate to your glories), the places (that you grace), and, the root source (of your avataras - paratva and vyuha).

Notes:

The esoterics of the Lord’s descents (avatara rahasya) are not easily discernable by one’s own effort except by His own grace from His own utterances such as in Bhagavatgita Chapter IV - verses 5-9. When He comes down in avataras in various forms and species, fellow beings think of Him as one among them. At best, scholors with judgement may deify Him on the basis of a few of His divine acts.

Pachuram 14

Tuymai yogamayinay tulayalahkal malaiyay!

Amaiyaki alkadal tuyinr avadideva! nin

Namadeyaminnadenna vallamallavadilum

Camaveda gitanaya cakrapaniyallaiye ||

Meaning:

Ordainer of uncontaminated yoga! Lord decorated with tulasi garland! Primardial Lord who reposed in the deep sea as the Tortoise! Though I am incapable of saying that your appellations are these and these only, are you not the Bearer of the Discus in your hands, eulogized in the Samaveda?

Notes:

Might be that the fellow beings are not able to decipher the avatara rahasya, as per the previous Pachuram, of the Lord. But, what about Alvar who is made immaculate by the constant practice of yoga! Al var says in this pachuram that he too knows that the Lord who came down as a mere creature like Tortoise to oblige the self-seeking celestials, is beyond praise even in the vedas.

Pachuram 15

Ankamar^u vedanangumaki ninravarjule

Tangukinra tanmaiyay tadankadal panattalaic

Cerikannagonaikkidanda celvamalku cirinay

Carivannamanna meni carhgapaniyallaye ||

Meaning:

As the impeccable authority of the four vedas with their six auxiliary texts (angas), you have the benign nature as the subject matter in them. With a body, white like the colour of the conch, you are reposing with overflowing prosperity and glory on Adishesha with red eyes on the hoods in the sprawling milk-occean. Are you not the wielder of the Sarnga bow (Rama)?

Notes:

As the spring - board of all avataras, the Lord reposes on Adishesha in Milk-ocean. In Krita yuga, the quality of sattva deminates the people and they see the Lord white which is the characteristic colour of Sattvaguna. In Treta yuga, the same Lord came down as Rama.

The six auxiliary texts of the vedas are Shiksha, Vyakarana, Nirukta, Chandas, Jydtisha and Kalpasutras.

Pachuram 16

Talaikkanattukalkulampucati cotitorja may

Nilaikkanahgal kanavandu nir rjyelum, nidirum

Kalaikkanahgal corporul karuttinal ninaikkona

Malaikkanangal polunarttum matci nintanmatciye ||

Meaning:

Even though you make divine appearances among all species from the highest calestials to the lowest immovables and all other species (like human) in-between so as to enable even stationary objects to experience you, you cannot be gauged, either by meaning or words or implications, even by the eternal and widespread groups of treatises of knowledge, (caturdasa vidyasthana - the fourteen branches of knowledge). The glories of your descents are impregnable like a range of mountains.

Notes:

Tugal - lowly like dust (stationary objects), The Lord came down as “kubjamra" - a dwarf mango tree in Dandakaranya. Nilaikkanangaj kanavandu nir.r.iyelum - even though you make yourself available even to stationary objects to experience you, such as the wind blowing on Him blows on the object also.

Pachuram 17

Ekamurtti munr umOrtti nalumurtti nanmai cer

Poga mOrtti punniyattin mOrttiyennil murttiyay

Naga mOrtti cayanamay nalahkadal kidandu mel

Akamurttiyaya vannamen koladidevane ||

Meaning:

You assume four forms (in vyuha) with the three (partial) forms (Sankarshana, Pradyumna and Aniruddha) along with your (own) unique form (as Vasudeva).

With the same ardour you take forms beyond count (in avataras) to the delight (Ramah sarva sattva manoharah) of the beings and towards the succour of the virtuous (paritranaya sadhunam). Primordial Lord! How benign of your that, besides your manifesting in idols (arcavatara), you also repose in the Milk-ocean on Adishesha (as a safe resort for the souls during prajaya).

Pachuram 18

Vidattavay orayiram irayiramkan ventaia!

Viduttu viliviladapadam mikka cotitokka cir

Toduttumelvitanamay pauvaniraravanai

Padutta pay a I pallikolvadu enkolo! velaivannane ||

Meaning:

Sea-hued Lord! When will it be (that I see) you repose in the cosmic waters on the bed of Adishesha with (the thousand hoods as) the canopy overhead with great effulgence and worthy glory freed of separation, emitting deadly fire from the two thousand eyes and the thousand poison-spitting mouths.

Notes:

Dealing with the “avatara rahasya,” Alvar mentioned at a few places, the Lord reposing in Milk-ocean previously. This created a desire in him to experience this set-up in more detail and he gives expression to it. The fierce look of Adishesha is due to his anxiety for the safety of the Lord when He appears in avataras amidst cruel people.

Pachuram 19

Pulladaki vedam nangum odinay, atanriyum

Pullinvayp pi la nd u putkodip piditta pi nn arum

Pullai yOrtiyadalal adenkol? minkoi nemiyay!

Pullinmeyp pakaikkadal kidattal kadalittade ||

Meaning:

Besides preaching the four vedas assuming the form of a swan, you split the beak of Bakasura and. having Garuda as your banner, you rode the same cherished Garuda (as your vehicle). When will I see you with the effulgent descus reposing in the Milk-ocean Adishesha, the traditional enemy of Garuda now in comradeship.

Notes:

The serpent and the eagle are traditional sworn enemies. But, the Lord destroys this enmity, symbolised by the dazzling discuss in His hand, and makes Garuda and Adishesha belonging to these two species, serve Him with mutual cordiality. He reposes in the Milk-ocean after asserting His protective aspects in the worlds towards His devotees, such as, 1) by destroying their enemy called ignorance by establishing the authority of the vedas in His swan incarnation, 2) by killing Bakasura symbolising the enemies of the devotees, and also by eradicating disbelief in God and His avataras, 3) by flying the banner with Garuda to assure the devotees about His availability to them, and, 4) by riding Garuda to their places for their succour.

Pachuram 20

Kucamonr urn'inr, i macunampaduttu velainTr

Peca ninra devar vandu pada munkidandadum

Pacamninr a nTriiva)_um amaiyana kecava

Ecavanru nT kidandavaru kuru terave ||

Meaning:

Kecava (Lord who created Brahma and Siva)!

You please clarify without feeling shy how you demeaned yourself that day (at the time of churning of the ocean) by staying (carrying the Mandara mountain on your back) as the Tortoise living in water attached to it, even as you repose, since the time of creation, in cosmic water allaying the blemish (on Adishesha for your safety from the cruel worlds), being eulogized by the celestials specially come from their worlds to praise you.

Notes:

It is appropriate that the Lord in the Tanscendent, served by Adidesa who is free of anxiety regarding the safety of the Lord from the cruelty of the worlds, is eulogized by the Nityasuris and denizens of Svetadvipa who worship Him for His own sake free of any selfish motives. But, it is no great credit to Him that celestials like Brahma and Indra who are His own creatures ordained in their duties also worship Him seaking favours. It is more degrading to the Lord that He comes down in the worlds to oblige the self-same celestials in forms such as a mere lowly tortoise and bears the heavy Mandara mountain for their sake.

Pachuram 21

Arahkane tarahganir kalankavanru kunr u cuj

Marahkalteya manilahkulunga macunum culay

NeruhkanT kadaindapodu ninr_acurar encaiydar

Kurahgaiyalukande vendai kurutera verjte |

Meaning:

At the time you churned the wavy sea agitated by the Mandara mountain with Vasuki wound round tightly rubbing the trees (on the mountain) with the solid earth around rattling, what had the great heroes (the devas) standing around on that day (when they lost their wealth due to curse of Durvasa) to do? Ranganatha!

My Lord who made the monkey warriors happy (by giving credit to them for winning the war in Lanka)! clarify this specifically.

Notes:

It is not, as in the last pachuram, that the Lord just obliged the self-seeking celestials by assuming the form of a tortoise to bear the mountain during the churning of the ocean. He did all other works too for them and still gave them credit for churning the ocean, evn as He gave credit, as Rama, to the monkey warriers for winning the war in Lanka. Alvar is lost in the ultimate limit of the benign nature of the Lord who has even come down as Ranganatha for the sake of His devotees.

Pachuram 22

Panduminju melumayor balanaki nalamel um

Undumandiyalilait tuyinravadidevane!

Vandukindu tan tulayalahkalay kalandacTrp

Pundarlkapavai cerumarba! buminatane |

Meaning:

Primordial Lord existing before (creation), now (during creation), and later (during prajaya)! you repose (in prajaya) on a banyan leaf as an infant after swallowing the seven worlds with relish, Lord of Dame Earth! You have Dame of Lotus, the aggregate of all prosperity, in union on your chest decorated with cool garland of tulasi with bees hovering around.

Notes:

This pachuram implies that for such a lofty Lord who has everything to give on account of the presence of Lakshmi, His benignity towards those seaking Him as in the previous pachuram, is not a great effort.

Pachuram 23

Vanirattor cTyamay valainda valeyirjavan

Onirattukirttalam aluttinayulaya cTr

Nalniratta vedanavar nallayoginal vanangu

Palnirakkadal kidanda padmanabhanallaye \

Meaning:

As a pale and unique Lion, you pressed your finger nails atthe lower flesh region of Hiranya with teeth of increased sharpness (increased valour due to the boons given by lesser deities), spreading your glories wide. Are you not Padmanabha reposing in the milk- white ocean worshipped by both the chanters of the Vedas with four notes (Udatta, Anudatta, Svarita, and Praccayarupa) and those graced by you (prepannas)??

Notes:

The Lord, Purusottama, does not only change His form but His nature too from benignity to cruelty.

He makes impossible things possible for the sake of His devotees like Prahlada from the cruelty of His father Hiranya.

Pachuram 24

Gangainfrpayanda padapahkayattu emannale

Ahraial icangutandu villum valum endinay

Cihkamaya devadeva! tendlavumenmalar

Mangaimannivajumarpa! al imenimayane \

Meaning:

My Lord with lotus-like feet which created Ganga! Bearer of the Discus, Conch, Mace, Bow, and sword in your hand! Lord on whose chest floureshes the Dame of the blossomed lotus with hovering bees! Such a God of gods who became a Lion! Sea-hued Lord of woundrous feats!

Notes:

The implication of the pachuram is that such a great Lord who dwells in the Transcendent in all glory came down just as a Lion to protect the devotees. Who can enjoy His glories in full other than the Nityasaris and Dame Lakshmi?

Pachuram 25

Varattinil cirattai mikka valeyir r umar r a van

Urattinir-'karattai vaittukirtalattai Onrinay

IrattinTyidenna poy irattaman vayirjuHe

Katta unkaruttai yavar kanavallar kannane |

Meaning:

You kept your hands on the chest of the other one (Hiranya, the foe of Prahlada) with sharp teeth (powwerful) who was intent on the boons (given to him by Brahma) and pressed your nail portions. How unreal that you (as Vamana) begged(Mahabali), and the same earth that you begged, you had kept in your belly and protected (during prajaya). Kanna! who can conceive your intentions?

Notes:

One may believe that the Lord of such grand form as in the previous pachuram assumed the form of a lion for the protection of a pure and self-less devotee like Prahlada. But, how can one reconcile that the Lord stooped so low as to beg of Mahabali for the sake of self-

seeking Indra who wanted to safe-guard his position from Mahabali, and that too His own property, the Earth, which He protected by keeping in His belly during Prajaya? The same Lord of such great feats came down as Krishna amidst the people!

Pachuram 26

Aninodu pennumaki allavodunallavay

Unodocaiyur umaki on ra la da mayaiyay

POnipenumayanaki poyyinodu meyyumay

Kanipenumaniyayk karanducenra kalvane \

Meaning:

Deceiptful Lord! who can perceive the acts you do steathily, such as, your wondrous deeds, not one but many, of creating the feminine species along with the male species and the inanimate objects which are neither (instruments of enjoyment) with taste, sound, touch and other sense perceptions along with discernment, you being both false (to the inimicals) and true (to the devotees)

as dark Krishna protecting the cows and as the Brahmachari (Vamana) protecting the earth.

Notes:

The Lord creates both temptations and redemption by means of sensuos objects and banevolent advice (dadami buddhiyogam - I will give you divine knowledge) respectively. He is false to inimicals like Duryddana and true to devotees like Pandavas. He deceived Mahabali by charming him by coming as a beggar to take possession of His own earth, and by showing a small-sized leg and measuring by a huge leg.

Pachuram 27

Vinkadanda cotiyay vilahku nanamDrttiyay

Pankadanda tecamevu pavanacanatane

Erikadandayokinodu irandu cenr_u maniyay

Mankadanda vanna ninnai yarmadikkavallare \

Meaning:

As the Effulgence in the Transcendent, your form radiates the qualities of Jnana etc. (Jnana, Bala.Aisvarya, Virya, Tejas and Sakti). Sovereign Lord who eradicates sins! You stay in Paramapada beyond praise in the Vedas. With infinite capability, the way you measured the worlds by coming as the Brahmachari and begging, who can assess you?

Pachuram 28

Padaittaparidantalandatundumilndu pauvanir

Padaittadaittatil kidandu munkadainda perriyoy

Midaitta malimaliman vilarigu kalanDr pukap

Padaittalam vidutta pal padaitta tadahkai mayane |

Meaning:

The wondrous Lord of broad hands with several weapons! You have the glories of pulling out (as Varaha) measuring (as Vamana) swallowing (in Pralaya)

and bringing forth (at the time of re-creation) the earth which you created, and of reposing on the water which you later bridged (as Rama) and which you churned (at the time of obtaining nectar to the celestials). You wielded the weapons on the brute Maliman and the angered Mali sending him to Yama’s abode.

Notes ' This pachuram is completed by borrowing the last lime of the following pachuram stating “can anybody think of you as having such and such nature?”

Pachuram 29

Parattilum parattai adi pauvaniranaikkidandn

Urattilum oruttitanndi vaittukandu adanr iyum

Narattilum piratti nata! nanamOrttiyayinay

Oruttarum ninatutanmai innadennavallare \

Meaning:

As the one beyond the three types (baddha, Nitya and Mukta) of souls (which are beyond Prakrti), you relish having the peerless Dame (Laksmi) in your chest and repose in the cosmic waters. Lord (of beings)!

Not contended with it, you take births among beings.

You are the personification of knowledge (various ways of protection such as scriptures, avataras etc). Can anybody say that your benign nature is such and such?

Notes:

The previous pachuram spoke of the mental resolve of the Lord for the protection. This pachuram says how He does it through the Vyuha forms and avataras. The key factor in His protective aspect is the presence of Lakshmi on His chest.

Pachuram 30

Vanakamummannakamum ver_pum elkadalklum

Ponakam caidalilait tuyinr a pundarikane

Tenakam cai tannaru malarttul_ay nanmalaiyay

Kunakam pukatterjtta kor r avilliyallaye \

Meaning:

Lord! your reposed, like a deep red lotus in water, on a banyan leaf after swallowing the heavens, Earth, the seven mountain ranges and the seven seas. Are you not the wielder of the bow (Rama) wearing pleasingly the garland of cool and fragrant tulasi soaked in honey who straightened the hunch (of Kubja)?

Notes:

In the previous pachuram, it was said that the Lord came down amidst beings. In this pachuram, Al var experiences two aspects of His benign nature, namely, His innocence as a babe on a banyan leaf and His valour as Rama.

Pachuram 31

Kalanemikalane! kanakkilada kTrttTyay

Nalamej umundu pandu orpalanaya panpane!

Velai veva vilvalaitta vel cinattavTra! nin

Palaraya pattar cittam mutticeyyum murttiye \

Meaning:

Lord who, at one time, had the reputation of swallowing the seven worlds as an infant with your unlimited glories! You were the god of death to Kalanemi.

The enraged Hero who subdued the sea by dischanging the bow to dry it! You turn the minds of the devotees that are disposed towards you to attain you.

Pachuram 32

Kurakkinappadaikodu kuraikadalin mldupoy

Arakkarahkaranka vencaram turanda adinT

Irakkaman koduttavar ku irukka onr uminr iye

Parakkavaittalandukanda padmapadanallaye |

Meaning:

You are the foremost of the heroes who discharged the fierce arrows making the raksasas there wail, by crossing the roaring sea along with the army of the monkey hordes. Are you not also the Lord with lotus

like feet which pervaded and traversed the earth obtained irom Mahabali by begging, without leaving any space for him w^at so ever?

Notes:

The Lord’s ways are so inscrutible that He hoes benervolant acts glaringly like invading Lanka in all fury and stealthily like taking possession of Earth from Mahabali.

Pachuram 33

Minniratteyirrorakkan vil,a vencaramturandu

Pinnavarkkarul purindu aracalitta perjiyoy

Nannirattorin colei,ai pinnaikelva! mannucir

Ponnirattavannanaya pundarikanallaiye |

Meaning:

You have the fame of shedding your grace on the next one (Vibhishana) and making him king after discharging fierce arrows for the downfall of the Rakshasa (Ravana) with sparkling teeth (of great valour). Spouse of devoted and unique Pinnai of gentle disposition with sweet tongue! Are you not the Lord of eternal glories with a precious (like gold) body with pleasing comptexion and eyes red like lotuses?

Notes:

He casts His grace on all devotees without any distinction of caste, colour, creed or sex as diverse as the raksasa Vibhishana and the dame Pinnai.

Pachuram 34

AdiyadiyadinT orandamadiyadalal

CotiyadacoiiriT adunmaiyil vilankinay

Vedamaki velviyaki vinninodu mannumay

Adiyaki ayanaya mayam ennamayame \

Meaning:

You are revealed in the authoritative scriptures as the effulgence beyond scrutiny because you created everything in the cosmic egg as the three types of causes (sentient cause, material cause and auxiliary cause).

After giving the Vedas and the rituals there in, how astounding is the wondrous act that you, foremost in the Transcendental and mundane worlds, was born as the cowherd (Krishna)?

Notes:

It is astounding that the Lord who is the sole cause of everything in all the worlds has, in addition to providing guiding authorities like the Vedas and the sacrifices, was born as Krishna for the sake of His devotees.

Pachuram 35

Ampulavum mTnumaki amaiyaki aljyay

Tampiranumaki mikkadu anbumikku adanr iyum

Komparavu nunmaruhkul ayarmatu pillaiyay

Empiranum ayavannam enkolo! emmlcane |

Meaning:

Our sovereign Lord! what benefaction that you, our Master, who are also your own master with the Discus (in Paramapada), also lovingly became the Tortoise and the Fish moving in water? As if that was not enough, you also became the son of the cowherdess (Yashoda) with lips slender like a twig and a snake.

Notes:

In the previous pachuram, it was said that the Lord took birth as Krishna in the cowherd clan to be at hand to His devotees. Here, it is said that He took birth even as mere water creatures like Fish and Tortoise. Even then, at least He had freedom of movement. But, when He took birth as Krishna, the son of Yashoda, He was admonished, beaten and bound.

Pachuram 36

Atakatta punmulai yacodaiyaycci pillaiyay

Cadutait orpullatavi kalladaya peymakal

vTdavaitta veyyakohgai eiya palamudu ceydu

Atakakai matarvayamudam undadu enkold \

Meaning:

How marvellous that you, as the son of the cowherdess Yashoda with gold ornaments on her breasts, kicked (to destruction) Shakatasura, killed the demoness (Putana) who came as a false mother like the approach of an unsuspected bird (to kill its prey) by drinking the milk from her cruel breasts, and also savoured the lips of the dames of hands with gold ornaments.

Pachuram 37

Kaytta nil vilariknTyutirttu etirnda punkurundu

Cayttu mapilanda kaittalatta kannanenbaraI

Ayccipalaiyundu mannaiyundu venneyundu pin

Peycci palai yundu pandorenamaya vamana 1

Meaning:

They (gnostics like Vyasa and Parashara) say of Him who swallowed the Earth (during prajaya) with the same ease that He consumed milk and butter from Yashoda and also Putana’s milk, and who was unique Varaha at one time and also Vamana, that He is Krishna who shed the ripe wood-apples from the tall tree (by aiming the calf Vatsasuraa against it), who felled the twin kurundu trees facing each other and who split-in-two the horse kesi with His bare palms.

Notes:

In this pachuram, Alvar experiences the remarkable feats and innocent posture of Krishna in the other avataras of Infant on banyan leaf, Varaha and Vamana.

Pachuram 38

Kadahkalanda vankari maruppocittor poykaivay

Vidankalanda pambinmel nadampayinr a natane

Kudankalanda kuttanay kondalvanna tantul ay

Vadahkalanda malaimarpa kalanemikalane |

Meaning:

Lord who was the god of death to Kalanemi You broke the tusks of the cruel elephant (kuvalayaplda) in tuts. You danced on the hood of the poisonous Kalinga serpent in the deep recess of Yamuna. Lord of the nature of clouds! with your chest decorated with the garland made of cool tulasi, you did the pot dance.

Notes:

Alvar continues to enjoy the charming Krishna-

vatara.

Pachuram 39

Verpeduttu velainir kalankinayatanriyum

Verpeduttu velainTr varampukattivelaicu 7

Verpedutta vinci cuj ilankai kattaljtta nT

Ver peduttu marikatta mevakannanallaye \

Meaning:

You destroyed the command of Lanka fortified by ramparts, hill ranges (Trikutaka) and sea by building bridge across the sea with huge boulders even as you churned the cosmic waters by positioning the Mandara Hill. Are you not the easily accessible Krishna who protected against rains by lifting the Govardana Hill?

Notes:

Alvar continues to experience the protective aspects of Krishnavatara by bringing similarities therein with other avataras as in Amritamanthan and Ramavatara.

Pachuram 40

Anaikattu oranaikon^ru atanrj ayarpiiiaiyay

Anaimeyttiyaneyundi anrukunra monrinal

Anaikattu maiyarikkan matarartir attu mun

Anaiyanru cenradartta may am enna may a me \

Meaning:

You killed an elephant as the cowherd, even while you protected an elephant (Gajedra at some other time). You grazed the cows and ate their ghee. You protected the cows that day (from Indra's fury) by means of a hill. You went and subdued the bulls that day before going to Nappinnai of eyes lined with collyrium. How astounding are your wondrous feats!

Pachuram 41

Ayanaki ayarmankai veyatol virumpinay

Aya! ninnaiyavarvallar? amparattodu imparay

Maya! maya mayekol atanrjnTvakuttalum

Maya mayamakkinay unmayamurrum maya me \

Meaning:

Wondrous Lord! who, among the celestials in the upper worlds and the gnostics over here, can unraval your all powerful nature if you, as the cowherd, preferred the bambo-like arms of Nappinnai? They are ignorant of.

your wondrous deeds. Even then, you created the various divisions (from Mahat, Ahamkara etc down to the inert body in pralaya) to eradicate ignorance . All your acts are totally incomprehensible.

Notes:

The word “Maya" also means “knowledge"

from the sutra “Maya vayunam jnanam." “Maya k5l -

eradication of Maya" therefore means ignorance.

Pachuram 42

Verjcainda cekkarmeni nTraninda puncatai Kirutingal vaittavan kaivaittavankapal micai Orucenkurutiyal nTraitta karanam tanai Er ucenr a darta ica! pecukucaminr iye

Meaning:

Sovereign Lord! please tell (about your overlordship) without inhibition how you, who went and killed the bulls, were the cause of liquidating (th sin) of Siva, of uncouth matted locks with a day-old moon on it, wearing ashes on the singularly detestable bloodied body, with the skull in his hands, by means of the red blood in your body.

Notes:

In the last pachuram, it was said of the Lord.

Ni vakuttalum mayamakki” indicating that the various divisions like Mahat etc to inert bodies that He makes Himself, He destroys in prajaya. Thus, He is both the Creator and Destroyer besides being the Protector also.

Siva is assigned a position subordinate to Him in the process of pralaya.

The Lord is beyond the scriptures and even in His avatara as Krishna when His powers were manifest only partially, He was not subject to the dictates of the scriptures regarding the sins and merits (Janma Karmacame divyam - my births and deeds are divine). Therefore, even when He killed the seven bulls for the sake of Nappinnai, no sins were attached to Him. But, the pleasure - seeking Siva in his celestial form, appropriately inauspicious due to his work of destruction, who is a creature of the scriptures, was subjected to the sin of “Brahmahatya” when a skull of Brahma which he pulled out, stuck in his hand. He was absolved of the sin by the Lord only when He filled the skill with His own blood.

Pachuram 43

Vencinatta vel aven maruppocittu uruttama

Kancanaik kadindu mannalandu kondakalane!

Vancanattu vanda peycciyavi palul vahginay

Ancanatta vannanaya adidevanallaiye \

Meaning:

You killed the mighty and angry Kamsa after breaking the white tusks of the greatly angered elephant which was out of control. Your feet traversed the worlds (as Vamana). Are you not the primordial Lord of the colour of collyrium who took the life by sucking the milk of the demoness who came deceitfully?

Pachuram 44

Palinirmai cemponirmai paciyinpacumpur am

Polum mrmai porpudaittadattu vanduvindulam

Nilanirmai yon r ivai nir ainda kalam nangumay

Malin nirmai vaiyakam maraitta^u enna nTrmaiyo \

Meaning:

What (ungrateful) nature of the worlds is it that it forgets the easy-accessible nature of the Lord who stands complete in all the four aeons (Krita, Treta, Dvapara, and Kali) with the (white) nature of milk (in Krita), with the colour of red gold (in Treta), with the soothing colour of a sheet of moss (in Dvapara) and with the blue colour of water lily hovering with bees with spread wings in a verdant tank (in Kaliyuga)

Notes:

One’s vision at any one time is limited by the particular quality prevailing in him at the time. In Krita yuga, Sattvik nature prevails and, as its distinguishing colour is white, people see the Lord white. In Treta yuga, the quality of “Rajas” dominates and people see the Lord as of red colour which is the characteristic colour of “Rajas.” In Dvapara yuga, there is an admixture of 'rajas” and "tamas” and people are soothed by the sight of the Lord. In Kaliyuga, people are so unlucky as not being able to see the Lord as the quality of “Tamas"

dominates, and He therefore exists in His true colour of blue like the lily flower.

Pachuram 45

Mannulay kol? vinnulaykol mannule mayariki ninr u

Ennum ennakappadaykol? Ennamayai? nintamar

Kannulaykol? Ceyaikol? anantanmel kidanta em

Punniya! punantujay alahkalam punitane |

Meaning:

Immaculate Lord reposing on Ananta wearing the garland of fresh tulasi leaves, who purifies me!

you move about on the earth. You move about in Paramapada. You do not materialise youself to the bewildered people (with distorted knowledge) of this earth with their selfish intentions. How amazing! you appear to your devotees in your true nature and are at a distance to others.

Notes:

In the last pachuram, Alvar said that the people of this world are ungrateful to Him. In this pachuram, he is happy that he is not like them and that the Lord has revealed His true nature to Him.

Pachuram 46

ToduperjatantufSy alahkal adu cenniyay

Koduparjj al,iyendi anciraippullurtiyal

Naduperranafimai nannamillai yenum nayinen

vTdu parju ir appodum pir appar ukkumacolai \

Meaning:

Though I did not approach you when this earth was blessed by your appearing riding Garuda with lovely wings, wearing the Discus and the Conch or> you with, bunches of cool tulasi, rich with pollen, dangling on your fore-head, you please state a way to this lowly dog (who has realised that he is subservient to you) to attain Moksha by ending death along with rebirth.

Notes:

Alvar has realised his true nature as in the previous pachuran only lately even though the Lord makes Himself available to all in avataras etc. as typified by the appearance to Gajendra by riding Garuda.

Pachuram 47

Karodottameni narigal kanna! vinninnatane!

Niridattaravanaikkidattiyenbar, anr iyum

Oridattaiyallai yellaiyillai enbaradalal

Cervidattai nayinen terindiraincuma cole |

Meaning:

Our own Krishna with a form pleasing like dark clouds! Lord of Paramapada! They say that you repose on Adishesha in the watery region. They also say that there is no single place which is out of bounds for you. Tell me, this lowly dog, of a meeting place where I knew I can reach you.

Notes:

The Lord is in Paramapada. He is in the Milk-

ocean in Vyuha form. He came down in avataras in this world. He is everywhere without exception like the dahara regions in the hearts of beings. All these places are not approachable. Alvar asks Him to name a place where he can approach Him.

Pachuram 48

KunrjlnTnru vanirundu nTlkadalkidattu man

Onrucenratonraiyundu adonrjdandu pa nrJy ay

Nanr u cenr anala varrul nalluyirpadaittu avarkku

Anr.udevamaittu afitta adidevanallaiye \

Meaning:

You are the Primordial Lord who created sattvik beings and protected them in those days (when they were affected by Rajas and Tamas qualities), in the benign era gone-by (in Varaha kalpa) of yours as the Boar when you pulled out the Earth, which you once swallowed, and where you came in specific places (in avataras) from your states of standing at Tirumalai, sitting in Paramapada and reposing in the sprawling Milk-ocean.

Notes:

As if in answer to Alvar’s query in the last

Pachuram, he is made known that the Lord is available in archavatara in several places as typified by Tirumalai in this pachuram. Alvar recaptures, with gratitude the benign acts of the Lord in all places that He stays for the good of all, both god-inclined and otherwise.

Pachuram 49

Kondaikonda kodai mTtu tenulavu kuni kOn

Undaikondu arahkavotti ulmakij^nda natanOr

Nandai yundu naraipera valaipaya nTlame

Andaikondu kendaimeyum antanirarahkame |

Meaning:

The place of residence of the Lord who felt elated driving-in the hunch of Kubja with bees hovering on the circlet of flowers on her locks, is Arankam (Shrirangam)

surrounded by lovely and cool water in which Vajai (a type of big fish-scabbard fish) jumps (in panic) and kendai (a type of small fresh water fish) rests in peace in the blue-

lily plant for its protection while the crane, having eaten a crab, moves heavily.

Notes:

This pachuram has another answer to Alvar’s query in pachuram 47 that the Lord is available to him in Shrirangam also. Archavatara is as potent as the Lord’s other manifestations as He residing in Shrirangam, is the same that came as Krishna to remove the hunch of Kubja.

The pachuram has esoteric meaning as follows. The crane represents a materialistic being who enjoys worldly pleasures and consequently feels uncomfortable. The ‘‘Vajai’’ fish is like the upasaka who is afraid of thecruelty in the worlds and therefore makes self-efforts. The “Kendai" fish is like the prapanna who resorts to the Lord who is tender and of blue colour like the lily, and feels safe. They typify the three qualities of tamas, rajas and sathva respectively.

Pachuram 50

Ventiraikkaruhkadal civandu veva munnornal

Tin tiral cilaikkaivali vittavTrarcerumOr

Eriticaikkanangalum irainciyadutlrttanTr

Vandiraitta colaiveli mannucTr arankame |

Meaning:

The place of residence of the Hero (Rama), who discharged the arrow from the steady and powerful bow once previously to make the dark sea with white foamy waves red with distress is Arankam of eternal glory surrounded by orchards humming with bees and water sanctified by the water-sport of the celestials of the eight directions coming to worship Him.

Pachuram 51

Carankalaitturandu vilvalaittu ilankaimannavan

Cirahkal pattarattu tiratta celvarmannuponnidam

Parandu ponnirandunundi vandalaikkum varpunal

Arahkamenbar, nanmukattayan paninda koyile |

Meaning:

They say that the precious place relished by the affluent Lord who cut off and felled the ten heads of the chief of Lanka by discharging arrows by bending the bow is Araiikam, on the torrential Kaveri which carries gold aplenty and throws it out (on the banks) by its waves, the Lord’s temple worshipped by the four-faced Brahma.

Pachuram 52

Parraiurra murj alyanai poretirndu vandadai

Parjjyurj'U mar radan maruppocitta pakanO r

Cirraiyirju murrat mungil munrutandar onrjnar

Arj_appar_r_ar curjjvaJ^um antanir arankame \

Meaning:

The town of the elephant-Tamer (Krishna)

who broke the tusks of the elephant besides going to it and entangling with it which had grown wild in dense forest, and which came head-on in combat, is Arankam with pleasant and cool water, where thrive in one group, prapannas circumambulating (the temple) and the tridandis carrying three mature bamboos with nodes like small teeth.

Pachuram 53

Modiyodila ccaiyaya capameydi mukkanan

kuducenai makkalodukondumandi vencamattu

Oda vananayiram karamkal itta adimal

Pldukoyil kudunir arahka menr_a perade |

Meaning:

The potent temple of the Primordial Lord who cut the thousand arms of Bana when Siva with his occult powers, though put to shame by Brahma's curse, who came with his army of Agni along with his son, pressed in battle, and ran away, goes by the name of Arankam with confluence of water.

Pachuram 54

llaittalaiccaranturandu ilankai kattajjttavan

Malaittalaippir andij indu vandunundu candanam

Kulaittalaittir utter inda kunkumakkul ambinodu

Alaittof ugukaviri arankam meya annate |

Meaning:

The Lord, Shri Rama who destroyed the ramparts of Lanka by discharging arrows with tips flat like leaves is residing in Arankam worshipped by Kaveri by its waves (as hands), with the sandalwood pushed into it (by the rainwater) and the paste of the pollen dust as the stem of the bunches (of flowers) are broken and thrown in it (by breeze and rain), it taking birth and descending from the Sahyadri Hills.

Notes:

Thus far, Alvar dealt with the protection to the devotees and the destruction of their enemies that He provides. This pachuram states the service rendered by them. It would appear that Shri Rama, after strenuous light in Lanka, is coming and sleeping in Shrirangam.

The cool soothing Kaveri is offering Him as unguent sandalwood and paste of pollen dust from flowers through the waves as its hands.

Pachuram 55

Mannumamalarkkijatti vaiyamahkaimaindanay

Pinnum ayarpinnaito[ manampunartatanrjyum

Unnapadam enna cintai mannavaittu nalginay

Ponnicularankameya pundarTkanallaye |

Meaning:

Besides being the spouse of the senior one (Lakshmi) eternally lodged in the great lotus and Dame earth and also embracing the arms of Nappinnai, you showed deep love by making me resort to your feet eternally. Are you not the Lord, pleasing like the lotus, who is residing in Arankam surrounded by Kaveri?

Pachuram 56

llankai mannan aindodaintu paintalai nilattuk

Kalahka anr.u cenru konru venrjkonda virane!

Vilankunular vedanavar nTtiyana kelviyar

Valahkolak kudandaiyul kidanda malumallaye |

Meaning:

The victorious Hero who went that day and felled the ten powerful heads of the chief of Lanka and killed him! Are you not the easily-accessible Lord reposing in Kudandai circumambulated by the chanters of the vedas wearing the sacred thread, who imbibe scriptural discourses?

Notes:

With the six pachurams commecing with this, Alvar pays homage to Kudandai (modern Kumbhakonam).

Pachuram 57

Cahkutahku munkai narikai kongaitahgal urj_avan

Ankamanka anj ucenru adarterinda ajjyan

Kongutangu varkul_al madandai markudainda nTr

Pongutahgu kudandaiyul kidanda pundarTkane |

Meaning:

The Lord, like the cluster of lotuses reposing in cool Kudandai where water is spilt over (by displacement)

by the maidens, with long tresses retaining the fragrance from flower bunches, plunging in it, is the sea-hued Lord who went that day fought and threw, berefting him of limbs, Ravana who was interested in resorting to the breasts of the lady (Sita) with bangles on her fore- arm

Pachuram 58

Maramkedanada ndadarttu mattayanaimattakattu

Uramkedapudaittu orkompocittukanda uttama

Turangam vaypilandu mannalanda pada! vediyar

Varamkol okkudandaiyul kidainda malumallaye \

Meaning:

Lord who crawled between to fell the trees (yamularjuna) and excelled in fighting the elephant in ruts, made it powerless dancing over its head and broke its unusual tusks! Are you not the easily accessible Lord reposing in Kudandai, to fulfil the desires of the vedik seers, who tore the mouth of the horse and whose feet traversed the worlds (as Vamana)?

Pachuram 59

Caliveli tanvayal tadankidangu pumpoJ.il

KolamadanTtu tan kudandai meya kovala!

Kalanemivakkaran karanmuran cirammavai

Kalanodukudavirkunitta vir kaivirane \

Meaning:

Cowherd Lord who stays in cool Kudandai with lovely, tall and huge mansions, cool fields fenced with red plants and flower gardens with wide moats! The Hero with the bow who wielded the bow to send the heads of Kalanemi, Dantavakra, Khara and Mura to meet Yama!

Pachuram 60

CeJ.uhnkolum perumpani polindida uyarnda vey

Vil.undularndu elundu vinpudaikkum venkatattul ninr.u

EJ.undirundu ten porundu p0mpoj.il ta.l.aikkoj.un

Celundadahkudandaiyul kidandamalumallaye \

Meaning:

Standing in Venkatam where tall bamboo trees falling down due to outpour of heavy water particles lashing intensely, dry up (in sunshine) and grow again reaching the sky, are you not the easily accessible Lord reposing in Kudanda, with flower gardens profuse with leaves and branches with the bees hovering around?

Pachuram 61

Nadanda kalgal nondavo? naduhkanalamenamay

Idandamey kulungavo? vilahgumalvarai ccuram

Kadanda kal paranda kavirikkaraikkudandaiyul

Kidandavaru e.l.undirndu pecuvali kecava \

Meaning:

Were your legs weary of walking (as Rama through forests)? Did your body tremble by pulling out the shivering worlds as the Boar? Kecava! you get up and tell me why you are reposing in Kudandai on the banks of Kaveri meandeering its way overcoming hills and dales? May you live long (without weariness)!

Notes:

It was said in pachuram 54, that Kaveri was worshipping (nursing) the Lord. The reason is that the Lord felt tired walking in Ramavatara and His body ached by carrying the worlds in Varahavatara and He is therefore resting at Kudandai nursed by Kaveri. Kechava - Alvar is asking Him to remove his distress (Kechavah klesa nasanah - keshava removes distress).

Legend has it that when Tirumalisai Alvar sang this Pachuram, Lord Aravamudan at Kudandai did actually start getting up and Alvar stayed Him from doing so. The half-

reposing posture of the Lord at Kudandai is attributed to this legend.

Pachuram 62

Karandamatupoykaiyul karumpanaip perumpal.am

Puranduvil.a valaipay kurungudi neduntakay!

Tiranda tol iraniyan cinankolakamonr aiyum

I rand u kOru ceydukanda cinkamenbadunnaiye |

Meaning:

Lord of great excellence at Kurungudi where the fish jumps about (in panic mistaking) the big over-

tipe, and black palm fruits falling down in the tank for the waterfowls playing there! It is only you that they say are the Lion (Narasimha) who felt satisfied (by helping a devotee like Prahlada) by splitting in two in anger, the unusual body of Hiranya of sinewy arms.

Pachuram 63

Nanrjrundu yoga nTti nannuvarkal cintaiyul Cenrirundu tTvinaikal tTrtta deva devane!

Kunrjrunda madanTdu patakattum urakattum

Ninrjrundu vehkanaikkidandu enna nTrmaiye |

Meaning:

Lord of Nityasuris who eradicates the sins-of those who resort to you through the practice of yoga in appropriate posture etc by entering their hearts as the object of meditation! How benevolent that you standing and sitting in Patakam and Orakam with mansions like hills are lying down in Vehka!

Pachuram 64

Ninr.atu entai urakattu irundadu entai patakattu

Amu vehkanaikkidandadu ennilada munnelam

Anrunan pirandilen pirandapin marandilen

Nimadum irundadum kidandadum ennencule \

Meaning:

I did not exist in those days when my Master (came down and) stood at Urakam, sat in Patakam and lay down in Vehka. I was not (spiritually) born at that time. After getting the awareness that the Lord stands, sits and reposes in my heart, He is never out of my mind.

Pachuram 65

Nirpadum orverpakattu iruppum vinkidappadum

Nar perumtiraikkadalul nanilada munnelam

Arputan anantacayanan adibutan matavan

Nif'Patum iruppadum kidappadum ennencule \

Meaning:

The wonderous Lord, reposing on Ananta, the first cause of everything and the resort of Laksmi, who is enshrined in my heart standing, sitting and lying down, is the One who was standing in the unique Tirumalai Hills sitting in Paramapada and lying down in Milk- ocean lashed by waves in those bygone days when I was not there (in my true nature)

Pachuram 66

Inr ucadal ninr ucada! anr iyarum vaiyakattu

I nr ininr u va). talinmaikandum nTcar ehkolo

Anr uparalanda padapodai onr ivaninme!

Cenru cenrudevaraya irukkilada vanname \

Meaning:

Even after seeing the futility of life sticking to these worlds where there is nothing but death in the womb

or in the tenure of one’s life span, why do contemptible people not resort to the feet, like lotuses which traversed the worlds that day (when Mahabali stuck to these worlds)

and become Nityasuris by going to Paramapada by stages (arciradi marga) where there is no death.

Pachuram 67

Candamandalattinudu cenru vJduperju mey

Kandu vTdilada kadal inpam nalumeiduvTr

Pundankapada punya kTrtti num cevimaduttu

Undu nummuruvinait tuyarul nihgi uymmino \

Meaning:

You will get eternal and unremitting bliss of devotion attaining Moksha after reaching Paramapada.

through the region of the Sun. Prosper by hearing and imbibing the sacred glories of the lotus feet of the Lord, rid of the distress due to sins attaching to you.

Pachuram 68

Muttir attu vaniyattu irandilonr,am nicarkal

Mattaray mayankukinratu ittadilirndu pondu

Nattirattum uyvadu orupayamillai uykurU

Totturutta tantulay nanmalai vSJtti v a), mi no \

Meaning:

In the course of reaping the rewards appopriate to the people affected by the three qualities (Sattva, Rajas and Tamas), contemptible people are attached to the two qualities (Rajas and Tamas). They are complacent as they are veiled (of their true nature as subservient to the Lord). There is no way that they can live righteous lives. They return to their positions after undergoing the allotted rewards. Therefore, live worthy lives by praising the benevolent and easily-accessible Lord with cool tulasi garland.

Pachuram 69

Kanilumuruppolar cevikkinatakTrttiyay

Penilum varumtara mitukkiladatevarai

Anamenradaintu vaj,um adarkal! emmadipal

Peninum pir appenum pinakku arukka kirjjre \

Meaning:

Ignorant people who resort, thinking of them as protectors, the lesser deities, with forms fierce to look at, who have no capacity to grant boons prayed for and whose glories are jarring on the ears! Approach our primordial Lord who breaks the shackles called births by merely resorting to Him.

Pachuram 70

Kundamodu cOlam velkal tomarrikal tanduval

Pandamanatevarkal parandu vanakam Ora

Vandavananirainnuru tolkalaittunittanal

Andavanda akulam amarare arivare \

Meaning:

The lesser deities, burdened with javelins, trident, spear, lance club and swords, dispersed to their respective places in heaven on that day when the thousand arms of Bana who came head-on, were cut. The calestials themselves are aware of their own commotions.

Pachuram 71

Vandulavu kodai matar karanattinal vekundu

Intavanan Trainnuru tolkalaittunitta nal

Muntan nJran makkalveppu modi ahkiodidak

Kandu nanivananukku irahkinan emmayane |

Meaning:

It was only our Cowherd who felt ashamed (that the lesser deities were incapable of protecting their wards)

and pity for Bana when Siva with ashes and matted locks, along with his sons and the fortynine Agnis with their heat and sorcery, ran away on that day when the thousand arms of Bana who came in encounter, in great rage in connection with the affair of dame Usa of locks hovering with bees, were cut.

Pachuram 72

Podilmahkaibutalak kijjttidevi anrjyum

Podutahgu nanmukanmakan avanmakan colil

Madutahku kuran eradurtiyenr u vedanul

Odukinr,adunmai alladillai mar M r_uraikkile |

Meaning:

The Dame on the lotus and Dame Earth are His spouses. That apart, the four-faced Brahma sitting in the lotus of His navel is His son. If we have to speak out, it is not that his (Brahma’s) son, Siva, has not got Parvati in one portion of his body (Ardhanarlsvara) and that he has in front the bull, which are true as the Vedic scriptures say. Can anythig more need be said of him?

Notes:

The very fact that the Lord is the spouse of both Laksmi and Dame Earth is enough to establish His supremacy. Besides this, Brahma who was born in the lotus of His navel is hence His son. Siva is Brahma’s son who as if imitating the Lord, has Parvati joined to him as Ardhanarisvara and he has a mere bull in front as against the Lord with Garuda, the personification of the Vedas.

Does Siva come anywhere near the Lord in comparison?

Pachuram 73

Marampodaccaramturandu valivil a munnor nal

Urampodaccaramturanda umbarali empiran

Varamkur ippH vaittavarku aladuvana malilum

NirampunJtu pokam ettirattum yarkkumillaiye \

Meaning:

There is no full and lasting bliss to anybody either in this earth or in Heaven except to those who meditate on the excellence of our Lord, the Master of the Nityasuris who discharged the arrow to pierce the trees and again to penetrate the body to slay Vali at one time previously.

Notes:

Full and lasting bliss is enjoyed only by the Nityasuris who are in the perpetual presence of the Lord.

The self-seeking celestials like Indra and the humans are not so fortunate. But, if one meditates constantly on the glories of the Lord, he can expect to become a Nityasuri and enjoy the same bliss.

Pachuram 74

Ar indar indu vamanan adiyinaivananginal

Cerindel_ undananamodu celvamum cir andidum

Mar inde J unda tentiraiyuf man-numalai val. ttinal

Parindel'Undu tivinaikal parr ar utal panmaiye |

Meaning:

If you surrender at the twim feet of Vamana with the awareness that He is both the goal and the means, enlightenment and devotion will spring up and flood you.

If you eulogize the Lord reposing in the Milk ocean with abundant waves raised in it, the accumulated cruel sins will vanish in-toto as a natural consequence.

Pachuram 75

Onrininru narravam ceydu OJjyQIJtorelam

Ninr^uninr^u avankunanka! ulljyullamtuyarayc

Cent-'U ceuru tevatevar umparumparimparay

Anr/i enkal cenkanmalai yavarkanavallare |

Meaning:

Who can realise our lotus -eyed Lord by merely cleansing one’s mind imbibing (through scriptures)

His great qualities even after observing, age after age without break, benign austerities observed as prescribed with oneness of purpose through the various stages (the seven stages of Viveka, Vimdka etc) unless he proceeds further (by His grace) towards the Nityasuris by the progressively higher stages of Parabhakti, Parajnana and Paramabhakti?

Notes:

The seven pachurams (75-81) commencing with this state that without His grace, it is not possible to reach Him with self effort, This pachuram speaks of the limitations of karmayoga.

Pachuram 76

Punpulavajj adaittu arakkilaiccinai ceydu

Nanpulavajj tir^andu nananarcud ar kolii

Enbilelki nencuruki ulnanindelundadu or

Anbilanri aljyanai yavarkanavallare ||

Meaning:

Who can realise the Discus-wielding Lord by (merely) developing divine knowledge (only) by directing the senses in the right direction after closing all avenues of sensuality (pratyahara) and the propensity towards them if not (followed) by rare devotion ( paramabhakti) arising from maturity of thought with the heart melting in a withering body?

Notes:

This pachuram says that even Jnanayoga is of no avail in realising the Lord if His grace is not there.

Pachuram 77

Ettumettumettumay orelum'eljjmay

Ettumunrumonrumaki ninr a adidevanai

Ettinaya pedamodu iraincininr u avanpeyar

Ettel uttum oduvarkal vallarvanamalave |

Meaning:

These who recite the eight letters (Astaksara mantra) associated with His name (Narayana) prostrating uniquely with the eight limbs (astanga pranamam) the Lord (Narayana) who is the cause of the worlds as the controller of the twenty four entities of prakrti, as the inner controller of all beings in the seven regions, seven mountains and the seven seas and who is the Lord of the twelve Adityas (representing the celestical forces), will be able to rule over Paramapada.

Notes:

The Lord is to be worshipped with word (Astaksara mantra), thought (meditating on the name Narayana) and deed by astanga pranama with the eight limbs (of mind, humility, absence of self esteem, head, two hands and two legs).

Pachuram 78

Corvilada kadalal todakkara manattaray

NJraravanaikkidanda ninmalan nalahkal al

Arvamodu irjncininru avanpeyarettefuttum

Varamaka oduvarkal vallar vanamalave \

Meaning:

Those who chant the eight-lettered mantra associated with His name and worship ardently resorting to the salutary feet of the immaculate Lord reposing on the bed of Adshesha in the Milk-ocean, with unremitting devotion and a detached mind, are capable of ruling Paramapada.

Notes:

The previous pachuram said that He is to be worshipped by word, thought and deed. In this pachuram an object of meditation namely, the Lord reposing on Adishesha in Milk-ocean, is given.

Pachuram 79

Pattinoduppattumay ore)j nod u oronbaday

Pattinal dicaikkan ninr,a naduperj^ananmaiyay

Pattinaya torjamodu orarralmikka adipal

Pattaramavarkkaladu muttimurj^al akume \

Meaning:

Will release (mukti) materialise to anybody other than those who are engrossed in the Lord who is in the forefront with great ability to materialise severally (in avataras) with the benevolence of begetting the fourteen worlds in the ten directions presided over by the ten deities, along with the seven notes (of the gamut) and the nine emotions (navarasa of the Natyasastra)?

Notes:

If, as in the previous pachuram (78), one is asked how he can worship the Lord in the Milk-ocean whom only the citizens of Sveta Dvipa can approach, the answer in this pachuram is that He is the spring board of all avataras in these worlds. Only those that know the esoteries of His avataras are eligible for salvation. The seven notes of the gamut and the nine emotions here tyfrify all things conducive to the souls that he provides. The ten deities are the eight directional deities beginning with Indra and Brahma at the top end of the seven upper worlds with Ananta at the bottam end of the seven lower worlds. The nine emotions (navarasa) are Shringara, Hasya, Karuna, Vira, Raudra, Bhayanaka, Bhlbatsa, Adbhuta and Santa)

Pachuram 80

Vaciyakinecaminri vandedurnda denukan

Nacamaki nalulappa nanmaicerpanahkanikku

vTcimelnimirndatotil illaiyakkinay ka)_ar ku

Acaiyamavarkalal amararakal akume \

Meaning:

Is it possible to be like Nityasuris for anybody who does not desire your feet who destroyed, by ending his days, Dhenuka who came in enmity and encountered in the guise of a horse by throwing a palm fruit from your lovely extended arm?

Notes:

In the last pachuram, Alvar said that knowledge about the secrets of His avataras is helpful towards salvation. In this pachuram, he gives a typical example of the Lord in destroying the enemies in Krishnavatara.

Pachuram 81

Kadaindu par kadal kidandu kalanemiyaik kadindu

Udaindavalitan tanakku udavavandu iramanay

Midainda el marangalum adankaveydu venkatam

Adainda maiapadame adaindu nalum uyyumino |

Meaning:

Prosper for ever resorting to the feet of the Lord reposing in the Milk-ocean who is staying in Venkatam after churning the Milk-ocean and killing Kalanemi, and who came as Rama to help troubled Sugriva the brother of Vali, by felling down the seven clustered trees.

Notes:

All along, Alvar has been asking people to resort to the Lord in Vyuha and avataras for salvation. But, Vyuha’s unapproachable and avataras are long past. He says here that the same Lord is in Venkatam.

Pachuram 82

Ettirattum ottunijir u uyarnduyarndu perriyoy

Muttir_attumurinJr aravanaittuyinr a nin

Pattur^utta cintaiyodu ninr.a pacamvittavarku

Ettirattum inbam inkum ankum enkum akume \

Meaning:

From your highly exalted position of reposing on Adishesha in the cosmic waters of three types (flowing water, spring water and rain water), you mix intimately in all the states (with celestials, animals, human and stationary beings) Devotees who imbibe this feature after severing all bonds will attain the highest form of bliss here (in these worlds), there (in Paramapada) and else where (in transit the asciradi way).

Notes:

This pachuram states that the prapannas and Nityasuris are always in supreme bliss. Parabhakti is the highest stage of an upasaka (who makes self-effort) and the first stage of a prapanna. Thus far, Alvar was giving advice to the outside world. From this pachuram onwards, he relates his own experience.

Pachuram 83

Mattulavu tantul ayalahkalay! polankal al Vittu viladapakam vinnil nanniyer inum

Ettinodirandenum kayirrinal manantanaik

Katti vidiladuvaitta kadalinpamakume |

Meaning:

Lord with the garland of cool tulasi howering with bees! The uninterrupted love generated from tethering the mind by the rope called devotion at your lovely feet will be more pleasing than the unceasing bliss of ascending and reaching Paramapada.

Notes:

Even in this misery-ridden samsara, if one is able to love the Lord incessantly with pure devotion, it is productive of bliss obtainable in Paramapada.

Pachuram 84

Pinpirakkavaittanankol? Anrjninrutankalarku

Anpur^aikka vaitta rial arindanankol? aljyan

TantirattoranpUa arjvilada nayinen

Entirattil enkol? empiran kurjppil vaittade ||

Meaning:

Does He want to make me born again (after this life)? Has He a known date for my love towards His feet to ripen (paramabhakti) and halt (the birth -cycle)?

What does He make of me, the lowly dog, who is not even aware that he has no (requisite) love for the glories of the Discus-wielding Lord? What are the intentions of my Master?

Notes:

It is not that Alvar is lacking in jnana (pirandapin marandilen - After enlightenment, I have not forgotten)

or in God-love (nadandakal nondado - have your feet been aching after walking). But, self-effort is of no avail with the Lord and it is only His unsolicited grace that matters.

Pachuram 85

Naccaravanaikkidanda nata! padapodinil

Vaitta cintaivahkuvittu nTnkuvikka ni inam

Meyttan vallaiyadalal arjndanan nin mayame

Uyttuninmayakkinil mayakkal ennai mayane \

Meaning:

Lord reposing on the poisonous Adishesha! You have truly the capacity to even reject the devotion at your feet which you created after weaning me. I am quite aware of your illusory acts. Wondrous Lord! Save me from your instruments of sensualities. Do not delude me.

Notes:

All along, Al.var too was wallowing in these worlds.

At some stage, the Lord graced him with devotion at His feet. The same fiercely-independent Lord is also capable of making Al.var devoid of that devotion. Alvar appeals to the Lord not to do so.

Pachuram 86

Cadu cadupadane! calamkalanda poykaivay

Adaravinvanpidar nadampayinr a natane

Kodunidukaiya! ceyyapadam nalumullinay

Vidanaka meyceyada vannam enkol? kannane \

Meaning:

The Lord with feet which killed Sakatasura!

Lord who danced on the powerful hoods of the swaying Kalinga in the Yamuna with turbird waters! Lord with hands eternally holding the Conch! Krisna! How is it that you have not made me attain salvation even though I have perpetually resorted to your lotus feet?

Notes:

In the last pachuram, Alvar feared that the Lord may deprive him of his devotion at His feet. This fear arose because, the Lord whose creed is to destroy all opposing forces had not yet freed Al var of his contact with the worlds to attain salvation.

Pachuram 87

Nerjjper rakannan vinninatanodu podinmel

Nar r avattunatanodu mar r umulla vanavar

Kar r aper_ r iyal vanahkupada! nata! veda! nin Parr^alalorparj^u marjadurjUen urraikkile |

Meaning:

The Lord whose feet are resorted to by Siva with eye on the forehead, the chief of the celestials (Indra), and Brahma of the lotus with benign deeds (of ushering the worlds) along with all the other celestials learnt from their experience! My Master! The personification of the Vedas! I tell you that apart from you I do not know of any other resort for me.

Notes:

In the previous pachuram, Alvar said that he has resorted to His feet. In this pachuram, he says that he resorts only to His feet (ananyarha sheshatra) and no body elses, as even the celestials who are worshipped by others, resort to Him only.

Pachuram 88

Vellaivelai verpunatti vellaiyi r r aravalay

All alakadainda anr u aruvaraikku oramaiyay

UllanoykkaltTrmarundu vanavarkalitta em

Vallalaraiyanr i marj ordaivam nan madippane \

Meaning:

Will I regard any god other than our generous Lord who was an anti-dote to the distresses of the celestials and protected them by not only churning intensely, the Milk-ocean by planting the mountain (Mandara) and winding the white fanged serpent (vasuki)

round it but also becoming a tortoise below the mountain?

Notes:

In the previous pachuram, Alvar said that, ultimately, all celestials worship Him only. In this pachuram, he says that the Lord goes to the farthest extent to rescue them from their distresses.

Pachuram 89

Parmikuttabaram munojjccuvan aruccunan

Termikuttumayamakki ninrukonru venri cer

Maratarkku van koduttu vaiyam aivarpaladam

Cirmikutta ninnalal ordaivam nan madippane |

Meaning:

Will I regard any god other than you of exalted glory who gave the kingdom to Pandavas and sent the great charioteers (like Duryodhana) to heavens by killing and conquering on the unparalleled chariot of Arjuna in order to remove the excessive burden on the earth?

Notes:

The Lord went to greater extent towards the protection of His devotees like Pandavas than even towards the celestials.

Pachuram 90

Kulankalaya irirandil onrilum pir andilen

Nalankalaya nar.kalaikal nalilum navinr ilen

Pulankalaindum venrjlen por iyilen punita! nin

llahkupadamanr/i mar r or par r Hen emTcane! \

Meaning:

l am not born in any one of the four castes, (as a consequence), I have not learnt any of the four benign and beneficial vedas, I have not conquered the five senses. I am devoid of righteousness. Immaculate Lord  (who purifies me)! My Master! I have not resorted to anything except your lustrous feet.

Notes:

In the last pachuram, Alvar said that he had no goal except Him. In this pachuram, he says that he has no means to reach the goal except Him.

Pachuram 91

Pannulavu men mo}_ ip padaittadahkanalporuttu

Ennila arakkarai neruppinal nerukkinay

Kannalal orkannilen kalanda cur jam marrilen

Ennalada maya! ninnai ennui nikkal enrume \

Meaning:

You killed by the fiery arrows countless members of raksasas for the sake of Sita of broad eyes endowed with soft and sonorous speech. Apart from you, I have no support. I have no relations surrounding me. Lord of countless wonders! Do not depart ever from me.

Notes:

Alvar said previously that the Lord is Himself the means. But then, there are a lot of obstacles before Alvar is set on the track. Alvar appeals to the Lord in all humility to remove them even as the all-endowed Sita too depended upon Him to remove all her troubles in Asokavana.

Pachuram 92

Vidaikkulangal el adarttu venri verkan matarar

Kadikkalandatol punarnta kaliyaya! velainir

Padaittu adaittu adilkidantu munkadandu nintanakku

Adaikkalampukunda ennai ancalenna vendume I

Meaning:

Cowherd Lord who embraced the fragrant arfns of the youthful Dame (Nappinnai) of spear-like eyes winning her by subdueing the group of seven bulls! I implore you, who previously created the cosmic waters bridged it, churned it (for the sake of celestials), and reposed therein, to say “Do not be afraid (ma suca)"

to ma who has surrendered unto you.

Notes:

It is all right for Alvar to implore the Lord to ward off all his troubles and to take him to Him. But, what does he expect the Lord to do just now and what is his own part? Alvar says in this pachuram that he has totally surrendered himself at His feet and He has just to say not to be afraid even as He told Arjuna in the battlefield.

Pachuram 93

Curumparahkutantul^ay tutaindalarndapadame

Vi rum bin inr , ir a aincuvarku iranku aranka vanane

Karumbirunda kattiye! kadalkidanda kannane!

Irumparanka vencaran turanda villiramane |

Meaning:

The celestial Lord at Arankam, compassionate to those who incessantly long to worship your blossomed feet thickly covered with cool tulasi with bees inside!

Sugar in the sugar-cane! Krishna reposing in the Milk-

ocean! Rama with the bow discharging fierce arraows penetrating the steely bodies of the raksasas!

Notes:

In the previous pachuram, Alvar asked Him to remove his fear. The fear arises because he may stray from his devotion towards other things. This fear gets automatically removed if the Lord continues to attract Al var beurteching presence as in Shrirangam.

Pachuram 94

UnilmevavinT ur^akkamodu unarcci nT

Animeya aindum nT avarj,ul ninr.a tuymai nT ...

Vani nodu mannum nT valahkadar^payanum ni

Yanum nT adanr i empiranum ni iramane \

Meaning:

You are the ordainer of life in the body. You cause ignorance along with enlightenment. You are the five purifying products (paiicagavya) from the cows. You cause the purifying action in them. You promote both worldly and other-wordly lives. You are the essence of the mighty sea(which yields gems etc which promote worldly life). Rama! Not only am I under your control, you are my sole master.

Notes:

If the Lord would ask Alvar, All right, I am here in Shrirangam. You get yourself detached from worldly attractions. Al var says in this pachuram that everything good and bad are totally under the control of the Lord and without His compassion and grace, nothing will move.

Pachuram 95

Atakkarum pulankalaindadakki acaiyamavai

Todakkaruttu vandu nintoijrkan ninra ennai nT

Vidakkardi meyceyadu mikkoracaiyakkilum

Kadal kidanda ninnalal orkanniien em annale \

Meaning:

My Sole Master! Even if you divert my mind on other things and do not fructify the salvation aspired for by me who stands in servitude to you by suppressing the propensitces towards other temptations after subduing the five unruly senses, I have no other resort except you who is reposing on the Milk-ocean.

Notes:

After acknowledging the Lord as the sole means in the last pachuram, AJ var expresses his total helplessness in this pachuram.

Pachuram 96

Vdrambilada mayaimaya! vaiyamel um meymaiye

Varambiluj iyettilum varambilada kirttiyay!

Varambilada palpirappu aruttuvandu ninkaj al

Porundumadirunda nT varamcey pundarTkane \

Meaning:

Wondrous Lord with innumerable illusory acts!

Your glories are inexhaustible even if all the seven worlds praise your greatness in countless aeons. Lotus Lord!

Bless me to attain through arciradi way and stay at your feet correcting me after ending the several never-ending births.

Notes:

In this pachuram, Al var defines his goal, namely, to wean him from worldly temptations, end the birth cycle and to attain His feet through the arciradi way.

Pachuram 97

VeyyavaUcankutandu villum valum enducTrk

Kaiya! ceyya podilmadu cerum marpa! natane!

Aiyalaya akkainoy aruttuvandu ninnadaindu

Uyvadorupayam nT enakkunalka vendume |

Meaning:

Lord with the glory of holding, in your hands, the fierce Discus, Conch, Mace, Sword and Bow! Lord united with the tender Dame on the red lotus in your chest! You must bestow a plan to save me by ending the distresses in the body arising from plegm and to attain you.

Notes:

In the last pachuram, Alvar submitted his goal to the Lord. If the Lord should tell him, “All right, start the process towards your goal," Al var states in this pachuram that he has no part in it as the Lord’s weapons are there to overcome all the obstacles, and Laksmi on His chest is there to take care of all the beneficient acts towards his goal.

Pachuram 98

Maramtur.andu vancam marrj ainpulankalacaiyum

Turandu ninkan acaiye todarndu ninra nayinen

Pirandir^andu peridarc cu/ ikkaninr,u nlnkuma

Marandidadu marjenakku maya! nalka vendume \

Meaning:

Bereft of stamina and conceits and discarding the propensity towards the five sense objects, this dog is standing at your door absorbed wholly in love towards you.

Wondrous Lord! You must grace me, without fail to absolve me from this whirlpool of distresses arising from births, deaths and other things.

Notes:

Al.var continues to express his abject helplessness like a stray dog waiting at the door for the crumbs.

Pachuram 99

Kattinan ceyvalvinai payandanalmanantanai

Nattuvaittu nallavalla ceyyavennininarena

Kattatanr iennadavi pinnaikelva! ninnodum

Puttivaitta ennai ninnuf nikkal puvaivannane |

Meaning:

Spouse of Pinnai! Lord of the hue of atasi flowers! Without forsaking, you must keep me, who is wholly dedicated to you, with you negating the saying that they (hordes of Yama) intend nothing good, bent as they are only on the fixity in their minds about the fruition of the cruel sins indicated by my past deeds.

Notes:

If, as petitioned by Alvar in the last pachuram, the Lord says that He will take care of them but, what about the hosts of sinscommitted by Al.var in his innumerable previous births, Alvar points out to the mediation of Pinnai by His side and His assurance. "Sarvapapebho moksayisyami" I will absolve you of all sins.

Pachuram 100

Pirappinddu peridarc cuUkkan ninrum nTnkumahtu

Irappavaitta nananTcaraik karaikkoderr uma

Perarkariya ninnapada pattiyanapacanam

Perar kariya mayane! enakku nalka vendume \

Meaning:

 Wondrous Lord who cannot be known by others (not graced by you)! Please grace me with the prop of bhakti at your feet not attainable by others, the highlight (of the vedanta) to reach the shore (of the sea of samsara)

the core truth concealed to the distorters of knowledge, to escape ‘from the whirlpool of distresses inherent in birth cycles.

Notes:

Al var asks the Lord to grant him Paramabhakti which is a requisite for all that he prayed for before.

Pachuram 101

Iranduraippadunduvalj emanJrnir,attama \

Varamtarum tirukkurjppil vaittadakil mannu cTr

Paranda cintai yonr ininr u ninnapadapahkayam

Nirantaram ninaippadaka ni ninaikka vendume \

Meaning:

Hallelujah to my Master of the nature of the huge sea! I hava a submission to make. If you have an intention of granting me an everlasting and excellent boon, please consider that the awakening in my mind at your lotus feet is steadfast enabling me to meditate for ever without break.

Notes:

Alvar prays that the devotion generated in him after controlling the sense organs should be for ever.

Pachuram 102

Vilviladakadalal vilahgu padapodil vaittu

UlluvenatOnandy of, ikkumadel ikka nir

Pallimaya! panrjyaya venrivira! kunrinal

TullunJr varampucaida to nr, a I! onrucollide \

Meaning:

Miraculous Lord reposing on the roaring waters!

Hero who conquered Hiranyaksa as the Boar! Lord who appeared as Rama bridging the water lashing the Trikuta Hills! Tell me a word (of solace) to alleviate the distress due to the short comings (due to contact with samsara)

in me who has unremit ing love to your lustrous lotus feet.

Notes:

Al.var seeks an assuring word from the Lord to end his connection with the mundane worlds as a prelude.

Pachuram 103

Tirukkalandu cerum marpa! tevatevatevane!

Irukkalandavedaniti akininra ninmala

Karukkalandakalameka meniyaya ninpeyar

Urukkalandoj iviladu ur aikku maru uraiceye \

Meaning:

Lord with Laksmi poised on the chest in union!

Lord of both celestials (like Brahma) and the Nityasuris!

The immaculate Lord who stands as the very essence of the Vedas with Rks! Make it an accomplished fact that I praise, without respite, the names along with the lovely form of you who, as Krishna is like the heavily-laden dark clouds.

Notes:

Whether Al var is in this world or in Paramapada, he must meditate, incessantly, the names, forms and glories of the Lord.

Pachuram 104

Kadunkavandan vakkaran karan muran cirammavai

Itandu kuruceyda palpadaittadakkai mayane!

Kidandirundu ninriyarikupodum ninnaporkala!

Todarndu vilviladadu ortodarcci nalga vendume \

Meaning:

Astouding Lord with broad hands holding several weapons which felled down the heads and tore into pieces the cruel Kabhanda, Astavakra, Khara and Mura! You must make it incessant that I plunge headlong, without break, at your precious feet while I am sleeping, sitting, standing or moving (at all times)

Notes:

As it is the Lord’s creed to remove all obstacles, Alvar pleads Him to do so for him so that he can plunge himself and be steeped in his devotion to the Lord.

Pachuram 105

Mannaiyundumiindu pin irandukondalandu man

Kannulalladillai yenru venrakalamayinay

Pannaivenr_a incolmankai kohkaitangupahkayak

Karina! ninnavannamalladillai ennum vanname \

Meaning:

Lord, conqueror of time, who swallowed the worlds which you, at one time begged, took possession and strode, saying that it is not there if it is not graced by you! Lord with your lotus eyes resting on the breasts of the youthful Dame (Laksmi) with pleasant speech which puts even music to shame! There is no other beauty worth considering other than yours.

Notes:

When the Lord of such great qualities is there with the compassionate Laksmi as the mediator, there is no reason for Alvar to make any self-effort. At the same time, this enthrawling setting quickens his anxiety to reach the Lord.

Pachuram 106

Karuttedirndakalanemi kalanodukOda anru

Arutta afjcankutandu villumvalum endinay!

Torukkalanda Onamahdu oj ikka anrkunram mun

Porutta ninpukaikkaiai ornecamillai nencame |

Meaning:

Lord with Discus, Conch, Mace, Sword and Bow which cut asunder Kalanemi who encountered with anger and sent him to keep company with Yama! My mind is not engaged in anything except your glories of lifting in time that day Govardhana hill showing that there was no loss to your transcendental nature when you were with the cattle.

Notes:

Besides meditating on the beauty of His form, Alvar is also contemplating on the trait of the Lord by which He is ever ready to protect the innocent ones.

Pachuram 107

Kaycinatta kacimannan vakkaran pavundiran

Macinatta maliman cumalikecitenukan

NacamurjuvUa nalkavarnda ninkal.arkalal

Necapacam ettirattum vaittiden emuTcane \

Meaning:

Our Master! Make me bound by the bonds of love in all ways at your feet which ended the days, by felling down and killing the worked-up Raja of Kasi, Dantavakran, Poundrika, the angered Mali, Maliman, Sumali, Kesi and Dhenukan.

Notes:

Al var again asserts that he will not resort to any but His feet which destroyed all hotile forces.

Pachuram 108

Kedil cTrvarallanayk kedumvarattayan aran

Nadinodu nattamayirattan nadunanninum

vTdadanapokameydi vTrjjrunda podilum

Kudum acaiyalla tonru kolvano? kur/ippile \

Meaning:

Will I be reconciled mentally with anything other than being united with you even if I stay enjoying the pleasures available in heaven after reaching the combined kingdoms of Brahma of prosperity devoid of destruction (creation), of Siva of destruction and Indra of the thousand eyes?

Notes:

If the Lord should feel that the real reason that Al var is seeking Paramapada to enjoy the power and pelf available there, Alvar assures Him in this pachuram that his only object is service at His feet.

Pachuram 109

Curukkuvaraiyinriye curuhkinay curunkiyum

Perukkuvarai yinriye perukkamaidu perjjyoy!

Cerukkuvarkal tTk kunangal tTrttadevadevanenru

Irukkuvay munikkanangaletta yanumettinen \

Meaning:

You have the loftiness of contracting yourself (as Vamana, due to your own volition) unlike the pigmies (due to lack of merit, such as, worms etc.) and even after contracting, you assume a sweaping form unlike the huge beings (with accumulated merit as also due to accident of birth). I also praise Him whom the savants, the chanters of the Vedas praise, the God of gods who ended the arrogant and cruel natured people (like MahSbali).

Notes:

If the Lord should tell “Alvar! All along you have been praising me. Is it not self-effort?" Alvar says in this pachuram that he is praising purely for the sake of praising and utilising the time usefully unlike the savants who praise Him with pure hearts.

Pachuram 110

TOyanayum anriyum curumpulavu tan tulay

Maya! ninnainayinen vanankilval ttum Tdelam

NTyum ninkuryppinil poruttu nalku velai mr

Payalodu pattar cittam meya velai vannane \

Meaning:

Wondrous Lord with cool tulasi with bees hovering! Lord of the nature of the sea on the bed of cosmic waters! captivating the minds of the devotees!

Grace me forbearing all these, the worship and benediction to you by this stray dog whether pure or impure.

Notes:

In the previous pachuram, Alvar said that he too was praising Him whom the savants praise The comprison may not be appropriate as the savants were pure due to austerities all their lives where as Alvar was all along steeped in “l-ness” and “mine-ness." He craves the Lord's grace to condone him.

Pachuram 111

Vaitu ninnai vallava pajjttavarkkum mar/ilpor

Ceyduninna cer rattTyal vendavarkkum vandunnai

Eydaladum enpar adalal emmaya! nayinen

Ceyda kur m r m am nar_ r am aka ve kol nalanatane \

Meaning:

They (scriptures) say that even those (foes)

who insult you and cast aspersions on your prowess (like Sisupala) and are scorched by the fire of your anger by fighting proxy wars are able to resort to you. Our wondrous Lord! Lord of the worlds! consider therefore the insults heaped by this stray dog as praises.

Notes:

While praising as in last pachuram, it was possible that Alvar, due to ignorance, might have actually insulted Him too. Alvar prays that He treat them as praises.

Pachuram 112

Valkalaki nalkal cella noymai kunri muppeydi

Malunaladadalal vanahki valttu ennencame

Aladakum nanmai enr t u nan kunarndadanriyum

Mflvilada pokam nalka vendum malapadame \

Meaning:

My mind! with an uncertain day of departure, days are passing like a sword dangling on the head.

Old age is catching with the body depleted by diseases.

Consider, therefore, that it is the right conduct to worship and praise, with the service itself as beneficent, the Lord's feet which will grant us everlasting bliss.

Notes:

One is not certain when this life will end. In this Pachuram, Alvar exhorts his mind to worship the Lord to pass the time usefully.

Pachuram 113

Calahkalanda cencataik karuttakantan ventalai

Pulankalahgavunda padakattan vantuyirkeda

Alankal marvil vacanTr koduttavan, adutta cTr

Nalankal malai nannum vannam ennum vaj inencame |

Meaning:

Mind! Bless you. Think of a way to resort to the benevolent Lord with the glory of ending the severe sin, due to plucking of the white head (of Brahma), revolting to the senses of black-throated Siva with matted locks bearing Ganga, by giving fragrant water from His chest decorated with garland.

Notes:

In the last pachuram, Alvar sought ever-lasting bliss. The prime requisite of this bliss is complete subservience to the Lord, devoid of self-esteem and arrogance. In this pachuram, Alvar prays to the Lord to create these conditions as He did to Siva, the Kapali.

Pachuram 114

Tnamaya ettum nJkki etaminri mldu poy

Vanamala vallaiyel vanahgiva) ttu en nencame!

Nanamaki nayiraki nala mur r um oreyirr u

Ena mayidanda murtti entai podamenniye |

Meaning:

My mind! If you want to stay in Paramapada by going through the arciradi way freed of distress and bereft of the eight demeaning qualitiesv, worship and pra.se at the feet of my Father who, in the form of Varaha, pulled out the whole worlds keeping it on His unique tusk, and who enlightened me (with knowledge of the self) and made me like the sun (to see through the futility of the worlds).

Notes:

Tnamaya ettu - The demeaning things are avidya, karma, vasana, ruci, contact with prakrti and the three tapatrayas adhyatmika, adibhautika and adh.da.v.ka, It is only the Lord that is the means for taking the prapanna through all stages from enlightenment to stay in Paramapada. In this pachuram, Alvar reminds us of the varaha caramasloka that if we meditate on the Lord when we are able to, the Lord will lead us to Paramapada.

(nayami paramam gatim).

Pachuram 115

Attanaki annaiyaki alum empiranumay

Ottovvada palpirappaljttu nammai atkolvan

Muttanar mukundanar pukundu nammul mevinar

Ettinal itarkkadal kidatti? el.ai rtencame |

Meaning:

Ignorant mind! How long can you be immersed in this sea of sorrow? The Lord of Paramapada who grants us salvation has come and united with us. As our Father, Mother and Master, He will end our innumerable births, both alike (in the karmik cycle) and different (in forms such as worms, animals, beings and stationary) and accept us in servitude.

Notes:

It is one thing for Al.var to say, as in the last Pachuram, that He is the only means. But, with the load of karmas that we carry and the fierce independence of the Lord, what guarantee is there that the Lord will take us?

In this pachuram, Al.var assures himself that the Lord who is the unique Lord of Paramapada who grants salvation also is abiding in us with all sorts of intimate relationship and there is nothing to worry.

Pachuram 116

Maruceyda valarakkan nalulappa anru ilahkai

Niruceydu cenr_ u konr^u venrjkonda vTranar

Ver uceydu tammulennai vaittidamaiyal naman

Kuruceydu kondir anda kur r am ennavallane |

Meaning:

Can Yama think of separating me and taking away with the blmish that I am apart and not united with the Hero who, at one time, conquered by burning, entering and slaughtering in Lanka, ending the days of Ravana who encountered fully armed*?

Notes:

The Lord may be disposed to take Al.var to Him but what about the loads of sins that he has commited all along for which he is answerable to Yama? Al.var says in this pachuram, that Yama cannot touch- him once he is united with the Lord.

Pachuram 117

Accam noyodu pal pir,appu aya muppivai

Vaitta cintai vaittavakkai mar r ivSniler r uv§n

Accutan anantakJrtti adiyantamillavan

Naccunakanaikkidanda natan vedagTtane \

Meaning:

The Lord reposing on the poisonous snake, the one that is sung in the Vedas, the One that has no end or beginning and the One of limitless glory of never letting down (His devotees) will make me ascend Vaikuntha leaving the body with the mind of fear, disease, troubles (tapatraya), the several births and old age.

Notes:

The last pachuram spoke of sins. There are three types of them, namely, 1) those that are to be expiated in hall, 2) those that are to be carried forward in the next birth, and 3) those that are in operation now (prarabdha karma). It may be possible to be absolved of the first two types by austerities (Upasana). Prarabha Karma has to be gone through unless with the grace of the Lord which Al var seeks in this pachuram.

Pachuram 118

Callinum tojjrkanum todakkaruta anbium

Allum nanpakalinodum anamalaikalaiyum

VaUinan malarkkilatti nata! pada podinai

Pulliullam vTlviladu pundumindadillaiye \

Meaning:

Lord of the Dame on the lovely and broad Lotus! Alas! I have not chanced to see this grand union resorting to your lotus feet, without break, in the evenings and mornings caused by the day and the night, with love after cutting the worldly ties associated with speech and deed.

Notes:

In the last few pachurams, Alvar assured himself that the Lord will absolve him of the three types of sins and make him ascend Paramapada. In this pachuram, he is letting the Lord know his eagerness towards the same.

Pachuram 119

Pannicularahkameya pOvaivanna! maya! kef

Ennadavi ennum valvinaiyinutkojundelundu

Unnapadamenna ninra oncudarkkolu malar

Manna vandupOndu vattam inr i ehkum ninrate |

Meaning:

Lord of the colour of atasi flower residing in Shrirangam surrunded by Kaveri! Wondrous Lord! Listen.

This my soul which has sprouted and grown in intense sins has plunged enduringly, without withering, in the various aspects of your form, and the uniquely established (in the scriptures) glories, delightful like bunches of flowers.

Notes:

Finally if one asks Alvar how he, who was steeped in sins, developed such devotion, he points to the Lord at Shrirangam who attracted Him by His form, nature and glories.

Pachuram 120

lyakkar ada palpir appil ennai mar r i inr uvandu

Uyakkal mekavannan nanni ennilaya tannule

Mayakkinani mannucoti adalal, ennavitan

lyakkelam ar uttu ar ada inbaviduper r ate |

Meaning:

The cloud-hued Lord came today to save me and, ending the several never-ending births, established His splendour in me, His property. Therefore, my soul, freed of all propensities towards prakrti, has attained salvation with ever-lasting bliss.

Notes:

Finally, Alvar concludes this great composition stating that not only was he just attracted by the beauty of the Lord at Shrirangam but was also riding on the crest of His glory by is own grace like an elephant which sits down to enable one to mount it and has attained everlasting bliss.

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