Nammalvar tiruvadigale Saranam!!

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PERIYA TIRUVANDADI

of

Nammalvar

[Text transliterated in English, preambles and meaning]

Taniyan(by Acharya Ramanuja]

Text: Mundurra nefice muyarri daritturaittu
Vandittu vayara valttiye canda
Murukirum colai cdlmoypim porunal
Kurukiran maran per kuru.

Meaning: Mind going ahead (of me enthusiastically)! Cherish the name of Maran of Kurukur surrounded by groves of sandal wood dripping honey on the full and lovely Tamraparni river by prostrating, benedicting Mouthful and reciting (the hymns) resting on (the word) “Muyarri’

Pachuram 1

Preamble: The devotional knowledge granted to Alvar early in life made him conceive the Lord straight away as “imaiyor talaiva’ — the chief of the Nityasuris. Alvar wanted to partake of the bliss but that could not be. The mundane body, a store house of sins wallowing in this Sea of samsara was coming in the way. He appealed to the Lord through the bhagavatas in Tiruviruttam to end his stay over here and to take him to Paramapada. His resorting to the Shrivaishnavas was because a) they were the ones who guided him to the Lord initially, b) it is their company that he is destined to keep both here and in Paramapada as Nityasuris, and c) it is with them that he finds solace discussing the great qualities of the Lord when in separation from the Lord. But the Lord wanted to keep him in this world for some more time to benefit the world from the recitation of Tiruvaymoli. That is why his appeal in Tiruviruttam remained an appeal till the end. But then, the Lord did not want Alvar's appeal to go in vain. He gave vision to Alvar in Tiruvachiriyam of His bliss as in Paramapada even with this mundane body. But then, the bliss that we know in these worlds is finite. One can say either that he enjoyed the bliss or he did not. It is not so in Paramapada. The more one enjoys, the more he has yet to enjoy. That is how the mind of Alvar that went in search of that bliss as in this Pachuram One of Periya Tiruvandadi was still at it till the last Pachuram.

Meaning: Mind which awakened and went ahead in serarch (of bliss)! Orchestrate along with us the garland of verses, delightful to the tongue, bringing out the hidden treasure, the glories of the Lord of the hue of choice atasi flowers.

Pachuram 2

Preamble: In the last Pachuram, Alvar wanted to sing the glories of the Lord. That is exactly what the hoary Vedas tried to do. But, after sometime, they said in exasperation, “yato vaco nivrttante aprapya manasa saha” - the words return along with the conception without reaching the lofty heights of His glory. if this is so of the Vedas even, what to say of a frail poet who mixes facts not brought out fully and fiction which belittles the matter. At a much later date, Yamunacharya had the same predicament when he complimented himself sarcastically in Stanza 7 of Stotra Ratna, that he was trying to eulogize the Lord while even Brahma and others could not unravel a drop of the ocean of His glories.

Meaning: If we praise you, we get the blame (that we are not doing justice to your glory). If we do not praise you, no blame attaches to us (as we will not be distorting your glories). If we think of you, we will be belittling you (as you are beyond all thoughts) and will not be so if we do not think of you. All these are because of our own bewilderment. Easily accessible Lord with red eyes! Please do not get vexed with this intense sinner since you are indulgent towards us (absolving Alvar of the blame of belittling Him by His easy-access).

Pachuram 3

Preamble: It is not that Alvar does not know what is discreet and what is not. After all, he has been graced by devotional knowledge all along. But, because of his association with the insentient body, it is safe not to praise or think of Him. But, the Lord's injunctions are, “karmanyevadhikaraste ma phalesu kadacana” - your duty is only to do and not in the results, and, “mam namaskuru" - you prostrate unto me. Therefore, how could he desist from praising or thinking of Him?

Meaning: Though I know what is what, that (praising and thinking of you) is harmful and this (not doing so) is beneficial, I am not able to do or not do. Sovereign Lord! What part have l in all this?

Pachuram 4

Preamble: But the Lord did not want Alvar to be so diffident about praising and thinking of Him. Alvar's mind had already been seized by the Lord who had been so indulgent to Alvar as to give him a vision of his effulgent and easily accessible form as Krishna with brimming miscibility. If Alvar should desist from praising and thinking of Him, others would also be discouraged to do so. Alvar feels Proud that he is able to give a lead to others.

Meaning: With my mind in servitude to the greatly effulgent Lord, my own dark-hued Krishna with miscibility brimming like the sea, who is there that can praise Him More than I can, or looking at it in another way, who is more appreciable other than me?

Pachuram 5

Preamble: As it is said in Taittiriya Aranyaka, “Asan neva sabhavti ....... santamenam tatho vidhuh" - if one thinks that Brahma is not there, he is as good as not existing, and, if he thinks that Brahma is there, he will bloom with his inherent nature, Alvar is now grateful to the Lord for having cleared his doubt and making him praise and think of Him.

Meaning: Wondrous Lord! My Lord who sucked the teats of the great illusionist (Putana) to destruction! Talking about the way you have shown (to praise and think of you), you are my mother (who gave birth), you are my father (who gave me life) and you are my acharya (who saved me).

Pachuram 6

Preamble: As Alvar was ignorant all along in the distant Past, the Lord exhibited His form to him at some stage and has now induced him to praise and think of Him. Alvar is now apprehensive that the Lord might say “Let this unworthy man tend to himself from now on” and may leave him to himself. He now wants a word of solace from Him like what He gave to Arjuna on the battle field and to guide him until he reaches the final goal.

Meaning: Having shown the way to us who were ignorant all the bygone days, will you get rid of us or continue to exhibit your dark form, tender like a mango sprout? What have you thought of doing? Kanna! Say a word (mashucha). What is it that we can do? We will only suffer.

Pachuram 7

Preamble: While Alvar was feeling diffident in approaching the Lord, particularly with his unworthiness after seeing that He is the Lord of Shri even, his mind, which looked into the ever-ready nature of the Lord in coming to the rescue of the humble like His rescuing Dame Earth during pralaya, went aggressively to His feet. Alvar feels sorry that though he had the mental vision of the Lord, he still does not have personal rapport with Him.

Meaning: Sovereign Lord! It is only we, the intense sinners that have not neared you. Our noble mind has gone aggressively ahead to have rapport with you. You kept the red-hued Mother on the lotus in your chest (during the churning of the ocean, never to depart) and the dug-out Dame Earth (during pralaya) at your feet.

Pachuram 8

Preamble: Though the Lord is inaccessible and Alvar does not know of a way to reach Him, his love for Him is so great as if He had always been near at hand. Alvar wants the Lord to tell him how.

Meaning: You have qualities that are imbibing. (As an example), You measured the Earth (taking all under your feet). Yet, you are subtle as not to be seen by this sinner. We do not know a way to approach you. Tell us. Why is this flow of love towards you?

Pachuram 9

Preamble: As in the last Pachuram, Alvar repeatedly told the Lord that he was His vassal and requested Him to accept him, even to the extent of wounding His feelings (that Alvar had no confidence in Him). But, there was no response as the Lord had his own ways. Alvar tells his mind, that whatever happens, it should continue to have rapport with the Lord.

Meaning: I repeatedly said, saddening Him, that I was His Vassal. If the easily accessible Lord alone knows how to approach Him, let whatever happens happen. Mind! You be thinking Something or other only about Him.

Pachuram 10

Preamble: Alvar said in the previous Pachuram that it was only the Lord that was aware who should approach Him. Accordingly, He has kept Dame Shri in His chest and has the thirty three celestials (the eight Vasus, the eleven Rudras, the twelve Adityas and the two Ashvini devatas) serving Him. If the celestials are self-seeking, that is another point. Who are we to question the Lord's prerogatives? He feels frustated that he has no place for himself beside the Lord.

Meaning: Who are we to be at the service of the Lord with Shri in His chest apart from the eight Vasus, the eleven Rudras, the twelve Adityas and the twin Ashvini devatas? Alas! My beneficent mind! We are only entertaining false hopes.

Pachuram 11

Preamble: If the Sovereign Lord should think that Alvar's unworthiness did not warrant to win him over, Alvar tells the Lord if Ravana, whom He vanquished when he encountered Him, was a match to Him.

Meaning: For you who created and entered as the inner Controller, the solid earth, ether, wind, fire and water, was the powerful Ravana whom you tortured to death when he encountered you in arrogance a match to you?

Pachuram 12

Preamble: In this Pachuram, Alvar tells his mind which went ahead in search of bliss as in Pachuram One that it is futile to make any efforts to reach Him. It only befits us to sing benediction to Him.

Meaning: Mind! Was it not you who put us in deep misery by pressurising? What is the use of saying a thing again and again? You must always take my advice with determination. Know you that it is befitting to undertake only benedicting Krishna.

Pachuram 13

Preamble: Alvar, who has come out of his diffidence as in Pachuram 10, pleads with the Lord to give him a vision of the beauty of His form.

Meaning: Supreme Lord! It is not your habit to do business. We see that you come down at the behest of your vassals. Even if it downgrades you to accept our service, you show the beauty of your form to appease our eyes at my pleading.

Pachuram 14

Preamble: In the last Pachuram, Alvar requested the Lord to show His form. But, is one equipped to imbibe the beauty of the Lord's formidable form? The bound soul with its mundane moorings is no less demoniac than Putana, who approached the Lord and perished. The unworthiness of Alvar again reasserts.

Meaning: Mind! You cannot fathom the dark-hued Lord. The demoniac Putana offered her teats as a demoness. Who are you (if not a demon in man's form)? Even after knowing fully well that the experience of the grinding fetters (in these worlds) result in intense sins, you put your hand in the opened mouth of the snake.

Pachuram 15

Preamble: Alvar said in the last Pachuram that if one looks at his own unworthiness, the Lord appears unattainable. In this Pachuram, he says that, on the other hand, if he looks at His great qualities, there is no such fear.

Meaning: Mind! Thinking of it superficially will cause great misery. The great qualities of the Lord, lying down, with His body and feet massaged by the roaring sea, with Closed eyes (in yoga nidra) in His reddish body, do not Warrant the negation of His benevolence which is to be looked into deeply.

Pachuram 16

Preamble: In the last Pachuram, Alvar said that the Lord's qualities were so great as to make Him await in the milk ocean in yoganidra if anybody would approach Him. In this Pachuram, he says that He goes much further, even begging as Vamana, to reclaim His own property, the souls.

Meaning: Sovereign Lord! If you were not named Vamana, not born and brought up to riches and fame, could you not have reclaimed the Earth that you swallowed and brought out by merely stroking your chest (that it is your property)? Tell us definitely for us to admire.

Pachuram 17

Preamble: Thus when he comes down in search of devotees destroying their foes like Ravana, he does not take cognizance if they do not approach Him and does not speak of it even to His spouse when He gets back to Paramapada.

Meaning: Thus, when he roamed about everywhere bearing the bow (the lower tip) touching His feet, severing the powerful heads of rakshasas like erect mountains, and looked about in seach of devotees, He still carried on even without seeing any (exclusive devotee who does not make Upasana even). Even then, He did not talk about it (to Shri) afterwards (when he went back to Paramapada).

Pachuram 18

Preamble: Not only that the Lord not take cognizance of the indifference of the people as in the previous Pachuram, it is said in this Pachuram that He goes further and protects them even if they commit offences either by way of service or enemity.

Meaning: Lord who was the cause of spreading several forms (such as celestials, human, animals etc.) without respite, who elongated the rope even at the cost of being admonished (by Yashoda - offence comitted by devotes as in last Pachuram) and suffered even more with the offence Of the serpent Kalinga (offence committed in enemity as in last Pachuram)! You speak out. Who can correlate with your original form?

Pachuram 19

Preamble: After relating the benevolence of Krishna as a child in the last Pachuram, he states His protective aspect after He grew up, as another example.

Meaning: Mind with no powers of discretion! There is no limit to this narration. You see what Is known that He protected the exclusive Pandavas as rivals of all the armies of the chief (Duryodhana) of this ancient land a all times without caring whether day or night.

Pachuram 20

Preamble: Alvar is appreciative of his mind that when he started narrating the Lord's great qualities and even before telling it about Him going to the farthest extent towards His devotees, it went ahead without feeling shy about the wide gap in its inadequacy and the Lord's loftiness.

Meaning: Even before we narrated what was evident that the graceful Lord went, in the guise of a brahmachari brushing His sacred body in order to grace the world that He obtained, the benevolent mind which woke up did not feel shy (in going after Him).

Pachuram 21

Preamble: As it was those very feet that graced the worlds as in the last Pachuram that had seized Alvar's mind, nobody can dislodge it any more.

Meaning: It is those very feet extended by the dark-hued Lord, as seen by the eyes at that time there in the worlds and the water surrounding the earth, that has entered my mind as a gift today to protect me from going to the cruel hell.

Pachuram 22

Preamble: As Alvar's mind is engaged fully by the Lord as in last Pachuram, there is no place there now for selfconceited efforts on the part of Alvar.

Meaning: The Sovereign Lord is firmly lodged in my mind henceforth. Not finding a place from which to operate, the self-conceited cruel Karmas along with their consequences, are ineffective and not finding an opening, are on the run shouting until their feet fall off.

Pachuram 23

Preamble: In the last Pachuram it was said that Karma is of no avail. It is stated here that it is only the Lord that is everything to us even when His grace is not there.

Meaning: Whether you are weary or not (in approaching Him), I am telling you (as applying to you). He is father and mother to every soul irrespective of whether He graces it or not without allowing it to decay by interacting with the dogs (human beings) when the hoards of Yama fail in their attempt.

Pachuram 24

Preamble: Alvar said in the last Pachuram “whether He protects or not”. Here he says that there is no question of His not Protecting. He always does.

Meaning: He, who has nobody equal to Him, comes down on his own (in avataras). It is only He who does not show Himself to others (as inner controller). If he tries to be ineffective, things will become topsy-turvy. If only He Starts being benevolent, who, on this Earth can fathom Him?

Pachuram 25

Preamble: It was said that the Lord extends His protection to every soul. But, He has also given freedom to them to a certain extent to do as they like. If they are not tuned to Him, His protection becomes ineffective. Like a householder who has been robbed brings in his torn cloth to a secluded place and finds that his savings tied in it are safe, Alvar feels that he is safe.

Meaning: In this sprawling world (of baddha souls) where anybody can do anything, their deeds cannot be judged and corrected. I replaced the miseries ruling my mind with Krishna, ruling the clan of Nityasuris.

Pachuram 26

Preamble: Alvar was also like any one of those baddha souls. But, what he means by saying “I replaced” as in the last Pachuram is that he consented now for the Lord's aggressive grace to act as a result of which, he was able to drive away all his miseries.

Meaning: (At last), I and my mind consented to give in by beating the cruel sins, with the stick called the grace of our unique Lord with a huge form like darkness (which Conceals all miseries), to run towards the hills and forests.

Pachuram 27

Preamble: Now that the Lord has won over Alvar, His face is lit with happiness. Alvar too has nothing more to do than to enjoy the bliss of His vision which he expresses in this Pachuram. The Lord's happiness now is as. great as His when He blessed all the worlds in Vamana avatara. The word “muttu" has a double meaning, namely, pearls in both the crown and anklets of the Lord and happiness (mutpritih pramadd harsah - Amarakosa).

Meaning: Lord! Were they the pearls (happiness) that stepped out of your feet (blessing the Earth) or the pearls (happiness) from the crown that measured (the sky blessing it), when you grew tall with your jingling ankleted feet also growing tall and went around and traversed the worlds on that particular day. Please let us know.

Pachuram 28

Preamble: Though Alvar had the mental vision of the Lord, he felt unhappy that he could not see Him in person and has recognised now that it is because of our own short comings in not being able to take in the sight of His dazzling form at this time.

Meaning: The reason why we are not able to see these days the dark form of the Lord of the Discus whom we could see those days with our eyes is that we cannot see that (dazzling) form with our physical eyes and can only conceive by our inner eyes called the mind.

Pachuram 29

Preamble: Even then, can anybody and everybody conceive the Lord as in the previous Pachuram? It Is Not so. His miscibility with His devotees is only to the extent of their love towards Him. Alvar is blessed with this parabhakti.

Meaning: Has He the flair to be easily miscible with anybody (including the upasakas) to realise Him? My Lord decorated with blosoming tulasi is easily accessible to me here to the extent that His devotees measure upto Him.

Pachuram 30

Preamble: if one starts meditating, there is no limit to the Lord's great qualities. The sins that were occupying the mind will find no place there and will automatically depart on their own accord.

Meaning: There is no place now in my mind which is too small to take in the glories of our red-eyed Lord, to lodge comfortably the sins as in the days past. Is it not remarkable that they chose to depart than to stay continuously constricted?

Pachuram 31

Preamble: Alvar has now got all his sins eradicated by the Lord Himself and is now poised for service to the Lord.

Meaning: Having eradicated our intense sins by meditating on the glories of the Lord, we became the shades and sandals (to appease His tiredness) of the Lord residing in the milk-ocean who, that day (when He played the potdance with the Gopis in Brindavana), gyrated keeping the pots on the head.

Pachuram 32

Preamble: Though Alvar asks his mind to do service to the Lord, it is reluctant to do so because of its association in these mundane worlds where service is mixed with insults as by Yashoda tying a rope around Krishna’s belly.

Meaning: When Damodara (the Lord who was tied at His belly with a rope by Yashoda) who aspires for service, asks them (the people in these worlds) to serve Him, they will Not serve Him. They will stick to their own offences when they serve Him on their own. What is it that the eager-to-serve mind can do at this time in these worlds?

Pachuram 33

Preamble: Knowing that the Lord punishes those who are averse to Him, Alvar questions in this Pachuram that if One is aware of even any one of His glories, should he not Make Him feel elated by approaching by some means?

Meaning: Towards the Lord who cuts the demoniac people Who do not do anything acceptable to Him to pieces With His Discus, what use is it if one feels elated himself (instead of making the Lord elated) by merely being aware Of anything that is His (Sarva Sabda vachya - everything everywhere belong to Him as He is their Inner controller) without resorting to Him by some means?

Pachuram 34

Preamble: Alvar said in the last Pachuram to resort to Him by some means. It only means being devoted to Him and worshipping Him by offering something so that he could be acceptable to Him. It does not mean that he can be in union with Him as his frail and sinful body comes in the way.

Meaning: Even listening to the grandeur of your reposing in the milk-ocean as the primordial cause as an effulgence (emanating) from (a sprawling form like) a blue sea, with an avowed creed of eradicating our age-long sins, my legs sink, my mind stupefied and my eyes roll at your stance.

Pachuram 35

Preamble: In the last Pachuram, Alvar said about what was heard but could not be seen-how He makes efforts to get at His devotees. In this Pachuram, he speaks about the fartherest limit to which He goes towards it as visible to us over here.

Meaning: Even Standing, sitting, lying down and moving about (in archavatara), He does not make effort to unite (within me). He does not go away from my mind (either). He dug the chest of the demon Hiranya with the intense Power of His lovely hands that day and sliced Him. Is He Not full of love (towards His devotees like Prahlada)?

Pachuram 36

Preamble: When the Lord is so full of love towards us, it does not behove us to doubt His protective aspect.

Meaning: If you resort only to Krishna with the clear knowledge that He is both far and near at hand to us instead of doubting that the Lord is beyond us or loves us, or both or is in His Paramapada, He will become all sorts of protector.

Pachuram 37

Preamble: This awareness as in the previous Pachuram is Not there for others and Alvar is happy that he has it.

Meaning: Benevolent mind! Do we not have that flow of knowledge (arising from Bhakti, like the honey sucked by the bees in His tulasi garland) which is difficult to attain for any others? If we eulogize the Lord with the cool tulasi with the bees sucking its flowers, it is ours with His love.

Pachuram 38

Preamble: When Alvar asked his mind as above to eulogize the Lord, it was hesitant thinking of how Yashoda offended the Lord by tying Him with a rope even with good intentions. Alvar advises it that whatever happens, it is appropriate to eulogize Him only after deep enquiry.

Meaning: Mind! on enquiry at the time when you are composed, it is a mistake not to spend your time eulogizing only the wondrous Lord with the fragrant tulasi, though Yashoda slipped in distress with her eyes closed.

Pachuram 39

Preamble: Accordingly, the mind started speaking of the Lord and found it conducive. Alvar tell it that, by itself, is rewarding.

Meaning: Mind! Tell me. Did we commit a mistake? It is not possible to call the Lord with sprouting tulasi and walk a few paces (to Paramapada) towards Him personally to get rewarded. It is only His glories, that are the reward to our tongue, which is our life-force.

Pachuram 40

Preamble: Lest the mind slide back again considering its unworthyness. Alvar tells it to use the available opportunity to sing benediction to the Lord as the only Way to righteous living.

Meaning: Come on (come out of your reservation). My Mind! No other time is more appropriate than this if you do not want to enter the cruel hell of all places. It is Strengthening to sing benediction to the Lord who ended her life like fire swallowing, drinking the milk mixed with her life. of the demoness Putana come as the mother.

Pachuram 40

Preamble: Talking about Putana as an example of His destroying the foes inimical to Him, Alvar Is reminded IN this Pachuram of His destroying the wicked wrestlers Mustika and Chanura. In these cases, even at the cost Of lowering Himself, He used only just enough means warranting the occasion out of His inexhaustible force to punish the wicked. Otherwise, who can stand Him?

Meaning: This world is spared for more time (until pralaya) from further degradation without being punished and condemned because the Lord, with His very hands which hold the precious Discus with enormous power, pulled apart the powerful heads of the wrestlers who encountered Him thinking that they were invincible.

Pachuram 42

Preamble: As these worlds are indebted to the Lord only in all sorts of ways, who else, except Him can protect them?

Meaning: Since it is said that He swallowed the worlds, brought forth, dug up, measured and also created first of all, to whom else can they resort to for protection if He also dwells therein?

Pachuram 43

Preamble: Since the Lord is everything to all in these worlds, Alvar asserts that there is no other way to the Souls that do not take refuge in Him to remove their impediments that bring mental distress.

Meaning: Is there a way to eradicate the mental miseries Of those who do not sing benediction and keep Him, above all in their minds free of any doubts, who appeased the agonies of the celestials who came remembering that He Was the only refuge?

Pachuram 44

Preamble: The reason why people are wallowing in Miseries due to not eulogizing the Lord as in the previous Pachuram is given in this Pachuram as due to their agelong Sins coming in the way.

Meaning: Is it not the agelong sins committed by it that the benign soul, though it chooses carefully not to fall low when it takes a course (in a body exposed to rajas and tamas) with a tongue in its mouth, that it does not make Utmost efforts to eulogize the Lord?

Pachuram 45

Preamble: In the last Pachuram, Alvar said that the Lord has given a tongue to laud Him and if one does not do so, it is because of his past sins. Alvar is not like that. He sings hymns to the Lord.

Meaning: I lauded (only) by word of mouth the precious feet of the sovereign Lord whom the celestials worship and prostrate (kaya vaca manasa) since I cannot dream of going to Him even a fraction of time, afraid as I was of the consequences of being separated from Him.

Pachuram 46

Preamble: In the last Pachuram, Alvar said that he was eulogizing the Lord to spend the time. Lest it be misunderstood that it was a means, he hastens to add that the Lord is both the goal and the means.

Meaning: Mind! What I pray for each and every day is this that you keep in mind that the red-eyed Lord who is of the nature of a brimming sea will become the everlasting great goal and the means to protect without (our) entering the cruel hell (of Samsara).

Pachuram 47

Preamble: If Alvar eugolizes, as a way of spending the time, the Lord who is both the goal and the means, the reason why people over here are otherwise Is because they are not graced by the Lord and Alvar asks the Lord not to mind it.

Meaning: Easily accessible Lord! Do not think for a moment that (all) people meditate and worship for a Particular purpose. People at all levels and places worship and meditate on you as you are (without any motive). Can even they come upto us (since we are graced by you and they are not)?

Pachuram 48

Preamble: Considering that the Lord removes all obstacles in the path to reach Him, Alvar looked to the Lord to take him to Paramapada beyond Svarga and all other places. He says that this is the appropriate thing.

Meaning: Reminding myself that the Lord who killed the seven bulls with powerful horns all at once for the sake of Nappinai with soft arms projecting like bamboos, we longed for ourselves Paramapada which is superior to Svarga. Is it not the right thing?

Pachuram 49

Preamble: Having established that the Lord is the goal and the means, Alvar states how he is Spending the days thinking only of Him and His likeness in things around.

Meaning: On days that the mind sees a dark cloud, a range of hills, the sprawling sea, the dense darkness, the beeinfested Atasi flower plant or such others which appear as a dark form to look at, it (the mind) departs from us and runs after saying that it is the form of Krishna Himself.

Pachuram 50

Preamble: Alvar does not consider the forms that he sees around as mere resemblances of the Lord. He is convinced that the Lord takes these various forms in his environs in every one of His births in order to reclaim him (Tiruvaymoli II-7-6). It is true that he had offended and degraded Him while lauding Him because of his association with this Karmik body. But now that he has got his mind only on Him, he feels dejected that He, who had Come down in these various forms without any Karmik Compulsions whatever, does not heed him at all.

Meaning: Having Known my mind that is now fully dedicated to Him the Lord who split open the mouth of the horse (Keshi), does not take pity on it when it leaves and goes after Him without looking this way or that and lingers around Him. Alas! He is hard-hearted!

Pachuram 51

Preamble: In the last Pachuram Alvar felt dejected that inspite of his being fully devoted to Him, the Lord was Indifferent to him. In this Pachuram he repents for what he Said and states that for dedicated Shrivaishnavas like him, it is only befitting that they be only like His tulasi garland and other ornaments of the Lord and not to question further.

Meaning: Is it not their exaltation that the Shrivaishnavas, Enriched by tulasi, are made to approach reverentially only the feet of the Lord with the cool tulasi blossoming in Paramapada (like the Nityasuris there) that puts the five Sense organs ruling the mind, the cruel mischief-makers, IN their rightful place curbing their fury?

Pachuram 52

Preamble: Whatever Alvar said about Shrivaishnavas in general in the last Pachuram, he says has happened to him.

Meaning: My eyes desire to see the form of the Lord who, in the guise of a brahmachari, begged for a piece of the earth at a particular time and place and (at another place and time) ate poison (from the breasts) of the deceitful Putana by considering it as food (along with the milk), and, does not want to see anything else. Will my mouth relish anything other than savouring His great glories?

Pachuram 53

Preamble: Alvar expressed his gratitude to the Lord for having weaned his sense organs and using them in His service. Now if the Lord should tell him, “It is only the beginning. You will see that I will grant you eternal bliss in Paramapada", Alvar says that He has bestowed him all that he wanted by meditating on Him and he is indifferent to attain Paramapada.

Meaning: Easily accessible Lord with red eyes! There is one thing I want to submit to you. You are always thinking what (more) you could do to your devotees. Is the high position called Vaikunta that you bestow on them more pleasant than the thoughts they keep in their minds of your glories?

Pachuram 54

Preamble: If meditating on the Lord is highly pleasant, is Not Alvar worried about the cruel sins attached to him? This Pachuram says that they have been dislodged like the wood apple (rakshasa) that fell down from the tree when Krishna threw the calf (Vatsasura) at it and has disappeared of its own.

Meaning: We prostrated at the feet of the Lord who felled the wood apple by throwing up high the calf born to the cow. What a wonder! We have not Known since the cruel sins which disappeared whether in the sky, the roaring sea, the air, inside the fire or the forest.

Pachuram 55

Preamble: Now that Alvar is freed of all his miseries, he is full of vision of the Lord always at all times.

Meaning: Though the Lord, reposing on Adishesha with gems in the milk-ocean lashing, who removes the distress of the mind, is around and yet not approachable, we are enabled to visualize Him always in our mind.

Pachuram 56

Preamble: Though the Lord reaches any and everybody at His own volition, there is no set means to reach Him. It is only the way that He shows which is approachable.

Meaning: As there is no way that one can approach Him by any means, the wondrous Lord who appeared differently as Krishna to the cowherds and to inimicals (like Duryodhana) and who traversed the worlds at one time (blessing everybody without distinction) shows the way as I am made favourable.

Pachuram 57

Preamble: If the mind should ask how the age-long ignorance and indulgence in mundane pleasures are to be overcome, the Lord who destroyed demon Hiranya will also destroy those without a trace.

Meaning: Mind! Cannot the easily accessible Lord, who tore open the chest ending his regime, of the rakshasa itching to fight by clasping him, with him spurting his blood and filling potholes not dispel our ignorance and other ills to the streets?

Pachuram 58

Preamble: Alvar prays to the Lord that what he asks of Him is not to break the birth cycles and reach Paramapada to serve Him there but to be in constant remembrance of His glories without forgetting.

Meaning: Lord with varying intensity of effulgence (in conformity with the need of the time and place)! I have once and for all ripened in your glories palatable like milk. The wealth that I beg of you is not to reach Paramapada, birthless and secure there, but not to be forgetful (of your glories).Please do not reverse.

Pachuram 59

Preamble: The cruel sins that the Lord beat with the stick called grace (Pachuram 26) to reach the forest and the hills, did not go there. They were still waiting in the wings to ride on Alvar thinking that his laudation of the glories of the Lord was only superficial like a sprinkle of water at a considerable distance by the waves of a huge sea. They did not know that the glories that are yet to be sung were intense like a storm in a sea giving them no chance to come near.

Meaning: The cruel sins have not reached the forest and other places in the hope that they will return as the mind's Property. They think that our thoughts on the glories of the great Lord is like the (spray of) tiny waves at a long distance from the sea.

Pachuram 60

Preamble: Lest the mind revert to other means, Alvar cautions himself that there is no other Protector than the Lord and if He should want to end the worldy miseries, it is only He that is to be resorted to.

Meaning: My mind! Know you that apart from Him there is no other supreme God anywhere to protect from involving in this age-long extensive and cruel hell of Samsara. Whether you resort to the wondrous Lord with the sweet smelling tulasi or not, do not look to anybody else.

Pachuram 61

Preamble: We mortals, immersed in Samsara, relate everything we see of the Lord to things over here. The Alvar, immersed in the glories of the Lord, relates everything he sees here to the Lord. As the celestials like Brahma and others cannot see the Lord in Paramapada. Alvar mentions such sight as seen by them over here.

Meaning: On that day when the sovereign Lord, as is His wont, measured the worlds, the pollen rich flowers, offered without respite by the celestials one after the other in true vedic tradition in the sky come down (to the level of His feet), are shining (today) as the stars.

Pachuram 62

Preamble: Another imaginary conception of Alvar indicating the presence of the Lord in a natural phenomenon. The sky would appear as an umbrella protecting the worlds with the stars as its ribs and spokes, the moon as the bamboo handle and the Lord as Trivikrama as the main stem keeping it raised aloft.

Meaning: Lord Trivikrama who measured the Earth stood aloft as the main pole to the lasting (till pralaya) celestial umbrella called the sky with the stars as the spokes (and ribs) and the moon as the bright bamboo handle, to be the panacea for all our ills subsequently.

Pachuram 63

Preamble: It has been brought out that the Lord comes down to protect the devotees, more particularly with the mediation of Lakshmi by His side. For punishing the wicked, it is not necessary for Him to come down, as His Discus is ever ready in his hand to do it. It was, therefore, redundant for Him to come down as Rama merely to punish the wicked like Shurpanaka but as a pretext to shower benevolence on all just like the rich clouds which rain on a full sea also.

Meaning: The transcendental Lord, with Lakshmi (benevolent to devotees) and the fiery Discus (punishing the wicked), cutting the nose and the spread ears of the cruel demoness (Shurpanaka)at one time Is (redundant) like the rich clouds, driven by the wind from behind (like the Lord being mediated by Lakshmi) and sending out (as the Lord being mediated by Lakshmi) and sending out (as benevolent rain) is also swallowed when mixed with the powerful waves (of the seas).

Pachuram 64

Preamble: Thus, when the Lord comes down on the Earth in avataras, the celestials, who know only His transcendental qualities above, will be astounded by the benevolence bestowed by Him over here.

Meaning: Will not the hands of the celestials who consider Him as the transcendental Lord who, at one time, felled down the seven trees and (at another time) tore open the beak of the bird Baka, zealously come together in Salutation at all hours?

Pachuram 65

Preamble: Whether the celestials appreciate it or not, He has been shedding His benevolence on this Earth since ages and people have been worshipping Him, so much so that in addition to His being decorated in the chest by the presence of Shri (Madhava), his lovely locks (Keshava) are stacked, like a mountain, with garlands by the loving people (Narayana) since ages and Alvar is unable to decorate Him with more garlands. Particularly now that he is very confident that the benevolent Lord will eradicate his sins without a trace, he asks his mind to decorate the Lord with the garland of hymns instead so that sins do not attach to him anymore.

Meaning: Mind! He will shake the harassing sins attached (to us) by beauting and bundling them. You always decorate with the garland of hymns, Narayana (initmately associated with people) with lovely locks of hair (Keshava) stacked with garlands age-long like a mountain in addition to being decorated by Shri (on his chest - Madhava).

Pachuram 66

Preamble: It was stated in the last Pachuram that the Lord was loaded with garlands since ages by the people. One such occasion is quoted in this Pachuram.

Meaning: What I told you about is to let you Know that the fragrant cool tulasi on the Lord of wonders (as admired by the celestials headed by Brahma) indicated in the Vedas, With the Discus as the ornament (after it had done the Work of destroying the wicked), was added on when He ended the sorrows attaching to the pleasant (to himself) life of Ravana long time ago.

Pachuram 67

Preamble: The Lord's benevolence is such that not only Will He grant Paramapada, and, if one thinks that he is not upto it, will grant any pleasures in these worlds. Alvar cautions his mind not to ask for any of these but only to sing His glories.

Meaning: Innocent mind! He will bestow the celestial World if asked thinking it beneficent and if you think you do not want it as you have not the stuff for it, to even rule on this Earth. Learn (not to ask for any of these but only) to eulogize the feet of Krishna.

Pachuram 68

Preamble: Having no other aspirations of his own, Alvar is now in complete rapport with the Lord sitting Permanently in his heart region.

Meaning: (The way) the lofty Lord of dark hue has entered the core of the heart of this vassal without departing in order to conquer this sinner, has he discarded Tirumalai, milk-ocean and the Paramapada beyond, treating them as grass (as there is nothing else to subdue in those places)?

Pachuram 69

Preamble: Now that Alvar has such close rapport with the Lord, he is confident that sins will not attach to him anymore.

Meaning: Now that the cruel sins which were red inside their eyes (with ecstasy that they had vanquished me) have exerted only to bruise their faces (having failed to do so), who can set aside my exuberance and harass me now that I have thoughts inside me of the rich glories of the exalted Lord of Shri?

Pachuram 70

Preamble: Being rid of his sins as in the last Pace Alvar has now accepted the Lord as his father and mother to take care of him and he is indifferent even if the worries attach to him anymore.

Meaning: What does it matter what happens henceforth that I have kept in my heart the Lord, of the thousand Names with the precious crown which harasses (the inimicals) with the flaming effulgent Discus, as father and Mother who remove the afflictions?

Pachuram 71

Preamble: It would appear that the reason why He begot Brahma in His naval and through him Siva, Was to proclaim to Alvar that He, who has nobody to resort to, is the resort of everybody else.

Meaning: It is only for me to laud your everlasting pleasant Glories that you, existing with a form all by yourself Without any resort, begot, in your naval, the four-faced Brahma, and, through him, Siva of red matted locks sporting in Ganga.

Pachuram 72

Preamble: Now it is established that Brahma was born out of the lotus and Siva is his son. But then, there are passages mentioning Brahma, Vishnu and Siva together as being the creator, sustainer and destroyer respectively of the worlds. On this basis, some say that all the three are together the root causes of the worlds. Some others say that there is another root cause of the worlds above all these three. Alvar refutes in this Pachuram that the lotus In which Brahma was born is well-known as coming out of the naval of the Lord who comes down in His very first incarnation as Vishnu.

Meaning: Some say the forms of the first cause (of the worlds) are the three (Brahma, Vishnu and Siva). Some others say that another unique first cause precedes the three. Lord of the first cause! Did not the reputed lotus flower come from inside your incomparably effulgent form of cloud-hue?

Pachuram 73

Preamble: Having established in the previous Pachurams that the Lord is the only resort, Alvar is Searching to find Him.

Meaning: Whenever this sinner (who cannot see the Lord) sees the flowers blue berry, atasi, water lily or the flowering blue lily, my life is eaten out that none of them come upto Satisfying me that they are really of the form of the Lord.

Pachuram 74

Preamble: As long as one is in these worlds with base qualities such as the arrogance that they are at a higher level than the ignorant and trusting cowherds of Brindavan, the grace of the Lord which flowed easily at that level finds it difficult to flow at this level. Alvar Is impatient to see the Lord as he has come out of this defect lately.

Meaning: Is the lay of this earth so high (in its level for His grace, which flooded in Brindavan, as not to flow here) that Gopala, who protected the cowherds by lifting the Govardhana hill as an umbrella, will not show His form with any compassion even once if I am there without dying at any time?

Pachuram 75

Preamble: When Alvar was thus dejected that the Lord did not show His face to him, he was made to recall all the benevolence bestowed on him by the Lord and the Lord's own pity that he could not see Him there and then. Alvar feels grateful to Him and says that he has been blessed more than anybody else.

Meaning: Lord of the well-fed and drunk (on the blood of enemies) Discus! You have entered, through my ears with the Earth and Sky (the two vibhutis) and lodged without parting. Who will realise that I am greater than you? Please introspect.

Pachuram 76

Preamble: Alvar expressed the exhileration of his ears in the last Pachuram. Having entered the mind through the ears, he is now expressing the exhileration of his mind in this Pachuram.

Meaning: Lord with (a gigantic) form that measured the worlds! Even contemplating your form which graced to drive out the group of sins, my heart swells (with ecstasy). Tell me, why do I feel that I grow to the size of the worlds?

Pachuram 77

Preamble: Contemplating in the mind as in the previous Pachuram, the tongue gives expressions to its exhileration in this Pachuram. As Trivikrama, the Lord had established all sorts of relationship to all over here. Alvar now wants the Lord to tell him a word of comfort such as “ma shucha”.

Meaning: Lord reposing in the roaring milk-ocean! Who, among the people around are (real) kinsmen to speak of? Know that all my utterances are on nothing except You. Please tell a precious word of comfort (mashucha) to my soul to be with it (as its kinsman).

Pachuram 78

Preamble: Even if there are kinsmen who wish us well, they only bind us to these worlds. So, one should only think of the Lord at all times.

Meaning: My benevolent mind! Though association, life duration, the vast kinship, ancient heritage etc., which bind to the surroundings always, may be pleasant, it will not stand the test. You enjoy, without break, the food called the age-old glories of Rama with Sarnga bow which is perpetually engaged with the arrow and bow-string (to protect the devotees).

Pachuram 79

Preamble: Having advised his mind to laud the Lord without break, Alvar speaks of the admiration that such people (lauding the Lord incessantly) draw from allover.

Meaning: Whoever he is (of any caste) and however demented he is born on this Earth, his serfdom to the Cowherd (Krishna) who holds the Discus in His lovely hands is admired not only by the effulgent ones (Nityasuris) in Paramapada but also by the denizens of Svarga, which shuns age-old sins.

Pachuram 80

Preamble: Alvar had all along been saying that the body and contact with the mundane worlds are coming in the way of having perfect rapport with the Lord. But then, it is possible by means such as Y6ga to get rid of all these and be blissful for the soul by itself which is called Kaivalya. Alvar derides this in this Pachuram. However low and degraded one is born in this world if he incessantly lauds the Lord, it is preferable to Kaivalya.

Meaning: If one considers the forgetfulness causing sorrow of the days, when he does not eulogize the feet of the Lord who measured the worlds, as wasted, it is better than the lower order of pleasure (of the self) after overcoming birth, death, old age and disease.

Pachuram 81

Preamble: If the soul seeks the pleasure of the self in kaivalya, it is totally lost to the Lord. But, if he eulogizes the Lord, he will protect him always, even at moments of his forgetfulness.

Meaning: The Lord reposing in the lovely Milk-ocean is aware that He should not brush me aside saying "He (Alvar) is deservedly indulging in eulogizing my glories without any help” and will rule over us aggressively both the times without considering whether It is day (the days when I eulogize as in the last Pachuram) or night (the day when I forget to eulogise).

Pachuram 82

Preamble: Alvar regrets that all those days past age-long that he was not even aware that he should eulogize the Lord were wasted.

Meaning: I, the sinner, have spent my lives wastefully all along in the days past without being aware what I should imbibe due to weariness of not eulogizing the Lord with lovely hands adored by the Discus pursuing incessantly the rakshasa (Maricha) in the disguise of the deer.

Pachuram 83

Preamble: Alvar cautions his mind not to go back to the old conditions as in the previous Pachuram but always to sing benediction whether it is weary or not. If one falls in the well, he will only shout to the one who is near at hand.

Meaning: Mind! Whether you are weary or not, I am telling you. Know that this is the only way. I am afraid that you may do something that you should not. Mind! You benedict the Lord who ended the lives of the wrestlers.

Pachuram 84

Preamble: Alvar admonishes his rebellious mind further in this Pachuram and says that it may be due to his cue karmas that the mind goes in search of the Lord instead of just lauding Him.

Meaning: It is cursed fate that you do not join your hands when I ask you to benedict, lay flowers at His feet and join your two hands in salute. Mind! If you want to stagnate Without eulogizing and say “where are you", stagnate.

Pachuram 85

Preamble: Thus far, Alvar was happy and unhappy by turns. It was a struggle to steady his mind to concentrate On the glories of the Lord. Having apparently succeeded, he now looked at the worlds and saw the benevolence bestowed by the Lord.

Meaning: What penance the clouds have made that they, going up in the sky and ceaselessly going all over, shed their benevolence like my own Krishna sleeping in the brimming and cool Milk-ocean?

Pachuram 86

Preamble: The benevolence of the clouds as in the last Pachuram recalled the majesty of the Lord reposing in Milkocean to Alvar. Let alone worshipping Him with the three organs of action (kaya, vacha, manasa) as in Pachuram 84, Alvar wonders in. this Pachuram how at all people can spend their time without eulogizing such a Lord.

Meaning: Hoe will they (the people) get rid of miseries arising from the karmas sticking to them if they cannot do so by reminding themselves of the hymns of the glories of the Lord reposing on Adishesha with a form like clouds and mighty stomach that accomodated the worlds and with the Discus in His hand?

Pachuram 87

Preamble: Finally, Alvar advises his mind to always meditate on the Lord whether anybody else heeds or not his advice as in the last Pachuram.

Meaning: My mind! You always repeat now and at all times even when you are lower than now, endevouring to eulogize only the trustworthy feet of the Lord who is never bereft of the Discus in His hand and who eradicates our sins.

***

Publications of Shriparampara Sabha (all in English)

1. Yajur Sandhyavandanam.

2. Gateway to Tiruvaymoli [Kanninun]

3. Immaculate Lord of Arangam [Amalandadipiran]

4. Shri Vishnusahasranamam

5. Gadayatraya

6. Mysticism Supreme [Tiruvaymoli]

7. Acharya Hridayam

8. Tirunedundandakam

9. Shrivachana Bhushanam

10. Tirucchanda Viruttam

11. Tiruviruttam

12. Virodi Pariharam of Vankipurattu Nambi

13. Tiruvachiriyam and Periya Tiruvandadi

14. Perumal Tirumoli of Kulashekhara Alvar

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