It is the chest of my Lord of Shrirangam beautified by Lakshmi and the garland (Vaijayanti) that has captured and eaptivated me.

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FIFTH VERSE.

Having cut asunder the firm hold of ancient and heavy load of sins on me, He (the Lord) has made me His (exclusive) slave: not Only that, but He has entered into me. (For achieving this), What Great and severe penance has been performed by me (or by Him), I do not know. (But this I see)

The chest of the Lord is enjoyed in this pashuram. Unlike the previous four verses there is no reference to the Lord or His exploits. The change wrought by the Lord in the Alwar is the topic of the verse.

Suddenly the Alwar feels that all his ancient and countless sins have ceased to bind him down (to samsara and that the Lord has also admitted him into the fold of His chosen devotees always rendering willing service to Him in thought word and deed. The Lord did not stop there but He entered into the Alwar’s heart. It was the waist ornament that was said to have entered into the Alwar’s heart in the previous verse. In this verse He Himself is seen to have entered into the Alwar’s heart.

Stupefied at all this welcome change in himself, the Alwar pauses for @ while and asks himself ‘‘what is it that has brought about such a vast improvement in me?

Usually by doing penance people achieve what cannot otherWise be achieved. For achieving great ends the penance has to be of long duration and of great severity. I have never been guilty of any good deed at any time. I never took to penance of any sort. Far from it, I have always been a slave to my senses, and never knew what it is to keep them under control. How can I take to any penance, much less to such a frightfully severe and immense penance as to obtain this great and glorious result? So I am not responsible for this change for the better in me.

Could it be that the great and merciful Lord Himself underwent the intolerable rigours of a mighty penance for my uplift? 1 do not know and I cannot Say. He is not incapable of such a mad act. Is be not ………..

………….. Did He not give out from Arjuna’s chariot ………………, There is nothing He will not do to recapture souls that have gone astray for lonf.

Still T do not believe I have become what I now an, by any act of His.

Ah! TInowsee, No P2nance of mine: nor any of the Lord. There is no need at all for any one to do anything by way of penance, For here I see and realise beyond doubt that I have been Captured and held captive by the ...

S74TTYy of my Lord Ranganatha —the beautiful chest adorned by the garland known as Vaijayanti or Vanamalai.

Or taking Tiru to refer to Lakshmi who ever resides in the Lord’s chest (.........) — that chest Presided over by Lakshmi who resides therein and further beautified by Vanamalai — That chest has enslaved m¢, Why do any penance mortifying the Indriyas, when through the chief and most important, of them, the eye, one can have a Vision of that lovely chest and immediately become a daasa to the Lord?

The Lord’s Tirumeni is known as Subhaasraya and Divyamangala Vigraha since it has the capacity to dispel sins and confer all auspiciousness. That aspect is very well brought out in this verse.

SIXTH VERSE.

He who dispelled the grief of Paramashiva having the White broken moon (in his head), is my Lord who has come to the city of Arangam surrounded by groves in which live (swarms of) bees with charming wings. His throat which (once upon a time) completely swallowed the worlds inhabited by a class of people known as Andar (…………) and the World beyond those worlds, and this unique big earth, and also the seven great Kulaachalaas, — that throat it is that has saved me — behold!

The Lord’s throat is the theme of this verse. That throat, the Alwar says, has taken up the task of infusing life into, and conferring protection on, him. I have done Nothing to warrant any improvement in my morbid and almost dead state. But lo! and behold — this throat hag worked the miracle of saving me.

To the throat however this is nothing. For it is used to work greater miracles. Once upon 4 time during pralaya, did it rot gulp the entire cosmos leaving nothing behind ………..

Nammalwar puts it. All the worlds and super-worlds were Swallowed by that throat. Lest we of this earth should think that we were exceptions — the Alwar makes specific Mention of our world also being taken in ………..

This unique (important to us) and expansive world too.

The seven immense Kulaachalaas were n© exceptions.

That throat of the Lord who is 4 father unto me, who has come to Shriranga-nagar to enjoy peace, coolness and Comfort amidst its groves full of bees with lovely wings fitting hither and thither humming pleasant tunes all the while.

The reference to the bees has been taken by Vedanta Deshika as a veiled reference to Acharyas who are resorted to a devotees to carry their message of Jove and devotion to the Lord. The Alwars have in several places requested the bees, birds and similar beings to act as their messenger.

………………..

gam is and has always been the headquarters of ShriVaishnava Acharyas. It is this Lord of Ranganagar that wiped out the grief of Siva when a skull got attached to his hand. Siva is referred to here as the one with the crescent (……….. fragment) moon. (6)

SEVENTH VERSE.

He holds in His hands the conch with winding rekha, and the fiery wheel (chakra). He has a body like an elongated hill. He with long kireeta exuding in abundance the fragrance of the Tulasi is our father and saviour. His (coral lips and) red mouth alas! has enticed and carried away my mind.

This verse contains a more meticulous description of the Lord’s Tirumeni than was contained in the earlier verses. First the hands of the Lo td which hold the shanka and chakra are referred to, This description will befit only the Utsavamurty Standing in front. The Moolavar has only two hands, the right hand Pillowing His bead and the left stretched upto the knee. Or the Alwar must have noticed the shankarekha and chakra-rekha in those two hands and sung about the Same. Or possibly to the Alwars to whom had been vouchsafed the ……….., divine eyes (as to Arjuna) by the Lord Himself, He gave dharsan with four hands. Who can say?

Next, the long and majestic Tirumeni presents itself to the eyes of the Alwar and he enjoys it as ………………

........ one with body like an elongated mountain.

That body as the Alwar looks up terminates in a dazzling ....... as already pointed out in verse 2

which is girt with a garland of Tulasi, whose fragrance gladdens every pore and cell in the Alwar, and acts like a balm to his Soul. For the ……….

(Nammalvar) and .......... (Andal). Lovingly the Alwar refers to the Lord as ……… our saviour 40d protector. But this feeling does not last long. For the thinking and enjoying mind is captured and carried away by the Coral lips. Half in ecstacy, half in anguish, the Alwar cries out …….! The coral lips and reddish mouth alas ! have caught hold of my mind and left me no means of continuing to enjoy. How cruel of those lips! My mind so caught has forsaken me. (7)

EIGHTH VERSE.

That primordial Benefactor who tore into shreds the asura (Hiranyakashipu) who came (to assault Him) with his massive body. Who is not easily accessible or available to the Devas (like Brahma, Siva, Indra etc.) — Those big eyes in the face of that Amalan of Arangam, which are dark, spread out on all sides, always restless, with red streaks running (across); and very long, — they have simply made a fool of me.

Jitam-te-Pundareekaaksha…………..

(Q! Lotus-eyed! I have been conquered by you.) These are the opening words of What are known as Jitente Stotras (five in number and claimed to be a khila rik or part of Vedic treatises) which set out the reaction of a devotee when he sets his eyes on the Lord’s lotus eyes. Swamy Deshika explains this reaction thus. …………

……………

………. This state is realised by the Alwar in this verse Which relates to the eyes of Lord Ranganatha which the Alwar Enjoys next after the coral lips.

In contrast to those lips the eyes are dark. (………..)

It is so broad that it looks to the Alwar as if this eye lotus has fully blossomed out and spread its petals all round ……, In addition it is merrily twinkling, and also lustrous, having a Tare ethereal] Blow in which charm and grace abound.

The darkness of the central] Cornea (………) is referred to by Deshika in his Commentary on this verse as ……… This is the import of the word ……., The broad White portion of the eye is thought of by the Alwar when he says ……., The fully Opened out (…………) eye Which has Spread itself in all directions, In the Bhagavat dhyana Sopana Deshika refers to the eyes as …………. — eyes beaming liberal welcome.

Added to the black and the White, there ate the red Streaks, indicative at once of His supremacy and of His being the Consort of Lakshmi, and also of His Vaatsalyam towards us,-which add to the beauty of the eyes, These several features make the eyes look like the just blossomed lotus- ………..in the words of Nammalwar.

To crown all, the eyes out of extreme love towards devotees keep on exuding gracious kataksha (looks) and thus give an appearance of movement (……….).

In addition to their unfathomed depths of beauty and grace, the eyes are also very long — almost touching the ears.

The reference to the eyes as ………….

those big eyes — instead of these big eyes, shows the extent to which the Alwar has been neutralised and become a …………

ignoramus if not idiot. Suddenly he realises that some new feeling has come over him, and that the eyes are responsible for the same. He is unable to face those eyes but meekly Says “those eyes which have reduced me to this pitiable state of not being able even to point to the objects that have brought about this change in me.”

Perialwar when he first saw the Lord sings about His shoulders, His feet, Lakshmi on His right chest, and also the Chakra (wheel or disc) in His right hand. But when he turned towards the left uplifted band holding the Conch (Shanka) he became dazed and sings about ………….

………….., that conch which even. I dare not straight look at.

The same dazed condition steals Over Tiruppanalwar: in connection with the Lord’s eyes.

The Avatara of the Lord that comes to the mind of the Alwar while singing about the Lord’s eyes is curiously Enough Shri Narasimha Avatara known for its ferociouslooking face. The opening words of the Pashuram refer to the massive-bodied Hiranya who advanced towards the Lord in challenge and got himself torn to shreds. Lord Narasimha was unapproachable even to the devas like Brahma. ………., this notwithstanding the fact that they knew that He alone is the ………., the Creator and Protector. But there was one person there at that time to whom the Lord was not …….., difficult to comprehend or approach, and that is Prahlada. To him the eyes (Daya terror-striking face were like lotus ……...

8ataka and Kamasikaashtaka shlokas).

Remembering this the Alwar sings about ……..

……. The …………. blemishlessness here has to be understoog in contrast with Narasimhavatara. The eyes here are not seen in the midst of a frightening face but in , …………. beautiful and attractive face. Moreover these eyes of Lord Ranganatha are a permanent feature, enjoyable for al] time unlike Lord Narasimha’s.

…………….. They have robbed ”

of my individuality, even me who like Hiranya fought back His Sand Bip by my 2amib Gin. When He graciously said to me “you are mine’, I had the temerity to rejoin “‘No I belong to myself.” But the splendid eyes have now cured me of that mentality. His eyes have fed me by their very glances with real sustenance in the shape of sheshatva, even as fish feed their young ones by looking at them.

NINTH VERSE.

He who is now reclining on the Serpent Couch at Shrirangam, (once upon a time) was (seen as) a non pareil (comparisonless) Baby on the leaf of a banyan tree, having consumed (devoured) the seven worlds.

The blue-tinted Tirumeni (body) of endless dazzle of that Lord adorned by a beautiful garland studded with big and priceless gems, and an equally grand and glorious pearlgarland, has, alas, destroyed the feeling of fullness and satisfaction in my mind.

After enjoying particular angas and aspects in the Lord’s body, a certain amount of fullness of enjoyment and the consequent feeling of self-satisfaction and some pride also, had developed in the Alwar’s mind. In this verse a contemplation of the totality of that Tirumeni creates a feeling in the Alwar that all that complacense and satisfaction has been destroyed by the Tirumeni.

In verse 7 it was ………….., a body like a huge mountain. But now it is …………….. .

……….. a beautiful blue body without end. To the Alwar it appears that there is nothing else except that Tirumeni.

It has so completely absorbed his vision. Added to that intrinsic blue lustre there are two sets of ornaments which multiply the charm million-fold. One is a Ratna-haram (…………) and the other a muktaharam (………….

…..), The word …….. meaning beautiful governs both the ………. and the ………. and …………..

both refer to ornaments worn round the neck and promi nently adorning the chest. ………… may be taken to govern the ………. and the ………….., in addition of course to the ………..

Deshika throws out a beautiful suggestion here to the effect that the ……. and the ………… obtain endless ……… on beauty from the …….. Jewels are normally taken as giving lustre and splendour to the wearer. But where the Wearer is the Lord, it is the other way about. The jewels ect added lustre ang beauty by contact with His body:

……….. is a ………

Often expressed about Shri Ranganatha by the Arayars.

………… — Devanayaka Panchasat. The Jewels and Ornaments seek and reach the Lord’s Tirumeni in order to obtain lustre for themselves.

(Deshika must have named two of his works as …………….

…………..

respectively only in the light of the Alwar’s description.)

Sage Valmiki Was the first to voice this idea.

He makes Hanuman sing …………. about the Lord’s arms. ‘How is it”, he asks Rama and Lakshmana, “that these arms Which are eminently fit to adorn all the Jewels in the world, remain unjewelled?”’.

The Lord is enjoyed as the child Who during interim pralayas (…………..) is seen on a banyan leaf floating on the pralayaarnava — the great ocean of pralaya.

Vide ……….

‘The entire “Teated cosmos Which was referred to as ……….

In verse 6 above is now concealed in His stomach. The process of all the cosmos Passing down the throat was referred to in that verse While their lying dormant in the stomach is mentioneg here. He is the Supreme Lord who is the supreme Cause. ……. as Bhagavad Ramanuja refers to.

…….. A child without comparison ……… Sage Markandeya by special Permission was privileged to see and worship this Child with all the universe within its stomach. Yashoda was the only other Person privileged to see the entire cosmos within a child, —

Krishna. ………..

Tirumangai Alwar has sung a whole Tirumozhi (Peria Tirumozhi 11 — 6) celebrating in exquisite poetry this act of protection by the Lord during pralaya. ………… is a sample.

Who else can be the Supreme and ultimate God except that God who remains when all else and every one else disappear? That child is now ……….. — He has exchanged the banyan leaf bed for the more cosy and More comfortable Adishesha couch. Vedanta Deshika here Points out that the great attributes of the Lord like …….. and …………….. shine in Lord Ranganatha as.

they did in the Banyan-leaf-Infant. The Alwar’s enjoyment Of the Lord’s Tirumeni (………) is mixed up with his enjoyment of the Swaroopa (………..)

Aghast at the Swarupa and the Roopa, the Alwar cries.

out Ayyo! His admiration for the Swaroopam having this sweet and enjoyable Tirumeni knows no bounds. Or taking the Ayyo of verse 7 which spoke of …………

………. with the Ayyo of this verse referring to ………

……………… the Alwar is pained at the Lord taking away the only means of enjoyment, his mind, and.

thereby depriving him of the possibility of further enjoyment.

Kamban borrows this Ayyo from Tiruppanalwar ……..

The beauty of Rama’s …….. (form) baffles and eludes his poetic imagination so much and so often that on this occasion he could not help crying out ayyo.

Nammlwar’s ayyo is of a different sort. In Tiruvoimozhi V-1-1 …………

…….. Afraid lest the Lord who had given Himself unto the Alwar Should leave him in the lurch again, he cries out ayyo.

Intense feeling is sure to evoke strong exclamationsThe explanation for ayyo, in Periavachchan Pillay’s commentary is worth quoting in full here:

(having donned a green coat …….. and shown to me everything Within Him Without exception, He has taken away everything of me). Like a magician attractively dressed hypnotising a Person and taking away all his Wealth. (9)

TENTH VERSE.

My eyes which have seen my nectar in the shape of lovely Ranganatha who has the colour of the clouds, whose mouth ate butter when He became a cowherd, who stole my heart, who is the ruler over all the Worlds and their residents — those yes of mine will not see anything else.

The Prabandham started with enjoyment through the eyes and ends with another visual enjoyment. This last verse is the only verse in which reference is made to Krishnavatara. The Alwar refers to Ranganatha as ....... one who as a cowherd ate butter. This establishes the identity between Lord Shri Krishna and Lord Ranganatha. That rasikasreshta.

Periavachchan Pillay says that even today the breath of Ranganatha can be seen to smell of butter. No wonder Deshika sings in Nyasa Tilakam shloka 6 that He who enticed the Gopis and was easily accessible in Brindavanam is now majestically lying in Shrirangam on His serpent couch.

What however attracted the Alwar in the first instance is the ......... the colour of the clouds. The cool, refreshing and balmy sight of the clouds has brought relief to many a parched soul. Similarly the Lord who is envisaged as a...... (cloud) has banished the taapatraya of many a soul scorched by beginningless.

samsara.

Deshika interprets the words .... not only as colour, but as quality or nature. Thus ...

...is one who partakes of the quality of the clouds which are noted for showerlng on one and all without any sort of discrimination. Even as clouds pour rain on hills and lakes, men and matter, the Lord showers His Grace on one and all irrespective of caste, colour, creed, age ore sex..........

is one of the descriptions of the Lord in Sharanagati Gadyam.

He who is the refuge of the entire world without thinking of differences inter between them.

Vedanta Deshika’s infatuation for this Prabandham did not stop with commenting on the verses. He has added 3 verses of his own in the course of the commentary. They are given at page iv ante. The fascination that Tiruppanalwar exercised over Deshika’s mind can also be seen by the references to the Alwar as …….

By far the best form of admiration is imitation. Deshika’s admiration for Amalanadipiran made him sing a Stotra in Sanskrit on the same pattern. That stotra is Bhagavad —

dhyana — sopanam in which, following the Alwar, Deshika enjoys the beauty of Lord Shri Ranganatha from foot to head.

The Grace of Lord Ranganatha and of Vedanta Deshika enabled this humble votary of theirs to furnish that stotra with an English commentary three years back. That selfsame Grace has fulfilled itself by getting out of me this English commentary on the Prabandham which was the model for that Stotra.

All Glory to Lord Ranganatha !!!

All Glory to Tiruppanalwar !!!

All Glory to Vedanta Deshika !!!

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