thiruchchandha viruththam (752-871)

SreematE rAmAnujAya namaha 

Sree tirumazhisai AzhwAr arLi Seida tiruchchandaviruttam 

 taniyanhaL 

taru chchanda pozhil tazhuvu tAraNiyin tuyar teera 
 tiru chchanda viruttam Sei tirumazhiSai paran varum oor | 
 karuchchandum kArahilum kamazh kOngum maNa nArum 
 tiru chchandattuDan maruvu tiru mazhiSai vaLam padiyE || One || 

 ~Sree tirukachchi nambihaL

More than BagavAn and paramapada BaktAs like to be in divya dESAs where BagavAn resides as in archa. Likewise more than AzhwArs the places where they are born and reside are more desirable to prapannas.

 ulahu mazhiSaiyum uLLuNarndu tammil  pulavar puhazh kOlAl tookka ulahu tannai | 
 vaitteDutta pakkattum mAneer mazhiSaiyE vaitteDutta pakkam validu || Two || 

 ~Sree tirukachchi nambihaL

 Once upon a time riSis like BArgava, vasiSTha and others went to Brahma and asked him to advice as to which is the holiest place for them to do tapas. Brahma considered all the places of all the worlds and tirumazhisai in his mind; asked viSwakarma to bring a balance and made him weigh tirumazhisai against all the places of all the worlds. The side where tirumazhisai was placed lowered down. Brahma said to vasiSTha and others that tirumazhisai is the holiest place in all the worlds.

tiruchchanda viruttam 

Boo nilAya aindumAi punar kaN ninra nAngumAi tee nilAya moonrumAi Siranda kAl iraNDumAi |
mee nilAyadu onrumAhi vEru vEru tanmaiyAi nee nilAya vaNNam ninnai yAr ninaikka vallarE || One ||

BagavAn is the ‘niyAmaka’ of everything that He has created. ‘AkAshAt vAyu:’ says Sruti. Therefore from AkASa comes vAyu; from vAyu the agni; from agni water; from Water prutvi. Each one has one guNa only. AkASa – sound; vAyu – sparSa; agni – roopa; Water – rasa and prutvi – gandha. Since AkASa is the first tatva it has only sound as its guNa; the vAyu has two guNAs – one of its own (sparSa) and the other of the previous tatva (AkASa’s). Thus agni will have three, Water will have two and prutvi will have five. Thus pancha BootAs obey His orders (the nature of each one is determined by Him).

Arum Arum ArumAi Or aindum aindum aindumAi Eru Seer iraNDum moonrum Ezhum Arum eTTumAi |
vEru vEru jnAnamAhi meyyinODu poyyumAi ooroDOSai Aya aindum Aya Aya mAyanE || Two ||

six karmAs – adyayanam – chanting vEdAs ,
adyApanam – teaching vEdAs ,
yajanam – doing yAga himself,
yAjanam - performing yAga for others,
 dAnam – giving alms,
 pratigraham – receiving alms.

These are the six karmas for the BrAhmins only

 Six seasons -
 vasantam – spring,
 greeSmam – hot,
 varSA – raining,
 sarat – autumn,
 hEmantam - winter,
 SiSiram – cold

 Every two months constitute one season

 Six yajnAs –  AgnEyam , agneeSOmiyam, upAmSuyAjam, aindram, two aindragnam

 The first three are performed during full moon days and the next three will be performed during new moon days. Both of them constitute one yAga called darSapourNamAsam performed for the swarga Pala. The six yAgAs mentioned applicable to all the yugAs. emberumAn is the Sareeri of all the dEvAs; hence He is the enjoyer of their PalAs.

 Five mahA yajAs –
 dEva yajnA – offering to dEvAs
 pitru yajnA – SrAdda etc
 manuSya yajnA – offering food to BrahmachAris and sanyAsis
 Boota yajnA – offering food to animals
 Brahma yajnA – chanting vEdAs etc,

 Five Ahutis –
 Five Ahutis given by chanting ‘ prANaya swAhA, apAnAya swAhA, vyanaya swaha, udhanaya swaha,
 Samanaya swaha’ - for the five prANAs

 Five agnis - kArhapatyam, Ahavaneeyam, dAkShinAgni, sapyam and Avasatyam which the BrAhmins maintain

 Eru Seer iraNDum – the jnAnam that BagavAn alone is my goal and the virakti – to renounce the worldly things and pleasures

 moonrum – the result of jnAna and vairagya is – paraBakti, parajnAna and parama Bakti. Some commentators say - aiswarya, kaivalya and Bagavat prApti

 Ezhum – vivEka etc,

 vivEka – is what a pure food gives i.e.; Sareera Suddhi. Or it can be interpreted as deep thinking over tatvas

 vimOka – is our attachment to the object of desires. This is the state of having a thirst for the enjoyment of objects and the mental attitude that without them one cannot live this is called ABishvanga. The opposite of it is AnaBishvanga which is called vimOka.

 AbyAsa – contemplation over BagavAn BAgavatAs SAstrAs etc,

 kriya – to do pancha mahAyajnAs etc., and nitya karmAs

 kalyANa – satya, Arjava (straight forwardness), dayA (compassion), dAna (giving alms), ahimsa (Non-violence), anavasAda (bringing back the memories of sad events of past),

 AnudarSa – not to be too excited when happiness comes.

 These seven are important to meditate on BagavAn.

 Six guNAs – jnAna, bala, aiSwarya, veerya, Sakti and tEjas. BagavAn has these six guNAs.

 Eight guNAs –
 ApahatapApmatva – not having any association with sin.
 vijarah – not having old age i.e., nitya yuva
 vimrutyu – not having death
 viSOka – not having sadness about Himself but having sadness for His BaktAs
 vijigatsah – not having hunger apipAsah – not having thirst
 satyakAmah – having guNa which His BaktAs enjoy and experience
 satyasankalpah – His sankalpa are always
satya (fructified)

 vEru vEru jnAmAi – He Himself is the founder of many religions which are against vEdAs and which interpret wrongly the Srutis. He Himself took kapila avatAra, buddha avatAra etc., and founded sAnkya and bouddha religions.

 meyyinODu poyyumAi – He is true to the BaktAs i.e., He shows Himself to them but falls to the non-BaktAs – He is far away from them. Or He gives paramapada to the true BaktAs and gives other purushArthAs like aiSwarya to the non-BaktAs.

 ooroDOSai Aya aindumAi – Sabdha (sound), sparSa (touch), roopa (form), rasa (taste), gandha (smell). He is all of them. Instead of enjoying the world with these five senses enjoy Him with these.

aindum aindum aindumAhi allavaTTruL AyumAi aindum moonrum onrum Ahi ninra Adi dEvanE | 
aindum aindum aindumAhi andarattu aNaindu ninru aindum aindum Aya ninnai yAvar kANa vallarE || Three ||

BagavAn! You are the enjoyer of both nitya viBooti (paramapada) and leela viBooti (created world). You showed me all these. No one can see them even if they try for hundred yugAs. The first two lines talk of leela viBooti and the second two lines of nitya viBooti.

 Five BootAs – AkASa (sky), vAyu (air), tEjas (fire), appu (water), prutvi (earth)

 Five jnAnEndriyAs – tvak (skin), chakSoos (eyes), SrOtram (ears), jihvA (tongue) and grANam (nose) 

Five karmEndriyAs – vAk (speech), pANi (hands), pAda (legs), pAyu (anus), upasta (organs of reproduction)

 Five tanmAtrAs – Sabdha, sparSa, roopa, rasa and gandha

 moonrum – prakruti (the un-manifest called AkSara), mahAn – when the three guNAs get manifested the first vikAra is called mahat, ahankAra – the second vikAra is ahankAra arising from mahat.

 The mind forms the twenty fourth tatva. BagavAn Himself is all these.

 allavaTTrul AyumAi – You are antaryAmi of both jeeva and jaDa

 aindum aindum aindumAi – the jnAnEndriya, karmEndriya and SabdhAdi tanmAtrAs – all of them apprAkruta (divine) only seen in paramapada.

moonrum muppattArinODu Or aindum aindum aindumAi moonru moortiyAhi moonru moonru moonru moonrumAi | 
tOnru SOdi moonrumAi tuLakkamil viLakkamAi enranAviyuL puhundadu en kolO em eeSanE || Four ||

BagavAn You made vEdAs, mantrAs and their secrets for the people to reach You. But i did not know any of them. Still by Your kaTAkSha i am able to realize You. 

moonru moonru moonru moonrumAi – four threes make twelve i.e., dwAdaSAkShari – ‘Om namO BagavatE vAsudEvEya’

 praNava consists of three letters – ‘a’ ‘u’ ‘ma’ kAra. It is said ‘OmkArO BagavAn viSNuh’

 tulakkamil viLakkamAi – ‘Om’ is the essence of vEdAs; ‘a’ kAra is the essence of ‘Om’. Hence ‘a’ kAra is the kAraNa for all not having kAraNa for itself.

ninru iyangum onralA urukkaL tOrum AviyAi onri uL kalandu ninra ninna tanmai innadenru | 
enrum yArkkum eNNiranda AdiyAi nin undivAi anru nAn muhan payanda Adi dEvan allaiyE || Five ||

You are the stAvara (Mountain etc) and jangama (animal etc.). You are the Atma in all the bodies. No body can understand Your nature as it is. Even for a jnAni You are beyond thought. You are the Adi kAraNa. You created Brahma from Your nABi kamala. So You are the foremost God.

 BagavAn says ‘AzhwAr! you said ‘yAvar kANa vallarE’. Haven’t I created vEdAs, mantrAs etc., for the people to know me?’ AzhwAr says ‘Oh! BagavAn! You are difficult even for those well versed in all vEdAs. You are known only if You make Yourself known. i talk of Your paratva because You showed Yourself to me.

nAham Endum mEru verpai nAham Endum maNNinai nAham Endum Aha mAham Endu vArpunal |
mAham Endu mangul tee Or vAyu aindu amaindu kAttu EhamEndi ninra neermai nin kaNE iyanradE || Six ||

Oh! emberumAn! You are borne by tiruanandAzhwAn; the swarga lOka is borne by mEru mountain; the Boomi and paramapada by diggaja; the ganga by AkASa; the clouds by AkASa. But You bear all of them including the vaiSavAnarAgni and prANa.

onriraNDu moortiyAi urakkamODu uNarchiyAi onriraNDu kAlamAhi vElai jnAlam AyinAi |
 onriraNDu teeyumAhi AyanAya mAyanE onriraNDu kaNNinAnum unnai Etta vallanE || Seven ||

He is trimoortis – Brahma, viSNu and Siva – of them viSNu is the chief moorti and other two are subordinates. He is the antaryAmi of all.

 urakkamoDu uNarchiyAi – ajnAna is darkness, ignorance, sleep etc.; jnAna is light, wakefulness, brightness, knowledge etc. It is He who by His unconditioned will can make one an ajnAni or jnAni. He causes the intellect to be covered by veil – that is ajnAna, mOha, andakAra etc. If He removes the veil it is jnAna.

 onriraNDu kAlamAhi – three kAlAs – past, present and future or it may mean the three guNAs satva, rajas and tamas predominating at one particular time.

 three agnis – gArhapatya, Ahavaneeya, dAkShiNAgni.

AdiyAna vAnavarkkum aNDamAya appurattu AdiyAna vAnavarkkum AdiyAna Adinee |
AdiyAna vAna vANar anda kAlam nee uraitti AdiyAna kAlam ninnai yAvar kANa vallarE || Eight ||

All the things – jaDa and chEtana are under Your control both in this jagat as well as in paramapada. If this be so, even Shiva cannot talk of Your greatness, what about us mere human beings.

 Brahma, dakShaprajApati, sapta riSis, AdityAs – they are the SruSTi kartAs (responsible for creation) 

indra, the fourteen manus – are responsible for stiti (maintenance)

 rudra, agni, yama – are called samhArakartas (responsible for destruction)

 The above three are called ‘AdiyAna vAnavar’ in the first line.

 aNDamAya appurattu AdiyAna vAnavar – aNDa is paramapada; appurattu is beyond leela viBooti; AdiyAna vAnavar – nitya sooris.

 This jagat is controlled by kAla; kAla is controlled by Him. He is the three kAlas. Even for Brahma and Siva there is end. He decides the end period of these dEvas too – ‘andakAlam nee uraitti’.

tAdulAvu konrai mAlai tunnum SenjaDai chivan neediyAl vaNangu pAda ninmalA nilAya Seer | 
vEda vANar keeda vELvi neediyAna keLviyAr neediyAl vaNanguhinra neermai nin kaN ninradE || Nine ||

Oh! BagavAn! You are absolutely pure! You are worshipped by Siva who wears konrai mAlai on matted hair. But he worships You for some selfish gains alone. But vaidikAs who are well versed in SAstrAs also worship You. Those who perform yAgAs and yajnAs with chanting of sAma vEda also worship You; those who practice SravaNa (listening to SAstra), manana (ruminating on its meaning) and nididyasana (having firm faith in the SAastric truths also worship You. But the last three categories worship You not for any personal gain but for Your pleasure only.

tannuLE tiraittu ezhum taranga veN taDangaDal tannuLE tiraittu ezhundu aDanguhinra tanmai pOl | 
ninnuLE pirandu irandu nirpavum tiribavum ninnuLE aDanguhinra neermai nin kaN ninradE || Ten ||

The sea appears calm when there is no wind. When the wind blows the waves rise to an enormous height and again merge into the sea. Similarly the whole jagat consisting of movable and immovable rise and fall into You.

SollinAl toDarchchi nee SolappaDum poruLum nee SollinAl SolappaDAdu tOnruhinra SOdi nee | 
SollinAl paDaikka nee paDaikka vandu tOnrinAr SollinAl Surunga nin guNangaL Solla vallarE || Eleven ||

You are known through vEdAs and SAstrAs. The relationship between You and jnAnis is through vEda. You are the creator of these four vEdAs. Hence vEda cannot reveal You fully (the effect cannot know the cause). You created Brahma and rudra. Hence they are called effects and You are the cause. That is why they are not able to explain You even concisely. But some sentences in vEda talk of Brahma as the highest lord and rudra as the lord of all. These sentences are called arta vAda. When it is clearly said that Brahma is Your son and rudra is Your grandson there is no doubt about who is the supreme Lord.

ulahu tannai nee paDaitti uLLoDukki vaitti meeNDu ulahu tannuLE piratti OriDattai allaiyAl |
ulahu ninnoDu onri nirka vEru niTTri AdalAl ulahil ninnai uLLa Suzhal yAvar uLLa vallarE || Twelve ||

You are the creator of all worlds; maintain them and there activities; destroy them in praLaya; protect them within You. Again You are born as rAma and kriSNa avatArAs and do chESTitAs that are beyond our comprehension. You are the Sareeri and have this jagat with chit and achit as Your Sareera. There is close inseparable relationship between and jagat. Who can know You fully well?

innai enru SollalAvadu illai yAdum iTTiDai pinnai kELvan enbar un piNakku uNarnda peTTriyOr |
 pinnai Aya kolamODu pErum oorum Adiyum ninnai yAr ninaikka vallar neermaiyAl ninaikkilE || Thirteen ||

vEdAs are the mirrors that are supposed to reveal You fully. But they fail miserably to do so. Those who are well versed in vEdAs say You are to be worshipped with pirATTi. And through such Bakti You will reveal Yourself. Otherwise no body is able to know You fully. It is Your mercy on us that makes You reveal Yourself. All that the atheists say or theists say are nothing but a partial truth about You.

tooimai yOgam AyinAi tuzhAi alangal mAlaiyAi AmaiyAhi AzhkaDal tuyinra AdidEva nin |
 nAmadEyam innadu enna vallam allavAhilum sAmavEda geetanAya chakrapANi allaiyE || Fourteen ||

tooimai yOgam AyinAi - a jeeva becomes a samsAri because of his association with achit. He becomes pure by dissociating himself from it. He is made to have association with nitya sooris because of Your unconditioned mercy.

 BagavAn asks AzhwAr ‘you talk about my koormAvatAra. How do you know the scent of it?’ AzhwAr says “i know You took this avatAra for those who expect some results for themselves. i don’t know the deeper significance of Your guNAs and chESTitAs. But i know enough to say ‘You are known by sAmavEda’; You are firmly established by vEdAs’. Your names talk of Your guNAs and chESTitAs. Even though i cannot explain ‘ this is like this’ i just know that ‘they explain Your guNAs’. ”

angam Arum vEda nAngumAhi ninru avaTTruLE tanguhinra tanmaiyAi taDangaDal paNattalai | 
SengaN nAhaNai kiDanda Selva malhu SeerinAi SangavaNNam anna mEni SArngapANi allaiyE || Fifteen ||

Your swaroopa and swaBAva can be the topic of vEda alone. You lie on tiruanadAzhwAn in tirupArkaDal in order to hear the grievances of dEvAs and bless Your BaktAs.

 vEdAs are four – rik, yajus, sAma and atarvana

 vEdAngAs are six –

 seekSha – describes the akSharas, vowels and consonants, and their pronunciation;
 vyAkarNa and nirukta – Grammar and Etymology;
chandas – meter like triStub, anuStub, gAyatri etc.,
 jyOtiSa – about astrology - Since vaideeka karmas should be performed at proper time and muhurta, the science of astrology is an anga of vEda;
 kalpa – the way the yAgAs should be performed and their details.

talai kaNa tuhaT kuzhambu SAdi SOdi tOTTramAi nilai kaNangaL kANa vandu niTTriyElum neeDirum |
kalai kaNangaL Sor poruL karuttinAl ninaikkoNA malai kaNangaL pOl uNartum mATchi nindan mATchiyE || Sixteen ||

You lie in tirupArkaDal but come to earth in different species like dEvAs, human, animals and even plants. puraNAs say He is born as a dwarf mango tree. But in all avatArAs His effulgence is never diminish. Even if You are born as low as an animal the vEdAs and SAstrAs are baffled about Your truth. It is like describing a Mountain range as a group not as individualized part by part. dEva jAti is called the higher ones, the stAvara jAti is called lower ones. So the animal and human jAti are called mixed ones.

Eka moorti moonru moorti nAlu moorti nanmai SEr bOga moorti puNNiyattin moorti eNNil moortiyAi |
nAga moorti SayanamAi nalangaDar kiDandu mEl Aha moorti AyavaNNam enkol Adi dEvanE || Seventeen ||

Hey! nArAyaNa! You are the supreme Lord, the sarva kAraNa of all the worlds. But You take the forms of sankarSaNa etc., pradhAna etc. Thus so may moortis You become. Even these moortis and their glories are enough matter for all Srutis; yet You take further archAmoorti also. In archa You are sarva sulaBa. It is paratatva which is taking the form of BaktAs’ liking, absolutely tolerant. Oh! AdidEva! How can You be so sulaBa! – wonders AzhwAr.

viDattavAi OrAyiram eerAyiram kaN vendazhal viDuttu veezhvilAda bOham mikka SOdi tokka Seer |
toDuttu mEl vidAnamAya bouva neer arAvaNai paDutta pAyal paLLi koLvadu enkol vElai vaNNanE || Eighteen ||

 AzhwAr is now engrossed in the thought of pArkaDal vaNNan lying on tiruanandAzhwAn. ananta has thousand poisonous fangs in thousand mouths; he has two thousand eyes emitting fire. The sparks form a canopy over BagavAn. In pArkaDal where there is not an iota of fear, out of sheer love and affection he fears enemies. Hence he always protects the Lord as lakShamaNa did to rAma.

puLLadAhi vEdam nAngum OdinAi adanriyum puLLinvAi piLandu puLkoDi piDitta pinnarum |
 puLLai oordi AdalAl aden kol minkoL nEmiyAi puLLin mei pahai kaDal kiDattal kAdalittadE || Nineteen ||

You become hamsa (a bird) to teach vEdas – that is You are the pramANa (means of knowledge)
puLLin vAi piLandu – You are the pramAta (knower)
puLkoDi piDittu – You have the flag hoisted, the flag with the emblem of garuDa (who is the incarnation of rakShaka) in order to remove all dangers, for here is the rakShaNa to be had when any danger threatens the BaktAs. Well, there is garuDa who flies faster than the wind to protect the BaktAs (gajEndra story). But Oh! BagavAn! Why do You have the enemy (ananta, the serpent) as Your bed? (In fact, there is no enmity between nitya sooris. Here it is only a poetical expression).

kooSam onrum inri mASuNam paDuttu vElai neer pESa ninra dEvar vandu pADa mun kiDandadum |
pASam ninra neeril vAzhum AmaiyAna kESavA ESa anru nee kiDandavAru kooru tEravE || Twenty || 

 You are lying on tirupArkaDal revealing all Your glories. Brahma and others come there to praise You in order to gain some thing for themselves. You listen to them showing Your utmost limit of kAruNya and simplicity. You are lying under the sea where varuNa’s pASa exists, as a mean creature (tortoise) with all Your glories undiminished. Still the ajnAnis scoff at You. In the first case even though jnAnis, the Brahma and others do not understand Your naïveté and in the latter case the ajnAnis do not understand Your greatness. BagavAn! You should make me understand both. AzhwAr says paratva should be combined with soulaBya and soulaBya with paratva. Without their pairing only one will not be appreciated.

aranganE taranga neer kalanga anru kunru Soozh marangaL tEya mAnilam kulunga mASuNam SulAi |
nerunga nee kaDaindapOdu ninra Soorar en SeidAr kurangai ALuhanda endai kooru tEra vEridE || 

 dEvAs wanted amruta; they requested Your help when You were lying on tirupArkaDal. You readily agreed. mantara mountain as the churning rod and the vAsuki the great serpent as the churning rope, asurAs and dEvAs holding each side and drawing the rope, they churned the sea. Though they boast themselves as great mighty warriors they felt tired in a moment and stood aside as BagavAn churned it all alone. But so magnanimous is He that He lets the people and purANAs say ‘dEvAs and asurAs churned the pArkaDal’. Likewise it was You who killed rAvaNa and others in the war but You let people say ‘vAnarAs killed rAkShasAs and won the war’.

 The great churning of the ocean is described in such words as – taranga neer kalanga, kunru Soozh marangaL tEya, mAnilam kulunga.

 paNDum inrum mElumAi Or bAlanAhi jnAlam Ezhum uNDu maNDi Alilai tuyinra AdidEvanE | 
vaNDu kiNDu taN tuzhAi alangalAi kalanda Seer puNDareeka pAvai SEru mArba Boomi nAdanE || Twenty Two ||

BagavAn does SruSTi according to the karma of each jeeva. He sustains them during stiti avasta and gives them all equal place without discrimination between high and low a place in His stomach during praLaya. In all the states rakShakatva is never absent.
 paNDum – before creation
 inrum – now after creation
 mElum – in future during praLaya

vAl nirattOr SeeyamAi vaLainda vAL eyiTTravan oonirattu uhir talam azhuttinAi ulAya Seer | 
nAlniratta vEda nAvar nalla yOginAl vaNangu pAlnira kaDal kiDanda parpanAban allaiyE || Twenty Three ||

In the last pASura AzhwAr meditate on the ‘Alilai bAlakan’. Now he says there is nothing great about it, pramatma as You are. You took narasimha avatAra, an animal and a man in one form, appearing from a pillar. You, praised by vEda and vaidikAs lie in tirupArkaDal. To take the form of half lion and half man is beyond my imagination!

 gangai neer payanda pAda pangayattu em aNNalE angai Azhi Sangu taNDu villum vALum EndinAi |
SingamAya dEva dEva tEn ulAvum men malar mangai manni vAzhum mArba Azhi mEni mAyanE || Twenty Four ||

Oh! My swAmi! The ganga water flowing from Your tiruvaDi made the extremely proud Siva pure. You bear panchAyudhAs in order to remove duhKa of Your dAsAs without delay. To demonstrate this You took narasimha avatAra. periya pirATTi delighted by Your qualities left her birthplace, the lotus flower and took her abode in Your tirumArbu. You are like a sea that gives pleasure to the seer.

varattinil Sirattai mikka vALeyiTTru maTTravan urattinil karattai vaittu uhir talattai oonrinAi | 
iratti nee idenna poi iranda maN vayiTTruLE karatti un karuttai yAvar kANa vallar kaNNanE || Twenty Five || 

 You killed hiraNya taking the form of narasimha because he tortured Your Bakta prahlAda who worshipped You selflessly. At the same time You go and beg from the rAkShasa mahAbali just because indra wanted to stay in power (with the selfish motive). Worse than indra are the samsAris who never once think of You. You protect them with equal care in Your stomach during praLaya. i don’t really understand Your intentions. When You took narasimha avatAra i thought You have great power; when You took vAmana avatAra to beg i thought You have no power. Again when You swallowed all the worlds i thought You are sarvajna and sarvaSakta and no body to equal You. Thus my idea about You keeps changing. i don’t know the real truth. BagavAn You should tell me that.

 ANinODu peNNumAhi allavODu nallavAi ooNoDOSai oorumAhi onralAda mAyaiyAi | 
 pooNi pENum mAyanAhi poyyinODu meyyumAi kANi pENum mANiyAi karandu Senra kaLvanE || Twenty Six || 

 BagavAn created man and woman in order to further the SruSTi. Did He create neuter gender too? Yes. They are His creations too. In His creations His presence is felt in all those that are great, beautiful and brilliant. In other objects also He is there but not known clearly.

 mAya is the word for prakruti.
 onralAda – all. It is prakruti which appears as plenty. He can manage everything even from paramapada but He comes to earth as gOpAla nandana too.

viN kaDanda SOdiyAi viLangu jnAna moortiyAi paN kaDanda tESa mEvu pAva nASa nAdanE |
eN kaDanda yOginODu irandu Senru mANiyAi maN kaDanda vaNNam ninnai yAr madikka vallarE || Twenty Seven || 

 The prakruti is all pervasive, but BagavAn pervades even that (viN kaDanda SOdiyAi) so He is called ‘mahatOmahiyAn’ (highest of the high). He is the Sareeri and Atma that is like an atom is the Sareera (viLangu jnAna moortiyAi). He is called ‘anoraniyAn’ (atom of the atom).

 paDaitta pAr iDandu aLandu adu uNDu umizhndu bouvaneer paDaitta aDaittu adir kiDandu mun kaDainda peTTriyOi | 
 miDaitta mAli mAli mAn vilangu kAlanoor puha paDaikkalam viDutta pal paDai taDakkai mAyanE || Twenty Eight || 

Oh! nArAyaNa! You created ekArNava first and then the Boomi. When hiraNyAkSha hid the Boomi under the water You took varAha avatAra and lifted it; You measured it; You swallowed it; You spat it out; You built a bridge across the sea; You lie on the pArkaDal; You churned it. You have done such wonderful acts. You killed mAli and sumAli. You have so many weapons with You in order to protect the BaktAs as soon as they are in trouble. Who can know Your greatness?

parattilum parattai Adi bouva neer aNai kiDandu urattilum orutti tannai vaittu uhandadu anriyum | 
 narattilum piratti nAda jnAna moorti AyinAi oruttarum ninAdu tanmai innadu enna vallarE || Twenty Nine || 

AzhwAr says BagavAn’s paratva is difficult to know; so also His soulaBya. ‘parattilum parattai’ reveals the paratva; ‘narattilum piratti’ reveals His soulaBya. 

vAnahamum maNNahamum verpum Ezh kaDalhaLum pOnaham Seidu Alilai tuyinra puNDareekanE |
tEnaham Sei taNNarum malar tuzhAi nan mAlaiyAi koonaham puha teritta koTTra villi allaiyE || Thirty || 

 You swallow the residents of heavenly and earthly regions, the seven Mountains and seven seas. But You take the smallest form and lie on a mere leaf. How is it possible is beyond my comprehensions. You take avatArAs and do actions like straightening the hunch back of a woman in order to bless her. It is Your infinite mercy which causes You to do both the actions.

kAla nEmi kAlanE kaNakkilAda keerttiyAi jnAlam Ezhum uNDu paNDu Or bAlanAya paNbanE |
vElai vEva vil vaLaitta vel Sinatta veera nin pAlarAya pattar chittam mutti Seyyum moortiyE || Thirty One ||

kAla nEmi is the asura, uncle of rAvaNa. You killed him; You swallowed all the worlds to protect them; discharged an arrow when the sea god did not obey Your orders; give mOkSha according to the wish of Your BaktAs; You enchant every one with Your beauty and charm. Yet no body can understand Your ways.

kurakkina paDai koDu kurai kaDalin meedu pOi arakkar angu aranga vem Saram turanda Adi nee | 
irakka maN koDuttavarkku irakkam onrum inriyE parakka vaittu aLandu koNDa parpapAdan allaiyE || Thirty Two || 

Oh! emberumAn! You went to lanka taking with You a huge vAnara sEna; built a bridge to cross the sea; entered lanka and killed all the rAkShasAs without leaving any one out with Your fearful arrows. You took possession of the land to give it to viBeeSaNa. You went and begged with mahAbali for three feet of land; when he gave You with pleasure You measured all the worlds not leaving an inch for him to live! But You gave the whole of it to indra. Thus Your actions seemingly merciless are for the sake of dAsAs and BaktAs.

minnirattu eyiTTru arakkan veezha venjaram turandu pinnavarku aruL purindu arasaLitta peTTriyOi |
nannirattu Or inSol Ezhai pinnai kELva mannu Seer ponniratta vaNNanAya puNDareekan allaiyE || Thirty Three ||

Your form is divya mangaLa vigraha – extremely beautiful, auspicious and effulgent. Your consort pirATTi too is similar to You in all respects. You may get angry and punish the wrong doer but she is always compassionate, sweet and never angry even to her enemies. Your anger is justified because You want to establish good destroying the bad. You killed rAvaNa in order to make his brother viBeeSaNa Your Bakta, the king of lanka.

Adi Adi Adi nee Or aNDamAdi AdalAl SOdiyAda SOdi nee adu uNmaiyil viLanginAi | 
vEdam Ahi vELviyAhi viNNinODu maNNumAi AdiyAhi AyanAya mAyam enna mAyamE || Thirty Four ||

There are three kAraNAs for the creation of any object. For example a pot is created by three causes – upAdAna kAraNa (mud), nimitta kAraNa (pot maker) & sahakAri kAraNa (instruments like wheel, rod etc.). In the case of the creation of jagat paramAtma does not seek any kAraNa outside Himself but He Himself is the three kAraNas. Who is to be worshipped? There are so many gods enumerated in vEdAs. But the one who is the jagat kAraNa is upAsya - asserts vEda . There is no doubt and need for explanation. Oh! BagavAn! You are the jagat kAraNa without any doubt.

 ambulAvum meenumAhi AmaiyAhi AzhiyAr tambirAnum Ahi mikkadu anbu mikkadu anriyum | 
 kombarAvu nuN marungul Ayar mAdar piLLaiyAi embirAnum Aya vaNNam enkolO em eeSanE || Thirty Five ||

You are paramapuruSa because You rule over tiruchakrAyudha. But You are born as a Fish, Tortoise etc. You are born as an Ayar boy of yaSOda Achchi. But still You reveal Yourself as paramapuruSa. How surprising all these Your actions! In Your paratva avasta and also in Your soulaBya avasta You are wonderfully lovable and loving wonderfully.

 ADahatta pooNmulai yaSOdai Aichchi piLLaiyAi SADudaittu Or puLLadAvi kaLLadAya pEi mahaL |
veeDa vaitta veyya kongai aiyya pAl amudu Seidu ADahakkai mAdar vAi amudam uNDadu enkolO || Thirty Six ||

You are born as the son of the Aichchi yaSOda. You killed SakaTAsura. pootana came disguising as Your mother with poisoned milk in her breasts. You drank the milk and killed her. To atone for it You drank the adarAmruta of the gOpis.

kAitta neeL viLangani udirttu edirnda poongurundam SAittu mA piLanda kai talatta kaNNan enbarAl |
Aichchi pAlai uNDu maNNai uNDu veNNai uNDu pin pEichchi pAlai uNDu paNDu Or EnamAya vAmanA || Thirty Seven || 

AzhwAr enumerates the chESTitAs of kaNNan – He killed kapittAsura, kadambAsura and bakAsura. He drank Aichchi milk, pEichchi milk, butter and swallowed all worlds after praLaya. At the beginning of kalpa He took varAha and vAmana avatArAs.

kaDam kalanda van kari maruppu oSittu Or poihaivAi viDam kalanda pAmbin mEl naDam payinra nAdanE |  
kuDam kalanda koottanAya koNDal vaNNa taN tuzhAi vaDam kalanda mAlai mArba kAlanEmi kAlanE || Thirty Eight ||

 AzhwAr continuous the wonderful chESTitAs of kaNNan. ‘You killed kuvaLayapeeDa; danced on the venomous kALiya; played kuDakoottu; killed the rAkShasA called kAlanEmi. kaNNa! You look very beautiful with tuzhasi mAla on Your tirumArbu’.

verpeDuttu vElai neer kalakkinAi adanriyum verpeDuttu vElai neer varambu kaTTi vElai Soozh | 
 verpeDuttu inji Soozh ilangai kaTTazhitta nee verpeDuttu mAri kAtta mEhavaNNan allaiyE || Thirty Nine ||

There are four ‘verpus’ mentioned in this pASura – mantara Mountain, Mountainous rocks, trikooTa parvata and gOvardhana. He churned the sea with one; built a bridge with the other; destroyed the third and lifted the fourth.

Anai kAttu Or Anai konru adanri Ayar piLLaiyAi Anai mEitti Anei uNDi anru kunram orinAl | 
 Anai kAttu maiyari kaN mAdarAr tirattu mun Anai anru Senru aDartta mAyam enna mAyamE || Forty ||

AzhwAr makes pun of the word ‘Anai’ in all the four lines. Anai-elephant gajEndra, kuvaLayApeeDa, cattle, ghee (Anai) and bulls.

 AyanAhi Ayar mangai vEya tOL virumbinAi Aya ninnai yAvar vallar ambarattoDu imbarAi | 
 mAya mAya mAyai kol adanri nee vahuttalum mAya mAyamAkkinAi un mAyam muTTrum mAyamE || Forty One || 

 emberumAn! You are really difficult to understand. You are paramapuruSa. You want the jeevAs to know and reach You. Hence You give them the means of knowledge – the sense organs and body. But they use them to indulge in the worldly matters. While even the jnAnis are finding it difficult to understand You, what to talk of these samsAris? So out of compassion You give them karmas and their PalAs. Even this karma Pala experience that is Your sankalpa, is only a manifestation of Your compassion. You want them to do at least good karmAs and enjoy the worldly pleasure or swarga Pala. Oh! swAmi! Your sankalpAs are really great and beyond my knowledge.

 vEriSainda Sekkar mEni neer aNinda pun SaDai keeru tingaL vaittavan kai vaittavan kapAl miSai | 
 ooru SengurudiyAl niraitta kAraNAm tanai Eru Senru aDartta eeSa pESu kooSam inriyE || Forty Two || 

Siva has a red colored body; a crescent moon on his matted locks; has his body smeared with ash; has a kapAla on his hand which never left it however much he tried. He pleaded BagavAn to help him get rid of this kapAla. BagavAn poured blood from his body and the kapAla left his hand. Why did You do that? i think You did it since You are sarvESwara (no one else could have done it). But perhaps there are other reasons that are beyond my comprehension. Please if there are any. You are blue like sea – deep and unfathomable revealing Your task of maintaining the world. Siva has a fiery red body indicating his samhAra kArya. You killed the bulls (samhAra) but still You are a supreme Lord; Siva just cut off one head of Brahma became a curse-stricken god.

venjinatta vEzha veN maruppu oSittu uruttamA kanjanai kaDindu maN aLandu koNDa kAlanE | 
vanjanattu vanda pEichchi Avi pAluL vAnginAi anjanatta vaNNanAya Adi dEvan allaiyE || Forty Three ||

You killed the kuvaLayApeeDa, kamsa and pootana. You measured the Boomi as vAmana. As trivikrama You placed Your tiruvaDi and blessed all from rudra to amoeba, to reveal Your jagat kArNatva.

pAlin neermai Sembon neermai pASiyin paSum puram pOlum neermai porpuDai taDattu vaNDu viNDu ulAm | 
 neela neermai enrivai nirainda kAlam nAngumAm mAlin neermai vaiyaham maraittadu enna neermaiyE || Forty Four ||

In the last pASura Azhwar said BagavAn is ‘anjana vaNNan’; now he says He takes the hue white (like milk), red (sembon), green (pASiyin), dark (karunaidal poo) according to the four yugAs – kruta, dwApara, trEtA and kali.

maNNuLAi kol viNNuLAi kol maNNuLE mayangi ninru eNNum eN ahappaDAi kol enna mAyai nin tamar | 
kaNNuLAi kol SEyai kol anandan mEl kiDanda em puNNiyA punanduzhAi alangal am punidanE || Forty Five || 

 The word ‘kol’ is used repeatedly for vAkya alankAra (to enhance the beauty of the poetry) or it may be taken as an exclamation also like ‘enna mAyai kol’ etc., BagavAn You are puNya swaroopi, pAvana swaroopi but You are born in this world as one among the human beings by disguising Your apprAkruta divya ateendriya (beyond indriyAs) swaroopa. You are in paramapada too for the nitya sooris who never had any samsAra sambandha. You are not seen even in their thoughts by the samsAris having vipareeta jnAna (deluded knowledge). You are the object of vision for those BaktAs who think of You only. The atheists die in Your hands and stand away far from mOkSha. Thus only You have the capacity to do such things.

tODu peTTra taN tuzhAi alangal ADu SenniyAi kODu paTTri Azhi Endi anjirai puL oordiyAl | 
 nADu peTTra nanmai naNNamillaiyEnum un nAyinEn veeDu peTTru irappoDum pirapparukkumA SolE || Forty Six || 

 Oh! BagavAn! i have not had the favor of looking at You (as the other BaktAs do) riding on garuDa wearing tuzhasi mAla, bearing Sanka, chakra etc. i am dog-like low creature which have not had such puNya as to see You. If not in this world at least show me Yourself when i reach paramapada which releases me from the bondage of samsAra.

kAroDotta mEni nangaL kaNNa viNNin nAdanE neeriDattu arAvaNai kiDatti enbar anriyum |
 OriDattai allai ellai illai enbar AdalAl SErviDattai nAyinEn terindu irainjumA SolE || Forty Seven || 

 In the last pASura AzhwAr asked Him to tell him a way out of samsAra. BagavAn says ‘AzhwAr! I have so many forms like para (paramapada), vyooha (pradyumna etc.), viBava (rAma etc.,), antaryAmi (inner controller). Can’t You worship me in any of these?’ AzhwAr replies ‘not one of them is easy for me since i am very low ignorant fellow. Hence tell me a form and a place that suits me’. paramapada is very high (can be got only after death); antaryAmi is difficult even for yOgis; kriSNa avatArAs are very far in terms of kAla; vyooha avatArAs are not for ajnAnis like me. Hence considering my status tell me an upAya.’

kunril ninru vAn irundu neeL kaDal kiDandu maN onru Senru adu onrai uNDu adu onriDandu panriyAi |
 nanru Senra nAL avaTTruL nalluyir paDaittavarku anru dEva amaittu aLitta AdidEvan allaiyE || Forty Eight ||

 You do so many things all for the good of others like dEvAs and human beings. You manage both the viBootis from tirumalai and paramapada. Your lifting of the earth, the measuring of it, eating up of it and the spitting of it are all for the good of others. You create human beings with sAtvik, rajasik and tAmasik aspects and create dEvatAs for them to worship accordingly.

koNDai koNDa kOdai meedu tEnulAvu kooni koon uNDai koNDu aranga OTTi uL mahizhnda nAdan oor | 
 naNDai uNDu nArai pEra vALai pAya neelamE aNDai koNDu keNDai mEyum andaNeer arangamE || Forty Nine ||

 AzhwAr asked BagavAn to show him a place – ‘SErviDattai terindu Sol’. BagavAn shows him Sree rangam and ask him to live there. AzhwAr in this pASurAs talks of Sree rangam. Sree kriSNa straightened the body of hunch back woman of madura. The last two lines describe Sree rangam. The river kAvEri flows with abundant water where the crane swallowed a big crab and was walking slowly. A fish called vALai saw the crane coming towards it. To save his life he jumped here and there. The fish keNDai was afraid of vALai and hid itself under a blue lily and lived happily. periyavAchchAn piLLai explains – the descriptions suits a samsAri, ahankAra, upAsaka and prapanna. The crane is ahankAra (ego) which swallows the crab (samsAris). The egoistic samsAri walks here and there with the head held high up in the air as if to swallow all that is there. Afraid of him the vALai (upAsaka) goes away from him. The keNDai is the prapanna who never wants to have with both of them. So he finds shelter under the karunaidal flower (which resembles kaNNa in color) and lives happily.

veNDirai karungaDal Sivandu vEva munnOr nAL tiNtiral Silai kai vALi viTTa veerar SErum oor | 
 eNDiSai kaNangaLum irainji ADu teertta neer vaNDiraitta SOlai vEli mannu Seer arangamE || Fifty || 

 Sree rAma who discharged His might arrows from SArnga bow on the sea god when he refused to concede to His request, lives in Sree rangam. Here are plenty of green groves full of flowers attracted by which swarms of bees come, drink honey and sing intoxicated by it.

SarangaLai turandu vil vaLaittu ilangai mannavan SirangaL pattu aruttu udirtta Selvar mannu ponniDam |
 parandu pon nirandu nundi vandu alaikkum vAr punal arangam enbar nAn muhattu ayan paNinda kOyilE || Fifty One || 

 Sree rAma resides here in this city Sree rangam forever. He chopped off the heads of rAvaNa like a bunch of coconut. Here Sree rangam having kAvEri with plenty of water bringing gold and gems in its current offering them at the feet of ranganAtha.

poTTrai uTTra muTTral yAnai pOr edirndu vandadai paTTri uTTru maTTru adan maruppu oSitta pAhanoor | 
 SiTTreyiTTru muTTra moongil moonru taNDar onrinar aTTra paTTrar SuTTri vAzhum andaNeer arangamE || Fifty Two || 

 Sree kriSNan resides in Sree rangam. Here lives tridaNDi sanAsis who hold three staffs of bamboo; the renunciates who left their houses and wander as wandering sanyAsis; the EkAntis whose thought concerned only BagavAn.

mODi ODi lajjai Aya SApam eidi mukkaNAn kooDu SEnai makkaLODu koNDu maNDi venjamattu |
ODa vANan Ayiram karam kazhitta Adi mAl peeDu kOyil kooDu neer arangam enra pEradE || Fifty Three || 

 bANAsura sought the help of rudra. rudra came with kALi, his people and all the army to fight with kriSNa taking the side of asura. But kaNNan fought in such a way that terrorized and made him run away from the battlefield with all those whom he brought with him. kaNNan then single handedly cut off the thousand hands of asura and proudly stood victorious in this city of Sree rangam.

 ilai talai charam turandu ilangai kaTTu azhittavan malai talai pirandu izhindu vandu nundu Sandanam | 
 kulaittu alaittu iruttu erinda kunguma kuzhambinODu alaittu ozhuhu kAviri arangam mEya vaNNalE || Fifty Four || 

 Sree rAma discharged His powerful arrows and destroyed the city lanka, the rAkShasa clan and the forts surrounding the city. He resides in Sree rangam where kAvEri flows with gushing water bringing along its current the uprooted sandal trees and the kumkum dusts from the crushed creepers.

mannu mA malar kizhatti vaiya mangai maindanAi pinnum Ayar pinnai tOL maNam puNarndadu anriyum | unna pAdam enna Sindai manna vaittu nalhinAi ponni Soozh arangam mEya puNDareekan allaiyE || Fifty Five ||

You are the consort of periya pirATTi Sree lakShmi, Boomi pirATTi and nappinnai pirATTi. You never leave them who give You all the pleasures in the world and who do nitya kainkarya to You. Still You desired me who am the greatest samsAri. Having left their association as ‘asAra’ (not enjoyable) You have come to reside here. Not only that You with Your lotus-like avayavas come to reside in tiruarangam to bless all those who come here. This shows Your vAtsalya towards the samsAris.

ilangai mannan aindoDu aindu paindalai nilattuha kalanga anru Senru konru venri koNDa veeranE | 
 vilangu noolar vEda nAvar neediyAna kELviyAr valangoLa kuDandaiyuL kiDanda mAlum allaiyE || Fifty Six || 

 Sree rAma who killed rAvaNa and his kula in Lanka resides in kuDandai. The BrAhmaNAs wearing egnOpaveetAs on their shoulders and vEda on their tongues reside in kuDandai worshipping Him.

Sangu tangu munkai nangai kongai tangaluTTravan angam manga anru Senru aDarttu erinda AzhiyAn | 
 kongu tangu vAr kuzhal maDandaimAr kuDainda neer pongu taN kuDandaiyuL kiDanda puNDareekanE || Fifty Seven ||

Sree rAma went and killed rAvaNa who wanted to possess seeta pirATTi attracted by her divine beauty. He resides in tirukuDandai where divine ladies called divya sundarees come and take bath in the rivers and tanks.

maram keDa naDandu aDarttu matta yAnai mattahattu uram keDa puDaittu Or kombu oSittu uhanda uttamA |
turangam vAi piLandu maNNaLanda pAda vEdiyar varam koLa kuDandaiyuL kiDanda mAlum allaiyE || Fifty Eight || 

 You felled the yamalArjuna trees when You walked between them; You killed kuvaLayApeeDa by pulling out its tusks and beating him on the head; You killed kEsi by splitting open his mouth; but You place Your tiruvaDi on alike during trivikrama avatAara. You give what Your BaktAs wish.

SAli vEli taN vayal taDam kiDangu poompozhil kOlamADa neeDu taN kuDandai mEya kOvalA | 
 kAlanEmi vakkiran karan muran Siram avai kAlanODu kooDa vil kunitta virkai veeranE || Fifty Nine || 

 tirukuDandai is a prosperous city. The paddy fields are the fences for the crops in the field. There are big trenches, forests, big mansions and tall buildings. kriSNa who killed kAlanEmi (uncle of rAvaNa), danta vakkra (SiSupAla’s friends), mura (minister of narakAsura) resides here.

Sezhum kozhum perum pani pozhindiDa uyarnda vEi vizhundu ularndu ezhundu viN puDaikkum vEngaDattuL ninru | 
 ezhundu irundu tEn porundu poompozhil tazhai kozhum Sezhum taDam kuDandaiyuL kiDanda mAlum allaiyE || Sixty || 

 In tirumala Mountain there is lot of mist. The tall bamboo trees bend due to the weight of mist but raises again as the sun rises evaporating the mist. There stands tiruvEngaDamuDaiyAn who lies in tirukuDandai which abounds in fresh water lakes, flower gardens and green forests.

 naDanda kAlhaL nondavO naDungu jnAlam EnamAi iDanda mei kulungavO vilangu mAl varai churam |
 kaDanda kAl paranda kAviri karai kuDandaiyuL kiDandavAru ezhundirundu pESu vAzhi kESanE || Sixty One ||

 AzhwAr saw Him in Sayana tirukOla in tirukuDandai. He feels sorry that perhaps His feet are feeling the pain because of placing them on the worlds full of Mountains, rocks, thorns etc. The tiruvaDi are very soft that even pirATTi feels her hand may hurt Him if she touches them. Then AzhwAr feels perhaps Your body pains (hence You sleep) because You went to the pAtALa lOka where Boomi pirATTi was suffering to lift her up by taking varAha avatAra. It is said BagavAn lifted up His head to get up when AzhwAr said ‘pESu’. Soon AzhwAr asked Him to lie down again saying ‘vAzhi’. BagavAn obeyed and again went into archAsamAdi. This is seen even today in Aravamuda temple of tirukuDandai.

karaNDam ADu poihaiyuL karumbanai perum pazham puraNDu veezha vALai pAi kurunguDi neDundahAi | 
 tiraNDa tOL iraNiyan Sinam koL Aham onraiyum iraNDu kooru Seidu uhanda Singam enbadu unnaiyE || Sixty Two ||

In tirukurunguDi there is a puSkaraNi where water crows live. When the palm fruits fall, the fish there are the crows and move away from them out of fear. In fact, they are not afraid of real karaNDa but are afraid of false ones. Even now in tirukurunguDi the tank is called karaNDamAdu poihai and there is a palm tree making AzhwAr’s pASura true.

nanru irundu yOga needi naNNuvArhaL SindaiyuL Senrirundu tee vinaihaL teertta dEvadEvanE | 
 kunrirunda mADa neeDu pADahattum oorahattum ninrirundu vekkaNai kiDandadu enna neermaiyE || Sixty Three ||

You viBava roopa like narasimha to subjugate the wicked. Now You enter the hearts of yOgis who practice aSTAngayOga. You are in the sitting posture in tirupADaham, standing in tiruooraham and Sayana in tiruvekka for the sake of not only BaktAs but even for samsAris. How good-natured You are!

ninradu endai oorahattu irundadu endai pADahattu anru vekkaNai kiDandadu ennilAda munnelAm |
 anru nAn pirandilEn pirandapin marandilEn ninradum irundadum kiDandadum en nenjuLE || Sixty Four ||

In the divya dESAs He stands in ooraham, sits in pADaham and lies in tiruvekka. All these are before i was born. After i was born and had jnAna He stands, sits and lies in my heart. periyavAchAn piLLai Sree sookti – when a person gives debt to another, he comes to ask for the money. First he comes and stands at the door steps and requests him to pay the amount. If he doesn’t get it, then the next time he sits on the front yard and forces him to pay. If he doesn’t get even then he lies down in front of the houses and refuses to leave unless he gets the money back. Similarly BagavAn stands, sits and lies down to get kainkarya from us (that is the debt).

nirpadum Or verpahattu iruppum viN kiDappadum narperum tirai kaDaluL nAnilAda munnelAm | 
arbudan ananda Sayanan Adi Bootan mAdavan nirpadum iruppadum kiDappadum en nenjuLE || Sixty Five ||

AzhwAr is very pleased that BagavAn is in his heart. Before i gained jnAna He was sitting, standing and lying – in paramapada, tiruvEngaDam and tirupArkaDal respectively. But after i gained jnAna He does all these in my heart.

inru SAdal ninru SAdal anri yArum vaiyahattu onri ninru vAzhdal inmai kaNDum neechar en kolO | 
anru pAr aLanda pAda bOdai unni vAnin mEl Senru Senru dEvarAi irukkilAda vaNNamE || Sixty Six || 

 Some creatures die in the womb; some die soon after birth; some live for some years and die. In short, every creature that is born dies. No body seems to have lived forever. This fact being very obvious, why don’t people try to worship Him who, out of compassion measured all the worlds; and go through archirAdi mArga to paramapada and live forever happily with nitya sooris? Isn’t it baffling?

chaNDa maNDalattin ooDu Senru veeDu peTTru mEl kaNDu veeDilAda kAdal inbam nALum eiduveer | puNDareeka pAda puNNiya keerti num Sevi maDuttu uNDu num uruvinai tuyaruL neengi uimminO || Sixty Seven ||

From this pASura for seven pASurAs he does upadESa to samsAris. They are immersed in samsAra not finding time or mind to think of BagavAn or Bagavat viSaya. If You are a mumukShu (desirous of mOkSha) You sing BagavAn’s name and chESTitAs or hear others sing filling Your ears with them. You shall certainly get rid of karmAs.

muttirattu vANiyattu iraNDil onru neecharhaL mattarAi mayanguhinradu iTTadil irandu pOndu | 
ettirattum uivadOr upAyam illai uihuril tottirutta taN tuzhAi nan mAlai vAzhtti vAzhminO || Sixty Eight ||

The stupid men are obsessed by rajasik and tamasik guNAs. They worship those dEvatAs who are of the same guNAs. They get PalAs due to these guNAs. Thus they become immersed in samsAra consisting of repeated births and deaths. They think dEha alone is Atma. Thus under the unending delusion they find no way out. Oh! Men! If You want to get out of this cycle worship nArAyaNa who wears tuzhasi mAla.

kANilum uruppolAr SevikkinAda keerttiyAr pENilum varam tara miDukkilAda dEvarai | 
ANam enru aDaindu vAzhum AdarhAL em AdipAl pENi num pirappennum piNakku arukka kiTTrirE || Sixty Nine ||

kANilum – they should not be seen. Even if seen they are awful to look at. O.k. perhaps they are good dEvatAs. No they have no good past too. He pinched his father’s head, had kapAla stuck to his hand, wandering in burial grounds, destroyed his father-in-law’s yAga, killed him – all these are their actions. Perhaps they can give You protection? No. They are themselves seeking protection of nArAyaNa how can they protect You? They don’t have the capacity to fulfill the desires of their seekers. Why to go on with this discussion? Leave these kShudra dEvatAs, seek nArAyaNa alone – He has beautiful form, excellent guNAs and is the only rakShaka as said in vEdAs. Oh! You blind stupid people! Go and seek Him.

kundamODu Soolam vElhaL tOmarangaL taNDu vAL pandamAna dEvarhaL parandu vAnaham ura |
vanda vANan eerainnooru tOLhaLai tuNitta nAL anda anda Akulam amararE arivarE || Seventy ||

When bANAsura came to wage war, the rudrAdi dEvatAs with all their armies and innumerable weapons fought with kriSNa to help the asura. But Alas! All of them taking their weapons ran away hiding in their own places. BANAsura proudly came swinging his thousand arms with no one challenging him. BagavAn came with one stroke chopped off his hands and killed him. These dEvatAs neither have good looks nor character and good history or reputation.

vaNDulAvu kOdai mAdar kAraNattinAl vehuNDu iNDa vANan eerainnooru tOLhaLai tuNitta nAL | muNDan neeran makkaL veppu mODi angi ODiDa kaNDu nANi vANanukku iranginAn emmAyanE || Seventy One || 

 uSa is the daughter of bANAsura who fell in love with aniruddha, kriSNa’s son. bANAsura did not like this and waged war with kriSNa. He took the help of rudra and others who had already promised help. But in the battlefield rudra and his gaNas deserted him and ran away shamelessly to their abodes. kaNNan took pity on bANa who stood alone without a soul to help him. kaNNa cut off the thousand arms and gave him back four arms and let him go unharmed. Now tell me who is the rakShaka? rudra or Sree kriSNa? – asks AzhwAr.

pOdil mangai bootala kizhatti dEvi anriyum pOdu tangu nAn muhan mahan avan mahan Solil | 
 mAdu tangu kooran Eradoorti enru vEda nool Oduhinradu uNmai alladu illai maTTru uraikkilE || Seventy Two ||

AzhwAr establishes His paratva through SAstras. He has lakShmi pirATTi and Boomi pirATTi as His consorts; Brahma is His son; rudra is His grandson. Thus vEdAs declare without any doubt the supremacy of Lord nArAyaNa. But certain Saiva Agamas and purANAs say Siva is the supreme god. Not true. It is said as a kind of eulogy.

maram poda charam turandu vAli veezha munnOr nAL uram poda charam turanda umbarALi embirAn | varam kurippil vaittavarkku alAdu vAnam ALilum nirambu neeDu bOham ettirattum yArkum illaiyE || Seventy Three ||

vAli was ruling over kiSkinda. His brother sugreeva made friendship with rAma. For his sake rAma accepted to show His strength to prove that He can kill vAli. So He pierced sAla trees and infused confidence in sugreeva’s mind. Then He killed vAli and did anugraha to sugreeva. AzhwAr says to those whom He thinks to bless only they get the blessings not the others even though they may be the kings of all worlds.

arindu arindu vAmanan aDi yiNai vaNanginAl Serindu ezhunda jnAnamODu Selvamum SerindiDum | marindu ezhunda teNDiraiyuL mannu mAlai vAzhttinAl parindu ezhundu tee vinaihaL paTTru arudal pAnmaiyE || Seventy Four || 

 The highest wealth of jnAna and Bakti is obtained when His tiruvaDi is sought as both upAya and upEya (means and end). His names and guNAs are constantly meditated upon to ward of the evil tendencies and karmas. When the prapatti is done no effort is needed to remove the karmas with vAsana.

onri ninru naltavam Seidu oozhi oozhi tOru ellAm ninru ninru avan guNangaL uLLi uLLam tooyarAi | 
Senru Senru dEvadEvar umbar umbar umbarAi anri engaL SengaN mAlai yAvar kANa vallarE || Seventy Five ||

One should control the mind which runs after worldly things. Then turn it in to Bagavat viSaya; do karma anuSThAna and also Bagavat guNa chintana. Thus the mind gets purified. Only then paraBakti, parajnAna and paramaBakti can be had. It takes one to paramapada and leads one to the kainkarya of BagavAn. Simply being a Brahma or indra will not fetch one paramapada or kainkarya. SengaN mAl – is the term used to denote His kaTAkSha is essential in order to climb the rung to paramapada.

pun pula vazhi aDaittu arakku ilachchinai Seidu nan pula vazhi tirandu jnAna nar chuDar koLee e | 
 enbil eLhi nenju uruhi uL kanindu ezhundadOr anbil anri AzhiyAnai yAvar kANa vallarE || Seventy Six ||

One should first of all shut off the gates through which the indriyAs travel outside to have the viSaya anuBava and prevent them from going back again, seal them with wax. Then turn them towards the Bagavat viSaya, His roopAs, guNAs and chESTitAs. This Sareera should shatter, the mind should melt and no thought except to have His samslESa should totally occupy the mind. Only such people can have Bagavat anuBava, not any one else. BagavAn has tiruvAzhi by which He destroys the pApAs which impel one to go behind worldly viSayAs and also pApAs which make one turn his face against Him.

eTTum eTTum eTTumAi Or Ezhum Ezhum EzhumAi eTTu moonrum onrumAhi ninra Adi dEvanai |
eTTinAya bEdamODu irainji ninru avan peyar eTTezhuttum OduvArhaL vallar vAnam ALavE || Seventy Seven || 

The twenty four tatvAs are – karmEndriyAs five, jnAnEndriyAs five, BootAs five, tanmAtrAs five, prakruti one, ahankAra one, manas one, and mahat one. He is the antarAtma to all of them. Seven seas, seven mountains and seven islands constitute twenty-one places. He is the nirvAhaka of them. Eight + three + one = twelve Adityas The tiruaSThAkShara – Om namO nArAyaNAya One who thinks He is the antarAtma of all and worship Him with concentrated mind with aSThAkShara mantra will go to paramapada.

SOrvilAda kAdalAl toDakkarA manattarAi neer arAvaNai kiDanda ninmalan nalangazhal | 
ArvamODu irainji ninru avan peyar eTTezhuttum vAramAha OduvArhaL vallavar vAnam ALavE || Seventy Eight ||

Even if one is very much involved in Bagavat viSaya but is interested in worldly matters too, then his Bakti gets diminished. Hence ‘SOrvilAda kAdalAl’ means one whose love for BagavAn never diminishes by being constant and continuous. With such a mind if His tiruvaDi is sought with no expectations along with tirumantra, he will rule even paramapada

pattinODu pattumAi OrEzhinODu OronbadAi pattinAn tiSai kaN ninra nADu peTTra nanmaiyAi | 
pattinAya tOTTramODu OrATTral mikka AdipAl pattarAmavarkku alAdu mutti muTTralAhumE || Seventy Nine || 

 He is the antaryAmi to the ten directions and the deities of these directions; is the seven swarAs (notes) of music and nine rasAs of dance; took ten avatArAs in order to enable to people to enjoy His chESTitAs and guNAs. He is the epitome of patience for, He bears the insults and injustice done to Him without grumbling only to those who understand and meditate them will get mOkSha. 

vASiyAhi nESam inri vandu edirnda dEnukan nASamAhi nAL ulappa nanmai SEr pananganikku |
 veeSi mEl nimirnda tOLin illai AkkinAi kazharku ASaiyAmavarkku allAl amarar AhalAhumE || Eighty ||

In the last pASura AzhwAr mentioned about daSAvatAra. There he talks of kriSNa avatAra and His dEnuka vadha. To His tiruvaDi should we do Bakti to reach the company of nitya sooris – says AzhwAr. 

kaDainda pAr kaDal kiDandu kAla nEmiyai kaDindu uDainda vAli tantanakku udava vandu irAmanAi | miDainda vEzh marangaLum aDanga eidu vEngaDam aDainda mAla pAdamE aDaindu nALum uimminO || Eighty One ||

Oh! Fools! You seek the tiruvaDi of Sree rAma who helped sugreeva in getting the kingdom; who helped dEvAs in churning the ocean by becoming the divine Tortoise; who killed kAlanEmi; who pierced seven sAla trees to instill confidence in sugreeva; who now resides in tiruvEngaDam;

ettirattum ottu ninru uyarndu uyarnda peTTriyOi muttirattu moori neer arAvaNai tuyinra nin | 
patturuttu SindaiyODu ninru pASam viTTavarkku ettirattum inbam ingum angum engum AhumE || Eighty Two ||

You take avatAra in dEva, manuSya, animal and plant species. Whatever You take You identify Yourself with it without in the least losing Your glories and status. Those who renounce the world and seek shelter in You lying in tirupArkaDal will get Ananda here, there and every where.

maTTulAvu taN tuzhAi alangalAi pulan kazhal viTTu veezhvilAda bOgam viNNil naNNi yErinum | eTTinODu iraNDenum kayiTTrinAl manam tanai kaTTi veeDilAdu vaitta kAdal inbam AhumE || Eighty Three ||

There is paramapada where BagavAn is manifesting His paratva. There is enjoyment which is nitya and outstanding. But what is it compared to the Ananda that is obtained here by unalloyed Bakti and continuous flow of the enjoyment of His tiruvaDi.

pin pirakka vaittanan kol anri ninru tan kazharkku anburaikka vaitta nAL arindanan kol AzhiyAn | 
 tan tirattor anbilA arivilAda nAyinEn en tirattil en kol embirAn kurippil vaittadE || Eighty Four || 

 The kind of Bakti that AzhwAr mentioned in the last pASura ‘is not in me’. He laments – ‘i have no Bakti; i am totally dedicated to the worldly affairs; emberumAn is sarva swAtantra; without His blessings i cannot do anything; so i am afraid what He has in His mind regarding me. Does He want to give me many more births? ; Does He want me to do Bakti at His tiruvaDi? ; Or does He want me to be immersed in samsAra? i don’t know what is in His mind!’

nachcharAvaNai kiDanda nAda pAda pOdinil vaitta Sindai vAnguvittu neenguvikka nee inam | 
 meittan vallai AdalAl arindanan nin mAyamE uittu nin mayakkinil mayakkal ennai mAyanE || Eighty Five || 

 I don’t know what You are going to do with me. i cannot dictate You. You are sarvaswatantra.Yet, i plead You please don’t bind me in samsAra and delude me.

SADu SADu pAdanE Salam kalanda poihai vAi ADarAvin van piDar naDam payinra nAdanE | 
 kODu neeDu kaiya Seyya pAdam nALum uLLinAl veeDanAha mei SeyAda vaNNam enkol kaNNanE || Eighty Six || 

You are really an expert in killing enemies of BaktAs. You killed SakaTAsura, defeated kALiya. pAnchajanya makes Your hand more beautiful. i pray You daily and meditate on You. But why don’t You give me mOkSha? i fail to understand Your ideas.

neTTri peTTra kaNNan viNNin nAdanODu pOdin mEl naTTravatta nAdanODu maTTrum uLLa vAnavar | kaTTra peTTriyAl vaNangu pAda nAda vEda nin paTTralAl Or paTTru maTTradu uTTrilEn uraikkilE || Eighty Seven || 

 The three-eyed Siva, the sole king of the worlds indra, the great tapasvi Brahma and all the other dEvatAs worship You in their own ways. You are the only Lord to all that exists and You are the subject matter of all the vEdAs. i don’t know any one else than You; and i don’t go to any one else than You as rakShaka.

veLLai vElai verpu nATTi veLLeyiTTru arAvaLAi aLLalAi kaDainda anru aruvaraikku Or AmaiyAi | 
 uLLa noihaL teer marundu vAnavarkku aLitta em vaLLalArai anri maTTrOr deivam nAn madippanE || Eighty Eight || 

 paramapuruSa! You are paramaudAra (great giver). You churned the pArkaDal with mantara as rod and vAsuki as rope. When the mountain started to sink You supported it by taking the form of a Tortoise. The amruta got by churning was given to dEvAs to cure their diseases. i don’t consider other god equal to You or to be worshipped by me.

pAr mihutta bAra mun ozhichchuvAn aruchchunan tEr mihuttu mAyamAkki ninru konru vEnri SEr | mAradarkku vAn koDuttu vaiyam aivar pAladAm Seer mihutta nin alAl Or deivam nAn madippanE || Eighty Nine || 

 The wicked kings and the people were a load to Boomi. She requested BagavAn to alleviate her sufferings. BagavAn took kriSNa avatAra and got all the wicked killed in mahABArata war. (about mAradar see the notes in periyAzhwAr tirumozhi). To vanquish adharma and to establish dharma is the motto of BagavAn. So He made pANDavAs rule the kingdom. i don’t consider anyone as the Supreme Lord except You.

kulangaL Aya eeriraNDil onrilum pirandilEn nalangaL Aya nar kalaihaL nAlilum navinrilEn | 
pulanhaL aindum venrilEn poriyilEn punida nin ilangu pAdam anri maTTrOr paTTrilEn em eeSanE || Ninety ||

In the prior pASura AzhwAr was talking of his ananyagatitva (who else to go except You) – maTTrOr deivam nAn madippanE. Now he talks of Akinchanya (what do i know?). BagavAn as the upAya and upEya is revealed. The four castes are BrAhmaNa, kShatriya, vaiSya and Soodra. Of these i am not born in any one. There are four vEdAs rik, yajus, sAma and atarvana. Of them i have not learnt even one. There are five senses – eyes, ears, tongue, nose and skin. i have not conquered even one. They dragged me here and there in the worldly matters. i am their slave. So i don’t know how to do karmayOga, jnAnayOga etc. i seek Your tiruvaDi alone as upAya.

paNNulAvu men mozhi paDai taDangaNAl poruTTu eNNilA arakkarai neruppinAl nerukkinAi | 
 kaNNalAl Or kaNNilEn kalanda SuTTram maTTrilEn eNNilAda mAya ninnai ennuL neekkal enrumE || Ninety One || 

 Oh! kaNNa! You as Sree rAma killed the whole clan of rAkShasAs for pirATTi’s sake. i too have enemies like my indriyAs and worldly viSayAs that You should kill and save me. i don’t have any relatives, friends or anyone else who can help me. All that is mine is You alone. So please don’t abandon me as You are my only rakShaka and i am Your only rakShya.

viDai kulangaL Ezh aDarttu venri vEr kaN mAdarAr kaDi kalanda tOL puNarnda kAliyAya vElai neer | paDaittu aDaittu adir kiDandu mun kaDaindu nin tanakku aDaikkaLam puhunda ennai anjal enna veNDumE || Ninety Two || 

 You are sarvaswAmi; You created water, built bridge on it, churned it, lied on it for the sake of BaktAs. You should say ‘don’t be afraid’ as You told arjuna ‘mA suchah’ and to viBeeSaNa ‘You are mine’.

Surumburangu taN tuzhAi tuDaindalarnda pAdamE virumbi ninru iranjuvErku irangu aranga vANanE | karumbirundu kaTTiyE kaDal kiDanda kaNNanE irumbu aranga venjaram turanda villirAmanE || Ninety Three || 

 You are sweet as sugar. The rAkShasAs are strong like iron. But You destroyed them totally with Your sharp arrows. You live in Sree rangam with tiruttuzhAi in Your tiruvaDi. The bees come and settle on them making the flowers bloom. i seek Your protection and fall at Your feet to save me.

oonil mEya Avi nee urakkamODu uNarchi nee Anil mEya aindum nee avaTTruL ninra tooimai nee | vAninODu maNNum nee vaLangaDar payanum nee yAnum nee adanri embirAnum nee irAmanE || Ninety Four || 

 AzhwAr says BagavAn is all that is here. urakkamODu uNarchi nee – the sleep is of the nature of tamOguNa and waking of the nature of satvaguNa. They are so as You ordained.

aDakkarum pulanhaL aindaDakki ASaiyAm avai tuDakkaruttu vandu nin tozhil kaN ninra ennai nee | viDakkarudi mei SeyAdu mikku Or ASai Akkilum kaDal kiDanda ninnalAl Or kaNNilEn em aNNalE || Ninety Five || 

 emberumAn! You make me renounce the worldly matters and drive me for Your kainkarya that is the highest puruSArtha. At first i tried the control of my senses and my mind as instructed in SAstrAs. But i found it a very difficult task to perform. Now You have blessed me to have the desire for kainkarya. Even if You make me turn to my original sinful way of life i shall not seek any one else except You to save me.

varambilAda mAya mAya vaiyam Ezhum meimmaiyE varambil oozhi Ettilum varambilAda keerttiyAi | varambilAda pal pirappu aruttu vandu nin kazhal porundumA tirunda nee varam Sei puNDareekanE || Ninety Six || 

 He told in previous pASurAs to ‘anjalenna vandumE’ ‘irangu aranga vAnanE’. It was a general request to give him aBaya and have mercy on him. Now he specifies his request and says ‘palpirappu aruttu nin kazhal vandu porundumA’. He wants Him to cut off the samsAra sambandha mercifully take him to do the kainkarya to His tiruvaDi. ‘You have whole of prakruti with all its modifications under control. Your fame is infinite. Where as mine birth is also infinite. You should take me to Your tiruvaDi by cutting off my samsAra sambandha

veyya Azhi Sangu taNDu villum vALum Endu Seer kaiyya Seyya pOdil mAdu SErum mArba nAdanE | aiyilAya Akkai nOi aruttu vandu ninnaDaindu uivadOr upAyam nee enakku nalha vENDumE ||Ninety Seven| 

 You are having panchAyudas to protect Your BaktAs against their enemies. i have the enemy – a strong one which is indestructible. It is my own Sareera. It is a disease in itself and possesses diseases like cold etc. You should ward off my diseases and tell me how to reach Your tiruvaDi.

maram turandu vanjam mATTri aimpulanhaL ASaiyum turandu nin kaN ASaiyE toDarndu ninra nAyinEn | pirandu irandu pEriDar chuzhikaN ninru neengumA marandiDAdu maTTru enakku mAya nalha vENDumE || Ninety Eight || 

 maram is the jealousy about the greatness of others and the tendency to think of harming them. vanjam is to behave as a friend in the beginning and act against him later. Thus Oh! kaNNa! You have changed my nature of maram and vanjam. You have made me renounce the desire for indriya viSayAs; made me desire towards You. i request You one more thing i.e., You should tell me the way to get rid off samsAra and obtain unending bliss.

kATTi nAn Sei valvinai payan tanil manam tanai nATTi vaittu nalla alla Seyya eNNinAr ena | 
 kETTadu anri ennadAvi pinnai kELva ninnoDum pooTTi vaitta ennai ninnuL neekkal poovai vaNNanE || Ninety Nine || 

 i have committed innumerable sins. Their fruits i have to experience as suKa and duhKa. As soon as an action is done it is over, but the effect of it takes time to fructify. i might have forgotten them now. But yama BaTTAs do not forget. They have written each and every pApa of mine and say ‘You have done this. You experience the punishment’. So saying they inflict unbearable punishments on me. The SAstrAs and AcharyAs also confirm this truth. To avoid the encounter of yama BaTTAs i have already submitted my Atma to You. If You accept me as Your dAsa and Bakta i may avoid the narakavAsa. Hence BagavAn! Do anugraha to me.

pirappinODu pEriDar chuzhikaNninrum neengum akdu irappa vaitta jnAna neecharai karai koDu ETTrumA | perarkariya ninna pAda pattiyAna pASanam perarkariya mAyanE enakku nalha veNDumE || Hundred ||

In the last pASura AzhwAr asked BagavAn ‘ennai ninnuL neekkal’. BagavAn said ‘AzhwAr! you want nitya samslESa without break. But you should have paramaBakti at me’. AzhwAr says "BagavAn! It is difficult to get even ordinary. So to have paramaBakti is totally out of my reach. Hence i pray You to give me that. BagavAn! i don’t deserve to get what i ask. But You are swatantra. You can do anugraha to me without considering my worthiness. Moreover i may elevate other fools who think they are jnAnis. As the owner of the boat (paramaBakti) i shall take them to the shore (mOkSha)".

 irandu uraippadu uNDu vAzhi Ema neer nirattamA varam tarum tiru kurippil vaittadAhil mannu Seer | paranda Sindai onri ninru ninna pAda pangayam nirandaram ninaippadAha nee ninaikka vENDumE || Hundred and One ||

BagavAn asks – ‘why do You want me to give Bakti? Can’t You earn it Yourself? You turn Your mind away from the world and fix it on me. That is Bakti. When the efforts lies in You why do You want my help?’ AzhwAr replies ‘BagavAn! Can i do it myself? If You don’t have the sankalpa what can i do? Hence i request You to keep me in Your mind and help have Bakti’. Ema neer nirattamA – mA means amma (swAmi!). When AzhwAr was pleading for mercy ‘aruLAi’ ‘irangu’ etc., BagavAn thought - he doesn’t try to put efforts himself. He keeps on asking me to do. So He maintained silence. AzhwAr does mangaLASAsana ‘vAzhi’. BagavAn is pleased and shows Himself to him. AzhwAr says ‘yEma neer nirattamA’

viLvilAda kAdalAl viLangu pAda pOdil vaittu uLLuvEnadu oona nOi ozhikkumA tezhikku neer | 
 paLLi mAya panriyAya venri veera kunrinAl tuLLu neer varambu Seida tOnral onru SolliDE || Hundred and Two ||

AzhwAr said in the previous pASura ‘ninna pAda pangayam ninaippadAha nee ninaikka vENDumE’. BagavAn says ‘AzhwAr! the continuous flow of Bagavath chinthana will not occur till the samsAra lasts. Only after the samsAra sambandha is cut off will it occur’. AzhwAr prays ‘i have a total desire to lose this samsAra sambandha; You have the total power to do it to me. What is it that prevents You from doing it? Tell me something, one word at least to indicate this day, this hour it shall be so’.

tirukalandu SEru mArba dEva dEva dEvanE irukkalanda vEda neediyAhi ninra ninmalA | 
 karukkalanda kALa mEha mEniyAya nin peyar urukkalandu ozhivilAdu uraikkumAru urai SeyE || Hundred and Three || 

 AzhwAr prayed in the last pASura to remove his Sareera sambandha. BagavAn says ‘it cannot be done just as You wish. We shall have to wait for the proper time’. AzhwAr says ‘O.k. if it pleases You let it be so. But You should at least make me chant Your names meditating on Your divya mangaLa vigraha. Oh! BagavAn! You have tirumArbu where periya pirATTi has nitya samslESa; You are the leader of nityasooris who are above Brahma and others; You are extremely pure; You are the subject matter of vEdAs; You are praised by vEdAs; You are like golden-colored-dark cloud’.

kaDum kavandan vakkaran karan muran Siram avai iDandu kooru Seida pal paDai taDakkai mAyanE | kiDandu irundu ninru iyangu pOdum ninna porkazhal toDarndu veeLvilAdadOr toDarchchi nalha vENDumE || Hundred and Four ||

You destroy without mercy the enemies of Your BaktAs and dharma. For that purpose You bear all the AyudhAs in Your hands always. You give me one boon that whatever state i may be in, i should have one unbroken thought on Your tiruvaDi only.

maNNai uNDu umizhndu pin irandu koNDu aLandu maN kaNNuL alladu illai enru venra kAlam AyinAi | paNNai venra inSol mangai kongai tangu pangaya kaNNa ninna vaNNam alladu illai eNNum vaNNamE || Hundred and Five ||

Your sankalpa is that without Your presence in it nothing can have existence. You can do whatever since You are its total controller. You swallow it; You spit it out; You beg it; You measure it; You have kAla under Your power. You enjoy the companionship of periya pirATTi. Oh! puNDareekAkSha! i don’t find any other form except Yours as an object of meditation.

karuttu edirnda kAlanEmi kAlanODu kooDa anru arutta Azhi Sangu taNDu villum vALum EndinAi | 
 toru kalanda oonam akdu ozhikka anru kunram mun porutta nin puhazhkku alAl Or nESam illai nenjamE || Hundred and Six ||

BagavAn! My heart loves to praise Your guNAs and chESTitAs. To nothing else my mind shall have love. i like to think of You killing of kAlanEmi and lifting of gOvardhana etc.

kAi Sinatta kASi mannan vakkaran pouNDiran mA Sinatta mAli mA sumAli kESi dEnukan | 
 nASamuTTru veezha nAL kavarnda nin kazharkku alAl nESa pASam ettirattum vaittiDEn em eeSanE || Hundred and Seven || 

 Here also he praises His guNAs and chESTitAs. You killed kASi King, dantavakra, pouNDraka vasudEva, mAli, sumAli, kEsi, dEnuka and so on. They had a terrible death in Your hands. i place my mind in Your tiruvaDi and to nothing else.

kEDil Seer varattanAm keDum varattu ayan aran nADinODu nATTam Ayirattan nADu naNNinum | veeDadAna BOgam eidi veeTTrirunda pOdilum kooDumASai alladu onru koLvanO kurippilE || Hundred and Eight ||

emberumAn! Even if You offer me the territories of Brahma, rudra and indra i shall not have them. Even if You offer me paramapada and make me enjoy the infinite Ananda i shall not have it. But i like to have the constant samslESa. When shall i have Him! Oh! When shall i see Him! The expectation is sweeter than the possession of it.

SurukkuvArai inriyE SurunginAi Surungiyum perukkuvArai inriyE perukkam eidu peTTriyOi | SerukkuvArhaL teekkuNangaL teertta dEva dEvan enru irukkuvAi munikkaNangaL Etta yAnum EttinEn || Hundred and Nine ||

emberumAn! Your beautiful form, and tirukalyANa guNAs, wonderful chESTitAs – i sing often when i saw the great riSis doing so. i don’t know anything myself. There is no karma attached to You. But You take vAmana roopa and trivikrama roopa out of Your own free will. You remove the ahankAra and mamakAra of mahAbali and others.

 tooyanAyum anriyum Surumbu ulAvu taN tuzhAi mAya ninnai nAyinEn vaNangi vAzhttum eedelAm | neeyum nin kuruppinil poruttu nalhu vElai neer pAyalODu pattar Sittam mEya vElai vaNNanE || Hundred and Ten ||

BagavAn! You reside in tirupArkaDal as well as in BaktAs’ hearts. You wear tuzhasi mAla and have wonderful chESTitAs. i don’t know anything. i praise You the way i like. i sometimes feel i am pure jnAni and praise You; sometimes i feel i am impure with ahankAra and mamakAra when i don’t praise You. Whatever it is You accept graciously my words.

vaidu ninnai vallavA pazhittavarkum mAril pOr Seidu ninna SeTTrateeyil vendavarkum vandunai | 
 eidalAhum enbar AdalAl em mAya nAyinEn Seida kuTTram naTTrAmAhavE koL jnAla nAdanE || Hundred and Eleven ||

In the last pASurAs AzhwAr said ‘poruttu nalhu’. Now he muses over His guNAs and found that even the BaktAs do commit offences against Him. He takes it well. Now AzhwAr alters his statements and say ‘Seida kuTTram naTTrAmahavE koL’. SiSupAla poured out a series of outbursts of offensive language on kriSNa - so says viSNu purANa and BAgavata. Sree rAma gave mOkSha to vAli even though he fought with Him vehemently – so says vAlmiki rAmAyaNa. i have not committed as much of offence as both of them. If You are able to pardon their sins why not mine? Your vAtsalya guNa will not let You find fault with anyone.

vALhaLAhi nALhaL Sella nOimai kunri mooppu eidi mALum nALadu AdalAl vaNangi vAzhttu en nenjamE | 
 ALadAhu nanmai enru nangu uNarndadu anriyum meeLvilAda BOgam nalha vENDum mAla pAdamE || Hundred and Twelve ||

Our life is uncertain; death is very certain. But when it is going to come is quite uncertain. Days pass by cutting short our lives like a sword. Adding to the agony are the diseases and old age. Death is nearing. When You want to worship Him many obstacles come in the way. Don’t say i shall worship Him tomorrow, for tomorrow may not dawn for You. Therefore, Oh! My mind! Do it now; worship Him now; do not Bakti only as a hobby; do it as Your only goal.

Salam kalanda SenjaDai karutta kaNDan veN talai pulan kalanga uNDa pAdahattan van tuyar keDa | alangal mArvil vASa neer koDuttavan aDutta Seer nalangoL mAlai naNNu vaNNam eNNu vAzhi nenjamE || Hundred and Thirteen || 

 Oh! Mind! Listen to me. Think who is the greater - whether Shiva who begged in kapAla, who wears matted hair, who has ganga in his head, who swallowed poison that came out of tirupArkaDal – or tirumAl, who wears tuzhasi mAla and who blessed Siva with His holy water from His tirumArbu removing his curse. emberumAn is ananta swaroopa. Oh! Mind! Think of Him always.

eenamAya eTTum neekki Edam inri meedu pOi vAnam ALa vallaiyEl vaNangi vAzhttu en nenjamE | jnAnamAhi jnAyirAhi jnAlam muTTrum Or eyiTTru EnamAi iDanda moorti endai pAdam eNNiyE || Hundred and Fourteen ||

Oh! My mind! You should wish to have paramapada by getting rid of the eight causes of samsAra duhKa. You should go through archirAdi mArga to paramapada. But You cannot do it without His anugraha. His anugraha cannot be had without falling at His feet seeking help. He will uplift You from the mire of samsAra as He has lifted Boomi from praLaya water.

 The eight causes of samsAra duhKa are – avidya – ajnAna karma – actions good or bad vAsana – the residue of karma of all the past janmAs ruchi – the inclination towards a particular thing prakruti sambandha – the connection with achit tApatraya – the three duhKAs caused by oneself, by the environment, by the stars, planets etc.

 Some commentators say these eight are – kAma – the deep desire to enjoy the object of desire krOdha – if the desired object is not obtained the excessive anger towards the obstacles lOBa – excessive thirst for whatever You come across mOha – not having discrimination as to what to do and what not to do mada – excessive joy after obtaining the desired object mAtsarya – jealousy about others’ well being ajnAna – not releasing the result of these above qualities asooya – to find out dOSa in guNa (find fault with even good qualities)

attanAhi annaiyAhi ALum embirAnumAi ottu ovvAda pal pirappu ozhittu nammai ATkoLvAn | 
muttanAr mukundanAr puhundu nammuL mEvinAr ettinAl iDar kaDal kiDatti Ezhai nenjamE || Hundred and Fifteen ||

 As kriSNa said to arjuna ‘mA suchah’ AzhwAr says to His mind ‘ettinAl iDar kiDatti’. BagavAn is totally devoid of samsAra vAsana; is kind enough to offer us His paramapada; takes away the various births that a jeevAtma undergoes; makes us join the group of nitya sooris. He is like father, mother and swAmi and everything else. Though He is the Supreme Lord He is never away from the lowest of low on this earth. He carries on Himself all my burdens and duhKAs by entering into the soul. He is sarvajna, sarvaSakta and our only goal. He helps us at all times. But still my mind! You are always worried and submerged in the samsAra ocean. Why? Don’t be feeling sad. Believe He is there, Your rakShaka. Live in peace.

mAru Seida vALarakkan nALulappa anru ilangai neer Seidu Senru konru venri koNDa veeranAr | 
vEru Seidu tammuL ennai vaittiDAmaiyAl naman kooru Seidu koNDiranda kuTTram eNNa vallanE || Hundred and Sixteen ||

In the last pASura AzhwAr told his mind that BagavAn would take care of him and give him mOkSha. Now he says Sree rAma killed rAvaNa and protected seeta. Similarly He will kill all my past karma and take me to Him. Is yama capable of even thinking me and my pApAs sitting in his own lOka? (since BagavAn protects me)

achcham nOyoDu allal pal pirappu avAyam mooppu ivai vaitta Sindai vaitta Akkai mATTri vAnil ETTruvAn |
achchudan ananda keerti Adi andamilavan nachchu nAhanai kiDanda nAdan vEda geedanE || Hundred and Seventeen || 

 BagavAn not only removes our pApAs but also our mind and Sareera which cause enormous duhKa. He removes our fear diseases of both body and mind, old age, different births, mind and body. Not only that, He gives nitya Ananda and paramapada. He never abandons His dAsAs. He is the BagavAn established in the vEdAs.

Sollinum tozhilkaNum toDakkarAda anbinum allum nan pahalinODum Ana mAlai kAlaiyum | 
valli nAL malar kizhatti nAda pAda pOdinai pulli uLLam veeLvilAdu poondu meeNDadu illaiyE || Hundred and Eighteen ||

So far AzhwAr has been talking to his mind. Now he addresses BagavAn directly. You are the consort of Sree lakShmi. My mind thinks of You, my Sareera does kainkarya to You and my mouth praise You always. My heart it fixed in Your tiruvaDi tAmarai.

ponni Soozh arangam mEya poovai vaNNa mAya kEL ennadAvi ennum val vinaiyinuL kozhundu ezhundu | unna pAdam enna ninra oN SuDar kozhu malar manna vandu pooNDu vATTaminri engum ninradE || Hundred and Nineteen ||

BagavAn asks AzhwAr “AzhwAr! How come you have such great unswerving love toward me? What is the reason?’ AzhwAr says ‘Oh! BagavAn! You live forever in tiru arangam. Oh! mAya! Your excellent divine form and excellent divya guNAs made me like this. You might have forgotten it, but i have not. This is the great help You have done to my Atma.

 SAstrAs say Atma is jnAna swaroopi and Ananda swaroopi. But i feel my Atma is only a pApa swaroopi. Thus my Atma somehow love You which grow into Bakti at Your tiruvaDi tAmarai. It has tasted and swallowed all Your roopa, guNa and viBooti.

 AzhwAr says the name of his Atma is ‘val vinai’ (pApa) and the name of Bakti is ‘kozhundu’. He says there is a lotus blooming in the fire of my Atma.

iyakkarAda pal pirappil ennai mATTri inru vandu uya koL mEha vaNNan naNNi ennilAya tannuLE | mayakkinAn tan mannu SOdi AdalAl en AvidAn iyakkelAm aruttu arAda inba veeDu peTTradE || Hundred and Twenty ||

 The last pASura AzhwAr said ‘my mind goes to Your tiruvaDi and gets fixed there’. He has declared it as if it is the outcome of his own effort. Now in this pASura he says ‘You have made the sankalpa to change me because of Your nirhEtuka kaTAkSha. You have sankalpa to rid me off my births and to seek You alone as my goal. For that purpose You have come here, come closer and closer till You enter into me and mingled with me as one.

 tiruchchanda viruttam muTTriTTru 

 tirumazhisai AzhwAr tiruvaDihaLE SaraNam