TIRUMALAI* 1 - 45

*TIRUMALAI* 1 - 45

PASURAMS 872 - 917

THE POWER OF HIS HOLY NAME CAN EVADE HELL.

872.kAvalir pulanai vaittu kali tannai kaDakka pAindu

nAvaliTTu uzhi taruhinrOm naman tamar talaihaL meedE moovulahu uNDu umizhnda mudalva nin nAmam kaTTra

AvalippuDaimai kaNDAi arangamA naharuLAnE || One ||

872.Oh primordial Lord!, (arangamA naharuLAnE !) who safeguards all the three worlds at the time of deluge by keeping it in your stomach and later releases it back during creation. Oh Lord! Who abodes in the city of Srirangam. By safeguarding the senses and emerging out of the ill effects of the sins committed as a consequence of the active senses, we have been able to victoriously win over Yama and even walk over the heads of yamakinkaras ascertaining our victory. All this was possible only because of the power of nAma smaraNam and nAma sankeerthanam/ nAmochAraNam. Listening to the utterances of your  name, yama bhattas ran away, getting scared to come closer.(1)

nAmam kaTTra Avalippu : ITHEEHYAM 

why nAmam is used by AzhvAr rather than mantram?

A dialogue between Nanjeer and Bhattar goes thus:

Chanting of mantram needs some protocol, whereas nAmam chanting can be done by anyone at anytime without any specific rules and regulations. How is this possible? Was the question raised by Nanjeer.

Taking a dip in the Ganges to wade off one’s sins, one doesn't need to prepare himself by taking a dip in a puddle before that. In the same way, one doesn't need to prepare oneself for uttering the tirunAmam.  NAmochAraNam itself will wade off the sins and qualify a person explained Bhattar to Nanjeer.

ITHEEHYAM (167) VAINAVA ACHARYARGALIN VAZHVUM VAKKUM by "Dr. M.A.V

873.THE TASTE OF NAMASANKEERTHANAM CAN EVEN MAKE ONE FORGO MOKSHAM.

873.pachchai mA malai pOl mEni pavaLa vAi kamala chengaN

achchutA amarar ErE Ayartam kozhundE ennum |

ichchuvai tavira yAn pOi indira lOkam ALum

achchuvai perinum vENDEn arangamA naharuLAnE || Two ||

873.Oh! Lord, (arangamA naharuLAnE! )you possess the divyamangala swaroopam equivalent to the dark green hued magnificent mountain. Your lips are equivalent to red hued corals. Your reddish eyes are equivalent to the petals of a lotus flower. Oh! Achutha, (one who never lets down his devotees) Oh! Head of the nithyasoories, (amarar ErE), Oh! Beloved of the cowherds ( Ayartam kozhundE), I love and relish to keep chanting all these names of your's. Leaving this pleasure, even if I am granted to rule the much coveted kingdom of Indra (Indralokam), I shall not be interested in it.(2) 

kamala chengaN: ITHEEHYAM (168)

Nanjeer wonders, how in the present world filled with  non believers, we are greatly blessed to be the followers of AzhvAr and enjoy his description, of the stature of Lord EmperumAn and there by his kalyANa gunAs as well.

 ITHEEHYAM (168) VAINAVA ACHARYARGALIN VAZHVUM VAKKUM by "Dr. M.A.V

874.DISINTERESTED IN REBIRTH 

vEda nool pirAyam nooru maniSar tAm puhuvarElum

pAdiyum urangi pOhum ninra ippadinaiyANDu |

pEdai bAlakan adAhum piNi paSi mooppu tunbam

AdalAl piravi vENDEn aranga mA naharuLAnE || Three ||

874.Oh! Lord, (arangamA naharuLAnE! ) As per the vEdic scriptures, even if a human being would get to live for a hundred years, half of his lifetime goes off in sleep. The remaining fifty years is spent growing from an infant (totally dependent on the mother) to childhood(spent all the time in playing). Then, youth hood is spent enjoying the worldly pleasures. (Here AzhvAr doesn't even want to say the word youth hood, scared that even the utterance of the word will lead him, fall prey to it. So he refers it as adAhum).  Disease, old age and the inevitable difficulties arising  out of it snatches away the rest of our life. With all these disadvantages, in store I would never wish to be reborn in this world. (3)

kurvanneveha karmāṇi jijīviṣet śataṁ samāḥ |
evaṁ tvayi nānyatheto'sti na karma lipyate nare || says upanishad 

Meaning - one should wish to live a hundred years.

A prayer for long life in Atharva Veda!

1. hundred autumns may we see.

2. hundred autumns may we live.

3. hundred autumns may we know.

4. hundred autumns may we grow.

5. hundred autumns may we thrive.

6. hundred autumns may we be.

7. hundred autumns may we bide.

8. hundred, yea, and even more.

(Atharva Veda 19:67)

rOchanO rOchamAnaH, sObhanaH sObhamAnaH kaLyANaH |
shathamAnam bhavathi shathAyuH purushaH shatEndriya AyushyEvEndriyE prathitishtathi || 

Says Taittireeya Samhita (Upanishad)

875.EXAMPLE OF HOW NAMASARANAM CAN RELIEVE ONE FROM THE VICIOUS CYCLES OF BIRTH.

4. moitta val vinaiyuL ninru moonru ezhuttu uDaiya pErAl

kattira bandum anrE parAngadi kaNDu koNDAn |

ittanai aDiyarAnArkku irangum nam aranganAya

pittanai peTTrum andO piraviyuL piNangumArE || Four || 

Caught under the influence of deadly sins, even kshatrabandhu (the enemy of the Kshatriya), was able to attain moksham (parAngati) just by chanting the three akshara nAmam GOVINDA. Even after understanding  from this story, how Lord SRI RANGANATHA, is so merciful towards his devotees, and that he is readily available in this kshEtram to come running for the sake of his devotees, why do these jeevAs turn a blind eye towards him and run behind the samsAric life? Oh so sad. (அந்தோ). (4)

Story of kshatrabandhu : (Vishnudarma -97)

"Kshatrabandhu" was the son of "Vishvavradhan", of the surya dynasty. Because of his vicious deeds, he was hated by all the people and he was thrown out into the forest. Having a bow and arrow in his hand, even in the forest he kept hurting those he encountered on his way. One day he happen to meet a sage stuck in the deep waters of a pond who came into the forest loosing his way on account of his severe thirst. As a result of meeting a sage, his mind changed and he rescued the sage and even got him some lotus bulbs, for him to eat. After getting to know about kshatrabandhu, the sage advised him to keep chanting "Govinda" nAmam. Upon constantly chanting the name, slowly his shadripu (six enemies namely KAma, krOda, lObha, mOha, mada and mAtsaryam) started to leave from him and he was born in a Vedic family and constantly being a Govinda devotee, he attained the realm of God. 

Hence one can understand, nAmasankeerthanam will relieve one from all the obstruction and give way to attain the desired goal.

876.MISERIES OF THE WORLDLY PLEASURES:

5. peNDirAl suhangaL uippAn periyadOr iDumbai pooNDu

uNDirA kiDakkum appOdum uDalukkE karaindu naindu |

taNDuzhAi mAlai mArban tamarhaLAi pADi ADi

toNDu pooNDu amudam uNNA tozhumbar chOr uhakkumArE || Five ||

Thinking that, experiencing pleasures out of a women is ultimate, people take up tedious task of employing themselves to work under others. To satisfy the needs of these women like clothing, ornaments and wealth, they toil through the day and by day fall, come back tired, eat and sleep off without even having time to relax. It is so surprising that, in this process, they only try and wish to feed this body with food, without realising that there is the Atma, which has to be fed with the nectar of Bhagavat anubhavam, as devotees of arangan wearing the cool Tulasi garland, by way of singing, dancing and exerting kainkaryams towards him. (5)

877.EXISTENCE OF ATMA BEYOND THE BODY. 

6. maranjuvar madiL eDuttu marumaikkE verumai pooNDu

puranjuvar oTTai mADam puraLum pOdu ariyamATTeer |

aranjuvar Ahi ninra aranganArkku ATchcheyyAdE

puranjuvar kOlam Seidu puL kavva kiDakkinreerE || Six ||

Raising a wall of hardship, similar to a rampart, Oh! JeevAs, who are so proud about your own bodies, you don't realise that this body is not permanent. It is not a strong castle, it has holes everywhere. Nine holes including the eyes, ears, nose, mouth and excretory ones, in addition to holes that expel sweat etc (ஓட்டை மாடம்), which will one day disintegrate. Without realising that Lord Ranganatha is eternally present as a wall of dharma and without offering servitude at his lotus feet, why are you giving importance in decking up your body that is going to fall prey to the vultures after demise? (6)

878.DIVERGE FROM BUDDHISM AND JAINISM :

7. pulai aramAhi ninra puttoDu SamaNam ellAm

kalaiyara kaTTra mAndar kANbarO kETparO tAm |

talai aruppuNDum SAhEn Sattiyam kANmin aiyyA

SilaiyinAl ilangai SeTTra dEvanE dEvanAvAn || Seven ||

The erudite vEdic scholars, who have delved deep and practiced all vEdic scriptures, will never be interested in knowing, learning , or reading the religions and its texts that doesn't adhere to vEdic scriptures, referring here to Buddhism and Jainism. Oh! Great men, even if my head is guillotined, so that I die or may not, I shall always be uttering the truth. Understand that, there can be none other than SRI Rama who brought down the empire of Lanka, with his single bow, who is the supreme. (7)

879.CONDEMNING VEDA NONBELIEVERS IS CONSIDERED DHARMIC

8. veruppoDu SamaNar muNDar vidiyil SAkkiyarhaL ninpAl

poruppariyanahaL pESil pOvadE nOyadAhi |

kurippu enakku aDaiyumAhil kooDumEl talaiyai AngE

aruppadE karumam kaNDAi arangamA naharuLAnE || Eight ||

Oh! Lord, who abodes in the city of Srirangam(arangamA naharuLAnE! ), the non-believers (nAstikAs), who condemn, developing hatred towards you, in addition to those cursed souls who are less privileged to enjoy you, criticise you extensively. They don't realise that, their own actions are enough to turn against them like diseases and finish them. Further, AzhvAr here goes to the extent of even telling that, such people can be brought to face dire consequences leading to extreme punishment. (8)

ninpAl poruppariyanahaL pESil - (ITHEEHYAM -170)

(Evidence from ithihAsam- Vishnu dharma 66-99) (samvAdam/discussion between Bhattar and Nanjeer)

Once when mahAbali, the grandson of King prahlAd was using mean words about the Lord, King Prahlad immediately uttered saying," instead of using mean words about the lord in my presence, you can even slay off my head which will be of greater help for me". He even went to the extent of cursing Bali saying, “you will loose your kingdom on account of this”.

In this context, Nanjeer asked Bhattar, “why did Prahlad who is non desirous of wealth curse him saying he will loose his wealth rather than saying he will not attain moksham?

Bhattar replied saying, if one has to punish a dog they will have to starve it from the dirt and faecal matter, which are its liking than abstaining it from sweet smelling sandalwood. Like wise, mahAbali's interest is toward wealth than moksha.

pOvadE nOyadAhi- (ITHEEHYAM - 171)

Here PILLAI TIRUNARAIYUR ARAIYAR's action is cited as example. When miscreants set fire to the temple, he along with his children embraced the Lord to protect him from fire and was ready to sacrifice their life.

880.AVOID WORSHIPPING OTHER DEITIES

9. maTTrum Or deivam uNDE madiyilA mAniDangAL

uTTrapOdu anri neengaL oruvan enru uNara mATTeer |

aTTramEl onru ariyeer avanallAl deivam illai

kaTTrinam mEitta endai kazhaliNai paNimin neerE || Nine ||

Oh! People, who cannot differentiate and understand, there is none other than SRIMAN NARAYANA, who is the supreme God, listen to my advise. Leaving all the prime time, you cannot realise it at the last hour that this consort of Goddess is the ultimate Lord. As I said earlier there is no one greater than him. Hence I advise you to retire at the unparalleled feet of Lord KrishNa who came down and was born in the past to grace the cattle.(9)

👣kazhaliNai paNimin neerE- (ITHEEHYAM -172)

To explain, none other than only SRIMAN NARAYANA, can give equal position as his even to others, once you hold on to his feet, an ithihAsam is being referred.

"King yayAti", upon performing 100 "ashwamEdha yagnAs", was bestowed to reach Indra lOka, and be seated in par with him. Unable to tolerate someone in par with him, Lord Indra cunningly planned and started a conversation asking him, who in the world is so virtuous and done lots of puNyam. YayAti, wanting to be truthful replied saying, the people of the world referred to myself as virtuous of all.  Immediately Indra pushed him upside down back to the world saying, one who is boosting of oneself can not have the seat here.(Mahabharatam Adhi parva - 82nd chapter)

Replying to the query asked by PILLAI VIZHUPPARAIYAR AND  AAPPAN TIRUVAZHUNDHUR ARAIYAR, Bhattar explained that even be it the demigods they cannot tolerate anyone attaining their state. On the contrary, only EmperumAn can treat and give equal position to anyone. Hence he alone is the worthy Lord to be worshiped.

881.OTHER DEVATAS ARE ONLY SUBORDINATES

10. nATTinAn deivam engum nalladOr aruL tannAlE

kATTinAn tiru arangam uibavarkku uyyum vaNNam |

kETTeerE nambimeerhAL geruDa vAhananum nirka

chETTai tan maDiyahattu chelvam pArttirukkinreerE || Ten ||

Possessing a great compassionate quality of not letting the jeevAs to emerge as nAstikAs, as a result of being misled by the  religions of non vaideeka doctrines and the lack of true knowledge about him,  Lord emperumAn himself administered many demigods for the pleasure of his devotees. He still has made it clear that, the results of all the demigods are short lived. For the sake of those willing to attain the eternal happiness (moksha), he has established the temple of Srirangam and abodes there. Lend me your ears, those who believe in shastra. When Lord EmperumAn who has Periya tiruvadi (garudazhvar ) as his vehicle  is willingly waiting to give you all the riches, through the goddess of wealth Mahalakshmi, why do you wait to go to the others ? (10)

882.ONE BLESSED IN THE WOMB CAN REALISE THE POWER OF LORD'S NAME. 

11. oru villAl Ongu munneer aDaittu ulahangaL uyya

SeruvilE arakkar kOnai cheTTra nam SEvakanAr |

maruviya periya kOyil madiL tiru arangam ennA

karuvilE tiruvilAdeer kAlattai kazhikkinreerE || Eleven ||

For the enlivenment of the jeevAs of the world, using a single arrow, Lord EmperumAn our protector (nam SEvakanAr), brought down the ahankara of samudra rAjan, who failed to appear on his first call. He built a bridge across the rising ocean  which is a confluence of all three kinds of waters( river, Spring and rain).  He took everybody including the monkey army, won over the King of rAkshasAs and on his way back rested in this Tiruvarangam temple surrounded by seven rampart. Not celebrating the temple  and the Lord , Oh! People , not blessed even in the womb, why are you wasting your time? (11)

nam SEvakanAr - (ITHEEHYAM -173)

Nanjeer, while on his way back, deeply pondering over the explanation of nam SEvakanAr by Bhattar, happen to listen to an argument between an attendant and his wife. 

Wife: "what do you think you can do to me? To safe guard and protect weak and poor people like us, the King has taken charge as a protector". 

Immediately this struck Nanjeer about the oneness of both the statements, thinking how aptly THONDARADIPODI AzhvAr has stated nam SEvakanAr for EmperumAn being the protector.

883.LISTENING TO THE DIVINE NAMES WILL BENEFIT EVEN THE DWELLERS IN HELL

12. namanum murkalanum pESa narakil ninrArhaL kETka

narakamE SuvargamAhum nAmangaL uDaiya nambi |

avanadu oor arangam ennAdu ayarttu veezhndu azhiya mAndar

kavalaiyuL paDuhinrAr enru adanukkE kavalhinrEnE || Twelve ||

Once when yaman and mudgalan happen to discuss about the divine name of the Lord, the entire region of the hell, which is the seat of melancholy transformed for a short while as if it was the blissful  region of heaven. While the sinners of hell can realise this transformation, my only concern is about the poor people of this world, who cannot realise that the abode of this noble Lord is Srirangam and utter His name, instead suffer under the consequences of the samsAric swirl. (12)

*The story of Mudgalan*:

The attendants of Yama (yamapadar) had to drag Mudgalan the notorious person, to the kingdom of Yama (yamaloka). The moment Yama saw mudgalan, he treated him with respect. Surprised by yama's act, mudgalan enquired the reason for his act. Yama on replying said that, "on one occasion when you donated a cow (gho dhan), you uttered, “in the name of KrishNa. As you uttered the name of the Lord, I have to treat you with respect". 

Hearing Yama utter the word Krishna in yamaloka, many ears heard it and at that moment, it is believed that the whole of hell turned to be heaven.

884.THE UTTERANCE OF SRIRANGAM IS SUFFICE. 

eriyu neer veri koL vElai mAnilattu uyirhaL ellAm

veri koL poonduLaba mAlai viNNavar kOnai Etta |

arivilA maniSar ellAm arangam enru azhaipparAhil

poriyil vAzh narakam ellAm pullezhundu ozhiyum anrE || Thirteen ||

The learned people and the blessed jEvAs of this great world, that is an island with earthly smelling banks as a result of the surrounding wavy ocean, engage themselves in worshipping the  head of the nithyasoories, adorned with aromatic flowers and fragrant Tulasi garland. This being so, even if the innocent illiterate people, unaware of the ways and means of worshipping, utter just the word *aranga* , they are bound to get relieved of their sensorial miseries thereby making the hell a deserted place with hardly grass and plants. (13)

885.ABANDON THOSE WHO NEGLET

14. vaNDinam muralum SOlai mayilinam Alum SOlai

koNDal meedu aNavum SOlai kuyilinam koovum SOlai |

aNDarkOn amarum SOlai aNi tiruvarangam ennA

miNDar pAindu uNNum SOTTrai vilakki nAikku iDumin neerE || Fourteen ||

SRIRANGAM, the rich and beautiful abode of the Lord of lords, our EmperumAn is encircled with bushes that are filled with the humming music of the swarm of bees, orchards enriched with gracefully dancing pride of peacocks, groves canopied with cool clouds, gardens that are the homes for the cooing cuckoos. Those who are oblivious of hailing this celebrated beautiful kshEtram, rather spend time in sitting and eating should be abandoned and in fact throw the food that they eat to the dogs that are at least faithful to its master. (14)

886.EXTENSIVE BENEVOLENCE OF LORD ARANGAN

15. meyyarkE meyyanAhum vidiyilA ennai pOla

poyyarkE poyyanAhum puTkoDi uDaiya kOmAn |

uyya pOm uNarvinArhaTku oruvan enru uNarnda pinnai

ayya pADu aruttu tOnrum azhahanoor arangam anrE || Fifteen ||

Lord EmperumAn, owning the flag embossed with the King of birds Garuda, shows himself to those who are inclined to the Lord and believe in His presence, similar to how he showed himself even to me, AzhvAr includes himself to the chetanAs, as he wasted some time deviating from the Lord.  He stays hidden to those less fortunate and pseudo people. Once the realisation that he is the ultimate Lord is reached, EmperumAn, annihilates all the  adversaries arising out of suspicion for the sake of the people who wish to get enlightened. This wondrous Lord abodes in this Divya sthalam called Tiruvarangam. (15)

887.REVEALING HIS GRACE EVEN TO MISCREANTS LIKE ME.

16. SoodanAi kaLvanAhi doortarODu iSainda kAlam

mAdarAr kayar kaN ennum valaiyuL paTTu azhunduvEnai |

pOdarE enru Solli pundiyil puhundu tan pAl

Adaram peruha vaitta azhahanoor arangam anrE || Sixteen ||

Talking about his own experience in this verse AzhvAr says, in the days of youth hood influenced by qualities of cheating, stealing and flirting with women, I was held captured under the clutches of the beautiful fish like eyes of a women and suffered unable to get out of it. Getting into my mind and showering his grace on me, he pulled me out, thereby entering  my heart and  increasing my love towards him. He is none other than this *"azhagiyamaNavALan"* who resides in Tiruvarangam. (16)

888.REVEALING HIMSELF TO AN INSIPID PERSON LIKE ME.

17. virumbi ninru Etta mATTEn vidiyilEn madiyonru illai

irumbu pOl valiya nenjam irai irai uruhum vaNNam |

Surumbu amar SOlai Soozhnda aranga mA kOyil koNDa

karumbinai kaNDu koNDu en kaNNiNai kaLikkumArE || Seventeen ||  

I stand helpless without possessing the extreme eagerness and the steadfastness to worship and praise the Lord . I am ignorant of performing any rituals. I hardly ruminate upon the Lord. My heart stays so rigid like the steel. Yet this Lord, who is so sweet as the sugarcane, residing in the big temple of *arangam*, surrounded by orchards engulfed with humming bees melts my steel like heart bit by bit, at the very moment of having his darshan and making my eyes glow in glee. (17)

889.HEART MELTS AT THE VERY SIGHT 

18. ini tirai tivalai mOda eriyum taN paravai meedE

tani kiDandu arasu Seyyum tAmarai kaNNan emmAn |

kani irundanaiya SevvAi kaNNanai kaNDa kaNgaL

pani arumbu tirumAlO en SeihEn pAviyEnE || Eighteen ||

As the water droplets of the cool wavy, ocean like Cauvery , stay spread over our Lord EmperumAn, possessing lotus like eyes, he reclines in a solitary state, meditating and ruling over the entire universe. As I have a darshan and worship "Lord ranganAthan" having reddish coral lips similar to that of the ivy gourd fruit(Kovai fruit), tears gets welled up and starts dropping from my eyes, blurring my vision of EmperumAn. Oh! How unfortunate am I? (18)

kaNNanai kaNDa kaNgaL:  (ITHEEHYAM -175)

In referring to Lord ranganAthan as KaNNan, Bhattar's explains,

yashOdA pirATTi,not to make KaNNan feel bad, overlooked all his mischiefs and as a result he kept enjoying all the milk, curd and butter, which is evident on the moola moorti, appearing shining and plumpy. Whereas RAma was raised by Maharishi like 'Vasishtar' in a strict and disciplined manner, that can be seen in the utsava moorti, who is with a thin stature.

890.WHOLE BODY BECOMES WEAK AND FRAGILE AT THE VERY SIGHT.

19. kuDa tiSai muDiyai vaittu kuNadiSai pAdam neeTTi

vaDa tiSai pinbukATTi ten tiSai ilangai nOkki |

kaDal nira kaDavuL endai aravaNai tuyilumA kaNDu

uDal enakku uruhumAlO en SeihEn ulahatteerE || Nineteen ||

Oh! JeevAs of this world, my Lord ARANGAN, hued like the blue ocean, stays reclined on the bed of ADISESHAN, with his crown that denotes that he is the King of 'ubayavibhutis', on the west side (kudadisai) blessing the people and the direction. He Extends his leg towards the east for all the people to take asylum under his feet. Letting the people of the north direction to have a darshan of his back, he graces the people of Lanka (kingdom of vibeeshana)with his glance towards the south. Oh!, what do I do? The very sight (darshan) of him, makes me weak and fragile. (19)

kuNadiSai pAdam neeTTi -   (ITHEEHYAM -176)

Bhattar (explained) that whenever 'ALAVANDAR', comes to visit Srirangam,never does he worships nor wait at the west side where Lord ranganAtha has placed his head, stating that it is the "Duryodhana sthAnam"( as Duryodhana waited at his head side until he woke up). Whereas he will always move around or wait in the east side where EmperumAn has stretched his legs. 

891.IMPOSSIBLE TO STAY WITHOUT ADORING HIM:

20. pAyum neer arangam tannuL pAmbaNai paLLi koNDa

mAyanAr tiru nan mArvum marahada uruvum tOLum |

tooya tAmarai kaNgaLum tuvaridazh pavaLa vAyum

Aya Seer muDiyum tESum aDiyarOrkku ahalalAmE || Twenty ||

In this Divya sthalam Srirangam, encircled by Cauvery on all sides, Lord ranganAthan, reclines over AdisEshan, mounted on the sEsha peetam. This wondrous Lord possesses the divine chest that carries goddess MahAlakshmi. Is it possible for his ardent devotees to stay without having a darshan of this EmperumAn exhibiting, four godly shoulders on his emerald like physique, pristine pair of lotus petal like divine eyes, reddish coral like lips, in total emanating a divine aura embedded with his divine qualities ?(20)

892.HAVING JUST THE THOUGHT ABOUT HIM WITHOUT SEEING THE ROOPAM IS NEAR IMPOSSIBLE.

21. paNivinAl manamadu onri pavaLavAi aranganArkku

tuNivinAl vAzha mATTA tollai nenjE nee SollAi |

aNiyinAr Sempon Aya aruvarai anaiya kOil

maNiyanAr kiDandavATTrai manattinAl ninaikkalAmE || Twenty One || 

Oh! My primordial mind, possessing the utmost power of thinking, still unable to achieve the entitled, just because of the sheer lack of steadfastness, I would like you to please give your opinion. 

Exhibiting extreme humbleness and a devout thought just as how the nithyasoories do in paramapadam, towards the coral lipped EmperumAn SriranganAtha, is it possible to just visualise the stately temple that is equivalent to mount 'MERU', interspersed with gold, where the sapphire gem 'SRIRANGANATHA ' reclines in the mind as accurately as seeing it in person? (21)

893.ITS BEYOND ONES CAPACITY TO TALK ABOUT HIM.

22. pESiTTrE pESalallAl perumai onru uNaralAhAdu

ASaTTrAr tangaTku allAl ariyalAvAnum allan |

mASaTTrAr manattuLAnai vaNangi nAm iruppadallAl

pESattAn Avadu uNDO pEdai nenjE nee SollAi || Twenty Two ||  

Oh!, my silly mind, can't you realise and tell that, other than repeating, what scholars have said from the vEdas, it is most difficult for us to even know about his magnificence. Even the vEdas find it difficult to wrap up, once it starts talking about him. Other than the untainted immortals like the nithyasoories, none can even comprehend him.

He who resides in the heart of the blemish less sages can only be bowed down and worshipped rather than spoken about within our capacity. (22)

894.NOT POSSIBLE TO FORGET HIM

23. gangaiyir punidamAya kAviri naDuvu pATTu

pongu neer parandu pAyum poompozhil arangan tannuL |

engaL mAl iraivan eeSan kiDandadOr kiDakkai kaNDum

enganam marandu vAzhhEn EzhaiyEn EzhaiyEnE || Twenty Three ||

Just Hearing about the greatness of this sthalam and the Lord, the beautiful way in which the lord reclines in this abode, one can hardly forget him. If that is so, how will I be able to forget him, after seeing him? I shall be praying for the continued nearness with him even if my eyes become blurred with tears, is what AzhvAr conveys here.

In the midst of the river Cauvery, holier than the river Ganges surrounded by orchards spread all over as a result of the abundant escalating of river waters, abodes Sriranga ksEtram. Here our Swami who has extreme love towards his devotees resides in a reclining posture beautifully. After having a great darshan of my Lord, is it possible to stay without thinking about him?  How much ever I enjoy and ruminate upon him, I still stand bereft of complete satisfaction (23)

895.CANNOT MATCH HIS UNDIMINISHING GRACE AND LOVE.

24. veLLa neer parandu pAyum viri pozhil arangan tannuL

kaLvanAr kiDandavArum kamala nan muhamum kaNDum |

uLLamE valiyai pOlum oruvanenru uNara mATTAi

kaLLamE kAdal Seidu un kaLLattE kazhikkinrAyE || Twenty Four || 

Enjoying the beauty of the reclining pose of the Lord, in addition to  the captivating lotus like face, river Cauvery stays encircling around this kshEtram arangam having wide spread groves with an intention of ever staying embraced with the Lord. Oh! My mind, please tell me, after having his darshan, how can you stay so rigid without realising that He alone is the only means and goal to be attained? Exhibiting Pseudo bakthi, you continue to live a deceitfulness life. (24)

896.INCAPABLE OF PERFORMING THE UPAYAMS TO REACH HIM.

25. kuLittu moonru analai Onbum kuri koL andaNamai tannai

oLittiTTEn en kaN illai nin kaNum pattan allEn |

kaLippadu en koNDu nambee kaDal vaNNA kadaruhinrEn

aLittu enakku aruL Sei kaNDAi arangamA naharuLAnE || Twenty Five ||

Oh! Lord embodiment of kalyaNa gunAs, one who has the ability to alienate distress. The one who abodes in the city of arangam! I stand  apologetic to a brahmaNA who has the duty to safe guard the three types of Vedic fire ( gArhapatyam, AhavanIyam, and dhakshiNAgni ) after duly cleansing one's whole self. I lack the ability of self realisation and hardly practice bakthi towards you. Having no credits to myself, I keep lamenting to have the privilege of being a  muktha (the liberated soul). How is it possible? Hence I plead you to bless and direct me with the right means and the required strength to follow it. (25)

897.NOT INDULGING IN DIVINE DUTIES.

pOdhellAm pOdhu koNdu un ponnadi punaiya mAttEn
thIdhila mozhigaL koNdu un thirukkuNam seppa mAttEn
kAdhalAl nenjam anbu kalandhilEn adhu thannAlE
EdhilEn arangaRku ellE enseyvAn thOnRinEnE ||Twenty six ||

I hardly spend my time, to fetch flowers and offer at your divine feet. I am not proficient in using flawless words and sing the glory of your divine attributes ( kalyANa guNAs). Neither do I have the love and extreme desire to be ever thinking about you.  I was earlier doing all these actions of fetching flowers, singing praise and admiring, towards ladies to fetch their attention and love. Oh! My Lord ranganAtha, I stand in a pitiable state, incapable of even pronouncing your thousand names, by way of doing Archana. I stand puzzled, thinking of what purpose I was even born for. (26)

898.EFFECTUATING SERVICES NOT EVEN TO THE SCALE OF A SQUIRREL.

kurangugaL malaiyai nUkkak kuLiththuth thAm puraNdittOdith

tharanga nIradaikkaluRRa salamilA aNilum pOlEn

marangaL poL valiya nenjam vanjanEn nenju thannAl

aranganArkkAtcheyyAdhE aLiyaththEn ayarkkinREnE|| Twenty seven ||

The troop of monkeys under the leadership of Sugreeva, were rolling down and pushing the rocks one by one for the sake of building a bridge across the ocean. Even the squirrels that were watching this, engaged themselves in their own little way of contribution. Taking a dip in the ocean, they rolled over the sand and covered their body with it. Later running to the bridge they filled the gaps by shuddering the sand from their body. I hardly posses  that innocent quality of the squirrels. Being hard hearted and not even giving a thought to serve Lord Ranganatha, I keep wasting my lifetime. (27)

899.HIS COMPASSION THAT OVERLOOKS OUR MEANNESS.

umbarAl aRiyalAgA oLiyuLAr AnaikkAgich

chempulAl uNdu vAzhum mudhalai mEl sIRi vandhAr

nam paramAyadhuNdE nAygaLOm siRumai OrA

empirARku AtcheyyAdhE en seyvAn thOnRinEnE ||Twenty eight||

EmperumAn whose radiance and magnificence cannot be realised even by celestial people, having great sympathy towards an elephant, came running hither thither seated on the Garuda to save it from the clutches of the flesh eating crocodile, once it realised its defencelessness and stood helpless, unable to protect itself. In the same way, do we have any responsibility to save our own selves who  are worst than a dog, who can hardly think of doing any service to the Lord? He comes unbiased overlooking all our follies to help us at all times. (28)

900.INEPT TO PRAISE AND WORSHIP.

UrilEn kANi illai uRavu maRRoruvar illai
pAril nin pAdha mUlam paRRilEn parama mUrthy
kAroLi vaNNanE (en)kaNNanE kadhaRuginREn
AruLar kaLaikaN ammA arangamA nagar uLAnE

Oh! KaNNa, with the beautiful hue of the dark clouds along with your consort synonymous to the white lightning (kAroLi vaNNanE), Iam  not born in any of the Divya desam nor have I a place to claim of. I am bereft of  any kind of resources either in the form of grains or  coins to perform rituals. I stand alone in this widespread world with none to guide me or lead me as a close relative. Oh! Lord vAsudeva, I don't take shelter under your divine feet as well. Oh! ParamamUrthy , I stand before you lamenting. Who else other than you can help me? Oh! protector of arangama nagar, I plead you to relieve me from this distress and accept me as your devotee. (29)

901.CANNOT STAY INOFFENSIVE.

manaththilOr thUymai illai vAyilOr insol illai

sinaththinAl seRRam nOkkith theeviLi viLivan vALA

punaththuzhAy mAlaiyAnE ponni sUzh thiruvarangA

enakkinikkadhiyEn sollAy ennai ALudaiya kOvE || Thirty ||

Oh! Lord, who abodes In Srirangam, surrounded by Cauvery , Oh! Wielder of the garland made of Tulasi grown in the gardens that belongs to you, Oh! Swami, who has taken me as your servitor, my mind is totally a corrupt one. Words from my mouth are never pleasing to the ears. Trying to prove my stance along with a bit of rage, I utter harsh words unnecessarily. Being an epitome of vices unable to protect myself I surrender at your feet yearning for emancipation. (30)

902.DISASSOCIATED FROM PURUSHARTHA FOLLOWERS .

thavaththuLar thammil allEn dhanam padaiththAril allEn

uvarththa nIr pOla enRan uRRavarkku onRum illEn

thuvarththa sevvAyinArkkE thuvakkaRath thurisanAnEn

avaththamE piRavi thandhAy arangamAnagar uLAnE|| Thirty one ||

Oh! Lord of arangamA nagar, I hardly belong to the group of people who have righteous qualities. I am not one among those who are filthy rich. I have become like the salt water which is never preferred for any use, among the relatives and hence they have abandoned me. Even among the red-lipped women, I stand as a culprit, losing their association as well. I have wasted my life without realising the greatness of human birth. (31)

903.STANDING HELPLESS (Akinchanyam )AS A RESULT OF BEING UNINTELLIGENT.

Arththu vaNdu alambum sOlai aNi thiruvarangam thannuL
kArththiraLanaiya mEni kaNNanE! unnaik kANum
mArkkam onRu aRiyamAttA manisaril thurisanAya
mUrkkanEn vandhu ninREn mUrkkanEn mUrkkanEnE||Thirty two ||

Oh! Lord KaNNa, possessing a physique like the collection of large dark rain bearing clouds, (kArththiraLanaiya mEni ) you stay in Tiruvarangam ,  rich with groves, where the noiseless bees hover over the entire place, having fully drunk. Like the bees that swarm around singing and dancing, the nithyasoories swarm around you and sing your praise. Similar to the humans, who are ignorant about the ways and means of attaining you, I stand before you similar to a thief, having stolen the Atma from you and without knowing any means to attain you. I keep standing before you adamantly with a strong belief that you will show your mercy even to foolish people like me. (32)

904.LACK OF BEING A TRUTHFUL AND CELIBATE PERSON.

meyyellAm pOgavittu viri kuzhalAril pattup
poyyellAm podhindhu koNda pOtkanEn vandhu ninREn
aiyanE! aranganE! un aruL ennum Asai thannAl
poyyanEn vandhu ninREn poyyanEn poyyanEnE||Thirty three||

Oh! Swami, who has come down from Srivaikundam and abodes in the city of Srirangam, I hardly excerise  truth in my thoughts, deeds and action referred as "Tri karaNa Suddhi". Truth has never been a part of my life. Tangling myself in the clutches of beautiful women with thick tufts of hair, I endure agony and has projected myself as a bundle of falsehood. Being a shameless person, still I have come and stood before you, my Lord almighty, without any refuge. This truth less person, then and now has come to you with the only hope of becoming a recipient of your grace. (33)

905.CHEATING EVEN THE INNER WITNESS OR CONTROLLER (ANTARYAMI STATE).

uLLaththE uRaiyum mAlai uLLuvAn uNarvu onRu illAk

kaLLaththEn nAnum thoNdAyth thoNdukkE kOlam pUNdu

uLLuvAr uLLiRRU ellAm udan irundhu aRithiyenRu

veLgippOy ennuLLE nAn vilavaRach chiriththittEnE|| Thirty four ||

Oh! Compassionate one( mAl ), you resides in the heart of each and every individual. Not possessing the required knowledge to even think about you, I become your servitor, Posing myself to be one and I falsely act before you, fooling all those standing close by. I even take pride thinking that I have cheated you. Later, I feel ashamed, realising that you witness and control everyone from within. Coming out of sanctum Santorum, where you have taken the ARCHA form, I laugh out until by ribs break, thinking that I have cheated you.(34)

906.EXPRESSING ANANYAGATITVAM (NO OTHER MEANS EXCEPT LORD ALMIGHTY).

thAviyanRu ulagam ellAm thalai viLAk koNda endhAy
sEviyEn unnaiyallAl chikkenach chengaN mAlE
AviyE! amudhE! endhan Aruyir anaiya endhAy
pAviyEn unnai allAl pAviyEn pAviyEnE||Thirty five||

In the days of the yore, having taken alms from King mahAbali, my dear lord! You grew and pervaded through the entire universe thereby placing your foot on everyone's head without any discrimination. I shall certainly not worship any other devata, but for you. Oh! Lotus eyed Lord, you are my breath, my sweet nectar and above all my soul. How can I even think of any means other than you? This sinner, who I am will ever believe only in you. (35)

907.STAYING AWAY FROM LUST.

mazhaikkanRu varai mun Endhum maindhanE! madhuravARE!
uzhaikkanRE pOla nOkkamudaiyavar valaiyuL pattu
uzhaikkinRERku ennai nOkkAdhu ozhivadhE unnaiyanRE
azhaikkinREn AdhimUrththi! aranga mAnagaruLAnE

Oh! Primival Lord, you have taken the archa form to protect devotees like me in the abode of arangam. When Lord Indra, initiated the torrential rain  in accordance with the rage that he was not worshipped, to protect the people and the cattle, without waiting for their request, you lifted the Govardhana mountain on your finger tip, Oh! Valorous Lord. Oh! Sweet cascade(madhuravARE - as you have cascaded like a honey river from paramapadam to this world), I toil extremely getting trapped in the net of the beautiful fawn eyed ladies. Unless your glance is on me, I cannot get relieved from the turmoil. Hence do not forget to have your glance on me. (36)

908.GRIEF STRUCK AS A RESULT OF NOT GETTING THE MEANS FOR LIBERATION.

theLivilAk kalangal nIr sUzh thiruvarangaththuL Ongum
oLiyuLAr thAmE anRE thandhaiyum thAyum AvAr
eLiyadhOr aruLum anRE en thiRaththu empirAnAr
aLiyan nam paiyal ennAr ammavO! kodiayvARE ||Thirty seven ||

The ever radiant Lord EmperumAn, who has chosen to reside in Srirangam amidst the murky* not so clear waters of Cauvery, has the conjugation of both the fatherly and motherly traits in him. This is so evident and experienceable, in the way he safe guards lowly people like me. Having blessed me with several opportunities to serve him, which is possible only out of the little droplet from the ocean of his daya, why hasn't he bestowed me with the grace of eternally being next to him? (37)

oLiyuLAr thAmE anRE thandhaiyum thAyum AvAr  (ITHEEHYAM -177)

To explain the above statement and reinforce the fact that the Lord of Srirangam is the sole kith and kin of everyone, an itheehyam is explained.

Maharishi 'MARKANDEYA', consoles darmaputhra, during his adverse time of vanavAsa stating that,  “sarvEshAmEva lOkAnAm pithA mAthA cha mAdhava:" (SlOkam from mahAbhAratham vana parvam 192.56 )meaning - Lord MAdhava is mother and father of the whole world. Bhattar refers this is SlOkam  to his brother SrirAma Pillai during his troubled time.

909.GAINING CLARITY ABOUT THE LIKING OF PRAPANNAS 

38. mEmporuL pOhaviTTu meimmaiyai miha uNarndu

AmpariSu arindu koNDu aimpulan ahattu aDakki |

kAmbara talai Siraittu un kaDaittalai irundu vAzhum

SOmbarai uhatti pOlum Soozh punal arangattAnE || Thirty Eight ||

Similar to the charama SlOkam of Gita which is the essence of mahAbharatha, this SlOkam is the essence of tirumAlai. This explains bhara samarpanam and its effects, in addition to having the meaning of ashtAksharam and dwayam within it.

Dear lord! You reside in the divine place of Srirangam, encircled by the streaming Cauvery river. Ignoring the importance given to the worldly affairs, arriving at a clear consensus about the true philosophical nature of the Atma and its nature of involvement in Bagavat kainkaryam, bringing all the five senses under control and rooting off the qualities of ahankAram (ego) and mamakAram (selfishness) similar to the tonsuring of the hair to its roots, those who stand lazily at your doorstep not willing to carry the burden of life, will be bestowed  upon with the grace of moksha, I suppose. (38)

un kaDaittalai irundu  (ITHEEHYAM -179)

Once a great AchArya called 'TirukkaNNamangai ANdAn', happen to witness the affection the master had over his pet dog. Seeing that he thought, when a man can exhibit so much love to an animal, why won't our Lord  show such affection towards his subjects! So with the same thought he keptsri standing at the entrance of TirukkaNNamangai temple.

910.THE GREATNESS OF A DEVOTEE.

39. aDimaiyil kuDimai illA ayal SaduppEdimAril

kuDimaiyil kaDaimaippaTTa kukkaril pirapparEnum |

muDiyinil tuLabam vaittAi moi kazharku anbu Seyyum

aDiyarai uhatti pOlum aranga mA naharuLAnE || Thirty Nine || 

Oh! Lord, who adorns the Tulasi garland on your crown, who rules the city of ,Srirangam ,  you get attached to those who wish to get involved in your kainkaryam not mindful about the cast that they are born in or the proficiency that they possess. Even if they are well versed in all the four vEdas, yet detached in service to the Lord (kainkaryam ), they are considered to be born low and preferred less. (39)

911.SERVITORS ARE NEVER LEFT TO SUFFER.

40. tiru maru mArba ninnai SindaiyuL tihazha vaittu

maruviya manattarAhil mAnilattu uyirhaLellAm |

veruvura konru SuTTiTTu eeTTiya vinaiyarElum

aruvinai payanadu uyyAr arangamA naharuLAnE || Forty ||

Oh! Lord of arangA, who has the mark of maru on your chest (vakshathalam) where pirATTi resides eternally! The person  who realises your greatness and believe that both the means and the goal to be attained is the divine couple having pirATTi as the purushAkAram (one who recommends us to the Lord), will be the recipient of your grace and affection, even if he be a worst sinner. He is never made to face the consequences of his acquired bad deeds.(40)

912.THE GREATNESS OF THE ASSOCIATION WITH BAGAVATAS.

41. vAnuLA ariyalAhA vAnavA enbarAhil

tEnulAm tuLaba mAlai SenniyA enbarAhil |

oonamAyinahaL Seyyum oonakAraharhaLElum

pOnaham Seida SEdam taruvarEl punidam anrE || Forty One ||

The moment people realise and sing your praise stating that, Oh! Lord of paramapadam, you can hardly be comprehended even by the celestials, Oh! Lord you are adorned with the honey filled Tulasi garland on your crown, at that very moment, even if they themselves are associated with and getting unpleasantfull things done, the leftover food of such people are considered to be pious and can be consumed as bAghavata prasAdam. (41)

913.BAGAVATAS OF ANY SECT HAS TO BE REVERED

42. pazhudilA ozhuhalATTru pala SaduppEdimArhaL

izhikulattavarhaLElum emmaDiyArhaL Ahil|

tozhumin neer koDumin koLmin enru ninnODum okka

vazhipaDa aruLinAi pOlum madiL tiru arangattAnE || Forty Two || 

Oh! Lord, residing in Srirangam fortified by seven ramparts, we believe that you advised the clan of the learned brahmaNAs, to respect all your true and ardent devotees irrespective of the cast or creed they belong to. The servitors who exhibit true devotion and perform poojas for the sake of your pleasure, have to be revered with the same kind of respect given to you even if they belong to lower sect. In addition, the learned chaturvedis should extend due respect, along with exchanging the knowledge and felicitate them (42)l

914.CRITICISING BAGAVATAS IS NOT FAIR.

43. amaravOrangam Arum vEdam Or nAngum Odi

tamarhaLil talaivarAya SAdi andaNarhaLElum |

numarhaLai pazhipparAhil noDippadOr aLavil AngE

avarhaL tAm pulaiyar pOlum aranga mA naharuLAnE || Forty Three || 

Being proficient and reciting without any restraint all the four vEdas  (rik, yajus, sAma and atarvana) including the six angas (SikSha, vyAkarNa, chandas, nirutta, jyOtiSam and kalpa) and being born as a brahmaNA will not hold good rather become futile if one does bAgavatha apachAram (disrespecting a bAgavata). Doing so will ruin them at once, at that very moment stooping them down to the state of a chandAla not waiting  for a time or place. 

AzhvAr mentioned earlier that, irrespective of one being born in a low cast they should be revered if they are devotees of the Lord. Now he reiterates that in spite of having all eminence disrespecting a bAgavata will only bring disgrace. (43)

915.ANIMALS ENTITLED FOR GOD'S GRACE.

44. peNNulAm SaDaiyinAnum piramanum unnai kANbAn

eNNilA oozhi oozhi tavam SeidAr veLhi nirpa |

viNNuLAr viyappa vandu Anaikku anru aruLai eenda

kaNNarAi unnai ennO kaLaikaNA karudumArE || Forty Four ||

Lord shiva who admitted Ganga to meander in his mated hair, had to perform severe penance for several kalpayugAs to have a direct vision of yours. The same was the case with Lord brahma too.  They both stood ashamed, unable to protect gajEndra the elephant at the time of it's distress. Whereas, to the astonishment of the nithyasoories and the celestials, you came running, relieved it from distress and granted moksha too. Isn't it apt to call you as the protector?(44)

916.DEDICATING TO THE LORD.

45. vaLavezhum tavaLamADa madurai mA naharam tannuL

kavaLa mAl yAnai konra kaNNanai arangamAlai |

tuLava toNDAya tol Seer toNDaraDippoDi Sol

iLaiya pun kavitai Elum embirArku iniyavArE || Forty Five ||

Similar to the Tulasi garland that I offer to Lord ranganAtha, let this humble servant tondaraDipoDi dedicate this garland of words called tirumAlai, dealing about the relevance towards various devatAs, being considerate to all bAgavatAs and surrender oneself totally at the lotus feet of the Lord (prapatti), to be relished by him too. Lord krishNa who put an end to the huge black humongous kuvalayApeetam elephant in the city of vadamathura, with beautiful white mansions, is the same ranganAtha who resides in Srirangam. Though precise and may contain errors, Lord ranganAtha will surely relish, ignoring the faults and removing all the hurdles. (45)

TONDARADIPODI AZHVAR TIRUVADIGALE SHARANAM