AzhvAr Arulamudham

*PERUMAL TIRUMOZHI 5* PASURAMS 688 – 697    *taru tuyaram tadAyEl* Citing various examples, kulasEkara AzhvAr opens up his mind to Lord uyyavanda perumAl of tiru-vittuvakODu, present in the malainAdu Divya desam,(Kerala) presently known as TirumiTTakOdu (anchumoorthi temple). He clearly explains that there is no other refuge, other than surrendering at the lotus feet of Lord Sriman NArAyaNa.   688 * tharuthuyaram thadAyEl * un charaN allAl saraN illai * virai kuzhuvum malarppozhil sUzh * vitRuvakkOttammAnE! **  arisinaththAl InRa thAy agatRidinum * matRavaL than aruL ninaindhE azhum kuzhavi * adhuvE pOnRirundhEnE(1)   688. Oh Lord! * VittuvakOTTammAnE!* Graciously residing in the Divya desam called  tiruvittuvakODu, surrounded by fragrance emanating orchards, I have no refuge other than Your divine feet. As a result of a sudden outburst of anger even if a mother pushes away her child, the child cries and comes back to her longing for her affection. (azhum k...

* PERUMAL TIRUMOZHI 4* *PASURAMS 677 –687* *UnEru selvattu* AzhvAr’s wish to be born in *TIRUMALA* Answering to a query asking, is it possible to be a fervent devotee, rather a maniac of the Lord, in all the births as one is not sure what kind of birth we may be in?, AzhvAr says, "when the Lord has made up His mind to protect me from this samsAric life, He will surely retain me as His devotee". Further, to be connected with His  devotees, similar to the Nithyasoories, He has brought down the hill and named it vEnkatam. AzhvAr expresses his wish to be born here in any of the forms (be it tiryak,manushya,sthAvara) and perform nithyaseva for Him. 677 * UnERu selvaththu * udaRpiRavi yAn vENdEn *  AnEREzh venRAn * adimaith thiRam allAl **  kUnERu sangkam idaththAn than * vEngkadaththu *  kOn Eri vAzhum * kurugAyp piRappEnE (1) 2 677. Other than getting the wealth of being subservient to the Lord, who subjugated the seven bulls for the sake of Nappinnai pirATTi, I do not w...

PERUMAL THIRUMOZHI 3 Pasurams ( 668 - 676)  meyyil vAzhkkaiyai' AzhvAr explains in this decade that,  his interest towards this samsAric life and thereby the samsAris has diminished , rather turned towards Bhagavat  and bhAgavatA kainkaryam. 668 * meyyil vAzhkkaiyai * meyyenak koLLum *  iv vaiyam thannodum * kUduvadhillai yAn **  aiyanE! * arangkA! enRu azhaikkinREn *  maiyal koNdozhindhEn * endhan mAlukkE (1) 668 Oh! Lord, my master, Sri ranganAtha  (ayyanE! arangA!), chanting your nAmA, I stand captivated by your affection towards me. I shall not be mingling with those people who, giving importance to this materialistic world prioritise  their life here (not realising that this world is not true, rather an illusion). (1)  669 nUlinEr idaiyAr * thiRaththE niRkum *  njAlam thannodum * kUduvadhillai yAn **  AliyA azhaiyA * arangkA! enRu *  mAlezhundhu ozhindhEn * endhan mAlukkE (2) 669. I shall not keep any acquaintance with the...

PERUMAL TIRUMOZHI 2* PASURAMS 658 – 667 tEttarum tiral….. Service to humanity is service to God. To be more specific, serving the devotees of the Lord, leads to serving Him directly is what is explained in this decade. Not stopping with Bhagavat bakthi, AzhvAr expresses his immense BhAgavata bakthi in these ten verses. After all, it is this AzhvAr, who for the sake of the bhAgavatAs, fearlessly dropped his hand inside the pot containing deadly snakes. 658 * thEttarum thiRal thEninaith * thennarangkanai * thirumAdhu vAzh vAttamil vanamAlai mArvanai vAzhththi * mAlkoL sindhaiyarAy ** AttamEvi alandhazhaiththu * ayarveydhum meyyadiyArgaL tham * Ittam kaNdidak kUdumEl * adhu kANum kaN payan AvadhE (1) (2) 658 The fruit of having this indrium of vision called eyes, can be considered obtained only when one gets to have the darshan of the (bhAgavata ghoshtI) group of devotees having pure devotion and love, involuntarily dance,  passionately sing His nAmAs and utter mangalAsAsanam (singing...

PERUMAL TIRUMOZHI - 1 *PASURAMS - 647 - 657 IRULIRIYA DESIRE TO SEE LORD RANGANATHA 647 * iruL iriyach sudarmaNigaL imaikkum neRRi * inaththuththi aNipaNam AyirangkaL Arndha * aravarasap perunjsOdhi ananthan ennum * aNi viLangkum uyar veLLai aNaiyai mEvi ** thiruvarangkap perunagaruL theNNIrp ponni * thiraik kaiyAl adivarudap paLLi koLLum * karumaNiyaik kOmaLaththaik kaNdu koNdu * en kaNNiNaigaL enRu kolO kaLikkum nALE?(2) (1) 647. The thousand headed ADHISESHAN, the king of all the serpent’s forehead is embedded with gems that emit light which shatters the darkness. The PERIYA PERUMAL reclines on this (perum Jyothi) resplendent ‘ananthAzhwAn’, making him the cool white bed in TIRUVARANGAM. AzhwAr  longs and laments, as to when the day will come, that he will be blessed to see with his eyes and rejoice this Lord who is unique and precious as the blue gem stone and who resides on the banks of  the river kauveri where the waves as the hands of the water touches HIS feet. (1) 648...

PERUMAL TIRUMOZHI* Quintessence of RAMAYANA KULASEKARA AZHVAR KULASEKARA AZHVAR, the next AzhvAr was an incarnation of the divine form of SRI KOUSTHUBHA (The divine jewel worn by Lord ViShNu). He was born in the beginning of “Kaliyuga” in Punarvasu star, in the Tamil month of MASI at TIRUVANJIKKALAM, Kerala in the royal dynasty. Though he was a king of great valour, his interest was towards PurANas and itihAsAs. AzhvAr was especially fascinated by SRIMAD RAMAYANA . He would immerse himself in RamAyanA so much that he would forget everything else. Once when he heard the scholar explain the distress of SITA’S separation from RAMA and the war taking place between RAMA and RAVANA, KulasEkarA got his army ready to go and fight on behalf of RAMA. The king lead the army through the forest, lakes and sea. The depth of the sea receded to the knee level to allow the AzhvAr pass through it. RAMA along with SITA and LAKSHMANA appeared and told him that SitA has been rescued and that he can go to h...

NACHCHIYAR TIRUMOZHI 14 PASURAMS 637 to 646 *paTTi mEyndOr* After all the hardships that AndAl faced in uniting with the Lord, that she explained starting from " thaiyoru thingkaLum “, finally she gets relieved by having a darshan of the Lord when He shows up, which she explains interestingly in this last decade, as a conversation between herself and her gopika friends. AndAl, in the first half of each pAsuram putsforth a question asking,  "have you seen (கண்டீரே) kaNNan?" describing about Him. The later half comes as an answer saying (விருந்தாவனத்தே கண்டோமே) " *virundAvanaTTE kaNDOmE"* by the gopis. The essence of 'paramabakthi ' required to attain Him and the resultant 'pErinbam' attained out of it are clearly explained here.   637 * patti mEyndhOr kArERu * baladhEvaRku Or kIzhk kanRAy *  ittIRittu viLaiyAdi * ingkE pOdhak kaNdIrE? ** ittamAna pasukkaLai * inidhu maRiththu nIrUtti * vittuk koNdu viLaiyAda * virundhAvanaththE kaNdOmE (2) (1) (6...