Thiruvaranga Kalambagam

Sincere Thanks To
1. SrI Srinivasan Narayanan for addition of Sanskrit and Tamil texts, transliteration
in English and proof reading text
2. Anudinam.org for images
3. Smt Jayashree Muralidharan for eBook assembly
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Table of contents
Introduction 1
pAyirangaL and Meanings 3 - 111
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NamperumAL and TAyAr serti utsavam - SrIrangam
:
தி வரங்கக் கலம்பகம்
tiruvaranga kalampakam
(Composed by SrI PiLLai PerumAL IyengAr)
Introduction
Kalampakam means a miscellany of items united together. It is like கதம்ப சாதம் in the
cooking parlance. It is equivalent to "கதம்ப மாைல" for those engaged in creating

flower garlands using many kinds of flowers. It has the effect of cacophony of a
pleasant kind, when at dawn various birds chirp to announce their wakeful state and
the fifth TiruppaLLi ezhucci pAsuram of ToNDaraDippoDi AzhvAr refers to this
kalampakam at early morning at Srirangam. Kalampakam belongs to சிற்றிலக்கிய
வைக like all the other seven ashTa prabandham of SrI PiLLai PerumAl IyengAr. The
grammar of kalampakam requires specific placement of Koccaka KalippA, VeNpA and
KaTTaLaik kalittuRaippA (ெகாச்சகக் க ப்பா, ெவண்பா, கட்டைள க த் ைறப்பா) at
the beginning of the kalampaka prabandhams. Other types of ceyyuL (ெசய் ள்
வைககள்) like ெவண் ைற, அகவல், ஆசிாியப்பா, ம தப்பா, க த் ைற,

வஞ்சித் ைற and others can follow. Generally, 18 limbs (அங்கங்கள்) have to be
accommodated in the kalampakams. ammAnai, Usal, VaNDu, KiLi, tUtu are some of the
18 limbs. In summary, great amount of poetic skills are needed to compose a beautiful
kalampakam. இ ஒ பல் சுைவ உண் .
தி வரங்கம் (Srirangam) is the divya deSam about which all the twelve AzhvArs except
Madhurakavi AzhvAr have performed MangaLASAsanams on Lord RanganAthan (Periya
PerumAL) with 247 pAsurams. This is the avatAra sthalam of great AcAryas like Periya
Nampi, ParASara BhaTTar, Vadakku Tiruveeti PiLLai and others. TiruppANar and ANDAL
joined with the jyoti of the Lord's tiruvaDis here. It is fitting that SrI PiLLai PerumAL
IyengAr, “the RanganAtha pativratai” composed a kalampakam on his favorite Lord and
appealed to Him in the 71st pAyiram of his kalampakam to grant residence for his
jeevan at the Lord's lofty Paramapadam:
ன்னம் பிறந்த பிறப்ேபா இல்ைல;
இன்னம் பிறப்பிக்க என்னேத - ெதன்அரங்கம்
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ேமவிக் கிடந்தாேன! - ற்றி க்கும் நின்பதத் என்
ஆவிக்கு இடம்தான் அ ள்.
Meaning:
Oh Lord who chose the beautiful SrIrangam to engage in Your yoga nidrA! There has
been no limits to the births that aDiyEn has taken so far. Therefore, please do not plan
on additional births in the samsAra maNDalam for me. Please bless aDiyEn to become a
mukta jeevan and reside permanently in Your matchless SrI VaikuNTham!
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:
தி வரங்கக் கலம்பகம்
tiruvaranga kalampakam
(Composed by SrI PiLLai PerumAL IyengAr)
The first six pAyirams constitute the poet's vandanams to the AzhvArs, EmperumAnAr
and SvAmi ParASara BhaTTar, the direct AcAryan of divya kavi, SrI PiLLai PerumAL
IyengAr.
சிறப் பாயிரம் 1
ஆழ்வார் ன் பின்னவர்க்கு மாமைற தந்தார் தமிழில்
வாழ்வார் மணவாளர் மாண்பவ ள் - தாழ்வா ம்
எம்ேபா யர்க்கும் இரங்கிஅரங் கக்கலம்ப
கம்ேபாத நல்கைவத்தார் காண்.
Meaning:
In ancient times, SvAmi NammAzhvAr was compassionate to bless future generations

with vivekam and j~nAnam and converted samskrta Vedams into Tamizh (ேவதம் தமிழ்
ெசய்த மாறன் vEdam tamizh ceyta mARan). After that time, Azhagiya MaNavALa dAsar
(PiLLai PerumAL IyengAr) took pity on us with inferior intellect and sang the divya
prabandham of tiruvaranga kalampakam so that we can develop superior and correct
j~nAnam about SrI RanganAthan's divine tattvams and rahasyams.
சிறப் பாயிரம் 2
ெசால்ேநாக்கும், ெபா ள்ேநாக்கும், ெதாைடேநாக்கும்,
நைடேநாக்கும் ைறயின் ேநாக்ேகா ,
எந்ேநாக்கும் காண இலக்கியம் ஆவ அன்றி,
இதில் ஈ பட்ேடார்
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நல்ேநாக்கும் த்தி ம் பக்தி ம் ெப வார்; க்தி உண்டாம்
நான் என் ெசால்ேகன்!
பல்ேநாக்கு மனவாளர் பகர்அரங்கக் கலம்பகத்ைதப்
பாாீர்! பாாீர்!
Meaning:
Oh people of the world! This prabandham is full of beautiful words, deep meanings,
candam and excels in literary features like toDai and tuRai (kalittuRai, vancittuRai et
al). Please come and study this prabandham intensely. Those who engage in such deep
studies and reflect on the artha gauravam of the pAyirams will develop enhanced bhakti
to the Lord of SrIrangam, sadAcAram, anushThAna balam and divya j~nAnam. They
will qualify to enter Paramapadam. How can aDiyEn describe adequately the majesty
and flow of this prabandham created by Azhagiya MaNavALa dAsar blessed with many
kinds of upadeSams to enhance our j~nAnam? Please study hence this literary work
deeply for your benefit.
Comments:
"பல்ேநாக்கு மணவாளர் (pal nOkku maNAvALar)" is the salutation to the many sided
j~nAnams of Azhagiya MaNavALar. In great excitement, the author of this special
taniyan (சிறப் பாயிரம்) invites us twice to enjoy this SrI sUkti of tiruvaranga
kalampakam (பல்ேநாக்கு மணவாளர் பகர் அரங்கக் கலம்பகத்ைதப் பாாீர்! பாாீர்! pal
nOkku maNAvALar pakar arangak kalampakattai pArIr! pArIr!). This prabandham has
five distinguishing features (panca lakshaNams): ெசால் ேநாக்கு, ெபா ள் ேநாக்கு,
ெதாைட ேநாக்கு, நைட ேநாக்கு, ைறேநாக்கு. Every special mark of noble Tamizh
literature is here (எந்ேநாக்கும் காண இலக்கியம் ஆவ en nOkkum kANa ilakkiyam
Avatu).
The phala Sruti (benefits from pArAyaNam by those with sincerity) is announced as:
Dawn of good conduct, acquisition of true knowledge about the three tattvams, growth
of viSesha bhakti to the Lord of SrIrangam.
ஆழ்வார்கள் பன்னி வரின் வணக்கம்
ேவதம் ெதாகுத் த் தமிழ் பாடல் ெசய்த விமலன், ெபாய்ைக,
தன், மயிைல யர்ேகான், கழ்ச்ேசரன், த் ரன், ெதாண்டர்
பாதம் த ம் கள், மாமழிைசக்கு மன், பாணன், மங்ைக
நாதன், ம ரகவி, ேகாைத - பாதங்கள் நண் ேம. (1)
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Meaning:
May we all join the sacred feet of the twelve AzhvArs starting from my NammAzhvAr
and on to Poykai, BhUtam, PEy, glorious Tirumazhicai, famous KulaSekharar,
PeriyAzhvAr, ToNDaraDippoDi, TiruppANAzhvar, Tirumangai, Madhurakavi and ANDAL.
Comments:
"ேவதம் ெதாகுத் த் தமிழ்பாடல் ெசய்த விமலன் (vEdam tokuttut tamizh pADal ceyta
vimalan)" is SvAmi NammAzhvar. MayilaikOn is PEy AzhvAr. PuttUran is PeriAzhvAr
born at SrIvilliputtUr. "ெதாண்டர் பாதம் த ம் கள் (toNDar pAdam tarum tukaL)" is
the RanganAtha pativratai, ToNDarapppoDi AzhvAr.
நம்மாழ்வார் தி
மைறப்பாற் கடைல, தி நாவின் மந்தரத்தால், கைடந் ,
ைறப்பால் ப த்தி; தமிழ்ஆயிரத்தின் சுைவ அமிர்தம்
கைறப்பாம் அைணப்பள்ளியான் அன்பர் ஈட்டம் களித் அ ந்த
நிைறப்பான் கழல்அன்றி, சன்ம விடாய்க்குநிழல் இல்ைலேய. (2)
Meaning:
There is nothing, which is an alternative to the sacred feet of SvAmi NammAzhvAr to

destroy the samsAric sufferings. There is no other comforting shadow to escape the
tApams of samsAram. This great AcAryan churned the ocean of Vedams with His
powerful tongue and blessed us with Tamizh pAsurams fitted with various literary
features and condensed meanings. With these divine thousand pAsurams that are
delectable and insatiable like nectar, SvAmi NammAzhvAr made the ghoshThI of the
servants of SrI RanganAthan resting on Adi Seshan, very happy.
Comments:
"மைறப் பாற்கடல் (maRai pARkaDal)" refers to the Milky Ocean, which is the
embodiment of VedAs. SvAmi NammAzhvAr's tongue is compared to the Mantara
Mountain, which was used to churn the Milky Ocean during amrta mathanam. SvAmi
NammAzhvAr churned the VedAs and brought out "தமிழ் ஆயிரத்தின் சுைவ அமிர்தம்
(tamizh Ayirattin cuvai amirtam)". He presented them to the dear aDiyArs of the Lord
of SrIrangam enjoying His yoga nidrA on Adi Seshan. With out the redeeming sacred
feet of SvAmi NammAzhvAr for protection (கழல் அன்றி kazhal anRi), there is no
alternative to cure the samsAric disease (நம்மாழ்வார் கழல் அன்றி, சன்ம விடாய்க்கு
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நிழல் இல்ைலேய nammAzhvAr kazhal anRI, canma viDAykku nizhal illaiyE).
எம்ெப மானார் தி
பி க்கும் பரசமயக் குலேவழம் பிளிற ெவகுண்
இ க்கும் குரல்சிங்க ஏ அைனயான், எ பா ம்
உய்யப் ப க்கும் கழ்எம் இராமா ச னி,
பல்குண ம் வ க்கும் க த்தி னார்க்ேக தி மாமணி மண்டபேம. (3)
Meaning:
Only for those, who possess the true j~nAnam about the guNAdiSayams and fame of
EmperumAnAr will be blessed to reach the mukti maNTapam at SrI VaikuNTham.
Such fortunate people reside in all the seven universes of the Lord. AcArya RamAnuja is
like the King Lion, which roars and chases away with anger the wild elephants (para
mata vAdi-s) professing unconvincingly the superiority of their matams advocating
principles that clash with those of the teachings of the Veda-VedAntams.
Comments:
The advocates of Veda-viruddha and KudrshTi/avaidika matams are compared to angry,

roaring elephants roaming in the wilderness. For them, AcArya RamAnujA's simha
garjanams about the true meanings of VedAntams are frightening.
பட்டர் தி
வான்இட்ட கீர்த்தி வளர்கூரத் தாழ்வான் மகிழவந்த
ேதன்இட்ட தார்நம்ெப மாள் - குமாரர், சிவைன அயன்
தான்இட்ட சாபம் ைடத் ஆள் அரங்கர் சங்கு, ஆழி, யம்,
நான்இட்டன் என் , அ ள்பட்டர் ெபாற்றாள் கதி நந்தமக்ேக. (4)
Meaning:
SvAmi ParASara BhaTTar incarnated as the son of KoorattAzhvAr, whose fame as a

sadAcAryan grows day by day in this world and reaches up to the deva lokam. BhaTTar
created joy in the mind of KureSar, his celebrated father. Lord RanganAtha adorning
the fresh flower garlands spilling honey, is also the foster father of BhaTTar. Lord
RanganAthan is the compassionate Lord, who removed the curse of BrahmA given to
His son, Sivan which led to the sticking of one of the skulls of BrahmA to the palm of
Sivan. The sacred feet of ParASara BhaTTar are the refuge for aDiyEn (Azhagiya
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MaNavALa dAsan). He lifted aDiyEn to the status as his antaranga bhaktan/Sishyan by
imprinting the Lord's cinnams of the conch and disc (Sanku, cakra) on my shoulders.
Comments:
The tributes are paid by the poet to the lotus feet of his AcAryan (BhaTTar), and to His
biological father (KureSar) and his foster father (Lord RanganAtha). The poet expresses
his gratitude for the mahopakAram of his AcAryan for initiating him in to the ghoshThI
of SrI VaishNavAs through samAsrayaNam and bharanyAsam. The dayA guNam of the
foster father of his AcAryan (NamperumAL) is also saluted here.
ல்
கழ் மாைல
சீர் த்த ெச ங்கமலத் தி த்தவிசில் ற்றி க்கும்
நீர் த்த தி மக ம், நிலமக ம், அ வ ட;
சிைறப்பறைவ றம்காப்ப, ேசைனயர்ேகான் பணி ேகட்ப;
நைறப்படைலத் ழாய்மார்பில், நாயி ேபால், மணி விளங்க;
அறிய தானவர்க் க ந்த ஐம்பைட ம் ைடதயங்க;
காிய மால்வைர ளாிக்கா ஈன் கிடந்தாங்கு,
பாயிர நான்மைற பரவ, பாற்கட ல், ப மணிச் சூட்
ஆயிர வாய்ப் பாம் - அைணேமல் அறி யி ன் இனி அமர்ந்ேதாய்! (1)
Meaning:
The scene unfolds at SrIrangam:
Periya PirATTi, who arose from the Milky Ocean and sitting on the seat of the famous,
fully blossomed red lotus as well as BhUmi PirATTi with the oceans as Her girdle are
both pressing the tiruvaDis of Their Lord to give Him relief from all the exhausting
activities linked to the protection of His bhAgavatAs and punishment of those who
cause harm to His dear ones. The mighty winged GaruDAzhvan is standing next to His
Lord as protection. Nearby is Senai MudaliyAr (Vishvaksenar) as the Commander of the
Lord's army, who is busy checking on the requests for the audience with His Lord by
the devAs. On Lord's broad chest adorning fragrant tuLasI garland (நைறப் படைலத்
ழாய் மாைல naRaip paDalait tuzhAy mAlai), shines the resplendent Kaustubha gem
shines like SUryan. The pancAyudhams of the Lord, which took part in the victorious
war against the powerful enemies of the Lord are standing on both sides of Their Lord
awaiting His commands. The four Veda Purushans are reciting eulogies of Their Lord. In
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the middle of the Milky Ocean, a gigantic dark hued Lord is engaged in yoga nidrA on
His soft bed of the thousand hooded Adi Seshan with shining gems on each of those
heads illuminating the scene. SrI RanganAthan rests on His velvet-soft snake bed like a
fully blossomed lotus forest.
Comments:
The splendid scene at KsheerAbdi unfolds before our eyes and that scene becomes
visible inside the garbha graham of Lord RanganAtha at SrIrangam. The vyUha state of
the Lord at KshreerAbdi (பாற் கடல் வண்ணன் pAR kaDal vaNNan). Periya PirATTi's
name at the Milky Ocean is கடல் மகள் நாச்சியார் (kaDal makAL nAcciyAr). VimAnam is
known as ashTAnga VimAnam; at SrIrangam divya desam, the vimAnam of the arcA
mUrti is PraNavAkAra vimAnam. The eulogies of the four Vedams remind us of the
" ப் ைடயாைர அைடவெதல்லாம் ேசார்விடத் த் ைணயாவார் என்ேற
(tuppuDaiyArai aDaivatellAm cOrviDattut tuNaiyAvAr enRE)" decad of PeriyAzhvAr
(4.10), where the mAlAkArar offers his salutations to "aravaNaip paLLI koLarangan"
and reminds Lord Ranganathan about his early request (viNNappam):
எய்ப்ெபன்ைன வந் ந ம் ேபாதங்
ேக ம் நா ன்ைன நிைனக்கமாட்ேடன்,
அப்ேபாைதக் கிப்ேபாேத ெசால் ைவத்ேதன்
அரங்கத் தரவைணப் பள்ளி யாேன!

Ten AzhvArs have performed MangaLASAsanams for KsheerAbdi RanganAthan through
their bhakti laden pAsurams. The 34th pAsuram of the Periya tiruvandAti pAsuram 34 of
SvAmi NammAzhvAr comes to aDiyEn's mind to enjoy his deep and delectable
anubhavam of the vyUha mUrti:
பாலாழி நீகிடக்கும் பண்ைப, யாம் ேகட்ேட ம்
காலா ம் ெநஞ்சழி ம் கண் சுழ ம், - நீலாழிச்
ேசாதியாய்! ஆதியாய்! ெதால்விைனெயம் பால்க ம்,
நீதியாய்! நிற்சார்ந் நின் .
Meaning according to Dr.V.N. Vedantha Desikan:
Oh Lord, the Primogenitor of the Universe, Annihilator of our sins of the primitive period
onwards! When one hears - merely hears, I say -of the sight of You as a blue Ocean
reclining on a white ocean, so to say, - in readiness to respond to our requests - one
feels his legs limping and shaking, the heart melts and the eyes revolve in stupor. If
one were to see this form with one's eyes, what will not befall one?
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The invocation of PeriyAzhvAr and his celebration of KsheerAbdi nAthan/SrI
RanganAthan (பரைவத்திைர பல ேமாதப் பள்ளி ெகாள்கின்ற பிரான் paravaittira pala
mOtap paLLI koLkinRa pirAn - PeriyAzhvAr tirumozhi 5.2.10) as the resident of his
heart lotus (antaryAmi brahmam) in the Sayana tirukkOlam on Adi Seshan with His
Devi and Milky Ocean is a mind filling anubhavam:
அரவத் தமளியி ேனா ம் அழகியபாற்கட ேலா ம்,
அரவிந்தப் பாைவ ந் தா ம் அகம்ப வந் குந் ,
பரைவத் திைர பல ேமாதப் பள்ளிெகாள் கின்ற பிராைன,
பர கின் றான்விட் சித்தன் பட் னங் காவற் ெபா ட்ேட.
Meaning and comments:
Here PeriyAzhvAr reminds us of Chandogya upanishat dahara vidyA mantrams (एतत ् सं
ॄपरंु , अिन ् ॄपरेु दहरं पण्डरीकं

ु वेँम etat satyam brahmapuram, asmin brahmapure
daharam puNDarIkam veSma). That the Lord has entered the heart cave with His Devi,
snake bed, parijanams and has taken residence there as sukhavAsa sthAnam to protect
his body (ேவதப்பிரானார் வந் குந் கிடந்தார் vEdappirAnAr vantu pukuntu
kiDantAr). The Lord arrived and entered into his heart cave for permanent residence
with His comfortable bed of Adi Seshan, Milky Ocean, and the lotus flower with Periya
PiraTTi sitting on it and all His parijanams. There, the Lord engages in sukha nidrai
lulled by the gentle waves of the Milky Ocean. AzhvAr offers his salutations to the
upakArakan, SrI RanganAthan for protection of his paTTinam பட் னம் (tirumEni/
எம்ெப மானின் பள்ளி அைற) against the encroachment of the samsAric and physical
afflictions. AzhvAr acknowledges that the banishment of the vinaikaL is a direct
outcome of the Lord's own sankalpam and therefore, he eulogizes the Lord with His
sahasra nAmams to bless him.
In all the ashTa prabandhams of the divya kavi, one can enjoy the direct links to the
four thousand sacred collect remembered in the special way of the gifted poet and
dedicated devotee of Lord RanganAtha.
மண்ணகம் யர்நீங்க, வானகம் ெதா ஏத்த,
கண்அகன் ேசாணாட் க் காவிாிவாய்ப் ளினத் ,
பம் கதிர் விசும் இரவி பசும் ரவி வழிவிலங்கு
ெசம்ெபான்மதில் ஏழ்உ த்த தி அரங்கப் ெப ங் ேகாயில்,
ஆணிப்ெபான் - தக உாிஞ்சும் அணிக்கதவ நீர்வாயில்,
மாணிக்க ெவயில்பரப் ம் வயிரமணி விமானத் ள்,
மின்இலங்கு ெதா வலய வியன்வலக்ைக கீழ் ெகா த் ,
ெதன்இலங்ைகத் திைசேநாக்கி, தி நயனம் யில்ேவாய்! ேகள். (2)
Meaning:
Oh Lord! Those on this earth and from the celestial land are standing in front of You
seeking relief from the sorrows ( யர் நீங்க tuyar nInga) of the current and future
births and are eulogizing Your divya saundaryam and kalyANa guNams. You have
chosen a spot in the middle of the island formed by the river Cauveri in the broad land
of COzha deSam (கண் அகன் kaN akan) to engage in yoga nidrai. There are seven
golden ramparts at Your sacred place of Sayanam at SrIrangam and these walls (matil)
are so tall that the horse pulling the chariot of the SUryan has to change its normal
route in and around SrIrangam. At the center of these seven prAkArams of Your Periya
Koil, there is PraNavAkAra VimAnam covered with gold plates and its gem studded door
emanates the jyoti from the enmeshed diamonds and gems. Inside that garbha
graham, You rest looking in the direction of the south where Your bhaktan,
VibheeshaNan crowned by You rules. You are supporting Your head with Your right
hand adorning a big golden bangle. Oh RanganAtha engaged in yoga nidrai! Please hear
aDiyEn's humble request!
Comments:
Lord RanganAthan is at His temple surrounded by seven golden walls (vide: sapta
prakAra madhye, SrI RanganAtha stotram of SvamI ParASara BhaTTar). The Sishyar of
BhaTTar salutes these seven golden walls as ெசம்ேபான்மதில் ஏழ் உ த்த தி அரங்கப்
ெப ம் ேகாயில் (cempon matil Ezh uDutta tiru arangap perum kOyil).
In the epicenter of those golden walls is the sanctum sanctorum with a door that is
covered with golden plates and enriched with shining red rubies (மாணிக்க
ெவயில்பரப் ம் வயிரமணி விமானம் (mAniika veyil parappum vayiramaNi vimAnam).

Inside that vimAnam, one has the adbhuta sevai of the Lord of SrIrangam facing south
towards LankApuri (ெதன் இலங்ைக திைச ேநாக்கி ten ilangai ticai nOkki) and
supporting His crowned head on His uplifted right hand adorning a lustrous golden wrist
AbharaNam known as ெதா toDi (மின்இலங்கு ெதா வலய வியன் வலக்ைக கீழ்
ெகா த் , ெதன் இலங்ைகத் திைச ேநாக்கி, தி நயனம் யில்ேவான் (min ilanku toDi
valaya viyan valakkai kIzh koDuttu ten ilangai ticai nOkki tirunayanam tuyilvOn). The
poet appeals to this resplendent Lord of SrIrangam engaged in yoga nidrai.
The stuti of SrI Azhagiya MaNavALa dAsar now follows.
The numbering system (numbered as 1, 2, 3, 4 etc.) for the following nAmAs follows a
particular poetic style. The divya kavi asks a series of rhetorical questions and answers
them himself in the affirmative.
1. ேதவர்ஆய், ேதவர்க்கும் ெதாியாத ஒளிஉ ஆய்,
வர் ஆய், வர்க்குள் தல்வன்ஆய், நின்ேறாய்நீ!
Meaning:
Oh RangA! You are of the form of devAs (ேதவர்கள வ உைடயவன்); Your

jyotirmaya rUpam is not comprehended even by the devAs. Among the three mUrtis
(ayan, ari and aran), You alone have the qualifying attributes to be the First among the
Trinity. Brahman and Rudran are born of You (SrI RanganAthan) to experience the
fruits of their karmAs. (Rudran and BrahmA are karma yonayaH and karma vaSyaH.
Thou alone art Self manifested. You incarnate thus out of Your own sankalpam. Thou
्
art without beginning, middle and end (आिद मा रिहतन Adi madhyAnta rahitan).
2. ேபாற் வார் ேபாற் வ உன் கழ்ப்ெபா ேள; ஆத னால்
ேவற் வாசகம் அ ேயன் விளம் மா அறிேயனால்!
Meaning:
Those who eulogize You only praise Your fame and valor. Therefore, aDiyEn is incapable
of uttering other words relating to Your Vaibhavam. aDiyEn does not have the innate
capacity to differ from the AzhvArs and AcAryas, who have proceeded before aDiyEn.
3. பணித்தடங்கா இைமயவற்கும், பங்கயத்ேதான் தேலார்க்கும்,
பணித் அடங்காப் கழ்அ ேயன் பணித் , அடங்கற் பாலேதா?
Meaning:
Would it be possible for aDiyEn to engage in praising Your guNAdiSayams, which are
beyond the capabilities of the devAs starting from BrahmA to Sivan adorning a snake as
His ear ring? No, it is impossible for aDiyEn to venture such a foolhardy attempt. Your
fame can not be contained or circumscribed even by BrahmAdi devAs. "பணி (paNi)"
means both a snake and a piece of jewelry. "பணித்தல் (paNIttal)" means praising.
"பங்கயத்ேதான் (pankayattOn)" refers to BrahmA. "அடங்காப் கழ் (aDangAp pukazh)"

means fame that cannot be limited by words.
4. ’ யாம் கட ள்’ என் இ க்கும் எவ் லகில் கட ளர்க்கும்
ஆம்கட ள் நீஎன்றால், அஃ உனக்கு வியப் ஆேமா?
Meaning:
It is not a surprise to You, if we recognize and salute You as the Supreme One, the God
of Gods, the para devatai with no equal or Superior in this world full of egotistic gods,
who think they are the Supreme and all powerful ones? No, Thou art the devAdi devan,
the matchless First One among all the gods, who in reality owe their power to a small
measure of Your anugraham!
5. அைனத் லகும், அைனத் யி ம், அைமத் அளித் , ைடப்ப நீ
நிைனத்த விைளயாட் என்றால், நின்ெப ைமக்கு அள ஆேமா?
Meaning:
Oh RanganAtha! We cannot prescribe any limits to Your keerti, when we praise You as
the sole Creator, Protector and Destroyer of all embodied sentient and insentient. You
perform these three acts as a divine sport of Yours with just your sankalpam.
6. க தாிய உயிர்க்கு உயிராய் கலந் எங்கும் உைற ம்
ஒ தனி நாயகம் என்றால், உன் கழ்க்கு வரம் ஆேமா?
Meaning:
That Thou art the indweller (antarAtmA) of the limitless jeevans and remain hidden
among them as the Matchless One both inside and outside of them, does not draw the
boundary line for Your uniqueness as the para devatai.
The Sishyar of SvAmi ParASara BhaTTar, Azhagiya MaNavALa dAsar follows the path
laid out by his AcAryan in SrI RangarAja stavam (2.87):
उपादे सािितिनयमना ैिदिचतौ
मिु ँय ौीमािनित वदित वागौपिनषदी।
ु
उपायोपेये तिदह तव तं न त ु गणौ
अतां ौीरेशय! शरणमाजमभजम॥्
upAdatte sattA sthiti niyamanAdyaiScidacitau
svamuddiSya SrImAniti vadati vAgaupanishadI |
upAyopeyatve tadiha tava tattvam na tu guNau
atastvAm SrIrangeSaya! SaraNamavyAjamabhajam ||
Meaning:
Upanishads declare that You with Your PirATTi engage in the sport of creating the
sentient and the insentient, sustain and nourish them as well as command them for
your own prayojanam. Thou art the undisputed Master of all as the sarva Seshi and
therefore You are the means and goal for this jeevan because of Your innate nature
(svarUpam). aDiyEn has hence approached You as the upAyam (means) without
thinking that such an act is for my prayojanam (sva prayojanam).
BhaTTar performs upadeSam for us thus on the unique doctrine of SarIrAtmabhAva

sambandham (pradhAna pratitantram) that is the core of SrI VaishNavam: Seshi, the
Master as SarIrI through His sankalpam and svarUpam is the niyAmyan/niyantA
(commander/ ordainer) and dhArakan (sustainer/protector); the Seshan/the jeevan is
His dravyam and the SarIram of the SarIrI (the Lord). As ananya prayojanan and
ananya SaraNyan, the Seshan surrenders to the sarva Seshi as unconditional servant/
liege. This Sesha-Seshi (servant and master) bhAvam ends up in the eternal dAsatva
svAmitva sambandham.
1. உ என, அ என, உளன்என, இலன்என,
அ மைற இ தி ம், அறி அ நிைலைமைய!
Meaning:
Thou art hailed as the One with form as well as the One without form; You are
described as the One who exists by the AstikAs as well as the One that does not exist
by nAstikAs. Thou have the rare attributes of not being known as this or that by even
the most sacred VedAs.
Comments:
Divya Kavi Azhagiya MaNavALa dAsan was the direct Sishyar of SvAmi ParASara
BhaTTar and was very proud of that lineage (guru parmaparai). BhaTTar was a great
interpreter of TiruvAimozhi and other divya Prabandhams. BhaTTar's nirvAhams are
well celebrated one. Our divya Kavi had developed great insights about the AzhvAr
aruLicceyalkaLs from his AcAryan and this depth of knowledge is woven in many of his
ashTa prabandha pAyirams. This pAyiram is a testament to the divya Kavi's j~nAnam
of TiruvAimozhi and echoes the Veda VedAnta sAram captured in Tamizh by SvAmi
NammAzhvAr in his pAsuram (உளெனனில் உளனவன் .... .... ஒழிவிலன் பரந்ேத
tiruvAimozhi 1.1.9). This is what SvAmi NammaAzhvAr upadeSam:
"இ க்கிறான், இல்ைல என்ற இரண் ேம அவ க்குள்ள தர்மங்கள் (பண் கள்). அைவ
இரண் ட ம் எல்லாவற்றி ம் வியாபித் ஒன்ைற ம் விட் டா நிைறந்
இ க்கிறான்"
The Meaning by Dr. V.N. Vedanta Desikan SvAmi for this tiruvaimozhi pAsuram is:
"The existence of God is admitted by an assertion that 'God exists, and equally well by
the contrary assertion that God does not exist'. In our assertion, all objects of the
world are conceded as His material form. When the nihilist (nAstikan) asserts in his own
manner, it is absurd; a thing can be referred to as 'not here, not now, not in this
manner' and so on but not in an absolute negation. No term or name can signify a non-
existent principle. Even the meaning of the statement, 'God does not exist' can only be
that God has taken the body and form of the formless things. Thus being and non-
being are both His attributes. With them He is present in all things, pervading each,
fully and as the Soul to the body".
உளெனனில் உளனவன் உ வமிவ் கள்
உளனலெனனில் அவன வம் இவ்வ கள்
உளெனன இலெனன இைவகுண ைடைமயில்
உளனி தைகைமெயா ஒழிவிலன் பரந்ேத. --- tiruvAimozhi 1.1.9
In this pAsuram, SvAmi NammAzhvAr rejects the views of Soonya vAdis and criticizes
their kudrshTi (weird and distorted, incorrect interpretations of the VedAs) and
establishes sadbhAvam and jagaScarIratvam (the world of sentient and insentient as
His body). leelA vibhuti yogam also gets celebrated/gets firmed up (ढीकृ त drDhIkrtam)
according to the 6000 paDi vyAkhyAnam of Tirukkurukai PirAn PiLLAn. Soonya vAdi
niraSnam (शू वािद िनरशनम -् condemnation and rejection) is mainly accomplished.
2. இவர்இவர் இைறயவர் என, மன உ திெயா
அவர்அவர் ெதாழஅ சமய ம் அ ளிைன!
Meaning:
Oh RanganAtha! You created the six kinds of (Agama) worships for the benefit of those,
who wished to have specific devAs as their objects of worship (VishNu/VaishNavam,
Sivan/Saivam, AmbAl, Ganesa/gANapatyam, SubrahmaNyan (KaumAram) and SUryan
(sauram).
This pAyiram is an echo of TiruvAimozhi pAsuram 1.1.5:
அவரவர் தமதம அறிவறி வைகவைக
அவரவர் இைறயவர் என அ அைடவர்கள்
அவரவர் இைறயவர் குைறவிலர் இைறயவர்
அவரவர் விதிவழி அைடய நின்றனேர.
Meaning according to Dr.V.N. Vedanta Desikan SvAmi:
"Each and every individual chooses, in accordance with his nature and attainments, by
means of a path determined by his level of intellect, to worship a particular deity in the
hope of securing desired fruits. They will all succeed also in this. Because those deities
are, without doubt, in a position to grant boons to each individual according to his
merits, only by virtue of the Lord being their inner soul, controller and ultimate source
of power".
Lord RanganAthan stays as that indweller, commander-ordainer (niyantA) of these

"gods" chosen by the individuals befitting their own guNams and the Lord empowers
these gods to grant what the worshipping jeevan desires. He does this because He is
the Lord of the Universe and its entities including the other gods created and
ु म ् patim
empowered by Him as their antaryAmi brahmam (पितं िवाेरं शातं िशवमत
viSvasyAtmeSvaram SASvatam Sivamacyutam -- taittirIya Upanishad -
nArAyaNAnuvAkam).
शाो मागण कृ त आौयणम ् (SAstrokta mArgeNa krta ASrayaNam) of the different devAs
like Indran is based on the jeevan's pre-dispositions determined by the admixture of
the sattva rajas tamo guNams of the jeevan seeking the fruits desired by them. SrI
RanganAthan as sarveSvaran and antaryAmi of these gods empowers them to be the
grantors of the desired boons.
3. க வளி, கனல் னல், ககனெமா அக டம்,
உ பதி, கதிரவன், உ வ ம் அ ளிைன!
Meaning:
Fierce wind, the scorching fire, the nourishing water, expansive sky and the broad
earth, the king of the nakshatrams (Chandran), SUryan and the dharma rAjan (Yaman)
have been created by Lord RanganAthan as panca bhUtams et al for the governance of
the world.
This pAyiram is an echo of the 7th pAsuram of tiruvAimozhi 1.1 (உயர்வற யர் நலம் ...
மன்ேன). Here, the upadeSam is:
The universe (aiSvaryam of the Lord) is created, sustained and controlled by the Lord
as the Soul of all things and beings. He created panca bhUtams (Ether, Fire, Air, Water
and Earth) and out of them He "wrought all others". He pervades everything and
beings; He controls and directs everything, while being invisible. During the PraLaya
kAlam, He devours all. The timeless VedAs attest to these leelais of the Lord. Some
four dozen Veda mantrams and 25 quotations from ItihAsa, PurANams are used for
substantiation of these doctrines in the 6000 paDi of Tirukkurukai PiLLAn PirAn.
This magnificent tiruvAimozhi pAsuram (1.1.7) as below:
திடவிசும்ெபாிவளி நீர்நிலமிைவமிைச
படர்ெபா ள் வ மாய் அைவயைவெதா ம்
உடன்மிைச உயிெரனக் கரந்ெதங்கும் பரந் ளன்
சுடர்மிகு சு தி ள் இைவ ண்ட சுரேன.

The sArArtham of this pAsuram is that world is the prakAra/vibhUti/ aIsvaryam of the
Lord and He is the Cause, Sustainer, and Controller of the Soul of all created entities.
4. க மலர் அ இைண க தினர் ெப ெகன
அ ந , அற; அ ள்பர - கதியிைன!
Meaning and comments:
Oh RanganAtha! You are with out beginning, middle and end and You bless your
bhaktAs with the boon of Paramapada vAsam, when they meditate on Your fragrant,
Lotus Feet. SvAmi NammAzhvAr points out this upAyam to his own manas:
உயர்வற உயர்நலம் உைடயவன் யவனவன்
மயர்வற மதிநலம் அ ளினன் யவனவன்
அயர்வ ம் அமரர்கள் அதிபதி யவனவன்
யர சுடர ெதா ெதெழன் மனேன! --- tiruvAimozhi 1.1.1

SvAmi NammAzhvAr engages here in a conversation with his manas (mind) and
appeals to it to meditate on the tiruvaDi of the Lord of the devAs for removal of our
samsAric sufferings and for elevation to SrI VaikuNTham, His nitya vibhUti to enjoy
paripUNa brahmAnadam there with mukta jeevans and nitya sUris.
1. ஒ நா கத்தவேனா உலகுஈன்றாய் என்பர் அ உன்
தி நாபி மலர்ந்த அல்லால், தி ளத்தில் உணராயால்.
Meaning:
All say that You created the Universes with (and through) Your son, Brahma devan.
That happened with Your sankalpam and the blossoming of the lotus in a navel as a
result of that sankalpam. That lotus was the place of creation by BrahmA with the help
of the Veda mantrams that You taught him.
2. ேம கிாி உடல் அ ணன் மிடல்ெக த்தாய் என்பர்; அ உன்
கூர்உகிேர அறிந்த அல்லால், ேகாேவநீ அறியாயால்.
Meaning:
People say that You destroyed the mighty HiraNyan, whose body was gigantic in size
like the great Meru Mountain. Only Your sharp nail (கூர் உகிர் kUr ukir) experienced
that destruction and You, my Lord, did not know of this.
3. பன்றியாய்ப் ப எ த்த பாழியாய் என்பர்அ
ெவன்றிஆர் உன எயிற்றில் ெமன் கள் ேபான் இ ந்ததால்.
Meaning:
They say that You had the prowess to lift the BhUmi during Your incarnation as a MahA
VarAham. That BhUmi sat like a speck of dust on Your victorious tusk. கள் (tukaL)
means a speck of dust or soft pollen dust (ெமன் கள் mentukaL) to be specific. "பாழி
(pAzhi)" means valimai/power. "எயி (eyiRu)" means tooth or tusk here.
4. அண்டம்எலாம் உண்ைமஎன்பர், அறியாதார்; ஆங்கு அைவநீ
உண்ட ம் காலத் ஒ ற் க்கு ஆற்றாவால்.
Meaning:
Those who do not know about Your power will say with pride that You swallowed all the
universes during the praLaya kAlam. Those universes You swallowed in their entirety
did not match the size of one mouthful (கவளம் kavaLam) during the time of praLayam.
"உண் (uNDu) means "உண் தல்" (uNNUtal/swallowing). ற் (tuRRu) means

‘kavaLam’ or fistful amount.
1. நஞ்ச ம் அ த ம் நரகும் ம்ஆய்
வஞ்ச ம் ஞான ம் மறப் ம் ஆயிைன.
Meaning:
Thou exist as the life destroying poison (nancu/visham) as well as the life-restoring
Nectar (amudam): Thou have the other dvandvams (opposite pairs) like the dukkham
linked to narakam and great joy associated with moksham. You become Vancan that is
linked to cheating and j~nAnam that lets You to comprehend the attributes of
padArthams; You also become the forgetfulness about the attributes of vastus.
Comments:
This pAyiram in the form of a KuRaL reminds us about the Lord of TiruviNNagram and
the pAsurams of SvAmi NammAzhvAr about Him (ThiruvAimozhi 6.3) dealing with the
agaDita ghaTanA sAmarthyam (ஒன் க்ெகான் வி த்தமாக ேதான் ம் எல்லா
விஷயங்கைள இைணக்கும் சாமர்த்தியம்). TiruviNNakarappan manifests as narakam as
well as svargam; He is poison as well as nectar.
SvAmi NammazhvAr says: அவன் பல்வைகயா ம் பரந்த ெப மான்
This pAyiram of the divya kavi echoes the above daSakam of mARan SaThakopan
(NammAzhvAr). The other polar opposites united in TiruviNNagarappan cited in this
pAsuram are: ண்ணியம்-பாவம், ணர்ச்சி-பிாி , எண்ணம்-மறதி, நிலன்-விசும் ,
நகரம்-நா , இன்பம்- ன்பம், கலக்கம்-ேதற்றம், தழல்-நிழல், உண்ைம-இன்ைம,
க ைம-ெவ ைம, ெமய்-ெபாய்.
The sarvAntaryAmitvam of the Lord is celebrated here.
2. இ விைனப் பகுதி ம் இன்ப ன்ப ம்,
க ைண ம் ெவகுளி ம் க த் ம் ஆயிைன.
Meaning:
The puNyam and the pApam, the two vinais linked to sukham and sorrow respectively,
the dayA (karuNai) and anger (vekuLi), the two moods are associated with the
sarvAntaryAmitvam of the Lord.
1. மண்ைண விண்டைன
During the VarAhAvataram, You lifted up the earth with Your tusk.
2. ெவண்ெணய் உண்டைன
During Your incarnation as KrshNa, You ate VeNNai (butter) at the houses of the Gopis.
3. ம இடந்தைன
As DAmodhara KrshNan, You broke the Maruta trees (YamaLArjuna trees) and freed the
gandarvAs from their curses.
4. எ அடர்ந்தைன
During KrshNavatAram, You subdued the mighty seven bulls to gain the hand of
NappiNNai.
5.. உள் நிைறந்தைன

As sarveSvaran, You are present in a pervasive way as vibhu and indweller/antaryAmi.
6. எண் இறந்தைன
You have the power to transcend every one's thoughts.
7. ஒ ைம ஆயிைன
Thou art matchless.
8. ெப ைம ேமயிைன
Thou art the abode of all Vaibhavams.
என ஆங்கு --
பாயிரம் 1
மலர்தைல உலகத் ப் லைம சான்ற
பதின்ம ம் பணித்த பாடல் - ஓைதெயா
மைற கறங்க, ரசம் ஆர்ப்ப,
வலம் ாி பிளி ம் ெபாலம் ாி ேகாயில்
ஆழி அம் ெசல்வ! ஆதி அம் பரம!
வாழி! வாழி! மாேயாய், வாழி!
ெந ேயாய் வாழி! நின் மாட் ஒன்ேற
அ ேயன் ேவண் வ ! அ நீ ம க்ேகல் -
வ ம் அயன் தல் யாவ ம் ேபாற்ற
லகு அளந்த நின் ேசவ வாழ்த்தித்
ெதா த ைகத் ெதாண்டர்தம் ெதாண்ட ள் ேசர்க்கா ,
எ வைதத் ேதாற்றத் இன்னாப் பிறப்பில்
என் ஒழி யாக்க ள் ேசர்ப்பி ம், அவர்பால்
அன் ஒழியாைம அ ண்மதி எனக்ேக.
Meaning:
Oh Lord of SrIrangam with golden ramparts! At Your big temple, the auspicious sounds
from the Valampuri conches are heard along with the sounds of big drums
(ேபாிைககள்); latter are beaten to invite the devAs for the various utsavams of Lord
RanganAthan. The sound of the ancient Sanskrt Vedams are heard along with the
pAsurams of ten AzhvArs (அ ளிச்ெசயல்கள்), which are revered as Tamizh Vedams
(தமிழ் மைறகள்). Oh Lord with the beauty of the union of the prayoga cakram with
Your upper right hand! Oh ParamAtmA (பரம் ெபா ள் ஆனவேன), who is the timeless
root of all created beings (ஆதி லம்)! Hail to Thee! Oh MAyAvi! Oh Vaamana mUrti,
who extended Your form as Trivikraman to measure the worlds with Your gigantic
steps! Hail to Thee! aDiyEn has only one boon to ask of You. Please do not reject it.
aDiyEn seeks the boon of the satsangam with the servants of the servants (அ யார்க்கு
அ யவர் ேகாஷ் ) and total devotion to them even if You condemn aDiyEn to be born
as a boneless worm. These aDiyArs of Yours have the attributes to worship Your sacred
feet, which measured the three worlds that can not be comprehended by the likes of
BrahmA born in the lotus flower arising out of Your nAbhi (navel).
Comments:
"பதின்ம ம் பணித்த பாடல் ஓைதேயா ைற கறங்க (patinmarum paNitta pADal

OtaiyODu mutumaRai kaRanka)" means the noisy union of the arul mozhikaL of the ten
AzhvArs with the sound of the ancient Sanskrt Veda mantrams. The fusion of the
nAdam from the conches with the loud sound from the beating of the big drums is
described as " ரசம் ஆர்ப்ப, வலம் ாி பிளி ம் ஓைத (muracam Arppa, valampuri
piLIRum Otai)".
The dAsAnudAsAs of the tiruvaDi of Trivikraman uniting their palms to offer their
praNAmams to Him are visualized as:
" லகு அளந்த நின் ேசவ வாழ்த்தித் ெதா த ைகத் ெதாண்டர்தம் ெதாண்டர்
(mUvulaku aLanta nin cEvaDi vAzhttit tozhuta kait toNDartam toNDar)".
The divya kavi wants to be in this special ghoshThI even if he happens to have the
body of a spineless worm (simple invertebrate) among the seven kinds of births. He
begs the Lord to bless him with asancala (unwavering) bhakti to this special set of the
aDiyAr's aDiyarkaL of Lord Trivikraman. The body of the worm (ஆக்ைக Akkai) is
described as one with out bones (என் ஒழி ஆக்ைக enpu ozhi Akkai). Oh Lord! You
may not choose aDiyEn to be born in higher births as the servant of Your servants; You
might elect a body of the simple worm for aDiyEn. May Thou still bless aDiyEn to retain
steady devotion to Your aDiyAr's aDiyavar.
This pAyiram is set in fourteen seer viruttam பதினான்கு சீர் வி த்தம்.
In future pAyirams, the divya Kavi chose meters with 21 or 27 line; most of the time,
the kavi stayed with the eight line seer viruttam.
எனக்ேக தி வரங் கேனபிரான் எம்மான்
தனக்ேக அ ைம தமிேயன் - னக்ேகழ்
ம த் ளேவான் ேமலன்றி மற்ெறா வர் ேமல்என்
க த் ளேவா ஆரா ங் கால்.
Meaning:
When aDiyEn reflects on who my Master is, it becomes clear that the Lord of SrIrangam
is my undisputed Master. aDiyEn is singularly devoted to Him as His servant. Therefore,
how could my thoughts and deeds be directed to anyone else other than Lord
RanganAthan adorning the fragrant and lustrous tuLasI garland? It is not possible.
Comments:
As RanganAtha pativratai, divya kavi declares His paramaikAntitvam and mahA

viSvaAsam towards the Lord of Srirangam following the foot steps of ToNDaradDippoDi
AzhvAr.
கால் ஆயிரம் ஆயிரம் ஆயிரம் ைக பரப்பி
ேமல் ஆயிரம் தைலநாகம் கவிப்ப விண் த்த கஞ்சம்
ேபால் ஆயிரம் கண்வள ம் பிரான்ெபான் னரங்க ெனன்ேற
மாலாய் இரங்க வல்லார்க்கு எய்தலாம் தி ைவகுந்தேம.
Meaning:
The Lord of SrIrangam is visualized with thousands of hands, crowns, feet as saluted by
the mantrams of Purusha sUktam. He has spread His hands and legs on Adi Seshan
with his thousand hoods; in this Sayana tirukkOlam, He appears like the red lotus that
blossomed in the dark sky. He has closed His thousands of eyes and is enjoying His
Yoga nidrai. Those who recognize this Lord as Sri Ranganathan, develop atyanta bhakti
towards Him and let their minds melt over the reflection on His saulabhyam and
svAmitvam will reach SrI VaikuNTham readily.
Comments:
"விண் த்த கஞ்சம் (viN pUtta kancam)" refers to the lotus that has blossomed in the
sky.
ु
"सहॐशीषार् पषः सहॐाक्षः सहॐपात ् (sahasra SIrshA purushaH sahasrakshaH sahasrapAt)" is
the passage from Purusha sUktam that this pAyiram relates to.
ைவகலந்த விைலேமல் ஈசற்கும் வாசவற்கும் வாசப் ேமல்
ெமய்கலந்த நால்ேவத விாிஞ்ச க்கும் ேமலா ற்றி ப்பர் மாேதா
ைப கலந்த பாம்பைணேமல் தி வரங்கப் ெப நக ள் பள்ளி ெகாள் ம்
ைககலந்த ேநமியான் தி நாமத் ஒ நாமம் கற்றார் தாேம.
Meaning:
Anyone who recites and reflects on even one of the sahasra nAmams of Lord
RanganAthan holding the SudarSana cakram in His hand and resting on the bed of the
hooded serpent will attain a position (status) at the Lord's supreme abode of
Paramapadam that is far superior to ParamaSivan wielding the weapon of the three
pronged Trident, Devendran on elephant airAvadam and Brahma devan with His
mastery over the four VedAs and linked to the fragrant red lotus blossoming from the
Lord's nAbhi deSam.
கற்றா ெரனி ம் பதினா லகும் கண்டார் எனி ம் தண்டாமிகு பற்
அற்றா ெரனி ம் தி மா ல யா ரல்லாதவர் ல் லாதவேர
ெபாற்றா மைரயாள் கணவன் யி ம் ெபாற் ேகாயிைலேய கழ்வார் பணிவார்
மற்றா ெரனி ம் ெபற்றா ரவேர வாேனார் தி மா மணி மண் டபேம.
Meaning:
There are those in this world, who have mastered all rare darSanams and possess
advanced scholarship; there are others, who have journeyed to all the fourteen lokams
and have seen it all; there are yet others, who have gotten rid of all of the dual
attachments through their severe penance. None of these from the above three
categories of people will gain moksham unless they become first the unconditional
servants of the Lord of SrIrangam. There are others in this world, who are deficient in
their scholarship, anushThAnam and virakti but they will attain the status of nitya sUris
serving the Lord at the tirumAmaNi maNTapam at SrI VaikuNTham.
Comments:
Their success originates however from the performance of nitya, niravadya

(blemishless) kaimkaryams for their Lord at SrI VaikuNTham (leelA vibhUti); they
become qualified to enjoy paripUrNa brahmAnandam at the nitya vibhUti of SrI
VaikuNTham by the redeeming power of their kaimkaryams and worship of the Lord of
SrIrangam, where He blesses them as arcAvatAran. The echoes of the tirumAlai
pAsurams of ToNDaraDippoDi AzhvAr, another “SrI RanganAtha pativratai" will be
heard in many of the pAyirams of Tiruvaranga kalampakam of SrI PiLLai PerumAL
IyengAr. Please enjoy them.
மண்தல ம், விண்தல ம்,நின் வட குன்ற ம்,
வைளந்த மைல ம், கட ம், -
தண்ட ம், அகண்ட ம், அயின்றவர் யின்ற ள்
அ ம்பதி வி ம்பி வினவின்,
ெகாண்டல் கு ம் குடகுஇழிந் , மதகுஉந்தி, அகில்
ெகாண் , ைரமண் , வ நீர்
ெதண்திைர ெதா ம் தரள ம் கனக ம் சித
ெதன்தி அரங்க நகேர.

The divya kavi offers a visual portrait of the beautiful Tiruppati of SrI RanganAtha here
and takes us there through this pAyiram.
Meaning:
Oh my mind! If you wish to know about the rarest kshetram to enjoy the Sayana
tirukkOlam of Lord RanganAthan, please be informed that it is the most beautiful
SrIrangam, where the waters from the powerful rains at the Kudagu mountains (Sahya
Parvatam) start their swift, south eastern journey and carry in its wake pearls (தரளம்
taraLam), gold (கனகம் kanakam) as well akil tree trunks amidst its foam and froth and
reaches SrIrangam, where its waves are known for their clear waters. This Cauveri
river travels past water causeways and distributes its rich alluvial soil on both of its
banks. Here at fertile SrIrangam, during the time of the mahA praLayam, the Lord
swallowed the entire BhU lokam (மண் உலகம் maN ulakam), the celestial world (விண்
உலகம் viN ulakam), the mahA Meru Parvatam (வட குன்றம் vaDa kunRam) and all the
other mountains circling it (வைளந்த மைல ம் vaLainta malaiyum) and the oceans
(கடல் kaDal) in between and the carAcarams as well, which populate these old
aNDams ( தண்ட ம் mUtaNDamum) created by Him earlier. Here at the divya deSam
of SrIrangam, He rests on Adi Seshan to bless us with His darSana saubhAgyam.
This pAyiram is a celebration about the prowess of the mighty shoulders of the Lord of
SrIrangam as revealed from the sport of churning the Milky Ocean to release the
Nectar.
தல் அடி
நகுகதிர் வழங்கு தக ப ெசம்ெபான்,
நவமணி குயின்ற, ெதா அணி அணிந் ,
ககனவில் இ நீல ெவற் ஒத் இ ந்தன;
நறிய மன்றல் திைச ம் மண்ட,
நற குதிெகாண்ட ள அணி அலங்கல்,
ம கரம் ஒ ேகா சுற்றப் ைனந்தன;
நளின மடமங்ைக குவலயமடந்ைத
சனகன அணங்கு, ெபா வர்மகள், என்றிவ்
வனிைதயர் தனபாரம் ெமாத்தக் குைழந்தன;
நதிபதி சுழன் , கதறி, ைரசிந்த,
அர அக உாிஞ்சி, அலற, அலமந் ,
வடவைர உடல்ேதய நட் க் கைடந்தன;
Meaning:
The victorious shoulders of Azhagiya MaNavALar adorning the shoulder jewelry known
as toDi (ெதா ) made up of navaratnams enmeshed in the golden plates resembled the
rainbow in the sky against the background of the dark mountains (ககன வில் இ நீல
ெவற் ஒத் இ ந்தன kakana vil iDunIla veRpu ottu iruntana). The fresh and fragrant
scent of tuLasI garland ( ள அணி அலங்கல் tuLava aNi alankal) spread in all
directions. Millions of bees (ம கரம் madukaram) feasted on the honey oozing from the
tuLasI flowers, adorning the Lord's shoulders.
The heavy breasts of devis like Periya PirATTi seated on the lotus (நளின மடமங்ைக
naLina maDamangai), BhUmi PirATTi (குவலய மடந்ைத kuvalaya maDantai), SItA
PirATTi (சனகன அணங்கு canakanatu aNanku) and Nappinnai PirATTi (ெபா வர்
மகள் potuvar makaL) rubbed against the strong shoulders of the Lord as He embraced
them and their breasts became soft (குைழந்தன kuzhaintana).
The Milky Ocean (நதி பதி nati pati) got churned (சுழன் cuzhanRu) and great noise
arose from the operation and the white foam and froth ( ைர சிந்த nurai cinta) that
spread in all directions. Mantara Mountain (வடவைர vaDa varai) served as the
churning rod for the release of the nectar and the mountain got slim from the repeated
rubbing motion as orchestrated by the Lord's strong shoulders and cried out from the
pain as the churning continued. The great snake (அர aravu) Vaasuki was the rope
used for churning and it screamed with pain (உாிஞ்சி urinci alaRa) over the repeated
contact (friction) of its waist (அக akaDu) with the rough surface of the Mantara
Mountain. Such is the power of the Lord's victorious shoulders that took part in the
amrta mathanam.
இரண்டாம் அடி
இக இ குன்றில் இ சுடர் எ ந் ,
ெபா வ எனவிம்ப மதி கம் இலங்க,
இ குைழ இ பா அைலப்பச் சிறந்தன;
இைணஅற நிமிர்ந் , வ ெயா திரண் ,
கெழா பரந்த, ெகா ம் அைளந் ,
கலைவயின் அணிேச ற் க் கமழ்ந்தன;
எதிர்ஓ வர் இன்றி, அகில உலகும்தன்
அ ெதாழ இ ந்த இரணியன் மடங்க,
ரணிய வைரமார்பம் எற்றிப் பிளந்தன;
எறிகடல் கலங்கி, ைறயிட ெவகுண் ,
நிசிசரர் இலங்ைக அரெசா மலங்க,
ஒ சிைல இ கால் வைளத் ச் சிவந்தன;
Meaning:
The bhuja bala parAkramam of the தனித் ேதாள் ரன் (tani tOL veeran) who
confronted RAvaNan at the battle field of LankA is visualized here in a beautiful
manner. During that battle, the kuNDalams adorning both sides of the tirumukha
maNDalam of the Raghu Veeran moved like the Sun and the Moon arising from two
different hills; their movements matched with the dynamics of the fast moving
shoulders sending the arrows from the KodaNDam (bow) in rapid succession at
RAvaNan and his army chieftains.
The matchless fame ( கழ் pukazh) of the mighty shoulders of Vijaya RAghavan
blended with the unique fragrance of sandal paste mixed with the perfume of கு
puzhku (civet cat/punugu) adorning the heroic shoulders and spread majestically in all
directions.
During NrsimhAvatAram, the nails from those hands of the Lord tore apart the
mountain like chest of haughty HiraNyan, who thought that there was no one to match
him in prowess.
During the battle with RAvaNan, the ocean surrounding the island of LankA rose up and
begged the Lord to spare it and the warriors of RAvaNA's army got frightened with their
king about what is in store for them. The angry Lord's hand got reddened with the
ceaseless activity of sending arrow after arrow at RAvaNan and his warriors.
Comments:
The two kuNDalams (ear AbharaNams) were like the SUryan and Candran differing
from each other arising from two different mountains that were actively engaged in
engaged in the battle of their Lord. இ சுடர் எ ந் (iru cuDar ezhuntu) refers to
dawning of the Sun and the Moon. They differentiate themselves as they rise from two
different rising points (udaya sthAnams/mountains) இக இ குன்றில் இ சுடர்
எ ந் ெபா வ என (ikali iru kunRil iru cuDar ezhuntu poruvatu ena). The face of
the Lord itself adorning the two kuNDalams (இ குைழ iru kuzhai) reminded one of the
bright and cool Moon (RAmacandran) and their movements on both sides of the cheek
was beautiful to visualize (மதி கம் இலங்க இ குைழ இ பா அைலப்ப சிறந்தன
mati mukam ilanka iru kuzhai irupADu alaippa ciRantana).
The fame of the two strong shoulders of the Lord engaged in battle arose in a
matchless manner (இைண அற நிமிர்ந் , வ ெயா திரண் , கெழா பரந்தன iNai
aRa nimirntu, valiyoDu tiraNDu, pukazhoDu parantana). The fame of those heroic
shoulders mingled with the fragrance of the specially scented sandal paste smeared
over them ( கெழா பரந்த, ெகா ம் அைளந் , கலைவயின் அணிேச ற் க்
கமழ்ந்தன pukazhoDu paranta, puzhukoDum aLaintu, kalavaiyin aNIcERu tuRRuk
kamazhntana). The kalavai or admixture is between the matchless fame of the Lord
mingling with the sandal paste fragrant scent linked to the shoulders of Vijaya
RAghavan.
The Lord's NarasimhAvatAram and His fearsome deed of killing HiraNyan with His nails
alone is recalled next (எதிர் ஒ வர் இன்றி, அகில உலகும் தன் அ ெதாழ இ ந்த
இரணியன் மடங்க, ரணிய வைரமார்பம் எற்றிப் பிளந்தன etir oruvar inRi, akila
ulakum tan aDi tozha irunta iraNiyan maDanka, muraNiya varai mArpam eRRip
piLantana).
The divya kavi returns now to the battle field of LankA (RAma-RAvaNa yuddham), and
the appeal of the Ocean to spare it from the heaps of the dead bodies of the warriors of
the army of RAvaNa (எறிகடல் கலங்கி ைறயிடeRikaDal kalanki muRaiyiDa) floating
on it. As the battle progressed, the King of LankA and his warriors got bewildered and
agitated (நிசிசரர் இலங்ைக அரெசா மலங்க nicicarar ilankai aracoDu malanka). The
Raghuveeran bent His matchles KodhaNDam and sent myriads of arrows, which made
His palms red (ஒ சிைல இ கால் வைளத் சிவந்தன oru cilai irukAl vaLattu
civantana). சிைல (cilai) refers here to the bow of the Lord named KodaNDam.
ன்றாம் அடி
மிகுகளவின் நின்ற விள கனி சிந்தி
ம ய, வி கன் குணில்என எறிந் ,
பறைவயின் அகல்வாய் கிழித் ப் பகிர்ந்தன;
ெவறிப கு ந்ைத றிபட அடர்ந் ,
குடநடம் மகிழ்ந் குரைவகள் பிைணந் ,
ெபா ெதாழில் எ ஏ ெசற் த் தணிந்தன;
ெவ பட ழங்கி எ கி ம் அண்ட -
ெரா , நிைர, தியங்க எறிதிவைல கண் ,
தடவைர குைடயா எ த் ச் சுமந்தன;
விழிவடைவ ெபாங்க, எதிர்ெபார, நடந்த
களி உளம் ெவகுண் பிளிறிட, னிந் ,
கர் க இ ேகா பற்றிப் பி ங்கின.
Meaning:
The bhuja bala parAkramam of Lord RanganAtha during His avatAram as KrshNa is
being celebrated here.
The first reference is to the wood apple tree (விளா மரம்), standing deceitfully inviting
the young KrshNan to kill; the tree is described as standing with intense deceit.
Kamsan had sent an asuran in disguise as a calf to rush at KrshNan and kill Him. Our
Lord got hold of the calf rushing at Him by its legs, swirled it as a missile and aimed it
at the wood apple tree. The mysterious calf died in that crash and all the fruits form the
tree scattered all over the place. Those powerful shoulders and arms split the beak of
the BakAsuran, who came to swallow the young KrshNa. Our Lord tore the beaks apart
and killed the asuran, who had taken the form of huge crane intent on killing bAla
KrshNan.
Those strong hands broke the fragrant flower filled Kurunta tree on the banks of
YamunA river. The powerful feet of the Lord engaged in the pot dance with delight at
the junctions of four streets; those strong arms of the Lord held the gopis with
tenderness and engaged in Kuravai kUttu. The Lord's powerful arms got hold of the
seven ferocious fighting bulls by their necks, defeated them and reduced their anger by
taming them.
The powerful arms of the BalagopAlan lifted the Govardhana hill and held it as a
protective umbrella to shield the mystified cowherds and their cattle against the most
destructive thunder storms aimed at them by the angry Indran.
The mighty arms of BalakrshNan plucked the tusks of KuvalayApITham, the royal
elephant of His uncle Kamsan, which rushed at Him with eyes spitting fire like
VaDavAmukhAgni; KaNNan killed that angry elephant with its own tusks.
Comments:
The adbhuta, atimAnusha leelais of Lord RanganAtha during His KrshNavatAram are
saluted here.
After many attacks engineered by Kamsan at Gokulam, the family of the Lord moved to
BrndAvanam for safety. There, additional attempts were made by Kamsan to kill his
nephew KrshNa. One such attack was by VatsAsuran, who disguised himself as a calf
amidst the herd of the Gopa kumArAs. Our Lord recognized him, caught hold of his tail
and hind legs, whirled him around and at the end hurled him at a viLA maram (wood
apple tree) and caused his death.
SrImad BhAgavatam describes this scene succinctly:
ू मतु ः।
गृिहाऽपरपादाां सहलाल
ॅामिया किपामे ूािहणोतिजिवतम।्
grhitvA parapAdAbhyAm sakalAngUlam acyutaH |
bhrAmayitvA kapitthAgre prAhiNot gatajIvitam || --- SrImad bhAgvatam 10.11.43
BakAsuran was another asuran sent by Kamsan, who took the form of a monstrous
crane with sharp beaks to attack KaNNan and swallow Him. Our Lord of SrIrangam,
who took the KrshNAvatAram killed the attacking monster crane by tearing it asunder
by its two beaks like He was splitting a blade of grass.
Other heroic acts of the Lord such as reformation of KaaLiya serpent,

the stealing of the Gopi's clothes, the lifting of the Govardhana Mountain, the rAsa
leelA, pot dance (kuDa kUttu), the confrontation with the elephant KuvalAyaphITham
are other leelAs of the Lord that are covered in this pAyiram.
நான்காம் அடி
அக ட ம், உம்பர் உலக ம், ந ங்கி,
’ அபயம் அ ெயங்கள் அபயம்’ என வந் ,
வி ெதா ம் இைட அகற்றிப் ரந்தன;
அ குற விளங்கும் எறிதிகிாி, சங்கம்,
ெவயில்ஒ ம ங்கும், நில ஒ ம ங்கும்,
எதிர்எதிர் கதிர் ச, விட் ப் ெபா ந்தன;
அ மைற ணிந்த ெபா ள் ைவ இன்ெசால்
அ ஒ கு கின்ற தமிழினில் விளம்பி -
அ ளிய சடேகாபர் ெசால்ெபற் உயர்ந்தன -
அரவைண வி ம்பி, அறி யில் அமர்ந்த
அணிதி அரங்கர், மணிதிகழ் குந்தர்,
அழகியமணவாளர் ெகாற்றப் யங்கேள.
Meaning:
As the frightened residents of the broad earth and the citizens of deva lokam fell at
Your sacred feet and offered their prostrations and declared that they seek the refuge
of Your sacred feet as Your devoted servants, Your mighty shoulders lifted them up,
protected them and chased away their fears.
On Your both sides, the SudarSana cakram and PAncajanya conch thrown at the
enemies of Your bhagavtAs are standing lustrous like the hot sun on one side and cool
Moon on the other side.
They received the high adulation of the nectar-like sweet words taking the form of
immortal Tamizh pAsurams of SvAmi NammAzhvAr, which are the distilled essence of
the doctrines of Sanskrt Veda mantrams and became lofty. If one wonders what "they"
are, those objects of adoration are the victorious shoulders of beautiful SrI
RanganAthan of dark blue hue, who enjoys immensely His yoga nidrai on Adi Seshan
and is also known as Mukundan, the grantor of mukti to those, who seek His refuge.
Comments:
This pAyiram celebrates the victorious shoulders (ெகாற்றப் யங்கள் KoRRa buyankaL)
of Azhagiya MaNavALar, the beautiful bridegroom of SrIrangam (அணிதி அரங்கர்,
அழகியமணவாளர் aNi tiru arangar, azhaghiya maNavALar). This beautiful bridegroom
is identified further as the One, who desires the Sayanam on the soft bed of Adi Seshan
(அரவைண வி ம்பி, அறி யில் அமர்ந்த அணிதி அரங்கர் aravaNai virumpi aRituyil
amarnta aNi thiru arangar). For the benefit of those, who might still have difficulty as to
who this Sesha Sayanan is, another hint is given to connect. He is saluted as "
மணிதிகழ் குந்தர், அழகியமணவாளர் (maNI tikazh mukuntar azhagiya maNavALar)".
He is described as the One, who has the dark blue hue and as the One, who alone can
bless us with mukti. All the beings of this world (அகல் இடம் akal idam) and the
celestial one (உம்பர் உலகம் umpar ulakam) fall at His tiruvaDi and seek abhayam;
this compassionate Lord of SrIrangam chases away the fears of the frightened ones
(இைட அகற் ம் iDaiyURu ahaRRum) form both the worlds and protects them.
Those abhayam granting tiruvaDis have been celebrated further by the nectar-like
pAsurams of SvAmi NammAzhvAr in chaste Tamizh and they house the essence of the
Veda-VedAntams.
யம்நான்கு உைடயாைன, ெபான்அரங்கத் தாைன,
அயன்ஆம் தி உந்தி யாைன வியன்ஆம்
பரகதிக்குக் காதலாய்ப் பா ேனன் கண்டீர் -
நரகதிக்குக் காணாமல் நான்.
Meaning:
The Lord at the golden SrIrangam has four hands and has the navel from which the
caturmukha Brahma devan arose. aDiyEn eulogized this Lord of SrIrangam through my
pAyirams and sang them to gain residence in the glorious Paramapadam and to turn
my sight against the direction, where Narakam exists.
Comments:
"பர கதி (para gati)" refers to the fourth purushArtham of Moksham. "வியன் ஆம் பர
கதி (viyan Am Para gati)" refers to the most famous moksham (freedom from the
cycles of births and deaths). "para gati" is the residence at Paramapadam, the Supreme
abode of the Lord, SrI VaikuNTham) and "nara gati" is the life as a samsAri
experiencing so many sorrows.
நான்அந்த ைவகுந்த நா எய்தி வாழில்என்? ஞாலத் இன்றி,
ஈனம் தவாத நிரயத் ழில்என்? - யான் அைடந்ேதன்
ேகான்நந்தன் ைமந்தைன, நான் கன் தந்ைதைய, ேகாயில் அச்சு -
தானந்தைன, எனக்கு ஆரா அ ைத, அரங்கைனேய.
Meaning:
aDiyEn has sought as refuge, the insatiable nectar, Sri RanganAthan, who is the son of
Nandagopan, the head of the cowherd clan. He is also the Father of Brahma devan,
who resides at His big temple at Srirangam and has additional sacred names besides
Sri RanganAthan such as Acyutan, Anantan and Govindan. aDiyEn has sought His
sacred feet as tancam as one, who does not know of any other means (ananya gati).
Now that aDiyEn has performed SaraNAgati at my Lord's sacred feet, what does it
matter if aDiyEn enjoys great bliss in my after life at SrI VaikuNTham performing nitya
kaimkaryam to Him there or suffer in the lowly narakam experiencing great sorrow?
Comments:
The parama sukham of residence at "VaikuNTha nADu" is contrasted with the
unimaginable sufferings at "நிரயம் nirayam" (narakam) here. The divya kavi states that
it does not matter, where he lands after departing from this world (Karma bhUmi) at
the most desirable SrI VaikuNTham or the most dreaded Narakam now that he has
sought the sacred feet of the SaraNAgata Rakshakan, the Lord of SrIrangam, who
never lets go off anyone, who holds on to His feet as protection against the never
ending cycles of births and deaths in this samsAram. The lowly Narakam is referred to
as "ஈனம் தவாத நிரயம் Inam tavAta nirayam".
அரவில் ந த்தா ம், உரவில் ஒ த்தா ம்,
அடவி கடந்தா ம், டவி இடந்தா ம்,
குரைவ பிைணத்தா ம், பரைவ அைணத்தா ம்,
ேகாசைல ெபற்றா ம், சுஅைல உற்றா ம்
ரைன அ த்தா ம், கரைன ஒ த்தா ம்,
த்தி அளித்தா ம், அத்தி விளித்தா ம்,
பரம பதத்தா ம், சரம விதத்தா ம்,
பாயல் வடத்தா ம் - ேகாயில் இடத்தாேன.
Meaning:
The Lord residing at SrIrangam is the One who danced on the hoods of KaaLiyan in the
back waters of the YamunA river (அரவில் ந த்தா ம் aravil naDittAnum) during His
KrshNAvatAram; He is the One, who broke the mighty bow of Sivan (உர வில்
ஒ த்தா ம் ura vil oDitthAnum) during His RamAvatAram at the court of King Janaka
to marry SitA PirATTi; as a grahasthan, he traveled later through the forest
(daNDakAraNyam) with His dear consort (அடவி கடந்தா ம் aDavi KaDantAnum) to
fulfill the promise He made to His father, Dasarathan, to stay in the forest for fourteen
years; During His incarnation as Adi VarAhan, He lifted BhUmi Devi with His wild tusk
and brought Her up from under the ocean, where She was imprisoned ( டவி
இடந்தா ம் puDavi iDantAnum). puDavi means BhUmi.
Comments:
The many adbhuta leelais of the Lord during His many avatArams as KrshNan, RAman,
VarAhan and VaTa Patra Saayee et al are referred to here and we are reminded that it
is Lord RanganAthan reclining on Adi Seshan at SrIrangam is the One behind all these
leelais. Please refer to SvAmi Desikan's DaSAvatAra stotram in:
http://www.sadagopan.org (Sundarasimham series ebook 15) for details on the ten

avatArams of Lord RanganAtha.
தாேனதனக்கு ஒத்த தாள் - தாமைரக்குச் சரண் குந் , ஆள்
ஆேனன்; இனிஉன்அ ள் அறிேயன் - என ஆ யிேர!
ேதேன! என் தீவிைனக்குஓர் ம ந்ேத! ெப ந்ேதவர்க்குஎல்லாம்
ேகாேன! அரங்கத் , அரவைண ேமல், பள்ளி ெகாண்டவேன!
Meaning:
Oh my Lord, who matches with my dear soul! Oh Lord, who is sweet as honey! Oh
medicine for curing my sins! Oh unquestioned leader of all the devAs! Oh Lord reclining
on the soft bed of Adi Seshan! aDiyEn has now reached Your matchless Lotus Feet,
sought them as refuge and has become Your bonded servant (சரண் குந் ஆள்
ஆேனன் caraN pukuntu AL AnEn)! aDiyEn does not know any more the way in which
Your grace is going to guide me! (இனி உன் அ ள் அறிேயன் ini un aruL aRiyEn).
ெகாண்டல்காள்! உம்ைமக் குறித்ேத ெதா கின்ேறன்;
அண்டர்கா ணாஅரங்கத் தம்மாைனக் கண்
மனத் ள் அவத்ைதப் ப ம்என்ைமயல் எல்லாம் ெசால் ,
னத் ளவத் ைதக்ெகாணாீர் ேபாய்.
Meaning:
Oh dark, rain-bearing clouds (ெகாண்டல்காள் koNDalkAL)! aDiyEn extends my
prostrations directed at You alone. Please travel to SrIrangam, have audience with my
Lord and brief Him on all the sorrows (அவத்ைத avattai) that aDiyEn is experiencing
because of my passion (என் ைமயல் en mayal) to be united with Him and bring back
His garland of forest tuLasI ( னத் ளவம் punat tuLavam) to console me and cope
with my viraha tApam.
ேபாய்அவனி யில்சில றச்சமயம் நா ம்
ேபய்அறிைவ விட் எ பிறப்ைப ம் அ ப்பீர்!
ஆயைன, அனந்தைன, அனந்த சயனத் எம்
மாயைன, அரங்கைன வணங்கி, ம ேர.
Meaning:
Oh people! Please make a pilgrimage to Srirangam and worship the MAyAvi there
resting on the bed of Adi Seshan with the name of Anantan! If You do so, Your sorrows
and disappointments arising from the hot pursuit of kudrshTi and kumati matams
(குமதி மதங்கள்) will be destroyed; You will gain true j~nAnam on the tattvams and
rahasyams and You will skip thereby all the seven kinds of births!
ம தந்ைத ம், கு ம், எந்ைத ம்,
ம ள் ெக ப்ப ம், அ ள் ெகா ப்ப ம்,
உ க்கு ெநஞ்ச ம், ெப கு தஞ்ச ம்,
உாிய ஞான ம், ெபாிய வான ம்,
தி அரங்கனார், இ வர் அங்கனார்,
ெசங்கண் மாயனார், எங்கள் ஆயனார்,
அ ள் குந்தனார், தி ைவ குந்தனார்
அமல நாதனார், கமல பாதேம.
Meaning:
SrI RanganAthan is my dear Father, who raised me with affection; He is my revered
AcAryan, who performed precious upadeSams. He is my unquestioned Lord. His sacred
feet are the destroyers of nescience (aj~nAnam), source of divine mercy, melting with
affection for the devotees. They grant detachment from perishable sukhams, bless us
with true knowledge about the three tattvams leading to blissful anubhavams at
Paramapadam. That Lord of SrIrangam is a mAyAvi, who incarnated as the dear
cowherd (Ayan) and has the name of Mukundan, who grants moksham. He is the Lord
of VaikuNTham and has Brahman and Rudran have been blessed to have their abodes
in His limbs. The blemishless lotus feet of Lord RanganAthan are every thing for
aDiyEn.
பாதியாய் அ கிய கால் ைகய ேர ம்,
பழிெதாழி ம், இழிகுலம் பைடத்தா ேர ம்,
ஆதியாய்! அரவைணயாய்! என்பர் ஆகில்,
அவர்அன்ேறா, யாம்வணங்கும் அ கள் ஆவார்.
சாதியால், ஒ க்கத்தால், மிக்ேகா ேர ம்,
ச ர்மைறயால், ேவள்வியால், தக்ேகா ேர ம்,
ேபாதில்நான் கன்பணியப் பள்ளி ெகாள்வான்
ெபான் அரங்கம் ேபாற்றாதார் ைலயர் தாேம.
Meaning:
Those who eulogize the Lord of SrIrangam as the Primordial Being and as the One who
has Adi Seshan as His bed are blessed people are the great ones worthy of our worship
even if they may be lepers with rotting legs and hands and are from ignoble kulam as
well as performers of heinous acts. On the other hand, those from noble caste known
for their AcArams, anushThAnams and performance of yAgAs are to be recognized as
karma caNDALars, when they do not worship the Lord engaged in yoga nidrai adored
by caturmukha Brahma devan.
ைல ஆம் பிறவி பிறந் என்ெசய்ேதாம்! ெபான்னி ெபான் ெகாழிக்கும்
அைலயார் தி அரங்கத் எம்பிரான் நம அன்ைனெயா ம்
ெதாைலயாத கானம் கடந்த அந்நாள், தடந்ேதா மத் ல்லாய்,
சிைலயாய், கிடந்திலேம, ெநஞ்சேம! கழல் தீண் ைகக்ேக.
Meaning:
Oh My mind! What did we gain by taking this birth prone to despicable attributes
( ைலஆம் பிறவி? pulai Am piRavi?). Our Lord residing at SrIrangam, where the waves
of the river Cauveri bring in and place alluvial gold at His feet, took RAmAvatAram and
crossed the fearsome and trackless forests with His PirATTi and during that time, the
forest paths had the sambandham of His sacred feet. What a pity that we did not take
the form of the stones and blades of grass during the Lord's trek across those forest
paths to have the saubhAgyam of contact with the sacred feet of the Lord?
தீண்டா வ ம் ம், ெசந்நீ ம்
சீ ம், நிண ம், ெசறி தைச ம்
ேவண்டா நாற்றம் மிகும் உடைல
ேண சுமந் ெம ேவேனா?
நீண்டாய்! ண்டா விளக்கு ஒளி ஆய்
நின்றாய்! ஒன்றாய்! அ யாைர
ஆண்டாய்! காண்டா வனம் எாித்த
அரங்கா! அ ேயற்கு இரங்காேய!
Meaning:
Oh Lord who grew tall during Your incarnation as Trivikraman! Oh Lord, who is the self-
luminous jyoti burning bright without any kindling of the wick! Oh Lord who stays as
the matchless Supreme Being! Oh Master, who has Your bhaktAs devoted to You as
bonded servants! Oh Prabhu, who burnt KaaNDava Vanam during Your
KrshNAvatAram! You should display compassion for this lowly servant!
Comments:
This nirveda pAyiram lamenting about the futility of wasted life and prayer for the
Lord's dayA is a moving one! The poet gives a good description of the items that cover
and constitute this perishable body, which is lavished with all upacArams . "வ ம்
(vazhumpu)" refers to the smooth, watery substance surrounding body fat. "தீண்டா
வ ம் (tINDA vazhumpu)" means the detestable fatty material that repels one's
touch. "ெசந்நீர் (cennIr)" is red blood."சீ (cI)" is pus. "ெசறி தைச (ceRi tacai)" are the
muscles interspersed between the fatty bodies. ேவண்டா நாற்றம் மிகும் உடல் (vENDA
nARRam mikum uDal)" stands for this body with revolting odors. The poet asks why
one carries this body chasing undesirable things and wear oneself down? Next, the
divya kavi offers his sweet salutations to the matchless Lord of SrIrangam, who
incarnated as Trivikraman and KrshNan and prays movingly for the showering of His
dayA on him.
ரர்அங்கு ஆகிய ஐவைர மாற்றி, விடஅரவின்
ேபார் அரங்கு ஆக ந த்த ெபாற்றாள் பற்றி, " ெபான்னி நல்சீர்ச்
சீர் அரங்கா! நின்ெதா ம் பன்" என்ேற சிந்ைத ெசய்கில், அ
கூர்அரம் காண்ெநஞ்சேம! - வஞ்ச மாயக் ெகா விைனக்ேக.
Meaning:
Oh Lord of SrIrangam, who transforms the powerful five sensory organs and keeps
them under control so that they do not run after perishable vishaya sukhams! Oh the
Master of SrIrangam who used the hoods of the quarrel some serpent named KaaLiyan
as a delightful stage for Your divine dance! Oh RangarAja who is surrounded by the
auspicious waters of the river Cauveri, who has arrived at Srirangam and performed
SaraNAgati at Your sacred Feet! Oh RangA! The remembrance that aDiyEn has of
myself as Your eternal servant is the sharp sword that cuts the two deceitful vinais
(shackles of pApams and puNyams). May Thou be pleased to know about this!
Comments:
Here, the divya Kavi reveals to his mind the secret to cut asunder the dvandvam of
pApam and puNyam that serve as shackles and retards one's progress to moksha
sukham. He says that the dhyAnam of the divya nAmAs of the Lord is the sharp sword
that will free one from the two vinaikaL.
ேகசவைனேய ெசவிகள் ேகட்க; தி அரங்கத்
ஈசைனேய ெசன்னி இைறஞ்சி க ேநச டன்
கண்ணைனேய காண்கஇ கண்; இணர்ெகாள் காயாம்
வண்ணேன வாழ்த் க என் வாய்.
Meaning:
May aDiyEn's ears listen always to the laudatory stuti about Lord KeSavan! May
aDiyEn's head bow before SrI RanganAthan! May aDiyEn's pair of eyes see the
subhASraya tirumEni of KaNNan with bhakti! May aDiyEn's mouth perform pallANDu
always for the Lord of SrIrangam, who has the beautiful blue hue of the bunch of
kAyAmpoo!
Comments:
This pAyiram reminds us of the MukundamAlA Slokam of SrI KulaSekhara AzhvAr,

where he appeals to each of His limbs to take part in a specific kaimkaryam to the Lord
(jihve kIrtaya keSavam ....).
வாயின் இரங்கிைன; ஆரம் எறிந்தைன;
வால்வைள சிந்திைனதண்
பாயைல உந்திைன; மாைல அைடந்தைன;
பாாில் உறங்கி ைலயால்
ேகாயில் அரங்கைன, மாகன கம்திகழ்
ேகாகனம் ெபா ம்
ஆயிைழ நண்பைன; நீ ம் வி ம்பிைன
ஆகும்; ெந ங்கடேல!
Meaning:
Oh the mighty grand Ocean! You like myself are seeking the compassion of the Lord
through stuti by your mouth!! You throw out the necklaces of pearl! You spill out
beautiful white conches! You attain glory through such kaimkaryams! You shine with
your dark hue. You maintain your rhythm. You send out waves day and night without
taking any break for resting or sleeping. Therefore, you must also be hopelessly in love
with SrI RanganAthan, who is the Lord of the Lady who is seated on a golden lotus
adorning high quality jewelry on Her tirumEni!
Comments:
The dialog of the nAyaki with the restless ocean as a fellow sufferer are housed in the
TiruppullANi pAsurams of ParakAla nAyaki. One is reminded of those pAsurams, when
nAyaki expresses her intense sufferings from Her Lord as the sky darkens and she
dreads the approach of the long, lonely night all by Herself on the sea shore.
"ஆரம் (Aram)" is pearl mAlai. "தண் பாயைல உந்தின (taN pAyalai untina)" refers to
the ocean pushing forward cool waves. Now, the divya kavi fouses on Koil Arangan and
His PirATTi, SrI RanganAyaki (ஆயிைழ Ayizhai) adorning beautiful gold jewelry
(மாகனகம் திகழ் ேகாகனம் ெபா ம் ஆயிைழ mAkankam tikazh kOkanam poliyum

Ayizhai). "Ayizhai" means one, who is wearing rare and exquisite pieces of jewelry on
her tirumeni. The dear friend/Lord of that Ayizhai is identified as Koil Arangan.
கடல்வழிவிட, நிசிசரர் ெபா பட, இ கண்சீறி
வடகயிைலயின் எ விைட த விய ம் மறந்தாேரா?
அடல்அர - அமளியில் அறி யில் அம ம் அரங்ேகசர்
இடர்ெகட வ கிலார்; குஅலர் ள ம் இரங்காேர!
Meaning:
The Lord of SrIrangam engaged in yoga nidrai on the powerful Adi Seshan has not
arrived to embrace aDiyEn to chase away my sufferings caused by His separation;
further, He has not sent the fragrant garland of tuLasI as medicine with compassion in
recognition of my intense viraha tApam. Has He now forgotten the many glorious deeds
He performed to unite with His devi as at the time of travel to LankA over the
frightened ocean as VeerarAghavan and pulverized the asurans there like RAvaNan? At
another time during His KrshNAvatAram, He became angry as displayed by His red eyes
and subdued the seven big bulls tall like the KailaSa mountain to win the hand of
Nappinnai. He embraced the necks of these bulls and broke them during that process
aimed to subdue them. Has he forgotten these valorous deeds and abandoned me, who
is suffering so much from the separation from Him?
Comments:
கடல் வழி விட்ட (kaDal vazhi viTTatu): The Ocean/Samudra RAjan gave permission
to build a dam on himself for the Lord and His army to travel over that dam to LankA
for destroying the evil RAvaNan and retrieve SitA PirATTi from RAvaNan's prison.
நிசிசரர் ெபா பட்டனர் (nicicarar poDi paTTanar): In the battle at LankA, the asurars
who supported RavaNan were pulverized by the powerful arrows of SrI VeerarAghavan.
Later, Sri RanganAthan took KrshNAvatAram and won the hands of Nappinnai by
controlling the strong bulls with His mighty valor. He has helped a lot of ladies before
but he does not come now to her (divya kavi's) help and comfort her. The poet asks
whether the Lord of SrIrangam resting comfortably in His soft snake bed has forgotten
to come to her to remove her viraha tApam (அடல் அர அமளியில் அறி யில் அம ம்
அரங்ேகசர் இடர் ெகட வ கிலார் aDal aravu amaLiyil aRituyil amarum iDar keDa
varukilAr). Has He forgotten me (என்ைன மறந்தாேரா? ennai maRantArO?).
இரங்கத் தனித்தனிேய எய் கின்ற ன்பத்
தரங்கத்ைத ஏதால் த ப்பீர் - ’அரங்கர்க்குக்
கஞ்சம், தி ப்பாதம், கார்ேமனி’ என் அவர்பால்
ெநஞ்சம் தி ப்பாத நீர்?
Meaning:
For the Lord of SrIrangam, His sacred feet are like the beautiful lotus flower. His divine
body is like the dark rainy clouds. Oh People! You will not turn Your mind away from
your despicable acts in search of perishable vishaya sukhams and become weak over
time from being tossed about in the whirlpool of samsAram. How are you going to
survive the dangers posed by the fierce waves of samsAram without the powerful
support of the reflections (dhyAnam) on the subhASraya tirumEni of the Lord and His
ananta kalyANa guNams?
Comments:
The divya kavi asks a pointed question:
You people who do not turn Your minds towards the sacred feet of the Lord of
SrIrangam! " ன்பத் தரங்கத்ைத ஏதால் த ப்பீர்? (tunpat taranagattai EtAl
taDuppIr?)". Which way are you going to cross over the miserable samsAric ocean?
நீர் இ க்க, மடமங்ைகமீர்! கிளிகள்
தாம் இ க்க, ம கரம் எலாம்
நிைறந்தி க்க, மடஅன்னம் ன்னம்நிைர
யாய்இ க்க, உைரயாமல் யான்,
'ஆர் இ க்கி ம், என் ெநஞ்சம் அல்ல , ஒ
வஞ்சம் அற்ற ைணஇல்ைல' என் ,
ஆதரத் திெனா விட்ட பிைழ
ஆாிடத் உைரெசய் ஆற் ேவன்?
சீர்இ க்கும் மைற ேதடாிய
தி அரங்கைர வணங்கிேய
தி த் ழாய்தாில், வி ம்பியெகா
தி ம்பிேய வ தல் இன்றிேய,
வார்இ க்கும் ைலமலர் மடந்ைதஉைற
மார்பிேல, ெபாிய ேதாளிேல,
மயங்கி இன் ற யங்கி, என்ைன ம்
மறந் , தன்ைன ம் மறந்தேத.
Meaning:
Oh my dear friends, who are timid and bashful by nature! While all of you are available
along with the pretty parrots, the bevy of bees, and groups of beautiful swans ready to
be approached to serve as my messenger to travel to my Lord's side and brief Him on
the deep suffering caused by His abandonment of aDiyEn, I trusted my mind as the
fittest ambassador for such a mission! What a folly that I have made with that decision!
In stead of pleading my sorrowful case, my mind fell in love with the beautiful chest of
the Lord of SrIrangam, where Periya PirATTi resides and out of its deep passion over
the mighty shoulders of the Lord, my mind embraced them and forgot all about me and
the mission that was given to it. How could I have made such an inappropriate choice
in selecting my mind over any one of you to entrust it to this personal and important
mission?
Comments:
The nAyaki sent her mind as a messenger to the Lord's side. It does not return home.
The nAyaki wonders whether the mind fell head over heels in love with the Lord and
chose to stay right there at SrIrangam. The nAyaki regrets her folly in choosing her
mind as the messenger, while there were so many other trust worthy ones were
available such as her dear friends, the parrots, the honey bees and swans
(ஆதரத்திெனா விட்ட பிைழ ஆாிடத் உைர ெசய் ஆற் ேவன்? AdarattinoDu
tUtu viTTa pizhai AriDattu urai ceytu ARRUvEn?). My mind has forgotten me and has
also forgotten itself (என்ைன ம் மறந் , தன்ைன ம் மறந்தேத ennaiyum maRantu,
tannaiyum maRantatE).
மறக்குேமா? காவில் ம அ ந்தி, அப்பால்
பறக்குேமா? சந்நிதி ன் ஆேமா ? - சிறக்கத்
த வரங்கள் ேகட்குேமா? தாழ்க்குேமா? - ெநஞ்ேச!
தி அரங்கர் பால்ேபான ேதன்.
Meaning :
Oh my mind! Will the honey bee sent as a messenger to my Lord RanganAtha will be
distracted from its mission to bring the news about my sorrows due to the separation
from Him and spend its time tasting honey from the flowers in the verdant groves on
the way and forget about myself and the delivery of my message? Would it miss its
destination and loose its way? Will it arrive safely at the big temple of my Lord to
deliver the message? Will this honey bee request boons from my Lord or be distracted
by other happenings and prolong my agonies by not delivering my message without
delay?
ேதன்அம ம் ேசாைலத் தி வரங்கர் எப்ெபா ம்
ஆனவர்தாம்; ஆண், ெபண், அ , அலர்காண், அம்மாைன!
ஆனவர்தாம் ஆண், ெபண், அ அலேர ஆமாகில்,
சானகிையக் ெகாள்வாேரா தாரமாய்? அம்மாைன!
தாரமாய்க் ெகாண்ட ம்ஓர் சாபத்தால், அம்மாைன!
Meaning:
The Lord of SrIrangam surrounded by fertile green groves desired by the honey bees
constitutes indeed all the objects. He is yet not male, female or transgender! ammAnai!
If He who is every thing is understood as not being male, female or transgender, how
can He realize SitA PirATTi as His wife? ammAnai! Even the reality of having SitA
PirATTi as His consort is only due to a (strange) curse! ammAnai!
Comments:
ammAnai is a game played by young girls; it is also a feature of the Kalampakam mode
of Tamizh poetry. It has many meanings including that being recognized as AmarAvati,
the capitol of Indran. As a part of the grammar for Tamizh poetry, Kalampakam has to
have its verses in all the 18 features/formats. One of the 18 limbs of Kalampakam is
ammAnai.
மாைன எய்தவர் இன்னம் என் மட
மாைன எய்திலர்; ேநமியால்
மாைல தந்தவர் ைபந் ழாய்ம
மாைல தந்திலர்; இந்திரன்
ேசாைன மாாி விலக்கி விட்டவர்
ெசாாிகண்ண் மாாி விலக்கிலார்;
சுரர்தமக்கு அ தம் ெகா த்தவர்
ேசாதிவாய் அ தம் ெகாடார்;
தாைன ஐவர் ெகா க்கு அளித்தவர்
தாைன ெகாண்ட அளிக்கிலார்;
சங்கரற்கு இரைவத் த த்தவர்
ைதய க்கு இரைவத் தடார்;
ஆைன ன்வ ம் அன் ளார் ைல
ஆைண ன்வ ம் அன்பிலார்;
அணிஅரங்கர் நடத் ம் நீதி
அநீதி யாக இ ந்தேத!
Meaning:
Once upon a time, during His RAmAvatAram, the Lord of SrIrangam aimed an arrow at
Maaya Maareecan (in the disguise pf a golden deer) for the sake of SitA PirATTi. He has
not reached even now my dear daughter, who has the eyes like a young deer. During
the great war at Kurukshetram, He hid the Sun with His cakram and created an
artificial sun set. He has however not granted His honey-laden, green garland of sacred
tiruttuzhAi. A long time ago, He held aloft the Govardhanam hill as a protective
umbrella to ward off the fierce rain storms sent by Indran. He has however not stopped
the abundant flow of tears from my dear daughter's eyes. He presented once the
celestials with nectar brought out of the churning of the Milky Ocean. For my daughter
however, He has not blessed her with the blissful nectar flowing from His mouth. He
blessed Draupati with unceasing flow of vastram, when she was being humiliated by a
brother of Duryodhanan and protected her. He has not however presented the
PeetAmbaram that he has worn to my daughter. He removed the curse of Rudran, who
had to eke out His livelihood through begging. He has not chased away the night, which
is growing ceaselessly like the dark night of deluge. The Lord, who presented promptly
before His bhaktan, the mountain like elephant, Gajendran, to free him from the
clutches of the jaws of the crocodile has however been heartless in the case of my
daughter with breasts like mountain and has not appeared before her to grant her boon
of union with Him. He has harshly ignored my daughter. The way of conducting the
nATakam at the divine stage (Tiruvarangam) by the Lord is without justification and
seems to be outside the rules and protocols being administered in an even handed
manner. Thus laments the worried mother in defense of her suffering daughter and
cites injustice.
Comments:
The mother of the nAyaki builds up a list of injustices meted towards her beautiful
daughter by SrI RanganAthan and accuses Him of double standards. She asks: Is it
proper, is it fair to intercede on other's behalf and ignore her daughter's plight? She
observes sarcastically: "அணி அரங்கர் நடத் ம் நீதி அநீதியாக இ ந்தேத! (aNi arangar
naDattum nIti anItiyAka iruntatE!)".
இ ளி ம் ெவளியி ம், ம ளி ம் ெத ளி ம்,
இன்பேம அைடயி ம், ன்பேம மிைடயி ம்,
ஒ வர் ன் கழி ம், இ வர்பின் இகழி ம்,
ஊன்இறந் அழியி ம், யான் மறந் ஒழிவேனா
சு திநின் ஓ ம் கரதலம் நாெலா ம்,
வ ம் ல் மார்ப ம், பவளவாய் ர ம்,
தி அரங் ேகசர்தம் சு ள்க ங் ேகச ம்,
ெசய்யநீள் ம், அத் ய்ய ேசவ ேம?
Meaning:
During the night time or day time, during the time of delusion due to the power of
mAyA or at times when my faculties are clear and sharp, during times of happiness or
my intense sorrow, during times in which people eulogize me or insult me before a
crowd and even if my body gets destroyed, aDiyEn cannot forget the four hands of Lord
RanganAthan celebrated by the four vedAs, His chest with yaj~nopavItam that gently
sways with His breathing, His enchanting smile associated with His coral red lips, dark
curly bluish black tresses, His Long crown and red lotus soft Sacred Feet.
Comments:
Even during dark and fearsome nights (இ ளி ம் iruLinum) or during bright days
filled with sun shine (ெவளியி ம் veLiyinum), aDiyEn will not forget your divya
mangaLa rUpam. aDiyEn cannot forget Your lotus red feet either when I am deluded as
a result of being under the power of மாைய/ம ள் (mAyai/maruL) or when my mind is
free from its influence (ெத ள் teruL). Praises or insults won't distract aDiyEn from the
divya saundaryam of Lord Ranganathan and the enchanting smile ( ரல் mUral) arising
from His coral red lips (பவள வாய் ரல் pavaLa vAy mUral).
ேசவ யால் அ மண், ெதன்அரங்கத் அம்மான்! நீ
மாவ யால் வாங்கியநாள், மண் உலேகா - உலகும்
சும்கா ேலா - வ ய ெவவ்விைனேயன் ெநஞ்சேமா
ேபசுங்கால், ஏேதா ெபாி ?
Meaning:
Oh Beautiful RanganAtha! You did seek from MahA Bali a piece of land measuring three
steps as a gift; You intended to use Your soft red feet for the measurement and ended
up measuring the entire universe with just two steps. Which one among the three was
considered the largest in dimension at that time? Is it?
 the Earth under Your sacred foot
 the auspicious foot that contained under it the entire three worlds or
 aDiyEn's cruel mind that delights in accumulating more and more sins and yet
places Your mighty tiruvaDi inside it?
Comments:
This pAyiram reminds us of SvAmy NammAzhvAr's pAsuram, where He queries the Lord
in a similar vein, "யார் ெபாியவன் yAr periyavan?"
ெப வரம் ேகசவன் அல்லா , அ ள்ெச ம் ேபர் இைல; ேவ
ஒ வர் அங்ேக, சற் ம்ஓதார், என்காதைல, ஓ எங்கும்
க அரங்ேக ச க்கத் தி ேவார்க்குக் க ைண ெசய் ம்
தி அரங் ேகசற்கு நீெசாலல் ேவண் ம், ெச ங்கு ேக!
Meaning:
Oh flourishing crane! The lofty Sri RanganAthan blesses us with desired boons; there is
no one other than Him (KeSavan) to enrich us with the lofty boons that we seek. There
is no one, who will rush to His side and convey my longings. Therefore, please rush to
His side on my behalf and describe to Him my passion for Him. He is the One, who
blesses the samsAris engaged in experiencing endless cycles of births and deaths even
from the time of being an embryo in the mother's womb.
கு குஉறங்கு கானேல! க நிறம்ெகாள் பானேல!
ெகா இ ண்ட ஞாழேல! ெந யகண்டல் நீழேல!
ெபா தரங்கேவைலேய! நி தர்அங்க மாைலேய!
ேபா அயின்ற கம் ேள ! ஏைதஎன் இயம் ேகன்
தி அரங்கர் இைணஇலா ஒ யங்க - அைணயிேல,
திகழ்வலக்ைக கீழதா, கிழ்மலர்க்கண் வளர்வேதார்
க ைணநம் வதன ம், அ ணவிம்ப அதர ம்,
காவிெகாண்ட ேமனி ம், ஆவி ெகாண் ேபானேவ!
Meaning:
Oh sea side beach, where the cranes reside during their travels! Oh KarunkuvaLai
flower with a black hue! Oh Kumkuma tree with creepers all around that hide your
features! Oh shadow of the long tAzhai palm leaves! Oh ocean with breaking waves! Oh
dusk time with the dark hue like the color of the asurans! Oh water bird, which feast on
the flowers! How am I going to describe my feelings on seeing you all the invocation of
memories from those experiences? The Lord of Tiruvarangam is lying on the matchless
snake bed of Adi Seshan with His right hand as support for His head. His lotus red eyes
are exuding His grace. His red lips remind aDiyEn of the ripe Kovai fruit and His dark
hue of His body and the His divya saundaryam has stolen my heart!
ேபானகம் பதினா வனம்; தி ப்பள்ளி
ெபாறி அரவைணப் பாற்கடல்;
மடந்ைத ம் நில மடந்ைத ம் ேதவியர்;
ராதன மைறக்கும் எட்டா
வானகம் ேபாின்ப டன் ற் றி க்கும் இடம்;
வாகனம் வயின ேதயன்;
மலர்வந்த நான் கன் தி ைமந்தன்; அவன்ைமந்தன்
மதிசூ ; வாக வன் தல்
ேதன்ந ந்ெதாைடெமௗ ப்பத் க் ேகா
ேதவர் உன ஏவல் ெசய்ேவார்;
திங்க ம் பாிதி ம், சங்க ம் திகிாி ம்;
திாிவன ம் நிற்பன ம் ஆம்
ஏைனமன் உயிர் ம் விைளயாட நீவகுத்
திட்ட பல மாைய; அதனால்,
எழில்அரங்கம் யி ம் எம்பிரான்! நின்ெப ைம
யாவேர வாழ்த் வாேர?
Meaning:
Oh Lord of SrIrangam reclining on Your serpent bed (Adi Seshan)! Your food is the
fourteen lokams. Your beautiful Sayanam is at the Milky Ocean. Your wives are the lady
with abode on the lotus flower, and BhU devi. The choice and desired place of residence
for You is the ancient Paramapadam, whose majesty can not be described even by the
timeless VedAs. Your vehicle fro transportation is GaruDan. Brahma devan is Your
beautiful child born from Your nAbhi Kamalam. The son of Brahma devan who was born
from your navel is Rudran adorning the crescent Moon on His tresses. Those who
perform kaimkaryam for You are the 33 crores of devAs adorning honey dripping flower
garlands. Your conch and disc are Candran and SUryan. The wondrous entities created
by You are moving and stationary ones.
Comments:
This is a PallaNDu to SrI RanganAthan with the focus on His sarvAntaryAmitvam and
unparalleled aiSvaryam (ubhaya vibhUti).
வா ம் ெமௗ த் ழாய் மண ம்
மகரக் குைழ ேதாய் விழி அ ம்
மலர்ந்த பவளத் தி நைக ம்
மார்பில் அணிந்த மணிச் சுட ம்
தா ம் ளாித் தி நாபித்
தடத் ள் அடங்கும் அைனத் உயி ம்,
சரண கமலத் உைமேகள்வன்
சைடயில் ன ம் காேணனால் -
ஆழம் உைடய க ங்கட ன்
அக கிழியச் சுழித் ஓ ,
அைலக்கும் குடகாவிாி நாப்பண்
ஐவாய் அரவில் யில்அ ைத
ஏ பிறப்பில் அ யவைர
எ தாய் ெபாிய ெப மாைன,
எ தஅாிய ெப மான் என்
எண்ணா , எ தி இ ந்ேதேன!
Meaning:
Out of aDiyEn's ignorance and simple minded thinking, I was driven to conclude that I
could capture effectively the supreme saundaryam of Lord RanganathA's tirumEni in my
portrait of Him. What a fool I have been to think of painting those limbs that stand as
testimony to the highest of the sAmudrikA lakshaNams! aDiyEn tried to draw the
portrait of this Supreme Lord and the Grand Sire (Periya PerumAL RanganAthan)
resting on the five hooded serpent bed right in the middle of the Cauvery river flowing
from the west. He never lets any of His aDiyArs return to the samsAric world and is like
nectar to experience. That Cauvery river swirls swiftly around His soft bed with the
power that could cause a mighty whirlpool in the center of the deep ocean. On this bed
of Adi Seshan, the Lord is seen with His fragrant and divine tuLasI garland adorning His
crown. The Makara kuNDalams dangle from His ears. His eyes are full of compassion for
His aDiyArs. The sweet smile pervades His coral red lips. The lustre from the
Kaustubham gem from His chest illumines the places around. All the sentient are seen
housed in the lotus flower springing out of His navel. At His tiruvaDi, the waters of
GangA pouring out of the matted locks of Lord SivA are not seen but the sahya parvata
kumAri, Cauveri is recognized.
Comments:
"அ யவைர ஏ பிறப்பில் எ தாத ெபாிய ெப மான் (aDiyavarai Ezhu piRappil

ezhutAta periya perumAn)" is the salutation to Lord RanganAtha, who shows His
abahya mudrai and assures the PrapannAs that that they are not returning ever to the
samsAric world in any one of the seven kinds of births. The seven kinds of birth are as
devAs, humans, animals, birds, crawlers, aquatic animals and plants.
"எ த அாிய ெப மான் என் எண்ணா , எ தி இ ந்ேதேன (ezhuta ariya perumAn

enRu eNNAtu, ezhuti iruntEnE)":
I did not think that Lord RanganAthan's beauty can be captured in a painting and
persisted in my foolish act of painting Him and wasted my time.
" ளாித் தி நாபி ெப மான் (muLarit tirunAbhi perumAN)" is PadmanAbhan. muLari

means the lotus; on that lotus growing out of the nAbhi of the Lord, BrahmA sits and
creates the seven kinds of living entities.
இ ங்குங்குமத் ேதாள் அரங் ேகசர்; ன்நாள்
இலங்கா ரம் காவலன், கா னால் ழ்
க ங்குன் ேபால், மண் கம் குந்தி ழக்
கண்டார்; எனக்குஇன் தண்தார் அளித்தால்
ம ங்கு எங்கும் வம் ஓ வார் வாய்அடங்கும்;
வாைடக்கும், நிலமங்ைகஆைடக்கும், ேநாேகன்;
ெந ங்கும் தனம்சந்தனம் சல் ஆகும்;
நீளா இரா; ைமயல் மீளா இராேத.
Meaning:
In ancient times, the Lord of SrIrangam fought with the king of LankA and made him
fall like a giant black mountain lifted up by fierce winds to fall with its face on ground.
That Lord adorning vermilion on both of His mighty shoulders could have put an end to
all the gossip by the citizens around about me, if He had blessed me with His cool
garland of tuLasI. Had I received that gift, I would not have minded the damp wind and
the noise made by the ocean serving as a skirt for the earth. If I had that saubhAgyam
of receiving the Lord's tuLasI garland, my viraha tApam would be under control and the
night would not prove to be long; my disease arising from the unrequited love for the
Lord would heal and I can smear cool sandal paste on my dense breasts and it won't
burn my skin like fire as before.
Comments:
"கா னால் ழ் க ம் குன் ேபால், மண் கம் குந்தி ழக் கண்டார் (kAlinAl vIzh
karum kunRu pOl, maN mukam kunti vIzhak kaNDAr)" is a beautiful image of RavaNan
falling with face on ground like a hill that is uplifted by a violent wind and ends up with
face down. "தண் தார் (taN tAr)" is the cool tuLasI garland.
"ம ங்கு எங்கும் வம் ஓ வார் வாய் அடங்கும் (marunku enkum vampu OtuvAr vAy
aDankum)" refers to the quenching of the gossip all around that Sri Ranganathan
abandoned this poor love lorn girl.
"ைமயல் மீளா இராேத (maiyal mIlAtu irAtE)" means that the love sickness (viraha
tApam) can not but disappears once the nAyaki received the sacred tuLasI garland
adorned by Her Lord.
ேத கின்றைன, ஐம்ெபாறி க க்குஇைர;
ேத ம் கிைடயாமல்,
வா கின்றைன; ெசன் , என் , இனி,
ம ைவ? - மட ெநஞ்ேச!
ஆ கின்றிைல, அ கிைல, ெதா கிைல
அரங்கைனக் கரம்கூப்பி,
பா கின்றிைல, நிைனகிைல - பதின்மர்தம்
பாட ன் ப யாேய.
Meaning:
Oh dumb and uninformed mind of mine! You do not hold your palms in anajali mudrai
and offer your praNAmams to Lord RanganAthan! You do not dance with joy from the
performance of such anjalis. You do not shed tears of joy from such an experience. You
do not eulogize the Lord of SrIrangam as the eleven AzhvArs did. You do not meditate
on the Lord of SrIrangam. You seek food for your five senses. You sorrow over the
inabilities to find adequate food for them. When then are You going to arrive at
Paramapadam?
Comments:
"ஐம்ெபாறி (aimpoRi)" are the five sensory organs.
Mind, mouth, eye, nose and ear are the processors of the vishaya sukhams. They seek
food (இைர irai). You feel sorrow, when you do not find the food (இைர ேத ம்
கிைடயாமல் வா கின்றாய் irai tEDiyum kiDaiyAmal vADukinRAy). ? When will you
attain Paramapadam?
ஆயிைன, மைனைய, ேசயிைன, பிதாைவ,
அைனத்திைன, தனத்திைன, வி ம் ம்
ேபயிைன மறந் , ேநாயிைன, ப்ைப
பிறப்பிைன, இறப்பிைன ைடப்பீர் -
ஆயைன, ளாி வாயைன, எங்கள்
அமலைன கமலைனப் பயந்த
தாயைன, ெந ய மாயைன, வடபால் -
தரங்கைன, அரங்கைன - ெதா ேம.
Meaning:
Oh people who wish to chase away Your aj~nAnam (ignorance) that tightly holds You
to your desires for the company of your wife, parents, food and material wealth! Those
desires stand in the way of Your attaining moksham, a state free from samsAric
sorrows, old age, repeated births and deaths. To gain this bhAgyam, please prostrate
before SrI RanganAthan, who grew up in tiru AypADi, who has lotus red lips ( ளாி
வாயன் muLari vAyan), blemishless (அமலன் amalan), the mother of Brahma devan
residing in the lotus growing out of the nAbhi (கமலைன பயந்த தாயன் kamalanai
payanta tAyan). He is a mAyAvi of wondrous sports (ceshTitams) and sleeps on the leaf
of banyan tree as well as on the Milky Ocean.
ெதாழப்ெபறாத அந்த ஆரணத் அந்தேம;
ெதாட் இ த்த ம் வாரணத் தந்தேம;
வ த் தாள் ன் வனம் கடந்தேத;
மலர்ந்த உந்தி ன் வனங்கள் தந்தேத;
ஒழித்த ம்குைழச் சங்கரன் சாபேம;
ஒசித்த ம் குைழச்சு அங்குஅரன் சாபேம;
அழித்த ம் ெபா தானவர் அங்கேம;
அாிதன் ஊர்இனி ஆன அரங்கேம.
Meaning:
VedAntam is of the nature, which eulogizes the Lord and yet does not fully comprehend
His unlimited glories. The tusk of the fierce, royal elephant of KamSan was broken by
the Lord's hand during His KrshNAvatAram. His famous tiruvaDis crossed the
daNDakAraNyam during His RAmAvatAram. The blossomed lotus on his navel created
all these worlds. The curse related to the brahmahatti dosham of Sivan adorning the
conch ear rings was removed by this Lord of SrIrangam.
அரங்க மாளிைகக் க ங்கடல் வண்ணைன,
ஆ மா கிைல, வா காலைன,
இந்த ர்உைற எந்ைத ெபம்மாைன,
ஈசன், நான் கன், வாசவன் தைலவைன,
உள் வார் உள்ளத் ள்உைற ேசாதிைய,
ஊரகம் நின்ற ள், நீரகத் அ கைள,
எவ் ள் மாயைன, ெதய்வ நாயகைன,
ஏர்ம சிகரத் நீர்மைல ஆதிைய,
ஐவாய் அரவில் அறி யில் அமலைன,
ஒ கால் ெமாழியி ம், ஒழிகுைவ - ெநஞ்ேச!
ஓதநீர் ஞாலத் உழ ம்
ஔவியப் பிறப்பில் அ ந்தி வா வேத.
Meaning:
Oh my mind! If you utter the name and eulogize even once the name of the Lord of
Srirangam big temple, resembling a deep bluish black ocean, you will escape from
drowning in the ocean of samsAram and be redeemed. Same result can be gained by
worshiping the Lord of TiruvAli, who looks like the dark, bluish black clouds of the rainy
season or the Lord who was the enemy of Vaali and resting on His serpent bed with the
tirunAmam of ParimaLarangan at TiruindaLUr. He is my Father and the Supreme God
for Sivan, Brahma devan and Indran. He is of the form of jyoti that enters and resides
in the mind lotus. He rushes to the side of His devotees, when they meditate on Him.
He is the Lord presiding over the divya desams of Urakam, Neerakam et al. He is the
mAyAvi with the name of Veeraraghavan, who rests on Adi Seshan at TiruveLLUr. He is
the Lord of the devAs. He is the Supreme Lord reclining on His five headed snake bed
at the top of the peak of Tiruneermalai and engages in yoga nidrai. If you meditate with
bhakti on any one of the above EmperumAns, You will be freed from being tossed about
in the ocean of samsAram.
வா ஓட வனசம் அன்ன
இ கண், ெவள்ளம் அ விேபால்
ம வி ஓட, மதனன் வாளி
உ வி ஓட, வாைட ஊ
ஆ ஓட, அன்றில் ஓைச
ெசவியில் ஓட, வண் ழாய்
ஆைச ேயா ம் எங்கள் ேபைத
ஆவிஓடல் நீதிேயா? -
ேமா ஓட, அங்கி ெவப்
மங்கிஓட, ஐங்கரன்
கி ஓட, கன் ஓட,
க்கண்ஈசர் மக்கைளத்
ேத ஓட, வாணன் ஆயி
- ரம் யங்கள் கு திநீர்
சிந்தி ஓட, ேநமி ெதாட்ட
தி அரங்க ராசேர !
Meaning:
Oh Ranganatha! In the battle with BaaNAsuran, his protector, Goddess DurgA ran
away, agni lost his fire power and ran away from the battle field like the elephant god
with five hands. His brother Murugan followed suit in pursuit. Sivan, the father, ran
away in search of His two boys. The thousand arms of BaaNAsuran cut off by the disc of
the Lord were lying in a pool of blood. Oh RanganAtha of such exquisite valor! Is it fair
for You to drive my daughter to her death because of Your neglect? No, it should not
happen. She is already pouring out river of tears from both her eyes like a forest
waterfall and those eyes are shriveled from constant weeping. The flower arrows of
Manmathan have already found their target and are causing immense pain by passing
through her body. The holes left behind by the passing arrows serve as a passage way
for the damp, evening wind and cause more sorrow and suffering. The shattering,
sorrowful sound of the anRil bird penetrates her ears. Is it fair that this girl of mine
should suffer so much and loose her life for desiring Your rich tuLasI garland as a
prasAdam?
ச கு அ ந்தி ஐம்ெபாறி வ ந் அ ந்
தவர்கள், அண்டர், குஞ்சர கன், குகன்
ப தி, சந்திரன், சிவன், அயன், ரந்
தரன், நிரந்தரம் பர ம் எந்ைத ஊர் -
கு ைக, தஞ்ைச, ெதன்கைர ரம் கு ங் -
கு , குடந்ைத, வண் வைர, இந்த ர்,
தி ைவகுந்தம், அஞ்சன சிலம் , அயிந் -
திர ரம் , ெச ந்தி அரங்கேம.
Meaning:
The sages perform powerful penance and subsist on eating dried up leaves and make
their five sensory organs suffer. The divya desams dear for eulogy and prostration by
those renowned sages, devAs, VinAyakan, Murugan, Adityan, Candran, Sivan, BrahmA
and Indran at all times are: TirukkurukUr, Tiru tanjai, beautiful TirukkaNNapuram.
TirukkurunguDi, TirukkuDantai, fertile DwArakA, TiruintaLUr, SrI VaikuNTham near
AzhvAr Tirunagari, TiruvenkaTam and Tiruvaheendrapuram.
தி அரங்கம் தி க்ேகாயில்
ேசர்ந் , உம தி க்கு ஓயில்,
த வர், என் ம் ைவகும்தம்
தயங்குஒளிேசர் ைவகுந்தம்;
ஒ ம ங்கில் நந் உைடயார்
ஒழிந்தார் சனனம் ைடயார்;
ம மறந் தி ப்பீேர -
வணங்கமறந் இ ப்பீேர!
Meaning:
Oh people, who have forgotten to worship the Lord of Srirangam! Please proceed to the
big temple at Srirangam. When your confusions as to who is the Supreme Being are
over (with His anugraham), the Lord will bless You with the boon of permanent
residence at His lustre-filled Supreme abode of SrI VaikuNTham. Any god other than
Him can not free you from the horror of repeated cycles of births and deaths.
Therefore, give up your pursuit of avaidika and kudrshTi philosophies and hasten to
change your ways to qualify for this incomparable boon from Lord RanganAthan.
தி ப்ெபாற் பாைவக்குக் கஞ்சம்ெபான் ஆக்கிய
சித்தேரம் - சுத்த காயா மலர்என,
உ ப்ெபாற் ஆன தி அரங் ேகசனார்
உறகத் நின்றார்; ெசன் இைறஞ்சிேனாம்;
இ ப் பாடகம் காட் னர்; யாம்அவர்க்கு
இ ம்ைப ஆடகம் ஆக்கிெனம்; ஈயத்ைத
ந க்கி ெவள்ளிய ஆக உ க்குேவாம்;
நம வித்ைதக்கு அ ேத அ ைமேய?
Meaning:
We, the siddhars, transformed the bronze in to gold for constructing the arcai of Sri
Devi with the golden pedestal to match. We are at the sannidhi of the most beautiful
Lord Ranganathan with the matchless bluish hue of the pure KaayAmpoo. That Lord is
standing as arcai at the divya desam of Tiru Urakam. We went there and worshipped
Him. There, He showed us a foot AbharaNam made up of iron (பாடகம் pADakam). He
also revealed to us that He is residing at the divya desam of pADakam in the seated
posture. We converted the iron AbharaNam in to gold and made the samarpaNam.
pADakam is also the stage for the dance of the Lord on the hoods of the poisonous
serpent, KaaLiyan. It became an arangam. We, as the accomplished siddhars can
convert lead in to silver. These feats are not so great and can not be compared to the
gaining of the rarest boon of mukti and residing at SrI VaikuNTham eternally and
performing kaimkaryams for SrI VaikuNTha nAthan.
அ ம்பித் தைளஅவிழ் நாள்மாைல மார்பன்,
அரங்கன், எங்கள்
ெப ம்பித் அைள ம் பிறப் அ த் ஆண்ட
பிரான், சித்தேரம்;
த ம்பித்தைள ம் தரா ம் ெபான்ஆக்கித் த ெவம்;
அப்பா!
தி ம்பித் - அைளயி ம், ெநய்பால் அ தி ம் -
சிந்தைனேய.
Meaning:
We are the siddhars of Lord RanganAthan adorning the garlands made of budding
flowers, which blossoms later. He is the One, who chases away our confusing births in
many yonis without end and who accepted us His dAsans. As siddhars, we transform
brass in to gold and adorn MahA Lakshmi, who intoxicates the mind of Lord
RanganAtha and BhUmi Devi. Oh Lord! In spite of all these powers, our minds turned to
churned butter, ghee, milk and curd in remembrance of Your sports as BAlagopalan at
Tiru AypADi.
சிந்திக்கத் தித்திக்கும்; ெசவ்வாய் வர்த் ப் ஆம்
ந்திக்குள் ேளஇன் ளி ேம ம்; நம்தம்
க அரங்கம் ைதத் அழ ம் காவிாியின் ஊேட
தி வரங்கத் ேதவள ம் ேதன்.
Meaning:
The Lord, SrI RanganAthan resting in the middle of Cauveri river is sweet like honey to
experience. When one mediates on Him in one's mind, it creates an aura of sweetness.
Recitation of His nAmAs would unite with His sweet, fully ripened lips. It will enhance
the sweetness of that anubhavam in our minds. Those meditations would destroy our
births in this world.
ேதன் நந் ேசாைல அரங்ேகசர் ேசவ ேமல் விசயன்
தான்அந்த நாைளயில் சாத்திய மாைல ம், தாள் விலக்கும்
வானம் த கங்ைக நல்நீ ம், ெசன்னியில் ைவக்கப் ெபற்ற
ஆனந்தம் தான்அல்லேலா - க்கணான் மன் ள் ஆ வேத?
Meaning:
On the thirteenth day of BhArata yuddham, Arjunan performed ArAdhanam for Lord
RanganAthan and placed a flower garland at His sacred feet, which were already
covered with abundant flowers exuding fragrance. He also washed those sacred feet
with the waters from AkASa GangA, which arose form the water pot (KamaNDalu) of
Brahma devan during the Lord's TrivikramaavatAram. Next day, Arjunan saw the same
flower garland offered by him to Lord Ranganatha and the waters of AkASa GangA on
the matted locks of Lord Sivan. Driven by the joy of these mahA prasAdams on His
Siras, Lord Sivan began to dance on the stage (sabhA) for the whole world to delight.
ஆ ம் படநா கைணேமல் அைண ம்
அமலன், கமலத்தவ ம் சிவ ம்
நா ம் தி மால், யில்ேகா யி ன்வாய்
நைறவார் ெபாழி உைறவார் அளகக்
கா ம், குைழையச் சா ம் குவைளக்
கண் ம், குதைலப் பண் ம், காியின்
ேகா ம், தரளத் ேதா ம், வக்
ேகாதண் ட ேம - தண் ட ேம.
Meaning:
Lord RanganAthan rests at His big temple at SrIrangam on the soft bed of the hooded
serpent. The blemishless Brahma devan and Sivan worship this Lord with great
devotion every day. Here at the flower gardens of SrIrangam, where honey is dripping
from all the blossomed flowers, the soft, black tresses of young girls staying in these
groves are seen along with their beautiful eyes resembling the black KuvaLai pushpam,
their lilting and sweet speech, the strong breasts like that of the tusks of an elephant,
pearl ear rings and bow like brows. This scene is seen indeed in all of the oldest
aNDams (Universes).
அண்டம் உண்டவர், உமிழ்ந்தவர், இடந்தவர்
அளந்தவர், வளர்ந்த ம்மா
சண்டபண ஐந்தைல அனந்த சயனம்திகழ்
த ம்தி அரங்கர் வைரேமல்
கண்ட ஒ ெகாம் அதில் இரண் மகரங்கள் ஒ
கஞ்சம், இ ெவஞ்சிைல, மணம்
ெகாண்ட ஒ ெகாண்டல், இ ெகண்ைட,
ஒ ெதாண்ைட, இ
கும்பம், ஒ ெசம்பணிலேம.
Meaning:
Lord RanganAthan retained all the universes inside His stomach for their protection and
spit them out after the praLayam. He used His tusk to lift up BhUmi Devi and brought
her out of the depths of the sea, where She had been hidden as a prisoner by
HiraNyAkshan. During the TrivikramAvatAram, He measured the universes with just
two steps of His sacred feet. Now, Our Lord RanganAthan, who performed all these
unique acts, is resting now on the sacred Adi Seshan with five hoods like a big
mountain (paccai mA malai pOl mEni). On that mountain, we see a young Vanci
creeper, which is marked by two kuNDalams, a lotus flower, two bent bows, fragrant
rainy day cloud, two keNDai fish, one kovvai (red) fruit, two pots and a beautiful conch.
The vanci creeper is none other than SrI RanganAyaki as hinted by all these symbols
linked to Her divine limbs and AbharaNams.
ெசம்ெபான் - அரங்கத் தரங்கநீர்ச்
சீதள சந்திர வாவிசூழ்
கம் டன் பயில்நாைரகாள்!
காதைல என்ெசா ஆ ேவன்?
ெவம்பனி வந்த ; வந்தபின்,
ேவனி ம் வந்த ; ேவனில்ேபாய்,
ைபம் யல் வந்த , ெசன்றநம்
பாதகர் வந்திலர் கா ேம!
Meaning:
Oh the white cranes being friendly to all the flocks of water birds frequenting the cool
Candra PushkaraNi of golden SrIrangam where gentle waves break on its banks! How
can I describe my disease caused by my love for SrI RanganAthan and gain relief? The
harsh winter came and it was followed by the charming spring season. After the spring,
the hot summer months went by. This was followed by the fall season. Even with all the
passage time spent in sorrow over being separated from my Lord, that offending Lord
has not returned.
காணாத ைம பலகாட் வன், கட்ெசவிகள்
எட்ைட ம் எ த் ஆட் வன்;
கடல்ப குவன்; ெபாிய ககன வைரையச் சிறிய
க கினில் அைடத் ைவப்பன்;
ண் ஆரவாரம் தண்டம் உறவிைளவிப்பன்;
இரவ பகல் மாறா வன்;
விண்ைண ம் மைறப்பன்; எ மண்ண ம் எ ப்பன்; இைவ
விைளயா ம் வித்ைத அன்றால் -
நீள்ராகைணப் பள்ளியில் தி அரங்கத்
ெந ஊழி யி ம் பிரான்
ெநற்றிக்கண் ஆனவைன, நான் கைன, வாசவைன,
நிமி ம் இ சுடைர தலாச்
ேசண்நாடர் யாவைர ம் அ ைம ெகாண் , அவரவர்
சிரத்தில் ெபாறித் விட்ட
தி ச்சக்கரப் ெபாறிஇலாதஒ கட ைளத்
ேத இனி ன்வி வேன.
Meaning:
I will perform many wondrous deeds not seen before. I will make all the eight serpents
open their hoods and command them to dance. I will drink up and empty all the seven
oceans. I will place inside a small mustard seed the gigantic, golden Meru Mountain. I
will create big sound wave that will reverberate in all the old universes. I will transform
night to day and vice versa. I will hide the entire sky. I will lift up the seven mountains.
All of these are not tricks performed by a crafty magician. Next I will bring a devan
without the insignia of beautiful mark of cakram on his head before the Lord of
SrIrangam engaged in yoga nidrA for eons and who has accepted as His dAsans Sivan
with fire as the third eye on His forehead, Brahma devan, Indran, Candran, SUryan and
all the other devAs. (It is hinted that it is impossible to find a god without the mark of
cakram and therefore to bring such a god before the Lord is an empty statement).
ன்னம் ஏழ் ரவி ஆர்இரவி காய்ெவயி னால்
த் அ ம்பிய கலா மதித் தி கத்
அன்னேம! இன்னம் ஒர்காவதம் ேபா ேமல்,
அக ம் இப்பாைல; அப்பால் அைரக்காவதம்
என்ைன ஆ ைடயவன் யில்அரா அமளி ம்,
இலகு ெபாற்ேகாயி ம், இந் வின் ெபாய்ைக ம் ,
ன்ைன வாய்நீழ ம், ாிைச ம், ம கரம்
விாிந் உைற ம் அக்காவிாித் ைற ேம.
Meaning:
Oh my dear friend, whose fair face having all the kalais of the Moon is covered with
drops of sweat resembling pearls from the intense heat spread by SUryan riding his
chariot drawn by the seven horses! You have the beautiful steps of a royal swan. If we
travel for another mile, we can leave behind this desert land. After that, the divya
deSam of SrIrangam, where the Lord who has enslaved aDiyEn, is engaged in yoga
nidrai inside His golden temple on the banks of Candra pushkaraNi will come into our
view. The shade from the Punnai tree, the ramparts of the temple, the bathing ghat of
River Cauvery, where the bees in active pursuit of honey inside the blossomed flowers,
all of these land marks will come in to sight.
Comments:
ம கரம் (madukaram) means honey bee; ாிைச (puricai) means the walls/ramparts of
the temple. இலகு ெபாற்ேகாயில் (ilaku poRkOyil) stands for the temple shining the
molten gold. The Kavi salutes the Lord as "the One who has enslaved me (என்ைன
ஆ ைடயவன் ennai ALuDaiyavan)". " யில் அரா அமளி (tuyil arA amaLi)" brings
before us the image of the Lord engaged in deep sleep on His soft bed of Adi Seshan.
ைறமதியாமல், இக்கான்யா நீந்தி, சுரம்கடத்தல்
நிைறமதியாளர்க்கு ஒ க்கம் அன்றால்; ெந மால்,அரங்கத்
இைற, மதியா வ ம் ஆரா அமிர் அன்ன இந்த தல்
குைறமதியாள் ெபா ட்டால் கங்குல் வாரல், எம் ெகாற்றவேன!
Meaning:
Oh Master! It is not the good practice for noble ones known for their wisdom to take on
journeys without research on the routes for travel through virgin forests and swim over
and cross wild mountain rivers. Therefore, may Lord RanganAtha cease His plans to
have trysts at night to meet this beautiful girl with the forehead like ashTami Candran
and is like the insatiable nectar, which however did not arise from the churning of the
Milky Ocean.
ெகாற்றவன்தன் தி கத்ைதக் ெகாணர்ந்த தா!
குைறஉட க்ேகா மறவர் ெகாம்ைபக் ேகட்டாய்?
அற்றவர்ேசர் தி அரங்கப் ெப மாள் ேதாழன்
அவதாித்த தி க்குலம் என் அறியாய் ேபா ம்;
மற்ற தான் தி கேம ஆனால், அந்த
வாய், ெசவி, கண், க்கு, எங்ேக? மன்னர் மன்னன்
ெபற்ற இளஅரசு ஆனால் ஆ ன் ெகாம்ைபப்
பிறந்த குலத்தி க்கு ஏற்கப் ேபசுவாேய!
Meaning:
Oh Messenger, who brought the head of the victorious King! You asked us to marry the
tender creeper of our hunter's kulam! You do not seem to know that our kulam is linked
to Guha SvAmi, the dear friend of Lord RanganAthan, whose feet are sought by the
renowned sages as their protection. Even if the head you brought back is the face,
where are the other parts linked to it such as mouth, ears, eyes and the nose. If the
head you brought back is that of the son of an emperor, please dialog with the horn of
a banyan tree fitting with that kulam!
Comments:
"மறம்" (maRam - maRavar) is a member of the Kalampakam poetry, where a

messenger of the king sent to another king's court to seek the alliance of a prince for
his daughter is disappointed with the selection and criticizes the unsatisfactory work of
the messenger. "மறம் (maRam)" means hunter tribe as well as delusion/
disappointment.
ேபசவந்த த! ெசல் அாித் ஓைல ெசல் ேமா?
ெப வரங்கள் அ ள் அரங்கர், பின்ைனேகள்வர், தாளிேல
பாசம் ைவத்த மறவர் ெபண்ைண ேநசம் ைவத் , ன்னேம,
பட்ட மன்னர் பட்ட எங்கள் பதி குந் பாரடா!
வாச க்கு இ ம்படல் கவித் வந்த கவிைகமா
மகுடேகா திைனஅளக்க ைவத்த கா ம், நாழி ம்;
சு சாமரம் கு ல் ெதா த்த கற்ைற, சுற்றி ம்
ேவ இட்ட , அவர்கள் இட்ட வில் ம், வா ம், ேவ ேம.
Meaning:
The angry dialog continues with the messenger, who returned with poor search results
for the daughter of the hunter tribe.
Oh deluded messenger, who came to advance marriage prospects with us about our
daughter as a bride for your prince! Would the palm leaves damaged by the white ants
be accepted as valid currency for acceptable transactions? Oh messenger come to our
village and see for yourself the defeat the kings had in seeking alliances with our
daughter, who has great love for the great boon granter, SrI RanganAthan, the divine
consort of Nappinnai. The struggles that the crowned kings had in their unsuccessful
fights with us are evident everywhere in our village. They left behind everything and
had to run away quickly. For instance, the gates for entry for our houses (படல் paDal);
the big crowns and head gears became measuring instruments (மரக்கால் and ப கள்
marakkAl and paDikaL); the bunch of tree branches that we throw over the huts are
the fans (சாமரங்கள் cAmarankal) used by the servants to provide relief form the heat.
The fences around our houses are their bows, spears and swords that they left behind
as they ran away form the battle field.
ேவைல உலகில்பிறக்கும் ேவைல ஒழித்ேதாம் இல்ைல;
மாைல அரங்ேகசைனநாம், மாைலயி ம் காைலயி ம்,
உன்னிைநந் ேதாம் இல்ைல; உடல் எ த்த அன் தல்
என்நிைனந்ேதாம், ெநஞ்ேச! இ ந் ?
Meaning:
Oh my mind! We have not overcome the habit of being born in the sea-girdled earth!
We do not experience the bliss arising from the meditation of Lord RanganAtha during
the morning and the evening. From the day of being born to now, what big deed were
we thinking of doing?
இ ம் வனம் வி ம் வனம் அணிஅரங்கர், பணிஅரங்கர்,
இமய நண்ப !
வ ம்ெகா யின் ம ங்குஓ யின் மனம்குைழக்கும்
கனங்குைழக்கும்
அனங்கன் சாபக்
க ம் உ வம் ெபா ம் வம்; த்தம்நைக ஒத்தன;
ைககாந்தள் ந்ேதன்
ம ங்கு உழ ம் க ங்குழ ம்; கு வைள இ குவைள
மைழக்கண் தாேம.
Meaning:
Oh my dear friend devoted to the mountain-like tirumEni (paccai mA malai pOl mEni) of
Lord RanganAtha who adorns Vana mAlai and enjoys having as delectable food, the big
universe! The girl I saw wearing heavy ear rings might have tender waist broken from
carrying the weighty ear rings. That sad sight would make the men's heart stop. In this
beautiful girl's face, her brows will fight with the sugar cane bow of Manmathan. Her
teeth would compete in beauty to perfect, white pearls.
மைழ, பிைற, சிைல, ேவல், வள்ைள, எள், இலவின்
மலர், ல்ைல, மதி, வைள, கைழ, யாழ்,
வாாிசம், ெகளி , தத்ைதவாய், கலசம்,
மணி, வடபத்திரம், எ ம் ஊர்
அழகு, நீர்த்தரங்கம், , சுழி, அரவம்,
அரம்ைப, ெஞண் , இளவரால், ஆைம,
அணிதராசு இைண, கந் கம், கிர், தரளம்,
அம் யம் - அரங்க நா அைனயார்
குழல், தல், வம், விேலாசனம், கா ,
நாசி, வாய், நைக, கம், கண்டம்,
குல ேதாள், ன்ைக, அங்ைக, ெமல்விரல்கள்,
கூர்உகிர், ெகாங்ைக, கண், வயி ,
விைழத ம் உேராமம், வைர, இைட, உந்தி,
வி ம் ம் அல்குல், ெதாைட, ழந்தாள்,
மிளிர்கைணக் கால்கள், றவ , பிர ,
ெமன்குதி, விரல், நகம், தாேள.
Meaning:
Here the poet continues with the description of the beauty of the limbs of the women of
SrIrangam. This is followed by an elaborate comparison of the limbs with their matches
in the world.
The poet observes that the women's hair, forehead, eyes, ears, nose, mouth, teeth,
face, neck, the long shoulders, the front and back of the palms, sharp finger nails,
shapely breasts, slender stomach, the narrow stretch of hair line across the navel, the
three folds in the waist, the slender mid body (hip), the navels, desirable pelvis like the
hood of a serpent, the thighs, knees, lustrous ankles, the external sections of the foot,
arches of the feet, soft hind legs, toes, nails, and the entire feet. The poet compares
each of the limbs of these beautiful women to matching objects in nature on a one on
one basis. They compete in beauty respectively with the clouds (dark tresses), crescent
moon (the forehead), the bows (foreheads ), pointed spears (eyes), leaves with
beautiful colors (ears), sesame flower எள்ளின் மலர்கள் (noses), இலவ மலர்கள் ilavam
flowers (mouth), mullai flowers (bright white teeth), full moon மதி (faces), சங்கு
conch (necks), ங்கில்கள் bamboo (the shoulders), ைணகள் vInAikal
( ன்னங்ைககள்), lotus flowers (அகங்ைககள்), ெகளி மீன் (fingers), mouth of

parrots (sharp red nails), குடங்கள் pots (breasts), blue gems (nipples) banyan leaf
ஆ ைல (stomachs), எ ம் ஊர்ந் ெசல் ம் ஒ ங்கும் disciplined movements of

ants in line (the narrow hairlines), நீாின் அைலக ம், உ க்ைக ம் (slender waist),
நீர்ச்சுழி ம் (navel), பாம்பின் படம் hood of snake (wide hips), வாைழ மரங்கள் plantain
trees (thighs), நண் கள் crabs (knees), வரால் மீன்கள் (hind legs), ஆைமகள் tortoise
(arches of the feet), அழகிய இ தராசு தட் கள், பந் க்கள், பவழங்கள், த் க்கள்
(shiny nails of the feet), lotus flowers (soft and lotus like feet). All the sAmudrikA
lakshaNams are brought out to pay homage to the beauty of the SrIrangam women.
தாள்இரண் ம் பார்ஒன் ம், தார்வா ம்; ேவர் ஆ ம்;
வாள்இரண் ம் கா இரண் ல் வந் இைமக்கும்; ேகாள் இரண் ம்
ஐவைகப் தம் அைமத்த ள் அரங்கர் ைமவளர் ேசாைல மைலயில்
ெதய்வம் அல்லள், இத் தி உ வினேள .
Meaning:
This girl I see at SrIrangam is not a celestial; she is a human being. Why? Because her
feet is touching ground. She has beads of sweat unlike the celestial women. The two
eyes reach up to the ears and wink. The celestials do not wink. Therefore, this beautiful
girl I see at SrIrangam, where the low clouds touch the groves of SrI RanganAthar,
who created Raahu and Ketu as well as the panca bhUtams, cannot be an apsaras of
divine origin.
உ மாறிப் பலபிறப் ம் பிறந் ம், ெசத் ம்,
ஊசலா வ அ ேயன் ஒழி ம் வண்ணம்,
க மாயத் என்ெநஞ்ைசப் பலைக ஆக்கி,
க ைணஎ ம் பாசத்ைத கயிறாப் ட் ,
ம மாைலத் ள அைசய, ஆ ர் ஊசல்!
மணிமகரக் குைழ அைசய, ஆ ர் ஊசல்!
தி மா விமாேதா , ஆ ர் ஊசல்!
தி அரங்க ராசேர! ஆ ர் ஊசல்!
Meaning:
For the removal of my misfortune to enter in to endless cycles of births and deaths like
a swing, please enjoy Unjal utsavam using the dishonest mind of mine as the plank of
the swing and tying that plank with the rope of Your compassion and adorning the
fragrant tuLasI garland that follows the rhythm of moving the Unjal, please enjoy the
swing! May Thou move on the swing with Your gem studded Makara ear rings following
that movement of Your swing! Oh RangarAjA! May Thou enjoy the Unjal utsavam with
SrI Devi and BhU Devi!
ஊசல் வடம்ேபால் ஊர்சகடம்ேபால், ஒழியாேம,
நாச உடம்ேபா ஆவி சுழன்ேற ந ேவேனா? -
வாசவ ம், ேபா - ஆசன ம், கூர்ம ேவா ம் ,
ேநச டன் சூழ்ேகாயில் அரங்கா! ெந ேயாேன!
Meaning:
Oh tall Lord worshipped by Indran, BrahmA and Rudran adorning the sharp edged axe
as weapon at Your big Temple at SrIrangam! Should aDiyEn be like the ropes of a
swing, which becomes feeble after long usage time and breaks down! Should aDiyEn
suffer like the axle of the wheel, which rotates on its many journeys and breaks down?
Should my soul tied up to my body undergo these endless cycles of births and deaths
and be immersed in samsAric sorrow?
ேநசத் அைழக்கும் மதயாைன ன் நின்ேறான் அரங்கம்
ேபசத் தைழக்கும் என் அன் அைனயாய் ! ெப ங்கற் பகத்தின்
வாசத் தைழக்கும் ந ந்தைழ காண், இ ; மந்தத் ெதன்றல்
சத் தைழக்கும் தைழேபால் ெகடா ; விைல இல்ைலேய.
Meaning:
Oh my dear girl matching my bliss, when I talk about the Lord of SrIrangam rushing to
the side of the lotus pond, where a wicked crocodile was harming His dear devotee,
Gajendran. This தைழ tazhai (fragrant palm flower) has a fragrance that exceeds that
of the KaRpaka flowers. It does not die away like ordinary flowers and has everlasting
fragrance. Finally, this tazhai is priceless. Therefore, please accept this unique flower
(tAzham poo தாழம் ) as my offering.
'விைலயான இைல' என் , நீதந்த த்தம்
ேவய்தந்த த் ஆகில், ெவற்பா! வியப் ; ஆல்
இைலஆர் னல்பள்ளி நாராயணன்பால்,
'எந்தாய்! அரங்கா! இரங்காய்' எனப்ேபாய்,
தைலயால் இரக்கும்; பணிப்பாய் சுமக்கும்;
தன்தாைத அவர் தாமைரத்தாள் விளக்கும்
அைலஆ சூ ம்; ராணங்கள் பா ம்;
ஆ ம், ெபா ப் சி, ஆனந்த மாேய.
Meaning:
Oh man from the mountain region! If this pearl that you describe as matchless, it will
be admired by the pearl from bamboo. It will make Sankaran take it and present it to
Sriman NarAyaNan floating on banyan leaf found in the middle of the waters of
praLayam and pray for relief from the Brahma KapAlam of His Father stuck to His palm
for enabling Him to seek alms (food). This Sivan carrying on His jaDai, the snake that is
the bed of SrIman NaarAyaNan as well as the waters of GangA generated from the
sacred feet of the Lord from the tirumanjana tIrtham of His sacred feet during His
TrivikramAvataram.
That Sivan would bear Gangai on His head and read PurANam. With the bliss generated
from his boon seeking from the Lord of Lords, carrying the snake as well as the GangA
waters, Sivan would adorn VibhUti on His forehead and perform Ananda tANDavam.
தவம்
ஆனந்தமாய், ’அரங்கற்ேக உயிர்கள் அ ைம' என் ம்
ஞானந்தனால் ஐம்ெபாறி வாயில் சாத்தி, நல்தாைளப் பற்றி,
ஈனம்த ம் பற் ம் அற் , என் ம், யான் ஈந் என் ம் அபி -
மானம் தவிர்ந் இ ப்பார்க்கு - இ ேபால் இல்ைல மாதவேம..
Meaning:
There is no greater penance (தவம் tavam) in this world, when one closes the door of
the five sensory perceptions (touch, taste, eyes, nose and ears) driven by the clear
understanding of the doctrine (tattvam) that all the souls are the bonded servants
(அ ைமகள் aDimaikal) of Lord RanganAtha and control their minds from being
tempted by the five senses and seek refuge at His sacred feet, get freed from the
debasing desires, ahankAram (ego) and mamakAram (sense of Me and Mine) and thus
enjoy immense bliss in all days of their lives. There is no loftier penance than this state
of Being.
மாதவங்கள் என் ஓ அவங்களின்
ம சீவன் என்ெறா வன் நீ! ெப ம்
தம் அல்ைல, இந்திாியம் அல்ைல, ஐம்
ல ம் அல்ைல; நல் ந்தி அல்ைலகாண்;
சீதரன், பரந்தாமன், வாமனன் ,
தி அரங்க க்கு, அ ைம நீ; உனக்கு
ஏ ம்இல்ைல என் அறி; அறிந்தபின்,
ஈதின் மாதவம் இல்ைல எங்குேம.
Meaning:
Oh the Soul (jeevan), which engages in the wasted (unnecessary) activities named
great penances! you are neither the panca bhUtams/five elements of nature (ெப ம்
தங்கள்) like AkASam, Agni, Appu/jalam, Vaayu, and PrtvI nor are you the five
sensory perceptions (tvak, grANam, rasanA, cakshus and srotram). You are neither the
five tanmAtrais (Sabdha, sparSa, rUpa, rasa and gandha tanmAtrams) nor the form of
dharma bhUta j~nAnam (good knowledge நல் ந்தி/அறி ). What are you then? You
are just the servant of Lord Ranganathan, who adorns MahA Lakshmi in His broad chest
with abode in SrI VaikuNTham and incarnated as the dwarf Vaamanan to destroy the
haughtiness of MahA Bali. Please understand that you have no svatantram of your own.
When you understand this doctrine, it is equivalent to knowing that there is no lofty
penance like this anywhere in this or other universes.
எம்காந்தாள் - அங்ைக நல்லீர்! என்ெசய்ேகன்? இரண் ஏந்திைழயார்
தம்காந்தன் என் அறிந்தா ம் நில்லா ; தைரக்கும் ெநய்க்கும்
அங்காந்த ெசம்பவளத் எம்பிரான், அரங்கன், யங்கள்
ெசங்காந்த மால்வைரேயா? இ ம்ேபா, என்தன் சிந்தைனேய.
Meaning:
Oh my dear and good friends with beautiful hands resembling those of KaantaL flowers!
Even when I know that the Lord of SrIrangam is the loving husband of His two consorts
(SrI and BhUmi devis) adorning beautiful jewelry, my mind will not back off from
desiring Him and can not bear the thought of longing for Him. What Can I do? Are the
strong shoulders of my lord RanganAtha - with His beautiful red mouth
open for swallowing ghee and the universes - serve as the two magnetic mountains to
pull me towards Him as a piece of iron?
சிந்ைதயில் கு ெகாண் ந்த ,
தி க்கு அ த் , அ ைமக்ெகா ம்
தி அரங்கர் ெபா ப் உயர்ந்த
தி ப் யம் கழ் களியேரம்,
ந்திமிக்க வந் க்க ,
ேபாத; மாதர்கள் எ வர்தம்
ைசேயமக ைச என்ற ,
ைம அன் , இ - த்தர்காள்!
அந்தரத் இைமேயார் அ ந் ம்
ம ந் ம் ெவள்ைளய ; அன்றிேய
அாிய சாதி ெகாளாத மானிடர்
அக டத்தினில் இல்ைலேய;
மந்திரத்தில் நிலாத ேதவைத
வானகத்தினில் இல்ைலேய;
வ இலாதைவ அண்ட ேகாளம்
வைளந்த ைவப் - அதில் இல்ைலேய.
Meaning:
Oh BaddhAs (ourselves)! We are drunkards, who are fond of the drink of eulogy of the
tall and huge shoulders of the ever forgiving, compassionate Lord RanganAtha, who
does not leave our minds and banishes our sins with relish. By drinking this elixir like
drink, our mind is filled with abundant delight.
This feeling state is nothing new. This is equivalent to the situation, where the worship
performed by the seven divine kanyAs is equal to the worship of the Lord done in
yaj~nams.
The nectar drunk by the devAs in svarga lokam is also white. Further, there is no place
devoid of men, who do not respect people from noble kulam and caste (jAti).
There is no divinity that is not controlled by appropriate mantram even in the deva
lokam. There are also no objects with form and attributes in all of the Lord's universes.
This is the anubhavam arising from drinking the beauty of the Lord's mighty shoulders
rising like a mountain.
'இல்லறம்எனத் றவறம்எனச்
ெசால்அறம், பிற, ைணஅன் ' என,
பவக்கட ள் வக்குஅ ப்பான்,
காவிாிஇைடப் விாிெபாழில்
சிலமந்திகள் சிைனதாவ,
பலெதங்கின் பழக்குைலஉதிர,
அடர் க கின் மிட ஒ தர,
ேதமாங்கனி சித விழ,
டப்பலவின் குடக்கனிஉக,
அரம்ைபக்கனி வரம்பில் க,
வயல்ம ங்கின் மலர்ெபாய்ைக ள்
யில்வலம் ாி ண்ணன உற,
தாஅள்-தாமைரத் தவிசுஉைறத
சூஉட் ஓதிமம் ேபஎட் டன்எழ
மயிற்ேசவல் மனம் களிப்ப;
குயிற்ேபைடக் குலம்ஒளிப்ப;
மைழ கில்என ழ அதிர்த
தி அரங்கப் ெப நக ள்
அரவைணமிைச அறி யில்அமர்ந் , அ ள் ாி
தி நா ரணைனச் ேசர்ந்தனம் -
சரணா விந்தம் தஞ்சம்என் இரந்ேத.
Meaning:
We have sought and gained the lotus feet of SrIman NArayaNan resting in yoga nidra
on top of the serpent bed at the big rAjadhAni of SrIrangam known for the sound of
mangaLa vAdhyams. Here, the Lord rests amidst the two rivers to remind us that
grhastASramam (married life observing the dharmAs ordained to it) and
sanyASAramam with its rigorous disciplines, the kAmam for worldly pleasures are not
helpful routes to overcome the afflictions of samsAric sufferings and the immersion in
endless cycles of births and deaths in different wombs. Here at verdant SrIrangam,
Lord RanganAtha has His abode and His preferred place of residence on Earth (leelA
vibhUti) is saluted as BhUloka VaikuNTham. In the groves, ponds, fields and environs,
we enjoy the hustle and bustle of monkeys, swans, peacocks, nightingales going about
their joyous activities and causing commotion all around. Here the brisk female
monkeys in search of food jump from one coconut tree to another and loosen bunches
of coconuts and they fall to the ground. As they jump from one areca nut tree to
another, the monkeys with their speed and weight break the neck of these trees. The
mango fruits with the taste of sweet honey spread all around. The bent jackfruit tree
sheds its ripe fruits, the fruits from banana groves fall on the fields and boundaries. The
intense commotion wakes up the conches with a shock from their sleep. The pair of
swans resting for the night on the bed of lotus flowers awaken. The male and female
peacocks dance with joy. The male and female nightingales known for their sweet
singing disappear from the scene with sadness in response to the cacophony. The
auspicious sounds of the musical instruments fill the air at the divine city of Lord
RanganAtha, where we have performed our SaraNAgati.
இரவிைய, இரவின் மதியிைன, மதி ள்
இைறயிைன, இைற ம் எண்ணாிய
கரவைன, கர இல் னிவைன, னிவர்
க த்தைன, க த்-தைனத் ைடத் ஆள்
பரமைன, பரம பதத்தைன, பதத் ள்
பாரைன, பார நத் ஊ ம்,
அரவைன, அரவின் அரங்கைன, அரங்கத்
அ கைள - அ கள் ேசவி ேம.
Meaning:
Oh people of the universe! Please worship the sacred feet of Lord RanganAtha, our Lord
resting at SrIrangam. He is the One who becomes the bright Sun during the day and
the cool Candran at night. He is the AntaryAmi (indweller) and Jyoti in our minds
(மதி ள் இைறயிைன matiiyuL iRaiyinai). He is the mysterious One (இைற ம்
எண்ணாிய கரவன் iRaiyum eNNariya karavan) beyond our full comprehension. He

incarnates as the deceit-free sage (கர இல் னிவன் karavu il munivan) and He is
also the inner resident of the hrdaya kamalams of the sages. He banishes away the
future births in samsAric world for those, who seek His sacred feet as refuge. He is the
Lord of the nitya vibhUti (Paramapadam). He created the earth from His sacred feet. He
raises the mighty sound (அர aravu) from the divine conch of Paancajanyam (பார
நத் ஊ ம் அரவன் pAra nattu Utum aravan). He has Adi Seshan as His abode. May
All of you offer your prostrations before this magnificent Lord of SrIrangam!
ேசவிக்க வாழ்விக்கும் எம்ேகான் அரங்கன் தி க்ேகாயில் சூழ்
காவில் கலந் , ஆைச தந் , ஏகினார் ெநஞ்சு கல்ெநஞ்சேமா?
வாவி றத் அன்னேம! இன்னம் ஏேதாவரக் கண் ேலன்;
பாவிக்கு அேநகம் தனிக்கலாம் இந்தப் பனிக்காலேம.
Meaning:
Here, the nAyaki expresses her intense suffering caused by separation form Her Lord.
She addresses the swan moving around the lotus pond. Oh Swan! Is the heart of my
Lord of SrIrangam made up of stone? As One who blesses His SaraNAgatAs with good
fortune in this life and Moksha sukham in the next life, He united with me amidst the
beautiful green groves of SrIrangam and enhanced my passion for Him and then
suddenly abandoned me and went away. Winter has arrived now. Even now, He has not
returned to comfort me. For a sinner like me, this wintry season prolongs and appears
endless.
காலம் உணர்ந்த குறத்திநான்
க திய ஒன் ; அ ெசால் ேவன்;
பாலகம் உச்சியில் எண்ெணய்வார்;
பழகிய ஓர் கைல ெகாண் வா;
ேகால மலர்க்குழல் மங்ைக! நின்
ெகாங்ைக கக்குறி நன் காண்;
ஞாலம் உவந்திட, நாைளேய ,
நண் ைவ, நம்ெப மாைளேய.
Meaning:
Oh nAyaki! I am the daughter of a gypsy, who can predict the future, past and present
as your thoughts hover over them. Please sprinkle oil on the head of my little child.
Please present him an used old piece of cloth to cover himself. Oh lady with beautiful
and soft hands like a flower! The appearance of the tip of your breasts look auspicious.
Therefore, the Lord of SrIrangam will arrive tomorrow at your side to the delight of the
whole world.
ெபா மாைல யார்க்கு உைரப்ேபன், உமக்ேக விண் ேபசின் அல்லால் ?
க மாைலயாய் எ ம்கார்க் குலங்காள்! ெதாண்டர் காற்ெபா தன்
தி மாைல ெகாண்ட தி மால் அரங்கர்தம் ெதய்வத் ழாய்
ம மாைல வாங்கி வம்மின், அந்தி மாைல வ ம் ன்னேம.
Meaning:
Oh assembly of dark (rain bearing) clouds rising up to the horizon! To whom else can I
describe my great disappointment and sorrow except you? Please go to SrIrangam and
bring back to me before Sun set the fragrant tuLasI garland from the Lord of
SrIrangam, who is adorning the divya Prabandha garland (tirumAlai) assembled by
ToNDaraDippoDi AzhvAr. This is a message sent to the Lord through the fast traveling
clouds heading towards Srirangam.
ன்னம் பிறந்த பிறப்ேபா இல்ைல ;
இன்னம் பிறப்பிக்க எண்ணாேத - ெதன்அரங்கம்
ேமவிக் கிடந்தாேன! - ற்றி க்கும் நின்பதத் என்
ஆவிக்கு இடம்தான் அ ள்.
Meaning:
Oh Lord who rests with relish at the beautiful SrIrangam! My earlier births are
countless. Therefore, please spare aDiyEn from additional sufferings through any future
birth. Please grant me the boon of residence at Your supreme abode of SrI VaikuNTham
and bless aDiyEn reside there and engage in nitya kaimkaryam and enjoy the
brahmAnandam arising from such blemishless kaimkaryam ordained by You!
அ ம் ன்னாகத் தடங்காேவ!
அவாஎன் ஆகத் அடங்காேவ!
அம்ேபா கக் கண் ெபா ம் ேதேன!
அ நீர் உகக்கண் ெபா ந்ேதேன;
பரம் ம் கடல் ஊர் நாவாேய!
பாவிக்கு, அடல், ஊர் நாவாேய;
பார்மீ உயர மறிஅைலேய!
ப ம்என் யரம் அறியைலேய;
க ங்கண் கயேல! மாசுறேவ!
கைரேவற்கு அயேல, மாசுஉறேவ;
கண்டல் ேபா உகு வா கேம;
கங்குல் ேபா குவால் உகேம;
கு ம்ைப தைழக்கும் க ம்பைனேய!
குயில்வந் அைழக்கும் க ம்பைனேய;
கு கீர்! நந் அமர் அம்கைரேய!
ெகாணாீர், நம்தம் அரங்கைரேய.
Meaning:
Oh rare and magnificent grove of Punnai

trees! The desire for my Lord does not
subside in my mind. Oh honey bee attached
to the lotus flower! I have not slept due to the unceasing flow of tears (அ நீர்
உகக்கண் ெபா ந்ேதேன azhu nIr ukakkaN poruntEnE). Oh boat traveling across the
vast ocean (பரம் ம் கடல் ஊர் நாவாய் parampum kaDal Ur nAvAy)! For the sinner that
I am, the tongue and the mouth of the natives are my enemies. Oh the waves rising,
folding and falling on the shore (பார் மீ உயர மறி அைலேய pAr mItu uyara maRi
alaiyE)! You do not seem to relate to my anguish (ப ம் என் யரம் அறியைலேய
paDum en tuyram aRiyalaiyE). Oh small kayal fish with lovely eyes! Oh big shark! For
me sorrowing like this out of separation from my Lord, even the relatives with
deficiencies appear like strangers. Oh white sand hill dispersing the tAzhai flowers as
you slide! The night time drags on like the integrated assembly of many eons. Oh black
palm tree sprouting the young shoots! The nightingale has arrived and is calling for
Manmathan adorned with the sugar cane bow. Oh cranes! Oh the edge of the beautiful
ponds, where the conches are spreading themselves in a dense way. Could you all bring
our RanganAtha here and put an end to my suffering?
கைரெபா ஒ கும், காேவாி ஆேற;
ஆற்றிைடக் கிடப்ப ஓர் ஐந்தைல அரேவ;
அரவம் சுமப்ப ஒர்அஞ்சன மைலேய;
அம்மைல த்த ஓர் அரவிந்த வனேம;
அரவிந்த மலர்ெதா ம் அதிசயம் உளேவ -
கடல்விளிம் உ த்த கண்அகல் ஞாலம்
உடன் அளந்த , ஒ தாமைரேய;
வகிர் இளம் பிைறயான் வார்சைட ேதங்கப்
பகிரதி கான்ற ஓர் பங்ேக கேம
யாைவ ம் யாைர ம், நான் கக்
ேகாைவ ஈன்ற , ஓர் ேகாக னகேம:
தி மகட்கு இனிய தி மைன ஆகி,
ப மணி இைமப்ப , ஓர் ப ம மலேர;
சைடத்தைல தாழ்த் ச் சங்கரன் இரப்ப,
ைடத்தைல தவிர்த்த , ஓர் ளாிமா மலேர;
ஆங்கு, மண்ேடாதாி அணிந்த மங்கலநாண்
வாங்க, வில் வாங்கிய வனசம் ஒன்ேற;
விாிந்த கழ் இலங்ைக ேவந்தர்கு, ெதன்திைச
ாிந் , அ ள் மலர்ந்த ஓர் ண்ட ாீகேம;
மண்திணி ஞால ம் வான ம் உட்பட,
அண்டம் உண் , உமிழ்ந்த , ஓர் அம்ேபா கேம;
கைடசிவந் அகன் , க மணி விளங்கி,
இைடசில அாிபரந் , இனிஆய், ெந யஆய்,
இன்பம் தழீஇய இ ெப ங் கமலம்
ன்பம் தழீஇய ெதாண்ட ேனைன ம்
உவப் டன் ஒ கால் ேநாக்கி,
பவக்கடல் கடக்கும் பாிசு பண்ணினேவ
Meaning:
There is indeed a swift flowing Cauvery river, which beats on its two banks as it flows
thorough Srirangam. In between the two banks of the river, there is a mighty serpent
with five heads (Adi Seshan). There is a mighty mountain (NamperumAL) resting on
that Adi Seshan. On that blue mountain of Lord RanganAtha are seen a forest of lotuses
(the assembly of divine limbs of the Lord). There are wondrous and unique details on
each of these lotuses. In the case of one lotus (left foot), it measured the entire earth
girdled by the oceans. Another lotus (right foot) houses GangA pravAham to flow from
the matted hair of Candrasekharan; in another lotus (navel), Brahma devan was
positioned to create all sentient and insentient beings. Yet another lotus (the
Vakshasthalam/Chest) became the beautiful abode for Sri Devi along with the gem,
Kaustubham. Another lotus (sacred right arm) removed the smelly skull (Brahma
kapAlam) attached to the palm of the bowing Rudran seeking alams; The next lotus
flower (left sacred hand) removed the sacred mangala sUtram by MaNDodari, the
spouse of RAvaNan, who was killed in the battle during Lord RanganathA's
RAmAvatAram. The bending of the bow named Saarngam accomplished the task of
making MaNDodari a widow. Another lotus flower (face தி க மண்டலம்) beams
always with joy looking southward to bless His dear devotee, King Vibheeshanan of
LankA. Another lotus (the red mouth) swallowed the earth and deva lokam and
aNDams during praLayam and spat them out at the end of the great deluge. The two
lotuses (eyes) with their tapering ends and stretching from the nose to the ears with
the black pupils and rekhais (veins) with red hue around. These sweet eyes looked at
me with joy once and made it possible to cross the difficult to samsAram ocean.
பண்ெகாண்ட ேவய்ஊ ெசவ்வாய் அரங்ேகசர்
ைபம்ெபான்னி நாட்
எண்ெகாண்ட ேபராைச தந்தார் மைறந்தார்ெகால் -
இைசவண் காள் ?
விண்ெகாண்ட மைலமீ விண்மாாி ெபாழிகின்ற
விைசேபால என்
கண்ெகாண்ட மைலமீ கண்மாாி ெபாழிகின்ற
கார்காலேம!
Context:
During the rainy season, the nAyaki sorrowing over her separation from her Lord talks
to the honey bees and wonders whether her Lord has forgotten her.
Meaning:
Oh bees engaged in divya nAma sankeertanam! In this cool land surrounded by the
river Cauveri, Lord RanganAthar who played on His flute, His madhura sankeetam,
during His KrshNaavatAram, united with me and gave me high hopes of staying with
me and thereafter went away. Now, my eyes are pouring out on my breasts a flood of
tears like the lofty clouds of the rainy season falling swiftly on the mountains. Has my
Lord forgotten our meeting? He must have; otherwise, He would have returned to my
side by now.
காரகேமா? நம்வட தி ேவங் கடக்காரர் வைரேயா?
நீரகேமா? ெந வானகேமா? யில் நீ பணிப்
ேபர்அகேமா? ெதன்தி அரங்கப் ெப ங்ேகாயில் என் ம்
ஊரகேமா? - இடம், தண்காவில் நின்ற ஒ வ க்ேக.
Meaning:
For the Lord, who stands in the cool groves (or for the nAyaki that I see), what is the
fittest place to reside? Would it be the universe of the clouds or the big mountain
named Tiruvenkatam in the north? Would it be the waters of the Milky Ocean or the big
deva lokam? May be it is the Naaga lokam, the home for the serpents or the big divya
desam of SrIrangam with its big temple?
ஒ நயம் ேபசுவன்;
தி அரங் ேகசர்தாள்
ம மின்; நாசம்ஆம்
க மவன் பாசேம.
Meaning:
Oh people of the world! I will utter an auspicious word. Please listen. My utterance is
about the appeal for you to join the sacred feet of the Lord of SrIrangam and prostrate
before them. The fruits of such an act is the destruction of all samsAric bonds, which
would grant us our permanent home in His Paramapadam.
பாசம்ஆம் அ யர்பால் ேநசம்ஆம் அ க ம்,
ைபம்ெபான்ஆர் ஆைட ம் ெசம்ெபான்மா ேமனி ம்,
ஆைசஆம் மலர்உளாள் வாசம்ஆர் அகல ம்,
'அஞ்சல்' என் அ ள்ெச ம் கஞ்ச ம், க ைணயன்
ேதசுஉலா வதன ம், மாசுஇலா வ ம்,
சீாிதாய் எ கத் ாி நாம ம் - எனக்கு
ஈசனார், தி அரங் ேகசனார் - திகிாி ம்,
இலகுெவண் சங்குேம, உலகம் எங்ெகங்குேம..
Meaning:
SrI RanganAthan is the Lord of mine in all places in all the universes. Out of His
affection for those devotees, who seek His refuge, He blesses them with the sEvai of
His most compassionate tiruvaDis with the fresh golden peetAmbaram on His waist; the
beautiful, dark tirumEni, the broad chest serving as the home of MahA Lakshmi, who
adores Him, displays abhaya pradAna hastam assuring His devotees not to fear; His
face is full of grace; the blemishless smile, the kastUri tilakam on His forehead, the
sudarSana cakram and the white Paancajanya Sankham on His hands add to the joy.
எங்க ம்நி ைறந் ைற ம் எம்பிரான்
ெகாங்கு அ கி வண் ரல், ேகாயில்சூழ்
உங்கள்வைர எங்கள்வைர ஒன்றிேய,
மங்ைக! உன ெகாங்ைககைள மா ேம.
Meaning:
The honey bees of SrI RanganAthan swarming at SrIrangam approach Him, who is
present as the indweller (antaryAmi) of all. The bees come close to Him for enjoying
the honey from His fresh garlands and squeeze each other during that rush. This scene
reminds me of your mountains (breasts) and our mountains coming closer to resemble
your two mountains.
மான்ஆர் ேகசன், ேமலார், மால்ஆய், வாழ்ேகாயில்
ேதன்ஆர் காவில் ஆரா ம் ேதேன ேபால்,
நானா ேபாகத் , இன்பம் கண்டார், நான் வாடப்
ேபானார், வாரா ஏேதா? ஓதாய், ேபாதாேவ!
Meaning:
Oh big crane! Please tell me what might be the reason for my Lord who enjoyed all
kinds of bhogams with me like the honey bees of SrIrangam in the verdant groves of
SrIrangam that visit from flower to flower to taste the honey and then abandoned me
and is causing me now great sorrow? Here at these groves, GangAdhara Rudran and
the devAs come to offer their praNAmams to my Lord like the honey bees in search of
the nectar from the flowers of the groves.
ேபாத எனக்கு எளி ஆனார்; ேபாதவ க்கு அாி ஆனார்;
நாதர் அரங்கர் தி த்தாள் நா , அரங்கில் நடக்கின்,
ஓ ம் மதங்கி ந த்தால் உள்ளம் - அ அங்கி அரக்குஆம்;
ேவதம் அைறந்திட வல்லீர்! விைரய மைறந் விடீேர.
Meaning:
Oh experts in reciting Veda mantrams! The Lord of SrIrangam is ease of access for me
and yet dear for Brahma devan to have His darSana saubhAgyam. If You as vedic
scholars wish to offer your praNAmams at His sacred feet at His royal court, you might
have the opportunity to see the most elegant court dancer, Maatangi. Her beauty and
brilliant dance would make your hearts melt. Therefore, rush to have this rare
anubhavam but hide yourself while visiting.
விடா டந்ைதமார் வி ம்ப , ஆயர் மாதர்ேதாள்
வியந் , ன், நயந்தவர்க்கு, விற்கும் எங்கள் ெகாங்ைக தான்
அடாத அன் ; பாண! இன்னம் அங்ஙன் அன்றி, இங்ஙனம்
அரங்கர் அன் கூற; இன்பமாக்கவல்ல அல்லேவ
எடா இ க்கின், வாய்திறக்கும் எங்கள் ஐயன் உச்சிேதாய்
எண்ெணய்ப்பட்ட ெமய்யில் இட்ட த் ம் உத்தாீய ம்
படா கம் திறந் அைசந் மழைல வாயின் மணம் அறாப்
பசுநரம் ைடபரந் பால்சுரந்த ைல ேம.
Meaning:
டந்ைத ( மடந்ைத) Oh lutist (PaaNa)! For the Lord, who during KrshNavatAram left
behind His adoring devis (SrI and BhU devi) for the sake of a cowherdess, Nappinnai,
our sthanams are not unfit for Your enjoyment. In spite of this situation, what will
happen to our infant crying for breast feeding, kicking its feet and leaving the stain of
oil from its hair on our upper part of the dress (uttareeyam) and ruffling the garments
and still having the fragrance of the milk in its mouth? In this case, the sthanams
producing our milk will not be delightful to it although the love for the Lord of
SrIrangam is there!
ைலெகாண்ட பால்மணம் வாய்மாறிற்றிைல; அம் ெமாய்குழேலா
அைலெகாண்ட ; இன்னம் என்ைக அைணேய; அைல ஆழிவற்றச்
சிைலெகாண்ட ெசங்ைக அரங்ேகசர் தாள்ெகாண்ட ேதசம் எல்லாம்
விைலெகாண்ட வாள்விழியாள் ெசன்றவா எங்ஙன், ெவஞ்சுரேம?
Meaning:
For this little young girl, the fragrance from the breast fed milk from her mother has
not left her mouth. The long and beautiful tresses are loose and could not be tied
together. My hand continues to be her comfortable pillow. When she displays thus all
the features of a very young girl, how can one account for her going on a journey with
her nAyakan towards His place of residence? She traveled across the desert with Him,
the KodaNDapANi. Her beautiful long eyes stretched like a sword from ear to ear and
seem to be a fitting price for the Universe of Lord RanganAthan with his hands
reddened by the stretch of His mighty bow.
ெவஞ்சமம் க ம் கஞ்ச ம் எ ம்,
ேவழ ம் பாி ம் ழ, ன் ெபா தார்;
தஞ்சம் என்றவ க்கு அஞ்சல் என்ற ம்
தாயில் அன் உைடயார்; ேகாயி ன் ைடஆர்
மஞ்சும், வண் ன ம், ஞ்சு தண்டைலவாய்,
வல் ஒன் ; அதிேல எல் ம் திக ம்
கஞ்சம் உண் ; அதிேல நஞ்சம் உண் ; அதிேல
கள்ளம் உண் ; அ என் உள்ளம் உண்ட ேவ.

Here, the nAyakan salutes the beauty of the nAyaki and hints at what enchanted Him to
fall in love with her.
Meaning:
During His KrshNaavatAram time as a young man, He killed His uncle KamSan, who
was intent on a fierce battle with Him. He killed earlier the arishTAsuran who came in
the form of a strong, buffalo to gore Him. Similarly, the young KrshNa killed asuran
KeSi, who rushed towards Him as a horse. The mighty royal elephant of KamSan,
KuvAlayA pITham was also killed by the young KrshNa. He shows His affection towards
those who seek His refuge by holding abhaya mudra in His hand. He has the mother’s
love towards the jeevans that he has accepted as SaraNAgatAs. At the grove
surrounding the temple of NamperumAL, clouds hug the ramparts and swarms of bees
occupy the flowering trees.
Here, I (the nAyakan) found a stick (a young girl). It had a lotus (face), which did not
close even at night time. The face had beautiful eyes. There was mischief and charm in
those eyes and those won over my heart.
உண் உமிழ் வாச டன், தண்டைல மா தம் வந் ,
உலவி சாளர ம், குலவிய வாள்நில ம்,
விண் அலர் அைண ம், ெமன்பனிநீர், கும்,
ேமனில ம், திரா ேவனி ம் ஆகியவால்!
அண்டர்ெதா ம் ெப மாள், அம் யமின் ெப மாள்,
அ மைறயின் ெப மாள், அழகிய நம்ெப மாள்
ண்டாீகம் கம ம் தண் ைற ஓதிமேம!
ன்ைனகள் சிந் அலேர! - இன்ன ம் வந்திலேர!
Meaning:
Oh swan residing at the cool pond having fragrant
lotus flowers! Oh flowers falling from the Punnai
trees! The fragrance from the flowers enter in to the
bed room of the nAyaki along with moon light
entering through its many open windows and fall on
the bed decorated with flowers. Cool rose water and
kastUri paste are found here, which add to the overall
fragrance. The time looked like a day in the early part
of the spring (iLa vEnil as opposed to mudu vEnil). In
spite of all these favorable features, Lord of
SrIrangam worshipped by the devAs and SrI
RanganAyaki and sung by the VedAs has not arrived
at my residence yet.
இன்இைச ேவயினர் மன்னிய ேகாயிைல எய்தார்ேபால்,
ெபான்நிைனவால் அவர்ேபான இடத்தினில் ேபாகாேதா
மின்னிய கில் ளி என் என் ேமல்எலாம்
வன்னியின் ெபாறிகைள வழங்கும் வாைடேய?
Meaning:
The damp winter air is burning my whole body like sparks of fire arising from the drops
of cold rain linked to the clouds sending out lightning. This damp winter breeze is like
those, who seeking material wealth go away from the sannidhi of SrI RanganAthar, who
played enchanting music from His flute during KrshNAvatAram. The seekers of material
wealth do not go to the Lord’s sannidhi although He can grant them any one of the
PurushArthams that they seek.
'வாைடயாய், இ பனி ம் ஆய், ேவனிலாய்,
வந்த கார்' என்ேற
ேபைடமா மயிற்சாயலாய்! அன்பர்ேமல்
பிைழக திடல் - ெசம்ெபான்
ஆைட நாயகன், தி மகள் நாயகன்,
அரங்கநாயகன் ஏ ம்
ஓைட மாஇ ; மதம்இ ; பிளிறிய
ஒ இ ; மைழஅன்ேற.
Meaning:
Oh nAyaki having the resemblance to a female peacock (peahen)! Please do not be

angry at Your loving nAyakan thinking that the rainy season has arrived after the
passage of the two snowy seasons (young and old ones) and that he has not arrived
yet. Please recognize around you, the Koil elephant decorated with the face decoration;
it carries on its back the peetAmbaram clad SrI RanganAthan and His dear consort. You
can see the water from rut that this elephant is pouring from its eyes. You hear the
loud noise made by this elephant. Please recognize that these sights and sounds are
the signs of summer and not that of rainy season. Therefore, please do not be angry at
the Lord.
மைழேபால், மரகதம் ேபால், எம்பிரான் வளர்ேகாயில் அன்னீர்!
பிைழேபாம் இவர்க்குஇைத யார்உைரப்பார்? இவர்பின் வந் எய்த
தைழேயாய் உைரத்த வ த்தம் ெபாறாைமெகால் - சங்கரன்பால்
உைழேயாய் ஒ ங்க, யல்ேபாய் மதிப் க்கு ஒளித்த ேவ?
Meaning:
Oh people of SrIrangam, who resemble in hue, Lord RanganathA’s blue gem and the
dark rainy clouds! Which one of you is going to remind the Lord of the injustice He has
done to me? There seems to be none to take this message to Him. The reason for the
absence of anyone being reluctant to go on this mission of mercy can be explained this
way. The arrow sent by Him during His hunting made the object of the hunt a deer and
that reached Sivan and is adorning one of His upper hands. The other one became a
rabbit and is hiding inside Candran. There is no one that was left and those who might
wish to undertake this risky mission are afraid.
ஒளிக்கும் இ சுடர்க் கவளம் வி ங்கும் ேபழ்வாய்,
உ ம் ழக்கத் , இந்திரவில் ஓைட ெநற்றி,
ளிக்கும் மைழமதக் ெகாண் க் களிற்ைற மின்னல்
ேதாட் மா தப் பாகர் ரக்கும் காலம்;
அளிக்குளங்கள் இைசபாட, களித்த மஞ்ைஞ
ஆ ெபாழில் தி அரங்கர் அைணயாக் காலம்;
விளிக்கும் அைலக் க ம்கட ம் ஒ க்கும் காலம்;
விைனேயற்கு விழி யிைல ேமவாக் காலம்.

The next two pAyirams cover the sorrow of the nAyaki during the rainy season, when
she is separated from Her Lord.
Meaning:
It is the rainy season, when the mighty elephant of dark clouds swallows with its split
lips, the Sun and the Moon like little morsels. This elephant raises the loud sound in the
form of thunder. It exudes water linked to its state of being in rut and that comes out
as the copious rain. It adorns the golden face plates of the kingdom of Indran. This is
the season, where this elephant of rainy season is controlled by the goad (ankuSam) of
lightning and is directed by the mahouts in the form of winds. This is the time, when
the joyous assembly of bees and peacocks enjoy themselves in the groves around
SrIrangam. This is the time, alas, when Lord RanganAtha does not arrive at my side
and that causes my fierce viraha tApam. This is the time, when the waves of the ocean
break loud on the shore as if the ocean itself is suffering from a malady. It is the time,
when aDiyEn as a sinner can not get sleep in my eyes.
ேமவலர்வாழ் ெதன்னிலங்ைக மலங்க, ஒ
கால், இ கால் வில்குளித் எய்
ஏவலர்வாழ் தி அரங்கத் எைமஇ த்திப்
ேபானவர்நாட் இல்ைலேபா ம் -
ேகாவலர்வாய்க் குழல் - ஓைசக்கு ஆநிைரகள்
ெசவிஏற்கும் கு ம் ன்மாைல;
அலாின் மணம்பரப்பி இளேவனில்
வர, வந்த ெபாதியத் ெதன்றல்!
Meaning:
Spring has arrived. It is evening time. The cowherds playing on their bamboo flute are
returning home with their cattle enjoying the music intently during that advancing
evening time. The breeze from the Potigai mountain blowing. KodaNDarAman is
bending the two ends of His bow and chording it to send arrows that will shake LankA,
the abode of the RaakshasAs. The master archer, NamperumAL has now left me behind
at SrIrangam all alone. He is surely out of His cherished abode.
ெதன்றைலக், கும்குமச் ேசற்ைறப் ெபாறாள், சிறியாள்; ெபாிய
ன் அைலக்கும் க்கும் என்ெசய்வாள் ? - யரால் அைழத்த
வன்தைலக் குஞ்சரம் காத்தாய்! இலங்ைக மலங்க வைளத் ,
அன் அைலக்கும் கரத்ைத! அரங்கா! அண்டர் ஆதிபேன!
Meaning:
Oh Lord, who protected GajendrAzhvAn with strong neck, when he was writhing from
the pain caused by the vice like grip of the jaws of the crocodile at the lotus pond! Oh
Master with the powerful hands, who bent Your bow to send arrows at the asurAs of
LankA to destroy them during Your RAmAvatAram! SrI RanganAtha, the Lord of the
devAs! My dear little daughter can not bear with the cool breeze and sandal paste. She
will be afraid of the tall, rising waves of the ocean. What remedy (parihAram) is she
going to seek against all these things that frighten her?
அண்டர் ேபாற் ம் தி அரங்ேகசனார்
அணிஅரங்கத் தி ற்றம் எய்தினால்,
பண் ேபானவைள, ஆழி, வாங்குேவன்;
பா யா பரா கம் பண்ணினால்,
'தண் ம் வா ம் சிைல ம் இ க்கேவ,
சங்கும் ஆழி ம் தா ம்' என் ேபன்; 'அைவ
ெதாண்ட க்கு ஒற்றி ைவத்ேதாம்' என் ஓதினால்,
ளவமாைலையத் ெதாட் ப் பறிப்பேன!
Meaning:
If I get past the front court ( ற்றம் muRRam) of Lord RanganAtha worshipped by the
devAs, I will take back the conch bangle and ring that He stole from me. If He refuses
to give them back, I will then ask Him to return instead as compensation His Sankam
and Cakram among His five weapons. If He responds with the statement those have
been given to devotees as part of panca samskAram, then I will approach Him and pull
away His tuLasI garland from His shoulders as my compensation to bear with my
sufferings.
ெதாட் உண்ட தயிர்ெவண்ெணய்க்கு அன்
ஆய்ச்சி உரேலா சூழ்ந் கட்டக்
கட் ண் கழல விரகறியாமல் இ ந்த த கள்வன் யாேர
கட் ண்டான் அரங்கன்எனக் கட் ைரப் பாரானா ம்
கங்ைகசூ
மட் உண்ட ெகான்ைறயான் மலர்ேமேலான் அறிவாிய
வ வன் அன்ேற.
Meaning:
Is it not Lord RanganAtha who got bound to a mortar as punishment for stealing curd
and butter and raiding the homes of Gopis for that purpose? Once He got tied to the
wooden mortar, the rope got loosened and He could have escaped. He stayed however
“tied” and wept over His lot. He pretended that He did not know how to loosen Himself,
while His mother was away. What a deceitful DAmodhara KrshNan is our Lord
RanganAthan! Even if people tease Him as the helpless one tied by His human mother
as punishment, He is the One who is not easily accessible even to BrahmA seated on
the lotus flower and to Rudran with GangA on His matted tresses as well as the garland
of KonRai flowers!
வ யாத பவக்கட ம் வ ந் , லமாைய கடந் ,
அப்பால்ேபாய், ைவகுந்தம் ேசர்ந் ,
அ யார்கள் குழாம்கூ , உனத க்கீழ் அ ைம
ெச ம் அக்காலம் எக்காலம்தான்?
ெகா யா மணிமாட அேயாத்தி ர் கு றந் ,
தி வரங்கம் ேகாயில் ெகாண்ட,
ெந ேயாேன ! அ ேயன் நான் யற்சி இன்றி
நின்ன ேள பார்த்தி ப்பன் நீசேனேன.
Meaning:
Oh the great One, who left behind the old city of AyoddhyA festooned with flags
swaying in the wind and with palaces enmeshed with gems and have now made
SrIrangam Your permanent abode! When would I be blessed with the bhAgyam of
crossing the deep samsAric ocean, which normally does not dry up, cross next the mUla
prakrti and arrive at SrI VaikuNTham, join the ghoshThI of muktAs and nityAs and
perform permanent kaimkaryam for You? aDiyEn, the caramAvati (the last in the line)
dAsan is awaiting Your grace without making any effort on my part!
நீசச் சமணர்க்கும், சூனிய வாதர்க்கும், நீதிஅற்ற
சற் ப த்தர்க்கும், ைசவர்க்கும், யார்க்கும் க கின்ேறன்
நாசப் படாஉயிர் எல்லாம் தல்தந்த நாதன்கண்டீர்,
ஆசுஅற்ற சீர்அரங்கத் , ஆதி லத் , அ ம்ெபா ேள.
Meaning:
aDiyEn has a message to the lowly SamaNaas, the BauddhAs who argue without any
justness to their debates, the SaivAs and all avaidikAs and KudrshTis. Please
understand that the Lord who created the eternal jeevans at the beginning is the
ancient root for all creations and is residing at SrIrangam in arcA form as SrI
RanganAthan.
அ ம் ண்ட ாீகத் அ இைணக்ேக ெநஞ்சு
இ ம் உண்ட நீர்ஆவ என்ேறா - வி ம்பி
அறம்தி ந் ம் ேகாயில் அரங்கா! உைனநான்
மறந்தி ந் ம் ேமல்பிறவா மல்.
Meaning:
Oh Lord, who stays with relish at the big temple at SrIrangam, where all the
ArAdhanams and the utsavams are performed perfectly! Even if aDiyEn forgets You,
when will be the day that I get released from the cycles of births and deaths and reach
layam (equipoise) at Your sacred feet like the water that consumed the red hot iron and
thus never return to the samsAra maNDalam?
பிறவி எ ம் கடல்அ ந்தி, பிணிபசிேயா , இந்திாியச்
சுறவம் ங்க, ெகா விைனயின் சுழல்அகப்பட் , உழல்ேவேனா?
அறம்உைடயாய்! என்அப்பா! அரங்கா! என் ஆர் உயி க்கு
உற உைடயாய்! அ ேயைன உயக்ெகாள்வ ஒ நாேளா?.
Meaning:
Oh Lord embodying all dharmAs! My Lord! SrI RanganAthA! Oh the dearest relative to
my precious AtmA! Must aDiyEn drown in the big ocean of samsAram and be swallowed
by the fierce sharks of five indriyams that generate puNya pApams and bind me to
repeated cycles of births and deaths? Should aDiyEn get tossed about in this whirlpool
of puNyams and pApams and suffer? Oh Lord RanganathA! Will there be a day created
for aDiyEn to gain Your anugraham and be redeemed as a liberated jeevan?
ஒ ெபா ள் அல்ேலன், இ விைன உைடேயன்,
உன ெதாண் எ ம் ைறகுளித் , உன்
ெப கு தண்ணளியின் பாசம் ெதாட் இழிந் ,
ெபாிய ஓர் த்தி யான்ெபற்ேறன் -
தி ம், மாமணி ம், சங்க ம், ஏந்தி;
ெசய்ய தாமைர பல த் ;
க நிறம் உைடத்தாய்; நதிெபா தரங்கம்
கலந்த ஓர் க ைண வாாிதிேய.
Meaning:
Oh matchless ocean of grace linked to the wave filled Cauveri river! Thou art united
with SrI Devi, the nava nidhis, the beautiful gem of Kaustubham, Paancajanyam and
shine with many auspicious limbs that look like many lotuses in full bloom. aDiyEn with
no distinction and incredibly poor as well as being burdened by the two vinais of
puNyams and pApams have plunged in to kaimkaryam and grabbed the rope of Your
matchless and cool grace and thus have reached Your Paramapadam.
வாாி அரங்கம் வ தி ப் பாைவக்கும், மண்மகட்கும்,
சீாியர்அம் கண்வளர் தி க்ேகால ம், ெதன்தி க்கா
ேவாி அரங்க விமான ம், ேகாயி ம், ேமவித் ெதாழார்
ாியர்; அங்கு அவர்கள் இரண்டாவன ண் இரண்ேட.
Meaning:
The Lord of SrI Devi, who rose out of the Milky Ocean and BhUmi Devi having the
Oceans as Her girdle is resting on Adi Seshan at Srirangam. Those who do not prostrate
with joy before the Sayana tirukkOlam of the Lord in the middle of SrIranga VimAnam
and the big temple housing that VimAnam are lowly (despicable) ones. Their eyes are
two big wounds and serve no purpose.
ண்ஆர் உடற்பிறவி ேபா ம்எனக்கும்; உனக்கும்
எண்ணா இ ந்த இனிப் ேபா ம் - கண்ணா!
குழற்காளாய் ! ெதன்அரங்கக் ேகாயிலாய்! நின்ெபாற்
கழற்கு ஆளாய் நின்ேறைனக் கா.
Meaning:
Oh KrshNa with Your beautiful flute and appearing like a strong bull! Oh Lord having
the southern divya desam of Srirangam! It is enough now for me to take additional
births with huge assembly of muscles and flesh. It is enough that You have forgotten
aDiyEn. May Thou now protect aDiyEn, Your eternal servant and confer nitya kaimkarya
bhAgyam at Your Supreme Abode!
காவிாிவாய்ப் பாம் - அைணேமல், க கில்ேபால்,
கண்வள ம் க ைண வள்ளல்,
விாி ம் ழாய்அரங்கர், ெபான் - அ ேய
தஞ்சம்எனப் ெபா ந்தி வாழ்வார்,
யாவாி ம் இழிகுலத்ேதார் ஆனா ம்
அவர்கண்டீர் இைமயா நாட்டத்
ேதவாி ம் னிவாி ம், சிவன்அயன் என்
இ வாி ம், சீாிேயாேர.
Meaning:
Those who live as PrapannAs conducting themselves during their post prapatti period
with the performance of all kaimkaryams to the Lord of SrIrangam adorning the
beautiful tuLasI garland and resting in the middle of the two rivers on His serpent bed
are superior ones even if they are born in lower kulams. These bhAgyaSAlis, who have
performed prapatti at the sacred feet of the Lord of SrIrangam, are far superior in their
status compared to devAs with unwinking eyes, the maharshis, Sivan and
Brahmadevan.
மைழ கி ெலனேவ பணா கம்திகழ்
விாியா வைணேயறி வாழ்அரங் கர்தம்
எழில்ெப ம் இ தாளிேல கலம்பகம்
எ ம்ஒ தமிழ்மாைல தான்அணிந்தனன்
குழ ைச அளிேம கூரம் வந்த ள்
கு பரன் இ பாத ேபாத ைடந்தவன்
அழகிய மணவாள தாசன் என்பவன்
அ யவர் அ சூ வா ம் அன்பேன.
Meaning:
aDiyEn has presented this garland of Kalampakam (Prabandham) in Tamizh to Lord

RanganAtha who is enjoying yoga nidrA on His bed of Adi Seshan with thousand hoods
and dots. aDiyEn is blessed to have surrendered to the lotus feet of my AcAryan from
the village of Kooram (SvAmi ParAsara BhaTTar, the kumArar of KureSar) known for its
reenkAram of the honey bees, which is sweeter than that of the madhura nAdam
arising from the mangala vAdhyam of flute. aDiyEn Azhagiya MaNavALa dAsan aka
divyappiLLai PerumAL IyengAr lives adorning the sacred feet of the devotees of the
Lord as the garland on His head (toNDar aDi mAlai on His Siras).
namo SrI RanganAthAya,
dAsan, Oppiliappan Koil VaradAchAri Sadagopan
தி வரங்கக் கலம்பகம் ற்றிற்

tiruvaranga Kalampakam sampoorNam

Thiruvaranga Kalambagam

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pAyirangaL and Meanings 3 - 111

cooking parlance. It is equivalent to "கதம்ப மாைல" for those engaged in creating

வைககள்) like ெவண் ைற, அகவல், ஆசிாியப்பா, ம தப்பா, க த் ைற,

ன்னம் பிறந்த பிறப்ேபா இல்ைல;

இன்னம் பிறப்பிக்க என்னேத - ெதன்அரங்கம்

ஆவிக்கு இடம்தான் அ ள்.

ஆழ்வார் ன் பின்னவர்க்கு மாமைற தந்தார் தமிழில்

வாழ்வார் மணவாளர் மாண்பவ ள் - தாழ்வா ம்

எம்ேபா யர்க்கும் இரங்கிஅரங் கக்கலம்ப

கம்ேபாத நல்கைவத்தார் காண்.

In ancient times, SvAmi NammAzhvAr was compassionate to bless future generations

ெசால்ேநாக்கும், ெபா ள்ேநாக்கும், ெதாைடேநாக்கும்,

நைடேநாக்கும் ைறயின் ேநாக்ேகா ,

எந்ேநாக்கும் காண இலக்கியம் ஆவ அன்றி,

நான் என் ெசால்ேகன்!

பல்ேநாக்கு மனவாளர் பகர்அரங்கக் கலம்பகத்ைதப்

ஆழ்வார்கள் பன்னி வரின் வணக்கம்

ேவதம் ெதாகுத் த் தமிழ் பாடல் ெசய்த விமலன், ெபாய்ைக,

தன், மயிைல யர்ேகான், கழ்ச்ேசரன், த் ரன், ெதாண்டர்

பாதம் த ம் கள், மாமழிைசக்கு மன், பாணன், மங்ைக

நாதன், ம ரகவி, ேகாைத - பாதங்கள் நண் ேம. (1)

மைறப்பாற் கடைல, தி நாவின் மந்தரத்தால், கைடந் ,

ைறப்பால் ப த்தி; தமிழ்ஆயிரத்தின் சுைவ அமிர்தம்

கைறப்பாம் அைணப்பள்ளியான் அன்பர் ஈட்டம் களித் அ ந்த

நிைறப்பான் கழல்அன்றி, சன்ம விடாய்க்குநிழல் இல்ைலேய. (2)

There is nothing, which is an alternative to the sacred feet of SvAmi NammAzhvAr to

பி க்கும் பரசமயக் குலேவழம் பிளிற ெவகுண்

இ க்கும் குரல்சிங்க ஏ அைனயான், எ பா ம்

உய்யப் ப க்கும் கழ்எம் இராமா ச னி,

பல்குண ம் வ க்கும் க த்தி னார்க்ேக தி மாமணி மண்டபேம. (3)

The advocates of Veda-viruddha and KudrshTi/avaidika matams are compared to angry,

வான்இட்ட கீர்த்தி வளர்கூரத் தாழ்வான் மகிழவந்த

ேதன்இட்ட தார்நம்ெப மாள் - குமாரர், சிவைன அயன்

தான்இட்ட சாபம் ைடத் ஆள் அரங்கர் சங்கு, ஆழி, யம்,

நான்இட்டன் என் , அ ள்பட்டர் ெபாற்றாள் கதி நந்தமக்ேக. (4)

SvAmi ParASara BhaTTar incarnated as the son of KoorattAzhvAr, whose fame as a

சீர் த்த ெச ங்கமலத் தி த்தவிசில் ற்றி க்கும்

நீர் த்த தி மக ம், நிலமக ம், அ வ ட;

சிைறப்பறைவ றம்காப்ப, ேசைனயர்ேகான் பணி ேகட்ப;

நைறப்படைலத் ழாய்மார்பில், நாயி ேபால், மணி விளங்க;

அறிய தானவர்க் க ந்த ஐம்பைட ம் ைடதயங்க;

காிய மால்வைர ளாிக்கா ஈன் கிடந்தாங்கு,

பாயிர நான்மைற பரவ, பாற்கட ல், ப மணிச் சூட்

ஆயிர வாய்ப் பாம் - அைணேமல் அறி யி ன் இனி அமர்ந்ேதாய்! (1)

The scene unfolds at SrIrangam:

எய்ப்ெபன்ைன வந் ந ம் ேபாதங்

அப்ேபாைதக் கிப்ேபாேத ெசால் ைவத்ேதன்

அரங்கத் தரவைணப் பள்ளி யாேன!

பாலாழி நீகிடக்கும் பண்ைப, யாம் ேகட்ேட ம்

காலா ம் ெநஞ்சழி ம் கண் சுழ ம், - நீலாழிச்

ேசாதியாய்! ஆதியாய்! ெதால்விைனெயம் பால்க ம்,

நீதியாய்! நிற்சார்ந் நின் .

Meaning according to Dr.V.N. Vedantha Desikan:

அரவத் தமளியி ேனா ம் அழகியபாற்கட ேலா ம்,

அரவிந்தப் பாைவ ந் தா ம் அகம்ப வந் குந் ,

பரைவத் திைர பல ேமாதப் பள்ளிெகாள் கின்ற பிராைன,