Incarnations other than Rama & Krishna ................................................................................................ 3 References to all Ten Incarnations ......................................................................................................... 3 Mathsya Avataar ..................................................................................................................................... 3 Koorma Avataar & Paarkadal Churning .................................................................................................. 7 Varaaha Incarnation .............................................................................................................................. 16 Narasimha Incarnation .......................................................................................................................... 23 Vaamana & Trivikrama Incarnation ...................................................................................................... 36 Hurting the eye of Sukra ................................................................................................................... 56 Worship by Sukra .............................................................................................................................. 57 Fight with Namusi ............................................................................................................................. 57 Feet washed by Ganges water .......................................................................................................... 57 Parasuraama Incarnation ...................................................................................................................... 58 Kalki Incarnation ................................................................................................................................... 61 General .................................................................................................................................................. 61 Asylum to Snake Sumugan ................................................................................................................ 61 Helping Chandra ................................................................................................................................ 62 Cutting the wings of mountains ........................................................................................................ 62 Blessing Sage Maarkandeya .............................................................................................................. 63 Killing Madhu & Kaitaba .................................................................................................................... 63 Killing Demon Maali .......................................................................................................................... 66 Killing Kaalanemi ............................................................................................................................... 67 Exposing Raavana to Brahma ............................................................................................................ 67 Saving Elephant Gajendra ................................................................................................................. 68 Salvation to AjaamiLan ...................................................................................................................... 74 Story of Utkalan ................................................................................................................................ 75 Relief to Lord Siva from his curse ...................................................................................................... 75 Taking Siva as part of his body .......................................................................................................... 79 Siva taking Paarvathi as part of his body .......................................................................................... 81 Siva taking the poison ....................................................................................................................... 81 Siva tearing the skin of elephant ...................................................................................................... 81 Daksha Yagnam being spoiled .......................................................................................................... 81 Eating the world and sleeping on Banyan leaf .................................................................................. 81 Darshan to First Three Aazhwaars .................................................................................................... 97 Siva burning three cities .................................................................................................................... 97
Ganges brought to earth ................................................................................................................... 98 Siva holding Ganges in Matted Hair .................................................................................................. 98 Siva’s message to four Sages ............................................................................................................ 98 Creating Brahma & world ................................................................................................................. 99 Brahma humbled ............................................................................................................................ 103 Blessing King Thondai Mandalam ................................................................................................... 104 Blessing Govindaswamy .................................................................................................................. 104 As Hayagreevaa ............................................................................................................................... 104 Lying at Paar Kadal .......................................................................................................................... 105
Incarnations other than Rama & Krishna References to all Ten Incarnations Thevu Udaiya Meenamaai Periyaazhwaar Thirumozhi 4.9.9 Thevu Udaiya Meenamaai Aamaiyaai Enamaai Ariyaai KuraLaai Moo Uruvil Iraamanaai Kannanaai Karkiyaai Mudippaan Thevu mean brightness. Parasuraama incarnation, Raama incarnation and Balaraama incarnation have been referred to as Raama in three forms (Moo Uruvil Iraamanaai) in this Paasuram. Meenodu Aamai Kezhal Ari Periya Thirumozhi 8.8.10 Meenodu Aamai Kezhal Ari KuraLL Aai Minnum Iraamanaai Thaanaai Pinnum Iraamanaai Thomodharan Aai Karkiyum Aanaan Thannai Kannapuratthu Adiyan Kaliyan Oli Cheitha Then Aar Inn Chol Tamizh Maalai Cheppa Paavam Nillaave The three incarnations with the name Raama had been indicated as Raama before, Raama and Raama after to refer to Parasuraama, Sri Raama and Balaraama respectively. The first nine Paasurams of this Thirumozhi (Periya Thirumozhi 8.8) had been dedicated to the first nine incarnations, in the same order, with one stanza exclusively for every incarnation. All the first nine stanzas of the Paasuram end with the words to the effect that the Aazhwaar had seen Vishnu in the form of every incarnation in the Deity of Kannapuram.
Mathsya Avataar Once when the great deluge was about to take place, Bramha had slept for a while. The Four Vedas had come out his faces, and were wandering in the guise of men. Demon Somuka, who had reached the place, had stolen the Vedhas and had hidden the same under the deep sea. Perumall taking the form of Fish had retrieved the Vedas and had given them to Brahma. He had also taken the form of Swan and had conveyed the meanings of the various messages conveyed in Vedas at that time. Sage Sathyavrata was taking water as his only food and was observing the rituals for his ancestors, on the banks of Kruthamaala River at which time one small fish was caught in his hands. The Sage dropped the fish into the river so that it could survive. Surprising the fish talked and questioned the Sage as to why he had left the fish in the River as it was afraid that it would be consumed by bigger fishes in the River. The fish also requested the Sage to save him. The Sage then put the fish in his Kamandal water. The next day morning the fish grew bigger and the Kamandal was not sufficient for its size. The fish requested for some bigger space and was transferred to a pot. But the pot was also not sufficient the next day and it was to be transferred to a pond. Likewise, it got transferred to a Lake, and ultimately to the Sea. When it grew to a size of three Yojanas (One Yojana distance is equivalent to 10 miles or 16 kms) the Sage was surprised. He worshipped and enquired the Fish as to who he was. The fish identified itself as Perumall and informed that within the next seven days great deluge was to take place. It also suggested to the Sage to collect all the species and fill up in a boat (which would appear in the sea on the seventh day) which was to be tied to one horn of the fish. The Sage did accordingly and got
into the boat along with the famous Seven Sages and all the species. The passengers and the contents were saved from the deluge. The fish also rescued the Vedhas at that time. Annamum Meen Uruvum Periyaazhwaar Thirumozhi 1.5.11 Annamum Meen Uruvum AaLL Ariyum KuraLum Amaiyum Aanavane Thunniya per Irull Choozhnthu Periyaazhwaar Thirumozhi 1.8.10 Thunniya per IruLL Choozhnthu Ulagai Mooda Manniya Naanmarai Mutrum Marainthida Pinnu Ivv Ulaginil per Irull Neenga Anru Annam Athu Aanaane ‐‐‐ Arumarai Thanthaane
Panriyum Meenamum Periyaazhwaar Thirumozhi 3.3.7 Panriyum Aamaiyum Meenamum Aagiya Paarkadal Vannaa Naava Kaariyam Chollil Ilaathavar Periyaazhwaar Thirumozhi 4.4.1 Moovar Kaariyamum Thirutthum Mudhalvan Brahma, Rudhra and Indra are the three persons referred to in the Paasuram. While Brahma was helped by retrieving Vedas and teaching them, Siva was helped by relieving him of the Kabalam which got stuck up to his hand, Indra was helped by getting back the kingdom snatched away by Mahabali. PuLL Athu Aagi Vedham Thiru Chanda Viruttham 19 PuLL Athu Aagi Vedham Naankum Vothinaai Ambu Ulaavum Meenum Aagi Thiru Chanda Viruttham 35 Ambu Ulaavum Meenum Aagi Aamai Aagi Ambu means water. Minnu Maa Mugil Mevu Periya Thirumozhi 2.1.10 Annam Aai Nigazhntha Amarar Perumaan Annamum Meenum Aamaiyum Ariyum Periya Thirumozhi 2.7.10 Annamum Meenum Aamaiyum Ariyum Aaya Em Maayane Kendaiyum KuraLum PuLLum Periya Thirumozhi 4.5.6 Kendaiyum KuraLum PuLLum Kezhalum Ariyum Maavum Andamum Chudarum Allaa Aatralum Aaya Enthai Here the word PuLL refers to Swan, in whose form the Vedhas we retold to Brahma. The term Kendai means fish. Thunni Mannum Vinn Naadum Periya Thirumozhi 5.1.9 Thunni Mannum Vinn Naadum Thoanraathu IruLaai Moodiya NaaLL Annam Aagi Aru MaraigaLL AruLi Cheitha Amalan Mun Ivv Ezhu Unarvu Inri
Periya Thirumozhi 5.3.8
Mun Ivv Ezhu Ulagu Unarvu Inri IruLL Miga UmbargaLL Thozhuthu Ettha Annam Aagi Anru Aru Marai Payanthavan Due to the loss of Vedhas the ignorance had arisen in the entire world. This has been described as darkness surrounding the world in the Paasuram. After the messages behind the Vedic hymns were conveyed to Brahma, taking the form of Swam, the darkness of ignorance was cleared and wisdom dawned on the earth.
Enam Meenam Aamaiyodu Periya Thirumozhi 5.4.8 Enam Meenam Aamaiyodu Ariyum Chiru KuraLum Aai Thaanum Aaya Tharani Thalaivan
Kaimmaana Mazha KaLitrai Periya Thirumozhi 5.6.1 Marai Uraittha Thirumaal Kozhum Kayal Aai Nedu VeLLam Periya Thirumozhi 6.6.2 Kozhum Kayal Aai Nedu VeLLam Konda Kaalam Kula Varaiyin Meethu Voadi Andatthu Appaal Ezhunthu Inithu ViLaiyaadum Easan Due to its big size the fish (PerumaaL in disguise) could swim and enjoy without any difficulties even during the time of deluge.
Mun Neerai Mun NaaLL Kadainthaanai Periya Thirumozhi 6.8.1 Mun Neerai Mun NaaLL Kadainthaanai Moozhttha NaaLL Ann Neerai Meenaai Amaittha Perumaan The two different manners in which the huge block of water was handled had been provided in this Paasuram, during Mathsya Incarnation and Varaaha Incarnation. When the water had submerged everything at the time of deluge, it was controlled by Perumall when he took the form of Fish. Amaittha means to control.
PuLL Aai Enamum Aai Pugunthu Periya Thirumozhi 7.2.1 PuLL Aai Enamum Aai Pugunthu Ennai Ullam Konda KaLLvaa Panriyaai Meen Aagi Ariyaai Periya Thirumozhi 7.8.10 Panriyaai Meen Aagi Ariyaai Paarai Padaitthu Kaathu Undu Umizhntha Paraman Neer Maliginrathu Voar Meen Periya Thirumozhi 8.4.4 Neer Maliginrathu Voar Meen Aai Vor Aamaiyum Aai Cheer Mali Ninrathu Voar Singa Uru Aagi
Aamai Aagi Ari Aagi Annamum Aagi Periya Thirumozhi 8.6.5 Aamai Aagi Ari Aagi Annamum Aagi Vaanoar ALavum Mudhu Mun Neer Periya Thirumozhi 8.8.1 Vaanoar ALavum Mudhu Mun Neer VaLarntha Kaalam Vali Uruvil
Meen Aai Vanthu Viyanthu Uyya Konda Thann Thaamarai Kannan Considering the size of the fish and its strength to survive the deluge and its capacity to drag the boat tied to its horn save all the species along with the great Seven Sages, the fish had been described as strong fish. The Sages wondered its miraculous feats.
Vaathai Vanthu Adara Vaanamum Periya Thirumozhi 9.1.3 Vaathai Vanthu Adara Vaanamum Nilanum MalaigaLum Alai Kadal KuLippa Meethu Kondu UgaLum Meen Uru Aagi Viri PunaI Vari Agattu OLitthoan Vaathai means difficulties. The words Vedhanai and Vaadhanai have been shortened as Vaathai for the sake of rhyme. Agadu means gill. Annamum Kezhalum Meenum Periya Thirumozhi 9.2.10 Annamum Kezhalum Meenum Aaya
Munnam KuraLL Uruvaai Moovadi Periya Thirumozhi 9.4.2 Annam Aai Nool Payanthaar Anne Ivarai Arivan Periya Thirumozhi 11.3.3 Marai Nangum Munne Uraittha Munivar Nilai Idam Engum Inri Periya Thirumozhi 11.4.1 Nilai Idam Engum Inri Nedu VeLLam Umbar VaLa Naadu Mooda Imaiyoar Thalai Ida Matru Emakku Vor Charan Illai Enna Arann Aavaan Ennum AruLLaal Alai Kadal Neer Kuzhamba Agadu Aada Odi Agal Vaan Urinja Mudhugil MalaigaLai Meethu Kondu Varu Meenai Maalai Maravaathu Irainju En Manane When the deluge had covered all the lands, the Devas had surrendered to Vishnu praying to him to save them; he had taken the form of Fish and had controlled the deluge and saved the world. There was no space for the Devas to stand, as their entire world was submerged in water at the time of deluge.
Aan Aanaan Aayan Thiru Vaai Mozhi 1.8.8 Aan Aanaan Aayan Meenodu Enamum Ovaa Thuyar Piravi Utpada Thiru Vaai Mozhi 2.8.5 Maa Aagi Aamaiyaai Meen Aagi Maanidamaam Thevaathi Theva Perumaan Yen Theertthane Maa means Horse and at this place it indicates Hayagreeva incarnation. Maanidam refers to Krishna as well as Sri Raama incarnations. Soothu Enru KaLavum Thiru Vaai Mozhi 2.10.10 Vedham Mun Viritthaan Moovar Aagiya Moorthiyai Thiru Vaai Mozhi 3.6.2 Moovar Aagiya Moorthiyai Mudhal Moovarkkum Mudhalvan Thannai Saavam ULLana Neekkuvaan
The word Saabham meaning curse had been changed as Saavam for the sake of rhyme. Brahma had one lost memory due a curse and could not recollect Vedhas due to which the creation activity was held up. Vedhas were retrieved and taught to Brahma. Brahma had cursed Siva due to which the skull got struck up to his palm, which was released by PerumaaL.
Azhagiyaan Thaane Naan Mugan Thiru Andhaathi 22 Meen Aai Uyir ALikkum Vitthu
Koorma Avataar & Paarkadal Churning Once one celestial female Singer was returning after worship of Lakshmi. Lakshmi who was pleased with the worship had offered one garland to the girl. While this girl was coming through Brahma Logam, she saw Sage Durvaasa. As a mark of respect the garland was given to sage Durvaasa. While Durvaasa was returning from Brahma Logam, he saw Indra riding on his elephant Aiyaravatham. The sage gave the garland to Indra who worshipped him. Indra carelessly placed the garland on the forehead of the elephant. He elephant sensing that something was placed on its forehead had pulled the garland and put the same on the ground. Enraged by the disrespect shown to the garland offered by Lakshmi sage Durvaasa cursed Indra to lose all his wealth. Indra lost his wealth and the Demons had also overpowered him and snatched his kingdom. To regain the lost wealth, strength, Indra was advised to take the Nectar lying with the milky ocean. As the task of churning the milky ocean involved lot of efforts, he requested the Demons also to join in the effort. Annamum Meen Uruvum Periyaazhwaar Thirumozhi 1.5.11 Annamum Meen Uruvum AaLL Ariyum KuraLum Amaiyum Aanavane
Adainthitta AmarargaLL Periyaazhwaar Thirumozhi 1.6.10 Adainthitta AmarargaLL Aazh Kadal Thannai Midainthittu Mantharam Matthu Aaga Naatti Vadam Chutri Vaasuki Van Kayiru Aaga Kadainthitta KaigaLLaal Chappaani Kaar Mugil Vannane Chappaani
Amm Kamala Pothu Periyaazhwaar Thirumozhi 2.2.9 Vimma Angu Amararkku Amudhu ALittha Amara Koa Vimma means to fill the stomach Nambane Navinru Ettha Kadalai Kadainthaan
Periyaazhwaar Thirumozhi 5.1.9
Panriyum Meenamum Periyaazhwaar Thirumozhi 3.3.7 Panriyum Aamaiyum Meenamum Aagiya Paarkadal Vannaa Kadal Kadainthu Amudham Kondu
Periyaazhwaar Thirumozhi 5.4.4
Kadal Kadainthu Amudham Kondu Kalasatthai Niraitthaar Poal
Vanga Kadal Kadaintha Thiruppavai 30 Vanga Kadal Kadaintha Maadhavanai Kesavanai Changa Maa Kadal Kadainthaan Naachiyaar Thirumozhi 8.7 Changa Maa Kadal Kadainthaan
Chindura Chempodi Poal Naachiyaar Thirumozhi 9.1 Mantharam Naatti Anru Mathura Kozhun Chaaru Konda Sundara ThoaLL Udaiyaan Mathuram means Nectar. Chaaru means Juice. Here another adjective Kozhum (to indicate comparative degree) had been used to refer to the one sweeter than Nectar. Mahalakshmi who appeared thereafter from the Milky Ocean is considered sweeter by PerumaaL than Nectar. Kadale Kadale Unnai Kadainthu Naachiyaar Thirumozhi 10.9 Kadale Kadale Unnai Kadainthu Kalakku Urutthu Udal ULL Pugunthu Ninru Ooral Arutthavarkku Ooral means one which is deeply immersed inside. Here the nectar had been referred through this term, as it could be obtained after churning for a lengthier time. Malai Athanaal Anai Katti Perumall Thirumozhi 8.8 Alai Kadalai Kadianthu Amararkku Amudhu AruLi Cheithavan Thooimai Yogam Aayinaai Thiru Chanda Viruttham 14 Aamai Aagi Aazh Kadal Thuyinra Aadhi Deva Koosam Onrum Inri Maasunam Thiru Chanda Viruttham 20 Paasam Ninra Neeril Vaazhum Aamai Aana Kesavaa Yesa Anru Nee Kidanthavaaru Kooru Therave
Arangane Tharanga Neer Thiru Chanda Viruttham 21 Arangane Tharanga Neer Kalanga Anru Kunru Choozh MarangaLL Theya Maanilam Kulunga Maasunam Chulaai Nerunga Nee Kadaintha Poathu Ninra Soorar Yen Cheithaar Kurangai AaLL Ugantha Kooru Veru Thera Ithe Maasunam means Snake; in this case it refers to Vasuki Snake. Chulaai means pressed. As the snake Vasuki was used as rope used to rotate the mountain in the churning process, it was naturally pressed against the hard surface of rock. At point of time despite their best efforts Devas and Asuras (who were occupying the opposite sides) could not churn effectively to produce anything out of the milky ocean. It was only when Perumall started participating in the churning process by standing on both sides along with the others; the churning could be effectively done to produce various things from the milky ocean and ultimately the Nectar. As all others had proved to be ineffective the Aazhwaar is questioning the Perumall as what was their role, in his conversation with the Perumall.
Even though it was due to the efforts of PerumaaL that churning process could be effectively used to produce nectar, according to the general belief it was Devas and Demons who had churned the Milky Ocean. The Aazhwaar indirectly cites another instance where the credit had been taken by somebody else other than PerumaaL, through the reference to the role of Monkeys in Lanka war. Even though it was due to the efforts of matchless valour of Sri Raama and Lakshmana the Lanka war was won and the Lanka was destroyed, it is generally believed that due to the efforts of Monkeys the Lanka city was damaged. Thus in both the instances, PerumaaL had allowed those around him to take credit for his achievements, instead of taking the credit himself.
Padaittha Paar Idanthu Thiru Chanda Viruttham 28 Bouva Neer Padaitthu Adaitthu Athil Kidanthu Mun Kadaintha Petriyoi All the incidents connected to the sea have been referred to in this line. The action of creation (along with the world through Brahma), blocking the sea for the purpose of construction of bridge for proceeding to Lanka, sleeping on the sea over the bed provided by Adisesha and churning the sea for the purpose of getting Nectar, are these incidents. Ambu Ulaavum Meenum Aagi Thiru Chanda Viruttham 35 Ambu Ulaavum Meenum Aagi Aamai Aagi Ambu means water. Verpu Eduttha Velai Ner Thiru Chanda Viruttham 39 Verpu Eduttha Velai Neer Kalakkinaai Akthu Anrium Verpu Edutthu Velai Neer Varambu Katti Velai Choozh Verpu Eduttha Inji Choozh Ilangai Kattu Azhittha Nee Verpu Edutthu Maari Kaattha Mega Vannan Allaiye The word Verpu in the first line refers to Mount Manthiram which was used for churning Paar Kadal; the word Verpu in the second line refers stones used for construction of bridge over sea for crossing over to Lanka; the word Verpu refers to Mount Thriokootam of Lanka which served as tall compound wall; the term Verpu in the fourth line refers to Govardhan Hillock.
Nadantha KaallgaLL Nonthavo Thiru Chanda Viruttham 61 Nadantha KaallgaLL Nonthavo Nadungu Njalam Enamaai Idantha Mei Kulungavo Ilangu Maal Varai Churam Kadantha Kaal Parantha Kaaviri Karai KudanthaiyuLL Kidantha Vaaru Ezhunthu Irunthu Pesu Vaazhi Kesane While the Aazhwaar is asking the reasons for the reclining pose at Kudanthai, as to whether the tiredness arising out of the efforts in measuring the world or retrieving the earth from the sea hidden by Demon Hiranyaakshan, he comes to the conclusion that the Deity is very much tired for whatever might be the reason. As he is very much aware that Sree Devi and Boo Devi are at the service of the Deity massaging the feet of the Deity probably he comes to the conclusion that their services are not adequate to relieve the pain. The reference to
River Cauvery coming to Kudanthai after crossing many hillocks and deserts on the way, makes us to presume that the Aazhwaar inform the Deity about the arrival of River Cauvery to join in the Deity’ services for relieving the Deity’s pain.
Kadaintha Paar Kadal Kidanthu Thiru Chanda Viruttham 81 Kadaintha Paar Kadal Kidanthu VeLLai Velai Verpu Naatti Thiru Chanda Viruttham 88 VeLLai Velai Verpu Naatti VeLL Eyitru Araa ALaai ALLal AA Kadaintha Anru Aruvaraikku Vor Aamaiyaai ULLa NoigaLL Theer Marunthu Vanavarkku ALittha Yem VaLLalaarai Anri Matru Vor Theivam Naan Mathippane Eyiru means teeth. Here Snake Vaasuki has been indicated as white teethed snake. ALaai means surrounding on all sides. ALLal means waves. The churning process was done so swiftly that the sea was disturbed and waves were produced resulting in heavy noises.
Vidai KulangaLL Ezhu Adartthu Thiru Chanda Viruttham 92 Velai Neer Padaitthu Adaitthu Athil Kidanthu Mun Kadaintha
Eenam Aaya Ettum Neekki Thiru Chanda Viruttham 114 Eenam Aaya Ettum Neekki Etham Inri Meethu Poi Njanam AaLa Vallaiyel Vanangi Vaazhtthu Yen Nenjame Gnanam Aagi Njayiru Aagi Njalam Vutrum Vor Eyitru Yenam Aai Idantha Moorthy Enthai Paatham Enniye Varaaha Moorthy is also referred to as Gnana Moorthy. Hence the Aazhwaar had referred to as associated with wisdom and had also described him as sun. Retrieval of earth from the hidden sea had been compared to his capacity to relieve the humans from the worldly miseries and to bestow them with a place in Vaikuntam.
Eittha Chollodu EeLai Engi Periya Thirumozhi 1.3.6 Atthan Enthai Aadhi Moorthy Aazh Kadalai Kadaintha Enam Mun Aagi Iru Nilam Periya Thirumozhi 1.4.1 Enam Mun Aagi Irun Nilam Idanthu Anru Inai Adi Imaiyavar Vananga Thaanavan Aagam Dharaniyil PuraLa Thadam Chilai Kunittha Yen Thalaivan In this Paasuram the two feats associated with Sree Devi and Boo Devi had been referred to. As both these feats were hailed by the Devas, the reference to the worship by Devas has to be read in association with both the feats. Vem Thiral KaLirum Velai Periya Thirumozhi 1.4.7 Vem Thiral KaLirum Velai Vaai Amudhum Vinnodu Vinnavarkku Arasum Indirarkku AruLi Emakku Eenthu AruLum Enthai Em AdigaLL Em Perumaan
Vinn here means Heaven. While the while milky ocean (Paar Kadal) was churned, the elephant Iravadham appeared which was taken by Indra. The nectar which appeared later was also distributed among the Devas only by the tricks played by Vishnu in the form of Mohini. The appearance of the elephant and nectar had been referred to in this Paasuram. After taking the Nectar, the Devas had become powerful and could defeat the Demons and regained their kingdom.
Soothinai Perukki KaLavinai Periya Thirumozhi 1.6.3 Velai Venn Thirai Alamara Kadaintha Naathan Vanjanai Cheyya Thaai Vuru Aagi Periya Thirumozhi 2.3.3 Vinjai Vaanavar Chaaranar Siddhar Viyanthu Thuthi Cheyya Penn Uru Aagi Amm Chuvai Amudham Anru ALitthaan Penn Aagi Inn Amudham Periya Thirumozhi 2.5.8 Penn Aagi Inn Amudham Vanjitthaanai
Nannaatha VaLL Avunar Idai Periya Thirumozhi 2.6.1 Nannaatha VaaLL Avunar Idai Pukku Vaanavarai Penn Aagi Amudhu Oottum Perumaanaar
Annamum Meenum Aamaiyum Ariyum Periya Thirumozhi 2.7.10 Annamum Meenum Aamaiyum Ariyum Aaya Em Maayane Chalam Konda Iraniyanathu Periya Thirumozhi 3.9.1 Thadam Kadalai Kadainthu Amudham Kondu Ugantha KaaLai Venri Migu Naragan Uram Periya Thirumozhi 3.10.2 Vinnavarkatgu Anru Kunru Kodu Kurai Kadalai Kadainthu Amudham ALikkum Kuru Mani En Aar Amudham Pongu NeeLL Mudi AmarargaLL Periya Thirumozhi 5.3.6 Pongu NeeLL Mudi AmarargaLL Thozhuthu Ezha Amudhinai Kodutthu Alippaan Angu Vor Aamai Athu Aagiya Aadhi Enam Meenam Aamaiyodu Periya Thirumozhi 5.4.8 Enam Meenam Aamaiyodu Ariyum Chiru KuraLum Aai Thaanum Aaya Tharani Thalaivan
Maa Irum Kunram Onru Matthu Periya Thirumozhi 5.7.4 Maa Irun Kunram Onru Matthu Aaga Maasunam Athanodu ALavi Paa Irum Bouvam Pagadu Vindu Alara Padu Thirai Visumbu Idai Padara Che Iru Visumbum ThingaLum Chudarum Thevarum Thaam Udan Thisaippa Aayiram ThoaLaal Alai Kadal Kadainthaan Aranga Maa Nagar Amarnthaane
Maasunam means snake, here it refers to Vasuki snake. ALavi means tied around. Pagadu means elephant. The churning activity was intense the sea was disturbed and the waves produced due to churning emanated high sounds like elephants and high waves also reached the height up to sky. To the surprise of sun, Moon, starts and Devas the churning was carried on by Perumall along with others. To indicate the might of Perumall, he had been referred as one having thousand shoulders.
Annal Cheithu Alai Kadal Kadainthu Periya Thirumozhi 6.1.2 Annal Cheithu Alai Kadal Kadainthu AthanuLL Kann Nuthal Nanju Una Kandavane Vinnavar Amudhu Una Amudhil Varum Penn Amudhu Unda Yem Perumaan Annal means Big Brother. Vishnu had proved that he was superior to all by ensuring that the churning could be effectively carried on, when Devas and Demons had become tired very much and could not do anything. Goddess Lakshmi also appeared from the ocean and she was taken as his consort by Vishnu. Kalanga Mun Neer Kadainthu Periya Thirumozhi 6.5.1 Kalanga Mun Neer Kadainthu Amudham Kondu Imaiyoar ThuLangal Theera Nalgu Chothi Chudar Aai Valam Kai Aazhi Idam Kai Changam Udaiyaan ThuLangal means despair.
Poonaathu Analum Tharu Kann Periya Thirumozhi 6.10.3 Amudham Konda Perumaan Thiru Maarvan By Amudham the Aazhwaar had indicated Mahalakshmi who had emerged out of the Milky Ocean, as the reference to the Nectar had been followed by identifying him as the person who has got Mahalakshmi on his chest. It has also been explained that since his efforts were primarily responsible for getting the Nectar out of the Milky Ocean, the credit of bringing out the Nectar had been given to the PerumaaL. Mun Neerai Mun NaaLL Kadainthaanai Periya Thirumozhi 6.8.1 Mun Neerai Mun NaaLL Kadainthaanai Moozhttha NaaLL Ann Neerai Meenaai Amaittha Perumaan The two different manners in which the huge block of water was handled had been provided in this Paasuram, during Mathsya Incarnation and Varaaha Incarnation. The words Mun Neer denote sea. Some hold the view that the sea is called as Mun Neer for the reason it contains river water, spring water and rain water (Aatru Neer, Ootru Neer and Vetru Neer) Tamil Sangam poets hold water as Munneer for the reason it does three functions of creating land, destroying land and protecting the land.
Neer Maliginrathu Voar Meen Periya Thirumozhi 8.4.4 Neer Maliginrathu Voar Meen Aai Vor Aamaiyum Aai Cheer Mali Ninrathu Voar Singa Uru Aagi
Kalanga Maa Kadal Kadainthu Periya Thirumozhi 8.5.7 Kalanga Maa Kadal Kadainthu Aamai Aagi Ari Aagi Annamum Aagi Periya Thirumozhi 8.6.5 Aamai Aagi Ari Aagi Annamum Aagi Malangu Vilangu Nedu VeLLam Periya Thirumozhi 8.8.2 Malangu Vilangu Nedu VeLLam Maruga Angu Vor Varai Nattu Ilangu Chothi Aar Amudham Eithum Alavu Vor Aamai Aai Vilangal Thiriya Thadam KadaluLL Sumanthu Kidantha Vitthagan When the Mount Mandra was taken and kept on the Paarkadal the size of the mountain created such confusion that the fishes were disturbed and started going from one place to another. Vilangu is one type of fish, which had been referred to in the first line of the Paasuram. Vilangal in the third line refers to the Mountain Mandra. Thiriya means to rotate or to wander. The fact that Vishnu was bearing the mountain to enable the sea being churned had also been referred to in this Paasuram.
Vaanaiyaar Amudham Thantha Periya Thirumozhi 10.1.6 Vaanaiyaar Amudham Thantha VaLLal Vaanaiyaar means Devas. Assuming the Mohini form, Vishnu had managed to distribute the nectar only among Devas. Kunru Onru Matthaa Aravam Periya Thirumozhi 10.6.2 Kunru Onru Matthaa Aravam ALavi Kurai Maa Kadalai Kadainthittu Cheru Migu VaaLL Eyitra Aravu Periya Thirumozhi 11.4.2 Cheru Migu VaaLL Eyitra Aravu Onru Chutri Thisai Mannum Vinnum Udane Veru Vara VeLLai VeLLam Muzhuthum Kuzhamba ImaiyoargaLL Ninru Kadaiya Paru Varai Onru Ninru Muthugil Paranthu Chuzhala Kidanthu Thuyilum Aru Varai Anna Thanmai Adal Aamai Aana Thirumaal Namakku Vor Arane
NeeLL Naagam Chutri Nedu Varai Periya Thirumozhi 11.7.1 NeeLL Naagam Chutri Nedu Varai Nattu Aazh Kadalai Penaan Kadainthu Amudham Kondu Ugantha Pemmaanai Poon Aara Maarvanai PuLL Oorum Pon Malaiyai Kaanaathaar Kann Enrum Kann Alla Kandaame Penaan means one who did not recognise. Perumall was not over awed by the size of the Paar Kadal when the churning process was initiated. In the subsequent Paasurams of this Thirumozhi, the Aazhwaar had associated the various organs of the body to different actions in which the Deity can be enjoyed or worshipped. This is similar to the Pathigam known as Anga Maalai (composed by Appar starting with the words Thalaiye Nee Vanangaai) wherein similar attempt has been made to worship Lord Siva. While Appar’s Anga Maalai had referred to the functions of the body directly, Aazhwaar had specified such functions in an indirect manner.
It is interesting to note that ILango Adigall in his epic Silappathigaaram has referred to the same incident and had linked to the same to the function of eyes. ILango had also indirectly referred to the function of eyes. Kariyavanai Kaanaatha Kann Enna Kanne Kann Imaitthu Kaanbaar tham Kann Enna Kanne
Paai Irum Paravai ThannuLL Kurum Thaandagam 3 Paai Irum Paravai ThannuLL Paru Varai Thiritthu Vaanoarkkaai Irunthu Amudham Konda Appanai Em Piraanai
Maaya Maan Maaya Chetru Kurun Thaandagam 16 Paravai Ponga Thada Varai Thiritthu Vaanoarkku Eeyum Thiru Vadivil Karu Nedumaal Nedum Thaandagam 3 Thiru Vadivil Karu Nedumaal Cheyan Enrum Threthai Kann VaLai Uruvaai Thigazhnthaan Enrum Peru Vadivil Kadal Amudham Konda Kaalam Perumaani Karu Neela Vannan Thannai Oru Vadivatthu Vor Uruvan Enru Unaral Aagaathu Oozhi Thor Oozhi Ninru Etthal Allaal Karu Vaduvil Chen Kanna Vannan Thannai Kattu Uraiye Yaar Oruvar Kaangirpaare Koorma incarnation had taken place much earlier to many other incarnations during Krutha Yuga. PerumaaL appeared white in colour during that time. Hence the reference to Conch had been made in this Paasuram. Threthai means Thretha Yugam. In this Paasuam it had been stated that the Perumaal appeared reddish in colour during this period. In some other Paasurams this colour has been referred as Golden Yellow colour. No reference to Dwapara Yugam had been made while Kali Yugam though not referred to specifically, the colour of the Deity; bluish black had been referred to in this Paasuram. Finally he concludes that the PerumaaL cannot be restricted any single colour or form.
Anru Aayar Kula MagaLukku Nedum Thaandagam 29 Alai Kadalai Kadainthu Adaittha Ammaan AmarargaLL Thozhuthu Ezha Thiru Vaai Mozhi 1.3.11 AmarargaLL Thozhuthu Ezha Alai Kadal Kadainthavan Ovaa Thuyar Piravi Utpada Thiru Vaai Mozhi 2.8.5 Maa Aagi Aamaiyaai Meen Aagi Maanidamaam Thevaathi Theva Perumaan Yen Theertthane Maa means Horse and at this place it indicates Hayagreeva incarnation. Maanidam refers to Krishna as well as Sri Raama incarnations.
Marai Aaya Naal VedatthuLL Thiru Vaai Mozhi 3.1.10 Muraiyaal Ivv Ulagu Ellaam Padaitthu Idanthu Undu Umizhnthu ALanthaai Kannanai Maayan Thannai Thiru Vaai Mozhi 3.4.9 Kadal Kadainthu Amudham Konda Annal
Peru MakkaLL ULLavar Tham Thiru Vaai Mozhi 3.7.5 Amarargatku Arumai Ozhiya Anru Aar Amudhu Oottiya Appan Vishnu had ensured that the Devas were not deprived of the Nectar by taking up the role of distribution of Nectar. NaNNaathaar Muruvalippa Kadal Kadainthaai Mudiyaano Moo Ulagum Thozhuthu Aazh Kadalai Kadanthaai
Thiru Vaai Mozhi 4.9.1
Thiru Vaai Mozhi 3.8.1
Appane Adal Aazhiyaane Thiru Vaai Mozhi 4.7.5 Aazh Kadalai Kadaintha Thuppan Thuppan means one who has got capacity to do a certain thing. Thisaiyum Thisai Vuru First Thiru Andhaathi 7 Nedumaal Kadal Kadaintha AaLL Amar Venri First Thiru Andhaathi 81 AaLL Amar Venri Adu KalatthuLL Anjaanru VaaLL Amar Vendi Varai Nattu NeeLL Aravai Chutri Kadainthaan Peyar Anre For the sake of victory for Devas in their fight with Demons, Mount Meru was put on the ocean to be used for churning the ocean with lengthy snake Vaasuki as rope encircling the Mount Meru. Nee Anru Ulagu ALanthaai Second Thiru Andhaathi 30 Nee Anru Kaar Oatham Mun Kadainthu Pinn Adaitthaai Maa Kadalai Vali Mikka VaaLL Eyiru Second Thiru Andhaathi 68 Vali Mikka VaaLL Eyitru VaaLL Avunar MaaLa Vali Mikka VaaLL Varai Matthu Aaga Vali Mikka VaaLL Naagam Chutri Maruga Kadal Kadainthaan Aare Thuyar Uzhanthaar Third Thiru Andhaathi 27 Kaare Malintha Karun Kadalai Nere Kadanthaanai Baalaganaai Aal Ilai Mel Third Thiru Andhaathi 33 Mantharatthaal Maa Neer Kadal Kadainthu Vaan Amudham Antharatthaarkku Eenthaai Nee Anru Malai Mugudu Mel Vaitthu Third Thiru Andhaathi 46 Malai Mugudu Mel Vaitthu Vaasukiyai Chutri Thalai Mugadu Thaan Oru Kai Patri Alai Mugatthu Andam Poi Neer Therippa Anru Kadal Kadainthaan Pindam Aai Ninra Piraan Mugudu means Peak.
At the initial stages Devas stood at the tail side of the snake while Asuras stood at the head side. But they could not start the churning process as their collective strength was not sufficient to initiate the process. Perumall took stock of the situation and he had assumed two forms and sat along with Devas and Asuras. After the Perumall had joined in their efforts the churning process could be started. Isaintha Aravamum Third Andhaathi 64 Isaintha Aravamum Verpum Kadalum Pasainthu Angu Amudhu Paduppa Asianthu Kadaintha Varutthamo Katchi Vekkavil Kidanthu Irunthu Ninrathuvum Angu The term Isaintha here means to synchronise. To indicate that the Meru Mountain, Snake Vaasuki and the Ocean were used synchronising with each other in the churning process, the word Isaintha had preceded all the three in the first line. Aazhwaar enquires the Deity as to whether the effort taken for bringing out the Nectar is responsible for his taking rest at Vekka, Kancheepuram. Malai Aamai Mel Vaitthu Naan Mugan Thiru Andhaathi 49 Malai Aamai Mel Vaitthu Vaasukiyai Chutri Thalai Aamai Thaane Oru Kai Patri Alaiyaamal Peera Kadaintha Perumaan The term Peera means to come out. Here the ocean was churned to bring out Nectar.
Varaaha Incarnation Vanatthu Ezhuntha Mazhai Periyaazhwaar Thirumozhi 2.10.9 Vanatthu Ezhuntha Mazhai Poal Engum Kanatthu Meinthu KaLitthu ViLaiyaadi Enatthu Uruvaai Idantha Imm Manninai Thanatthe Vaithaanaal Inru Mutrum Dharani Idanthaanaal Inru Mutrum Sthanam, Sanskrit word meaning place, had been used as Thaanam in this Paasuram to imply that the earth had been restored to its place. It had been stated that the Varaaha form had run hither and there in the forest enjoying the atmosphere, eating the Korai (Topiaco) root, a kind of root vegetable. At Srimushnam temple, where we have got Varaaha form as the Main Deity, only Korai (Topiaco) roots are offered to the Deity.
Panriyum Meenamum Periyaazhwaar Thirumozhi 3.3.7 Panriyum Aamaiyum Meenamum Aagiya Paarkadal Vannaa
Vanatthu ULLeer Valiyeer Periyaazhwaar Thirumozhi 3.5.5 Enatthu Uru Aagiya Eeasan Enthai Idavan Ezha Vaangi Eduttha Malai Idavan means big lump of hardened sand. Reference to Varaaha incarnation has been made in this Paasuram describing about Govardhan hillock incident to indicate the might of Krishna who had earlier lifted the earth on the teeth of Varaaha form. Hence it is no surprise that for such a person the Govardhan hillock appeared only as light as hardened sand. Mannum Malaiyum Mari KadalgaLum Periyaazhwaar Thirumozhi 4.1.9
Ennarku Ariya Enam Aagi Iru Nilam Pukku Idanthu Vanna Karum Kuzhal Maatharodu Mananthaan
Kottu Mann Kondu Idanthu Periyaazhwaar Thirumozhi 4.3.9 Kottu Mann Kondu Idanthu Kudangaiyil Mann Kondu ALanthu Meettum Akthu Undu Umizhnthu ViLaiyaadum Vimalan All the three heroic deeds connected the world had been described as play for the Deity. Aasai Vaai Chenra Kezhal Aagiya Kedili
Periyaazhwaar Thirumozhi 4.5.1
Val Eyittru Kezhalum Periyaazhwaar Thirumozhi 4.8.8 Val Eyittru Kezhalum Aai VaaLL Eyittru Cheeyamum Aai Ellai Illaa Tharaniyaiyum Avunanaiyum Idanthaan Thottam IllavaLL Periyaazhwaar Thirumozhi 5.1.5 Kezhal Onru Aagi Kottu Mann Konda KoLLgaiyinaan
Vayitril Thozhuvai Piritthu Periyaazhwaar Thirumozhi 5.2.3 Eyitru Idai Mann Konda Enthai
Paasi thoorttha Kidantha Naachiyaar Thirumozhi Paasi Thoortthu Kidantha Paar Magatku Pandu Voru Naall Maasu Udambil Neer Vaara Maanam Ilaa Panriyaam As the earth was hidden under the sea, its surface had been covered by fossils which were cleared by the Varaaham without minding the dirt accumulated to its body in this process. In the previous Paasuram AandaaLL had described about the troubles Sri Raama had taken to rescue Sita Devi from Lanka. In the next Paasuram she discusses about the troubles taken for kidnapping Rukmini and entering into fight with Rukmi, Sisupaalan and others. Eru Adartthathum Enamaai Nilam Perumall Thirumozhi 2.3 Enamaai Nilam Keendathum Padaittha Paar Idanthu Thiru Chanda Viruttham 28 Padaittha Paar Idanthu ALanthu Athu Undu Umizhnthu The world created by PerumaaL had once been retrieved by him during Varaaha incarnation, had been measured by him during Trivikrama incarnation and swallowed and brought out after the deluge. Thus all the incidents connected with the world had been brought in a single line of this Paasuram. Kaaittha NeeLL ViLan Kani Thiru Chanda Viruttham 37 Mannai Undu – Pandu Vor Enam Aaya Vaamanaa The reference to sand (earth) immediately brings to the mind of the Aazhwaar the Varaaha incarnation and Vaamana incarnation where the purposes of these incarnations were to retrieve the earth.
Kunril Ninru Vaan Irunthu Thiru Chanda Viruttham 48 Mann Onru Chenru Athu Onrai Undu Athu Onru Idanthu Panriyaai The three incidents connected to the earth had been combined in the same line, measuring the three worlds, eating the world and retrieving the land hidden under the sea by Demon Hiranyaakshan. ViLLvu Ilaatha Kaathalaal Thiru Chanda Viruttham 102 Panri Aaya Venri Veera Venriye Vendi Veezh Porutku Periya Thirumozhi 1.1.4 Nedu Visumbu Anavum Panri Aai Anru Paar Agam Keenda Paazhiyaan Aazhiyaan AruLe Paazhiyaan means strong man Pugar Aar Uru Aagi Periya Thirumozhi 2.4.7 Pugar Aar Uru Aagi Muninthavanai Pugazh Veeda Munithu Uyir Undu Asuran Nagar Aayina Paazh Pada Naamam Erinthu He was routed to such a level that even his name was forgotten by all. According to some pundits these two lines represent Hiranyaakshan, brother of Hiranya, while many had held that these lines represent the fight between Krishna and Poundareeka Vaasudeva.
Kidanthaanai Thadam KadaluLL Periya Thirumozhi 2.5.6 Paar Idatthai Eyiru Keera Idanthaanai VaLai Maruppin Enam Aagi Enatthin Uru Aagi Nila Mangai Periya Thirumozhi 2.6.3 Enatthin Uru Aagi Nila Mangai Ezhil Kondaan Irun Thann Maa Nilam Periya Thirumozhi 3.1.1 Irun Thann Maa Nilam Enam Athaai VaLai Maruppinil Agatthu Odukki Vembum Chinatthu Punal Kezhal Periya Thirumozhi 3.2.3 Vembum Chinatthu Punal Kezhal Onraai Viri Neer Muthu VeLLam VuLL Pukku Azhuntha Vambu Vunn Pozhil Choozh Ulagu Anru Edutthaan Vai Anaintha Nuthi Kottu Periya Thirumozhi 3.4.3 Vai Anaintha Nuthi Kottu Varaagam Onraai Mann Ellaam Idanthu Edutthu MathangaLL Cheithu Chilambin Idai Chiru Paral Periya Thirumozhi 4.4.8 Chilambin Idai Chiru Paral Poal Periya Meru Thiru KuLambil Kanakanappa Thiru Aagaaram Kulunga Nila Madanthai Thanai Idanthu Pulgi Kottu Idai Vaitthu Aruliya Em Komaan Kandeer Aazhwaar had brought before our eyes the manner in which the earth (which was hidden by Demon Hiranyaakshan) was retrieved by Perumall. The magnitude of the figure had been indicated by the comparison of the Mount Meru to one of the balls of anklet (Chilambu ornament) worn on the lower portion of the leg. If the Mount Meru was smaller than the balls of the anklet, the full magnitude of the Varaaha figure could be imagined. The Mount Meru had also produced sounds due to friction with the ornament worn on the leg while the earth was safely held between the teeth of the Pig whose form the Perumall had assumed at
that time. Due to the speed with which he was travelling during his return with the earth safely held, had created vibrations in his heart. Aagaaram means Chest. Notwithstanding such a speed the earth was held safely between the teeth, which with their curves and sharp ends provided compact seat to the earth and saved it from any vibrations.
Kendaiyum KuraLum PuLLum Periya Thirumozhi 4.5.6 Kendaiyum KuraLum PuLLum Kezhalum Ariyum Maavum Andamum Chudarum Allaa Aatralum Aaya Enthai Pandu Mun Enam Aagi Periya Thirumozhi 4.10.10 Pandu Mun Enam Aagi Anru Oru Kaal Paar Idanthu Eyittrinil Kondu
Mann Idanthu Enam Aagi Periya Thirumozhi 4.6.2 Mann Idanthu Enam Aagi Vaaraagam Athu Aagi Imm Periya Thirumozhi 4.7.8 Vaaraagam Athu Aagi Imm Mannai Idanthaai Maanam Vel Vonn Kann Periya Thirumozhi 5.3.5 Maanam Vel Vonn Kann Mada Varal Mann MagaLL Azhunga Mun Neer Parappil Enam Aagi Anru Iru Nilam Idanthavan In the first line the beauty of sharp ended (like spear) eyes of Mother Earth had been described. Enam Meenam Aamaiyodu Periya Thirumozhi 5.4.8 Enam Meenam Aamaiyodu Ariyum Chiru KuraLum Aai Thaanum Aaya Tharani Thalaivan
Aen Aagi Ulagu Idanthu Periya Thirumozhi 6.5.3 Aen Aagi Ulagu Idanthu Kidantha Nambi Kudanthai Mevi Periya Thirumozhi 6.10.1 Kezhal Aai Ulagai Idantha Nambi Vidam Thaan Udaiya Aravam Periya Thirumozhi 6.10.2 Idanthaan Vaiyam Kezhal Aagi PuLL Aai Enamum Aai Pugunthu Periya Thirumozhi 7.2.1 PuLL Aai Enamum Aai Pugunthu Ennai Ullam Konda KaLLvaa Parane Panchavan Pouzhiyan Periya Thirumozhi 7.7.4 Aadhi Varaaham Mun Aanaai Pandu Enam Aai Ulagai Periya Thirumozhi 7.4.6 Pandu Enam Aai Ulagai Anru Idantha PanbaLLaa Chilambu Mudhal Kalan Periya Thirumozhi 7.8.4 Chilambu Mudhal Kalan Aninthu Vor Chem Kann Kunram Thigazhnthathu Ena Thiru Uruvam Panri Aagi
Ilangu Puvi Madanthai Thanai Idanthu Pulgi Eyitru Idai Vaitthu AruLiya Yem Easan The mightiness of the Varaaham figure had been indicated through the comparison to a hillock. It has also been stated that Perumall had ornaments on his body like Chilambu. In another Paasuram (Periya Thirumozhi 4.4.8) Aazhwaar had referred to about the Chilambu ornament worn by Perumall in this incarnation and the relative size of the beads when compared to Mount Meru.
Panriyaai Meen Aagi Ariyaai Periya Thirumozhi 7.8.10 Panriyaai Meen Aagi Ariyaai Paarai Padaitthu Kaathu Undu Umizhntha Paraman Aer Aar Malar Ellaam Oothi Periya Thirumozhi 8.4.6 Paarai PiLantha Paraman To take out the earth which was hidden under the sea, Perumall (while in the form of Varaaham) had to pick the earth up by hitting the same with its teeth. This action had been described as cutting apart. Paar Aar ALavum Mudhu Mun Neer Periya Thirumozhi 8.8.3 Paar Aar ALavum Mudhu Mun Neer Parantha Kaalam VaLai Maruppil Aer Aar Uruvatthu Enam Aai Eduttha Aatral Ammaan As the earth had been hidden inside the sea, everywhere only water could be seen. The terms VaLai Maruppu indicate the curved teeth protruding from the Varaaha form, on which the earth was placed while emerging out of the sea. Venri Cher Thinnmai Vilangal Periya Thirumozhi 9.1.4 Venri Cheri Thinnmai Vilangal Maa Meni VeLL Eyitru Voll Eri Tharu Kann Panri Aai Anru Paar MagaLL Payalai Theertthavan Vilangal means mountain. To indicate the big size of the Pig this comparison had been made. The round eyes were shining like fire, due to anger towards Hiranyaakshan. The Aazhwaar states that the Mother Earth was also suffering from Pasalai disease, due to separation from PerumaaL at that time. Pasalai disease is the state of the lady lovers who suffer pangs of separation from their lover. It had been described in Sangam literatures and compared to Algae in the tank. The Algae is called as Paasi in Tamil. The Algae which is well spread in the tank would get cleared at the places wherefrom we take out water and it would appear again when take out our hands or the equipment with which water is taken out. Likewise the Pasalai (change of colour in the body) would disappear wherever the hands of the lover touch the lady and would appear back when the touch is stopped. Annamum Kezhalum Meenum Periya Thirumozhi 9.2.10 Annamum Kezhalum Meenum Aaya Vaazha Kandoam Vanthu Kaanmin Periya Thirumozhi 9.6.3 Kezhal Chen Kann Maa Mugil Vannar VeLLiyaar Pindiyaar Poathiyaar Periya Thirumozhi 9.7.9 TheLLiyaar Kai Thozhum Thevanaar Maa Muneer Amudhu Thantha VaLLalaar Mun Neer meaning Sea, had been changed as Muneer by the poet.
Theethu Aru ThingaLL Pongu Periya Thirumozhi 11.4.3 Theethu Aru ThingaLL Pongu Chudar Umbar Vumbar Ulagu Ezhinodum Udane Maathiram Mann Chumantha Vada Kunru Ninra Malai Aarum Ezhu Kadalum Paatham Amar Choozh KuLambin Agam Mandalatthin Oru Paal Odunga VaLar Cher Aadhi Mun Enam Aagi Arann Aaya Moorthy Athu Nammai AaLum Arase Mandalam means inner ring. The seven worlds and seven mountains looked smaller than the inner ring of the ornament worn on the leg of the Varaaham. Such was the magnitude of the Varaaha form acquired by Vishnu.
KaLL Aar Thuzhaaiyum Kanavalarum Periya Thirumozhi 11.7.6 Kall Aar Thuzhaaiyum Kanavalarum KooviLaiyum MuLL Aar MuLariyum Aambalum Mun Kandakkaal PuLL Aai Vor Enam Aai Pukku Idanthaan Pon Adikku Enru ULLaathaar ULLatthai ULLamaa KoLLoame In this Paasuram the Aazhwaar states that any flower can be offered to the Deity and it is only the intention to offer some flower to the Deity that counts. Kanavalar means Alari flower.
Ketka Yaan Utrathu Undu Kurun Thaandagam 4 Kezhal Aai Ulagam Konda Ther AaLum VaaLL Arakkan Nedum Thaandagam 20 Paar Idanthu Paarai Undu Paar Umizhnthu Paar ALanthu Paarai Aanda per AaLan
Piraan Peru Nilam Keendavan Thiru Vaai Mozhi 1.7.6 Piraan Peru Nilam Keendavan Amarar Muzhu Mudhal Aagiya Thiru Vaai Mozhi 1.7.9 Amararkku Amudhu Eentha Aayar Kozhunthu Aan Aanaan Aayan Thiru Vaai Mozhi 1.8.8 Aan Aanaan Aayan Meenodu Enamum Choozhal Palapala Vallaan Thiru Vaai Mozhi 1.9.2 Thollai Am Kalatthu Ulagai Kezhal Onru Aagi Idantha Kesavan Ennudai Ammaan Ini Yaar NganangaLLaal Edukka Thiru Vaai Mozhi 2.3.5 Yen Kadar Padaa Amudhe Thaniyen Vaazh Mudhale Pozhil Ezhum Enam Onraai Nuni Aar Kottil Vaitthaai In this Paasuram the Aazhwaar had described the Deity as Nectar. Nectar we are all aware is associated with the Milky Ocean which was brought out with great amount of efforts put in
by Devas and Asuras. To avoid giving any such impression that the Deity could not be reached without any such efforts, the Aazhwaar allays our fears by calling the Deity as Nectar which had come out the sea.
Kidanthu Irunthu Ninru ALanthu Thiru Vaai Mozhi 2.8.7 Kidanthu Irunthu Ninru ALanthu Kezhal Aai Keezh Pukku Idanthidum ThannuLL Karakkum Umizhum Nalam Ena Ninaimin Nilam Munam Idanthaan
Thiru Vaai Mozhi 2.10.7
Maathar Maa Mann Madanthai Thiru Vaai Mozhi 4.2.6 Maathar Maa Mann Madanthai Poruttu Enam Aai Aadhi Am Kalatthu Agal Idam Keendavar In this Thirumozhi, while the second Paasuram refers to the Kuravi Kootthu with Gopis, the previous one refers to the fight with bulls for the sake of Nappinnai. The reference to Mother earth, is followed by the reference to Sri Devi and Sita Devi in the subsequent Paasurams. Undum Umizhnthum Kadanthum Thiru Vaai Mozhi 4.5.9 Undum Umizhnthum Kadanthum Idanthum Kidanthum Ninrum Konda Kolatthoadu Veetru Irunthum Manam Koodiyum Kandavaatraal Thanathe Ulagu Ena Ninraan Through the various heroic deeds associated with the preservation of the world, he had become Universe himself. The reclining pose referred to here is associated with the with False sleep at Milky Ocean as well as Sri Raama lying on the ground at Thirupullaani, vexed with the attitude of the Sea King in not allowing him to cross over to Lanka, initially. The sitting pose corresponds to the situation of sitting on the throne of Ayodhya and ruling the kingdom.
Parantha Theivamum Pal Ulagum Thiru Vaai Mozhi 4.10.3 Parantha Theivamum Pal Ulagum Padaitthu Anru Udane Vizhingi Karanthu Umizhnthu Kadanthu Idanthathu Kadum TheLiya Gilleer To indicate that the Lord had swallowed the entire worlds at the time of Deluge, without any difficulty, it had been stated that he had swallowed immediately. Poru Kottu Vor Yenam First Thiru Andhaathi 9 Poru Kottu Vor Yenam Aai Pukku Idanthaaikku Anru Vun Oru Kottin Mel Kidanthathu Anre Viri Thoatta Chevadiyai Neetti Thisai Nadunga Vinn ThuLanga Maa Vadivin Nee ALantha Mann While Perumall retrieved the earth during Varaaha Incarnation, he had retrieved all the three worlds for the sake of Indra from Mahabali. Both these incidents had been covered in the above Paasuram.
Kottu means the teeth. The earth was hidden under the sea. Perumall found it out and brought the earth from the depths of the sea, by keeping the earth on the teeth of the Varaaha which from he had taken up. Urai Mel Kondu First Thiru Andhaathi 25 Keendaanai Kezhal Aai Bhoomi Idanthaanai Idanthathu Bhoomi First Thiru Andhaathi 39 Idanthathu Bhoomi Piraan Vun Perumai First Thiru Andhaathi 84 Piraan Vun Perumai Pirar Aar Arivaar Vura Aai Ulagu Alantha Njaanru Varaagatthu Eyitru ALavu Poathaa Vaaru En Kolo Enthai Adikku ALavu Poantha Padi The magnitude of dimensions of the Deity while he took the form of Varaaha and Tri Vikrama are described in the above Paasuram. The Aazhwaar states that the well spread out earth appeared to be very small when it was held between the teeth during Varaaha incarnation. Likewise the world could not even measure up to the distance covered by one feet of the Deity during Tri Vikrama incarnation. Voona Kurambaiyin First Thiru Andhaathi 91 Enatthu Uruvaai Ulagu Idantha Oozhiyaan Nee Anru Ulagu ALanthaai Second Thiru Andhaathi 30 Nee Anru Ulagu Idanthaai Enbaraal Maalai Ari Uruvan Second Thiru Andhaathi 47 Njaalam Alanthu Idanthu Undu Umizhntha Annal ThaLaal Chagadam Uthaitthu Third Thiru Andhaathi 54 Kezhal Aai MeeLaathu Mann Agalam Eendu Angu Vor Maathu Ugantha Maarvar Thaan Oruvan Aagi Naan Mugan Thiru Andhaathi 70 Thaan Oruvan Aagi Dharani Idanthu Edutthu Aen Oruvanaai Eyittril Thaangiyathum
Narasimha Incarnation Enthai Thanthai Thiru Pallaandu 6 Anthi Am Pothil Ari Uruvaagi Ariyai Azhitthavan The term Ari appearing for the second time in this line means Enemy. As Demon Hiranya had become enemy to Prahlada through his instructions to kill him, Perumall had adopted him as his enemy. Pirangiya Peitchi Mulai Chuvaitthu Periyaazhwaar Thirumozhi 1.2.5 Maram KoLL Iraniyan Maarbai Mun Keendaan KoaLL Ariyin Uruvam Periyaazhwaar Thirumozhi 1.5.2 KoaLL Ariyin Uruvam Kondu Avunan Udalam Kuruthi Kuzhambi Ezha Koor Ugiraal Kudaivaai MeeLa Avan Maganai Meimmai KoLa Karuthi The Aazhwaar states that the Narasimha incarnation had taken place to proved the words of Prahlada as right.
Annamum Meen Uruvum Periyaazhwaar Thirumozhi 1.5.11 Annamum Meen Uruvum AaLL Ariyum KuraLum Amaiyum Aanavane
ALanthitta Thoonai Avan Periyaazhwaar Thirumozhi 1.6.9 ALanthitta Thoonai Avan Thatta Aange VaLarnthittu VaaLL Ugir Singa Uruvaai Ulam Thottu Iraniyan Vonn Maarvu Agalam PiLanthitta KaigaLLaal Chappaani
KudangaLL Edutthu Era Vittu Periyaazhwaar Thirumozhi 2.7.7 Idanthittu Iraniyan Nenjai Iru PiLavaaga Mun Keendaai Mun Narasingam Athu Aagi Periyaazhwaar Thirumozhi 3.6.5 Mun Narasingam Athu Aagi Avunan Mukkiyatthai Mudippaan
Kathir Aayiram Iravi Periyaazhwaar Thirumozhi 4.1.1 Athirum Kazhal Poru ThoaLL Iraniyan Aagam PiLanthu Ariyaai Uthiram ALaintha Kaiyodu Irunthaan Bootham Ainthodu Periyaazhwaar Thirumozhi 4.4.6 Narasingan Kombinaar Pozhil Vaai Periyaazhwaar Thirumozhi 4.4.9 Narasingan Val Eyittru Kezhalum Periyaazhwaar Thirumozhi 4.8.8 Val Eyittru Kezhalum Aai VaaLL Eyittru Cheeyamum Aai Ellai Illaa Tharaniaiyum Avunanaiyum Idanthaan
Uram Patri Iraniyanai Periyaazhwaar Thirumozhi 4.9.8 Uram Patri Iraniyanai Ugir Nuthiyaal OLLiya Maarbu Uraikka Oonri Chiram Patri Mudi Idiya Kann Pithunga Vaai Alara Thezhitthaan Nambane Navinru Ettha Vallaar Narasingam Athu Aanaai Mangiya Val Vinai NoigaaLL Singa Piraan Avan Emmaan
Periyaazhwaar Thirumozhi 5.1.9 Periyaazhwaar Thirumozhi 5.2.4
Vaan Kondu KiLarnthu Ezhuntha Naachiyaar Thirumozhi 8.4 Oon Konda VaLL Ugiraal Iraniyanai Udal Idanthaan Vaal Niratthoar Seeyam Aai Thiru Chanda Viruttham 23 Vaal Niratthoar Seeyam Aai VaLaintha VaaLL Eyitrru Avan Oon Niratthu Ugir Thalam Azhutthinaai
Vaal Niram means white in colour
Gangai Neer Payantha Thiru Chanda Viruttham 24 Singam Aaya Theva Thevaa Varatthinil Siratthai Mikka Thiru Chanda Viruttham 25 Varatthinil Siratthai Mikka VaaLL Eyitru Matravan Uratthinil Karatthai Vaitthu Ugir Thalatthai Oonrinaai ‐‐‐ Vun Karutthai Yaavar Kaana Vallaar Hiranya had obtained such a boon which provided almost impossible for anybody to kill him and hence he was having lot of faith in the boons obtained by him. Yet the Deity whose intentions nobody could guess had taken such a form and chosen the time and place for killing him in such a manner that the boon could also become true and Hiranya could also be vanquished.
Kunril Ninru Vaan Irunthu Thiru Chanda Viruttham 48 Mann Onru Chenru Athu Onrai Undu Athu Onru Idanthu Panriyaai Karandam Aadu PoigaiyuLL Thiru Chanda Viruttham 62 Thiranda ThoaLL Iraniyan Chinam KoLL Aagam Onraiyum Irandu Kooru Cheithu Ugantha Singam
Pariyan Aagi Vantha Avunan Amalan Aadhi Piraan 8 Pariyan Aagi Vantha Avunan Udal Keenda Demon Hiranya had a hefty body which has been indicated by the term Pariyan. Maram KoLL AaLL Ari Vuru Ena Periya Thirumozhi 1.2.4 Maram KoLL AaLL Ari Vuru Ena Veruvaa Oruvanathu Agal Maarvam Thiranthu Vaanavar Mani Mudi PaNi Thara Iruntha Maram means anger. In this Paasuram the Aazhwaar states that on hearing that a figure with Body of Lion and face of human had emerged out of the pillar, several demons were frightenened and ran away from the scene. It has also been stated that the Devaas had fallen at the feet of Narasimha form, after the death of Hiranya, in appreciation of the feat. Maan Muninthu Oru Kaal Periya Thirumozhi 1.4.8 Ponniratthu Uravoan Oon Munithu Avanathu Udal Iru PiLavaa Ugir Nuthi Madutthu Yenoar Anja Ven ChamatthuLL Periya Thirumozhi 1.5.7 Yenoar Anja Ven ChamatthuLL Ari Aai Pariya Iraniyanai Oon Aar Agalam PiLavu Eduttha Oruvan As everybody except Prahlada was scared when Vishnu appeared as Narasimha form, from the pillar kicked by Demon Hiranya, the term Yenoar Anja had been used. To indicate the hefty body of Demon Hiranya, he had been identified as Pariya Iraniyan.
Amm Kann Njaalam Periya Thirumozhi 1.7.1 Amm Kann Njaalam Anja Angu Vor AaLL Ariyaai Avunan Ponga Aagam VaLL Ugirall Poazhntha Punithan Pozhntha means torn into two pieces. Angu in Tamil means there. This indicates that the Narasimha form had appeared from the pillar at the place kicked by Demon Hiranya. Alaittha Pezh Vaai Periya Thirumozhi 1.7.2 Alaittha Pezh Vaai Vaal Eyitru Vor KoaLL Ariyaai Avunan Kolai Kai AaLaan Nenju Idantha Koor Ugir AaLan In this Paasuram it had been stated due to the anger against the Demon, the Narasimha form appeared with its mouth wide opened and the tongue sticking to the lower parts of the mouth presenting a terrifying look. Eintha Pezh Vaai VaaLL Periya Thirumozhi 1.7.3 Eintha Pezh Vaai VaaLL VaLL Eyitru Vor KoaLL Ariyaai Vaaintha Aagam Vall Ugiraal Vagirntha Ammanathu Idam
Evvum Vem Vel Pon Peyaraoan Periya Thirumozhi 1.7.4 Evvum Vem Vel Pon Peyaroan Ethalan Inn Uyirai Vavvi Aagam VaLL Ugiraaal Vagirntha Ammanathu Idam In Sanskrit gold is known as Hiranyam. As the Demon Hiranya’s body was golden yellow in colour he was named as Hiranyaa. Demon Hiranya has been referred to in this Paasuram, as the one who has got Gold in his name. The sequence of events referred to in this Paasuram is worth analysis. Snatching of Hiranya’s life has been mentioned first and the tearing of his body has been referred later. It has been explained by Pundits that the very sight of Narasimha form appearing from the pillar had resulted in the death of Hiranya and hence the Aazhwaar has referred to the sequence of the events as above.
Menra Pezh Vaai VaLL Periya Thirumozhi 1.7.5 Menra Pezh Vaai VaLL Eyitru Vor KoaLL Ariyaai Avunan Ponra Aagam Vall Ugiraal Pozhntha Punithan Menra means folded. As the Perumall had folded his lips and bitten his teeth expressing his anger towards Hiranya, this has been depicted as such in this Paasuram. In this Paasuram also the sequence of events had been explained as in Periya Thirumozhi Paasuram 1.7.4.Ponra Avunan means dead Hiranya. Erintha Pain Kann Ilangu Periya Thirumozhi 1.7.6 Erintha Pain Kann Ilangu Pezh Vaai Eyitrodu Ithu Evv Vuru Enru Irinthu Vaanoar Kalangi Oada Iruntha Ammanathu Idam As the Narasimha form appeared suddenly out of the pillar, the sight of Narasimha with bright burning eyes, white sharpened lengthy teeth in the open mouth which looked like
cave, had frightened the Devas to such an extent that they has started running helter skelter as they could not make out the creature. Munaittha Cheetram Vinn Chuda Periya Thirumozhi 1.7.7 Munaittha Cheetram Vinn Chuda Poi Moo Ulagum Anaitthum Anja AaLL Ariyaai Iruntha Ammaan The level of anger the Narasimha form had against Hiranya was such that the heat generated out the anger had touched the skies and all the three worlds, making everybody very much scared.
Naa Thazhumba Naan Muganum Periya Thirumozhi 1.7.8 Naa Thazhumba Naan Muganum Easanumaai Muraiyaal Ettha Angu Vor AaLL Ariyaai Iruntha Ammaan
Nallai Nenje Naam Thozhuthum Periya Thirumozhi 1.7.9 Naam Thozhuthum Nammudai Nam Perumaan Alli Maathar Pulga Ninra Aayiram ThoaLLan To indicate the might of the Narasimha form, the Deity has been described as one with one thousand shoulders. It has also been explained that the happiness felt by the Deity in embracing the Mother Lakshmi, had created thousand shoulders. It is said in many Tamil literature works that the happiness experienced by a person resulted in broadening his shoulders. Enn ThisaigaLum Ezh Ulagamum Periya Thirumozhi 1.8.6 Vonn Thiral Avunan Uratthu Ugir Vaitthavan Voll Eyitrodu Thinn Thiral Ari Aayavan Thoon Aai Athan Oodu Periya Thirumozhi 1.10.5 Thoon Aai Athan Oodu Ariyaai Vanthu Thonri Penaa Avunan Udalam PiLanthittaai
PaLLiyil Vothi Vantha than Periya Thirumozhi 2.3.8 PaLLiyil Vothi Vantha than Chiruvan Vaayil Vor Aayira Naamam OLLiya Aagi Poatha Aangu Athanukku Vor Poruppu Ilan Aagi PiLLaiyai Cheeri Vegundu Thoon Pudaippa Pirai Eyitru Anal Vizhi Pezh Vaai TheLLiya Singam Aagiya Thevai To prove his omnipresent nature, the Perumall had chosen the Pillar kicked by Demon Hiranya to emerge out of the same. Had any other pillar or any other object had been chosen, it might be even dubbed as some trick by Perumall hence the pillar chosen by Hiranya had become the birth place of Narasimha form.
Kandaa Vanam Enbathu Vor Periya Thirumozhi 2.4.2 Avunan Avan Maarvu Agalam Ugiraal Vagir Aaga Muninthu Ari Aai Neendaan
Thaangathathu Vor AaLL Ari Periya Thirumozhi 2.4.4 Thaangathathu Vor AaLL Ariyaai Avunan Thanai Veeda Munithu Avanaal Amarum Poon Kothaiyar Pongu Eri Moozhga Vilaitthu Pugar Aar Uru Aagi Muninthavanai Periya Thirumozhi 2.4.7 Venri KoLL VaLL Avunan Pagaraathavan Aayiram Naamam Adi Paniyaathavanai Paniyaal Amaril Nigar Aayavan Nenju Idanthaan To differentiate between the father Hiranya and son Prahlada (who had always been reciting the name of Vishnu), Aazhwaar had indicated Hiranya as the one who had not recited the divine names of Vishnu. As Hiranya was a strong person, he had been described as one who is equal to anybody in fight. Penaatha Vali Arakkar Meliya Periya Thirumozhi 2.5.7 Penaatha Vali Arakkar Meliya Anru Peru Varai ThoaLL Ira Neritthu Anru Avunar Koanai Poon Aagam PiLavu Eduttha Poar Valloan Penn Aagi Inn Amudham Periya Thirumozhi 2.5.8 Pirai Eyitru Anru Adal Ariyaai Peruginaan Pada Naagatthu Anai Kidanthu Periya Thirumozhi 2.5.10 Anru Avunar Koanai Pada Vegundu
Annamum Meenum Aamaiyum Ariyum Periya Thirumozhi 2.7.10 Annamum Meenum Aamaiyum Ariyum Aaya Em Maayane Thiripuram Moonru Eriththaanum Periya Thirumozhi 2.8.1 Thiripuram Moonru Eritthaanum Matrai Malar Misai Mel Ayanum Viyappa Muri Thirai Maa Kadal Poal Muzhangi Moo Ulagum Muraiyaal Vananga Eri Ana Kesaram VaaLL Eyitrodu Iraniyan Aagam Irandu Kooraa Ari Uruvaam Ivar Kesaram indicates the bunch of hair on the back side of the Lion’s neck. Kesaram is a Sanskrit word. Destruction of Hiranyaa was hailed by Siva, Brahma and other Devas with such a delight that the sound during the celebration had exceeded the sound of oceans.
Thinn Padai KoaLL Ariyin Periya Thirumozhi 2.9.6 Thinn Padai KoaLL Ariyin Uruvaai Thiraloan Agalam Cheruvil Muna NaLL Punn Pada Pozhntha Piraan Maaru Kondu Udanru Ethirntha Periya Thirumozhi 3.1.4 Maaru Kondu Udanru Ethirntha Val Avunan than Maarbu Agam Iru PiLavaa Kooru Kondu Avan Kula Magarku Inn AruLL Kodutthavan
Pongi Amaril Oru NaaLL Periya Thirumozhi 3.3.8 Pongi Amaril Oru Kaal Pon Peyaroanai Veruva Angu Avan Aagam ALainthittu Aayiram ThoaLL Ezhunthu Aada Pain Kann Irandu Eri Kaanra Neenda Eyitrodu Pezh Vaai Singa Uruvil Varuvaan Hiranyam, Sanskrit word, means gold. Hence Hiranya is identified as one with Gold in his name. As the strength of the Narasimha form was enormous it appeared as if the form had one thousand shoulders.
Panchu Iyal Mel Idai Pinnai Periya Thirumozhi 3.4.4 Ponnan Paim Poonn Nenju Idanthu Kuruthi Uga Ugir Vel Aanda Ninmalan Chalam Konda Iraniyanathu Periya Thirumozhi 3.9.1 Chalam Konda Iraniyanathu Agal Maarvam Keendu The demon had been described as the one having evil thoughts Thinniyathoar Ari Uruvaai Periya Thirumozhi 3.9.2 Thinniyathoar Ari Uruvaai Thisai Anaitthum Nadunga Thevaroadu ThaanavargaLL Thisaippa Iraniyanai Nanni Avan Maarvu Agalatthu Ugir Maduttha Naathan
Odaatha AaLL Ariyin Uruvam Periya Thirumozhi 3.10.4 Odaatha AaLL Ariyin Uruvam Athu Kondu Anru Uvappil Migu Peru Varattha Iraniyanai Patri Vaadaatha VaLL Ugiraal PiLanthu Avan than Maganukku AruLL Cheithaan Here Odaatha word had been used as adjective to indicate the preparedness of Narasimha to wage a war, who does not hesitate to face the enemy in any contest.
Odaatha AaLL Ariyin Uru Aagi Periya Thirumozhi 4.1.7 Odaatha AaLL Ariyin Uru Aagi Iraniyanai Vaadaatha VaLL Ugiraal PiLanthu ALaintha Maal Here the term Odaatha means the creature which does not run in forests. Such a reference indicates that a similar creature had not existed earlier, thus ensuring that the boon allowed by Brahma is maintained. Vulaiya Onn Thiral Pon Peyaroan Periya Thirumozhi 4.2.7 VuLaiya Onn Thirai Pon Peyaroan Thanathu Uram PiLanthu Uthiratthai Alaiyum Vem Chinatthu Ari VuLaiya means to become scared. Pon Peyaroan indicates Hiranya.
Kendaiyum KuraLum PuLLum Periya Thirumozhi 4.5.6 Kendaiyum KuraLum PuLLum Kezhalum Ariyum Maavum Andamum Chudarum Allaa Aatralum Aaya Enthai
Mudi Udai Amararkku Idar Cheyum Periya Thirumozhi 4.10.8 Mudi Udai Amararkku Idar Cheyum Asurar Tham Perumaanai Anru Ariyaai Madi Idai Vaitthu Maarvai Kun Keenda Maayanaar
Veyyan Aai Ulagu Ezhu Udan Periya Thirumozhi 5.3.3 Veyyan Aai Ulagu Ezhu Udan Nalinthavan Udal Agam Iru PiLavaa Kaiyil Neel Ugir Padai Athu Vaaithavan Veyyan means wicked person. Here Hiranyaa has been identified as wicked person as he had tortured the entire world. Enam Meenam Aamaiyodu Periya Thirumozhi 5.4.8 Enam Meenam Aamaiyodu Ariyum Chiru KuraLum Aai Thaanum Aaya Tharani Thalaivan
VaLarnthavanai Thadam KadaluLL Periya Thirumozhi 5.6.4 Thariyaathu Anru Iraniyanai PiLanthavan Thariyaathu means could not tolerate. The Perumall could not tolerate any further the atrocities caused to Prahlada by his father Hiranya and hence had decided to emerge out of the pillar kicked by Hiranya and torn him into pieces. Engane Uyvar Thaanavar Periya Thirumozhi 5.7.5 Engane Uyvar Thaanavar Ninainthaal Iraniyan Ilangu Poon Agalam Pongu Vem Kuruthi Pon Malai PiLanthu Pozhi Tharum Aruvi Otthu Izhiya Vem Kann VaaLL Eyitru Vor VeLLi Maa Vilangal Vinn Vura Kanal Vizhitthu Ezhunthathu Angane Oppa Ari Vuru Aanaan Aranga Maa Nagar Amarnthaane The sight and consequent thought of the Narasimha form had made the Demons die and hence there was no escape for the Demons, states the Aazhwaar. The body of Hiranya had been compared to Golden Mountain due to his colour and hence named as Pon Malai. The blood flowing out the body of Hiranya appeared as a stream coming down from a golden mountain. The Narasimha form of the Deity had been compared to a silver mountain with burning eyes with sharp white teeth. Vilangal means mountain.
Vakkaran Vaai Mun Keenda Periya Thirumozhi 5.9.5 Vaanoar Pukku Aran Thanthu AruLLvaai Enna Pon Aagatthaanai Nakku Ari Uruvam Aagi Nagam KiLarnthu Idanthu Ugantha
Chakkara Chelvan Normally the disc weapon would be used by Perumall to destroy his enemies or Demons. But while killing the Demon Hiranya, the nail had been used and the Disc weapon had been rested. Due to this the Disc weapon had become simply an ornament in his hands. Hence the Perumall had been called as Chakkara Chelvan. Hiranya had been called as Pon Aagatthaan, literal translation of the Sanskrit word Hiranya. Even before Prahlada had been tortured by Hiranya, the Devas were tortured by Hiranya and they had been requesting the Perumall to save them from the atrocities committed by Hiranya. Such a request made by the Devas had been referred to in the Paasuram.
Munai Aar Cheeyam Aagi Avunan Periya Thirumozhi 6.5.2 Munai Aar Cheeyam Aagi Avunan Muran Maarvam Punai VaaLL Ugiraal Pozh Pada Eerntha Punithan Munai means to fight. Considering the special boon obtained by Hiranya which served as a shield virtually against his all types of opponents, Perumall had taken the form to suit the situation for fighting with Hiranya. Pozh Pada means into two pieces. Eerntha means tearing apart. Pain Kann AaLL Ari Uruvaai Periya Thirumozhi 6.6.4 Pain Kann AaLL Ari Uruvaai Veruva Nokki Paru Varai ThoaLL Iraniyanai Patri Vaangi Am Kai VaaL Ugir Nuthiyaal Avanathu Aagam Am Kurithi Ponguvitthaan Anru Ulagam Moonrinaiyum Periya Thirumozhi 6.6.5 Ver Oar Ari Uruvaai Iraniyanathu Aagam Keendu Venru Avanai Vinn Ulagil Chela Uytthaar
Oadaa Ariyaai Iraniyanai Oon Idantha Periya Thirumozhi 6.8.4 Oadaa Ariyaai Iraniyanai Oon Idantha Oadaa AaLL Ariyin Uruvaai Periya Thirumozhi 7.2.2 Oadaa AaLL Ariyin Uruvaai Maruvi Here the term Oadaa means the creature which does not run in forests. Such a reference indicates that a similar creature had not existed earlier, thus ensuring that the boon allowed by Brahma is maintained. Hiranya had obtained a boon that he should not be killed an existing creature or any man belonging to any tribe in the three worlds, he should not be killed by any arm etc. Yen Cheigen Adiyen Uraiyeer Periya Thirumozhi 7.3.9 Pen Peyaroan Nenjam Anru Idanthavan
Singam Athu Aaya Avunan Periya Thirumozhi 7.6.1 Singam Athu Aaya Avuna Thiral Aagam Mun Keendu Ugantha Changam Idatthaanai Thazhal Aazhi Valatthaanai Even though Perumall had assumed Narasimha form at that time, considering the importance of face in one’s body it had been stated that Perumall had come as Lion. The
Perumall had torn apart the body of Hiranya with his sharp nails; thereby there was no scope for the disc arm which was kept in its place of right hand. Likewise the Conch was also not used as the remaining demons sped away from the scene. Hence there was no necessity to use the conch to sound victory. Vanthikkum Matru Avarkkum Periya Thirumozhi 7.4.5 Munthi Chenru Ari Uruvaai Iraniyanai Murann Azhittha Muthalvar Vindaan Vinn Puga Vem Chamatthu Periya Thirumozhi 7.7.5 Vindaan Vinn Puga Vem Chamatthu Ariyaai Pariyoan Maarvu Agam Patri PiLanthu Vindaan means Enemy. Pariyoan means one who is stout person. Here both these terms denote Demon Hiranya. Chinam Mevu Adal Ariyin Uruvam Periya Thirumozhi 7.8.5 Chinam Mevum Adal Ariyin Uruvam Aagi Thiral Mevum Iraniyanathu Aagam Keendu Panriyaai Meen Aagi Ariyaai Periya Thirumozhi 7.8.10 Panriyaai Meen Aagi Ariyaai Paarai Padaitthu Kaathu Undu Umizhntha Paraman Madal Eduttha Nedum Thaazhai Periya Thirumozhi 8.3.6 Adal Edutthu Anru Iraniyanai Muran Azhiya Ani Ugiraal Udal Eduttha Perumaan In the above Paasuram Hiranya had been described as well versed in wars and consequently was very proud of his strength due to several victories in previous wars/fights. Neer Maliginrathu Voar Meen Periya Thirumozhi 8.4.4 Neer Maliginrathu Voar Meen Aai Vor Aamaiyum Aai Cheer Mali Ninrathu Voar Singa Uru Aagi
Aamai Aagi Ari Aagi Annamum Aagi Periya Thirumozhi 8.6.5 Aamai Aagi Ari Aagi Annamum Aagi ULaintha Ariyum Maanidamum Periya Thirumozhi 8.8.4 ULaintha Ariyum Maanidamum Vudan Aai Thoanra Onruvitthu ViLaintha Cheetram Vinn Vethumba Vetroan Agalam Vem Chamatthu PiLanthu VaLaintha Ugiraan The mere sight of the Narasimha form had created fear in the minds of the on lookers. The anger exhibited by the PerumaaL at that time had scorched the sky as well. The term Vetroan means the one who is different from self, here the enemy Hiranyaa. The nails were curved and sharp to facilitate tearing of the Demon’s body. Even though there had been instances in Raama incarnation, where Sri Raama had become very much angry, the anger had subsided immediately. But in this case, the difficulties created for Prahlada, his devotee had angered PerumaaL to such extent that it would get extinguished easily even after the murder of Hiranya.
Mann Aagi Vaiyam ALanthathuvum Periya Thirumozhi 8.10.8 VaaLL Avunan Poon Aagam Keendathuvum Pariya Iraniyanathu Aagam Periya Thirumozhi 9.4.4 Pariya Iraniyanathu Aagam Ani Ugiraal Ari Uruvaai Keendaan Singam Athu Aay Avunan Periya Thirumozhi 9.9.4 Singam Athu Aay Avunan Thiral Aagam Mun Keendu Ugantha Pangaya Maa Malar Kann Paran ThuLakkam Ill Chudarai Periya Thirumozhi 10.1.4 Avunan Udal PiLakkum Mainthan ULainthittu Ezhuntha Madhu Periya Thirumozhi 10.6.3 VaLainthitta VillaaLi Val VaaLL Eyitru Malai Poal Avunan Udal VaLL Ugiraal ALainthittavan ThaLarnthittu Imaiyoar Charan Periya Thirumozhi 10.6.4 ThaLarnthittu Imaiyoar Charan Thaa Ena Thaan Charanaai Muran Aaayavanai Ugiraal PiLanthittu Amararkku AruLL Cheithu Ugantha Perumaan Porunthalan Aagam PuLL Uvanthu Periya Thirumozhi 10.9.8 Porunthalan Aagam PuLL Uvanthu Era Vall Ugiraal PiLanthu Anru Poruthu means to fit. As Hiranyaa had not fitted into the ways of Perumall he had not been described as the one who did not fit with Perumall; in this case as enemy. With his demise his broad shouldered body had become a feast for eagles. Angu Vor AaLL Ariyaai Periya Thirumozhi 11.1.5 Angu Vor AaLL Ariyaai Avunanai Bangamaa Iru Kooru Cheithavan ThaLai Avizh Kothai Maalai Periya Thirumozhi 11.4.4 ThaLai Avizh Kothai Maalai Iru Paal Thayanga Eri Kaanra Irandu Tharu Kann Alavu Ezha Vemmai Mikka Ari Aagi Anru Pariyoan ChinangaLL Avizha VaLai UgiraaLi Moimbil Maravoanathu Aagam Mathiyaathu Chenru Ugiraal PiLavu Ezha Itta Kuttam Athu Vaiyam Moodu Peru Neeril Mummai Perithe Thayanga means to hang down. Tharu means small circular shaped. Demon Hiranya was very much angry with Vishnu for having changed his son Prahlada. But one seeing the frightful form he had to shed down his anger and a sense of fear had gripped him. The awe inspiring strength of Hiranya, who was full of hatred towards Vishnu, was ignored by Vishnu who proceeded to tear down his body. To denote that Hiranya had a huge body the Aazhwaar states that the blood of his body had formed a pool which was bigger than a sea. Koodaa Iraniyanai Koor Ugiraal Periya Thirumozhi 11.7.4 Kooda Iraniyanai Koor Ugiraal Maarvu Idantha
Oadaa Adal Ariyai Umbaraar Koamaanai Thodu Aar Narum Thuzhaai Maarvanai Aarvatthaal Padaathaar Pattu Onrum Paattu Alla Kettoame Hiranya had obtained a boon that he should not be killed by any animal or man. To honour the boon bestowed upon Hiranya Perumall had taken the form which was never seen in any forest or world at that time. To indicate this situation, the word ‘Oadaa’ had been used. Oadaa means which did not run. Hiranya had created such a scare in the minds of all that all had started running away from him for life, at his sight. But Narasimha did not run away from Hiranya. On the contract he made all the demons run away from the scene frightened. This Paasuram forms part of the Thirumozhi in which all the organs had been associated with the worship of the Deity.
Kaatrinai Punalai Theeyai Kurun Thaandagam 2 Avunanaar Uyirai Unda Kootrinai Unnai Chinthai Cheithu Thiru Vaai Mozhi 2.6.6 Unnai Chinthayininaal Igazhntha Iraniyan Agal Maarvam Keenda Yen Munnai KoaLL Ariye Engum VuLan Kannan Thiru Vaai Mozhi 2.8.9 Engum VuLan Kannan Enra Maganai Kaainthu Ingu Illai Aal Enru Iraniyan Thoon Pudiappa Angu Appozhuthe Avan Veeya Thoanriya Yen Singa Piraan Perumai Aaraayum Cheermaitthe
Thoatra Kedu Avai Illavan Thiru Vaai Mozhi 3.6.6 Cheetratthoadu AruLL Petravan Adi Keezh Puga Ninra Chen Kann Maal Due to the anger against Demon Hiranya, PerumaaL’s eyes were reddish, but this anger did not come in the way of blessing Prahlada. KiLar OLiyaal Kuraivu Illaa Thiru Vaai Mozhi 4.8.7 KiLar OLiyaal Kuraivu Illaa Ari Uru Aai KiLarnthu Ezhunthu KiLar OLiya Iraniyanathu Agal Maarvam Kizhitthu Ugantha VaLar OLiya Kanal Aazhi Valam Puriyan The body of Hiranya was glittering due to the ornaments worn by him. As the Hiranya’s body was torn apart with the nails, the Disc arm did not have any work to do and due to this grievance it was feeling heated up, according to the Aazhwaar. Adiyum Padi Kidappa First Thiru Andhaathi 17 Vadi Ugiraal Eernthaan Iraniyanathu Aagam Thazhumbu Iruntha Chaarnga First Thiru Andhaathi 23 Thazhumbu Iruntha Poon Kothaiyaall Veruva Ponn Peyaroan Maarbu Idantha Viral
Perumall while he had gone to help his devotees, he had created several permanent marks on his body. One such occasion was the mark on his finger nails, while he had torn apart the heart of Demon Hiranyaa. Puri Oru Kai Patri First Thiru Andhaathi 31 Puri Oru Kai Patri Vor Ponn Aazhi Yenthi Ari Uruvum AaLL Uruvum Aagi Eri Uruva Vannatthaan Maarbu Idantha Maal Demon Hiranya had been described as Eri Uruva Vannatthaan Muranai Vali Thoalitthatharku First Thiru Andhaathi 36 Munnam Dharani Thanathu Aaga Thaane Iraniyanai Punn Nirantha VaLL Ugiraal Ponn Aazhi Kaiyaal Nee – Konda Vagai Aetraan PuLL Voornthaan First Thiru Andhaathi 74 Maarvu Idanthaan Varatthaal Vali Ninainthu First Thiru Andhaathi 90 Varatthaal Vali Ninainthu Maadhava Nin Paatham Chiratthaal Vanangaan Enre Uratthinaal Eer Ariyaai Ner Valiyoan Aaya Iraniyanai Vor Ariyaai Nee Idanthathu Oon Vayir Azhala VaaLL Vuruvi First Thiru Andhaathi 93 Vayir Azhala VaaLL Vuruvi Vanthaanai Anja Eyiru Ilaga Vaai Madutthathu Yen Nee Pori Ugiraal Poo Adi Eadu Azhittha Ponn Aazhi Kaiyaa Nin Chevadi Mel Eadu Azhiya Chetru Aazhwaar states the action on the part of Hiranya, with sword on his hand to approach Prahlada with an intention to kill him, had created fire like feeling in the stomach of many devotees of Vishnu Kondathu Ulagam Second Thiru Andhaathi 18 KoaLL Ariyaai Vonn Thiraloan Maarvatthu Ugir Vaitthu Maalai Ari Uruvan Second Thiru Andhaathi 47 Maalai Ari Uruvan As Vishnu appeared as Narasimha Form in an evening, he is referred to as Maalai Ari Uruvan Varam Karuthi Thannai Second Thiru Andhaathi 84 Varam Karuthi Thannai Vanangaatha Vanmai Uram Karuthi Moorkkatthavanai Naram Kalantha Singam Aai Keenda Thiruvan Thiruvan means beautiful person Yen Nenjam Meyaan Yen Chenni Second Thiru Andhaathi 95 Thaanavanai Val Nenjam Keenda Mani Vannan Ivai Avan Koil Third Thiru Andhaathi 31 Iraniyanathu Aagam Avai Cheitha Ari Uruvam Aanaan Avai Cheithal means strangling Kovalanaai AA Niraigall Third Thiru Andhaathi 42 Ari Uruvam Aagi Iraniyanathu Aagam Theri Ugiraal Keendaan Chinam Chetrathuvum Cheraa Third Thiru Andhaathi 49 Chetrathuvum Cheraa Iraniyanai Angarkku Idar Inri Third Thiru Andhaathi 65 Angarkku Idar Inri Anthi Pozhuthatthu Manga Iraniyanathu Aagatthai Pongi Ari Uruvaai Aai PiLantha Ammaan Avane Kari Uruvam Kombu Ositthaan Kaainthu
Angan means son. One, who had been produced by an organ of the father, is called as Angan. The very purpose of the incarnation being to save Prahlada, this has been mentioned in the first line of the Paasuram. Puganthu Ilangum Anthi Third Thiru Andhaathi 95 Puganthu Ilangum Anthi Pozhuthu Atthu Ari Aai Igazhntha Iraniyanathu Aagam Sugirnthu Engum Chintha PiLantha Thirumaal Thiru Adiye Vanthitthu Yen Nenjame Vaazhtthu Sugirnthu means tearing the body Thoguttha Varatthanaai Naan Mugan Thiru Andhaathi 5 Thoguttha Varatthanaai Thoalaathan Maarvam Vagirttha VaLai Ugir ThoaLL Maale Maaru Aaya Thaanavanai Naan Mugan Thiru Andhaathi 18 Maaru Aaya Thaanavanai VaLL Ugiraal Maarvu Irandu Avam Cheitha KoaLL Ari Ivaiyaa Pila Vaai Naan Mugan Thiru Andhaathi 21 Ivaiyaa Pila Vaai Thiranthu Eri Kaanra Ivaiyaa Eri Vatta KanngaLL Ivaiyaa Eri Pongi Kattum Imaiyoar Perumaan Ari Pongi Kattum Azhagu The Aazhwaar recalls the Narasimha Moorthy with his mouth emitting fire, eyes with scorching looks and the entire body showing ferocity. He finally concludes appreciating the beauty of the Deity in exhibiting his anger for the sake of his devotee Prahlada.
Vaamana & Trivikrama Incarnation Manikkam Katti Vaiyiram Idai Katti Periyaazhwaar Thirumozhi 1.3.1 Manikkam Katti Vaiyiram Idai Katti Aani Ponnaal Cheitha Vanna Chiru Thottil Peni Unakku Piraman Vidu Thanthaan Maani KuraLane Thaalelo Vaiyam ALanthaane Thaalelo Thaalelo is a Lullaby song used by mothers to make their young child sleep. Thall is a Sanskrit word meaning inner part of the cheek. As the tongue could press the inner cheek to produce sounds such as Ulu Vulu Aayee, this song had become known as Thaalelo song. In this Paasuram Mother Yasothai states that the cradle used for Krishna had been sent by Brahma. In the subsequent Paasurams Yasothai refers to the gifts bestowed upon the child by Lord Siva (dresses), Indra (Gin Gini doll), Devas (ornaments), Kubera (Aim Padai ornament and garland), Varuna (Bangles), Lakshmi (flower garlands), Boodevi (ornaments worn on biceps), and Durga (Sandal paste, eye tech etc).
Udaiyaar Gana Maniyodu Ulagam ALanthaane Thaalelo
Periyaazhwaar Thirumozhi 1.3.2
Chiriyan Enru En YiLam Periyaazhwaar Thirumozhi 1.4.8 Chiriyan Enru En YiLam Chingatthai Igazhel Kandaai Chirumaiyin Vaartthaiyai Maavali Idai Chenru KeLL Chirumai Pizhai KoLLil Neeyum Vun Thevaikku Uriyaai Kann
Nirai Mathi Nedumaal Virainthu Unnai Koovuginraan The mother Yasothai, who had cautioned the moon as to what would happen in case he does not respond to the call of child Krishna, has cited an example for the prowess of the small man. She reminds about the Vaamana incarnation incident and suggests to the Moon to get his doubts clarified with Mahaabali.
Nammudai Nayagane Periyaazhwaar Thirumozhi 1.5.3 Dharani Thalam Muzhuthum Thaaragaiyin Ulagum Thadavi Athan Puramum Vimma VaLarnthavane The Aazhwaar states that during the Tri Vikrama incarnation, the Perumall had touched the entire world along with the upper world where stars are shining and had grown beyond teh dimensions of these worlds. Annamum Meen Uruvum Periyaazhwaar Thirumozhi 1.5.11 Annamum Meen Uruvum AaLL Ariyum KuraLum Amaiyum Aanavane Manikka Kinn Kini Aarppa Periyaazhwaar Thirumozhi 1.6.1 Pandu Kaani Konda KaigaLaal Chappaani Karum Kuzhal Kuttane Chappaani While referring to the hands the Aazhwaar had recalled the incident of accepting the gift from Mahaabali (as Vaamana) and taking the lands for the sake of Indra and other Devas.
Venngala Pathiram Katti Periyaazhwaar Thirumozhi 1.9.5 Venngala Pathiram Katti Vilaiyaadi Kaan Pala Chietha Karun Thazhai Kaavin Keezh Pann Pala Paadi Pallaandu Isaippa Pandu Mann Pala Kondaan ‐‐‐ Vaamanan In this Paasuram, the Aazhwaar had pointed out the practice followed in those days to have a small leaf made bronze tied to the hip of the child. He also states that while Vaamana had walked towards the place of Mahaa Bali, he was accompanied by several elders who were singing hymns to the effect that the Deity should live forever. Jaambavaan is believed to be one such person who had praised with hymns on that day. The first two lines can also be presumed to relate to description of Child Krishna, as the Paasuram had been composed visualising Mother Yasothai enjoying Child Krishna come from behind and tying around her back with his hands.
Chatthiram Enthi Thani Voru Periyaazhwaar Thirumozhi 1.9.6 Chatthiram Enthi Thani Voru Maaniyaai Utthara Vedhiyil Ninra Oruvanai Kathiriyar Kaana KaaNi Muzhuthum Konda
Paathira Aagaran Puram Pulguvaan Paar ALanthaan Ennai Puram Pulguvaan Chathram is a Sanskrit word meaning umbrella. This has been changed as Chatthiram in this Paasuram. Kshatriyar is another Sanskrit word meaning King; here this has been changed as Kathiriyar for the sake of rhyming as well as to give Tamil language accent.
Mannan than Devimaar Kandu Periyaazhwaar Thirumozhi 2.5.9 Mannan than Devimaar Kandu Magizhvu Eitha Mun Ivv Ulaginai Mutrum ALanthavan The sight of beautiful Vaamana had pleased the queens of Mahaabali. Senbaga Malligaiyodu Mann Pagar Kondaan
Periyaazhwaar Thirumozhi 2.7.10
Maavali VeLLviyil MaaNN Uruvaai Periyaazhwaar Thirumozhi 2.10.7 Maavali VeLLviyil MaaNN Uruvaai Chenru Moo Adi Thaa Enru Irantha Im Manninai Vor Adi Ittu Irandaam Adi Thannile Thaavi Adi Ittaanaal Inru Mutrum Tharani ALanthaanaal Inru Mutrum
Peru Peruttha Periyaazhwaar Thirumozhi 3.7.10 Ulagu ALanthaan Venn Nira Thoi Thayir Periyaazhwaar Thirumozhi 3.8.9 Ulagu ALanthaan Kottu Mann Kondu Idanthu Periyaazhwaar Thirumozhi 4.3.9 Kottu Mann Kondu Idanthu Kudangaiyil Mann Kondu ALanthu Meettum Akthu Undu Umizhnthu ViLaiyaadu Vimalan All the three heroic deeds connected the world had been described as play for the Deity. The water offered by Mahabali as a token of confirming the gift of three measures of land and acceptance of the same by PerumaaL in his palm had been referred to in the first line of the Paasuram through the words Kudam kai. Naava Kaariyam Chollil Ilaathavar Periyaazhwaar Thirumozhi 4.4.1 Moovar Kaariyamum Thirutthum Mudhalvan Brahma, Rudhra and Indra are the three persons referred to in the Paasuram. While Brahma was helped by retrieving Vedas and teaching them, Siva was helped by relieving him of the Kabalam which got stuck up to his hand, Indra was helped by getting back the kingdom snatched away by Mahabali.
Chalam Pothi Udambin Periyaazhwaar Thirumozhi 4.7.2 Chalam Pothi Udambin Thazhal Umizh Pezh Vaai Chandiran Vem Kathir Anja Malarnthu Ezhunthu Anavi Mani Vanna Uruvin Maal Purudotthaman As the Trivikrama form had stood up, it touched the sky and went near Moon and Sun, who were scared of the phenomenon. Anavi means nearing. Chalam Pothi Udambil Periyaazhwaar Thirumozhi 4.7.2 Nalam Thigazh Chadaiyaan Mudi Konrai Malarum Naaranann Paatha Thuzhaaiyum Kalanthu Izhi Punalaal Pugar Padu Gangai While the feet of Trivikrama was washed, the water (which flowed as Ganges subsequently) took along the Thulasi leaf placed at the foot of the Deity. Likewise when Ganges landed on the matted hair of Sankara, the stream of Ganges took away the Konrai flower decorating the head of Sankara. With Thulasi leaf and Konrai flower thus gathered, Ganges had been flowing through India. Athir Mugam Udaiya Periyaazhwaar Thirumozhi 4.7.3 Athir Mugam Udaiya Valam Puri Kumizhtthu Azhal Umizh Aazhi Kondu Erinthu Angu Ethir Muga Asurar ThalaigaLai Idarum When Namusi and other demons had objected to the Trivikrama form being used to measure three steps of land, the PerumaaL had killed them with the Disc weapon Athir Mugam Udaiya Periyaazhwaar Thirumozhi 4.7.3 Chathu Mugan Kaiyil Chathu Puyan ThaaLir Sankaran Chadaiyinil Thangi Kathir Mani Kondu Izhi Punal Gangai Chathu is a variation of Sanskrit word, Chathur, meaning four. As Brahma had washed the feet of the Trivikrama form, it had been stated here that the Ganges had touched the hands of the four headed Brahma and had touched the feet of four shouldered Vishnu before landing at the matted hair of Sankara.
KuraLL Biramachaariyaai Periyaazhwaar Thirumozhi 4.9.7 KuraLL Biramachaariyaai Maavaliyai Kurumbu Athakki Arasu Vaangi Irai Pozhuthil PaathaaLam Kalavirukkai Kodutthu Ugantha Emmaan Nedumaiyaal Ulagu Ezhu Periyaazhwaar Thirumozhi 5.1.4 Nedumaiyaal Ulagu Ezhu ALanthaai Nambane Navinru Ettha Periyaazhwaar Thirumozhi 5.1.9 Ulagu Ezhu ALanthaai MaaNi KuraLL Uruvaaya Periyaazhwaar Thirumozhi 5.2.5 MaaNi KuraLL Uruvaaya Maayan Chenru Ulagam Kudainthu Aadum Ulagu ALanthaan
Periyaazhwaar Thirumozhi 5.3.10
Ongi Ulagu ALantha Utthaman Thiruppaavai 3 Ongi Ulagu ALantha Utthaman
Ambarame Thaaneere Chore Thiruppavai 17 Ambaram Oodu Arutthu Ongi Ulagu ALantha Anru Ivv Ulagam ALanthaai Thiruppaavai 24 Anru Ivv Ulagam ALanthaai Adi Potri Kaay Udai Nellodu Karumbu Naachiyaar Thirumozhi 1.7 Thesam Mun ALanthavan Tirivikraman
Mutratthu Oodu Pugunthu Naachiyaar Thirumozhi 2.9 Mutra Mann Idam Thaavi Vinn Vura Neendu Alanthu Kondaai Konda Koala KuraLL Uruvaai Naachiyaar Thirumozhi 4.9 Konda Koala KuraLL Uruvaai Chenru Pandu Maavali than Peru VeLLviyil Andamum Nilanum Adi Onrinaal Kondavan
Men Nadai Annam Paranthu Ulagu ALanthaan Anru Ulagam ALanthaanai Anru Ulagam ALanthaanai
Naachiyaar Thirumozhi 5.5
Naachiyaar Thirumozhi 5.10
Vinn Vura Neendu Adi Naachiyaar Thirumozhi 5.11 Vinn Vura Neendu Adi Thaaviya Mainthan Unbathu Chollil Ulagu Naachiyaar Thirumozhi 7.8 Ulagu ALanthaan Chalam Kondu KiLarnthu Ezhuntha Naachiyaar Thirumozhi 8.6 Maavaliyai Nilam Kondaan Matchu Ani Maada MathiLL Naachiyaar Thirumozhi 11.4 Matchu Ani Maada MathiLL Arangar Vaamananaar Patchai Pasum Thevar Thaam Pandu Neer Etra Pitchaikku Kurai Aagi Ennudaiya Pei VaLai Mel Itchai Udaiyarel Ith Theruve Pothaare While AandaaLL had referred to the alms requested by Vaamanar from Mahaabali, she is yearning for the situation that the Perumall, being not satisfied with the alms obtained from Mahaabali would take her bangles also. While Mahaabali had gifted three steps of land to be measured by the Deity, it is anybody’s guess as to whether he would have agreed had he known what was to come later. By the time his Guru had cautioned him, it was too late for him as he had accepted to give the gift. AandaaLL by indicating her willingness to offer her bangles as alms had become superior to Mahaabali.
Pollaa KuraLL Uruvaai Naachiyaar Thirumozhi 11.5 Pollaa KuraLL Uruvaai Pon Kaiyil Neer Etru Ellaa Ulagum Alanthu Konda Em Perumaan Naani Ini Vor Karumam Illai Naachiyaar Thirumozhi 12.2 Maani Uruvaai Ulagu Alantha Maayan
Koottil Irunthu KiLi Eppothum Naachiyaar Thirumozhi 12.9 Koottil Irunthu KiLi Eppothum Govindha Govinda Enru Azhikkum Oottu Kodaathu Cheruppan Aagil Ulagu ALanthaan Enru Uyara Koovum Eru Adartthathum Enamaai Nilam Mann ALanthathum
Perumall Thirumozhi 2.3
Gangai Neer Payantha Thiru Chanda Viruttham 24 Gangai Neer Payantha Paatha Pangayatthu Yem Annal Varatthinil Siratthai Mikka Thiru Chanda Viruttham 25 Iratthi Nee Ithu Enna Poi – Nin Karutthai Yaavar Kaana Vallar The very decision to beg alms from Mahaabali is a farce, the Aazhwaar says as he sees the Deity as all powerful and all pervasive. He does not have anything to be obtained from others and yet he had chosen to beg from Mahaabali. He concludes that nobody can guess the intentions behind the actions of Perumall. In the same Paasuram Aazhwaar describes Narasimha incarnation, where he had performed the impossible to end the life of Hiranya and yet in Vaamana incarnation, he had taken the humble role of begging, quite contrary to the earlier role of Narasimha. AaNinodu Pennum Aai Thiru Chanda Viruttham 26 Kaani Penum Maani Aai Karanthu Chenra KaLLvan Kaani means land. While going to Mahaabali’s place, he had hidden his true form and went in the guise of Vaamana. Hence the Aazhwaar calls him as KaLLvan. Vinn Kadantha Chothi Aai Thiru Chanda Viruttham 27 Iranthu Chenru Maaniyaai Man Kadantha Vannam Ninnai Yaar Mathikka Vallare While he approached Mahaabali with a request for three steps of land, nobody could guess as to how with these three steps he would cover all the worlds. Yet to the pleasant surprise of the Devas and Indra, he had assumed the Trivikrama form and had retrieved the worlds for Indra. Hence the Aazhwaar states that nobody could judge him. Yogi means surprise. Padaittha Paar Idanthu Thiru Chanda Viruttham 28 Padaittha Paar Idanthu ALanthu Athu Undu Umizhnthu The world created by Perumall had once been retrieved by him during Varaaha incarnation, had been measured by him during Trivikrama incarnation and swallowed and brought out
after the deluge. Thus all the incidents connected with the world had been brought in a single line of this Paasuram. Kurakku Ina Padai Kodu Thiru Chanda Viruttham 31 Irakka Mann Kodutthavarkku Irakkam Onrum Inriye Parakka Alanthu Konda Parpanaabhan Allaiye The irony of Mahaabali had been reflected nicely in this Paasuram. The person, who had gifted three measures of land, ended up with no place and was pushed to Netherlands. The name Padmapaadhan had been changed as Parpa Paathan to suit usage of words in Tamil language. The name Padmapaadhan, meaning one who has got feet soft as lotus, is a very rare usage. It is only appropriate to refer to the feet of PerumaaL while discussing the plight of Mahabali after he had gifted the lands to Vaamana. Kaaittha NeeLL ViLan Kani Thiru Chanda Viruttham 37 Mannai Undu – Pandu Vor Enam Aaya Vaamanaa The reference to sand (earth) immediately brings to the mind of the Aazhwaar the Varaaha incarnation and Vaamana incarnation where the purposes of these incarnations were to retrieve the earth. Vem Chinattha Vezha Thiru Chanda Viruttham 43 Mann ALanthu Konda Kaalane
Kunril Ninru Vaan Irunthu Thiru Chanda Viruttham 48 Mann Onru Chenru Athu Onrai Undu Athu Onru Idanthu Panriyaai The three incidents connected to the earth had been combined in the same line, measuring the three worlds, eating the world and retrieving the land hidden under the sea by Demon Hiranyaakshan. Maram Keda Nadanthu Thiru Chanda Viruttham 58 Mann ALantha Paadha Nadantha KaallgaLL Nonthavo Thiru Chanda Viruttham 61 Nadantha KaallgaLL Nonthavo Nadungu Njalam Enamaai Idantha Mei Kulungavo Ilangu Maal Varai Churam Kadantha Kaal Parantha Kaaviri Karai KudanthaiyuLL Kidantha Vaaru Ezhunthu Irunthu Pesu Vaazhi Kesane While the Aazhwaar is asking the reasons for the reclining pose at Kudanthai, as to whether the tiredness arising out of the efforts in measuring the world or retrieving the earth from the sea hidden by Demon Hiranyaakshan, he comes to the conclusion that the Deity is very much tired for whatever might be the reason. As he is very much aware that Sree Devi and Boo Devi are at the service of the Deity massaging the feet of the Deity probably he comes to the conclusion that their services are not adequate to relieve the pain. The reference to River Cauvery coming to Kudanthai after crossing many hillocks and deserts on the way, makes us to presume that the Aazhwaar inform the Deity about the arrival of River Cauvery to join in the Deity’ services for relieving the Deity’s pain.
Inru Saathal Ninru Saathal
Thiru Chanda Viruttham 66
Anru Paar ALantha Paatha Mannai Undu Umizhnthu Thiru Chanda Viruttham 105 Mannai Undu Umizhnthu Pin Iranthu Kondu Alanthu Churukkuvaarai Inriye Churunginaai Thiru Chanda Viruttham 109 Churukkuvaarai Inriye Churunginaai Churingiyum Perukkuvaarai Inriye Perukkam Eithu Petriyoi CherukkuvaargaLL Thee GunangaLL Theerttha Deva Devan Irukku Vaai Muni GanangaLL Ettha Naanum Etthinen Mahaabali had been referred to as a proud man whose pride was curtailed by Perumall. While he had curtailed the pride of Mahaabali, nobody had made him to shrink in size as Vaamana and nobody also helped him in expanding as Trivikrama. Thaavi Anru Ulagam Ellaam Thirumaalai 35 Thaavi Anru Ulagam Ellam Thalai ViLaa Konda Enthaai Uvantha ULLatthanaai Amalan Aadhi Piran 2 Uvantha ULLatthanaai Ulagam ALanthu Andam Vura Nivantha NeeLL Mudian The Aazhwaar states here that while he started the measuring three steps his body expanded with his head crown touching the sky. Thaai Aai Vantha Pei Periya Thirumozhi 1.5.6 Thooya Vari Uruvil KuraLaai Chenru Maa Valiyai Eyaan Irappa Moo Adi Mann Thaa Enru Moo Ulagu Ezhum Thaayaan Vann Kaiyaan Avunarkku Naayagan Periya Thirumozhi 1.8.5 Vann Kaiyaan Avunarkku Naayagan VeLLviyil Chenru Maani Aai Man Kaiyaal Iranthaan Vann means strong, famous. The hand of Mahaabali had become very much famous after he had gifted away the three measures of land to PerumaaL. Can any other hand be greater than the hand which had gifted something to the Deity himself?
Vundaai Vuri Mel Naru Nei Periya Thirumozhi 1.10.4 Kondaai KuraLL Aai Nilam Eer Adiyaale Vaanavar ThangaLL Chinthai Periya Thirumozhi 2.1.1 Maann KuraLL Aana Andhanar Kandaa Vanam Enbathu Vor KuraLL Aagi Nimirnthavan
Periya Thirumozhi 2.4.2
Kidanthaanai Thadam KadaluLL Periya Thirumozhi 2.5.6 Iru Nilanum Peru Visumbum Eithaa Vannam Kadanthaanai Thondar Aayar Thaam Paravum Periya Thirumozhi 2.5.9
Padi Kadantha ThaLL AaLar ThuLam Padu Muruval Thozhiyarkku Periya Thirumozhi 2.7.2 VaLam Padu Mun Neer Vaiyam Mun ALantha Maal Vem Thiral Veeraril Veerar Periya Thirumozhi 2.8.2 Vanthu KuraLL Uruvaai Nimirnthu Maavali VeLLviyil Mann Alantha Anthanar Ilagiya NeeLL Mudi Maavali Periya Thirumozhi 2.9.7 Ilagiya NeeLL Mudi Maavali than Peru VeLLviyil Maan Uruvaai Muna NaLL Chalamodu Maa Nilam Kondavan Aangu Maavali VeLLviyil Iranthu Periya Thirumozhi 3.1.5 Aangu Maavali VeLLviyil Iranthu Chenru Agal Idam Alanthu Moovar Aagiya Oruvanai Periya Thirumozhi 3.1.10 Moovar Aagiya Oruvanai Moo Ulagum Undu Umizhnthu ALanthaan
Aru Maa Nilam Anru ALappaan Periya Thirumozhi 3.2.4 Aru Maa Nilam Anru ALappaan KuraLL Aai Avunan Peru VeLLviyil Chenru Irantha Peruman Oru KuraLL Aai Iru Nilam Periya Thirumozhi 3.4.1 Oru KuraLL Aai Iru Nilam Moo Adi Mann Vendi Ulagu Anaitthum Eer Adiyaal Odukki Onrum Tharuga Enaa Maa Valiyai Chiraiyail Vaittha ThaadaaLan While Vaamana obtained as a gift from the hands of Mahaabali, three steps of land to be measured by him, with the first two steps all the worlds could be measured and there was nothing to be provided to be measured with the third step. Hence Mahaabali offered himself, his head to be measured as the third step. This was used by the Deity to push him to the Netherlands so that Indra would rule the Deva Logam peacefully.
VaaLL Aaya Kann Panippa Periya Thirumozhi 3.6.5 Oh Mann ALantha ThaaLL AaLaa Kondu Aravu Thirai Ulavu Periya Thirumozhi 3.6.7 Paar ALantha PanbaaLaa Kandavar Tham Manam Magizha Periya Thirumozhi 3.10.5 Kandavar Tham Manam Magizha Maavali than VeLLvikku ALavil Chiru KuraLL Aai Moovadi Enru Iranthittu Andamum Ivv Alai Kadalum AvanigaLum Ellaam Alantha Piraan
Angaiyaal Adi Moonru Neer Etru Periya Thirumozhi 4.2.6 Angaiyaal Adi Moonru Neer Etru Ayan Alar Kodu Thozhuthu Ettha Gangai Pothara Kaal Nimirtthu AruLiya Kannan
Vasai Aru KuraLL Aai Maavali Periya Thirumozhi 4.3.4 Vasai Aru KuraLL Aai Maavali VeLLvi Man ALavu Ittavan As Perumall had gone there to retrieve the worlds belonging to Indra, it had been stated that he is blemish less. Pongu Ilangu Puri Noolum Periya Thirumozhi 4.4.7 Pongu Ilangu Puri Noolum Thoalum Thaazha Pollaatha KuraLL Uruvaai Porunthaa Vaanan Mangalam Cher Marai VeLLvi AthanuLL Pukku Mann Agalam Kurai Irantha Mainthan Kendaiyum KuraLum PuLLum Periya Thirumozhi 4.5.6 Kendaiyum KuraLum PuLLum Kezhalum Ariyum Maavum Andamum Chudarum Allaa Aatralum Aaya Enthai
Mann Idanthu Enam Aagi Periya Thirumozhi 4.6.2 Mann Idanthu Enam Aagi Maavali Vali Tholaippaan Vinnavar Venda Chenru VeLLviyil Kurai Iranthaai It had been made clear that it was only at the request of Devas (Indra), PerumaaL took the form of Vaamana and approached for gift of three measures of land with the aim of retrieving the kingdom for Indra. Pesuginrathu Ithuve Periya Thirumozhi 4.9.3 Vaiyam Eer Adiyaal ALantha
Aaychiyar Azhaippa Periya Thirumozhi 4.10.1 Peru Nilam ALanthavan Koil VoLLiya Karumam Cheivan Ena Periya Thirumozhi 4.10.7 VoLLiya Karumam Cheivan Enru Unarntha Maavali VeLLviyil Pukku TheLLiya KuraLL Aai Moo Adi Kondu Thikku Vura VaLarnthavan VoLLiya Karumam means good deeds. Mahaabali had started this Yaagam ritual with the determination that he would gift whatever is asked for by worthy persons. Dikh, Sanskrit word has been changed as Thikku, meaning directions.
Arivathu Ariyaan Anaitthu Ulagum Periya Thirumozhi 5.1.1 Kuriya Maani Uru Aaya Kootthan KaLLa KuraLL Aai Maavaliyai Periya Thirumozhi 5.1.2 KaLLa KuraLL Aai Maavaliyai Vanjitthu Ulagum Kai Padutthu
Kooru Eru Uruvin KuraLL Aai Periya Thirumozhi 5.2.4 Kooru Eru Uruvin KuraLL Aai Nila Neer Etraan Enthai Perumaan Acceptance on the part of Vaamana on his palm, the water poured from the Kamandal of Mahaabali as a token offer of the three steps of land to be measured by PerumaaL.
Aangu Maavali VeLLviyil Iranthu Periya Thirumozhi 5.3.9 Aangu Maavali VeLLviyil Iranthu Chenru Agal Idam Muzhithinaiyum Paanginaal Konda Parama Pandu Ivv Vaiyam ALappaan Periya Thirumozhi 5.4.3 Pandu Ivv Vaiam ALappaan Chenru Maavali Kaiyil Neer Konda Aazhi Thadakkai KuraLan
Enam Meenam Aamaiyodu Periya Thirumozhi 5.4.8 Enam Meenam Aamaiyodu Ariyum Chiru KuraLum Aai Thaanum Aaya Tharani Thalaivan
Aen Aagi Ulagu Idanthu Periya Thirumozhi 5.6.3 Aen Aagi Ulagu Idanthu VaLarnthavanai Thadam KadaluLL Periya Thirumozhi 5.6.4 Peru Nilam Anru Oru NaLL Eer Adi Neetti ALanthavan Chinthanaiyai Thirumaalai Thava Periya Thirumozhi 5.6.7 Ulagu ALappaan Adi Nimirttha Andhanan Persons belonging to Brahmin community are called Andhanar. Andham + Anar had become Andhanar according to the famous commentator Natchinaarkku Iniyar. Andham refers to Vedhaantham. Anar means those why rely on. As two of their primary duties, they are required to learn Vedhas and teach Vedhas, their life revolves around Sacred Vedhas, hence they are called Andhanar. Thulangu NeeLL Mudi Arasar Periya Thirumozhi 5.8.9 Ulagam ALantha Pon Adi Anru Ulagam Moonrinaiyum Periya Thirumozhi 6.6.5 Anru Ulagam Moonrinaiyum Alanthu TheLL Aar Kadal Vaai Vida Vaai Periya Thirumozhi 6.7.3 Iranthaan Maavali Mann Maan Konda ThoaL Maarvil Periya Thirumozhi 6.8.1 Maan Konda Thoal Maarvil Maaniyaai Maavali Mann Thaan Kondu ThaaLaal ALantha Perumaan
A small portion of deer skin would be attached to the sacred thread worn across their body by Brahmin bachelors. The reference to the deer skin has been made here, according to pundits that this piece served to hide the Mahalakshmi residing in the chest of Vishnu as otherwise the disguise of PerumaaL as Vaamana would be made known to Mahaabali. Even though Guru Sukrachaarya had tried to prevent the gifting of three steps of land to Vaamana, it had become too late as by that time Mahaabali had agreed to offer the gifts asked for by the Vaamana.
Kidantha Nambi Kudanthai Mevi Periya Thirumozhi 6.10.1 Ulagai Eer Adiyaal Nadantha Nambi
Vidam Thaan Udaiya Aravam Periya Thirumozhi 6.10.2 Ulagai Eer Adiyaal Nadanthaan Udaiya Naamam Chollil Namo Naarayaname Vaanavar Tham Thuyar Theera Periya Thirumozhi 7.8.6 Vaanavar Tham Thuyar Theera Vanthu Thonri Maann Uruvaai Moo Adi Maavaliyai Vendi Thaan Amar Ezh Ulagum ALantha Venri Thani Mudhal Chakkara Padaiyoan Thalaivan Aazhwaar states that while the two steps were measured by Perumall the seven worlds were brought to his control. The reference to the Disc arm of Perumall had been made to remind about the incident connected with Namusi and other Demons who had opposed him when he had measured the worlds.
Vaamanan Karki Madhusoothan Periya Thirumozhi 8.4.7 Vaamanan Karki Madhusoothan Maadhavan Thaar Mannu Daasarathi Aaya Thada Maarvan Thondarum Amararum Munivarum Periya Thirumozhi 8.7.5 Thondarum Amararum Munivarum Thozhuthu Ezha Andamodu Agal Idam ALanthavar Thozhum Neer Vadivil KuraLL Uruvaai Periya Thirumozhi 8.8.5 Thozhum Neer Vadivil KuraLL Uruvaai Vanthu Thoanri Maavali Paal Muzhu Neer Vaaiyam Mun Konda Moovaa Uruvin Ammaan The Aazhwaar describes here that the Vaamana form of the PerumaaL instilled a feeling of worship in the minds of the onlookers. Here it is relevant to compare the Mahaabaaratham incident when Krishna had reached Hasthinapura on peace mission. Even though Duryodhana had given clear instructions to all that they should avoid showing any signs of respect to Krishna either by standing at the entry of his entry or otherwise. Yet when Krishna assumed his full form (Viswaroopam) everyone stood up including Duyodhana involuntarily. Mann Aagi Vaiyam ALanthathuvum Periya Thirumozhi 8.10.8 Mann Aagi Vaiyam ALanthathuvum
Mannavan Periya VeLLviyil KuraLL Aai Periya Thirumozhi 9.1.5 Mannavan Periya VeLLviyil KuraLL Aai Moovadi Neeerodum Kondu Pinnum Ezh Ulagum Eer Adiyaaga Perum Thisai Adangida Nimirnthoan Munnam KuraLL Uruvaai Moovadi Periya Thirumozhi 9.4.2 Munnam KuraLL Uruvaai Moovadi Mann Kondu Alantha Mannan Poon Ulaa Men Mulai Paavaimaar Periya Thirumozhi 9.7.3 NeeLL Nilaa Venn Kudai Vaananaar VeLLviyil Mann Irantha Maaniyaar Pini VaLar Aakkai Neenga Ninru Periya Thirumozhi 9.8.3 Ani VaLar KuraLL Aai Agal Idam Muzhuthum ALantha Yem AdigaLL Thaanavan VeLLvi Thannil Periya Thirumozhi 9.9.5 Thaanavan VeLLvi Thannil Thaniye KuraLL Aai Nimirnthu Vaanamum Mann Agamum ALantha Thirivikkiraman
Vanga Maa Kadal Vannan Periya Thirumozhi 9.10.5 Nediyaan Padi Kadanthaan Maittha Karum Kunji Mainthaa Periya Thirumozhi 10.4.5 Ulagu ALanthaai Ammam Unnaai ThaLarnthittu Imaiyoar Charan Thaa Periya Thirumozhi 10.6.4 Viri Neer Ulagai VaLarnthitta Thol Cheer Viral Maavaliyai Mann KoLLa Vanjitthu Maan KuraLL Aai ALanthittavan Neendaan KuraLL Aai Periya Thirumozhi 10.6.5 Neendaan KuraLL Aai Nedu Vaan ALavum Kottaai Palli Kutti Kudam Aadi Periya Thirumozhi 10.10.4 Kottaai Palli Kutti Kudam Aadi Ulagu ALantha Mattu Aar Pon Kuzhal Maadhavanai Vara Kottaai Palli Kutti Sounds made by Lizard are considered as good omen. The lady lover who had been waiting for the arrival of her lover, the Deity, requests Lizard to produce sounds which would indicate arrival of her lover. Man Ilangu Baarathatthu Periya Thirumozhi 11.3.1 Maavaliyai Pon Ilangu ThiNN Vilangil Vaitthu Vaitthaar Adiyaar Manatthinil Periya Thirumozhi 11.3.5 OLi Visumbil Vor Adi Vaitthu Vor Adikkum Eitthaathu Mann Enru Imaiyoar Thozhuthu Etthi Kai Thaamarai Kuvikkum Kannan
While the sky was measured with one step, it was clear for the Devas who had been witnessing the scene that the entire earth would not be sufficient for the next step. Marvelling at such a miraculous feat the Devas had prayed and worshipped the PerumaaL.
Vem Thirall Vaanan VeLLvi Idam Eithi Periya Thirumozhi 11.4.5 Vem Thiral Vaanan VeLLvi Idam Eithi Angu Vor KuraLL Aagi Meimmai Unara Chem Thozhil Vedha Naavin Muni Aagi Vaiyam Adi Moonru Iranthu Perinum Mantharam Meethu Poagi Mathi Ninru Irainja Malaroan Vananga VaLar Cher Antharam Ezhinum Oodu Chela Uyttha Paatham Athu Nammai AaLum Arase In tune with the role he had taken up as Vaamana, to impress upon Mahaabali, Vishnu had appeared as one of the sages who had been reciting the sacred text for years.
Kandaar Iranga Kazhiya KuraLL Periya Thirumozhi 11.5.9 Kandaar Iranga Kazhiya KuraLL Uruvaai Mann Thaaraan VeLLviyil Maan Iranthaan Kaanedi
KaLLatthaal Maavaliyai Moovadi Periya Thirumozhi 11.5.10 KaLLatthaal Maavaliyai Moovadi Mann Kondu ALanthaan NeeLL Vaan KuraLL Uruvaai Periya Thirumozhi 11.7.2 NeeLL Vaan KuraLL Uruvaai Ninru Iranthu Maavali Mann ThaLLaal ALavitta Thakkanaikku Mikkaanai ThoaLaatha Maa Maniyai Thondarkku Iniyaanai KeLaa ChevigaLL Chevi Alla Kettoame The Sanskrit word Dakshina had been changed as Thakkanai in this Paasuram. No amount of respect offered to Krishna would be considered excessive according to the Aazhwaar. It had been proved through the Raajasooya incident of Mahabharata that Krishna had been considered as supreme among all those present to be competent to receive the first honour at the hands of Yudhishtra. In all the Paasurams of this Thirumozhi, the Aazhwaar had associated different organs of the body with the worship of the Deity like Angamaalai Pathigam of Thevaaram.
Maaya Maan Maaya Chetru Kurum Thaandagam 16 Nadanthu Vaiyam Thaayamaa Thaayavan means one who had crossed Vonn Mithiyil Punal Uruvi Nedum Thaandagam 5 Vonn Mithiyil Punal Uruvi Oru Kaal Nirpa Oru Kaalum Kaamaru Cheer Avunan ULLatthu Enn Mathiyum Kadanthu Andam Meethu Poagi Iru Visumbin Oodu Poi Ezhunthu Melai Thann Mathiyum Kathiravanum Thavira Oadi Thaaragaiyin Puram Thadavi Appaal Mikku Mann Muzhuthum Aga Padutthu Ninra Enthai Malar Puraiyum Thiru Adiye Vananginene While Vaamana had requested for land to be measured by three steps, Mahaabali thought that the remaining land (other than three steps would belong to him). When he saw the entire world was measured with the first step he consoled himself with the thought that
remaining worlds belonged to him; but when the second measure accounted for remaining worlds, he realised the reality.
Ther AaLum VaaLL Arakkan Nedum Thaandagam 20 Paar Idanthu Paarai Undu Paar Umizhnthu Paar ALanthu Paarai Aanda per AaLan
Then Ilangai Arann Chithari Nedum Thaandagam 28 Chenru Ulagam Moonrinaiyum Thirinthu Vithiyinaal Pedai Manakkum Thiru Vaai Mozhi 1.4.3 Mathiyinaal KuraLL Maanaai Ulagu Irantha KaLvarku Mahaabali was tricked into the situation by the approach of Vishnu who went under disguise as a Brahmachari. Hence the Aazhwaar states that the worlds were retrieved through intelligence. It was only Guru Sukra who had found out that Vishnu had visited in the guise of Brahmachari. Maa YonigaLaai Nadai Katra Thiru Vaai Mozhi 1.5.3 ThisaigaLL Ellaam Thiru Adiyaal Thaayoan Kalanthu Yen Aavi Thiru Vaai Mozhi 1.8.6 Pulam KoLL Maann Aai Nilam Kondan Pulan means senses. Aimpulan refers to the five senses. But here Pulam refers to eyes. Vaamana was so beautiful that the eyes of the onlookers were attracted to the person. Poru Maa NeeLL Padai Thiru Vaai Mozhi 1.10.1 Oru Maani KuraLL Aagi Nimirntha Kandaaye Nenjum Vor Thiru Vaai Mozhi 1.10.5 Moo Ulagum Ezhum Vor Moovadi Kondaanai Vevaara Vetkai Noi Mel Aavi Thiru Vaai Mozhi 2.1.10 Maa Vaai PiLanthu Maruthu Idai Poi Maan ALantha Moova Mudhalvaa Eranai Poovanai Poo MagaLL Thannai Thiru Vaai Mozhi 2.2.3 Mel Thani Meethu Ida Nimirnthu Mann Konda Maal Ettha Ezh Ulagum Konda Kola Thiru Vaai Mozhi 2.2.11 Ettha Ezh Ulagum Konda Kola Kootthanai Ariyaa KalatthuLLe Adimai Kann Thiru Vaai Mozhi 2.3.3 Ariyaamai KuraLL Aai Nilam Maavali Moovadi Enru Ariyaamai Vanjitthaai Enathu Aavi ULL Kalanthe
Before Mahaabali could understand what was being sought for and what was being taken away from him, two steps were used to measure all the worlds. Aazhwaar compares this aspect to the manner in which the Deity had mingled with his soul, before Aazhwaar could come to know of the same. Vattam Ill Pugazh Vaamanan Thiru Vaai Mozhi 2.4.11 Vattam Ill Pugazh Vaamanan Vattam means diminishing. Vaamana had been described as one whose fame does not diminish. Even though Vaamana is often described as the one who had snatched away the three worlds by seeking gift while under disguise, Vaamana had been described as above for the reason that he had done so only to set right the injustice done to Indra by Mahaabali earlier. Vaigunthaa Mani Vannane Thiru Vaai Mozhi 2.6.1 Yen Pollaa Thiru KuraLaa Pollaa means beautiful. During the Vaamana incarnation, Indira regained his lost empire and in his happy mood he did not have much time to enjoy the beauty of Vaamana; Maha Bali being pre occupied with the ritual earlier and subsequent in remorseful mood for having lost the kingdom, was not in a mood to enjoy the beauty of Vaamana; Guru Sukra having lost he eye while preventing the gift being offered to Vaamana, could not see the beautiful Vaamana; But the Aazhwaar could visualise the beautiful Vaamana and had enjoyed the beauty. Kidanthu Irunthu Ninru ALanthu Thiru Vaai Mozhi 2.8.7 Kidanthu Irunthu Ninru ALanthu The three incidents of Sri Raama incarnation have been referred to here according to the commentators. Before proceeding to Lanka Sri Raama had taken rest at Thirupullaani awaiting the sea to give way for crossing over to Lanka. At that time he had slept on the Darbha grass. During his stay at Dandaka Forest he had met the Sages and heard their grievances about the tortures by the Demons there at which time, he sat along with them. During the war with Demon Raavana he had stood while fighting Raavana. It is also interpreted that the three terms, Kidanthu, Irunthu and Ninru refer to the poses of the Deity at Milky Ocean, Vaiguntham and Tirupathi. Marai Aaya Naal VedatthuLL Thiru Vaai Mozhi 3.1.10 Muraiyaal Ivv Ulagu Ellaam Padaitthu Idanthu Undu Umizhnthu ALanthaai Van Maa Vaiyam ALantha Thiru Vaai Mozhi 3.2.2 Van Maa Vaiyam ALantha Yem Vaamanaa Koovi Koovi Kodu Vinai Thiru Vaai Mozhi 3.2.9 Ulagam Ellaam Thaaviya Ammaan Kunram Enthi KuLir Mazhai Thiru Vaai Mozhi 3.3.8 Anru Njaalam ALantha Piraan Paran ThaLL Parappi Mann Thaaviya Thiru Vaai Mozhi 3.3.11 ThaLL Parappi Mann Thaaviya Easan Nenjame NeeLL Nagar Aaga Thiru Vaai Mozhi 3.8.2 Njaalam KoLLvaan KuraLL Aagiya Vanjane
In this Paasuram the Aazhwaar states that the worlds were retrieved from Mahaabali through deceitful means. Other than snatching away the kingdom of Indra, Mahaabali and done any mistakes like his predecessors. He was ruling the worlds and justly and treating all the citizens well and hence Vishnu had not reason to fight him. Devout person like Mahaabali was not to be killed. Hence this deceitful method was adopted by Vishnu. KanngaLaal Kaana Varum Kol Thiru Vaai Mozhi 3.8.5 Mann Konda Vaamanan Kollvan Naan Maa Vali Moo Adi Thaa Thiru Vaai Mozhi 3.8.9 Kollvan Naan Maa Vali Moo Adi Thaa Enra KaLLvan Pulambu Cheer Boomi Thiru Vaai Mozhi 3.8.11 Pulambu Cheer Boomi ALantha Perumaan Thiru Udai Mannarai Kaanil Thiru Vaai Mozhi 4.4.8 Ulagu ALanthaan Kurai KazhalgaLL Neetti Thiru Vaai Mozhi 4.3.7 Kurai KazhalgaLL Neetti Mann Konda Kola Vaamana Undum Umizhnthum Kadanthum Thiru Vaai Mozhi 4.5.9 Undum Umizhnthum Kadanthum Idanthum Kidanthum Ninrum Konda Kolatthoadu Veetru Irunthum Manam Koodiyum Kandavaatraal Thanathe Ulagu Ena Ninraan Through the various heroic deeds associated with the preservation of the world, he had become Universe himself. The reclining pose referred to here is associated with the with False sleep at Milky Ocean as well as Sri Raama lying on the ground at Thirupullaani, vexed with the attitude of the Sea King in not allowing him to cross over to Lanka, initially. The sitting pose corresponds to the situation of sitting on the throne of Ayodhya and ruling the kingdom.
KoLLa MaaLaa Inba VeLLam Thiru Vaai Mozhi 4.7.2 Vaiyam Konda Vaamanaa Evu Illaatha Thee VinaigaLL Thiru Vaai Mozhi 4.7.3 Thaavi Vaiyam Konda Enthaai Arivinaal Kurai Illaa Agal Thiru Vaai Mozhi 4.8.6 Kuriya Maann Uru Aagi Kodum KoaLaal Nilam Konda Kiri Amman Kiri means shrewd. Koall here means deceitful means. Having obtained three steps of lands while he was in the guise of Vaamana, he had measured the steps with his mega form of Trivikrama. This had been referred to by the Aazhwaar as wicked plan. Parantha Theivamum Pal Ulagum Thiru Vaai Mozhi 4.10.3 Parantha Theivamum Pal Ulagum Padaitthu Anru Udane Vizhingi Karanthu Umizhnthu Kadanthu Idanthathu Kadum TheLiya Gilleer
To indicate that the Lord had swallowed the entire worlds at the time of Deluge, without any difficulty, it had been stated that he had swallowed immediately.
Uruvathu Aavathu Etthevum Kuriya Maan Uru Aagiya
Thiru Vaai Mozhi 4.10.10
Kodiyaar Maada Thiru Vaai Mozhi 8.3.5 Nee Thuyil Mevi Magizhnthathu Thaan – Ipp Padi Thaan Neendu Thaaviya Asaivo Paniyaae Paar ALavum Vor Adi First Thiru Andhaathi 3 Paar ALavum Vor Adi Vaitthu Vor Adiyum Paar Vuduttha Neer ALavum Chella Nimirnthathe – Arikilen Nee Alavu Kanda Neri The Aazhwaar states here that while one feet of the Tri Vikrama Perumall was on the earth, the other feet touched the ocean surrounding the earth, thus covering the entire earth with one step measurement of his feet. He expresses his surprise as to the manner in which he had measured the entire earth. Naanra Mulai Thalai Nanju Undu First Thiru Andhaathi 8 Mann ALantha Maal Poru Kottu Vor Yenam First Thiru Andhaathi 9 Poru Kottu Vor Yenam Aai Pukku Idanthaaikku Anru Vun Oru Kottin Mel Kidanthathu Anre Viri Thoatta Chevadiyai Neetti Thisai Nandunga Vinn ThuLanga Maa Vadivin Nee ALantha Mann While Perumall retrieved the earth during Varaaha Incarnation, he had retrieved all the three worlds for the sake of Indra from Mahaa Bali. Both these incidents had been covered in the above Paasuram. Adiyum Padi Kadappa First Thiru Andhaathi 17 Adiyum Padi Kadappa ThoaLL Thisai Mel Chella Mudiyum Visumbu ALanthathu Enbar ‐‐‐ Ulagu Alantha Njanru The Aazhwaar states that it had been told by elders that during the Trivikrama incarnation while the feet had touched the heads of all those on earth, his shoulders had touched all directions and his head had touched the sky. He laments that he was not present at that time to have the feel of the divine feet on his head. Petraar ThaLai Kazhala First Thiru Andhaathi 20 Poanthu Vor Kurall Uruvaai Chetraar Padi Kadantha Chengann Maal Chetraar means Enemies, Padi here denotes the earth. Ninru Nilam Am Kai First Thiru Andhaathi 21 Ninru Nilam Am Kai Neer Etru Moo Adiyaal Chenru Thisai Alantha Chengann Maal Here the fact that the earth to be measured by three steps was obtained as a gift from Mahaa Bali has been indicated through the action that the Perumall had accepted the water poured by Emperor Mahaa Bali Muranai Vali Thoalitthatharku First Thiru Andhaathi 36 Mann Iranthu Konda Vagai Punar Maruthin Voodu First Thiru Andhaathi 62 Ganam Veruva Ezh Ulagum Thaayinavum Enn Thisaiyum Poiyinavum Choozh Arava Pongu Anaiyaan ThoaLL Kondaanai Allaall First Thiru Andhaathi 79 Kondaanai Allaal Kodutthaarai Yaar Pazhippaar
Mann Thaa Ena Iranthu Maavaliyai Vonn Thaarai Neer Am Kai Thoaya Nimirnthilaiye NeeLL Visumbil Aar Am Kai Thoaya Adutthu In this Paasuram the Aazhwaar states that even while the water poured by Mahaa Bali was being received in his palm, Thirumaal had grown to such an extent that his hands touched the Deva Logam. The Aazhwaar also laments as to why the person who had received the gift had been blamed while the person who gave the gift had been praised. The Aazhwaar states that Mahaa Bali does not deserve the praise. Even though he had not spelt out the reason, it had been explained by Pundits that Mahaa Bali had snatched the properties of Indra and hence he does not have any right to even gift away the lands to Vaamana. Piraan Vun Perumai First Thiru Andhaathi 84 Piraan Vun Perumai Pirar Aar Arivaar Vura Aai Ulagu Alantha Njaanru Varaagatthu Eyitru ALavu Poathaa Vaaru En Kolo Enthai Adikku ALavu Poantha Padi The magnitude of dimensions of the Deity while he took the form of Varaaha and Tri Vikrama are described in the above Paasuram. The Aazhwaar states that the well spread out earth appeared to be very small when it was held between the teeth during Varaaha incarnation. Likewise the world could not even measure up to the distance covered by one step of the Deity during Tri Vikrama incarnation. Ponn Thigazhu Meni First Thiru Andhaathi 98 Ninru Ulagam Thaaya Nedumaal Voar Adiyum Chaadu Uthaittha First Thiru Andhaathi 100 Voar Adiyil Thaayavanai Adi Moonril Ivv Ulagam Second Thiru Andhaathi 5 Adi Moonril Ivv Ulagam Anru ALanthaai Poalum Adi Moonru Iranthu Avani Kondaai Padi Ninra Ner Oatha Meni Nedumaale Nin Adiyai Yaar Oatha Vallaar ALanthu Through the above Paasuram the Aazhwaar states that originally Perumall had intended to measure the three worlds with three steps but later as he could measure two worlds with one step there was no necessity for the third step to be used which ultimately he had placed on the head of Mahaa Bali. Pertthanai Maa Chagadam Second Thiru Andhaathi 10 Mann Iranthu Pal Uyirum Kaatthanai Kondathu Ulagam Second Thiru Andhaathi 18 Kondathu Ulagam KuraLL Uruvaai Thaazhnthu Varam Kondu Second Thiru Andhaathi 23 Vetru Uruvaai Njalam Alanthu Adi Keezh Konda Avan Nee Anru Ulagu ALanthaai Second Thiru Andhaathi 30 Nee Anru Ulagu ALanthaai Neenda Thirumaale Vagaiyaal Avani Iranthu Second Thiru Andhaathi 34 Vagaiyaal Avani Iranthu ALanthaai Maalai Ari Uruvan Second Thiru Andhaathi 47 Njaalam Alanthu Idanthu Undu Umizhntha Annal Ninrathor Paatham Second Thiru Andhaathi 61 Ninrathoar Paatham Nilam Puthaippa Neenda ThoaLL Chenru ALanthathu Enbar Thisai Ellaam Anru Karu Maaniyaai Irantha KaLLvane Idam Kai Valam Puri Second Thiru Andhaathi 71 Idam Kai Valam Puri Ninru Aarppa Eri Kaanru
Adankaar Vodunguvitthathu Aazhi ‐‐‐ Thisai ALappaan Poovaar Adi Nimirnttha Poathu Thavam Chethu Naan Mugane Second Thiru Andhaathi 78 Thavam Cheithu Naan Mugane Petraan Dharani Nivanthu ALappa Neettiya Por Paatham Sivantha Than Kai Anaitthum Aara Kazhuvinaan Gangai Neer Peithu Anaitthu per Mozhinthu Pin Inraa Arikinren Allen Second Thiru Andhaathi 87 Chenru Aangu ALantha Thiru Adi Kathavi Katham Chirantha Second Thiru Andhaathi 89 Pathaviyaai Paaniyaal Neer Etru Pandu Oru Kaal Maavaliyai Maaniyaai Kondu Ilaiye Mann Paani means hand. Pathavi means discipline. Maani means Brahmachari, unmarried person. Pinnal Aru Naragam Second Thiru Andhaathi 91 Kaar Kadal Choozh Njalatthai Ellaam ALanthaan Irai Yem Perumaan Second Thiru Andhaathi 99 Irai Em Perumaan AruLL Enru Imaiyoar Murai Ninru Moim Malargall Thoova Arai Kazhala Chevadiyaan Chen Kann Nediyaan KuraLL Uruvaai Maa Vadivil Mann Kondaan Maal Azhagu Anre Aazhiyaarkku Third Thiru Andhaathi 6 Azhagu Anre Andam Kadatthal Azhagu Anre Am Kai Neer Etrerkku Alar Meloan Kaal Kazhuva Gangai Neer Kaanra Kazhal Kannum Kamalam Third Thiru Andhaathi 9 Kannum Kamalam Kamalame Kai Thalamum Mann ALantha Paatham Matru Avaiye Padi Vatta Thaamarai Third Andhaathi 13 Padi Vatta Thaamarai Pandu Ulagam Neer Etru Adi Vattatthall ALappa Neenda Mudi Vattam Aagaayam Oodu Arutthu Andam Poi Neendathe Maa Kaayam Aai Ninra Maarku Kaayam means Body Vaai Mozhinthu Vaamanan Aai Third Thiru Andhaathi 18 Vaai Mozhinthu Vaamanan Aai Maavali Paal Moovadi Mann Nee ALanthu Konda Nedu Maale Thaaviya Nin Enjaa Inai Adi Mun Ulagam Undu Umizhnthaaikku Third Thiru Andhaathi 20 Mun Ulagam Undu Umizhnthaaikku Avv Ulagam Eer Adiyaal Pin Alanthu Koadal Perithu Onre Enne Thirumaale Chengann Chem Malar Thooi Kai Thozhuthum Perumaane Nee Ithanai Pesu Virumbi Vinn Mann Alantha Third Thiru Andhaathi 23 Virumbi Vinn Mann ALantha Anru Ivv Ulagam ALantha Third Thiru Andhaathi 34 Anru Ivv Ulagam Alantha Asaive Kol Ninru Irunthu VeLukkai NeeL Nagar Vaai Anru Kidanthaan Mannu Mani Mudi Neendu Third Thiru Andhaathi 41 Mannu Mani Mudi Neendu Andam Poi Enn Thisaiyum Thunnu Pozhil Anaitthum Choozh Kazhale Minnai Udai Aaga Kondaan Anru Ulagu ALanthaan Ninra Perumaane Neer Etru Third Thiru Andhaathi 47
Ninra Perumaane Neer Etru Ulagu Ellaam Chenra Perumaane Nee Anre Neer Etru Third Thiru Andhaathi 48 Nee Anre Neer Etru Ulagam Adi ALanthaai Chetrathuvum Cheraa Third Thiru Andhaathi 49 Chenru Etru Petrathavum Maanilam Eithaan Maraa Maram Third Thiru Andhaathi 52 Chenru KuraLL Uruvaai Mun Nilam Kai Kondaan Muyanru Iniyavan Maayan Third Thiru Andhaathi 83 KaLLatthaal Mann Kondu Vinn Kadantha Pain Kazhalaan Chilambu Cheri Kazhalum Third Thiru Andhaathi 90 Chilambum Cheri Kazhalum Chenru Isaippa Vinnaar Alambiya Chevadi Poi Andam Pulambiya ThoaLL Enn Thisaiyum Choozha Idam Poathathu En Kolo Vann Thuzhaai Maal ALantha Mann The Aazhwaar wonders as to why it is being told that the Perumall had measured the three worlds, when the space available was not sufficient for his mighty shoulders Kurai Kondu Naan Mugan Naan Mugan Thiru Andhaathi 9 Kurai Kondu Naan Mugan Kundigai Neer Peithu Marai Konda Manthiratthaal Vaazhtthi – Kazhuvinaan Andatthaan Chevadaiyai Aangu Pala Thevar Ettha Naan Mugan Thiru Andhaathi 15 Pala Thevar Ettha Padi Kadanthaan Vagaiyaal Mathiyaathu Mann Naan Magan Thiru Andhaathi 25 Vagaiyaal Mathiyaathu Mann Kondaai Matrum Vagaiyaal Varuvathu Onru Vundo Vagaiyall Vayiram Kuzhaitthu Unnum Maavali Thaan Ennum Vayira Vazhakku Ozhitthaai Matru ThaaLaall Ulagam ALantha Naan Mugan Thiru Andhaathi 35 ThaaLaall Ulagam ALantha Asaivo Kol VaaLaa Kidanthu AruLum Vaai Thiravaan Yen Nenjam Meyaan IruLL Naan Mugan Thiru Andhaathi 58 Em Piraan Man Anja Mun Voru Naall Mann ALanthaan Thaan Oruvan Aagi Naan Mugan Thiru Andhaathi 70 Thaan Oruvan Aagi – Iru Nilatthai Chenru Aangu Adi Paduttha Chei Kodiyaar Maada Nammaazhwaar Thiru Vaai Mozhi 8.3.5 Nee Thuyil Mevi Magizhnthathu Thaan – Ipp Padi Thaan Neendu Thaaviya Asaivo Paniyaae
Hurting the eye of Sukra Mikka Perum Pugazh Periyaazhwaar Thirumozhi 1.8.7 Mikka Perum Pugazh Maavali VeLLviyil Thakkathu Ithu Enru Anru Thaanam Vilakkiya Chukkiran Kannai Thurumbaal KiLariya Chakkara Kaiyan
Worship by Sukra VoLLiya Karumam Cheivan Ena Periya Thirumozhi 4.10.7 VeLLiyaar Vananga Virainthu AruLL Cheivaan While some hold the view that Siva has been identified as VeLLiyaar for the reason his body has been covered Viboodhi which is white in colour, some others hold the view that this reference to Sukra, in view of the fact that this Paasuram is on Thiru Velliangudi, a place known for worship by Sukra. Moreover in the first two lines of this Paasuram, the Mahaabali incident had been referred to and hence reference to Guru Sukra is more appropriate.
Fight with Namusi After Maha Bali had accepted to gift the land to be measured by three feet of the Deity, Perumall had taken up the form of Trivikrama and started measuring the world. At that time Namusi (son of Maha Bali) and other demons had objected to the measurement on the ground that while land was gifted the Perumall was in the form of Vaamana and he should measure the land with that form. Perumall tried to convince that the form of the body is not permanent and liable for change, Namusi was not convinced. Perumal had no alternative other than fight Namusi during which fight Namusi’s body was thrown to the sky. Ennithu Maayam Ennappan Periyaazhwaar Thirumozhi 1.8.8 Ennithu Maayam Ennappan Arinthilan Munnaiya Vanname Kondu ALavaay Enna Mannu Namusiyai Vaanil Chuzhatriya Minnu Mudiyan
Athir Mugam Udaiya Periyaazhwaar Thirumozhi 4.7.3 Athir Mugam Udaiya Valam Puri Kumizhtthu Azhal Umizh Aazhi Kondu Erinthu Angu Ethir Muga Asurar ThalaigaLai Idarum Em Purudotthaman As he had changed to Trivikrama form he had made sounds through his conch to announce victory and had destroyed those who opposed him through the Disc weapon.
Kazhal Onru Edutthu First Thiru Andhaathi 48 Kazhal Onru Edutthu Oru Kai Chutri Oru Kai Mel Chuzhalum Sura Asurargall Anji Azhalum Cheru Aazhi Enthinaan
Feet washed by Ganges water Chalam Pothi Udambil Periyaazhwaar Thirumozhi 4.7.2 Nalam Thigazh Chadaiyaan Mudi Konrai Malarum Naaranann Paatha Thuzhaaiyum Kalanthu Izhi Punalaal Pugar Padu Gangai
While the feet of Trivikrama was washed, the water (which flowed as Ganges subsequently) took along the Thulasi leaf placed at the foot of the Deity. Likewise when Ganges landed on the matted hair of Sankara, the stream of Ganges took away the Konrai flower decorating the head of Sankara. With Thulasi leaf and Konrai flower thus gathered, Ganges had been flowing through India. Athir Mugam Udaiya Periyaazhwaar Thirumozhi 4.7.3 Chathu Mugan Kaiyil Chathu Puyan ThaaLir Sankaran Chadaiyinil Thangi Kathir Mani Kondu Izhi Punal Gangai Chathu is a variation of Sanskrit word, Chathur, meaning four. As Brahma had washed the feet of the Trivikrama form, it had been stated here that the Ganges had touched the hands of the four headed Brahma and had touched the feet of four shouldered Vishnu before landing at the matted hair of Sankara. Gangai Neer Payantha Thiru Chanda Viruttham 24 Gangai Neer Payantha Paatha Pangayatthu Em Annal It is also believed that the water used by Brahma for washing the feet of Perumall had become Ganges River. Angaiyaal Adi Moonru Neer Etru Periya Thirumozhi 4.2.6 Angaiyaal Adi Moonru Neer Etru Ayan Alar Kodu Thozhuthu Ettha Gangai Pothara Kaal Nimirtthu AruLiya Kannan
Parasuraama Incarnation King Kaartha Veeryarjuna had once visited the hermitage of Sage Jamadagni, Parasuramar’s father. The cow bred by the Sage, which had special powers to bestow whatever is wished by seeker, attracted the notice of the King. As the sage refused to part with the Cow, the King snatched away the cow. Parasuraama when he returned to the hermitage could know what had happened through his father and had been to Kaartha Veeryaa Arjuna’s place and informed him to return the cow. The king was not prepared to return the cow and hence sent his army to control Parasuraama. As Parasuraama had killed the soldiers the king was forced to enter into the fight with Parasuraama directly. Parasuraama had killed the king and returned to the hermitage along with the cow. In the meantime, the sons of Kaartha Veeryaa Arjuna had reached the hermitage and thinking that the Sage Jamadagni was the root cause for their father’s death had killed the sage. On knowing this Parasuraama vowed to take revenge on all the sons of Kaartha Veeryarjuna and all other kings of the world for their audacity. He killed all the sons of Kaartha Veeryarjuna and several other kings. All the kings were afraid of Parasuraama and his Mazhu arm. Uzhuvathu Vor Padaiyum Periyaazhwaar Thirumozhi 4.7.5 Uzhuvathu Vor Padaiyum Ulakkaiyum Villum Von Chudar Aazhiyum Changum Mazhuvodu VaaLum Padaikkalam Udaiya Maal Purudotthaman The weapons for the Deity at various incarnations have been indicated thought the above Paasuram. The plough and Heavy cylindrical rod (Ulakkai) were handled by Balaraama while Parasuraama used the Mazhu arm. It is interesting to note that the Aazhwaar had referred to these seven arms of Perumall in the Paasuram where he had referred to the quality of River Ganges to wipe out the effects of sin accumulated through seven births. Does he indicate that these seven arms act as tool for cleansing the sins of seven births?
Vunnudaiya Vikkiramam Periyaazhwaar Thirumozhi 5.4.6 Man Adanga Mazhu Valam Kai Konda Iramaa Nambi Chev Vari Nal Karu Nedun Kann Perumall Thirumozhi 10.3 Vel Venthar Pagai Thadintha Veeran Paar Aar Ulagum Pani Maal Varaiyum Periya Thirumozhi 2.4.6 Alai Neer Ulagukku Arasu Aagiya App Peraanai Munintha Munikku Araiyan Pirar Illai Unakku Enum Ellaiyinaan
Koa Manga Vanga Kadal Vaiyam Periya Thirumozhi 3.2.5 Koa Manga Vanga Kadal Vaiyam Uyya Kula Mannar Angam Mazhuvil Thuniya Thaam Angu AruLL Padai Thotta Venri Thava Maa Muni Thev Aaya Mara Mannar Kuruthi Periya Thirumozhi 3.4.5 Theve Aaya Mara Mannar Kuruthi Kondu Thiru Kulatthil Iranthoarkku Thirutthi Cheithu Thevu means hatred. Parasurama had developed towards the Kings due to atrocious action of Kaartha Veeryarjuna. By taking the revenge on the kings, Parasuraama had satisfied the souls of his departed ancestors. Normally water would be used in the rituals performed to appease the souls of the departed ancestors. To indicate that Parasuraama had killed quite a number of kings, it had been stated that he had satisfied the ancestors with the blood of the kings he had killed. The Sanskrit word Thrupthi (meaning satisfaction) had been changed as Thirutthi in this Paasuram. Venri Maa Mazhu Enthi Mun Periya Thirumozhi 5.3.1 Venri Maa Mazhu Enthi Mun Mann Misai Mannarai Moo Ezhu Kaal Konra Thevaa Aayiram Kunram Chenru Periya Thirumozhi 5.7.6 Aayiram Kunram Chenru Thokku Anaiya Adal Purai Ezhil Thigazh ThiraLL ThoaLL Aayiram Thuniya Adal Mazhu Patri Matravan Agal Visumbu Anaiya Aayiram Peyaraal Amarar Chenru Irainja Ari Thuyil Alai Kadal Naduve Aayiram Chudar Vaai Aravanai Thuyinraan Aranga Maa Nagar Amarnthaane While the first two lines describe about the Parasuraama and killing of Kaartha Veeryarjuna, the last two lines describe about the scene at Paar Kadal. The word Aayiram had been used as first word in all these four lines. The word Aayiram in the first line had been used to indicate the strength of Kaartha Veeryarjuna, whose shoulders had been described as fit for waging war. The word Aayiram in the second line identifies the thousand hands of the King Kaartha Veeryarjuna. The word Aayiram in the last line refers to thousand mouths of Snake Adisesha. Visumbu means sky, in this case refers to the holy world reached by those who die in war field.
Murukku Ilangu Kani Thuvar Vaai Periya Thirumozhi 6.6.8 Mann Ellaam Mun Aviya Chenru Venri Cheru KaLatthu Thiral Azhiya Chetra Venthan Chiram Thunitthaan Muni Aai Vanthu Moo Ezhu Kaal Periya Thirumozhi 6.7.2 Muni Aai Vanthu Moo Ezhu Kaal Mudi Cher Mannar Udal Thuniya Thani Vaai Mazhuvin Padai Aanda Thaar Aar ThoaLaan Man Anja Aayiram ThoaLL Periya Thirumozhi 7.2.7 Mann Anja Aayiram ThoaLL Mazhuvil Thunittha Mainthaa Koa Aanaar Madiya Kolai Aar Mazhu Periya Thirumozhi 7.6.2 Koa Aanaar Madiya Kolai Aar Mazhu Kondu AruLum Moova Vaanavanai Muzhu Neer Vannanai Muzhuthu Ivv Vaiyagam Murai Keda Periya Thirumozhi 8.5.8 Muzhuthu Ivv Vaiyagam Murai Keda Maraithalum Munivanum Munivu Eithi Mazhuvinaal Mannar Aar Uyir Vavviya Mainthan Kaartha Veeryaa Arjuna had killed his father Jamadagni which made Parasuraama to develop hatred against him and kill him. The majority of the Kings of that time had also disrespected tradition. Hence to teach a lesson to these proud kings Parasuraama had started killing many kings. The general atmosphere of those days had been explained in the first line of this Paasuram. Mazhu Iyal Padai Udai Periya Thirumozhi 8.7.6 Mazhu Iyal Padai Udai Avan Vadi Vaai Mazhuve Padai Aaga Periya Thirumozhi 8.8.6 Vadi Vaai Mazhuve Padai Aaga Vanthu Thoanri Moo Ezhu Kaal Padi Aar Arasu KaLai Katta Paazhiyaanai Ammaanai Vadi means sharp. The one end of the Mazhu arm was very sharp. He had destroyed the kings of 21 generations with the ease with which one would weed out the weeds. Paazhi means strength. Mazhuvinaal Avani Arasai Moo Ezhu Periya Thirumozhi 9.1.6 Mazhuvinaal Avani Arasai Moo Ezhu Kaal Mani Mudi Podi Padutthu Uthira
Kuzhuvu Vaar PunaluLL KuLitthu Vem Koabam Thavirtthavan
Pazhithitta Inba Payan Patru Arutthu Periya Thirumozhi 10.6.6 Thezhithittu Ezhunthe Ethir Ninra Mannan China ThoaLL Avai Aayiramum Mazhuvaal Azhitthittavan Aazhi Am Thinn Ther Arasar Periya Thirumozhi 10.9.7 Aazhi Am Thinn Ther Arasar Vanthu Irainja Alai Kadal Ulagam Mun Aanda Paazhi Am ThoaLL Vor Aayiram Veezha Padai Mazhu Patriya Valiyo
Iru Nila Mannar Thammai Periya Thirumozhi 11.4.6 Iru Nila Mannar Thammai Iru Naalum Ettum Oru Naalum Onru Udane Cheru Nuthal Oodu Poagi Avar Aavi Manga Mazhu VaaLil Venra Thiraloan Varpu Udaiya Varai Nedum ThoaLL Nedum Thaandagam 7 Varpu Udaiya Varai Nedum ThoaLL Mannar MaaLa Madivaaya Mazhu Enthi
Kalki Incarnation Udambu Uruvil Moonru Enraai Periya Thirumozhi 2.5.3 Kadum Pari Mel Karkiyai Naan Kandu Konden Vaamanan Karki Madhusoothan Periya Thirumozhi 8.4.7 Vaamanan Karki Madhusoothan Maadhavan Thaar Mannu Daasarathi Aaya Thada Maarvan
General Asylum to Snake Sumugan Indra’s charioteer Maadhali wanted to give his daughter Gunakesi in marriage to Sumugan belonging to Naaga Logam. When Maadhali conveyed this news to the groom’s grandfather, Maadhali was informed that Garuda had taken a vow to kill both Sumugan and his father within a period of one month and hence it was advisable to avoid this marriage. Maadhali thought that using his position as charioteer to Indra he could impress upon Indra to give Nectar to Sumugan so that he would not die. But Indra was scared by the might of Garuda and he declined to help Snake Sumugan but however granted the boon of longevity to Sumugan. Garuda was angry with Indra that he was coming in his way of eating his prey. In the meantime the Snake Sumugan approached Vishnu, through Adisesha and requested Vishnu to save him. At that time Garuda argued with Vishnu and also boasted that who else other than Garuda could carry Vishnu swiftly and with ease. To teach a lesson to Garuda Vishnu pressed his right thumb on the shoulders of Garuda who could not bear the weight and realised his folly. Then Vishnu informed that it was because he was making his body very light, he could carry him effortlessly and not due to the might of Garuda. Garuda realised his folly and requested pardon from Vishnu. Vishnu pardoned him and advised him to spare Sumugan. Garuda acted accordingly and as a mark of friendship he took Snake Sumugan on his body.
Nanju Choarvathor Vem China Perumall Thirumozhi 5.8.4 Nanju Choarvathor Vem China Aravam Veruvi Vanthu Nin Charan Ena Charan Aai Nenjil Kondu Am Chirai Paraivikku Adaikkalam Kodutthu AruLL Chievathu Arinthu Choarvathu here means emitting. Obeying the commands of Vishnu, Garuda gave assurance to Snake Sumugan that he would not kill him. In the second part of this Paasuram the Aazhwaar states having become scared of the tortures at the hell, he had surrendered to the Deity to save him from those tortures, recalling the manner in which the Deity had saved Snake Sumugan .
Aduttha Kadum Pagainjarkku First Thiru Andhathi 80 Aduttha Kadum Pagainjarkku Aatren Enru Vodi Paduttha Perum Paazhi Choozhntha Vidatthu Aravai VallaLan Kai Koduttha Maa Meni Maayavan Paazhi means bed. In this instance, this refers to Adi Sesha. Pathi Pagainjarkku Aatraathu Naan Mugan Thiru Andhaathi 74 Pathi Pagainjarkku Aatraathu Paai Thirai Neer Paazhi Matthithu Adaintha VaaLL Aravam Thannai Mathitthu Avan Than Val Aagaatthu Yetriya Maa Meni Maayavan
Helping Chandra Enn ThisaigaLum Ezh Ulagamum Periya Thirumozhi 1.8.6 Paan Mathikku Idar Theerthavan Thee Vaai Val Vinaiyaar Periya Thirumozhi 6.2.8 Mathi KoaLL Viduttha Thevaa Kani Chernthu Ilangum Nal Vaayavar Periya Thirumozhi 6.4.9 Pani Cher Visumbil Paan Mathi KoaLL Vidutthaan Thunga Maa Mani Maada Periya Thirumozhi 8.3.3 Pani Mathi KoaLL Vidutthu Ugantha Chem Kann Maal Ammaan Here the word KoaLL denotes the leprosy Chandra was once suffering from due to curse from Daksha. Petraar Petru Ozhinthaar Periya Thirumozhi 8.9.7 Mutraa Maa Mathi KoaLL Vidutthaan Mathitthaai Poi Naangil Naan Mugan Thiru Andhaathi 12 Mathi KoaLL Vidutthaai
Cutting the wings of mountains Long ago the mountains had wings and could fly anywhere. Some of the mountains had been causing disturbances to people by flying from one place to another. With his disc arm Vishnu had cut down the wings of these mountains. In Raamayana we come across one mountain named Mainaaka, which was lying hidden within the sea, which came up and offered space for Hanumaan to take rest for some time before proceeding to Lanka in his mission of finding out Sita Devi. Cheruvarai Mun Aasu Aruttha Periya Thirumozhi 8.1.2 Poru Varai Mun Poar Tholaittha Pon Aazhi Matru Oru Kai
Blessing Sage Maarkandeya Sage Maarkandeya had requested Vishnu to provide him the opportunity to see the Deluge scene; Vishnu had assured him to do so. At the time of Deluge Perumall had swallowed all the seven worlds for safe keeping them and to bring them out later. Perumall had opened his mouth and Sage Markandeya could see within the stomach of the Perumall the seven worlds. Mannu Naan Marai Maa Muni Periya Thirumozhi 5.8.6 Mannu Naan Marai Maa Muni Petra Mainthanai Mathiyaatha Vem Kootram Thannai Anji Nin Charan Ena Charan Aai Thagavu Ill Kaalanai Uga Munithu Ozhiyaa Pinnai Enrum Nin Thiru Adi Piriyaa Vannam Enniya per AruLL Enakkum Annathu Aagum Enru Adi Yinai Adainthen Ani Pozhil Thiru Arangatthu Ammaane While recalling the manner in which Sage Maarkandeya the Aazhwaar had stated that he had worshipped the divine feet of the Deity thinking that he would also be blessed in a similar manner. Vuga means to fall down.
Pukku Adimaiyinall Thiru Vaai Mozhi 4.10.8 Pukku Adimaiyinaal Thannai Kanda Maarkandeyan Avanai Nakka Piraanum Anru Uyya Kondathu Naarayanan AruLe The term Nakka Piran refers to Lord Siva. According to Aazhwaar Naarayanan had enabled Siva to bless Maarkandeya with longevity of life. Nirutthi Num ULLatthu KoLLum Thiru Vaai Mozhi 5.2.7 Nirutthi Num ULLatthu KoLLum TheivangaLL Ummaiyum Uyya KoaLL Marutthum Avanoade Kandeer Maarkandeyanum Kariye Kari means evidence, witness. Kandum TheLinthum Katraar Thiru Vaai Mozhi 7.5.7 Maarkandeyanukku Vaazh NaaLL Indai Chadai Mudi Easan Udan Kondu Usaa Chella Kondu Angu Thannodum Kondu Udan Chenrathu Unarnthume Chetru Ezhunthu Thee Vizhitthu First Thiru Andhaathi 94 Chetru Ezhunthu Thee Vizhitthu Chenru Avintha Ezh Ulagum Matru Ivai AA Enru Vaai Angu Aanthu Mutrum Maraiyavarkku Kattiya Maayavan Pala Thevar Ettha Naan Mugan Thiru Andhaathi 15 Neer Kandan Kanda Nilai Maarkandan Kanda Vagaiye
Killing Madhu & Kaitaba Different versions are available for the death of Madhu and Kaitabha. Version 1: Demons Madhu and Kaitabha had obtained a special boon from Brahma that they could be killed by their opponent only after they give their consent to be killed. Armed with the special boon, they survived Deluge also. During the confusion created at the time of Deluge they had managed to steal Vedas from Brahma leaving Brahma perplexed what to do further. He represented the matter to Vishnu who found out where the Vedas were hidden and retrieved them. The brothers took exception to the action of Vishnu and challenged Vishnu for fight. The fight went on for a long time with no body emerging as winner. Appreciating the fighting qualities of Vishnu the brothers offered a boon to Vishnu. Vishnu demanded the boon in such a manner that the brothers would request Vishnu to kill them. Accordingly they gave their consent to be killed but wished they would be killed in a place where nobody had been killed earlier. Vishnu kept both of them between is thighs and smashed them to death.
As the Vedhas which provide the wisdom for creation work had been lost, the entire world was submerged in the darkness of ignorance. Brahma could not decide what to do further. Vishnu retrieved the Vedhas and conveyed the message to Brahma taking the form of swan. According to another version, the Brothers had approached Vishnu, who was immersed in his perceived sleep (Yoga Nitthirai). Mistaking that Vishnu had gone to sleep they attempted to take away Sri Devi and Boo Devi who were massaging the feet of Perumall. Aadi Sesha on whose body Perumall was reclining was not prepared to disturb Perumall to inform the arrival of Madhu and Kaitaba. He emitted fire like poison towards the Demons. The fire burnt the Demons. Nammudai Naayagane Periyaazhwaar Thirumozhi 1.5.3 Nammudai Naayagane Naan Maraiyin PoruLe Naavi ULL Nan Kamala Naan Muganakku Oru Kaal Tham Anai Aanavane Naabhi is a Sanskrit word meaning naval. This has been changed as Naavi and used in this Paasuram. The Tamil word Annai meaning mother has been shortened as Anai in this Paasuram. When Brahma had lost the Vedas, which were stolen by Madhu and Kaitaba, Vishnu had consoled him and had retrieved the Vedas and had taught them again to Brahma. Thus he had protected Brahma more than a mother would protect a child. Paru VarangaLL Avai Patri Iruvar Angam Eritthaan
Periyaazhwaar Thirumozhi 4.8.10
Thaathu Aadu Vana Maalai Thaaraano Periya Thirumozhi 5.5.6 Madhusoothan Maanu Maa Nilanum MalaigaLum Periya Thirumozhi 5.7.3 Mannu Maa Nilanum MalaigaLum Kadalum Vaanamum Thaanavar Ulagum Thunn Maa IruLaai Thulangu OLi Churungi Thollai Naan MaraigaLum Maraiya Pinnum Vaanavarkkum Munivarkkum Nalgi Pirangi IruLL Keda Oru NaaLL Annamaai Anru Angu Aru Marai Payanthaan Aranga Maa Nagar Amarnthaane Considering the age of Vedic hymns, it had been described as ancient Sacred Text. When the sacred text was stolen by Madhu Kaitaba brothers and hidden somewhere darkness of ignorance engulfed the entire world. With the restoration of the Vedhas and teaching (assuming the form of Swan) of the same to Brahma the darkness of ignorance was driven out and the light of wisdom prevailed.
Chollaai Thiru Maarvaa Periya Thirumozhi 6.3.9 Madhusoothane Parane Panchavan Pouzhiyan Periya Thirumozhi 7.7.4 Madhusoodhaa Vaamanan Karki Madhusoothan Periya Thirumozhi 8.4.7 Vaamanan Karki Madhusoothan Maadhavan Thaar Mannu Daasarathi Aaya Thada Maarvan ULainthittu Ezhuntha Madhu Periya Thirumozhi 10.6.3 ULainthittu Ezhuntha Madhu KaitavargaLL Ulappu Ill Valiyaal Avar Paal Vayiram
ViLainthittathu Enru Enni Vinnoar Parava Avar NaaLL Ozhittha Perumaan Ulappu means limits. Vali means strength. Due to the unlimited strength of the Demons, the Devas had become scared and had requested PerumaaL to save them.
Mun UlagangaLL Ezhum IruLL Periya Thirumozhi 11.4.8 Mun UlagangaLL Ezhum IruLL Mandi Unna Muthalodu Veedum Ariyaathu Enn Ithu Vanthathu Enna Imaiyoar Thisaippa Ezhil Vedham Inri Maraiya Pinnaiyum Vaanavarkkum Munivarkkum Nalgi IruLL Theernthu Ivv Vaiyagam Magizha Annam Athaai Irunthu Angu Ara Nool Uraittha Athu Nammai AaLum Arase
KaLL Aar Thuzhaaiyum Kanavalarum Periya Thirumozhi 11.7.6 Kall Aar Thuzhaaiyum Kanavalarum KooviLaiyum MuLL Aar MuLariyum Aambalum Mun Kandakkaal PuLL Aai Vor Enam Aai Pukku Idanthaan Pon Adikku Enru ULLaathaar ULLatthai ULLamaa KoLLoame In this Paasuram the Aazhwaar states that any flower can be offered to the Deity and it is only the intention to offer some flower to the Deity that counts. Kanavalar means Alari flower.
Minnu Maa Mazhai Thavazhum Nedum Thaandagam 30 Minnu Maa Mazhai Thavazhum Mega Vannaa Vinnavar Tham Perumaane AruLaai Enru Annam Aai Munivaroadu Amarar Ettha Aru Maraiyai VeLipaduttha Ammaan
Maanei Nokki MadavaaLaai Madhusoodhaa
Thiru Vaai Mozhi 1.5.5
Oozhi Thoar Oozhi Ulagukku Neer Thiru Vaai Mozhi 2.1.5 Oozhi Thoar Oozhi Ulagukku Neer Kondu Thozhiyarum Yaamum Poal Neeraai Negizhginra Vaazhiya Vaaname Neeyum Madhusoothan Paazhimaiyir Pattu Avan Kann Paasatthaal Naivaaye The clouds which had been raining have been compared to himself and his friends who grieve over the inability to join their lover, the PerumaaL. Paazhimai means strength.
Voonil Vaazh Uyire Nallai Po Thiru Vaai Mozhi 2.3.1 Madhu Soothanan Yen Ammaan VaLLale Madhusoothanaa Thiru Vaai Mozhi 2.6.4 Madhusoothanaa Varai Kudai ThoaLL Kaambu First Thiru Andhaathi 83 Uravu Udaiya Neer AazhiyuLL Kidanthu Nera Nisasarar Mel Per Aazhi Konda Piraan
Kaainthu IruLai Maatri Third Thiru Andhaathi 66 Kaainthu IruLai Maatri Kathir Ilagu Maa Manigall Eintha Pana Kathir Mel Vevvu Uyirppa Vaaintha Madhu Kaitabarum Vayiru Urugi Maandaar Athu Kedu Avarkku Iruthi Aangu Nigazhnthaai Paal Pon Naan Mugan Thiru Andhaathi 24 Igazhnthaai Iruvaraiyum Veeya The term Iruvar represents Madhu and Kaitabha
Killing Demon Maali In Uttara Raamayana it has been described that Lanka which was occupied by Demons Mali, Sumali and Maalyavaan who were brothers and ancestors to Raavana. These three Demons were sons of Demon Sugesan. During the fight with them, Vishnu had made Maali to lose his chariot. Maali then had beat Garuda on its beak. Unable to bear the pain, Garuda took Vishnu to the back side, but Vishnu had released the disc weapon on Maali, without even looking back, which killed him. The other two brothers Maalyavaan and Sumaali sped away to Netherlands along with other surviving demons. Sumaali had a daughter named Kaikasi, whose daughters were Raavana, Kumbakarna and Vibeeshana. Ilangai Patthikku Anru Irai Periya Thirumozhi 1.10.2 Ilangai Patthikku Anru Irai Aaya Arakkar Kulam Kettu Avar MaaLa Kodi PuLL Thiritthaai The flag of PerumaaL has got the image of Garuda, who is his regular mount as well. Riding on his Mount Garuda (who was earlier injured by Demon Maali) Vishnu had conquered Mali and other Demons.
Padaittha Paar Idanthu ALanthu Thiru Chanda Viruttham 28 Midaittha Maali Maali Maan Vilangu Kaalan Oor Puga Padaikkalam Viduttha Pal Padai Thadakkai Maayan
Kaai Chinattha Kaasi Mannan Thiru Chanda Viruttham 107 Kaai Chinattha Kaasi Mannan Vakkaran Pavundiran Maa Chinattha Maali Maan Sumaali Kesi Thenugan Naasum Utru Veezha NaaLL Kavarntha Nin Kazharkku Alaal Nesa Paasam Eth Thiratthum Vaitthiden Yem Easane
Thaanga Aru Poar Maali Pada Periya Thirumozhi 2.10.4 Thaanga Aru Poar Maali Pada Paravai Oornthu Tharaathalatthoar Kurai Mudittha Thanmaiyaanai Chirai Aar Avuna PuLL Onru Eri Periya Thirumozhi 3.8.4 Chirai Aar Avuna PuLL Onru Eri Anru Thisai Naangum Naankum Iriya Cheruvil Karai Aar Nedu Vel Arakkar Madiya Kadal Choozh Ilangai Kadanthaan Idam Thaan Avuna means Garuda. Even though Lanka has been referred to in the above Paasuram, the reference to Garuda Bird and Perumall going for fight over its back, confirms that only the Maali Sumaali incident had been mentioned by the Aazhwaar here.
Porunthaa Arakkar Vem Chamatthu Periya Thirumozhi 8.6.2 Porunthaa Arakkar Vem Chamatthu Ponra Anru PuLL Oornthu Perum ThoaLL Maali Thalai PuraLa Perntha Arakkar Then Ilangai Irunthaar Thammai Udan Kondu Aangu Ezhil Aar Pilatthu Pukku OLippa Karun ThaaLL Chilai Kai Kondaan Ponra means to end. In this Paasuram it had been explained that the brothers of Maali along with the surviving demons, had gone to Netherlands and hidden themselves there.
Kuraivu Ill Thadam Kadal Thiru Vaai Mozhi 3.10.2 Karai Ani Mookku Udai PuLLi Kadaavi Asurarai Kaaintha Ammaan
Killing Kaalanemi Kaalanemi Kaalane Thiru Chanda Viruttham 31 Kaalanemi Kaalan Demon Kaalanemi is related to Raavana. Kadam Kalantha Van Kari Thiru Chanda Viruttham 38 Kaalanemi Kaalan Saali Veli Thann Vayal Thiru Chanda Viruttham 59 Kaalanemi Vakkaran Karan Muran Chiram Avai Kaalanodu Kooda Vil Kunittha Vil Kai Veeran As only the characters of Krishna incarnations have been referred to in this Paasuram, the word Karan (does not refer to Demon Karan of Raamayana) is an adjective to indicate the strength of Demon Muran. Kadaintha Paar Kadal Kidanthu Thiru Chanda Viruttham 81 Kadaintha Paar Kadal Kidanthu Kaalanemiyai Kadinthu Karutthu Ethirntha Kaalanemi Thiru Chanda Viruttham 106 Karutthu Ethirntha Kaalanemi Kaalanodu Kooda Anru Aruttha Aazhi Changu Thandu Villum VaaLum Enthinaai
Exposing Raavana to Brahma Raavana, who was having ten heads while requesting Brahma for boons, presented himself with only one head. To warn Brahma that the person who was requesting Boon was only ten headed Raavana and that granting any boon to him would be fraught with grave risks, Vishnu appeared as a child on the lap of Brahma. To indicate that the person before Brahma was ten headed Raavana, Vishnu was counting his fingers up to ten numbers. Aame Amararkku First Thiru Andhaathi 45 Poo Meya Maa Thavatthoan ThaLL Panintha VaaLL Arakkan Neenn Mudiyai Paatham Atthaal Enninaan Pannbu Aayntha Aru Maraiyon Third Thiru Andhaathi 77 Aayntha Aru Maraiyon Naan Mugatthoan Nan Kurangil
Vaaintha Kuzhavi Aai VaaLL Arakkan Eintha Mudi Pothu Moonru Ezhu Enninaan Aarttha Adi Pothu Kurangu means thighs. Considering the sequence here this refers to the lap. Kondu Kudankaal Naan Mugan Thiru Andhaathi 44 Kondu Kudankaal Mel Vaittha Kuzhavi Aai Thanda Arakkan Thalai ThaaLLaal Pandu Enni The word Thanda had been used as adjective to denote that the Demon Raavana deserves to be punished.
Saving Elephant Gajendra Indrathyumnan was a king who was observing worship towards Perumal at which time Sage Agastya had arrive at the scene. The King did not observe the Sage and he was immersed in his devotional worship and hence could not properly receive the sage. The sage had cursed the King to become elephant. The elephant could continue its worship of the Perumall during this birth also and was in the habit of using fresh flowers for this purpose. One day the elephant had entered into a pond for plucking a lotus flower in the middle of the pond, at which time its leg was gripped by a crocodile. The elephant felt very much that its efforts in worship of the Deity with the flower was prevented and cried for help. Once one Sage, named Delavan was observing penance on the banks of a river. One Celestial Singer (Gandharva) named Koohoo, had pulled the legs of the sage for fun. The sage got wild and cursed the Gandharva to become a crocodile. This crocodile only gripped the leg of the elephant. Responding to the cry for help made by the Elephant, Perumall appeared rushed to the spot immediately and released his Disc weapon to kill the crocodile and to release the elephant from the hold of crocodile. The elephant also attained salvation thereafter. Pathaga Mudhalai Vaai Patta Periyaazhwaar Thirumozhi 2.1.9 Pathaga Mudhalai Vaai Patta KaLiru Kathari Kai Kooppi Kannaa Kannaa Enna Udhava PuLL Oornthu Angu Uru Thuyar Theertha Athagan According to the Aazhwaar the grievance of the elephant was that the flower plucked could not be used for the worship of the Deity due to the grip of the crocodile. Athagan means the one who showed urgency in helping. The word Paathagam (evil) had been changed as Patham to suit rhyme.
Thaazhai Thaan Aambal Periyaazhwaar Thirumozhi 2.10.8 Thaazhai Thann Aambal Thadam Perum Poigai Vaai Vaazhum Mudhalai Valai Pattu Vathippu Unn Vezham Thuyar Keda Vinnoar Perumaanaai Aazhi Pani Kondaanaal Inru Mutrum Atharku AruLL Cheithaanaal Inru Mutrum
Oru Vaaranam Pani Kondavan Periyaazhwaar Thirumozhi 4.2.5 Oru Vaaranam Pani Kondavan Poigaiyil Kanjan than Oru Vaaranam Uyir Undavan
Two elephants, Gajendra (which was provided help to get released from the grip of crocodile) and Kuvalayaa Peetam (Royal elephant of Kamsa, which was killed when it ferociously ran towards Krishna to trample him under its feet) have been compared in this Paasuram. Kai Naagatthu Idar Kadintha Periyaazhwaar Thirumozhi 4.9.11 Kai Nagatthu Idar Kadintha Kanal Aazhi Padai Udaiyaan Kai Naagam means elephant. The trunk is curled like snake’s body and hence the name. Thuppu Udaiyaarai Adaivathu Periyaazhwaar Thirumozhi 4.10.1 Aanaikku Nee AruLL Cheithamai Vanna Maal Varaiye Kudai Periyaazhwaar Thirumozhi 5.1.8 Kari KoaLL Vidutthaan
Nambane Navinru Ettha Periyaazhwaar Thirumozhi 5.1.9 Aazhi Mun Enthi Kamba Maa Kari KoaLL Vidutthaan Gundu Neer Urai KoaLari Naachiyaar Thirumozhi 2.3 Matha Yaanai KoaLL Vidutthaai
Pazhagu Naan Maraiyin PoruLaai Naachiyaar Thirumozhi 4.10 Madham Ozhugu Vaaranam Uyya ALittha Parum ThaaLL KaLitrukku Naachiyaar Thirumozhi 14.10 Parum ThaLL KaLitrukku AruLL Cheitha Paraman Aanaai Kaatthu Vor Aanai Konra Thiru Chanda Viruttham 40 Aanai Kaathu Vor Aanai Konrathu Umbaraal Ariyal Aagaa Thirumaalai 28 Anaikku Aagi Chem Pulaal Undu Vaazhum Mudhalai Mel Cheeri Vanthaar It is the nature of crocodile to eat meat of creatures caught by it. But as it had caught a devout elephant, Perumaal rushed to help the elephant and kill the crocodile. Penn Ulaam Chadaiyinaanum Thirumaalai 44 Vinn Ulaar Viyappa Vanthu Anaikku Anru AruLai Eentha Kozhun Kodi Mullaiyin Thiru Palli Yezhutchi 2 Vizhungiya Mudhaliyin Pilambu Urai Pezh Vaai VeLL Eyiru Vura Athan Vidatthinukku Anungi Azhungiya Aanaiyin Arun Thuyar Keduttha Arangatthu Ammaa Pilam is a Sanskrit word meaning Cave, which has been changed as Pilambu and used in this Paasuram. Azhunga means extreme pain.
Vann Kaiyaan Avunarkku Naayagan
Periya Thirumozhi 1.8.5
Thinn Kaimmaa Thuyar Theerthavan The trunk of the elephant serves as hand for all purposes. Being bigger in size it is referred to as Kaimmaa, to indicate the size.
Meen Amar Poigai Naann Malar Periya Thirumozhi 2.3.9 Meen Amar Poigai NaaLL Malar Koivaan Vetkaiyinodu Chenru Izhintha Kaan Amar Vezham Kai Edutthu Alara Karaa Athan Kaalinai Kathuva Aanaiyin Thuyaram Theera PuLL Oornthu Chenru Ninru Aazhi Thottaan The practice followed by the Elephant to use the flowers of the Pond daily to worship the PerumaaL had been referred to in this Paasuram. Only because of this practice, the elephant felt sad for its inability to use the flower plucked for the worship rather than danger to its life and cried for help to the Deity. Paar Aayathu Undu Umizhntha Periya Thirumozhi 2.5.1 Kaar Aanai Idar Theerttha Karpagam Kaar means big. Thoombu Udai Thinn Kai Periya Thirumozhi 2.9.5 Thoombu Udai Thinn Kai Vann ThaLL KaLitrrin Thuyar Theertthu
Kozhunthu Alarum Malar Cholai Periya Thirumozhi 2.10.3 Kozhunthu Alarum Malar Cholai Kuzhaam KoLL Poigai KoaLL Mudhalai VaLL Eyitru Kondarku YeLLgi Azhunthiya Maa Kalitrunukku Anru Aazhi Enthi Antharame Vara Thonri AruLL Cheithaan
Vaaranam KoLL Idar Kadintha Periya Thirumozhi 2.10.10 Vaaranam KoLL Idar Kadintha Maal Mudhalai Thani Maa Muran Theera Periya Thirumozhi 3.8.2 Mudhalai Thani Maa Murann Theera Anru Mudhu Neer Thadatthu Chengann Vezham Uyya Vithalai Thalai Chenru Atharke Vuthavi Vinai Theerttha Amman Vithalai means shivering. As the elephant was shivering out of the anxiety that it would not be able to use the flower for worship, Perumall hurried to rescue the elephant. The word VI in Sanskrit means Bird. Vithalai means principal bird, i.e. Garuda. Hence it is also explained by some pundits that the Perumall hurried to the place on the back of Garuda. Kolai Punn Thalai Kunram Onru Uyya Periya Thirumozhi 3.8.3 Kolai Punn Thalai Kunram Onru Uyya Anru Kodu Maa Mudhalaikku Idar Cheithu Kongu Aar Ilai PundareekatthavaLL Inbam Anbodu Anainthitta Ammaan Idam Aazhwaar recollects the Raamayana scene after Kara, Dooshana and others were killed in the war at Dandaka Aaranyam. Appreciating the valour and rightful action on the part of Raama in destroying the wicked demons, Sita Devi had embraced tightly Raama, when he returned victorious from the war. Likewise here also Aazhwaar visualises the scene of such appreciation from Goddess Lakshmi after the crocodile had been killed by Vishnu.
Maatru Arasar Mani Mudiyum Periya Thirumozhi 4.4.1 Katha Naagam Kaatthu ALittha Kannar Naagam here means elephant. Thoombu Udai Pani Kai Vezham Periya Thirumozhi 4.5.1 Thoombu Vudai Panai Kai Vezham Thuyar Kedutthu AruLi The trunk of the elephant had been compared to the palm tree to indicate its strength. Thoombu means hole. Thaa ALanthu Ulagam Mutrum Periya Thirumozhi 4.6.1 Thaa ALanthu Ulagam Mutrum Thada Malar Poigai Pukku Naa VaLam Navinru Angu Ettha Naagatthin NadukkamTheertthaai Naagam means elephant; here it indicates the elephant Gajendra. The elephant had searched at many places for a lotus flower to worship the Deity. Recital of the Deity’s name is considered as a good ornament for tongue and hence the action on the part of Elephant to recite the name of the Deity while calling for help is hailed by the Aazhwaar. KaLLa KuraLL Aai Maavaliyai Periya Thirumozhi 5.1.2 PoLLai Karattha Poathagatthin Thunbam Thavirttha Punithan Poathagam means elephant. PoLLai means hole. As the trunk of the elephant has got hole, it has been indicated with hand with hole. Oozhi Aai Omatthu Utchiyaai Periya Thirumozhi 5.7.8 Choozhi Maal Yaanai Thuyar Kedutthu Choozhi means the decorative ornament placed on the forehead of the elephant. Even though elephant Gajendra never had such a decoration on its forehead for the reason it was confined to the forest, considering such a practice associated with the elephants bred by humans, this adjective is used for Gajendra also. Kadi KoLL Poom Pozhil Periya Thirumozhi 5.8.3 Kadi KoLL Poom Pozhil Kaamaru Poigai Vaigu Thaamarai Vaangiya Vezham Mudiyum Vannam Vor Muzhu Vali Mudhalai Patra Matru Athu Nin Charan Ninaippa Kodiya Vaai Vilangin Uyir Malanga Konda Chettram Onru Undu ULathu Arinthu Adiyanenum Vanthu Adi Inai Adainthen Ani Pozhil Arangatthu Ammaane In this Paasuram the reason for the elephant to enter into the pond had been furnished, to get the lotus flower for being offered to the Deity. As the crocodile has got enhanced strength while in water, the crocodile has been described as Muzhu Vali Mudhalai. The Aazhwaar concludes the Paasuram with the statement that he had surrendered to the divine feet of the Deity on coming to know about the above incident, thereby indirectly requesting the Deity to take care of him as he had done in the case of the elephant.
Thoo Vaaya PuLL Oornthu Vanthu Periya Thirumozhi 6.8.3 Thoo Vaaya PuLL Oornthu Vanthu Thurai Vezham Moovaamai Nalgi Mudhalai Thunitthaan Kunraal Maari Thadutthavanai Kula Vezham Anru
Periya Thirumozhi 7.6.4
Ponraamai Athanukku AruLL Cheitha Poar Etrai Elephant Gajendra had been described as Kula Vezham to indicate its good qualities, such as worship towards Vishnu. Ponra in Tamil means to end. The crocodile was about to end the life of elephant Gajendra, at which time it was saved by Vishnu. Kulam Thalaiya Madha Vezham Periya Thirumozhi 7.8.3 Kulam Thalaiya Madha Vezham Poigai Pukku KoaLL Mudhalai Pidikka Atharku Anungi Irangi Nila Thigazhum Malar Chudaroi Chothee Enna Nenju Idar Theertthu AruLLvaan Yen Nimalan To indicate the good qualities of the elephant and its status in its group, it had been identified as Kulam Thalaiya Vezham. Due to these qualities, it had become the leader of the group.
Ilai Aar Malar Poom Poigai Periya Thirumozhi 8.6.7 Ilai Aar Malar Poom Poigai Vaai Mudhalai Thannaal Adarppu Undu Kolai Aar Vezham Nadukku Utru Kulaiya Athanukku AruLL Purinthaan The tank had been described as the one with full of leaves and flowers. Due to the dense leaves and flowers the elephant could not have noticed the presence of the crocodile, as this elephant had been plucking flowers from this tank for worship of the Deity daily. Adarppu means trouble. The elephant had been described as the one which is accustomed to killing other animals. For such an elephant to shiver the grip of the crocodile should have very much stronger and deadly. This also indicates that the elephant had realised it was beyond his capacity to get released from the tightening grips of the crocodile and had cried out in despair and anguish (out of its inability to use the flowers for Deity’s worship) for help reciting the name of PerumaaL. Kaimmaana Madha Yaanai Idar Periya Thirumozhi 8.9.1 Kaimmaana Madha Yaanai Idar Theerttha Karu Mugilai Mai Maanam Maniyai PerumaaL had been compared to black priceless pearl.
KavaLam Maa Kathattha Kari Periya Thirumozhi 9.1.2 KavaLam Maa Kathattha Kari Uyya Poigai Karaam KoLa Kalangi ULL Ninainthu ThuvaLa Mel Vanthu Thoanri Van Mudhalai ThuNi Pada Chudu Padai Thuranthoan Irunthaan Yen ULLatthu Iraivan Periya Thirumozhi 11.3.2 Karai Cher Parum ThaaLL KaLitrukku AruLL Cheitha Chengann Perum ThoaLL Nedumaal As the blood had been out of the legs due to the strong grip by the crocodile, the elephant had been described as the one whose stout legs have been spoiled with some other colour (here red colour of the blood). The word Karai has another meaning, Ural (Tamil word), the traditional tool used in early day for pounding cereals into powders. A cylindrical tool made of stone, which had been compared to the elephant’s leg to indicate bulky nature of the legs.
Neendhum Thuyar Piravi Thiru Vaai Mozhi 2.8.2 Poon Thann Punal Poigai Yaanai Idar Kadintha
Emmaa Veettu Thiramum Cheppam Thiru Vaai Mozhi 2.9.1 Emmaa Vettu Thiramum Cheppam Nin Chemmaa Paada Parpu Thalai Chertthu Ollai Kaimmaa Thunbam Kadintha Piraane Ammaa Adiyen Vendiyathu Eethe Padmam in Sanskrit means Lotus. The Sanskrit word Padmam had been changed as Parpu and used in this Paasuram to describe the feet of PerumaaL as Lotus feet. Ollai means early. The Aazhwaar while addressing the Perumaal as the one, who had saved Elephant Gajendra, had declared that he wants PerumaaL to place his divine feet on his head and further states that he is not interested in salvation. It is of interest to note that Appar, had also similarly requested to Lord Siva and he was blessed with the same at Thirupugalur.
Mazhungaatha Vai Nuthiya Thiru Vaai Mozhi 3.1.9 Mazhungaatha Vai Nuthiya Chakkara Nal Valatthaiyaai Thozhum Kaathal KaLiru ALippaan PuLL Oornthu Thoanrinaiye It was only the disc arm which had cut the crocodile and released the elephant Gajendra from the crocodile’s hold. PerumaaL could have released the Disc Arm sitting at Vaiguntham itself. But he had chosen to come down to the place only because he wanted to provide Darshan to the Elephant Gajendra which had ardently loved and worshipped Vishnu. The Aazhwaar had described the love of Gajendra as worshipping love (Thozhum Kaadhal) in this Paasuram. Moi Maa Poom Pozhil Thiru Vaai Mozhi 3.5.1 Moi Maa Poom Pozhil Mudhalai Sirai Pattu Ninra Kaimmavukku AruLL Cheitha Kaar Mugil Poal Vannan Kannan
Iraiyum Nilanum First Thiru Andhaathi 29 Pirai Maruppin Pain Kann Maal Yaanai Padu Thuyaram Kaatthu ALittha Chengann Mall The curved tusk had been compared to the crescent shape of the Moon and referred to as Pirai Maruppu. Vaari Churukki Matha KaLiru First Thiru Andhaathi 47 Mel Voru NaaLL Kainnaagam Kaatthaan Kainnaagam means Elephant Idar Aar Paduvaar First Thiru Andhaathi 78 Vezham Thodarvaan Kodu Mudhalai Choozhntha Padam Udaiya Pai Naaga PaLLiyaan Pidi Cher KaLiru ALittha First Thiru Andhaathi 97 Pidi Cher KaLiru ALittha PeraaLaa Thodar Eduttha Maal Yaanai Second Thiru Andhaathi 13 Thodar Eduttha Maal Yaanai Choozh Kayam Pukka Anji Padar Eduttha Pain Kamalam Kondu Anru Idar Adukka
Aazhiaan Paatham Paninthathu Ariyathu ELithu Aagum Second Thiru Andhaathi 22 Kariyathoar Venn Kottu Maal Yaanai Venri Muditthu Anre Thann Kottu Maa Malaraal Thaazhnthu Aaynthu Uraippan Aayiram Second Thiru Andhaathi 73 Eintha Pirai Kottu Chengann Kari Viduttha Pemmaan The eyes of the elephant had been described as reddish in colour due to the anger of elephant towards the crocodile. This line has been analysed as to indicate the fight with Kamsa’s Royal elephant Kuvalayaapeetam also. Choozhntha Thuzhaai Alangal Third Thiru Andhaathi 50 Thaazhntha Thada Aruvi Varai Vaai Aazhntha Mani Neer Chunai VaLarntha Maa Mudhalai Konraan Thotta Padai Ettum Moonraam Thiru Andhaathi 99 Kuttatthu KoaLL Mudhalai Thunja Kuritthu Erintha Chakkaratthaan Mathitthaai Poi Naangil Naan Mugan Thiru Andhaathi 12 Mathitthaai Madu Kidantha Maa Mudhalai KoaLL Viduppaan Aazhi Vidarku Irandum Poi Irandin Veedu
Salvation to AjaamiLan AjaamiLan was a person who had committed all sorts of sin and he had not spent even a single minute thinking about the Deity. He had many children and the youngest son was named as Govindha. He was at the death bed and desired to call the youngest son. His tongue could not even properly recite the name Govindha but somehow he had managed to utter the name Govindha and immediately thereafter hi died. The messengers of Death God had arrived at the scene to take him to hell considering countless bad deeds he had committed; but could not do so as they were prevented from taking him to hell by the messengers of Lord Vishnu. Unintentional utterance of the name Govindha had provided him the benefit of reaching Vaikuntam. Even though this incident had not been specifically referred to by any Aazhwaar in any of the Paasurams, Periyaazhwaar had advised through one full Thirumozhi (Periyaazhwaar Thirumozhi 4.5) to think about the Supreme Deity PerumaaL at the time of death. For those who could not do this, he had suggested to name the children with the names of Vishnu and assures that those parents who name their children with the names of PerumaaL would not enter hell, through all the Paasurams of the Thirumozhi 4.6. Thus the essence of AjaamiLan story had been conveyed by Periyaazhwaar in these two Thirumozhis. Choarvinaal PoruLL Vaitthathu Periyaazhwaar Thirumozhi 4.5.3 Choarvinaal PoruLL Vaitthathu Undu Aagil Chollu Chollu Enru Chutrum Irunthu Aar Vinavilum Vaai Thiravaathe Andha Kaalam Adaivathan Munnam Maarvam Enbathu Voar Koil Amaitthu Maadhavan Ennum Deivatthai Naatti Aarvam Enbathu Voar Poo Ida Vallaarkku Arava Thandatthil Uyaalum Aame The Aazhwaar describes the natural scene we come across during the last days of a person. The relatives and others encircling him at that time would be pestering him to inform the details of any wealth hidden or kept (the details of which had not been told to them) but the person on the death bed would not be in a position to even open his mouth. Such requests even if acceded would not be of any avail, for the dying person for avoiding the tortures of death god after his death. The Aazhwaar suggests a method to get salvation even at that late hours by visualising temple in one’s heart, by installing Maadhavan Deity there and worship him by the flowers of enthusiasm. Such worship would save him from the tortures of death god. This had happened in the case of AjaamiLan, when he had unintentionally called his youngest son Govindha, at the time of his death.
Angu Oru Koorai Arai Kuduppathan Periyaazhwaar Thirumozhi 4.6.2 Angu Oru Koorai Arai Kuduppathan Aasaiyaal Mangiya Maanida Chaathiyin per Idum AathargaaLL Chengann Nedumaal Siridharaa Enru Azhaitthakkaal NangaigaaLL Naaranan Tham Annai Naragam PugaaLL The message of AjaamiLan episode had been conveyed in this Paasuram by the Aazhwaar .
Story of Utkalan This finds place in 96th chapter of Vishnu Dharmam. Utkalan was a chief of group of sinners. Once unknowingly he had recited the name of Krishna while gifting a cow to somebody. After his death he was taken to hell. While he was anticipating tortures from the messengers of Death God nobody came nearer to him except Yama, God of Death. Surprised he enquired Yama who approached him, the reason for such an honour. Yama replied that the name of Krishna recited by him once had made him worthy of receiving such an honour. The name of Krishna used during the conversation between Utkala and Yama, had made not only Utkala, Yama and all other around them to feel the experience of Heaven. Namanum Urkalanum Pesa Thirumaalai 12 Namanum Urkalanum Pesa Naragil NinraargaL Ketka Naragame Suvargam Aagum NaamangaL Udaiya Nambi
Relief to Lord Siva from his curse Siva has five faces, which are known as Easaanam, Tathpurusham, Agoram, Vamadevam and Satthyojaatham. At one point of time Brahma was also having five heads and due to this he had developed undue vanity considering himself as equal to Lord Siva. To bring down the vanity of Brahma, Lord Siva plucked the centre head of Brahma. But the plucked head got struck up to his hand and he was also inflicted by Brahma Hatti Dosha. It was destined that the Kabalam would get detached from his hands, only when the alms offered fills the same to the brim. He undertook pilgrimage to get cured of the Brahma Hatti and tried getting alms from several persons. But the alms offered could never fill up the Kabalam. When he reached this place, the arms offered by Mahalakshmi filled the Kabalam to the brim and the Brahma Kabalam got separated from his hand. According to another version when Siva approached Vishnu, Vishnu had sprinkled the sweat from his chest which filled up the skull and the skull got detached from the hand. It is also said that the Perumall had filled up the skull with the blood of his body after which the skull got separated. Kanda Kadalum Malaiyum Periyaazhwaar Thirumozhi 1.8.9 Kanda Kadalum Malaiyum Ulagu Ezhum Mundatthukku Aatraa Mugil Vannaa VO Enru Indai Chadai Mudi Eesan Ira KoLLa Mandai Niraitthaan The skull of Brahma which got struck up to the hand of Lord Siva could not be filled up with any amount of alms got by Siva. The skull was to get detached only when it is filled up. The
Aazhwaar states that the skull could not be filled up even with the great oceans, seven worlds and mountains.
Naava Kaariyam Chollil Ilaathavar Periyaazhwaar Thirumozhi 4.4.1 Moovar Kaariyamum Thirutthum Mudhalvan Brahma, Rudhra and Indra are the three persons referred to in the Paasuram. While Brahma was helped by retrieving Vedas and teaching them, Siva was helped by relieving him of the Kabalam which got stuck up to his hand, Indra was helped by getting back the kingdom snatched away by Mahabali. Veru Isaintha Chekkar Thiru Chanda Viruttham 42 Veru Isaintha Chekkar Meni Neer Anintha Pun Chadai Keeru ThingaLL Vaitthavan Kai Vaittha Van Kabaal Misai Ooru Chen Kurithiaal Niraintha Kaaranam The Sanskrit word Kabaalam had been used as Kabaal in this Paasuram. As the skull had got fixed strongly to the hand of Lord Siva, the adjective strong (Van in Tamil) had been used.
Modi Yodu Ilatchaiyaai Thiru Chanda Viruttham 53 Modi Yodu Ilatchaiyaai Saabam Eithi Mukkanaan Koodu Senai MakkaLodu Kondu Mandi Ven Chamatthu Oada Vaanan Aayiram Karam Kazhittha Aadhi Maal Ilatchai is distortion of Sanskrit word Lajja, meaning shyness. Even the curse which made Sankara to feel shy has not been specifically referred to here, the curse of Brahma that the skull plucked by Siva would stick to his hand and would get released only when it is filled to the brim by the alms obtained by him. Chalam Kalantha Chen Chadai Thiru Chanda Viruttham 113 Chalam Kalantha Chen Chadai Karuttha Kandan Venn Thalai Pulan Kalanga Vunnda Paathagatthan Van Thuyar Keda Alangal Maarvil Vaasa Neer Kodutthavan Thunda Venn Piraiyan Amalan Aadhi Piraan 6 Thunda Venn Piraiyan Thuyar Theerthavan Thunda Venn Pirai means a part of the while coloured moon Maan Muninthu Oru Kaal Periya Thirumozhi 1.4.8 Ayan Aranai Thaan Muninthu Itta Vem Thiral Saabam Thavirtthavan Venthaar Enbum Chudu Neerum Periya Thirumozhi 1.5.8 Venthaar Enbum Chudu Neerum Meyyil Poosi Kai Agatthu Vor Chandu Aar Thalai Kondu Ulagu Ezhum Thiriyum Periyoan Thaan Chenru Yen Enthaai Saabam Theer Enna Ilanga Muthu Neer Thiru Maarbil Thanthaan Chandu means gaps.
Vir Peru Vizhavum Kanjanum Mallum Periya Thirumozhi 2.3.1 Puram Eri Cheitha Sivan Uru Thuyar KaLai Thevu
Naan Mugan NaaLL Migu Tharukkai Periya Thirumozhi 3.4.2 Nakkan Oon Mugam Aar Thalai Ottu Voon Ozhittha Enthai Andamum AvanigaLum Ellaam Periya Thirumozhi 3.9.3 Aran Kondu Thiriyum Mundam Athu Niraitthu Avan Kann Saabam Athu Neekkum Mudhalvan Avan Magizhnthu Inithu Maruvi Urai Koil
VaaLai Aar Thadam Kann Periya Thirumozhi 4.2.8 VaaLai Aar Thadam Kann Umai Pangan Van Saabam Atru Athu Neenga MooLaiyaar Chiratthu Aiyam Mun ALittha Yem Mugil Vannan VoLLiya Karumam Cheivan Ena Periya Thirumozhi 4.10.7 VeLLiyaar Vananga Virainthu AruLL Cheivaan Siva has been identified as VeLLiyaar for the reason his body has been covered Viboodhi which is white in colour. Some had held that this reference to Sukra, in view of the fact that this Paasuram is on Thiru Velliangudi, a place known for worship by Sukra. Karai Aar Nedu Vel Mara Mannar Periya Thirumozhi 5.1.8 Iraiyaan Kaiyil Niraiyaatha Mundam Niraittha Enthai Thakkan VeLLvi Thagarttha Periya Thirumozhi 5.2.6 Thakkan VeLLvi Thagarttha Thalaivan Thukkam Thudaittha Thunaivar Oruvanai Unthi Poo Mel Periya Thirumozhi 5.9.3 Aagam Thannaal Oruvanai Saabam Neekki Umbar AaLL Enru Vittaan Aagam means body. As the sweat on his chest had been used to fill up the skull, the word Aagam (meaning body) had been used. Voon Amar Thalai Onru Enthi Periya Thirumozhi 5.9.4 Voon Amar Thalai Onru Enthi Ulagu Ellaam Thiriyum Easan Een Amar Saabam Neekkaai Enna Vonn Punalai Eenthaan The Sanskrit word Heenam (meaning disgraceful) has been changed as Een in this Paasuram. The curse due to which he skull got fixed to the hand, had been termed as disgraceful, as the skull made Siva to beg for alms everywhere. Aarum Piraiyum Aravamum Periya Thirumozhi 6.7.9 Aarum Piraiyum Aravamum Adambum Chadai Mel Aninthu Udalam Neeru Poosi Eru Oorum Iraiyoan Chenru Kurai Irappa Maaru Onru Illaa Vaasa Neer Varai Maarvu Agalatthu ALitthu Uganthaan
Pedai Adarttha Mada Annam Periya Thirumozhi 6.9.1 Mudai Adarttha Chiram Enthi Moo Ulagum Bali Thirivoan Idar Keduttha Thiru AaLan Mudai means bad smell. Here this indicates the bad smell of the skull. Chudalaiyil Chudu Neeru Aninthu Periya Thirumozhi 10.1.5 Chudalaiyil Chudu Neeru Amarnthathu Vor Nadalai Theertthavan Nadalai means loss, difficulty faced.
Pindiyaar Mandai Enthi Thiru Kurun Thaandagam 19 Pindiyaar Mandai Enthi Pirar Manai Thiri Thanthu Unnum Mundiyaan Sabham Theertha Oruvan Ae Paavam Parame Ezh Ulagum Thiru Vaai Mozhi 2.2.2 Maa Paavam Vida Ararkku Pitchai Pei Gopala
Moovar Aagiya Moorthiyai Thiru Vaai Mozhi 3.6.2 Moovar Aagiya Moorthiyai Mudhal Moovarkkum Mudhalvan Thannai Saavam ULLana Neekkuvaan The word Saabham meaning curse had been changed as Saavam for the sake of rhyme. Brahma had one lost memory due a curse and could not recollect Vedhas due to which the creation activity was held up. Vedhas were retrieved and taught to Brahma. Brahma had cursed Siva due to which the skull got struck up to his palm, which was released by PerumaaL. Pesa Ninra Sivanukkum Piraman Thiru Vaai Mozhi 4.10.4 Kabaala Nan Mokka Akthu The Sanskrit word Moksham (meaning relief here) had been changed into Tamil usage as Mokkam. Pann Purintha Naan Maraiyoan First Thiru Andhaathi 46 Pann Purintha Naan Maraiyoan Chenni Pali Yetra Venn Puri Nool Maarban Vinai Theera Punn Purintha Aagatthaan In the above Paasuram the Aazhwaar states that the Perumall had scratched his chest and used the blood flowing out for filling up the skull and enabled Siva to get relieved of the skull sticking to his hand as well as the curse on account of plucking of the head of Brahma. The wound created on account of the scratch had been referred to in this Paasuram. Yer Ezhum Venru Second Thiru Andhaathi 63 Eri Uruvatthu Yer Eri Patta Idu Saabam Paar Yeri Unda Thalai Vaai Niraiya Kodu Am kai Vonn Kuruthi The term Paar means Eagle. As eagles would eat on the flesh of the dead bodies, this term had been used to indicate that the Head referred to in this Paasuram only means skull. It has also been stated here that handful of blood had been used by Perumall to fill up the skull. Mel Naanmugan Naan Mugan Thiru Andhaathi 31
Mel Naanmugan Aranai Itta Vidu Saabam Thaan Naaranan Ozhitthaan Yen Nenjam Meyaan IruLL Neekki Naan Mugan Thiru Andhaathi 58 Vidai Etraan Vev Vinai Theertthu Aayaan
Taking Siva as part of his body PinangaLL Idu Kaadu AthanuLL Periya Thirumozhi 2.6.9 PinangaLL Idu Kaadu AthanuLL Nadam Aadu Pinjaganodu Inangu Thiru Chakkaratthu Em Perumaan Pirai Thangu Chadaiyaanai Periya Thirumozhi 3.4.9 Pirai Thangu Chadaiyaanai Valatthe Vaitthu Piramanai than Unthiyile Thotruvitthu Karai Thangu Vel Thadam Kann Thiruvai Maarbil Kalanthavan
Aaraatha Chinatthin Migu Periya Thirumozhi 3.9.8 Alar Magatkum Ararkkum Kooru Aaga Kodutthu AruLum Thiru Udamban Kuzhal Nira Vannaa Periya Thirumozhi 6.1.3 Kuzhal Nira Vannaa Nin Kooru Konda Thazhal Nira Vannan Siva is described as the one with the colour of Fire. Vaan Aar Mathi Pothiyum Chadai Periya Thirumozhi 7.9.4 Vaan Aar Mathi Pothiyum Chadai Mazhu VaaLiyoadu Oru Paal Mazhu is Siva’s arm. EngaLukku AruLL Cheikinra Periya Thirumozhi 7.10.3 Vaasa Vaar KuzhalaaLL Malai Mangai than Panganai Pangil Vaitthu Uganthaan Thirutthanai Thisai Naan Mugan Periya Thirumozhi 7.10.7 Kann Nuthal Koodiya Arutthanai Akkum Puliyin AthaLum Periya Thirumozhi 9.6.1 Akkum Puliyum AthaLum Udaiyaar Avar Oruvar Pakkam Nirka Ninra Panbar Akku means bones and AthaL means skin Erum Eri Ilangu Vonn Mazhu Periya Thirumozhi 9.10.4 Erum Eri Ilangu Vonn Mazhu Patrum Easarkku Isainthu Udambil Vor Kooru Thaan Kodutthaan Malgiya ThoaLum Maan Uri AthaLum Periya Thirumozhi 10.9.4 Malgiya ThoaLum Maan Uri AthaLum Udaiyavar Thamakku Vor Baagam Nalgiya Nalamo
Vangatthaal Maa Mani Neer Thiru Nedun Thaandagam 9 Kula Varaiyan Mada Paavai Ida Paal Kondaan Pangatthaai Valatthanan Thiripuram Eritthavan Thiru Vaai Mozhi 1.3.9 Valatthanan Thiripuram Eritthavan Idam Pera Eranai Poovan Poo MagaLL Thannai Thiru Vaai Mozhi 2.2.3 Eranai Poovan Poo MagaLL Thannai Veru Inru Vinn Thozha ThannuLL Vaitthu Eran means one who has got bull as Mount. In this case this denotes Lord Siva. Poovan means Brahma who had emerged out of the lotus flower emanating from the naval portion of PerumaaL. The term Poo MagaLL refers to Lakshmi who had emerged out of Lotus flower. Nagatthu Anaiyaanai Thiru Vaai Mozhi 10.4.6 Maagatthu YiLa Mathiyam Cherum Chadaiyaanai Bagatthu Vaitthaan Thiru Udambu Vaan Chudar Thiru Vaai Mozhi 2.5.2 Thiru Udambu Vaan Chudar Thaamarai Kann Kai Kamalam Thiru Idame Maarvam Ayan Idame Koppoozh Oruvu Idamum Enthai Perumaarkku Arane Oh Oruvu Idam Onru Inri EnnuLL Kalanthaanukke
Punarkkum Ayanaam Thiru Vaai Mozhi 2.8.3 Punarkkum Ayanaam Azhikkum Aranaam Punarttha than Unthiyoadu Aagatthu Manni Punarthal here means creation activity.
Aer AaLum Iraiyoanum Thiru Vaai Mozhi 4.8.1 Aer AaLum Iraiyoanum Thisai Muganum Thiru MagaLum Koor AaLum Thani Udamban Udambinaal Kurai Illaa Thiru Vaai Mozhi 4.8.10 Thadam Punal Chadai Mudiyan Thani Oru Kooru Amarnthu Uraiyum Udambu Udaiyaan Kaiya Valam Puriyum First Thiru Andhaathi 29 Maa MathiLL Moonru Eitha Iraiyaan Nin Aagatthu Irai Pon Thigazhu Meni First Thiru Andhaathi 98 Pon Thigazhu Meni Puri Chadai Yem Punniyanum Ninru Ulagam Thaaya Nedumaalum Enrum Iruvar Angatthaal Thirivar Elum Oruvan Oruvan Angatthu Enrum ULan Ivai Avan Koil Third Thiru Andhaathi 31 Naravu Etraan Bagatthaan Paarkadal ULaan
Siva taking Paarvathi as part of his body Poathil Mangai Boothala Kizhatthi Thiru Chanda Viruttham 72 Maathu Thangu Kooran EngaLukku AruLL Cheikinra Periya Thirumozhi 7.10.3 Vaasa Vaar KuzhalaaLL Malai Mangai than Panganai Pangil Vaitthu Uganthaan Vangatthaal Maa Mani Neer Thiru Nedun Thaandagam 9 Kula Varaiyan Mada Paavai Ida Paal Kondaan Pangatthaai VaaLai Aar Thadam Kann Umai Periya Thirumozhi 4.2.8 VaaLai Aar Thadam Kann Umai Pangan
Siva taking the poison Annal Cheithu Alai Kadal Kadianthu Periya Thirumozhi 6.1.2 Annal Cheithu Alai Kadal Kadainthu AthanuLL Kann Nuthal Nanju Una Kandavan
Siva tearing the skin of elephant Periyaanai Amarar Thalaivarkkum Periya Thirumozhi 7.6.6 Uri Aanai Uganthaan The action of Siva in tearing the skin of elephant and having the skin as cover for his body is denoted by the term Krithivaasan in Sanskrit.
Daksha Yagnam being spoiled Thakkan VeLLvi Thagarttha Periya Thirumozhi 5.2.6 Thakkan VeLLvi Thagarttha Thalaivan
Eating the world and sleeping on Banyan leaf Vandu Amar Poon Kuzhal Periyaazhwaar Thirumozhi 1.2.13 Andamum Naadum Adanga Vizhungiya Kandam Irunthavaa Kaaneere Kaarigaiyeer Vanthu Kaaneere Kandam is a Sanskrit word meaning neck used as such in this Paasuam. Through this Paasuram Mother Yasothai invites the ladies of Gokulam to come and enjoy the beauty of Child Krishna’s neck. While referring to the neck of the child, the Aazhwaar describes the neck as the one which had gulped the entire world. Mannum Malaiyum Kadalum Ulagu Periyaazhwaar Thirumozhi 1.2.18 Mannum Malaiyum Kadalum Ulagu Ezhum Unnum Thiratthu Magizhnthu Vunnum Pillai The Child Krishna has been praised of its capacity to eat the entire world. Mother Yasothai invites the ladies of Gokulam to come and enjoy the beauty of Child Krishna’s ears which have been decorated with ornaments called Kuzhai.
Baalagan Enru Paribavam Periyaazhwaar Thirumozhi 1.3.7 Pandu Oru NaaLL Aalin Ilai VaLarntha Chirukkan Avan Ivan Uyya Ulagu Padaitthu Periyaazhwaar Thirumozhi 1.5.1 Uyya Ulagu Padaitthu Unda Mani Vayiraa Oozhi Thoar Oozhi Pala Aal Ilai Athan Mel Paiya Uyogu Thuyil Konda Paramparan The sleep on the Banyan leaf had been described as Yoga Nitthirai (false sleep, meditation) very rightly, since Perumall cannot afford to go to sleep when he has taken the responsibility of protecting his devotees who worship him.
Aalatthu Ilaiyaan Aalatthu Ilaiyaan
Periyaazhwaar Thirumozhi 2.6.6
Andatthu AmarargaLL Choozha Periyaazhwaar Thirumozhi 2.7.9 Undittu Ulaginai Ezhum Vor Aal Ilai Thuyil Kondaai Njalam Mutrum Undu Periyaazhwaar Thirumozhi 3.7.11 Njalam Mutrum Undu Aal Ilai Mel Thuyil Naarayanan
Thoyam Parantha Naduvu Periyaazhwaar Thirumozhi 4.1.4 Thoyam Parantha Naduvu Choozhaalil Thollai Vadivu Konda Maaya Kuzhavi Athanai Naaduril Vammin Chuvadu Uraikken Aayar Mada MagaLL Pinnaikkaagi Adal Vidai Ezhinaiyum Veeya Poruthu Viyartthu Ninraanai Meimmaiye Kandaar ULar Periyaazhwaar who was blessed with the vision to enjoy various aspects of Raama, Krishna and other incarnations, had asserted through all the Paasurams of this Thirumozhi 4.1 that there are persons who had enjoyed such scenes. While the first two lines would appear to be questions raised by those who are interested in seeing the Deity, the next two lines provides the answer by those who had enjoyed such scenes. In many of these Paasurams, he had referred to the aspects of two different incarnations. As the Aazhwaar was blessed with the vision to enjoy all such scenes, it is implied that he had included himself in the category of persons referred to in the last line of all these Paasurams. All these Paasurams end with the words Kandaar Ular.
Mannum Malaiyum Mari Periyaazhwaar Thirumozhi 4.1.9 Mannum Malaiyum Mari KadalgaLum Matrum Yaavum Ellaam Thinnam Vizhungi Umizhntha Thevan
Kottu Mann Kondu Idanthu Periyaazhwaar Thirumozhi 4.3.9 Kottu Mann Kondu Idanthu Kudangaiyil Mann Kondu ALanthu
Meettum Akthu Undu Umizhnthu ViLaiyaadu Vimalan All the three heroic deeds connected the world had been described as play for the Deity
Kutram Inri Gunam Perukki Periyaazhwaar Thirumozhi 4.4.2 Thutri Ezhu Ulagu Unda Thoo Mani Vannan Thutri means single gulp. Vishnu had made all the seven worlds as a single spherical shaped eatable and had swallowed the same in single gulp. Chazhakku Nakkodu PuLL Kavi Periyaazhwaar Thirumozhi 5.1.2 Oozhi Ezh Ulagu Undu Magizhnthaane Inru Mutrum Muthugu Noava Naachiyaar Thirumozhi 2.2 Anru Baalagan Aai Aal Ilai Mel Thuyinra Em Aadhi Paal Aal Ilaiyil Thuyil Konda Naachiyaar Thirumozhi 13.2 Paal Aal Ilaiyil Thuyil Konda Paraman Aalin Ilai Baalaganaai Perumall Thirumozhi 8.7 Aalin Ilai Baalaganaai Anru Ulagam Undavan
Ulagu Thannai Nee Padaitthu Thiru Chanda Viruttham 12 Ulagu Thannai Nee Padaitthu VuLL Odukki Vaitthi
PuLL Athu Aagi Vedha Nangum Thiru Chanda Viruttham 19 PuLLin Mei Pagai Kadal Kidatthal Kaathalitthathe In this Paasuram the word PuLL (meaning bird) had been used in different contexts, in the first line reference has been made to the PerumaaL taking the form of Swan for teaching the Vedic hymns to Brahma, in the second line about the incident in Krishna incarnation and having Garuda in his flag; in the third line reference to the Mount Garuda and in the fourth line choosing the Snake (Garuda’s enemy) as bed.
Pandum Inrum Melum Aai Thiru Chanda Viruttham 22 Pandum Inrum Melum Aai Vor Baalan Aagi Njalam Ezh Undu Mandi Aal Ilai Thuyinra Aadhi Thevan The words Pandum, Inrum and Melum represent the past, present and future. Here these terms represent the period of before creation, after creation and at the time of deluge. During all these three phases Perumall had been taking care of the world, even though only the manner in which he had saved the earth had been described in this Paasuram, through the reference to the past and present the implied message conveyed through this Paasuram is that the Perumall had been taking care of the world during these periods also.
Varatthinil Siratthai Mikka Thiru Chanda Viruttham 25 Irantha Mann VayitruLLe Karatthi Vun Karutthai Yaavar Kaana Vallaar Padaittha Paar Idanthu
Thiru Chanda Viruttham 28
Padaittha Paar Idanthu ALanthu Athu Undu Umizhnthu The world created by Perumall had once been retrieved by him during Varaaha incarnation, had been measured by him during Trivikrama incarnation and swallowed and brought out after the deluge. Thus all the incidents connected with the world had been brought in a single line of this Paasuram.
Vaan Agamum Mann Agamum Thiru Chanda Viruttham 30 Vaan Agamum Mann Agamum Verpum Ezh KadalgaLum Ponagam Cheithu Aal Ilai Thuyinra Pundareegan Kaalanemi Kaalane Thiru Chanda Viruttham 31 Njaalam Ezhum Undu Pandu Vor Baalan Aaya Pannbane
Kaaittha NeeLL ViLan Kani Thiru Chanda Viruttham 37 Maanai Undu Vor Enam Aaya Vaamanaa The reference to sand (earth) immediately brings to the mind of the Aazhwaar the Varaaha incarnation and Vaamana incarnation where the purposes of these incarnations were to retrieve the earth. Kunril Ninru Vaan Irunthu Thiru Chanda Viruttham 48 Mann Onru Chenru Athu Onrai Undu Athu Onru Idanthu Panriyaai The three incidents connected to the earth had been combined in the same line, measuring the three worlds, eating the world and retrieving the land hidden under the sea by Demon Hiranyaakshan. Mannai Undu Umizhnthu Thiru Chanda Viruttham 105 Mannai Undu Umizhnthu Pin Iranthu Kondu Alanthu Kaavalil Pulanai Vaaitthu Thirumaalai 1 Moo Ulagum Undu Umizhntha Muthalvaa Thunda Venn Piraiyaan Thuyar Amalan Aadhi Piraan 6 Andar Anda Bagirandatthu Oru Maanilam Ezhu Maal Varai Mutrum Unda Kandam Kandeer Aala Maa Maratthin Ilai Mel Amalan Aadhi Piraan 9 Aala Maa Maratthin Ilai Mel Vir Baalaganaai Njalam Ezhum Undaan
Karai Chei Maa Kadal Periya Thirumozhi 1.2.5 Karai Chei Maa Kadal Kidanthavan Kani Kazhal AmarargaLL Thozhuthu Ettha Arai Chei Mekalai Alar MagaL AvaLoadum Amarntha Panam KoLL Aayiram Udaiya Periya Thirumozhi 1.2.6 Panam KoLL Aayiram Udaiya Nal Aravu Anai PaLLi KoLL Paramaa Enru Inangi Vaanavar Mani Mudi Pani Thar Iruntha Panam is a Sanskrit word meaning hood of the snake. Inangi means in group. The Aazhwaar states that group of Devas were worshipping the Deity, in such a manner that their crowns were touching the diving feet of the Deity.
Kondal MaaruthangaLL Periya Thirumozhi 1.4.9 Kondal MaaruthangaLL Kula Varai Thogu Neer Kurai Kadal Ulagaudan Anaitthum Unda Maa Vayitroan Vonn Chudar Eintha Umbarum Oozhiyum Aanaan Enn ThisaigaLum Ezh Ulagum Periya Thirumozhi 1.8.6 Enn ThisaigaLum Ezh Ulagamum Vaangi Pon Vayitril Peithu Pandu Vor Aal Ilai PaLLi Kondavan Neer Aar Kadalum Nilanum Periya Thirumozhi 1.10.3 Neer Aar Kadalum Nilanum Muzhuthu Undu Aer Aalam YiLam ThaLir Mel Thuyil Enthaai
Baalan Aagi Njaalam Ezhum Periya Thirumozhi 2.2.5 Baalan Aagi Njaalam Ezhum Undu Pandu Aal Ilai Mel Saala NaaLum PaLLi KoLLum Paar Aar Ulagum Pani Maal Periya Thirumozhi 2.4.6 Paar Aar Ulagum Pani Maal Varaiyum Kadalum Chudarum Avai Undum Enakku Aaraathu Ena Ninravan Yem Perumaan Paar Aayathu Undu Umizhntha Periya Thirumozhi 2.5.1 Paar Aayathu Undu Umizhntha PavaLa Thoonn Paainthaanai Thiri Chagadam Periya Thirumozhi 2.5.5 Baalaganaai Aal Ilaiyil PaLLi Inbam Einthaan Andamum Enn Thisaiyum Periya Thirumozhi 2.9.4 Andamum Enn Thisaiyum Nilanum Alai Neerodu Vaan Eri Kaal Mudhalaa Undavan Enthai Piraan Manju Aadum Vari Ezhum Periya Thirumozhi 2.10.1 Manju Aadum Varai Ezhum KadalgaLL Ezhum Vaan Agamum Mann Agamum Matrum Ellaam Enjaamal Vayitru Adakki Aalin Mel Vor YiLam ThaLiril Kann VaLarntha Easan
Vaiyam Ezhum Undu Aal Ilai Periya Thirumozhi 3.1.3 Vaiyam Ezhum Undu Aal Ilai Vaigiya Maayavan Moovar Aagiya Oruvanai Periya Thirumozhi 3.1.10 Moovar Aagiya Oruvanai Moo Ulagum Undu Umizhnthu ALanthaan Maa Vaayin Angam Mathiyaathu Ulagu Unda Maayan Andamum Ivv Alai Kadalum
Periya Thirumozhi 3.2.8
Periya Thirumozhi 3.9.3
Andamum Ivv Alai Kadalum AvanigaLum Ellaam Amudhu Cheitha Thiru Vayitran
Vilam Kaniyai ILam Kanru Periya Thirumozhi 3.9.7 Ivv Ulagu Unda KaaLai Umbarum Ivv Ezhu Ulagum Periya Thirumozhi 3.10.3 Umbarum Ivv Ezh Ulagum Ezh Kadalum Ellaam Unda Piraan Vanjanaiyaal VanthavaLL Periya Thirumozhi 3.10.9 Vanjanaiyaal VanthavaLL than Uyir Undu Vaaittha Thayir Undu Vennai Amudhu Undu Vali Mikka Kanjan Uyir Athu Undu Ivv Ulagu Unda KaaLaai
Andamum Ivv Alai Kadalum Periya Thirumozhi 4.1.5 Andamum Ivv Alai Kadalum AvanigaLum Kula Varaiyum Unda Piraan
Njalam Ellaam Amudhu Cheithu Periya Thirumozhi 4.1.6 Njalam Ellaam Amudhu Cheithu Naan Maraiyum Thodaraatha Baalagan Aai Aal Ilai Mel PaLLi KoLLum Paraman Ezh Ulagum Thaazh Varaiyum Periya Thirumozhi 4.4.9 Ezh Ulagum Thaazh Varaiyum Engum Moodi Enn Thisaiyum Mann Thalamum Mandi Andam Mozhai Ezhunthu Aazhi Migum Oozhi VeLLam Mun Agattil Odukkiya Em Moorthy Agattu means lower stomach. Mozhai means the water in the lower portion coming up. Such process would happen during heavy floods or deluge. Aazhi her denotes Sea.
Njalam Mutrum Undu Umizhntha Periya Thirumozhi 4.8.6 Njaalam Mutrum Undu Umizhntha Naathan Aaychiyar Azhaippa Periya Thirumozhi 4.10.1 Oru Kaal Aal Ilai VaLarntha Yem Perumaan Sleeping is often referred by the term VaLarntha or Kann VaLarntha in Tamil literature. Paasurams have also followed this pattern. It is believed that while sleeping, more so in the case of children, body grows. Sleep for more number of hours of children is associated with growth. Paarinai Undu Paarinai Umizhnthu Periya Thirumozhi 4.10.5 Paarinai Undu Paarinai Umizhnthu Karun Thann Kadalum Malaiyum Periya Thirumozhi 5.2.7 Karun Thann Kadalum Malaiyum Ulagum
Arunthum AdigaLL
Unthi Mel Naan Muganai Periya Thirumozhi 5.4.1 Ulagu Undavan Enthai Pemmaan Vaiyam Undu Aal Ilai Mevum Periya Thirumozhi 5.4.2 Vaiyam Undu Aal Ilai Mevum Maayan Thaai Vaayil Chol KeLaaLL Periya Thirumozhi 5.5.4 Pei Maaya Mulai Undu Ivv Ulagu Unda Peru Vayitran Peraanai Kurungudi Yem Periya Thirumozhi 5.6.2 Mutthu Ilangu Kaar Aar Thinn Kadal Ezhu Malai Ezh Ivv Ulagu Ezhu Undu Aarathu Enru Irunthaan Tham Chinatthai Thavirtthu Periya Thirumozhi 5.6.6 Ulagam Undu Umizhntha Karpagam Peyinaar Mulai Voon Pillai Periya Thirumozhi 5.7.9 Oru Kaal Peru Nilam Vizhungi Athu Umizhntha Vaayan Maal Aai Aal Ilai VaLarnthu Vangam Aar KadalgaLL Periya Thirumozhi 5.9.2 Vangam Aar KadalgaLL Ezhum Malaiyum Vaan Agamum Matrum Amm Kann Maa Njaalam Ellaam Amudhu Cheithu Umizhntha Enthai Vuyyum Vagai Undu Chona Periya Thirumozhi 5.10.2 Ulagu Ezhum Ozhiyaamai Muna NaaLL Meeyyin ALave Amudhu Cheya Valla Aiyan Ozhiyaamai means without leaving anything. To rule out the doubt as to how the child could eat the seven worlds, the Aazhwaar had stated that the Perumall had the capacity to shrink the worlds to the size of his stomach. Meyy means body. Umbar Ulagu Ezhu Kadal Ezhu Periya Thirumozhi 5.10.3 Umbar Ulagu Ezhu Kadal Ezhu Malai Ezhu Ozhiyaamai Muna NaaLL Tham Pon Vayiru Aara ALavum Undu Avai Umizhntha Thada Maarvar Ozhiyaamai means without leaving anything. Seven worlds – Boo Logam, Buva Logam, Suva Logam, Maha Logam, Jana Logam, Thapa Logam and Sathya Logam, Seven seas ‐‐ Salt, Sugar cane essence, Honey, Ghee, Curd, Milk and Water Seven Mounts‐ Himaalaya, Manthra, Kailaash, North Vindha, Nidatha, Hemakoota and Neelagiri Nilavodu Veyil Nila Iru Chudarum Periya Thirumozhi 6.1.4 Nilavodu Veyil Nila Iru Chudarum Ulagamum UyirgaLum Undu Oru Kaal
Kalai Tharu Kuzhaviyin Uru Vinaiyaai Alai Kadal Aal Ilai VaLarnthavan
Paar Ezhu Kadal Ezhu Malai Ezhum Aai Periya Thirumozhi 6.1.5 Paar Ezhu Kadal Ezhu Malai Ezhum Aai Cheer Kezhu Ivv Ulagam Ezhu Ellaam Aar Kezhu Vayitrinil Adakki Ninru Angu Voar Ezhutthu Voar Uru Aanavan Paar Ezhu represents the seven islands, Naavalam, Iravi, Kusai, Krouncham, Saalmali, Thengu and Pushkaram. Perumall had been compared to the primary Letter A (Agaram in Tamil). It had also been interpreted that like letter A occupying the primary position, Perumall occupies the primary for all the worlds. Kaar Kezhu KadalgaLum Periya Thirumozhi 6.1.6 Kaar Kezhu KadalgaLum MalaigaLum Aai Aer Kezhum Ulagamum Aagi Muthal AargaLum Arivu Ara Nilaiyinai Aay Cheer Kezhu Naan Marai Aanavan Ambaramum Peru Nilanum ThisaigaLL Periya Thirumozhi 6.6.1 Ambaramum Peru Nilanum ThisaigaLL Ettum Alai Kadalum Kula Varaiyum Unda Kandan Kombu Amarum Vada Maratthin Ilai Mel PaLLi Koodinaan Banyan tree is known as Vada Vriksham in Sanskrit. Hence the terms Vada had been used in this Paasuram to indicate Banyan leaf. ChuLai Konda Palan KanigaLL Periya Thirumozhi 6.9.3 VaLai Konda Vannatthan Pin Thoanral Moo Ulagoadu ALai Vennai Undaan
Agil Kuradum Chanthanamum Periya Thirumozhi 6.9.5 Pagal Karantha Chudar Aazhi Padaiyaan Ivv Ulagu Ezhum Puga Karantha Thiru Vayitran The two incidents where two different objects were hidden had been described in this Paasuram. The first one Sun during Mahaabaaratham war and second one earth hidden in his stomach at the time of deluge are these incidents. Vatraa Muthu Neerodu Maal Periya Thirumozhi 7.1.2 Vatraa Muthu Neerodu Maal Varai Ezhum Thutru Aaga Mun Thutriya Thol Pugazhone Thutru means big lump. While feeding the children or animals (particularly elephant) the rice would be made as one big spherical lump and fed into the mouth. To indicate that the entire world along with seas, it was swallowed in a single instalment, it has been stated that entire thing was made into one lump. Thutriya means swallowed. Thooyaai Chudar Maa Mani Poal Periya Thirumozhi 7.1.9 Alai Neer Ezhu Ulagum Unda Vaayaa Chiriyaai Vor Pillaiyum Aai Periya Thirumozhi 7.2.4
Chiriyaai Vor Pillaiyum Aai Ulagu Undu Vor Aall Ilai Mel Uraivaai
Thaai Ninaintha Kanre Okka Periya Thirumozhi 7.3.2 Anru Vaiyam Umizhnthitta Vaayan Thiruvukkum Thiru Aagiya Chelvaa Periya Thirumozhi 7.7.1 Ulagu Unda Oruvaa Panriyaai Meen Aagi Ariyaai Periya Thirumozhi 7.8.10 Panriyaai Meen Aagi Ariyaai Paarai Padaitthu Kaathu Undu Umizhntha Paraman Mei Nala Thavatthai Thivatthai Periya Thirumozhi 7.10.2 Aal Ilai PaLLi KoLL Maayan Vandu Amarum Malar Punnai Periya Thirumozhi 8.3.7 Enn Thisaiyum Ezhu Kadalum Iru Nilanum Peru Visumbum Undu Umizhntha Perumaan Peru Neerum Vinnum Malaiyum Periya Thirumozhi 8.10.2 Peru Neerum Vinnum Malaiyum Ulagu Ezhum Oru Thaar Aa NinnuLL Odukkiya Thaar means garland. The Aazhwaar states the sea, mountain and seven worlds had decorated his stomach like a garland. Enn Thisaiyum Eri Neer Kadalum Periya Thirumozhi 9.2.9 Enn Thisaiyum Eri Neer Kadalum Ezh Ulagum Udane Vizhungi Mani Vor Aal Ilai PaLLi KoLLum Maayar Moovaril Mun Mudhalvan Periya Thirumozhi 9.9.1 Poo Alar Unthi ThannuLL Bhuvanam Padaitthu Undu Umizhntha Undu Ulagu Ezhinaiyum Periya Thirumozhi 9.9.3 Undu Ulagu Ezhinaiyum Voru Baalagan Aal Ilai Mel Kann Thuyil Kondu Ugantha Karu Manikka Maa Malai
VeLLiyaan Kariyaan Mani Nira Vannan Periya Thirumozhi 9.10.3 Ulagu Ezhum Undu Umizhnthaan Engaanum Eethu Oppathoar Periya Thirumozhi 10.6.1 Chen Chudarum Nilanum Pongu Aar Kadalum Poruppum Neruppum Nerungi Puga Pon Midaru Atthanai Poathu Angaanthavan Angaanthavan means one who had opened his mouth widely. Kunru Onru Matthaa Aravam Periya Thirumozhi 10.6.2 Mun Nanru Unda Thol Cheer Magara Kadal Ezh Malai Ezh Ulagu Ezhum Ozhiyaamai Nambi
Anru Undavan Kaanmin
Iru Nila Mannar Thammai Iru Naalum Periya Thirumozhi 11.4.6 Pugazh Cher Peru Nilam Undu Umizhntha Peru Vaayar Aagi Avar Nammai AaLvar Perithe Aazh Kadal Choozh Vaiyagatthaar Periya Thirumozhi 11.5.3 Thaazh Kuzhalaar Vaittha Thayir Unda Pon Vayiru Ivv Ezhu Ulagum Undu Idam Udaitthathaal Chaazhale
Ariyaathaarkku Aan Aayan Aagi Periya Thirumozhi 11.5.4 Uri Aar Naru Vennai Undu Ugantha Pon Vayitrukku Eri Neer Ulagu Anaitthum Eithaathaal Chaazhale Kothai Vel Aivarkkai Periya Thirumozhi 11.5.7 Thoothan Aai Mannavanaal Chol Undaan Aagilum Oatha Neer Vaiyagam Undu Umizhnthaan Chaazhale As he was on a peace mission, Krishna had swallowed the humiliating ridicules by Duryodhana about Krishna and Five Brothers. Mai Ninra Karum Kadal Vaai Periya Thirumozhi 11.6.1 Mai Ninra Karum Kadal Vaai Ulagu Inri Vaanavarum Yaamum Ellaam Nei Ninra Chakkaratthan Thiru Vayitril Nedum Kaalam Kidanthathu Oreer Nillaatha Peru VeLLam Nedu Periya Thirumozhi 11.6.2 Nillaatha Peru VeLLam Nedu Visumbin Meethu Oadi Nimirntha Kaalam Mall Aanda Thada Kaiyaal Pagirandam Aga Paduttha Kalatthu Anru Ellaarum Ariyaaro Em Perumaan Undu Umizhntha Etchil Thevar Allaathaar Thaam ULare Avan AruLe Ulagu Aavathu AriyeergaLe
Netri Mel Kannaanum Nirai Mozhi Periya Thirumozhi 11.6.3 Netri Mel Kannaanum Nirai Mozhi Vaai Naanmuganum Neenda Naal Vaai Otrai Kai Venn Pagattin Oruvanaiyum ULLitta Amararodum Vetri Poar Kadal Araiyan Vizhungaamal Thaan Vizhungi Uyya Konda Kotra Poar Aazhiyaan As the trunk of the elephant serves as hand, the elephant is described as one handed animal. White coloured royal elephant Iravadham has been referred to in this second line of the Paasuram and the rider Indra is identified through the reference to Iravadham elephant.
Pani Paravai Thirai Thathumba Periya Thirumozhi 11.6.4 Pani Paravai Thirai Thathumba Paar Ellaam Nedum Kadale Aana Kaalam Ini KaLaikann Ivarkku Illai Enru Ulagam Ezhinaiyum Oozhil Vaangi Muni Thalaivan Muzhangu OLi Cher Thiru Vayitril Vaitthu Ummai Uyya Konda Kani KaLava Thiru Uruvatthu Oruvanaiye Kazhal Thozhumaa KalleergaLe
KaLaikann means saviour.
Paar Aarum Kaanaame Paravai Maa Periya Thirumozhi 11.6.5 Paar Aarum Kaanaame Paravai Maa Nedum Kadale Aana Kaalam Aaraanum Avanudaiya Thiru Vayitril Nedum Kaalam Kidanthathu Pei Irukkum Nedu VeLLam Peru Periya Thirumozhi 11.6.6 Pei Irukkum Nedu VeLLam Peru Visumbin Meethu Oadi Perugu Kaalam Thaai Irukkum Vanname Ummai than Vayittru Irutthi Uyya Kondaan
Maan Naadum Vinn Naadum Periya Thirumozhi 11.6.7 Mann Naadum Vinn Naadum Vaanavarum Thaanavarum Matrum Ellaam Unnaatha Peru Vellam Unnaamal Thaan Vizhungi Uyya Konda Kann AaLan
Maram KiLarnthu Karum Kadal Neer Periya Thirumozhi 11.6.8 Maram KiLarnthu Karum Kadal Neer Uram Thuranthu Paranthu Eri Andatthu Appaal Puram KiLarntha Kaalatthu Ponn Ezhinaiyum Oozhil Vaangi Aram KiLarntha Thiru Vayitrin Agam Padiyil Vaitthu Ummai Uyya Konda Niram KiLarntha Karum Chothi Nedum Thagai Andatthin Mugadu Azhuntha Periya Thirumozhi 11.6.9 Andatthin Mugadu Azhuntha Alai Mun Neer Thirai Thathumba Aavaa Enru Thondarkkum Amararkkum Munivarkkum Thaan AruLi Ulagam Ezhum Undu Ottha Thiru Vayitrin Agam Padiyil Vaitthu Ummai Uyya Konda Kondal Kai Mani Vannan
Thevaraiyum Asuraraiyum ThisaigaLaiyum Periya Thirumozhi 11.6.10 Thevaraiyum Asuraraiyum ThisaigaLaiyum KadalgaLaiyum Matrum Mutrum Yaavaraiyum Ozhiyaame Em Perumaan Undu Umizhntha Ther AaLum VaaLL Arakkan Nedum Thaandagam 20 Paar Idanthu Paarai Undu Paar Umizhnthu Paar ALanthu Paarai Aanda per AaLan
Thida Visumbu Eri VaLi Thiru Vaai Mozhi 1.1.7 Thida Visumbu Eri VaLi Nilam Ivai Misai Padar PoruLL Muzhuvathum Aai Avai Avai Thorum Udan Misai Uyir Ena Karanthu Engum Paranthu VuLan Chudar Migu SuruthiyuLL Ivai Unda Surane
Surar Arivu Aru Nilai Thiru Vaai Mozhi 1.1.8 Surar Arivu Ari Nilai Vinn Mudhal Muzhuvathum Varan Mudhal Aayavai Muzhuthum Unda Paraparan
Parantha Thann ParavaiyuLL Thiru Vaai Mozhi 1.1.10 Parantha Thann ParavaiyuLL Neer Thorum Paranthu VuLan Parantha Adam Ithu Ena Nila Visumbu Ozhivu Ara Karantha Chil Idam Thorum Idam Thigazh PoruLL Thorum Karanthu Engum Paranthu VuLan Ivai Unda Karane
Valatthanan Thiripuram Eritthavan Thiru Vaai Mozhi 1.3.9 Ivai Pinnum Vayittru VuLa In the second line of the same Paasuram, reference had been made to creation of Brahma from his navel and through him creation of the world. Undaai Ulagu Ezh Munname Thiru Vaai Mozhi 1.5.8 Undaai Ulagu Ezh Munname Umizhnthu Maayaiyaal Pukku Undaai Vennai Chiru Manisar Uvalai Yaakkai Nilai Eithi Mann Thaan Choarnthathu Undaleum Manisarkku Aagum Peer Chirithum Andaa Vannam Mann Kariaya Neyy Voonn Marunthe Maayane The above Paasuram is in the nature of conversation between Nammaazhwaar and Perumall where the Aazhwaar is asking for the reason for taking butter in huge quantities in Krishna incarnation. Even though the worlds he had eaten at the time of deluge had been brought out later, some sand might have got retained in the stomach. As the sand eaten by a human being would result in stomach disorders, to avoid any disorders Krishna replies that he had taken butter to dissolve the sand, if any, retained in the stomach.
Kondaan Ezh Vidai Thiru Vaai Mozhi 1.8.7 Kondaan Ezh Vidai Undaan Ezh Vaiyam Than Thaamam Cheithu Yen Enn Thaan Aanane The Aazhwaar states that the Deity by taking him over had become his thought.
Udan Amar Kaathal MagaLir Thiru Vaai Mozhi 1.9.4 Udan Amar Kaathal MagaLir Thiru MagaLL Mann MagaLL Aayar Mada MagaLL Enru Ivar Moovar AaLum Ulagamum Moonre Udan Avai Okka Vizhungi Aal Ilai Chernthavan Emmaan Kadal Mali Maaya Perumaan Kannan Yen Okkalaiyaane Nammaazhwaar had been blessed by the Darshan of PerumaaL to such an extent that he declares that he could have the Child Krishna on his hips like Mother Yasothai had the Child
Krishna. In this Paasuram he refers to the three consorts of Vishnu, Sree Devi (in the form of Rukmini Devi), Boodevi (in the form of Sathyabhama) and NeeLaa Devi (in the form of Nappinnai).
Kandaaye Nenje KarumangaLL Undaanai Ulagu Ezhum
Thiru Vaai Mozhi 1.10.5
Thinnan Veedu Mudhal Muzhuthum Thiru Vaai Mozhi 2.2.1 Mannum Vinnum Ellaam Udan Unda Em Kannan Evarum Yaavaiyum Ellaa Thiru Vaai Mozhi 2.2.6 Evarum Yaavaiyum Ellaa PoruLum Kavarvu Inri ThannuLL Odunga Ninra Pavar KoLL Gnana VeLLa Chudar Moorthy Kavarvu means congestion. Pavar means area, space.
Palli Aal Ilai Ezh Ulagum Thiru Vaai Mozhi 2.2.7 Palli Aal Ilai Ezh Ulagum KoLLum VaLLal Val Vayitru Perumaan Val means strong
Karutthil Thevum Ellaa PoruLum Thiru Vaai Mozhi 2.2.8 Karutthil Thevum Ellaa PoruLum Varutthittha Maaya Piraanai Anri Aare Thirutthi Thinn Nilai Moo Ulagum ThammuLL Irutthi Kaakkum Iyalvinare According to Hindu traditional philosophy, Vishnu is associated with the activity of saving or safeguarding the lives on the earth, while Brahma is associated with the creation acitivity and Rudhra is associated with destruction activity. By retaining all the three worlds in his stomach during the time of great deluge Perumall had saved the three worlds, thereby saving the world from the deluge.
Kaakkum Iyalvinan Kanna Perumaan Thiru Vaai Mozhi 2.2.9 Kaakkum Iyalvinan Kannan Perumaan Cherkkai Cheithu than UnthiyuLLe Vaaittha Thisai Mugan Indiran Vaanavar Aakkinaan Theiva UlagugaLe
Enathu AaviyuLL Kalantha
Thiru Vaai Mozhi 2.3.4
Enathu Aavi Aaviyum Pozhil Ezhum Unda Enthaai Enathu Aavi Yaar Yaan Yaar Thantha Nee Kondu Aakkinaiye Aazhwaar states here that the Deity had swallowed his soul like he had swallowed the seven worlds. In the first line of this Paasuram he states that he had given his soul to the Deity as a gratitude for his mingling with his heart. Then he had realised that the Deity had taken his soul even without the Aazhwaar’s knowledge (explained in the Previous Paasuram Thiru Vaai Mozhi 2.3.3). He corrects himself and makes a statement in the last line of the Paasuram that who is he to offer or give his soul to the PerumaaL and that as a person who had provided him the soul, body the Deity has got every right to take them as and when he wishes.
EnnuLL Kalanthavan Chen Kani Thiru Vaai Mozhi 2.5.3 Mannu Muzhu Ezhu Ulagum VayittrinuLL ThanuLL Kalavaathathu Epp PoruLum Thaan Illaiye The Aazhwaar had stated that there is no matter on earth which had not got into the stomach of the PerumaaL at the time of deluge. Chikkena Chirithu Vor Idamum Thiru Vaai Mozhi 2.6.2 Chikkena Chirithu Vor Idamum Purappadaa ThannuLLe UlagugaLL Okkave Vizhungi Pugunthaan While eating the worlds, Vishnu had ensured that not even a small space was left outside and hence nothing could be seen outside. Despite being so big to accommodate all the worlds within his stomach, the Aazhwaar states that the Deity had managed to enter his (Aazhwaar’s) body. Mudiyaathathu Yen Enakkel Thiru Vaai Mozhi 2.6.7 Mudiyaathathu Yen Enakkel Ini Muzhu Ezh Ulagum Undaan Uganthu Vanthu AdiyenuLL Pugunthaan Agalvaanum Allan Ini Chediyaar NoigaLL Ellaam Thuranthu Emar Keezh Mel Ezhu Pirappum Vidiyaa Vem Naragatthu Enrum Cherthal Maarinare In this Paasuram the Aazhwaar states that the Deity who had eaten all the seven worlds had entered his heart and would not move out of his heart. His entry had changed the status of his ancestors as well as his predecessors to such a level that they have been relieved from the vicious birth death cycle. Aazhwaar had described the death birth cycle as inescapable Hell, for the reason that the stay at the Hell has got a time limit according to the sins we have committed, but the death birth cycle does not have any end at all. The vicious nature of this cycle had been described as Punarapi Jananam Punarapi Maranam in his famous Bhaja Govindham verse.
Kidanthu Irunthu Ninru ALanthu Thiru Vaai Mozhi 2.8.7 Kidanthu Irunthu Ninru ALanthu Kezhal Aai Keezh Pukku Idanthidum ThannuLL Karakkum Umizhum Marai Aaya Naal VedatthuLL
Thiru Vaai Mozhi 3.1.10
Muraiyaal Ivv Ulagu Ellaam Padaitthu Idanthu Undu Umizhnthu ALanthaai Kannanai Maayan Thannai Thiru Vaai Mozhi 3.4.9 Njaalam Undu Umizhntha Maal Cheyya Thaamarai Kannan Aai Thiru Vaai Mozhi 3.6.1 Ulagu Ezhum Unda Avan Kandeer Thuyarame Tharu Thunba Inba Thiru Vaai Mozhi 3.6.8 Ulagu Ezhum Undu Umizhnthaan
Adi Aarntha Vaiyam Undu Thiru Vaai Mozhi 3.7.10 Adi Aarntha Vaiyam Undu Aal Ilai Anna Vasam Cheyyum The Aazhwaar states that the worlds were equal his feet in size. It is natural that after intake of food, anybody would feel like sleepy. Such sleep followed by heavy meals is referred to as Anna Vasam in this Paasuram. Thukkam Ill Gnana Chudar Thiru Vaai Mozhi 3.10.9 Nakka Piraanoadu Ayan Mudhal Aaga Ellaarum Evaiyum ThanuLL Okka Odunga Vizhunga Vallaanai Petru Onrum ThaLarvu Ilane Baalan Aai Ezhu Ulagu Undu Thiru Vaai Mozhi 4.2.1 Baalan Aai Ezh Ulagu Undu Parivu Inri Aal Ilai Anna Vasam Cheyyum Annalaar It is natural that after intake of food, anybody would feel like sleepy. Such sleep followed by heavy meals is referred to as Anna Vasam in this Paasuram. Poosum Chaandu Yen Nenjame Thiru Vaai Mozhi 4.3.2 Njaalam Undu Umizhntha Enthai Kaala Chakkaratthoadu Venn Changam Thiru Vaai Mozhi 4.3.6 Njaalam Mutrum Undu Umizhntha Naarayanan
Undum Umizhnthum Kadanthum Thiru Vaai Mozhi 4.5.9 Undum Umizhnthum Kadanthum Idanthum Kidanthum Ninrum Konda Kolatthoadu Veetru Irunthum Manam Koodiyum Kandavaatraal Thanathe Ulagu Ena Ninraan Through the various heroic deeds associated with the preservation of the world, he had become Universe himself. The reclining pose referred to here is associated with the with False sleep at Milky Ocean as well as Sri Raama lying on the ground at Thirupullaani, vexed with the attitude of the Sea King in not allowing him to cross over to Lanka, initially. The sitting pose corresponds to the situation of sitting on the throne of Ayodhya and ruling the kingdom.
Marunthu Aagum Enru Aangu Thiru Vaai Mozhi 4.6.4 Orungu Aagave Ulagu Ezhum Undum Umizhnthitta Perum Thevan
Seelam Illaa Chiriyen Thiru Vaai Mozhi 4.7.1 Njaalam Undaai Uyirinaal Kurai Illaa Thiru Vaai Mozhi 4.8.11 Uyirinaal Kurai Illaa Ulagu Ezh than VuLL Odukki
Katti Nee Karanthu Umizhum Thiru Vaai Mozhi 4.9.8 Katti Nee Karanthu Umizhum Nilam Neer Thee Visumbu Kaal Eetti Nee Vaitthu Amaittha Imaiyoar Vaazh Thani Muttai The world could be seen by others only after it was created by PerumaaL. Hence it had been stated that the world was shown by the Deity to others. The five elements were mixed in proper proportion to retain the world properly. The world has been described as Muttai, also meaning Andam. Parantha Theivamum Pal Ulagum Thiru Vaai Mozhi 4.10.3 Parantha Theivamum Pal Ulagum Padaitthu Anru Udane Vizhingi Karanthu Umizhnthu Kadanthu Idanthathu Kadum TheLiya Gilleer To indicate that the Lord had swallowed the entire worlds at the time of Deluge, without any difficulty, it had been stated that he had swallowed immediately.
Mannum Malaiyum First Thiru Andhaathi 10 Mannum Malaiyum Mari Kadalum Maaruthamum Vinnum Vizhingiyathu Mei Enbar ENNil Alagu ALavu Kanda Cheer Aazhiyaarkku Ulagu ALavum Undo Vun Vaai Maalum Karum Kadale First Thiru Andhaathi 19 Vaiyam Undu Aalin Ilai Thuyinra Aazhiyaan Yen Oruvar Mei Enbar First Thiru Andhaathi 34 Ezhu Ulagu Undu Aal Ilaiyil Mun Oruvan Aaya Mugil Vannaa Baalan Thanathu Uruvaai First Thiru Andhaathi 69 Baalan Thanathu Uruvaai Ezhu Ulagu Undu Aal Ilaiyil Mel Anru Nee VaLarntha Kondathu Ulagam Second Thiru Andhaathi 18 Undathavum Thaan Kadantha Ezh Ulage Maalai Ari Uruvan Second Thiru Andhaathi 47 Njaalam Alanthu Idanthu Undu Umizhntha Annal Kondu VaLarkka Second Thiru Andhaathi 98 Kuzhavi Aai Thaan VaLarnthathu Undu Ulagu Ezhum Ull Odunga – Yen Irai AruLaathu Ozhiyume Third Thiru Andhaathi 19 Anru TheruLaatha Pillaiyaai Chernthaan Mun Ulagam Undu Umizhnthaaikku Third Thiru Andhaathi 20 Mun Ulagam Undu Umizhnthaaikku Avv Ulagam Eer Adiyaal Pin Alanthu Koadal Perithu Onre Enne Thirumaale Chengann Chem Malar Thooi Kai Thozhuthum Perumaane Nee Ithanai Pesu Thozhuthaal Pazhuthu Unde Third Thiru Andhaathi 25 Thoo Neer Ulagam Muzhuthu Undu Baalaganaai Aal Ilai Mel Third Thiru Andhaathi 33 Baalaganaai Aal Ilai Mel Paiya Ulagu Ellaam Mel Voru NaLL Undavan
China Maa Madha KaLitrrin Third Thiru Andhaathi 43 Punam Meya Boomi Thanai Thanam Aagam Per AgalutthuLL Odukkum per Aaram Maaravanaar Muyanru Thozhu Nenje Third Thiru Andhaathi 53 Iyanra Maratthu Aal Ilaiyin Melaal Payinru Angu Vor Mann Nalam KoLL Vellatthu Maaya Kuzhavi Ninaitthu Ulagil Aar TheLivaar Third Thiru Andhaathi 93 Anaitthu Ulagum VuLL Odukki Aal Mel Kanaitthu Ulavu VeLLatthoar Pillaiyaai MeLLa Thuyinraan Virainthu Adaimin Mel Naan Mugan Thiru Andhaathi 80 Mel Oru Naall VeLLam Parakka Karanthu Ulagam Kaatthu Alittha Kannan
Darshan to First Three Aazhwaars Thaai Ninaintha Kanre Okka Koval Idai Kazhi Aayan
Periya Thirumozhi 7.3.2
Pei Mulai Thalai Nanju Unda Periya Thirumozhi 7.10.4 MathiLL Koval Idai Kazhi Mainthan Neeyum Nin Thiru MagaLum First Thiru Andhaathi 86 Neeyum Nin Thiru MagaLum Ninraayaal Kunru Eduttha Paayum Pani Maraittha PanbaaLaa Vaayil Kadai Kazhiyaa VuLL Pugaa Kaamar Poon Koval Idai Kazhiye Patri Ini
Siva burning three cities Vir Peru Vizhavum Kanjanum Puram Eri Cheitha Sivan Thiripuram Moonru Eriththaanum
Periya Thirumozhi 2.3.1 Periya Thirumozhi 2.8.1 Thiripuram Moonru Eriththaanum
Kuzhal Nira Vannaa Periya Thirumozhi 6.1.3 Kuzhal Nira Vannaa Nin Kooru Konda Thazhal Nira Vannan NaNNaar Nagaram Vizha Nani Malai Chilai VaLaivu Cheithu Angu Azhal Nira Ambu Athu Aanavan NaNNaar means enemies; here this refers to three Demons of Thiripuram. Nani means Big. Meru Mountain had been used as bow while Thirumaal had become the arrow to be aimed at the three cities at the same time. While Snake Adisesha had served as the chord binding the two ends of the bow, Vaayu (Air God) had served as wings for the arrow, Fire God Agni had served as the sharp end of the arrow. PurangaLL Moonrum Vor Maatthirai Periya Thirumozhi 10.2.9 PurangaLL Moonrum Vor Maatthirai Poathil Pongu Erikku Irai Kandavan Valatthanan Thiripuram Eritthavan Thiru Vaai Mozhi 1.3.9 Valatthanan Thiripuram Eritthavan Idam Pera
Parivu Inri Vaananai Thiru Vaai Mozhi 3.10.4 Thiripuram Chetravan Kaiya Valam Puriyum First Thiru Andhaathi Maa MathiLL Moonru Eitha Iraiyaan Nin Aagatthu Irai
Ganges brought to earth Ther Anangu Algul Chezhum Periya Thirumozhi 1.4.7 Kaaranam Thannaal Kadum Punal Kayattha Karu Varai PiLavu Ezha Kutthi Vaaranam Konarntha Gangai When the river Ganges was brought to the earth, the force with which it descended (after release from the matter hair of Lord Siva) had disturbed one hillock on its way and the elephants and other wild animals therein. Even though the reason for which Ganges was brought to earth had not been specified in this Paasuram, this Paasuram indicates that there was some reason for Ganges being brought to the earth. Maan Muninthu Oru Kaal Periya Thirumozhi 1.4.8 Thavam Purinthu Uyar Nada Maa Muni Konarntha Gangai The severe penance of Bageerathan was more severe than many of the Sages and hence Bageerathan had been described as a great sage in this Paasuram.
Siva holding Ganges in Matted Hair Chalam Pothi Udambil Periyaazhwaar Thirumozhi 4.7.2 Nalam Thigazh Chadaiyaan Mudi Konrai Malarum Naaranann Paatha Thuzhaaiyum Kalanthu Izhi Punalaal Pugar Padu Gangai While the feet of Trivikrama was washed, the water (which flowed as Ganges subsequently) took along the Thulasi leaf placed at the foot of the Deity. Likewise when Ganges landed on the matted hair of Sankara, the stream of Ganges took away the Konrai flower decorating the head of Sankara. With Thulasi leaf and Konrai flower thus gathered, Ganges had been flowing through India. Athir Mugam Udaiya Periyaazhwaar Thirumozhi 4.7.3 Chathu Mugan Kaiyil Chathu Puyan ThaaLir Sankaran Chadaiyinil Thangi Kathir Mani Kondu Izhi Punal Gangai Chathu is a variation of Sanskrit word, Chathur, meaning four. As Brahma had washed the feet of the Trivikrama form, it had been stated here that the Ganges had touched the hands of the four headed Brahma and had touched the feet of four shouldered Vishnu before landing at the matted hair of Sankara.
Pidi Cher KaLiru First Thiru Andhaathi 97 Podi Cher Anal Gangai Yetraan Avir Chadai Mel Paaintha Punal Gangai Aaru Chadai Karanthaan Naan Mugan Thiru Andhaathi 4 Aaru Chadai Karanthaan
Siva’s message to four Sages Neri Vaasal Thaane Aai First Thiru Andhaathi 4 Aala Mara Neezhal Aram Naalvarkku Anru Uraittha Aal Amar Kandatthaan
Aala Nizhar Keezh Naan Mugan Thiru Andhaathi 17 Aala Nizhar Keezh Ara Neriyai Naalvarkku Melai Uganthu Uraitthaan
Creating Brahma & world Unthi Ezhuntha Uruva Malar Periyaazhwaar Thirumozhi 2.5.8 Unthi Ezhuntha Uruva Malar Thannil Chanda Chathu Mugan Padaitthavan Chandus is a Sanskrit word representing one part of Upanishad, sacred hymns of Hindus. This had been changed as Chandam to appear as a Tamil word. Pai Aravin ANai PaarkadaluLL Periyaazhwaar Thirumozhi 4.10.5 Uyya Ulagu Padaikka Vendi Unthiyil Thorrinaai Naan Muganai Kannaa Naan Muganai Padaitthaane Periyaazhwaar Thirumozhi 5.1.6 Naan Muganai Padaitthaane
Pundareeka Malar Athan Mel Perumall Thirumozhi 8.2 Pundareeka Malar Athan Mel Buvani Ellaam Padaitthavane As Brahma who was created by Perumall had created the earth, the credit for creation of earth has been given to Perumall here. Thaamarai Mel Ayan Avanai Perumall Thirumozhi 8.3 Thaamarai Mel Ayan Avanai Padaitthavan Ninri Angu Onru Ilaa Thiru Chanda Viruttham 5 Nin Unthi Vaai Anru Naan Mugan Payantha Aadhi Devan Allaiye Chollinaal Thodartchi Nee Thiru Chanda Viruttham 11 Chollinaal Padaikka Nee Padaikka Vanthu Thonrinaar Chollinaal Churunga Nin GunangaLL Cholla Vallare Perumall had given the Vedhas to Brahma (whom he had created), to go ahead with creation work. But even Brahma could not in brief explain about the mighty qualities of the Perumall Ulagu Thannai Nee Padaitthu Thiru Chanda Viruttham 12 Ulagu Thannai Nee Padaitthu Padaittha Paar Idanthu Thiru Chanda Viruttham 28 Padaittha Paar Idanthu ALanthu Athu Undu Umizhnthu The world created by Perumall (through Brahma) had once been retrieved by him during Varaaha incarnation, had been measured by him during Trivikrama incarnation and swallowed and brought out after the deluge. Thus all the incidents connected with the world had been brought in a single line of this Paasuram. Padaittha Paar Idanthu Thiru Chanda Viruttham 28 Bouva Neer Padaitthu Adaitthu Athil Kidanthu Mun Kadaintha Petriyoi All the incidents connected to the sea have been referred to in this line. The action of creation (along with the world through Brahma), blocking the sea for the purpose of
construction of bridge for proceeding to Lanka, sleeping on the sea over the bed provided by Adisesha and churning the sea for the purpose of getting Nectar, are these incidents. Kunril Ninru Vaan Irunthu Nal Uyir Padaitthu
Thiru Chanda Viruttham 48
Poathil Mangai Boothala Kizhatthi Thiru Chanda Viruttham 72 Poathu Thangu Naan Mugan Magan Poathu means flower Vidai KulangaLL Ezhu Adartthu Thiru Chanda Viruttham 92 Velai Neer Padaitthu Adaitthu Athil Kidanthu Mun Kadaintha Manthi Paai Vada Venkata Maa Malai Amalan Aadhi Piraan 3 Ayanai Padaitthathu Vor Ezhil Unthi ThingaLL Appu Vaan Eri Kaal Aagi Periya Thirumozhi 2.2.7 Thisaimuganaar ThangaLL Appan As the four heads of Brahma would be looking towards the four directions to watch happenings, he is called as Thisai Mugan. Pirai Thangu Chadaiyaanai Periya Thirumozhi 3.4.9 Piramanai than Unthiyile Thotruvitthu Indhu Vaar Chadai Easanai Periya Thirumozhi 4.2.9 Indhu Vaar Chadai Easanai Payantha Naanmuganai than Ezhil Aarum Unthi Maa Malar Meemisai Padaitthavan Unthi Mel Naan Muganai Periya Thirumozhi 5.4.1 Unthi Mel Naan Muganai Padaitthan Oruvanai Unthi Poo Mel Periya Thirumozhi 5.9.3 Oruvanai Unthi Poo Mel Onguvitthu Umbar Ulagodu Uyir Ellaam Periya Thirumozhi 6.8.6 Umbar Ulagodu Uyir Ellaam Unthiyil Vambu Malar Mel Padaitthaan
Udaiyaanai Oli Neer UlagangaLL Periya Thirumozhi 7.6.3 Udaiyaanai Oli Neer UlagangaLL Padaitthaanai Panriyaai Meen Aagi Ariyaai Periya Thirumozhi 7.8.10 Panriyaai Meen Aagi Ariyaai Paarai Padaitthu Kaathu Undu Umizhntha Paraman The three incarnations had been referred to indicate as to how Perumall had been protecting the world. Moovaril Mun Mudhalvan Periya Thirumozhi 9.9.1 Poo Alar Unthi ThannuLL Bhuvanam Padaitthu Undu Umizhntha
Punai VaLar Poom Pozhil Aar Periya Thirumozhi 9.9.2 Moo Ulagum Padaittha Mudhal Moorthy Thannai Thirutthanai Thisai Naan Mugan Periya Thirumozhi 7.10.7 Thisai Naan Mugan Thanthai Padaitthittathu Ivv Vaiyam Uyya Periya Thirumozhi 10.6.7 Padaitthittathu Ivv Vaiyam Thanthai ThaLai Kazhala Thoanri Poi Periya Thirumozhi 11.5.2 Nandan Kula Mathalai Aai VaLarnthaan Naan Mugarkku Thanthai Kaan Enthai Perumaan Kaan Chaazhale
Valatthanan Thiripuram Eritthavan Thiru Vaai Mozhi 1.3.9 Idam Pera Thunthi Thalatthu Ezhu Thisai Mugan Padaittha Nal Ulagamum Thaanum Pulappada Maa YonigaLaai Nadai Katra Thiru Vaai Mozhi 1.5.3 Maa YonigaLaai Nadai Katra Vaanoar Palarum Munivarum Nee YonigaLai Padai Enru Nirai Naan Muganai Padaitthavan It was under directions from PerumaaL, Brahma created Sages and Devas. Thaan Vor Uruvaai Thani Vitthaai Thiru Vaai Mozhi 1.5.4 Thaan Vor Uruvaai Thani Vitthaai Thannil Moovar Mudhal Aaya Vaanoar Palarum Munivarum Matrum Matrum Mutrum Aai Thaan Vor Peru Neer ThannuLLe Thoatri AthanuLL Kann VaLarum Vaanoar Perumaan Maa Maayan Vaigunthan Yem Perumaane
Okkalai Vaitthu Mulai Paal Thiru Vaai Mozhi 1.9.5 Nakka Piraanodu Ayanum Indiranum Mudhalaa Okkavum Thorriya Easan
Kamala Kannan En Kannin Thiru Vaai Mozhi 1.9.9 Kamalatthu Ayan Nambi Thannai Kann Nuthalaanodum Thoatri Amala Theivatthodu Ulagam Aakki Yen Netri ULaane Eranai Poovan Poo MagaLL Thannai Thiru Vaai Mozhi 2.2.3 Eranai Poovan Poo MagaLL Thannai Veru Inru Vinn Thozha ThannuLL Vaitthu Eran means one who has got bull as Mount. In this case this denotes Lord Siva. Poovan means Brahma who had emerged out of the lotus flower emanating from the naval portion of PerumaaL. The term Poo MagaLL refers to Lakshmi who had emerged out of Lotus flower.
Thevum Epp PoruLum Padaikka Thiru Vaai Mozhi 2.2.4 Thevum Epp PoruLum Padaikka Poovil Naan Muganai Padaittha Thevan
Thagum Cheer than Thani Thiru Vaai Mozhi 2.2.5 Thagum Cheer than Thani Mudhalin ULLe Migum Thevum Epp PoruLum Padaikka Thagum Kola Thaamarai Kannan Emmaan Aazhwaar states that PerumaaL is competent to create Brahma who was entrusted with the work of creating remaining Devas and world.
KaLLvaa Emmaiyum Ezh Ulagum Thiru Vaai Mozhi 2.2.10 KaLLvaa Emmaiyum Ezh Ulagum Nin ULLe Thorriya Iraivaa Enru VeLL Aeran Naan Mugan Indiran Vaanavar PuLL Oorthi Kazhal Paninthu Etthuvare
Daamodharanai Thani Muthalvanai Thiru Vaai Mozhi 2.7.12 Daamodharan Uru Aagiya Sivarkkum Thisai Mugarkkum Siva and Brahma are part of PerumaaL’s body. Anaivathu Aravu Anai Mel Thiru Vaai Mozhi 2.8.1 Iruvar Avar Mudhalum Thaane The term Iruvar refers to Brahma and Siva.
Punarkkum Ayanaam Thiru Vaai Mozhi 2.8.3 Punarkkum Ayanaam Azhikkum Aranaam Punarttha than Unthiyoadu Aagatthu Manni Punarthal here means creation activity. Magizh KoLL Deivam Thiru Vaai Mozhi 2.9.6 Magizh KoLL Deivam Ulogam Alogam Magizh KoLL Chothi Malarntha Ammaan Ever happy Devas have been referred to through the words ‘Magizh KoLL’. Ulogam means human beings, who have been endowed with wisdom, sixth sense. Sun, Moon and stars have been indicated by the term Chothi. PoruLL Enru Ivv Ulagam Thiru Vaai Mozhi 2.10.11 PoruLL Enru Ivv Ulagam Padaitthavan Vaazhtthuvaar Palar Aaga Thiru Vaai Mozhi 3.1.7 Vaazhtthuvaar Palar Aaga Nin ULLe Naan Muganai Moozhttha Neer Ulagu Ellaam Padai Enru Muthal Padaitthaai
Marai Aaya Naal VedatthuLL Thiru Vaai Mozhi 3.1.10 Muraiyaal Ivv Ulagu Ellaam Padaitthu Idanthu Undu Umizhnthu ALanthaai Mun Neer Njaalam Padaittha Thiru Vaai Mozhi 3.2.1 Mun Neer Njaalam Padaittha Yem Mugil Vannane
OLi Mani Vannan Enko Thiru Vaai Mozhi 3.4.8 Magizhnthu Ulagam Ellam Padaitthu Avai Ettha Ninra Cheyya Thaamarai Kannan Aai Thiru Vaai Mozhi 3.6.1 Vaiyam Vaanam Manisar Theivam Matrum Matrum Matrum Mutrum Aai Cheyya Choozh Chudar Gnanam Aai VeLipattu Ivai Padaitthaan Nambanai Njaalam Padaitthavanai Thiru Vaai Mozhi 3.7.8 Njaalam Padaitthavan Ninru Ninru Pala NaaLL Uykkum Thiru Vaai Mozhi 3.9.10 Ulagam Padaitthaan Katti Nee Karanthu Umizhum Thiru Vaai Mozhi 4.9.8 Katti Nee Karanthu Umizhum Nilam Neer Thee Visumbu Kaal Eetti Nee Vaitthu Amaittha Imaiyoar Vaazh Thani Muttai The world could be seen by others only after it was created by PerumaaL. Hence it had been stated that the world was shown by the Deity to others. The five elements were mixed in proper proportion to retain the world properly. The world has been described as Muttai, also meaning Andam. Onrum Thevum Ulagum Uyirum Thiru Vaai Mozhi 4.10.1 Onrum Thevum Ulagum Uyirum Matrum Yaathum Illaa Anru Naanmugan Thannodu Thevar Ulagodu Uyir Padaitthaan Naadi Neer Vanangum Theivamum Thiru Vaai Mozhi 4.10.2 Naadi Neer Vanangum Theivamum Ummaiyum Mun Padaitthaan
Parantha Theivamum Pal Ulagum Thiru Vaai Mozhi 4.10.3 Parantha Theivamum Pal Ulagum Padaitthu Anru Udane Vizhingi Karanthu Umizhnthu Kadanthu Idanthathu Kadum TheLiya Gilleer To indicate that the Lord had swallowed the entire worlds at the time of Deluge, without any difficulty, it had been stated that he had swallowed immediately.
Brahma humbled Brahma had a long life; one day of Brahma’s life is equivalent to the total number of years of all the four Yugas of Hindu philosophy, nearly 25000 years. He had 100 years consisting of such days described above. He was proud of his longevity and was under the impression that nobody had longer life than him. One day Vishnu showed him one Sage Uromasa, whose body was full of hair and who was engaging himself to the worship of Vishnu. With the end of every Brahma’s life one hair of this Sage was to fall down. Brahma realised his folly and started worshipping PerumaaL. Even
though the source of this incident is not known, due to its reference in one of the Paasurams, this is believed. Naanmugan NaaLL Migai Tharukkai Irukku Vaaimai Nala Migu Cheer Uromasanaal Navitru
Blessing King Thondai Mandalam One of the kings of Thondai Mandalam is believed to have constructed the temple and surrounding places at Tirupathi. This King was informed of the sacred eight letters word ‘Om Namo Naarayanaa’ by Tirupathi Deity himself. According to Venkatesa Mahaatmyam Puraanam, Venkatesa Perumal had spent some time every day with this King. Thulangu NeeLL Mudi Arasar Periya Thirumozhi 5.8.9 Thulangu NeeLL Mudi Arasar Tham Kurisil Thondai Mannavan Thinn Thiral Oruvarkku ULam KoLL Anbinoadu Inn AruLL Churanthu Angu Oadu Naazhigai Ezhu Udan Iruppa VaLam KoLL Manthiram Matru Avarkku AruLi Cheithavaaru Adiyen Arinthu Ulagam ALantha Pon Adiye Adainthu Uynthen Ani Pozhil Thiru Arangatthu Ammaane
Blessing Govindaswamy Govindaswamy was a Brahmin at Tirupathi who had been observing penance with an aim to attain salvation and be nearer to Perumall at Vaikuntam. As the Brahmin was of very young age and had not enjoyed the worldly life till then, Perumall directed him to spend some more time at the earth and to reach him later. Accordingly he was blessed with Salvation later. This incident finds reference in Thiru Venkatam Mahaatmyam. Maa Gamam Maa Nilam Periya Thirumozhi 5.8.5 Maagam Maa Nilam Muzhuthum Vanthu Irainjum Malar Adi Kanda Maa MaraiyaaLan Thogai Maa Mayil Annavar Inbam Thutru Ilaamaiyil Attha Ingu Ozhinthu Boagam Nee Eithi Pinnum Nam Idaikke Poathuvaai Enra Ponn AruLL Enakkum Aaga Vendum Enru Adi Yinai Adainthen Ani Pozhil Thiru Arangatthu Ammaane Maa means big. Aakasam means sky. In this case the Paramapatham had been referred to by the words Maagam (Maa Aakasam had been shortened as Maagam to ensure rhyme in the Paasuram). The blessing had been indicated as Golden Blessing to inform the precious nature of the blessing. The Aazhwaar ends the Paasuram with the wish that he should also be blessed in a similar manner.
As Hayagreevaa Kendaiyum KuraLum PuLLum Periya Thirumozhi 4.5.6 Kendaiyum KuraLum PuLLum Kezhalum Ariyum Maavum Andamum Chudarum Allaa Aatralum Aaya Enthai The word Maa refers to Hayagreevaa form. Vasai Ill Naan Marai Keduttha Periya Thirumozhi 5.3.2 Vasai Ill Naan Marai Keduttha Amm Malar Ayarku AruLi Mun Pari Mugam Aai Isai KoLL Vedha Nool Enru Ivai Payanthavan
Munn Ivv Ulagu Ezhum IruLL Periya Thirumozhi 7.8.2 Munn Ivv Ulagu Ezhum IruLL Mandi Unna Munivaroadu ThaanavargaLL Thisaippa Vanthu Pannu Kali Naal Vedha PoruLai Ellaam Pari Mugam Aai AruLiya Yem Paraman
Ovaa Thuyar Piravi Utpada Thiru Vaai Mozhi 2.8.5 Maa Aagi Aamaiyaai Meen Aagi Maanidamaam Thevaathi Theva Perumaan Yen Theertthane Maa means Horse and at this place it indicates Hayagreeva incarnation. Maanidam refers to Krishna as well as Sri Raama incarnations.
Lying at Paar Kadal Aalatthu Ilaiyaan Aravin Anai Periyaazhwaar Thirumozhi 2.6.6 Aravin Anai Melaan Neela KadaluLL Nedum Kaalam Kann VaLarnthaan Even though the Milky Ocean is of white in colour due to the Deity’s colour reflected in the ocean, the ocean appeared blue in colour according to the Aazhwaar. Pai Aravin Anai Paar KadaluLL Periyaazhwaar Thirumozhi 4.10.5 Pai Aravin Anai Paar KadaluLL PaLLi KoLLkinra Parama Moorthy VeLLai VeLLatthin Oru Paambai Periyaazhwaar Thirumozhi 5.1.7 VeLLai VeLLatthin Mel Oru Paambai Metthai Aaga Viritthu Athan Mele KaLLa Nitthirai KoLLkinra Maargam Periyaazhwaar had explained that the Deity is only indulging in false sleep. AandaLL had referred to the sleep as Light sleep (Paiya Nitthirai) while Thiru Mangai Mannan had described as sleep in meditation (Yoga Nitthirai). Vaiyatthu VaazhveergaaLL Thiruppaavai 2 PaarkadaluLL Paiya Thuyinra Paraman To indicate that the sleep of Perumal is only false sleep, AandaLL had used the word ‘Paiya’ meaning light sleep. While Periyaazhwaar had described the sleep as false sleep (KaLLa Nitthirai), Thiru Mangai Mannai had described the sleep as meditating sleep (Yoga Nitthirai) PuLLum Chilambina Kann Thiruppaavai 6 Vellatthu Aravil Thuyil Amarntha Vitthinai Maale Mani Vannaa Maargazhi Aalin Ilai Aai Gundu Neer Urai KoaLari Gundu Neer Urai KoaLari Gundu means deep.
Thiruppaavai 26
Naachiyaar Thirumozhi 2.3
Then Thirai Kadar PaLLiyaai Pongiya Paar Kadal PaLLi Naachiyaar Thirumozhi 5.7 Pongiya Paar Kadal PaLLi KoLLvaan Vonn PavaLa Velai PerumaaL Thirumozhi 4.4 Vonn PavaLa Velai Ulavu Thann Paar KadaluLL Kann Thuyilum Maayoan Eka Moorthy Moonru Moorthy Thiru Chanda Viruttham 17 Naaga Moorthy Sayanam Aai Nalam Kadal Kidanthu Vidattha Vaai Vor Aayiram Thiru Chanda Viruttham 18 Vidattha Vaai Vor Aayiram Eer Aayiram Kann Ven Thazhal Vidutthu Veezhvu Ilaatha Boagam Mikka Chothi Thokka Cheer Thodutthu Mel Vidhanam Aai Bouva Neer Araa Anai Paduttha Paayal PaLLi KoLLvathu En Kol Velai Vannane In the previous Paasuram, the Aazhwaar had made reference to the Perumall as the one who sleeps on the body of snake, and the in the next he describes the pose as well as the qualities of the snake.
Koosam Onrum Inri Maasunam Thiru Chanda Viruttham 20 Koosam Onrum Inri Maasunam Padutthu Velai Neer Pesa Ninra Thevar Vanthu Paada Mun Kidanthathum Vaal Niratthu Cheeyam Aai Thiru Chanda Viruttham 23 Naal Nirattha Vedha Naavar Nalla Yoginaal Vanangu Paal Nira Kadal Kidantha Parpanaabhan
Padaittha Paar Idanthu Thiru Chanda Viruttham 28 Bouva Neer Padaitthu Adaitthu Athil Kidanthu Mun Kadaintha Petriyoi All the incidents connected to the sea have been referred to in this line. The action of creation (along with the world through Brahma), blocking the sea for the purpose of construction of bridge for proceeding to Lanka, sleeping on the sea over the bed provided by Adisesha and churning the sea for the purpose of getting Nectar, are these incidents. Paratthilum Paratthai Aagi Bouva Neer Anai Kidanthu
Thiru Chanda Viruttham 29
Kunril Ninru Vaan Irunthu Thiru Chanda Viruttham 48 Kunril Ninru Vaan Irun NeeL Kadal Kidanthu The Aazhwaar had chosen to refer to Tirupathi, Vaikuntam and Milky Ocean for indicating the three positions of standing, sitting and reclining poses of PerumaaL. Arinthu Arinthu Vaamanan Thiru Chanda Viruttham 74
Marinthu Ezhuntha Thenn ThiraiyuLL Mannu Maal Choarvu Ilaatha Kaathalaal Thiru Chanda Viruttham 78 Neer Araa Anai Kidantha Ninmalan Kadainthu Paar Kadal Kidanthu Thiru Chanda Viruttham 81 Kadainthu Paar Kadal Kidanthu Eth Thiratthum Otthu Ninru Thiru Chanda Viruttham 82 Mu Thiratthu Moori Neer Araa Anai Thuyinra Moori means old, big. Natchu Araa Anai Kidantha Thiru Chanda Viruttham 85 Natchu Araa Anai Kidantha Naatha Vidai KulangaLL Ezhu Adartthu Thiru Chanda Viruttham 92 Velai Neer Padaitthu Adaitthu Athil Kidanthu Mun Kadaintha Churumbu AranguThann Thuzhaai Thiru Chanda Viruttham 93 Kadal Kidantha Kannan Adakka Arum PulangaLL Ainthum Thiru Chanda Viruttham 95 Kadal Kidantha Nin Alaal Vor Kann Ilen Yem Annale ViLLvu Ilaatha Kaathalaal Thiru Chanda Viruttham 102 Thezhikku Neer PaLLi Maaya Thezhikku Neer here denotes the sea full of sounding waves Thooyanaayum Anrium Thiru Chanda Viruttham 110 Velai Neer Paayalodu Batthar Chittham Meya Velai Vannan In the above Paasuram the Aazhwaar states that the Perumall had adopted to reside in the hearts of his devotees apart from the Bed at Paar Kadal. Atcham Noiyodu Allal Thiru Chanda Viruttham 117 Natchu Naaga Anai Kidantha Naathan Voon Idai Chuvar Vaitthu Periya Thirumozhi 1.6.9 Thirai KoLL Maa Nedun Kadal Kidanthaai Kongu Alarntha Malar Kuruntham Periya Thirumozhi 1.8.1 Changu Thangu Thadam Kadal Thuyil Konda Thaamarai Kanninan Palli Aavathu Paarkadal Periya Thirumozhi 1.8.2 Palli Aavathu Paarkadal Paar Aayathu Undu Umizhntha Periya Thirumozhi 2.5.1 Padu Kadalil Amutham Kidanthaanai Thadam KadaluLL Periya Thirumozhi 2.5.6 Kidanthaanai Thadam KadaluLL PanangaLL Mevi
Penaatha Vali Arakkar Meliya Periya Thirumozhi 2.5.7 Poru KadaluLL Thuyil Amarntha PuLL Oorthi Pada Nagatthu Anai Kidanthu Periya Thirumozhi 2.5.10 Pada Nagatthu Anai Kidanthu Uram Tharu Mel Anai PaLLi Periya Thirumozhi 2.9.3 Uram Tharu Mel Anai PaLLi Kondaan Oru Kaal Maa Uruvaai KadaluLL Konthu Alarntha Narum Thuzhaai Periya Thirumozhi 2.10.2 Konthu Alarntha Narum Thuzhaai Saantham Thoopam Deepam Kondu Amarar Thozha Panam KoLL Paampil Chanthu Ani Men Mulai MalaraLL Tharani Mangai Thaam Iruvar Adi Varudum Thanmaiyaan In this Paasuram, the Aazhwaar had referred to Sri Devi and Boo Devi massaging the divine feet of the PerumaaL. Irun Thann Maa Nilam Periya Thirumozhi 3.1.1 Karum Thann Maa Kadal Kann Thuyinravan Even though the milky ocean is white in colour, due to the reflection of the PerumaaL (who is black in colour) the milky ocean appears to be black in colour according to the Aazhwaar. Aru Maa Nilam Anru ALappaan Periya Thirumozhi 3.2.4 Karu Maa Kadal VuLL Kidanthaan Uvanthu Kavai Naa Aravin Anai PaLLiyin Mel Kavai means split. As the tongue of the snake would be spilt, the snake is called as split tongued animal or two tongued animal in various Paasurams. Neela Thada Varai Maa Mani Periya Thirumozhi 3.5.2 Neela Thada Varai Maa Mani Nigazha Kidanthathu Poal Aravu Anai Velai Thalai Kidanthaai Adiyen Manatthu Irunthaai
Ulavu Thirai Kadal PaLLi Periya Thirumozhi 3.5.7 Ulavu Thirai Kadal PaLLi Kondu Kondu Aravu Thirai Ulavu Periya Thirumozhi 3.6.7 Kondu Aravu Thirai Ulavu Kurai Kadal Mel Kula Varai Poal Pandu Aravin Anai Kidanthu Paar ALantha PanbaaLaa
Vanga Mali Thadam KadaluLL Periya Thirumozhi 3.9.9 Vanga Mali Thadam KadaluLL VaanavargaLoadu Maa Munivar Palar Koodi Maa MalargaLL Thoovi EngaLL Thani Naayagane Emakku AruLaai Ennum Easan
Vasai Aru KuraLL Aai Periya Thirumozhi 4.3.4 Asaivu Arum Amarar Adi Inai Vananga Alai Kadal Thuyinra Ammaan
The term Amarar refers to those who live in Vaikuntam. These persons, who have reached this stage due to their ardent worship towards Vishnu, while they were human beings, continue to worship the Deity without getting bored. Asaivu means getting bored. Karavai Mun Kaatthu Periya Thirumozhi 4.10.4 Paravai Mun Uyartthu Paarkadal Thuyinra Paramanaar PaLLi KoLL Koil The flag of the Perumall has got Garuda picture. This is indicated by the words Paravai Mun Uyartthu. Kudi Kudiyaaga Koodi Ninru Amarar Periya Thirumozhi 4.10.9 Kudi Kudiyaaga Koodi Ninru Amarar GunangaLe Pithatri Ninru Ettha Adiyavarkku AruLi Aravanai Thuyinra Aazhiyaan
Pandu Mun Enam Aagi Periya Thirumozhi 4.10.10 Thenn Thirai Varuda Paar Kadal Thuyinra Kaimmaana Mazha KaLitrai Periya Thirumozhi 5.6.1 Kadal Kidantha Karu Maniyai VaLarnthavanai Thadam KadaluLL Periya Thirumozhi 5.6.4 VaLarnthavanai Thadam KadaluLL Sleeping is indicated as Kann VaLarthal in several Paasuram. In the traditional Lullaby Tamil also, the word sleeping is not used but instead only the words ‘kann VaLarthal’ are used. Sleep, particularly in the early stage of child’s life is very much essential for growth. Hence sleep is referred as growing. Aayiram Kunram Chenru Periya Thirumozhi 5.7.6 Aayiram Kunram Chenru Thokku Anaiya Adal Purai Ezhil Thigazh ThiraLL ThoaLL Aayiram Thuniya Adal Mazhu Patri Matravan Agal Visumbu Anaiya Aayiram Peyaraal Amarar Chenru Irainja Ari Thuyil Alai Kadal Naduve Aayiram Chudar Vaai Aravanai Thuyinraan Aranga Maa Nagar Amarnthaane While the first two lines describe about the Parasuraama and killing of Kaartha Veeryarjuna, the last two lines describe about the scene at Paar Kadal. The word Aayiram had been used as first word in all these four lines. The word Aayiram in the first line had been used to indicate the strength of Kaartha Veeryarjuna, whose shoulders had been described as fit for waging war. The word Aayiram in the second line identifies the thousand hands of the King Kaartha Veeryarjuna. The word Aayiram in the last line refers to thousand mouths of Snake Adisesha. Visumbu means sky, in this case refers to the holy world reached by those who die in war field.
TheLL Aar Kadal Vaai Vida Vaaya Periya Thirumozhi 6.7.3 TheLL Aar Kadal Vaai Vida Vaaya China VaaLL Aravil Thuyil Amarnthu Ettanai Pozhuthu Aagilum Periya Thirumozhi 7.3.6 Paravai Thuyil Etrai Paravai means sea, as it is wide spread, this is called Paravai. Pai Viriyum Vari Aravil Periya Thirumozhi 7.4.7 Pai Viriyum Vari Aravil Padu KadaluLL Thuyil Amarntha Pannbaa Pai means hoods of the Snake. The Adisesha had spread its hoods to serve as shelter to the Deity sleeping on its body. The designs and dots on the snake had been indicated as Vari. VeLLatthuLL Vor Aal Ilai Mel Periya Thirumozhi 7.5.4 VeLLatthuLL Vor Aal Ilai Mel Mevi Chem Kamala ThirumagaLum Periya Thirumozhi 7.8.1 Chem Kamala ThirumagaLum Puviyum Chem Pon Thiru Adiyin Inai Varuda Munivar Ettha Vanga Mali ThadangaluLL Ananthan Ennum Vari Aravin Anai Thuyinra Maayoan
Ari Viravu Mugil Kanatthaal Periya Thirumozhi 8.3.2 Vari Aravin Anai Thuyinru Kongu Mali Karum KuvaLai Periya Thirumozhi 8.3.8 Vanga Mali Thadam KadaluLL Vari Aravin Anai Thuyinra Chem Kamala Naabhan Vaar AaLum YiLam Kongai Periya Thirumozhi 8.3.9 Aayiram Vaai Aravu Anai PeraaLar Perumaan Tharu Maana Mazhai Mugilai Kadal Kidantha Perumaan
Periya Thirumozhi 8.9.2
VeLLai Neer Vellatthu Anaintha Periya Thirumozhi 8.10.7 Vellai Neer Vellatthu Anaintha Aravanai Mel ThuLLu Neer MeLLa Thuyinra Perumaan
While Periyaazhwar describes the sleep at this place as KaLLa Nitthirai (False sleep) and meditating sleep (Yoga Nitthirai), Thiru Mangai Mannan had described the sleep as light sleep (MeLLa Nitthirai) in this Paasuram. Vanga Maa Mun Neer Vari Periya Thirumozhi 9.1.1 Vanga Maa Mun Neer Vari Nira Periya VaaLL Aravin Anai Mevi Changam Aar Amm Kai Thada Maa Malar Unthi Chaama Ma Meniyan Thungu Aar Aravam Thirai Periya Thirumozhi 9.6.2 Thungu Aar Aravam Thirai Vanthu Ulava Thodu KadaluLL Pongu Aar Aravil Thuyilum Punithar Thungu mean tall. The waves of Paarkadal had been described to be tall and producing voluminous sounds. Indaiyum Punalum Kondu Idai Inri Periya Thirumozhi 9.8.2 Indaiyum Punalum Kondu Idai Inri Ezhummino Thozhuthum Enru Imaiyoar Andarum Parava Aravu Anai Thuyinra Chudar Mudi KadavuLL Tham Koil Idai means gap. Residents of Paramapadham invite others to worship Vishnu continuously,
Vidam Kalanthu Amarntha Aravanai Periya Thirumozhi 9.8.6 Vidam Kalanthu Amarntha Aravanai Thuyinru
Putha Mighu Visumbil Punari Periya Thirumozhi 9.8.8 Putha Mighu Visumbil Punari Chenru Anava Poru Kadal Aravu Anai Thuyinru Putham means cloud. Anava means to touch. The height of the waves in Milky Ocean had been indicated in this Paasuram. The Sanskrit word Ambutham had been used as Putham in this Paasuram for the sake of rhyme. Moovaril Mun Mudhalvan Periya Thirumozhi 9.9.1 Muzhangu Aar KadaluLL Kidanthu Muzhangu means big sounds Velai Aal Ilai PaLLi Virumbiya Periya Thirumozhi 10.1.3 Velai Aal Ilai PaLLi Virumbiya Paalai Aar Amudhatthinai Koonthalaar Magizh Koavalan Aai Periya Thirumozhi 10.1.7 PaanthaLL Paazhiyil PaLLi Virumbiya PaanthaLL means Snake. Here this denotes Adisesha. Paazhi means bed. Vembin Puzhu Vembu Anri Periya Thirumozhi 11.8.7 Aivaai Paambin Anai PaLLi Kondaai Param Chothee Nenju Urugi Kann Panippa Nirkum Thiru Nedun Thaandagam 12 Nanju Aravil Thuyil Amarntha Nambee Thaan Vor Uruve Thani Vitthaai Thiru Vaai Mozhi 1.5.4 Thaan Vor Peru Neer ThannuLLe Thoatri AthanuLL Kann VaLarum
Vaanoar Perumaan Maa Maayan Vaigunthan Yem Perumaane
Choozhal Pala Pala Vallaan Thiru Vaai Mozhi 1.9.2 Aazh Nedum Kadal Chernthaan Avan En Arugalillane Aazhwaar’s ardent devotion had made him to experience the nearness of the Deity, who is far away at the Milky Ocean, which cannot be accessed by anybody. Udan Amar Kaadhal MagaLir Thiru Vaai Mozhi 1.9.4 Kadal Mali Maaya Perumaan Naivaaye Emme Poal NaaLL Mathiye Thiru Vaai Mozhi 2.1.6 Aivaai Aravanai Mel Aazhi Perumaanaar
ULLuLL Aavi Ularnthu Thiru Vaai Mozhi 2.4.7 VeLLa Neer Kidanthaai Paambu Anai Mel Paar KadaluLL Thiru Vaai Mozhi 2.5.7 Paambu Anai Mel PaarkadaluLL PaLLi Amarnthathu Uynthu Poanthu Yen Thiru Vaai Mozhi 2.6.5 Ainthu Pain Thalai Aadu Aravu Anai Mevi Paar Kadal Yoga Nitthirai Chinthai Cheitha Enthaai While Periyaazhwar describes the sleep at this place as KaLLa Nitthirai (False sleep) and meditating sleep (Yoga Nitthirai), Thiru Mangai Mannan had described the sleep as light sleep (MeLLa Nitthirai) in his Paasuram (Periya Thirumozhi 8.10.7).
Anaivathu Aravu Anai Mel Anaivathu Aravu Anai Mel
Thiru Vaai Mozhi 2.8.1
Kannanai Maayan Thannai Thiru Vaai Mozhi 3.4.9 Ananthan than Mel Nanni Nangu Uraiginraanai
Moovar Aagiya Moorthiyai Thiru Vaai Mozhi 3.6.2 Thadam Kadal Kidanthaan Urai Mel Kondu First Thiru Andhaathi 25 Varai Mel Maragathame Poala Thirai Mel Kidantaanai Aare Thuyar Uzhanthaar Third Thiru Andhaathi 27 Neer Anai Mel PaLLi Adainthaanai Adainthathu Aravanai Mel Third Thiru Andhaathi 28 Adainthathu Aravanai Mel Kidanthu Irunthu Ninru ALanthu Thiru Vaai Mozhi 2.8.7 Kidanthu Irunthu Ninru ALanthu The three incidents of Sri Raama incarnation have been referred to here according to the commentators. Before proceeding to Lanka Sri Raama had taken rest at Thirupullaani awaiting the sea to give way for crossing over to Lanka. At that time he had slept on the Darbha grass. During his stay at Dandaka Forest he had met the Sages and heard their grievances about the tortures by the Demons there at which time, he sat along with them. During the war with Demon Raavana he had stood while fighting Raavana.
It is also interpreted that the three terms, Kidanthu, Irunthu and Ninru refer to the poses of the Deity at Milky Ocean, Vaiguntham and Tirupathi. Paravi Vaanavar Ettha Ninra Thiru Vaai Mozhi 3.6.3 Aravam Eri Alai Kadal Amarum Thuyil Konda Annalai Kadal Vannan Kannan Vinnavar Thiru Vaai Mozhi 3.6.10 Pada Aravin Anai Kidantha Param Chudar Payilum Chudar Oli Moorthiyai Thiru Vaai Mozhi 3.7.1 Paarkadal Cherntha Paraman KaigaLL Aara Thozhuthu Thiru Vaai Mozhi 3.8.4 Pai KoLL Paambu Eri Urai Paran Kuraivu Ill Thadam Kadal Thiru Vaai Mozhi 3.10.1 Kuraivu Ill Thadam Kadal KoaLL Aravu Eri than Koala Chem Thaamarai Kann Uraibavan Poala Vor Yogu Punarntha Voli Mani Vannan Kannan VaazhnthaargaLL Vaazhnthathu Thiru Vaai Mozhi 4.1.6 Aazhnthu Aar Kadal PaLLi Annal Gunam KoLL Nirai Pugazh Mannar Thiru Vaai Mozhi 4.1.8 Panam KoLL Aravu Anaiyaan Eka Moorthy Iru Moorthy Thiru Vaai Mozhi 4.3.3 Naagam Eri Nadu KadaluLL Thuyinra Naarayanan Undum Umizhnthum Kadanthum Thiru Vaai Mozhi 4.5.9 Undum Umizhnthum Kadanthum Idanthum Kidanthum Ninrum Konda Kolatthoadu Veetru Irunthum Manam Koodiyum Kandavaatraal Thanathe Ulagu Ena Ninraan Through the various heroic deeds associated with the preservation of the world, he had become Universe himself. The reclining pose referred to here is associated with the with False sleep at Milky Ocean as well as Sri Raama lying on the ground at Thirupullaani, vexed with the attitude of the Sea King in not allowing him to cross over to Lanka, initially.
Mada Nenjam Kuraivu Illaa Thiru Vaai Mozhi 4.8.3 Pada Nagatthu Anai Kidanthu Paru Varai ThoaLL Param Purudan The shoulders of the PerumaaL had been compared to big mountains in this Paasuram. Megalaiyaal Kurai Illaa Thiru Vaai Mozhi 4.8.9 Nagam Misai Thuyilvaan Poal Ulagu Ellaam Nangu Odunga Yogu Anaivaan Saamarum Kedumaarum Aravu Anaiyaai
Thiru Vaai Mozhi 4.9.2
Koottuthee Nin Kurai KazhalgaLL Aravu Anaiyaai
Thiru Vaai Mozhi 4.9.9
