Siriya Thirumaḍal

சிறிய திருமடல்

In the Prabandhams of Periya Thirumozhi, Thirukurunthandakam, and Thiruvezhukootrirukkai, composed by Thirumangai Azhvar, he prays to the Lord to show him the way to salvation through his threefold experiences of the Lord. Now, with an intense desire to attain the Lord, he finds himself in the state of the Gopis who were bound by Krishna's flute play + Read more
திருமங்கை ஆழ்வார் பெரிய திருமொழி, திருக்குறுந்தாண்டகம், திருவெழுகூற்றிருக்கை ஆகிய பிரபந்தங்களில் எனக்கு உய்யும் வகையைக் காட்டி அருள்வாய் என்று முக்கரணங்களாலும் எம்பெருமானையே மானஸ அனுபவம் பண்ணியவர் இப்பொழுது அவனை அடைய வேண்டும் என்னும் ஆசை மிகுந்து, ஸ்ரீகிருஷ்ண அவதாரத்தில் அவனது குடக்கூத்தில் + Read more
Group: 3rd 1000
Verses: 2673 to 2712
Glorification: Archa / Manifest State (அர்ச்சாவதாரம்)
Eq scripture: Kalpa
āzhvār: Thirumangai Āzhvār
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  • Taniyan
  • Verse 1:
    2673. This world says, “Hills covered with clouds are the breasts of the earth goddess, the wide oceans are her clothes the bright sun is her thilagam, wide rivers are the ornaments on her ample chest, large dark clouds are her hair, and the ocean is her boundary. People living in this world are favored by three objectives - dharma, wealth and Kāmā. ” 1
  • Verse 2:
    2674. Among these three purushArthams, due to seperation from Lord, one who have achieved KAmAm, an innate unsatiated desire filled with love, will achieve the other 2. 2
  • Verse 3:
    2675. AzhvAr as parakAla nAyaki speaks like a non-believer due to viraha tApam mocking the tenets of our sampradayam. The distressed nAyaki says that some uneducated men have stated that there is a fourth goal called mOksha which is the ultimate purushArtam to be achieved by a jeevA! This purushArtam appears to be a blind belief and the abode called srivaikuNTam seems to be an imaginative one. It says that the soul which has surrendered to emperumAn (a prapannan) reaches this abode after leaving the body. Would you like to hear more about it? Then listen carefully (OrAmai yAm Aru uraikEn kELAmE?). Once the soul leaves the body after death, it rises up, cuts across the clouds in the vast sky and reaches the surya maNDalam. Here Lord surya is seen riding a radiant chariot with one wheel, pulled by seven horses driven by arunan who has no legs! (kArAr puravi Ezh pooNDa tani Azhi)! The soul is guided to a path which leads to the most auspicious abode of the lord called paramapadam which is the epitome of merriment for the soul never to return, free from getting entangled in the cycle of births. It appears (AzhvAr says) that the prapannan who is now a muktAtma enjoys the beauty and tastes the sweet nectar of the Lord paramapadanAThan by doing nityakainkaryam (eternal service) to Him and he is none but ArAvamudan of tirukkuDandai ( ArAvamudam aNgu Eydi) 3
  • Verse 4:
    2676. Hence this philosophy doesn’t seem to have been analysed properly by the learned. It conveys that once a prapannan attains paramapadam he will never return to this material world. He can enjoy the epitome of beauty of paramapadanAthan along with the nityasooris and permanently perform kainkaryam of his desire ! I condemn this. Is this acceptable? Isn’t it hilarious?. He tauntingly claims that we have emperumAn in various divya dEsams in archai form; He, who is the paratvam, has come down willingly to reside on this earth to grace us. Even if this purushArtam is true, why should we have to undergo a long journey of reaching paramapadam and enjoy the Lord there when it is easier to worship Him on the earth? This seems as foolish as running behind a crow to hunt it when it may fly away while hunting a rabbit is easier as it is on the land! parakAla nAyaki enters into the state of parama bhakti now. She turns towards her friends and women around her and says, "My dear beautiful young ladies! Ignore whatever I spoke now. Listen to the suffering I had to undergo after getting a glimpse of the Lord". 4
  • Verse 5:
    2677. I adorned my dark hair and tied it up, put a band around my beautiful breasts a mekalai around my waist, and put kohl on my sharp spear-like eyes. I was playing ball happily. “Thirumāl with eyes like beautiful lotuses blooming in the water came there carrying a lovely pot 5
  • Verse 6:
    2678. He danced on the rich streets as drums played. People saw him and felt happy. “My friends, my brothers and others came to me and told me, ‘Come, let us go and see him, ’ and I went with them. It was my fate. Suddenly my body grew pale and the bangles on my hands became loose and fell and I couldn’t find them. Whatever others said to me, I didn’t listen to them. 6
  • Verse 7:
    2679. “I was confused, and became weak and pale. My loving mother with a voice as sweet as a parrot’s, seeing me suffering, was concerned and put vibhuti (holy ash) on my forehead to protect me. 7
  • Verse 8:
    2680. “She worshipped the god and asked for a boon, saying, ‘I will give you a lovely fragrant garland strung with Kurinji flowers. Please take away my daughter’s sorrow. ’ 8
  • Verse 9:
    2681. “But whatever my mother did, it didn’t remove the sorrow from my mind or the pain of my love. Some older mothers who saw how I suffered how my body grew pale advised her, ‘Take her to a fortune teller who can tell you how to remove her sickness. She may tell you the truth. ’ 9
  • Verse 10:
    2682. “When my mother summoned her, the fortune teller with dark, tied-up hair worshipped the god and was possessed. She threw the paddy that my mother gave her on a winnowing fan, sweated and trembled and said, ‘The thousand-named god has caused her sickness. He has a dark cloud-colored body, carries a valampuri conch in his hand and is adorned with fragrant thulasi garlands. O you with sharp spear-like eyes, do not worry. I know who gave this sickness to your daughter and I will tell you who he is. He measured this earth with his feet, shattered Lankā into pieces, and protected the cows and the cowherds from the storm with Govardhanā mountain. 10, 11, 12
  • Verse 11:
    2682
  • Verse 12:
    2682
  • Verse 13:
    2685. “‘He churned the milky ocean to get nectar for the gods, he grazed the cows, and he swallowed all the worlds, kept them in his stomach and spat them out. But that was not enough for him. One day in cowherd village of Gokulam lovely-waisted Yashodā, with beautiful feet, amred coral mouth and round breasts tied with a band spent a long time churning good yogurt with a churning stick. Sweating as her beautiful waist hurt, she took the butter and carefully put it in a pot on the uri hanging on a rope. He pretended as if he were sleeping until Yashodā with a shining forehead had left. Then he raised up his long arms as high as possible took gobs of butter and swallowed it. 13
  • Verse 14:
    2686. “‘He rolled the pots on the floor and again pretended to be sleeping. When Yashodā came back she saw him acting as if he didn’t know anything, and she saw the pots rolling on the ground but could not see any of the butter. 14
  • Verse 15:
    2687. “‘She hit herself on her stomach and said, “Who could have done this except this naughty one?” She asked Kannan, “Did you do this?” She got very angry, shouted at him, took a long rope, tied him to the mortar and spanked him as the villagers looked on. He didn’t stop her. 15
  • Verse 16:
    2688. Further, ‘Do you know who he is? He is the lord who jumped into the deep pond, stirred up its abundant water and fought the cruel thousand-headed snake Kālingan.
  • Verse 17:
    2689. 'With his sharp sword he cut off the nose and ears of Raksasi Surpanaha' who told Rāma that she was as beautiful as Sita. He fought with Karan, the brother of Surpanaha with his bow and made him suffer as if he was in hell. 17
  • Verse 18:
    2690. “‘When handsome broad-armed Rāvana took Sita, whose lovely breasts were tied with a band, to Lankā, Rāma went there, fought with Rāvana, drew his bow and cut off his ten heads. As a man-lion he split open with his sharp claws the chest of of Hiranyan, the long-speared fighter, and wore his intestines on his chest as a garland, striking his red kumkumam-smeared arms with his hands, standing and shouting, while Hiranyan lay in a flood of red blood. 18, 19, 20
  • Verse 19:
    2690
  • Verse 20:
    2690
  • Verse 21:
    2693. “‘When he took the form of a dwarf and went to the king Mahābali, asking for three feet of land, that king assented, pouring water on the dwarf’s hands. Then, tricking him, the god took a tall form and measured the world and the sky with his two feet. 21
  • Verse 22:
    2694. “‘He churned the milky ocean with the gods and the Asuras using Mandara mountain for a churning stick and the snake Vāsuki for a rope. 22
  • Verse 23:
    2695. “‘The elephant Gajendra, large as a dark mountain, who would go to a pond every day to get a lotus flower to worship the god, was caught by a crocodile one day. He raised his long trunk screamed out calling the god, “Nārāyanā, you with the color of a diamond who rest on Adisesha, come, remove my terrible distress. ‘Our lord came to Gajendra and, enraged at the crocodile, cut it in two pieces with his discus and saved Gajendra. It is the thousand-named lord who has given this love sickness to your daughter, making her crazy about him. ’” swiftly told the fortune teller. 23
  • Verse 24:
    2696. The fortune teller told all these things to her mother and she was pleased because her daughter had not been hurt. She understood that she had fallen in love with the lord adorned with a fresh thulasi garland and realized that her daughter was crying with tears falling from her beautiful spear-like eyes because she had become his slave and was not in love with anyone else. 24
  • Verse 25:
    2697. The daughter says, “I prattle on because I saw his dark cloud-like body.
  • Verse 26:
    2698. I wander not knowing what to do when the cool wind blows giving me pain. The curly-haired women are gossiping about me, but I can’t stop them and keep quiet. 26, 27
  • Verse 27:
    2698
  • Verse 28:
    2700. “I told my heart, ‘O heart, go to the sapphire-colored god and ask him if he will give me his thulasi garland. Speak to him when my enemies are not there— otherwise they will give me trouble. If he doesn’t answer you, just come back. ” But when I said that, my heart that went to him who has the dark color of the ocean did not come back and forgot me. 28
  • Verse 29:
    2701. “I have done bad karmā. The villagers are making fun of me and there is no one to help me. My life melts like a candle near a fire. 29
  • Verse 30:
    2702. My long eyes don’t sleep even if the whole village sleeps and I prattle on saying the thousand names of the good lord. When people fall in love it is like plunging into a dark ocean— they don’t know the trouble it will bring. Let that be. ” 30. - 31
  • Verse 31:
    2702
  • Verse 32:
    2704. The daughter says, “Let me tell you about a woman whose love is known to eveyone. Her name is Vāsavadathathai. 32
  • Verse 33:
    2705. Once she left all her friends and went along the wide street behind her broad-armed garlanded beloved. The villagers gossiped saying mean things about her. Here is what I am going to do. 33
  • Verse 34:
    2706. “I have decided to go to temples to see the dark one. I will go to beautiful Thiruvenkatam, Thirukkovalur, strong-walled Kachi, Thiruvuragam, Thirupperagam (Koiladi), Vellarai, temple of the god who walked through the large marudam trees and destroyed the Asurans, Thiruvekka, Thiruvāli, Thiruthangāl, Thirunaraiyur surrounded with water, Thirupuliyur, Srirangam surrounded with groves, Thirukkannamangai, beautiful jewel-like Thirukkannanur, Thiruvinnagaram, famous Thirukkannapuram, Thiruthancherai, Thiruvazhundur, Thirukkudandai, Thirukkadigai, Thirukkadalmallai, Thiruvidaventhai, Thiruneermalai, the famous Thirumālirunjolai, Thirumogur, Thiruvadari (Badrinath) praised by all, northern Madhura and all other places of the god without missing any. I prattle on saying the thousand names of the famous, lotus-eyed god adorned with thulasi garlands dripping with honey who broke the tusk of the elephant and saved Gajendra from the crocodile, Even if the villagers say nasty things about me I will surely continue to write letters, made of palm leaves. 34 - 40
  • Verse 35:
    2706 Thiruvidaventhai Thirukkadalmallai Thirumogur
  • Verse 36:
    2706
  • Verse 37:
    2706
  • Verse 38:
    2706
  • Verse 39:
    2706
  • Verse 40:
    2706
ThiruvezukuṛṛirukkaiPeriya Thirumaḍal