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The poet Vishnuchithan, praises the lord who lies on his snake bed on the beautiful milky ocean that has roaring waves with Lakshmi, beautiful as a statue, saying that He came and entered his heart.

who appeared on, aravinta — the Lotus, tāṉum — with Him, pukuntu — comes and enters, akampaṭivantu — with the devotees, pirāṉai — our Lord,, pal̤l̤i kŏl̤kiṉṟa — lies resting, paravait tirai — with the waves of the Milky Ocean, pala mota — crashing repeatedly, paravukiṉṟāṉ — praises and prays, pŏruṭṭe

எம்பிரானை, விட்டுசித்தன் — பெரியாழ்வார், பட்டினம் காவல் — தம் சரீரத்தை, பொருட்டே — காக்கும்படி, பரவுகின்றான் — போற்றுகின்றார் viṭṭucittaṉ — in these hyms, Periyāzhvār, amal̤iyiṉoṭum — the serpent bed, aravattu — called Adiseshan, aḻakiya — and the beautiful, pāṟ kaṭaloṭum — ocean, pāvai — with Sri Lakshmi

Kaliyan, the chief of Thirumangai surrounded by walls stronger than mountains composed ten pāsurams on the god (Arangan) on whose chest Lakshmi stays on a beautiful lotus.

This is the very same Supreme Lord, Sriman Nārāyaṇa, upon whose beautiful and expansive divine chest Periya Piraṭṭiyār, the Divine Mother who has the lotus flower as Her celestial abode, is eternally and firmly established.

Though Her origins are traced to the lotus flower (alli), Her heart now belongs entirely to the Lord's chest (tirumārbu). Such is Her attachment that she is gripped by the loving fear, "What would become of me if I were ever to leave this divine chest and have to return to the mere flower?"

maṅkaiyar koṉ — the leader of Thirumangai that has, maṉṉu matil̤ — walls constructed using, kalliṉ — stones, cŏl — composed, nal icai — with good music and tune, mālaikal̤ — the word-garland that are, araṅkattai — regarding the Lord, tiru mārvaṉ — with a chest, mātar amarum — where seated is Mother Lakshmi

, alli — who is born in a lotus, vallavar tām — those who recite them, nāl iraṇdum iraṇdum udaṉ — these ten hymns, ulaku — in this world, āṇdu piṉ — will remain in bliss thinking of the virtues of the Lord of Srirangam, vāṉ ulaku āl̤vare — and will attain the supreme abode They Shall Rule Earth and Heaven

My daughter says, “He has beautiful lotus hands and feet. ” She says, “The beauty of his precious crown and his golden ornaments doesn’t go away from my mind. ” She says, “He has the long lovely-eyed Lakshmi on his mountain-like chest. ” Did she see the dear god of Kannapuram where fragrant lotus flowers

(iii) Lakṣmī, the lotus-born of red complexion: Emerging from the red lotus, the Divine Mother acquires its colour as well—“Padme sthitām padma varṇām”, as the Śrī-Sūkta says.

The lotus-born Lakṣmī found even the lotus petals, known for their softness, a little too hard for her tender feet and chose to get herself lodged on the Lord’s winsome chest.

Upon Your winsome chest, You bear the lotus-born (Lakṣmī), with Her complexion red, whose dark eyes are neatly dressed with collyrium.

, உன்னைக் காண — உன்னைக் காண, என் கண்ணே — என் கண்கள், கருதும் — விரும்புகின்றன kaṇṇi — one who is having divine eyes, kamala malar mĕl — residing on a lotus flower, seyyāl̤ — lakshmi who is having reddish complexion (due to being in the colour of lotus), thirumārvinil — (being immersed) in the beauty

As Nampiḷḷai would put it, the Mother feels drawn to the lovely conch and discus, gracefully held by the Lord, in His hands, even as the Lord is attracted by the lotus flower held by the Mother.

went to the forest, lived as a sage and destroyed the arrogant southern king Rāvana to relieve the troubles of the gods in the sky and returned to rule his kingdom, Srirangam is the place where beautiful Neelam flowers swaying in the breeze have the color of His divine feet and of the lovely lotus

eyes of beautiful Lakshmi. 412 மரவடியைத்தம்பிக்குவான்பணையம் வைத்துப்போய்வானோர்வாழ * செருவுடையதிசைக்கருமம்திருத்திவந் துலகாண்டதிருமால்கோயில் * திருவடிதன்திருவுருவும் திருமங்கை மலர்கண்ணும்காட்டிநின்று * உருவுடையமலர்நீலம் காற்றாட்ட ஓசலிக்கும்ஒளியரங்கமே. (2) 412 ## மரவடியைத் தம்பிக்கு * வான்பணையம்

, kāṭṭi niṉṟu — stands and shows, tiruvuruvum — the beautiful form, tiruvaṭitaṉ — Periya Perumal which is like, uru uṭaiya — a beautiful, nīlam malar — dark cloud-like blooming flower, malark kaṇṇum — and the blossomed eyes, tirumaṅkai — of the great mother (Sri Lakshmi), ocalikkum — that moves, kāṟṟu

Lakṣmī Dēvī, Periya Pirāddiyār, who eternally resides upon the lotus flower from which honey flows in a continuous stream, will herself eliminate all sins.

Lakṣmī, who was born from a lotus and always smells sweet, will help those who learn these ten songs. These songs are part of a thousand composed by Caṭakōpaṉ from Kurukūr, a place with never-ending water and large, beautiful gardens full of flowers.

Continual rains in Tiruvēṅkaṭam ensure the abundance of water for all time in Kurukūr (Tirunakarī), the birth place of the Āzhvār, and because of this plentiful supply of water, the fragrance of the lotus-flower on which Lakṣmī, the Divine Mother is seated, is undiminishing.

A subtle yet profound connection is made here: just as the rain is constant in Thirumalai and the water is perennial in Thirunagari, so too is the flow of honey unceasing in the lotus which serves as Pirāddiyār's divine seat.

flower, iruppāl̤ — lakshmi who eternally resides, vinai — all sins (which are hurdles for enjoying bhagavān), thīrkkum — eliminate (by her divine glance), annaimīr — (due to love towards her, you who think -somehow or other her disease should be cured-) mother!

You have a matchless dark color, you are the first god of this world and you embrace Lakshmi on a shining lotus on your chest. 2656 முதலாந்திருவுருவம் மூன்றென்பர் * ஒன்றே முதலாகும் மூன்றுக்குமென்பர் * - முதல்வா! நிகரிலகுகாருருவா! நின்னகத்ததன்றே?

, pugar ilagu — shining brightly (being the cause for universe), thāmaraiyin pū — lotus flower, nin agaththadhu anṛĕ — is it not forming from your divine form? Everything is Contained within the Lord. எல்லாம் பகவானிடம் அடக்கம்

— O Lord of Goddess Lakshmi who is, valli nāl̤ malar — born on the blooming lotus flower long ago, ul̤l̤am — my heart, cŏlliṉum — in speech, tŏḻiṟkaṇum — in action, tŏṭakkuaṟāta — with unwavering, aṉpiṉum — devotion, naṉ pakaliṉoṭum — in the evening, allum — and at night, kālaiyum — and in the britght

Simple Translation O Lord of Periya Pirāṭṭiyār, who gracefully resides upon a freshly blossomed and magnificently spread lotus as Your divine consort! My mind, with unceasing devotion, embraces Your lotus-like divine feet, never separating for even a moment.

O lord, beloved of Lakshmi, I worshipped you with my words and in my deeds and loved you unceasingly, night and day, morning and evening.

pādapōdinaip pulli This means, "clinging firmly to Your divine feet, which are as beautiful and tender as lotus flowers."

Since She has as Her divine residence (āśraya) a freshly blossomed, widely spread lotus flower, She surpasses even that perfect flower in fragrance, tenderness, and beauty.

You, the beloved of Lakshmi with long, sharp sword-like eyes who stays on a lotus that drips honey, are auspicious and I worship you (lord of kannapuram) happily. 1741 பெண்ணானாள் பேரிளங்கொங்கையினாரழல்போல் * உண்ணாநஞ்சுண்டுகந்தாயை உகந்தேன்நான் * மண்ணாளா! வாள்நெடுங்கண்ணி மதுமலராள் கண்ணாளா!

You are the beloved of the beautiful Lakshmi on a lovely lotus swarming with bees. I worshiped and worshiped you happily and became your devotee. What can you do for me? Tell me. You who created the four Vedās, O lord of Thirukkannapuram. 1738 வண்டார்பூமாமலர்மங்கை மணநோக்க முண்டானே!

I am crazy of Rangan, the cowherd, the primordial force, the beloved husband of His consort Lakshmi seated on a beautiful lotus. 672 தீதில்நன்னெறிநிற்கஅல்லாதுசெய் * நீதியாரொடும் கூடுவதில்லையான் * ஆதிஆயன் அரங்கன் * அந்தாமரைப் பேதைமாமணவாளன்றன் பித்தனே. 672 தீதில் நன்னெறி நிற்க அல்லாது செய்

born, an tāmarai — in the beautiful lotus flower I Am a Madman for the Husband of the Maiden on the Lotus தாமரைப் பேதை மணாளனின் பித்தன் Avatārikai (Introduction) In this verse, the revered Āzhvār declares his principled refusal to associate with those who pursue ephemeral, worldly benefits through

He declares his complete absorption in divine love for Śrī Raṅganāthan, the beloved consort of Periya Pirāddiyār, She who resides upon a resplendent lotus blossom.

He is not just any Lord, but specifically the beloved consort of Periya Pirāddi, She who is described as dwelling upon a beautiful lotus and who serves as the very embodiment of grace and beauty for all womanhood.

mingle with, nītiyārŏṭum — those who desire to, allātu cĕy — go in the evil path, niṟka — when there is, tītil naṉṉĕṟi — righteous path, āti — the primordial force and, āyaṉ — the cowherd, pittaṉe — i am madly in love with, araṅkaṉ taṉ — Rangan, maṇavāl̤aṉ — the beloved consort of, petai mā — mother Lakshmi

The goddess Lakshmi stays on a lotus, the earth goddess stays with Thirumāl, while Nānmuhan, the god’s son, sits on the lotus on his navel. The sastras say that Shivā who shares his body with his wife became his vehicle.

The verse reads: “padmē sthitām padma varṇām tvāmi iha upahvayē śriyam” (I invoke You, O Śrī Dēvī, who are seated upon a lotus and possess the radiant complexion of a lotus).

`pōdhu taṅgu nānmugan magaṉ` Lord Brahmā, who is often addressed as Kamalāsana (the one seated upon a lotus) because he was born from the lotus-like navel of the Supreme Lord, is His son.

Is it not also beautifully affirmed in the fourth ślōkam of the Śrī Sūktam that Periya Pirāṭṭiyār resides upon a lotus?

Furthermore, from His divine navel, which blossomed forth as a magnificent lotus, emerged Lord Brahmā, who is thus His own son.

Kaliyan, the chief of Thirumangai, as generous as a dark cloud and praised by the learned ones, composed these ten pāsurams on the god of Pullambudangudi, the cowherd, the beloved of Lakshmi seated on a golden lotus who danced on the trembling heads of Kālingan.

, pŏṟ tāmaraiyāl̤ — born in the lotus flower, payiṉṟa — who learnt, cĕṉṉi — to dance on the head, kāl̤iyaṉ taṉ — of Kalinga, naduṅka nadam — that caused the snake to tremble, maṟittu — who herd, kaṉṟu ā — the cows and their calves, ivai pāda — those who sing these hymns, tuyar tāme — will not suffer,

நரகம் போகும், துயர் தாமே — துன்பம் நேராது, காளியன் தன் — காளிய நாகத்தின், கன்று ஆ — கன்றுகளோடு கூடின பசுக்களை kalikaṉṟi — Thirumangai Āzhvār, īr aintu — these ten hymns, taṉmel — regarding, pul̤l̤ampūtaṅkudi — Pullamputankudi, kel̤vaṉ — the place where resides the Lord, taṉ — who is the Husband to Lakshmi

ār — like a dark cloud, maṅkaiyarkoṉ — the chief of Thirumangai, paravum — celebrated by, kaṟṟār — those learned who know the essence of Bhagavata, cŏl tāṉ — composed Sorrows Will Depart துயர்நள் விலகிவிடும் He is the beloved consort of Periya Pirāṭṭiyār, She who has the resplendent and desirable lotus

Go to Thiruvallavazh and worship the lord who stays with statue-like Lakshmi seated on a lotus, her soft breasts smeared with sandal paste. 1815 மஞ்சுசேர்வானெரி நீர்நிலம்காலிவைமயங்கிநின்ற * அஞ்சுசேராக்கையை அரணமன்றென்றுயக்கருதினாயேல் * சந்துசேர்மென்முலைப் பொன்மலர்ப்பாவையும்தாமும் * நாளும் வந்துசேர்வல்லவாழ்

If devotees learn these pāsurams well and recite them, they will go to the golden world of the gods, receive the grace of Lakshmi on the lotus, and shine. 2011 தேவரையும்அசுரரையும் திசைகளையும்கடல்களையும்மற்றும்முற்றும் * யாவரையும்ஒழியாமே எம்பெருமானுண்டுமிழ்ந்ததறிந்துசொன்ன * காவளரும்பொழில்மங்கைக்

Yashodā, the best among women, called her son to put kāppu on him, He is the lord of Thiruvellarai, with whom Lakshmi, the goddess of wealth, resides on the lotus. Vishnuchithan who knows the benefit of learning the Vedās made Yashodā’s words into pāsurams.

, cĕlvak kŏḻuntu — with whom, Lakshmi, potu amar — resides on the lotus, uyarnta acotai — Yashoda, the best among, mātarkku — women, kāppiṭṭa māṟṟam — to put kappu called her, makaṉ taṉṉai — son, viṭṭucittaṉ — Vishnuchithan, vetap payaṉ kŏl̤l̤a valla — who knows the benefit of learning the Vedās, cŏṉṉa

Pōdhamar selvak kozhundhu puṇar thiruvēḷḷaṛaiyānai — Kṛṣṇa stands eternally at Thiruvēḷḷaṛai, united forever with the divine consort Periya Pirāṭṭi, who is verily śrī, the goddess of wealth herself, dwelling ever upon the lotus flower with her radiant beauty.

I adore the Lord, who is dear to both us and the lotus-born Lakṣmī. He is the Sovereign Master of those in SriVaikuntam and all other realms. The cool lotus bears His lovely feet.

(ii) As already stated in III-1-1, the Lord’s feet stand poised on a lotus base. And here, the lotus is said to carry the Lord’s feet. This is because the Lord’s feet score over the lotus, in all respects-chillness, fragrance and tint.

The lotus thus stands subjugated and carries its victor, the Lord’s feet.

The Lord’s love for His devotees is even greater than that borne by Him for Lakṣmi, His consort, as could be seen from the fact that we the devotees, are mentioned first, in the text of this song, Lakṣmī comes next. This is further elucidated in aphorism 122 of Ācarya Hṛdayam.

The Āzhvār then praises this Lord as "taṇ tāmarai cumakkum pātap perumāṉai"—the sarvasvāmī (Lord of all) whose divine feet are held aloft by a cool lotus flower.

Her flower-like eyes are weary, her breasts are round, and her lotus-red mouth has grown pale. O beautiful friend, come and see how my daughter suffers. What can I do? What can I do?”

A cowherdess says, “ O Yashodā, our lord who was carried to our cowherd village by his father Nandan at night when he was a child is the beloved of Lakshmi and of the earth goddess. He plays a bamboo flute and my daughter loves him.

Devaki, who is like Goddess Lakshmi who emerged from the ocean, gave the garland bedecked, beautiful haired Yashodā the virtuous baby. Come and see the lotus feet of the innocent baby. Oh! Ones with coral like lips, come and see how beautifully He sucks His toes!

pādak kamalaṅgaḷ kāṇīrē "Come and behold His lotus feet!" (pādak kamalaṅgaḷ kāṇīrē). This is Yaśodā's ecstatic plea to the other women of Gokulam.

The comparison to a lotus (kamalam) is deeply significant, masterfully evoking the divine feet's vibrant color, cooling tenderness, supreme softness, and enchanting fragrance.

amutu aṉṉa — like Lakshmi who was born as nectar, cītakkaṭal ul̤ — inside the cool divine ocean, tevaki — mother Devaki, pottanta — bestowed upon her, petaik kuḻavi — innocent infant Krishna, acotaikkup — to mother Yashoda who had, kuḻalāl̤ — flowing hair, kotaik — decorated with a floral garland, vantu

The revered Parāśara Bhaṭṭar offers a sublime explanation in his Śrī Raṅgarāja Stavam (Uttara Śatakam, 54): "O Lord of Śrīraṅgam, resting upon the banyan leaf as You once did upon the cosmic waters, You place Your lotus foot in Your mouth. Is it to nourish the worlds held within Your stomach?

His palms, navel, and chest are also adorned in the hue of red, bearing the lotus-born (Lakṣmi). He wears silken robes and a crown, both gleaming in red, along with lovely jewels and shining weapons.

like, thiruk kaṇṇum — divine eyes, sem — reddish, vāyum — divine lips, sem — reddish, adiyum — divine feet, seyya — reddish, kaiyum — divine hands, seyya — reddish, kamalam — having lotus, thiru undhiyum — divine navel, seyya — having reddish divine form, kamalai — having lakshmi, mārvum — divine chest

His entire form, from His reddish lotus-like divine eyes, His reddish divine lips, and His reddish divine feet, to His reddish divine hands, is a vision of splendor.

This divine experience continues, enveloping the Āzhvār in a flood of beauty and grace: Tiruccheyya kamala undhiyum***: His divine navel, from which a reddish lotus blooms, is an eternal source of blissful enjoyment for those who have been embraced by Him.

The Āzhvār goes into the details of the Lord’s exquisite charm—the eyes, broad and bewitching, like the red lotus in fresh bloom, the stabilising smile, that is, the Lord’s smile from His coral lips which stabilises the attraction held out by His gracious looks unto the votaries, the lovely feet at which