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For married men and women who engage in the recitation of this sacred work, the blessing is the gift of noble and esteemed (vāyum) children (naṉmakkaḷ).

Those fortunate souls who are capable of reciting these ten verses with devotion will be blessed with noble and virtuous children, and they shall live a life of supreme bliss and contentment.

Those who learn and recite these ten pāsurams written in chaste Tamil will be blessed with good children and find happiness. 566 ஆயனுக்காகத் தான்கண்டகனாவினை * வேயர்புகழ் வில்லிபுத்தூர்க்கோன்கோதைசொல் * தூயதமிழ்மாலை ஈரைந்தும்வல்லவர் * வாயுநன்மக்களைப்பெற்று மகிழ்வரே. (2) 566 ## ஆயனுக்காகத் * தான்

They Will Rejoice, Being Blessed with Good Children நன்மக்களைப் பெற்று மகிழ்வர் Avathārikai (Introduction) In this, the final pāśuram of the sacred chapter, our divine mother, Śrī Āṇḍāḷ, mercifully reveals the glorious fruits (phalaśruti) that are bestowed upon those who lovingly recite

Veic scholars, cŏl — composed, mālai — these hymns, tūya tamiḻ — in pure tamil, kaṇṭa kaṉāviṉai — about her dream of, tāṉ — her, āyaṉukkāka — marrying Kannan, vallavar — those who recite, īraintum — thse ten pasurams, pĕṟṟu makiḻvare — will be blessed with, vāyum naṉ — good hearted, makkal̤ai — children

iḷaṅ koṅgai My bosoms are like restless children who will not heed their mother’s counsel. They will not be patient if I tell them, "We shall embrace His divine chest after some time."

You must ask Him directly: "O Lord, where is the harmony between Your celebrated quality of vātsalyam—that tender, motherly forbearance You show towards the faults of Your children—and the unbearable suffering of this devoted soul?"

Commencing from the very moment of Lord Kṛṣṇa’s birth, as sung in his chapter beginning “vaṇṇa māḍaṅgaḷ sūzh,” Periyāzhvār relished every single stage of the divine child’s growth and pastimes, starting with the first pāsuram (1.1.1), "kaṇṇan kēsavan nambi piṛandhinil."

You are the precious child (kula madhalāy) who brought ultimate fame to her clan. kuni vil ēndhum mal aṇaindha varaith thōlā – “O You who wield the curved bow and possess mountain-like shoulders that wrestle with might!”

The Āzhvār’s central lament, which forms the very soul of this verse, is a poignant and heart-wrenching question directed at the Lord: “My dearest child, You who were accustomed to the softest of beds, how could You have possibly learned to sleep upon the hard, cold stone of the wilderness?”

He recalls the immense and unparalleled joy Śrī Rāma brought him, especially around the age of fourteen, a time past infancy and early childhood when his divine beauty and valour were in their magnificent bloom.

The ultimate joy in this worldly existence (saṃsāra) is to be surrounded by one's husband and children. Kaikēyī, however, has willfully destroyed this for herself. She has exiled Śrī Rāma, who loved her as his own mother, and she has murdered her husband with the weapon of grief.

.* This refers to the truly fortunate souls who live on this earth, an earth made sacred and glorious by the divya-dēśams—the divine abodes where Emperumān, out of His boundless love and mercy for His children, has chosen to happily reside.

This was recited with incomparable sweetness by Kuśa and Lava, the blessed children whom Sītāp Pirāṭṭi—the cherished princess of Mithilā (midhilaich chelvi)—gave birth to for the redemption of the entire world.

His divine pastimes, graciously listened to two monumental narratives: first, the detailed history of Rāvaṇa and his entire clan, as recounted by the venerable sage Agastya; and second, the sublime story of His own divine life, sung with celestial sweetness by His sons, Kuśa and Lava, the divine children

returned to, ayotti — the City of Ayodhya with, maṇimāṭa — mansions studed with gems, am pŏṉ nĕṭu — and adorned with gold, aracu ĕyti — and took the Kinghship, keṭṭāṉ — He heard, taṉ caritai — His story from, tiral̤vāy — the mouths that were, cĕm paval̤at — like red coral, tiruvayiṟu vāytta — of the children

In a display of boundless compassion, He journeyed to paramapadam itself to retrieve and restore the lives of a devout brāhmaṇa's children, who had tragically perished soon after their birth.

He restored the lives of the children of a noble brāhmaṇa, one deeply learned in the distinguished Vedas, whose sons were perishing immediately after birth. In His infinite mercy, Śrī Rāma brought them back even from the eternal realm of paramapadam.

sōṟu parugu nīr tiṉṉum veṟṟilaiyum ellām kaṇṇanē" (The food I eat, the water I drink, and the betel leaves I chew—all are Kaṇṇan alone), and again (5.1.8), "śēlēy kaṇṇiyarum perum selvamum naṉmakkaḷum mēlāt tāy tandaiyum iṉiyāvārē"* (Henceforth, women with fish-like eyes, great wealth, virtuous children

Just as a mother nourishes her child with milk, was not Āṇḍāḷ fed an unwavering affection for Emperumān by her father, Periyāzhvār, from her first moments?

pōyp pērttu – Seeing His mother Devakī weeping, unable to bear separation from her newborn child, Kaṇṇan, without having tasted even a drop of milk from her bosom, and showing her no apparent mercy, departed from her immediately.

Indeed, Yaśodā even lamented that Kaṇṇan was not creating enough mischief, as Periyāzhvār sang in his Tirumozhi 3.2.6: "paḍiṟu pala seydu ippāḍi eṅgum tiriyāmē – en piḷḷaiyaip pōkkinēn" (Why did I send my child to tend the cows, instead of allowing him to roam all over this Āyppāḍi, engaging in countless

Please take me to the doorsteps of Nandagopan, whose naughty child Kannan does lovable pranks.

Yet, because this divine child was so precious and long-awaited, Nandagōpar could not bring himself to discipline Him. As a result, this very son became uncontrollable, indulging in endless divine mischiefs (kuṟumbu) with the cowherd girls.

blame, māyavaṉ — the Lord, vantu — comes, kāṭṭukiṉṟāṉ — and shows, uruk kāṭṭukiṉṟāṉ — His form to me, nal̤ iruṭ kaṇ — in the middle of the night, ĕṉṉai uyttiṭumiṉ — please leave me, kaṭaittalaikke — at the doorsteps of the house of, nantakopālaṉ — Nandagopar, or makaṉaip pĕṟṟa — the father of the Child

Just look at my children here, shedding tears of sorrow. I beg of you, do something to console them and wipe their tears!" Her plea is as poignant as that of a destitute person who, showing their suffering children, begs for alms. There is another, equally profound interpretation.

This truth is enshrined in the Chāndogya Upaniṣad (6-2-1), which proclaims: "sadeva somya idamagra āsīt ekameva advitīyam" (My dear child, in the beginning, this universe was only Sat [the existent reality, Brahman], one only, without a second).

Though He could have simply returned to paramapadam, His boundless compassion drew Him back, ever waiting for His children.

The Chāndogya Upaniṣad (6.2.1) declares: “sadeva somya idamagra āsīd ekameva advitīyam” (Oh beloved child! In the beginning, this universe was only Sat [the existent reality, Brahman], one only, without a second).

Taking the form of the child Kannan, you swallowed all the seven worlds and slept on a banyan leaf, you who embrace on your chest the goddess Lakshmi. 773 பண்டுமின்றுமேலுமாய் ஓர்பாலனாகி ஞாலமேழ் * உண்டுமண்டியாலிலைத்துயின்ற ஆதிதேவனே * வண்டுகிண்டுதண்டுழாய் அலங்கலாய்!

paṇṭum — before the creation, iṉṟum — and at the time of creation, melumāy — and as the sustainer at the time of dissolution, maṇṭi uṇṭu — You lovingly swallowed, ñālam eḻ — the seven worlds, ātitevaṉe — o Primordial God, or pālaṉāki — who as an incomparable little child, ālilait tuyiṉṟa — slept on a

She wonders with sorrowful amazement, how could the noble and righteous Śrī Nandhagōpar have ever given birth to such an incorrigible child?