Special Thanks To:

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Archakam SrI Ramakrishna DIkshitulu,

Archaka Mirasidar, Srivari Temple, Thirumala Hills

for his insightful and elaborate FOREWARD on the VaikhAnasa Agama

and details of the practices at the garbha-gruham of the SrI
SrInivAsar thirukkoil at Tirumala.
 CONTENTS
Introduction to VaikhAnasa Agama and worship i

Mudal AzhwArs' anubhavam - Introduction 1

Mudal AzhwArs's Paasurams and Commentaries 3

Poigai azhwAr's paasurams on SrI SrInivAsar 5

BhUtattAzhwAr's paasurams on SrI SrInivAsar 41

PeyAzhwAr's paasurams on SrI SrInivAsar 80

nigamanam 135

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appendix

Complete list of Sundarasimham-Ahobilavalli eBooks 137

sadagopan.org

Malayappa Swamy in Sesha vAhanam

 SrI:

INTRODUCTION TO VAIKHANASA AGAMA AND WORSHIP

by

Archakam SrI Ramakrsna Deekshitulu

Archakam Mirasidar
Srivari Temple, Tirumala Hills

VAIKHANASA WORSHIP

Om devarAja dayApAtram dIbhaktyAdi gunArnavam

bhrugvAdi munaya: putrA tasmai sri vikhanasE namaha||

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nArAyanam sakamalam sakAlAmarEndram

vaikhAnasam mam gurum nigamAgamEndram

bhrugvathrikAsyapamarIchi mukhAn munIdrAn

sarvAnaham kulagurum pranamAmi mUrdnA||

Amongst the Indian Communities of Priests, committed to the promotion of

temple-culture, the Vaikhanasas occupy a significant position. The oldest such
priestly communities, they even to this day largely function as temple priests.
They find mention in Vedic corpus, the epics (Mahabharatha and Ramayana),
the puranas (like Bhagavatham) and the Smriti literature. They are described
as ascetics, hermits, devoted to contemplation on Godhead, and engaged in
Vedic sacrificial rituals. They were sages closely associated with Valakhilyas of
Rigvedic celebrity, and dear to Indra. So we read in Tandya-maha-brahmana
(14,4,7) vaikhAnasA vA rushayA indrasya priyA Asan|| They had their
scriptural lore, named after their own designation, rooted in the Vedic corpus,
containing the essence of Vedic wisdom, and given entirely to the worship of

i
 Vishnu as the supreme spirit of the Vedic canon. Sage Marichi's Vimanarchana
Kalpam (patala 96), one of the earliest of Agama works, has this to say:

vaikhAnasam mahAshAstram sarvavEdEshUdrutham

sarvavEdArthasAram apratarkya aninditam vaidikairUpasEvitam
vishnOrAradhanam| sarvabhUthahitArdAya shAbdam pramAnamavalambya
vishnunAm vikhanasa uktham, vikhanasa bhrugvAdInAmuktham ....

It may be noted that this scriptural lore aligned itself firmly and
uncompromisingly to the Vedic wisdom (more specifically to the Aukheya-
Taittiriya branch of Krishna-yajurveda) and was therefore described as
'vaidika' in contradistinction to the other approaches which incorporated the
tantrika or folk practices. Even now, the Vaikhanasa priests, at home and in the
temple, insist on first performing the fire-ritual prescribed in the Vedas, and
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then worshipping Vishnu, as the supreme spirit:

tasmAdagnau nityahOmAnthE vishnurnithyArchA gruhe dEvAyatane bhaktyA

bhagavantam nArAyanamarchayEditi vignAyate|

This is prescribed by the Vaikhanasa-srauta-sutra. Infact, the Vaikhanasa is

the only group among temple-priests to have a kalpa-sutra of their own. They
translate in to practice the Vedic dictim that Agni is the lowest of the gods (in
the sense being visible to the human eye) and Vishnu, the highest and that
therefore the worship of these two effectively means the worship of all the
gods who occupy intermediary positions:

agnirvai dEvAnAmave vishnu: paramastadantarEna sarvai anya dEvathA:

iti brAhmanam|

vishnO: nitya dEvArchA sarvadEvArchAbhavathi|

The worship of the Godhead assumes two forms:

b aniconic (amurta) and

b iconic (samurta).

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Worship of Agni in the sacrificial ritual (agni-hutam) illustrates the former,
and worship of Vishnu in an icon, duly installed at home or in the temple
represents the latter. Agni and Vishnu thus constitute the two conceptual
limits or polarities of the Godhead. The worship this consists of:

b fire ritual (homa),

b iconic worship (archana),

b recitation of sacred mantras (japa) and

b contemplation on the abstract significance of the iconic form (dhyana).

This is in perfect accord with the ancient view (mentioned in Yakshaa's

Nirukta) that Veda has three interpretations:

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b adhi-yajna,

b adhi-daiva and

b adhyatma.

Further, the worship of Agni (homa-puja) which is the focus of attention in the
Vedic corpus has been faithfully translated into the worship of Vishnu in the
iconic form (bera-puja). In the context of the three-fold sacrificial fire
(trEtAgnipaksha):

b the primary immobile image (dhruva-bera) in the sanctum of a temple

represents the gArhapatya-agni,

b the image for routine worship (kautuka-bera) represents Ahavaniya-agni,

and

b the processional image (utsava-bera) the dakshinagni.

In the context of the five-fold fire (panchAgni-paksha), two other icons, the
icon for receiving the daily bath (snapana-bera) and the icon to receive daily

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 offerings of food (bali-bera) represent the sabhyagni and the avasathya agnis
respectively.

Thus the Vedic sacrificial ritual (srautagni) corresponds in spirit to the

Vaikhanasa worship of the image of Vishnu in the temple (bera-puja), three
times during day (savana). In the Vaikhanasa shrine, the important concepts in
a Vedic sacrifice (yagna) are to be found (dIksha, adhvaryU, ritvik, hautra-
prasamsa, havis, pUrnAhuti, avabhrita, trishavana, prAyaschitta and so on).
The worship sequences strictly follow the Vedic prescriptions and Vedic
mantras are recited in every sequence exclusively. Like a Vedic sacrifice,
worship in a Vaikhanasa shrine is designed to secure the good of all living
creatures and is based on Veda (vishnOrAradhanam sarvabhUthahitArdAya
shAbdam pramAnamavalambya). Hence worship here is termed 'dEva-yajana' in
Marichi's definitive treatise Vimanarchana Kalpam and the worship is meant to
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secure the welfare of the state (rAshtra), the administrators (rAja) and the
entire cadre of devout chieftains of administration (yajamAna). Marichi's
words.

ata dEvayajanam vyAkhyAsyAma:| grihOtrEna labhatE svargamityAhu:| sangati

dEvapujAnAm yagnA iti surayO vadanti| yagnEshvEtEshu dEvayAgO
vishishyatE| yajamAna bhavepi bhuvi shashvatam tishtati| tasmAdragnO
rAshtrasya yajamAnavamsasyAbhivruddi:||

This is in fact the especial, and also essential, feature of the Vaikhanasa mode
of worship. It is rooted in the Vedic tradition, and is a continuation of the
Vedic approach. It is a direct successor to the yagnA ideology of the Vedic
corpus in the context of Agama. When Bhagavatha (11,27,7) enumerates three
distinct kinds of worship (makha) and designates them as 'vaidika' (worship
through fire-rituals like agnishtOmA prescribed in the Vedic corpus), tAntrika
( worship with flower offerings and folk practices) and misra (a combination of
the two kinds mentioned above), the first form of worship is clearly
Vaikhanasa. The commentator Vijayadhaja (pAda-ratnAvali) explains that the
three modes of worship take the form of:

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b "agnishtOmadih",

b "pushpAnjalyAdih" and

b "nAma-sankIrtanAdih".

Viswananthachakravarthi (parArtha-darsini) mentions specifically that Vaidika

mode of worship employs only Vedic mantras (like purusha-suktha) during
worship. And this is precisely what is done in the Vaikhanasa-
worship. Mahabharatha (Anu-gita, Asvamedhika-parvan 122,26) also refers to
the Vaikhanasa mode of worship as prevalent in those times:

vEdOtkEnaiva mArgEna sarvabhUthahridistitham mAmarchayanthi|

yE viprA matsAyujyam vrajanti te||

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An ancient smriti text Vridda-hArIta-samhitha (chapter 11) mentions not only
three systems of worship:

b srauta (based on veda),

b smarta (based on smriti texts, secondary to the Vedas) and

b agama (based on agama texts, later in date),

but identifies the first with the Vaikhanasas. It was the Vaikhanasas who
transformed the Vedic yajna ideology (amUrtarchana) into iconic worship in
the temples (samUrtarchana). Worship thereafter became three-fold:

b mental (mAnasi, including japa, dhyana, nama-sankirtana),

b fire-ritual (homa) and

b worship of idols treated like a sovereign or honoured guest (bera):

mAnasI hOmapUjA cha bErapUjEti sA tridhA||

Marichi significantly states that the proper method of worship assumes four

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 modes:

b correct conduct indicated by the smriti and Kalpa texts (charita),

b performance of Vedic rituals and iconic worship (kriya),

b development of transcendental wisdom (jnana) and

b practice of yoga (charita kriya jnana yogEshu chaturshi pUjAmArgEshu|).

The first of these is also justification for the presence and prevalence of an
elaborate Vaikhanasa-Kalpasutra in three parts:

b smarta (for grihya),

b dharma and
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b srauta (including pravara-prasna).

This augments the equally elaborate Vaikhanasa-bhagavachchastra, which deals

with temple-culture exclusively and exhaustively. This latter literature
comprises texts amounting to four lakhs of grantha in a total of 128 books,
ascribed to four sages, Bhrighu, Atri, Marichi and Kasyapa, who were all
inspired by the primeval sage Vikhanasa. This represents Vaishnava-agama in an
avowedly Vedic context. It deals with the construction of temples, making of
icons, installations, consecrations, daily worship in the temple, occasional
festivities (utsavam), and necessary purifications and equations for the lapses
(prAyaschittam). Worship in a Vaikhanasa shrine presupposes the adoption of
the Vaikhanasa-Kalpasutra supplemented by the Agama texts (known
collectively as Daivika-sutra). In a very large number of Vishnu temples in
Andhra Pradesh, Tamil Nadu and Karnataka, this mode of worship continues
uninterrupted for great stretches of time.

The most celebrated among these, however, is the Tirumala-Tirupati temple,

where Vaikhanasa worship has been conducted all through its recorded history.

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It has also been a rallying point for the Vaikhanasa community, for here it was
that the great scholar, Srinivasa-makhin wrote his works elucidating the
Vaikhanasa-ideology. In this ideology, devotion (bhakti) is means to liberation
(moksha) only when accompanied by worship of Godhead in an iconic form
(aradhana). The concept of co-operation between devotion and worship
(upasana or yajna) is highlighted in the Vaikhanasa philosophy. This is also the
Vedic outlook: yajna as a means for the fulfillment of human aspirations
combines devotion with ritualistic activity. Worship-activities (kriya-yoga,
upasana, yajana) are in fact superior to devotion which one feels immediately
and as a passing mood; they gradually render one eligible to the highest of
benefits, namely liberation from worldly ills. It is only gradually that one
attending on the Supreme Spirit in the iconic form (saguna-brahma) reaches or
knows the supreme spirit beyond names and forms (nirguna-brahma) and

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obtains emancipation. It is a ladder like path (sopana-marga). Iconic worship is
an important and indispensible ingredient in this path. This makes the
movement of the devotees firm and progressive. The word 'Vaikhanasa'
etymologically signifies digging deep in to the Godhead (by earnest
contemplation assisted by worship) that is enshrined in one's ownself
(vishEshEna khanati| khanitvA chAtmAnAtmAnam| khananashabdEna
dhyAnamuktam bhavati| dhyana mAvishya yOgEna|). Iconic worship done
according to the prescriptions laid down in the Vaikhanasa texts is itself an act
of digging (khanana) into the Supreme Spirit in one's own being. Hence the
significance of 'atma-suktha' in Vaikhanasa worship. It is true that the
highest form of worship is mental (manasa). The supreme spirit really dwells in
the heart of the devotee and must be reached by mental processes. Direct
cognizance of the presence and power of Godhead is worship proper. But
knowledge and devotion do not render iconic worship superfluous or
unnecessary. For the formless Godhead in the heart needs to be visualized in
an iconic form for being worshipped. Bhrigu makes an interesting observation
(Prakirnadhikara, 36, 286-287):

yatra mAnasArchA syAt tachcha mAnasikam bhavEt| antaryAmi ya evAste

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 hrudayE nishkalE hari:|| eva sakalE bhUtvA bimbE yatsannidhApita:|

tasmAtsakalapUjAyAm naiva kuryAd vyatikramam||

When the worship is mental, the object of worship is also mental. The Godhead
resides in one's own heart, devoid of attributes like name, and form, (nishkala,
nirguna) and as the inner controller (antaryami) of the living being. However, it
is this Godhead that is projected and installed in the idol for receiving
worship. Albeit devoid of form, the Godhead assumes a form (becomes sakala)
for facilitating worship. If HE is in the mind, HE is only thought of. And
thoughts being what they are, cannot be expected to worship properly. The
activities involved in worship are in reality approaches to the Godhead; hence
they are called kriya-yoga. The activities are accompanied by appropriate
Vedic mantras recited, and by having an idol properly installed for offering
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worship. There is also contemplation and further a feeling of devotion. Thus

the Vaikhanasa worship is a pentad (panchaka) of recitation of Vedic mantras,
activities like in a yajna, utilization of proper and consecrated substances like
the idol, contemplation and devotion. Marichi (Ananda-Samhitha) says that this
is the proper approach to Godhead in the present age. In the first of the
aeons, Krita-yuga, God was worshipped only in the mind; in the next age, Treta,
sacrifices were the proper approach; in Dvapara age idol worship was
commended and in the present Kali age, contemplation is the best approach.
But the special features of worship in each of the four ages must be combined
in the present age to give the best results.

krutE tu mAnasam srEshtam trEtAyAm yajanam param| dvAparE pratimArchA

cha kalau chintanamuttamam|| chaturshvapi yugEshvevam vishEshastu yugE
yugE| mantOchchara kriyA dravyadhyAna bhAvAngapanchakam||

The five details mentioned above are but 'limbs' (angas) of worship as an
effective approach to Godhead for the sake of securing emancipation. Worship
(aradhana) primarily means only idol worship (archana), for which the details
are necessary limbs. That this kind of worship is the supreme expedient
(paramopaya) is the guiding principle of Vaikhanasa worship. The idol

viii
representation is in the essence the Godhead's own manifestation for
facilitating worship (hence known as archavathara). IT symbolizes the Supreme
Spirit in all its glory and in its immanent as well as transcendental aspects (viz,
the Brahman of Vedanta). It is in this sense that the self-manifest image of
Vishnu (the Vedic God of gods) on the Vengadam hills (Tirumala) is hailed with
the words 'Venkata-brahmane-namah'. (It may be noted in the passing that
there is a mantra in Rigveda (10,155,1) which is seen to suggest a reference to
this hill. The celebrity of Tirumala goes back to the Vedic age:

arAyi kAnE vikate girim gachchasadAnve sirimbithasya satvabhi:| tEbhishtvA

chAtayAmasi||

Meaning:

"The person, devoid of wealth and vision, is implored to go to the hill which

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burns up all evil (vikata for Venkata) and drives away all obstacles to peace and
prosperity. The call of the seer Sirimbitha has obviously not gone in vain."

VAIKHANASA WORSHIP IN TIRUMALA

Vaikhanasa worship is mainly concerned with worshipping Lord Vishnu.

According to Vaikhanasa worship, Lord Vishnu is worshipped as an all pervading
cosmic energy. Inviting (Avahanam) of Lord Vishnu, is nothing but praying Lord
Vishnu to come along with all his attendant deities (Saparivaram). So
worshipping Lord Vishnu is nothing but worshipping all gods. "Atha: Vishno:
archaa sarva dEvArchAbhavathi". The significance of Vaikhanasa mode of
worship lies in the fact that the prominence given to worshipping Lord Vishnu,
in his Vishnu form rather than in Vasudeva form. It is the essence of
Vaikhanasa worship, Comprehensive and all pervading signifies Vishnu Tatvam.
This can be seen in the temples following Vaikhnasa mode of worship. Lord
Vishnu himself self manifested in the Archa form to give abhayam to his
devotees. In every Vishnu Temple, there will be a fixed Dhruva Beram
(Mulavirat), along with 4 other Beras or murthies. These five beras are called
as 'Pancha Bera',They are

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 1. Dhruva Beram,

2. Kautuka Beram,

3. Utsava Beram,

4. Snapana Beram and

5. Bali Beram

The stone idol which is installed as Archa murthy is nothing but Sarvasakthi
samanvitha Saakshat Vishnu murthy. As the Vedas says "TreenipadA
vichakramE vishnu:" from the mulavirat the cosmic energy will be transferred
to other three beras, Kautuka, Utsava, Snapana. This is integral and all
pervading. Among this three beras:
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b Kautuka bera will receive Nitharchana,

b Utsava Bera will receive kAmyArchana,

b Snapana bera will receive naimittikArchana.

It is very interesting to know about these 'chaturmUrthi tatvam' of Lord

Vishnu. The main idol is 'Vishnu', though he is sarva vyApi, this bera is fixed.
To receive pUjas (rituals) from devotees (thru Archaka mukham), the cosmic
energy (vishnu tatva sakthi) will be transmitted from mulavirat to the kautuka
bera on the archA peetham. This is first step. After this when the worship is
going on and when the need for abhishekam to idols arises, the vishnu tatvam
will get transmitted in to Snapana beram. This is second step. And in the third
step, the Utsava deities are taken for a procession around the temple out of
Garbha griham, and the vishnu tatvam now get transmitted from the mulavirat
to utsava beram. "nithya pradhAna pUjardham kautukam sankalpayEt snapanam
snapanArdham cha vyutsavArdham tadhautsavam||" For the daily rituals
(nithyArchana) kautuka beram, and for abhishekams snapana beram, for
utsavams utsava murthy has to be installed in a temple. Apart from these
three beras, there will be a fourth bera called 'Bali beram' for the procession

x
of bali. To offer bali to all the deities in the temple avaranam this bali bera is
useful. "nityantu baliyAtrArdham balibimbamcha mukhyatha:" while offering
bali daily this 'bali beram' is important. "sarvatra sarva bhogArdham bhoga
bEram cha kanchanA" For offering sarva bhogas, a bhoga bera has to be
installed, which is other wise called as 'kautuka beram'. Though there are four
idols of lord Vishnu or 5 idols, they are not seperate idols. In the sanctum, the
fixed idol of Dhruva beram will be always worshipped as Lord Vishnu's Archa
svaroopam. And this Dhruva beram is in turn is an 'Adi murthy' for the other 4
idols. The kautuka bera which is useful for offering worship of nityArchanam is
in turn an 'Amsa' of main idol and after the main idol (Dhruva bera) this is an
important beram in all rituals, and that all these 5 idols or 'Pancha Berams',
are one as said in, "Dhruva kautuka mOraikyE dhruvArchana
mudAhrutam|" (Bhrigu's Kriyadhikaram, 8-146). The confluence of dhruva and

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kautuka is treated as dhruvarchanam. "dhruvabEranu rUpam cha kautukam
parikalpayEt|" (Kriyadhikaram, 3-21). The cosmic energy is transferred from
dhruva beram to Kautuka beram. In the same way from kautuka beram to
utsava beram, utsava beram to snapana beram, also snapana bera to bali beram.

"yathAgArhapatnyadau AhavanIyAdi shvagnimpraNIyajuhOti| tathA dhruva

bErAt kautuka bimbAdishu samAvAhyarchayEt||" (kAsyapa gnAna kAnda)

As the agni from gArhapatyam is taken to AhavanIyam and other agnis and
homas are performed, in the same way the cosmic energy from dhruva beram is
transferred to kautuka and other beras and worship is offered. Sage Bhrigu
has compared this Panchamurthy ideology (one god and five forms) to
Panchagni sampradayam or the Pancha Pranas in our body. "yathA karmana
Ekasya kalpithA panchavahnya:| yathA chaika sarIrasya vAyu panchaka
kalpanam| tathaivaika vimAnasya panchabErAni kalpayEt||" (KriyAdhikAram,
9,7-9) In Sage Marichi's Vimanarchana Kalpam (89th patala), it is said
that: Just like for an agni, there's dakshinAgni, gArhapatyAgni and other
Panchagnis (sabhyam, AhavanIyam, anvAhAryam, gArhapatyam, Avasathyam),
And just like for a one body there's pancha vayus (prAnam, apAnam, vyAnam,
udAnam, samAnam), in the same way for the same Vimanam in the temple,

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 Pancha Berams has to be installed. These five idols are similar to the Pancha
Bhuthas (Prithivi, jalam, agni, vayu, Akasam).

SRI MAHALAKSHMI ON LORD'S DIVINE BODY

The main idol is called 'Dhruva Beram' in all temples. It can be Sthanaka
(Standing), Aasana (Seated), Sayana (Recumbent). The Dhruva Beram may be
either with consorts Sridevi and Bhudevi or with Sridevi alone. In most of the
temples, we find the mulavirat without consorts and the lord alone. Among
Yoga, Bhoga, Viraha forms of idols in a temple, Lord Venkateswara's dhruva
murthy is in Veera (viraha) Sthanaka form and there is no Sridevi and Bhudevi
idols accompanying the main fixed idol (Achalam). Srinivasa, Balaji, Edukondala
Vadu, Venkata Ramana, Vaddi kasula vadu, Apada Mokkula Vadu, with all these
names, the Lord Venkateswara stands in the garbhalayam of Ananda Nilayam
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and is called as Dhruva Murthy in Agama terminology.

Lord Venkateswara's idol is having a Srivatsam mark on his right chest, which
is a permanent part of the idol. It can be seen embossed, but only on
Thursdays, when the jewels are removed completely, leaving the Melchat
Vastram, and on Fridays, during Abhishekam and Nijapada Darsanam. The
darsan of Vakshathala Lakshmi can be seen if we come very near to
Kulasekhara Padi and even from there also, we can only assume the shape of
the Lakshmi. Only archakas can see the Lakshmi on the Chest. This Lakshmi is
called Dvi-bhuja-Vyuha-Lakshmi in Vaikhanasa Samhithas.

The presence of Lakshmi on the body of the Hill god is responsible for the
name Sri-nivasa (the abode of Lakshmi) for him. This image of Lakshmi is in
the Agamas prescribed to be two- armed and seated in the lotus posture, this
form is called Vyuha-Lakshmi.

dvibhujA vyuhalakshmi: syAt baddapadmAsanapriyA|

srInivAsanga madyasthaa sutaram kEshavapriyA||

And the consecration and worship of Vyuha-Lakshmi are meant to secure

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unbounded and eternal prosperity (niravadika-samrddhi-siddhaye). In the daily
worship of the Hill-god, after the Venkatesa-sahasra-nama-archana in the
morning, this Vyuha- Lakshmi on the god's chest is also worshipped reciting 16
names of Lakshmi (shodasa-nama) with the offering of tulasi-leaves after each
name and also Goddess Padmavathi on the left chest is worshipped at the same
time (while the 16 names are being chanted). This image is specially worshipped
during the main deity's ceremonial bath on Friday's, as also during Makara-
sankaranthi (kAkApudi), when this lakshmi on right chest of the hill-god
receives bath with perfumed water. Ramanuja is said to have prompted one of
the yadava-raya kings to offer for the hill-god a golden necklace in which the
golden image of Lakshmi (sculpted in relief and encrusted with precious
stones) was hung as a pendant (Bangaru Lakshmi). This necklace with
the pendant (tiny idol of lakshmi), weighing 2kg and 333mg is seen round the

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neck of the hill-god all week days and is also permanent adornment on the idol,
except during the friday's abhishekam. This tiny idol of gold lakshmi was
offered, according to a traditional account, on a friday in the 'ratna-malika-
yoga' (conjunction of constellation uttara phalguni on the twelfth day of bright
fortnight). Every Friday, since that time, a special worship is accorded to this
image. After the customary ceremonial bath (tirumanjana) for the god, and
after adorning the lord with all the jewels (just before second thomala seva(or
mAdhyAhnika ArAdhanam), this pendant image is seperately given a sacred
bath with water, perfumes and turmeric amidst chanting of srI-sUktha by
rchakas. This abhishekam is perfomed in ekantham and only Archakas, Jeeyars,
Ekangis, Adhyapakas, Vedaparayanadars and the temple higher staff are
present at that time to view this tirumanjanam of bangaru-lakshmi. So there is
Vyuha Lakshmi on the idol's right chest which is embossed, which can be seen
only when all the jewels are removed with the chest of the idol is fully visible
and then there's an gold lakshmi (bangaru-lakshmi) on the right chest which
can be seen at all the time when jewels adornment is done except on Friday's
abhishekam this bangaru lakshmi is not seen instead the vyuha- lakshmi can be
seen. As this bangaru lakshmi is given a separate bath before mAdhyAhnika
ArAdhanam. On the left chest there's a gold chain with a big (4" tall and 3 1/2

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 inches width) pendant of goddess padmavathi and this padmavathi idol is
always present and is a permanent part of the idol. Though this is a seperate
chain with a tiny idol, it is always present with the lord's idol even during the
Abhishekam. It is never removed for any abhishekams at all. That means at all
the times god is srI-bhUmi sahitham.

SHODASA NAMAM

According to Vaikhanasa scriptures, its not customary to worship all the gods
in the idol form, there's provision for amurtyarchana (without idols but
assuming there is an idol at that place). Also Panchamurthi Aradhana is
followed at tirumala. There will be five idols of lord Venkateswara :Dhruva
Beram (mulavirat), Kautuka beram (bhoga srinivasa murthy), Utsava beram
(Malayappa swamy), snapana beram (ugra srinivasa murthy) and bali beram
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(koluvu srinivasa murthy). It is said that the following combination is followed

while offering worship to these five idols.

b Dhruva beram: srI (lakshmi)-Vishnu (srinivasa(mulavirat))-bhu (padmavathi)

sahitham

b kautuka beram, srI (lakshmi)-Purusha (bhoga srinivasa murthy)-bhu

(padmavathi) sahitham

b utsava beram, dhruthi-Satya (malayappa swamy)-poushni sahitham

b snapana beram, pavithrI-Achyutha (ugra srinivasa murthy)-kshOni sahitham

b bali beram, pramodAyini-Aniruddha (koluvu srinivasa murthy)- mahI

sahitham

Even though there are no thayars present physically for bhoga srinivasa
murthy and koluvu srinivasa murthy idols, worship will be offered in the
amurtyarchana form. So the different forms are as follows:

b Vishnu -- Vishnu, Purusha, Satya, Achyutha, Aniruddha,

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b Lakshmi -- Sri, dhruthi, pavithri, pramodayini,

b Padmavathi-- Harini, Poushni, Kshoni, Mahi

SAYANOTSAVAM

Sayanotsavam is the last part of paryAngasanam consisting of 6 steps. The

Archaka will take the Sankalpam for ParyankAsanam as.... Sri.... Swamina:
nityArchanAnga bhUta paryankAsanE panchOpachArAn karishyAmi. After
that by reciting the Vishnu Suktham .. vishnOrnukam vIryAni... sUkshma
vastram (or night dress) is adorned to the sayana bEram. Then pushpam,
gandham is given by reciting..

b pushpam - 'imAssumanasa srEshtA....'

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b gandham - '(praNavam) imEgandhA ...'vishnavE nama: pushpANi dadAmi
(gandhEnAlankarOmi), sriyai nama: pushpANi dadAmi, harinyai nama:
pushpANi dadAmi.

b by reciting 'imEdhUpA: ...' dhoopam is given,

b '(praNavam) subhrAjjyOti ..' deepam is given

b '(pranavam) hiranyagarbha ssamavartatAgrE..' milk is offered,

b 'yE te satam ..' sarvaushadhamisram kashAya thoyam is given,

b 'idam vishnu..' pAniyam is given,

b 'yOgE yOgE ...' AchamanIyam,

b '(pranavam) vichakramE...' pANdarapippalI patra vajrakamuka kumkuma

pushpachAtujAta kastUrI ghana sArAmbu sammisra suktikshAra yutam
tAmboolam (betel powder and leaves) is given,

b Then sayanE, shEsha is offered prayers, '(praNavam) yamarpayanti ...'

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 then the sayana bEram is put to bed after offering necessary rituals for the
sayana place, bed etc.. chaturvEdamantrai pushpAnjali is given. Then after
putting to bed by reciting appropriate vedic hymns, the cosmic energy which
were transferred from the dhruva bEram to other bEras in the morning are
sent back to dhruva bEram now. By reciting purusha sUktam lord has to be
praised, then pushpanjali to dhruva bEram with dvAdasAshtAksharam. Then
finally aparAdha mantram is recited,

'nArAyana namastEstu karuNAtmandayAnidhE| ................... '

Then the curtain is drawn and the doors have to be locked by

reciting, '(praNavam) suryastvA ...' Then the archaka will offer obeisance to
the lotus feet of lord by doing pradakshina and namaskaram.
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In summary, paryankAsanam - five upacharams, mriganAbhischa, tAmboolam,

pushpam, gandham, pradakshina namaskAram. This is how we carry out Ekanta
Seva or paryankAsanam at Srivari temple, Tirumala Hills.

||namo SrI venkateSAya||

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 . ïI>.

AZHWARS AND LORD SRINIVASA OF SEVEN HILLS

(SRI SRINIVASA VAIBHAVAM)

INTRODUCTION:

Lord VenkatEsA's vaibhavam has been celebrated by the AzhwArs, AchAryAs

and nAdhOpAsakAs over many centuries. It is the goal of this e-book to focus
on the moving 200 plus pAsurams of the ten AzhwArs that salute and
celebrate the anantha KalyANa GuNams and divya soundharyam of the Lord of
Seven hills.

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The count of 202 AzhwAr pAsurams on ThiruvEngadamudaiyAn break down
this way:

PeriyAzhwAr: Seven (7)

AndAL: Sixteen (16)

KulasEkharar: Ten (10)

Thirumazhisai: Fifteen (15)

Thirumangai: Sixty Two (62)

Poygai AzhwAr: Ten (10)

BhUthatthAzhwAr: Nine (9)

Pey AzhwAr: Ninteen (19)

NammAzhwAr: Fifty Two (52)

ThiruppANar: Two (2)

All AzhwArs except ThoNDaradippodi AzhwAr and Madhura Kavi have

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 performed MangaLASAsanam for ThiruvEngadamudaiyAn. Between themselves,
SwAmy NammAzhwAr and Thirumangai Mannan have blessed us with 114 of the
202 pAsurams (56%) on the Lord of Seven Hills. Both have performed
SaraNAgathy at the sacred feet of Lord VenkatEsa. The Mudhal AzhwArs
have saluted Lord SrinivAsan with 38 pAsurams (19%). Andal's sixteen
pAsurams are very special because She is the only woman among the AzhwArs
besides being the Devi of the Lord. KulasEkhara PerumAL's longing to be near
ThiruvEngadamudayAn is intense and he wants to be in this dhivya dEsam as a
step (Padi) in front of the Garbha Graham of the Lord or anything on the hills
of the Lord. We will start with the divine pAsurams of the Mudhal AzhwArs
on Lord SrinivAsan.
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Poigai AzhwAr

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 POIGAI AZHWAR

Poigai, is the first AzhwAr among the three Mudhal AzhwArs. Ten verses of
his Mudhal ThiruvanthAthi are on the Lord of ThiruvEnkatam. Let us enjoy
them one by one.

MUDHAL THIRUVANTHATHI PASURAM 26

எழுவார் விைடெகாள்வார் ஈன் துழாயாைன
வழுவாவைக நிைனந்து ைவகல் - ெதாழுவார்

விைனச்சுடைர நந்துவிக்கும் ேவங்கடேம வாேனார்

மனச்சுடைரத் தூண்டும் மைல.

ezhuvAr vidai koLvAr, een thuzhAyAnai

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vazhuvAvagai ninanidhu vaigal - thozhuvAr

vinaich chudarai nandhuvikkum vEnkatamE, vAnOr

manach chudaraith thooNdum malai

Meaning:

ezhuvAar - Some pray to Him for getting aisvaryam (wealth);

vidai koLvAr - some go to Him-pray to Him - enjoy His divine glories; and they
pray for the bestowal of His grace on them to realize Moksham and nithya
kaimkaryam in SrI VaikuNTham. Some reach the most fragrant thuLasi
garlanded Lotus Feet of the Lord and do not wish to be away from Him at
all times; reach His Lotus Feet every day without fail, praying and paying
obeisance to Him; praise Him describing His unparalleled glories, etc. They
desire only that and do not seek wealth [aiSwaryam]; or kaivalyam.

Their [the above mentioned devotees-all three types] karmic diseases get
crushed and burnt by ThiruvEnkatam.

vEm plus katam - that which burns the sins.

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 This mountain ThiruvEnkatam is the one that keeps the flame of devotion in
NithyasUris continue to glow.

A wonderful pAsuram!

AzhwAr says: there are different kinds of devotees, one who seeks aiswaryam;
one who seeks kaivalyam (AthmAvalOkanam) and the last one mumukshu - one
who seeks Him alone as the attainment and seeks Him as the means. AzhwAr
also beautifully adds: For everyone the hurdles are the karma and papa puNyas
that we have accumulated over very many births and are still being committed.
This mountain ThiruvEnkatam simply burns the karmic diseases, papa puNyas
and cleanses them.

Those who seek wealth get that and come back to enjoy their wealth. Only
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when they need next time, they go to Him. Those who seek and go to Him for
realization of their self reach Him and take leave of Him for enjoying their
self only. [vidai koLvAr]

Then comes the dearest devotees of the Lord who goes to Him thinking of Him
everyday and go to Him everyday; pray to Him as the means and the end
as well.

This is exactly reflected in Bhagavad GitA chapter 7 and PoorvAchAryAs have

referred to those verses in their commentary [vyAkhyAnam].

ctuivRxa ÉjNte ma< jna> suk«itnae=juRn,

AataeR ij}asurwaRwIR }anI c Ért;RÉ.

caturvidhA bhajantE mAm janA: sukrtinO arjuna |

ArtO jij~nAsurarthArthI j~nAnI ca bharatarshabha || -- GitA- 7.16

Arjuna, four types of men - of good deeds worship Me; Arjuna

(Bharatarshabha - The great among Bharata clan!). Those four types are: men
in distress; one who desires wealth; one who seeks j~nAna; and j~nAnI [one

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who has realized and is devoted to Me alone and seeks Me alone].

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Devotees throng to see the Lord of Thriuvengadam
(Thanks: SrI Ramakrishna Dikshitulu archakam)

The first of the four types are those who are overcome by sorrow, owing to

the loss of wealth or lack of it; They want to get the same [AaitR Arti]. The

second type is the one who wishes to acquire more and new wealth [AwaRwIR -

arthArthI]. Third type is the one who wants to experience the jeevAthma
inside his body (Kaivalya Moksham).

The fourth type is constituted by those wise men who know Me as

the Paratvam; who know themselves as SeshabhUthars of Me alone; and desire
to attain Me and serve Me at all times; who are devoted to Me and wish to
reach me as the highest object of attainment. These are the Jn~Anis.

te;a< }ain inTyyu´ @kÉi´ivRiz:yte,

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 iàyae ih }ainnae=TywRmh< s c mm iày>.

teshAm j~nAni nityayukta ekabhakti: viSishyate |

priyO hi j~nAninO atyartham aham sa ca mama priya:|| --GitA: 7.17

Of these (four), the Jn~Ani (the man of Knowledge), is ever with Me and is
devoted to only Me. He is the foremost to Me among the four types of people,
who worship Me. I am very dear to this Jn~Ani and he too is very dear to Me.

%dara> svR @vEte }ain TvaTmEv me mtm!,

AaiSwt> s ih yu´aTma mamevanuÄma< gitm!.

udArA: sarva evaite j~nAni tu Atmaiva me matam |

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Asthita: sa hi yuktAtmA mAmevAnuttamAm gatim || --GitA: 7.18

All these four are generous in their worship, but I deem the Jn~Ani to be My
very self; for he is devoted to Me alone as the Parama Hitham and
parama purushArtham (highest end).

bhUna< jNmnamNte }anvaNma< àp*te,

vasudev> svRimit s mhaTma suÊlRÉ>.

bahUnAm janmanAmante j~nAnavAn mAm prapadyate |

vAsudeva: sarvamiti sa mahAtmA sudurlabha: || --GitA: 7.19

After very many births, the Jn~Ani finds refuge in Me, fully realizing that
"VaasudEvA is every thing". It is rare indeed to find such a great-souled
person in this world. After so many auspicious births, one gets the knowledge
due to his past good deeds [puNyas]. Such a Jn~Ani says:

"I am dependent on Vaasudeva completely. I am His nithya nirUpAdhika

ananhArya Sesha bhUthan. My soul, essential nature, and all activities are
under His control. He is the Supreme Lordship; He possesses innumerable,

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countless and most auspicious attributes [kalyANa guNAs]".

After knowing thus, the wise man takes refuge in Me and performs
SaraNAgati at My Feet. He meditates on Me, understanding that I, Vaasudeva,
am his highest goal. I am also the means of his attainment and the goal. [The
way and the Goal are Me]. I am everything to him. It is extremely rare to find
such a great devotee in this world- says KrishNa.

AzhwAr addresses thus the same kinds of persons as three types, in this verse
and mentions all such types of people go to ThiruvEnkatam and get their
prayers fulfilled. But the j~nAnis never ever leave His Lotus Feet and think of
Him at all times.

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He alone is Supreme Lordship - Thirupathi Moolavar

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 PASURAM 37
வைகய ண்ேகள்வி வாய்வார்கள் நா ம்

ைகவிளக்கும் ம் ன ம் ஏந்தி - திைச திைசயின்

ேவதியர்கள் ெசன்றிைறஞ்சும் ேவங்கடேம, ெவண்சங்கம்

ஊதியவாய் மால் உகந்த ஊர்.

vakaiyaRu nuN kELvi vAyvArkaL, nALum

pukai viLakkum pUm punalum Enthi- thisai thisaiyin

vEthiyarkaL senRu iRainjum vEngadamE, veNsangam

Uthiya vAy mAl ukantha oor.

From all direction, the Vedic scholars or devotees who have comprehended the

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true purport of Vedic truth and the glory of Veda vEdyan - Sriya: Pathi
Sriman nArAyaNan, come to ThiruvEnkatam to pay their obeisance. Having
realized and heard from their sadAchAryAns the unambiguous, unparalleled
doctrine and truth hidden in Vedas and SaasthrAs [which can be learnt only by
listening and learning from the AchAryAns by serving them at their lotus
feet]. Having learnt from AchAryAs that He alone is Supreme Lordship and He
alone can grant what one needs to seek in this life to get rid of future births
and samsAric affliction and never to return to the karma bhUmi at all again.

Having learnt thus, these devotees [who are blessed with the knowledge - true
knowledge] go everyday to ThiruvEnkatam carrying the most fragrant incense
sticks, powders (gandham), the lamps (deepam) and pure waters mixed with
thuLasI and other fragrant flowers for Thirumanjana kaimkaryam. They go to
ThiruvEnkatam with utmost bhakti and love for the Lord and pay their
obeisance and prostrate at His Lotus feet. This ThiruvEnkatam is the place
where the Lord, who blew the divine conch [during KurukshEthra battle field],
willingly and joyously resides. It is indeed an uganthu aruLina nilam.

This is yet another brilliant pAsuram.

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 The divine conch is referred to here for imparting the j~nAnam in us - about
His Parathvam, about our eternal Seshathvam [being His servant at all time out
of our essential nature of being a jeevAthman]. He touched the little boy
Dhruva and immediately Dhruvan started praising the Lord with a wonderful
sthOthram. The divine conch is also blown to send chilling shivers through the
enemies of His devotees [like it did for the Kauravas during the battle];
similarly it would destroy and instill fear in our negative elements,our inner
enemies.

Such a most merciful Lord, most compassionate One- resides out of His own
will (sankalpam) here in this mountain, ThiruvEnkatam, for us to enjoy seeing
Him at all times and get all our pApams burnt.

To this mountain, everyday go these devotees - the mumukshus and the

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ParamaikAnthins - who do not aspire for any fruits other than His Lotus Feet
and serving Him alone. They do not pray to other jeevathmans knowing fully
well about His Supreme Lordship - as declared unambiguously in Vedas
and SaasthrAs.

These devotees/mumukhsus (one who is desirous of mOksham); and the

ParamaikAnthins who pray to him alone have learnt these truths by hearing,
listening to and studying the Vedas and SaasthrAs and their true meanings
from their AchAryAs. [vakai aRu nuN kELvi vAyvArgaL].

They are blessed with superior j~nAnam from the time of their births due to
the JaayamAna katAksham of Sriya: Pathi, the consort of MahAlakshmi (i.e.)
EmperumAn. They know that He is the highest tattvam; has limitless
auspicious qualities and therefore is known as "BhagavAn"; He is omniscient,
omnipotent and omnipresent and that no one can equal Him much less challenge
Him; they recognize that He is as much the personification of absolute mercy
as well as immense power.

He is moved by the self-inflicted suffering of the souls in the sea of SamsAra

as a result of endless karmas. Out of His natural disposition of compassion, and

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due to a small amount of their good deed done somewhere some time in the
past, He decides to bless them with His auspicious glance.

His karuNA KatAksham (glance) is called "jAyamAna katAksham" in

Sanskrit and "karuvilE thiru" in Tamizh. Only those who are fortunate to
"catch the eye" of the Lord in this manner will ever get a desire for Moksham.
One who gets this desire is called a "Mumukshu".

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SrI BhU devi sametha SrI Malayappa Swamy

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 PASURAM 38
ஊ ம் வாியரவம் ஒண்குறவர் மால் யாைன

ேபர எறிந்த ெப மணிைய - கா ைடய

மின்ெனன் ற்றைட ம் ேவங்கடேம ேமலசுரர்

என்ெனன்ற மாலதிடம்

Urum vari aravam oNkuRavar mAl yAnai,

pEra eRintha perumaNiyai- kArudaiya

minnenRu puRRadaiyum vEngadamE, mEla surar

ennenRa mAlathu idam.

AzhwAr says: "Just like Thirumalai Srinivasan, the snake, the gypsies,

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elephants, etc. are equally glorious as residents of Thirumalai".

By living in this greatest of Divya Desams, namely Thirumalai, the gypsies are
so blessed. They see elephant walking through their fields and fear their
stomping would destroy the fields and hence they attempt to chase away those
elephants. In order to chase them away, they throw at the elephant, a big
valuable gem stone which is available aplenty in this divya desam [due to Sri
PadmAvathi samEtha Sri Srinivasan's anugraham].

The blessed snake, whose body has got lot of beautiful stripes is also living in
this divya desam; it hisses as it crawls on the mountain. When it sees a
huge lustrous gem stone being thrown in the sky [which the gypsies threw at
the elephant], the snake gets scared that it is the lightning that has struck
and rushes to enter into its home of small hole.

Even the grandest NithyasUris proudly and joyously proclaim this divya Desam
is Their Lord Sriya: Pathi Sriman nArAyaNan's residence - em ennum mAlathu
idam.

What wonderful poetic imagination and Bhakthi the AzhwAr has!

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The blue
blue--hued Lord

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 PASURAM 39
இடந்த மி எ த்த குன்றம்

கடந்த கஞ்சைன ன் அஞ்ச - கிடந்த ம்

நீேராத மாகடேல நின்ற ம் ேவங்கடேம

ேபேராத வண்ணர் ெபாி .

idanthathu bhUmi edutthathu kunRam,

kadanthathu kancanai mun anca- kidanthathum

neer Otha mAkadalE ninRathuvum vEngadamE,

pEr Otha vaNNar perithu.

The huge ocean like blue hued coloured Lord stands tall forever in this Divya

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Desam of Thirumalai- ThiruvEnkatam. This same Lord - Divya mangaLa
mUrthi, is the One who took the avathAram of Huge Boar and brought back
the bhUmi from troubled deep waters after killing HiraNyAkshan; He is the
One who lifted the huge Govardhana mountain effortlessly in His little hand
during His KrishNaavathAram; He is the One who went to Kamsan's palace and
killed that dhushtan; He is the same one who reclined on AdhisEshan in
the Milky Ocean.

He is the most merciful Lord- DayA moorthi- most compassionate One.

During VarAha avathAram, BhUmi dEvi says: "My lord! I am Your disciple,
servant and bhakthai. Please accept my appeal and bless me with instructions
on the easy means that would help all jeevans to reach sathgathi (mOksham)".
The Lord then revealed the two slOkams that constitute the pUrva and Uttara
BhAgams of VarAha Carama Slokam.

The two slOkAs that came out of Sri VarAha Moorthy's sacred lips embed the
essence of Vedic thoughts and are discussed in detail by SwAmi Desikan in his
Rahasya Grantham, Rahasya SikhAmaNi. This rahasya grantham has huge
references to the significance of VarahAvathAram, Carama SlOkam and has

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 quotations from the Divya Prabandhams. SwAmi Desikan analyzed word by
word the VarAha Carama Slokam with pramANams in this rahasya grantham.
The Varaaha Carama slOkam is covered at length in the 37th ebook on Varaha
PurANam in the Ahobilavalli series(http://www.ahobilavalli.org)

He is Adhi VarAhan and as such was asked permission by Sri VenkatEsA to

share the Adhi VarAha KshEthram during Kali Yugam, when He took the archA
form to reside on the top of Venkatam hills. On the banks of SwAmi
PushkaraNi, Adhi VarAhan stands even today and we worship Him first before
going inside Sri VenkatEsA's temple.

His svayamvyaktha svarUpam is at Sri MushNam. His divya desam is at

Thiruvidaventhai.
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BhU devi's sthuthi and the manthram that She uses to worship Yaj~na VarAha
mUrthy are found in Srimad BhAgavatham (5.18.35 and 39 respectively). Her
prayer takes on this form:

àmWy dETy< àitvar[< m&xe yae ma< rsaya jgdaidsUkr>,

k«Tva¢d<ò+e inrgaÊdNvt> ³IfiÚveÉ> à[taiSm t< ivÉuimit.

pramathya daityam prativAraNam

mrdhe yo mAm rasAyA jagadAdisUkara: |

krtvAgradamshTre niragAt udanvata:

krIDannivebha: praNatAsmi tam vibhumiti ||

"I salute that Yaj~na VarAha Moorthy, who is the cause of this Universe, who
took the form of a Boar and lifted Me up from the waters of praLayam and
placed me on His tusk and came out of the waters like a powerful elephant and
killed the offending enemy (HiraNyAkshan) like destroying an opposing
elephant in an effortless manner. To that Omnipotent Lord are my salutations".

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In VarAha Carama slOkam, the VarAha BhagavAn went many steps beyond the
position taken by Lord KrishNa in GitA. What He said to BhUmi Devi in
response to the request for a laghu UpAyam to help the suffering samsAris is:
"The man/woman, who, when his/her mind in a state of equilibrium and when
the elementary constituents of the body (DhAthus) are in perfect equipoise,
meditates on Me - who has the world as My body - and (meditates) on Me - who
is not subject to births due to KarmA -, when that man/woman lies like a log
of wood or a piece of stone in his/her dying moments, then I think of (him/
her), My bhakthan/Bhakthai and lead him/her to My supreme abode"

The conditions that this parama DayALu lays on the humans, fully cognizant of
their helplessness in their last moments is so driven by His limitless
compassion to His BhakthAs.

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Sri VishNu sahasra nAmam salutes this avathAram as "MahA VarAhO
GovindhO". It is interesting to see the juxtaposition of Govinda nAmam after
MahA VarAha nAmam.

In one approach, Govinda is the One who rescued Mother Earth (Go = Earth,
VindA = rescuer). It is as MahA VarAham that BhagavAn rescued His consort
and acquired the name of Govindan.

SwAmi Desikan concludes his elaborate commentary in Rahasya SikhAmani

with a moving prayer:

kale àaÝe kr[ivlyat! kaópa;a[kLpan!

naw> paeÇI nytu k«pya naiwt> Sv< pd< n>.

kAlE prAptE karaNavilayAt kAshTha pAshANa kalpAn

nAtha: pOtrI nayatu krpayA nAthita: svam padam na: ||

When the time of physical death approaches, and when our limbs have lost
their power and when we are in a state of unconsciousness equal to that of a

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 stone or a log, then may Lord VarAhan in response to our earlier SaraNAgati
have mercy on us and lead us to His Parama Padam.

The avathArams of the Lord are for specific occasions and are time bound or
for protecting a specific bhakthA. The avathAram as Srinivasan in
ThiruvEnkatam- however is for all ages and is for for all of us and to destroy
all of our internal and external enemies. All of our pApams get crushed by Him;
and such most merciful Lord who generally reclines at a distant Milky Ocean-
inconceivable even for Devas- is now easily available even for human beings like
us for access at the mountain of ThiruvEnkatam.
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 PASURAM 40
ெப வில் பகழிக் குறவர் ைகச்ெசந்தீ

ெவ விப் னம் றந்த ேவழம் - இ விசும்பில்

மீன் ழக் கண்டஞ்சும் ேவங்கடேம ேமலசுரர்

ேகான் ழ கண் கந்தான் குன் .

peruvil pakazhik kuRavar kai chem thee

veruvip punam thuRantha vEzham- iruvisumpil

meen veezha kaNdu ancum vEngadamE, mEl asurar

kOn veezha kaNdu ukanthAn kunRu.

Sri Srinivasa perumAL of ThiruvEnkatam resides here forever only in order to

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crush the enemies and destroy the hurdles of His dearest devotees. This
Thirumalai is the place of the Lord who had destroyed the chief of asurAs-
HiraNyan and rejoiced making him fall dead. In this divya Desam, the [kuRavar]
gypsies who live here chase the elephants out of their cultivated fields, run
behind them holding big well-lit torches with the ball of fire at its end for
showing the directions and the path away from their fields. The elephants get
out and esacape to the forests. But these elephants get scared, when
the meteors fall from the skies and think that these are the same balls of
fire used by the gypsies to chase them from their fields.

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sadagopan.org

The essence of four vedAs!

Malayappa Swamy with Sahasra hAram

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 PASURAM 68
உணர்வாரா ன் ெப ைம? ஊழி ேதா ழி

உணர்வாரா ன் வம் தன்ைன? உணர்வாரார்

விண்ணகத்தாய்! மண்ணகத்தாய்! ேவங்கடத்தாய்! நால்ேவதப்

பண்ணகத்தாய்! நீகிடந்த பால்?

uNarvAr yAr un perumai? Uzhi thOr Uzhi,

uNarvAr yAr un uruvam thannai? uNarvAr yAr

viNNagatthAy! maNNagatthAy! vEngadatthAy nAlvEthap

paNNakatthAy! nee kidantha pAl?

Meaning:

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You are an incomprehensible Lord; there is none who can claim that he has
understood You or has realized Your true glories in its entirety. Oh Lord! The
One who is at Sri VaikuNTham! The One who takes avathArams on this earth!
The One who is at ThiruvEnkatam! The essence of four Vedas! Who can
perceive Your glories? Who can know Your form! Even if one studies
and attempts for aeons after aeons- yuga after yuga, he can not get even an
iota of knowledge about Your infinite glories. Even Your form - one can not
understand. Who can comprehend Your reclining posture on milky ocean! You
are the Supreme One! You are PERIYAVAN. You are unparalleled, Peerless One
demonstrating Your Parathvam.

AndAL says: "PeriyAy! [in yERRa kalangaL pAsuram] You are the one who cannot
be understood even by the Vedas."- AprApya manasA saha. The joyous
Gopis eulogize the Lord with heightened vigor and recognize the Lord of their
desire as "ooRRamudayAi, PeriyAi, ulahinil thORRamAi ninRa SudarE". They
recognize Him as "druda-tara PramANa Siddhan" (One who is comprehended
with the help of the powerful VedA pramANams). You are the Primordial
Chief. You are Supreme. There is none equal to You, why to talk about anyone

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 being superior to You? In addition to nArAyaNathvam, Jagathpathithvam, You
are the darling son of the cowherd NandhagOpan. This title is the Grandest
One for You. That itself is enough for Your Parathvam and sowlabhyam
combined. You are the jyOthiswarUpan. Vedas say: SrEyAn bhavati
jAyamAna: - in every avatAr, You become grander; Your greatness and
grandeur expands. You have resplendency and You increase in strength every
day. You have unbounded effulgence [apAra thEjas] increasing exponentially
everyday. You are Paranchudar. You are the One showing Yourself so gracefully
and mercifully at this Divya Desam of ThiruvEnkatam".

tEjobirApUrya jagat samagram- Arjuna said in the battle field- "You are the
tEjas that appeared in this world. Is there any jAthi (caste) for you?
Your birth is not like ours. Yours is avatAr. When one sees Your bed, (of
AdhisEshan) can't they not realize Your greatness? There is a nandhA viLakku
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(which never extinguishes) on your bed near Your head. This Bed had appeared
before You appeared in this house. (i.e. BalarAma- Adhiseshan).

"mAyOnai": Our Lord is a MaayAvi. He hinted that much in Githai:

"sambhavAmi Atma mAyaya". All the mAya ChEstithams from His avathAram
at Vada Mathurai to growth in Ayarpaadi, many leelais in Gokulam and
BrindhAvanam, His serving as the charioteer for ArjunA, converting day into
night in the battle field of Kuru KshEthram, taking the disc in His hand in spite
of His vow not to use weapons in that war, are examples of the MaayA of the
MaayOn. Abhinava Desikan describes Maayai as Moola Prakruthi and
SankalpAthi Jn~Anam. As the Controller, commander of this Maayai, through
His sankalpa visEsham blesses the DevAs and incarnates as PadhmanAbhan in
the Milky Ocean and later jumps out of the pillar as Lord Narasimhan, goes to
the Yaaga saalai of Bali as Vaamanan and transforms into Thiruvikraman and
incarnates as KaNNan, the MaayOn or adhbhuthan.

SwAmy NammAzhwAr celebrates this Maayam of the Lord, which He performs

through His AchAryAs, who remove the "Poy ninRa Jn~Anam" of ours and
makes us qualified to receive SadAchAra Jn~Anam through the wondrous act

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of "Irumbai ponnAkkuthal" (SaraNAgati) according to Sri aNNan SwAmy. Our
Lord stands on top of this AchAryA Paramparai and is therefore MaayAthi
Maayan.

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 PASURAM 76
வழிநின் நின்ைனத் ெதா வார் வ வா

ெமாழிநின்ற ர்த்தியேர யாவர் - ப ெதான் ம்

வாராத வண்ணேம விண்ெகா க்கும் மண்ணளந்த

சீரான் தி ேவங்கடம்.

vazhininRu ninnaith thozhuvAr, vazhuvA

mozhi ninRa mUrtthiyarE yAvar - pazhuthonRum

vArAtha vaNNamE viNkodukkum maNN aLantha

seerAn thiruvEngadam.

Meaning:
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Oh Lord! Those who pay their obeisance to You will be saved- should one say
that? Your ThiruvEnkatam [Thirumalai] itself would grant one what they seek
or desire. Those devotees of Yours who are in the path of bhakti yoga, and
pay their obeisance to You are blessed by Your mercy and grace to attain the
position of being at Your Lotus Feet forever and ever and be equal to You in all
aspects - in the form or jeevaathma swaroopam as declared in Vedas.
ThiruvEnkatam, the residence of the Lord who had measured the Universe -
will it not grant the never to return Paramapadam itself? [Yes]

It is an interesting pAsuram. Firstly AzhwAr mentions that Your devotees

perform Bhakti yoga and are paying their obeisance to You; They, due to Your
grace on them, attain the position of fullest glories found in VaikuNTha
Vaasam.

Secondly, AzhwAr says, mere coming to ThiruvEnkatam is adequate for one to

be blessed by Your grace [and slowly they will be devoted to You more and
more] and they are blessed by Paramapadam itself through sAyujya Moksham.

This pAsuram is supposed to the most favorite of Sri EmbAr - the disciple and

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cousin of Sri RamanujAchAryA.

sAyujyam- surrender to the Lord's lotus feet (SaraNagati) frees the

supplicant from the endless cycle of birth and death and paves the way for
Divya Sampath (Nitya Kaimkaryam to Lord nArAyaNa at His pleasure and for
His pleasure). Surrender at the Lord's lotus feet gains sAyujyam, the highest
form of Moksham for the saraNAgathan. "nArAyaNa sayujyamavApnOti,
nArAyaNa sAayujyamavApnOti" is the nArAyaNa Upanishad salutation which
describes the phalanx from act of surrender to His lotus feet.

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sadagopan.org

ThiruviNNagarappan

SrI YatOktkAri PerumAL - Thiruveqkka (Thanks:SrI Venkat)

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 PASURAM 77
ேவங்கட ம் விண்ணக ம் ெவஃகா ம் அஃகாத

ங்கிடங்கில் நீள்ேகாவல் ெபான்னக ம் - நான்கிடத் ம்

நின்றான் இ ந்தான் கிடந்தான் நடந்தாேன

என்றால் ெக மாம் இடர்

vEngadamum viNNagarum veqkAvum, aqkAtha

pUnkidangil neeLkOval ponnagarum - nAn kidatthum

ninRAn irunthAn kidanthAn nadanthAnE,

enRAl kedumAm idar.

Venkatam- Tirupathi, ViNNagaram- Paramapadam (upper world), VeqkA-

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ThiruveqkA divya desam, The most fragrant flowered, deep canals of water [as
agazhi] around in the most beautiful golden city- ThirukkOvalUr are mentioned
in this Paasuram. If one utters that the Lord is gracefully in standing posture
in ThiruvEnkatam; in sitting posture in Paramapadam [SrI VaikuNTham];
reclining wonderfully in ThiruveqkA; [Kanchi]; and walking [to measure the
Universe as Thirvikraman] in ThirukkOvalUr ulagaLandha perumAL; then, all his
pApams [sins- karmic diseases] will get crushed.

What a wonderful manner in which AzhwAr expresses the divinity of Divya

Desams and mere utterance that the Lord stands, sits, reclines and walks in
these divya desams [contemplating of His mercy and dayA on us for taking
such archA roopams for our sake and to bless us] itself is adequate to get out
pApams crushed.

Last verse, AzhwAr mentioned saying: going to ThiruvEnkatam alone is enough.

Now he mentions utterance [from where we are] of the names of these divya
desams of ThiruvEnkatam, SrI VaikuNTham, ThiruveqkA and ThirukkOvilUr
alone will suffice to get the sins washed away.

Can one not utter this easily? No! It is not easy. The mind is so fickle and goes

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 behind and runs amuck behind material pursuits and worldly pleasures; hardly
remembers Him at anytime, and hence it is definitely a blessing and bhAgyam
to have even a thought to mention that He stands in ThiruvEnkatam; sits in
Paramapadam; reclines in ThiruveqkA and walks in ThirukkOvilUr.

This is the same as echoed in NammAzhwAr ThiruvAimozhi [10.8.1] where

AzhwAr says:

தி மா ஞ்ேசாைல மைல என்ேறன் என்ன

தி மால் வந் என் ெநஞ்சு நிைறயப் குந்தான்

thirumAl irum chOlai malai enREn enna

thirumAl vandhu en nenju niRaiyap pukundhAn

"I have just uttered ThirumAlirunchOlai once. He took this as an excuse

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[vyAjam] and has entered into my heart and filled my heart totally and fully".

Thondaradippodi AzhwAr also mentions mere utterance of His divine name as

acutha, arangA is enough for me and even if I am [I may not be] asked to rule
the upper world (Indira lOkam), I do want that even.

acutha! amararere! Ayartham kozhundhE ennum [uttering acutha, Chief of

NithyasUris! Cowherd Boy]: achutha is one of the prime nAmAs of the
Lord emperumAn Sriman nArAyaNa which means that he is one who never
leaves his devotees. He takes care of his devotees at any point in time. Since
we are more concerned with him protecting us, it is one of the nAmAs the
bhakthAs like to utter often. So here AzhwAr wants to prove to the world
the supreme Sriman nArAyaNan, who is otherwise called acuthan never, leaves
his devotees to fate and hence he is the only person who we can trust in all
critical circumstances. Many people may say, they will save us but will not
be able to keep up their words always, including the devatas and also the
Brahma or Rudran but the only saviour at all times is acuthan. People may
then question how AzhwAr can say that the other devatas who give results
quicker than emperumAn do not save us; now AzhwAr says "amararere" here

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thereby proving that even those devatas are governed only by the
supreme Sriman nArAyaNan. He is the king of amarAs (Devargal).

Even in Thirumangai AzhwAr's ThiruneduntAandagam he says mai vaNNa,

devar endRu anjinOmE.. [Though he is beautiful, one who is standing in front of
me but I fear if he is a deva who is unapproachable by ordinary human]. So it is
natural tendency of a human to fear while thinking of a deva. So if acuthan
is devadevan (king of kings) then we will never go near him. But then AzhwAr
says though he has supreme powers he has a great guNA called sowlabhyam
which makes him to come to us and play his leela with us like one among us. So
thereby the AzhwAr proceeds to talk about KrishNa - "Ayar tham kozhundhu".

AzhwAr elaborates ThirukkovilUr with a long adjective about its beauty,

fragrance, flowers etc. Why AzhwAr has such an affinity for this Divya

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Desam?

Naturally so as this is the place where AzhwAr along with the other two
AzhwArs as blessed with a divine darsan of the Lord in the dhEhaLi-rEzhi
[corridor] and hence the Lord is called dhEhaLeesan.

SwAmy Desikan composed a stOtram on this Lord of ThirukkOvilUr-called

dehaLeesa stuti. Let us enjoy one verse in reference to this verse. Detailed
write up on slOkams of this stOtram is available at: http://
www.sundarasimham.org/ebooks/ebook72.htm ].

SwAmi Desikan celebrates the advent of the Three ThiruvanthAdhis by the

Mudhal AzhwArs in dehaLeeSa stuti:

SvCDNd iv³m smuÚimtadmu:mat!

öaetôy< ydÉvt! tv padpÒat!,

veta¦ ÉUt srsampidZy vac<

àaye[ tt! àsv ÉUimmvap ÉUy>.

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 svacchanda vikrama samunnamitAt amushmAt

srotastrayam yat abhavat tava pAda padmAt |

vetALa bhUta sarasAm apadiSya vAcam

prAyeNa tat prasava bhUmim avApa bhUya:|| ---Slokam 16

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Shining in thirukkOvalUr
thirukkOvalUr-- dehaleeSan
Thanks SrI Gopal ([email protected])

Extended Meaning:

Oh Lord dehaLeesA! The flood of sacred waters that flowed out of Your own
sankalpam from Your uplifted feet branched off into three divisions and
reached dEva lokham, Manushya lokham and the nether world. Those three
streams then took on the form of the three thiruvandhAthis associated with
Poygai, BhUtham and pEy AzhwAr and finally returned to Your sacred feet.
SwAmi suggests that they started like Ganga at His sacred feet and returned
to them.

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The triple stream of GangA (srOtAstrayam) is compared here to the three
floods of divine utterances that emanated from the three AzhwArs. The
Lord's celebrated feet, the origin of GangA in TrivikramAvathAram, is the
goal of the parama bhakthAs assembled in the dehaLi of ThirukkOvalUr stOtra
priyan.

The unanimity of thought and purpose of the three AzhwArs is compared to

the three branches of the same river (srOthastrayam). The tradition is to
enjoy these three prabandhams in unison. They have the tatthva trayam with
the extraordinary beginnings, which are echoes of one another: vaiyam
tahaliyA, anbE tahaLiyA and thirukkanDEn.

Similarly, tattva, hitha and PurushArtham, another triad, is connected to the

AzhwAr's Parabhakthi, Paraj~nAnam and Parama Bhakthi. Sri D. RamaswAmy

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IyengAr points out this connectivity and reminds us that these andhAthis are
affectionately named "VyatthandhAthi, anbhandhAthi and ThiruvandhAthi".

Sri D. RamaswAmi IyengAr also speculates that KumAra VaradAchAr, the son
of SwAmi Desikan might have been inspired by this verse to consider Srimad
Rahasya traya Saaram of his AchAryA as "stOtra trayam":

vigAhE nigamAntArya VishNupAda samudbhavAm |

rahasya traya sArAkhyam trisrOtasamakalamaSAm ||

He salutes his father's (AchAryA's) magnum opus as originating like the GangA
with the three branches (the three andhAthis of Mudal AzhwArs) from
the sacred feet of Sriman VishNu nArAyaNan.

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 PASURAM 82
பைடயா ம் வாள் கண்ணார் பாரசிநாள் ைபம் ந்

ெதாைடயேலா ஏந்திய பம் - இைடயிைடயின்

மீன்மாய மாசூ ம் ேவங்கடேம ேமெலா நாள்

மான்மாய எய்தான் வைர.

padaiyArum vAL kaNNAr pArasinAL, paimpoon

thodaiyalOdu Enthiya dhUpam- idaiyidaiyin

meen mAya mAsooNum vEngadamE, mEl oru nAL

mAn mAya eythAn varai.

The spear shaped shining eyed-women folks in the wee hours of dvAdaSi day,
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collect flowers, make garlands with the most fragrant flowers; carry
dhoopam [incenses]; reach ThiruvEnkatam mountain to pay their obeisance to
the Lord who resides there. This mountain is the place where the Lord who had
effortlessly sent an arrow to kill mAreechan.

The Lord of ThiruvEnkatam is such sowlabhyan and sowseelyan for being so

easily accessible to women folks also. In the early hours, they take bath
in PushkariNi, dress and decorate themselves and gather flowers to make
garlands to offer to the Lord and pay their obeisance to the
ThiruvEnkatamudaiyAn.

Why does AzhwAr refer to the Lord Sri Ramachandra murthy here? As he
talks about womenfolk paying their obeisance, AzhwAr refers to Rama who is
their favourite, not KrishNa.

Rama is endearing to them. Rama is the one who is Eka patni vrathan; who
cries when the spouse was abducted; who loved and cared for SitA. Rama
never ever wished to kill the enemies.

From the very first thATakai, he hesitated to kill her as she was a woman; He

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let MaarIchA go away; while he killed subAhu; He even wished to forgive
RavaNa and gave ample chances for him to surrender. kaRpAr rAmapirAnai
allAl maRRum kaRpArO? - asks NammAzhwAr... Why would anyone learn
anything but Rama? This also echos AndAL's calling Rama as
manatthukku iniyAn.

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'Manatthukku iniyAn' - SrI KothaNDa rAmar - Thirupathi

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 PASURAM 99

THE NEXT AND LAST VERSE OF POIGAI AZHWAR'S ON THIRUVENKATAM IS 99TH

VERSE

உளன் கண்டாய் நன்ெனஞ்ேச! உத்தமன் என் ம்

உளன் கண்டாய் உள் வார் உள்ளத் உளன் கண்டாய்

ெவள்ளத்தின் உள்ளா ம் ேவங்கடத் ேமயா ம்

உள்ளத்தின் உள்ளான் என் ஓர்

uLan kaNdAy nal nenjE! utthaman enRum

uLan kaNdAy, uLLuvAr uLLathu uLan KaNdAy

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veLLatthin uLLAnum vEnkadatthu mEyAnum

uLLatthin uLLAn enRu Or.

Meaning:

Oh good supportive and cooperative Mind! Realize that there is One; who is the
Greatest of Greatest virtuous Lord! Those who contemplate on Him in their
hearts of His Supremacy and His Lordship, He resides in them (in their hearts
willingly and lovingly). He is the One who is on Milky Ocean (on AdhiSeshan); He
is the Same One who is at ThiruvEnkatam. He is the One who manifests as
antharyAmi (in all beings).

Thirumazhisai AzhwAr refers to the same words in his nAnmukhan

ThiruvanthAthi 86th verse:

"Oh My dearest supporting mind! (uLan kaNdAy! nal nenjE!.... utthaman enRum
uLan kaNdAy! uLLuvAr uLLatthu uLan kaNdAy). Without expecting anything in
return, EmperumAn- PurushOtthaman- is here, right here - to save us
and protect us; At all times, and at all places, He is always there to save us; He
always resides permanently in the minds of those who just show their

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inclination to think of Him. See! EmperumAn, who has NONE EQUAL TO HIM,
who is Equal to HIM ONLY, is here as my rakshakan, for me (who has NO
OTHER REFUGE EXCEPT HIM), and others (like me) who have NO OTHER
MEANS TO ATTAIN HIM. Realise that completely and firmly, my mind!"

He is uttaman! Not just uttaman – PurushOttaman -

In the Purushottama Yogam (15th chapter of Bhagavad Gita), BhagavAn SrI

KrishNa says:

%Äm> pué;STvNy> prmaTmeTyuxaùt>,

yae laekÇymaivZy ibÉTyRVyy $ñr>.

uttama: purusha: tu anya: paramAtma iti udhAhrta: |

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yo lokatrayam AviSya bibharti avyaya ISvara: || --GItA 15.17

ParamAtma is described as to being different from all chit and achit entities.

ySmaT]rmtItae=hm]radip caeÄm>,

Atae=iSm laeke vede c àiwt> pué;aeÄm>.

yasmAt ksharam ati ito aham aksharAt api ca uttama: |

ato asmi loke vede ca prathita: purushottama: || --GItA 15.18

VedAs and SaastrAs confirm that the God (ParamAtma) is Purushottama:

yae mamevms<mUFae janait pué;aeÄmm!,

s svRivÑjit ma< svRÉaven Éart.

yo mAm evam asam mUDho jAnAti purushottamam|

sa sarvavid bhajati mAm sarvabhAvena bhArata || --GItA 15.19

He who understands clearly that the one and only God is Purushottama: SrIman

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 nArAyaNa:, knows everything. KrishNa says: One who understands me thus: is
the knower of everything.

For instance, in the very first pAsuram of ThiruvAimozhi (TVM), SwAmy

NammAzhwAr has a serious appeal to his nenju or Manas:

"thuyaraRu Sudaradi thozhuthu ezhu en mananE "-TVM: 1.1.1

Meaning of the whole pAsuram:

Oh My Mind! Worship the matchless holy feet of the Lord, who is the
Sarva Rakshakan, Sarva Adharan, SarvantharyAmin, Sarvaj~nan and Sarva
Sakthan. NenjE! Worship those parama pAvana ThiruvadigaL for being lifted
out of the SamsAric sorrows! Lord DevarAjan will remove our sufferings. He is
the One, who possesses anantha kalyANa guNams that can not be excelled. He
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is the One, who will bless us with Jn~AnA and Bhakthi to overcome the
deficiencies of the intellect, which has doubts, confusions on the true
tatthvams and goes astray. Oh My Mind! Elevate Yourself out of the SamsAric
mire by worshipping Lord VaradarAjan, the Lord of DevAs!

In TVM 1.1.7, SwAmy NammAzhwAr points another fundamental vaishNavite

doctrine to his nenju, which is the corner stone of VisishtAdvaitham:

படர்ெபா ள் வ மாய் அைவ அைவெதா ம்

உடன் மிைச உயிெரனக் கரந்ெதங்கும் பரந் ளன்
paDar poruL muzhuvathumAi avai avai thoRum

uDan misai uyirenak karanthengum paranthuLan

Here AzhwAr tells his mind that the entire prapancham (Jeevans and
Prakruthi) is Sathyam (real) and the Lord with His anantha KalyANa GuNams is
its aadharam (base). He points out that the Lord as the "uyir" and is present
pervasively in all chethanams and achEthanams as antharyAmi Brahmam (yasya
sarvANi bhUthni SarIram, yasya pruthvI sarIram --BruhadhAranya
Upanishad). He advises his mind to have this Sambhadha Jn~Anam (Seshathva
Jn~Anam).

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This sambhandha Jn~Anam has to be explained by an AchAryAn. As an
AchAryAn, SwAmy NammAzhwAr explains therefore to us this central
doctrine of VisishtAdvaitham using his mind as a vyAjam just as
GeethAchaaryan did in the battle field of KurukshEthram using ArjunA as a
vyAjam to bless us with the Carama slOkam.

ெநஞ்ேம நல்ைல நல்ைல உன்ைனப் ெபற்றால்

nenjamE nallai nallai unnaip peRRAl --1.10.4

Meaning:

Here the pleased AzhwAr gives a vote of thanks to his nenjam that has
cooperated with him. He says: "Oh my sweet mind! Well done! You
have commenced worship of our Lord, even before I have started. I am

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fortunate to have you, my mind (heart) cooperate with me".

In the TVM 1.10.6, SwAmy NammAzhwAr's conversation takes an intensively

sweet touch:

நீ ம் நா ம் இந் ேநர்நிற்கில் ேமல்மற்ேறார்

ேநா ம் சார்க்ெகாடான் ெநஞ்சேம ெசான்ேனன்

தா ம் தந்ைத மாய் இவ் லகினில்

வா ம் ஈசன் மணிவண்ணன் எந்ைதேய

neeyum nAnum in nEr niRkil mEl maRROr

nOyum chArkodAn nenjamE sonnEn

thAyum tanthaiyumAi ivvulakinil

vAyum eesan MaNivaNNan enthaiyE.

Meaning:

Oh My mind! Our Lord does dear things to us like a caring Mother. He does
hitham to us like an affectionate Father. This blue-gem hued Lord has enslaved
me and caught me under His spell. He is indeed my Prabhu and Rakshakan. If

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 You and me join together in praising this most merciful Lord,
no inauspiciousness will come our way. Diseases like desire, anger will not
torment us. He will chase them all away.

These pAsuram passages of NammAzhwAr are the highest level of Maanasa

SambhOdhanam of AzhwAr with Sarvesvaran.
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 BHUTHATTHAZHWAR

After Poigai AzhwAr's anubhavam, let us start to enjoy the next AzhwAr's -
BhUthatthAzhwAr's- wonderful anubhavams on ThiruvEnkatam.

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BhUthathAzhwAr

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SrI KothanDarAmar - Thirupathi

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 IRANDAM THIRUVANTHATHI, PASURAM 25

ெசன்ற இலங்ைகேமல் ெசவ்ேவதன் சீற்றத்தால்

ெகான்ற இராவணைனக் கூ ங்கால் - நின்ற ம்

ேவேயாங்கு தண்சாரல் ேவங்கடேம விண்ணவர்தம்

வாேயாங்கு ெதால் கழான் வந் .

senRathu ilangaimEl sevvE than seeRRatthAl,

konRathu irAvaNanaik kooRungkAl - ninRathuvum

vEyOngu thaN sAral vEngadamE, viNNavartham

vAy Ongu thol pugazAan vandhu.

A wonderful verse!

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viNNavartham vAy Ongu thol pugazhAn - The One who is praised to the largest
extent (maximum extent- vAyAra) by the NithyasUris; His kalyANa guNAs
are innumerable and unbounded; limitless; most auspicious attributes; Such
greatest Lord Sarveswaran Sri Rama, went [senRathu] to LankA; and there
with anger, He killed RavaNa;

That most merciful Lord Sri Rama- [if we have to say- kooRungkAl], has come
to this ThiruvEnkatam [which has tall bamboo trees and cool breezes and
drizzle]. AchAryAs have enjoyed the verse beautifully.

senRathu - He went from Ayoddhi to LankA; the verse ends with vandhu -
come to ThiruvEnkatam; from Paramapadam He came here to ThiruvEnkatam.

He went to LankA; why did He have to go all the way to LankA? Why did He
have to be born for that matter as human being? Get married? Face
ParasurAma; to be instructed to go to forests; lose SitA; cry for Her; finally
reach LankA to kill RavaNa;

The Lord could have simply killed RavaNa with His sankalpam (pledge); or He

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 could have simply sent the chakrAyudham from where He was and that would
have killed RavaNa; but why did He have to take all this trouble? The reason
mentioned by vyAkyAtha [commentators] is that He had come to bless His
devotees; BhakthAs, the sages, JatAyu, Sabari, BharadwAja, Anjaneya, et
al. ParitrANAya sAdhUnAm. That's the reason - to accept their obeisance.

He could have simply killed the crocodile with his sankalpam or sent the chakrA
from Paramapadam. Why did He have to run with His tresses falling on
His forehead leaving Lakshmi behind; and rush to Gajendra to receive the lotus
flower that Gajendra was offering. Else, His kalyANa guNA would not be
enjoyed by us.

Hence, senRu.. went to LankA. When the NithyasUris praise Him with lots
of qualities, kalyANA guNAs; those guNAs are svAbhAvika guNAs. These
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attributes are naturally with the Lord on its own. None needs to grant Him
these. NithyasUris also have these qualities; but their qualities were granted
to them by this Lord. For Him alone it is tholpugazh - svabhAvika,
anavadhika adhiSaya, anantha kalyANa guNa gaNauka mahArNavan. Ocean of
kalyANa guNas.

Such guNAs are enlisted by Sri Ramanuja very beautifully in SaraNAgati

Gadyam. But Ramaanuja does not add anger here as His guNA. The Lord never
has anger as the guNA naturally with Him. He needs to cultivate or forcibly
develop anger in Him. He is such merciful One.

When RavaNa started hitting Rama with lots of arrows, Rama responds with
equal and more vigorously and victoriously. However when he starts sending
arrows to Anjaneya hurting him, Rama is angered and that's why He starts
sending arrows fiercely to kill RavaNa. Sinatthinaal thennilankai kOmAnai
seRRa says AndAL in 12th pAsuram ThiruppAvai.

Same Rama after RavaNa's death immediately asks VibhIshaNa to perform

funeral rites for RavaNa, his elder brother. VibhIshaNa refuses to perform
saying that RavaNa had committed asahya apachAram, which he could not

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forgive and he would not touch his body even. Rama instructs VibhIshaNat
that until death alone enmity is there; after that there is no enmity.

It should not be misunderstood that Rama earlier had considered RavaNa as

enemy and not that he is dead, Rama does not consider him as an enemy. That
is NOT what Rama had meant in that statement. "Until death, RavaNa
considered me as his enemy. Now he would not be able to think of me as his
enemy, VibhIshaNa. Are you going to perform rites or should I?" That's why
AndAL calls Him manatthukku iniyaan.

Such most merciful One has come here to ThiruvEnkatam to bless us.

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 PASURAMS 26 & 27

26th and 27th verses do not contain any reference to ThiruvEnkatam name in
them; however the verse refer to pathi (place) as that place, which means it
refers to the place which was last referred to as that place. The last
reference was 25th verse which is ThiruvEnkatam verse. Hence Sri
Periyavacchan Pillai refers these two verses to ThiruvEnkatam as well.

வந்தித் அவைன வழிநின்ற ஐம் தம்

ஐந் ம் அகத்தடக்கி ஆர்வமாய் - உந்திப்

ப யமரர் ேவைலயான் பண் அமரர்க்கு ஈந்த

ப யமரர் வா ம் பதி.

vanthiththu avanai vazhininRa aimbUtham

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ainthum agaththu adakki ArvamAy- unthip

padiyamarar vElaiyAn paNdu amararkku eentha,

padiyamarar vAzum pathi.

This divya desam of Thirumalai Tirupathi is like the prize granted and given to
devas for them to come here and pay their obeisance.

The five elements within the body are the hurdles and virOdhis of reaching
the Lord as they tempt the mind and body to run amuck behind the worldly
pleasures and material pursuits. Thus taming and controlling them and not
letting them go out astray, they reach the Lord with devotion and love and pay
their obeisance.

Pancha bhUthams for our bodies:

It is also echoed by NammAzhwAr in ThiruvAimozhi pAsuram "thidavisum

perivaLi....SuranE", [TVM 1.1.7] where SwAmy NammAzhwAr celebrates the
Lord as the creator of all things from pancha bhUthams and dissolves them
during PraLayam and recreates using them. There are additional places also,

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where other AzhwArs as well as SwAmy NammazhwAr stress this point. The
place to enjoy this above quoted pAsuram of SwAmy NammazhwAr is to
connect to ARaayirappadi, where more than six dozen Veda pramAnams and
PurANa-IthihAsa citations are made.

Chathur mukha BrahmA and other devas compete with each other, pushing
against each other to reach the Milky Ocean where He is most beautifully
reclining; Thirumala is the place deemed to be the prize given to NithyasUris
for them to come and pay their obeisance on this earth. [such divinely
beautiful place is Thirumala-ThiruvEnkatam]

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 sadagopan.org

Malayappa Swami in Chandra Prabhai (Thanks: SrI Raamakrishna Deekshitulu archakam)

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 PASURAM 27
பதியைமந் நா ப் ப த்ெத ந்த சிந்ைத

மதி ாிஞ்சி வான் க ேநாக்கி - கதிமிகுத்தங்

ேகால்ேத ஓ ம் ெகா ந்தேத ேபான்றேத

மால்ேத ஓ ம் மனம்.

pathiyamainthu nAdip parutthezuntha sinthai,

mathi urinci vAnmugadu nOkki - kathi migunthu am

kOl thEdi Odum kozunthathE pOnRathE,

mAl thEdi Odum manam.

Meaning:

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My mind fixes itself on Thirumala Thirupathi and grows upwards towards Him.
It thus goes even further and further crossing the boundaries of Chandra
maNDalam (moon) and touches the borders of the Universe. It reaches even
the Ultimate Paramapadam searching and seeking Paramapada nAthan.

This is similar to the tall creeper that grows upwards looking for the hold for
its support and sustenance.

Here the mind reaching as far as Paramapadam is explained. AzhwAr always

thus contemplates on his mind reaching Paramapadam and enjoying the Lord
and serving Him at His Lotus feet. The jeevan if he has performed SaraNAgati
at the Lord's Lotus Feet, reaches Paramapadam or SriVaikuNTham at the end
of the birth through archirAdhi mArgam.

Thirty Eighth slOkam of Sri SaraNAgati dIpikai by SwAmy Desikan describes

beautifully, how the Lord helps the Jeevan to enter the 101st NaaDi to ensure
the ascent of the prapanna Jeevan to His paramapadam, the upakAram of the
Lord to the Prapanna Jeevan as it exits from its physical body. SwAmy
Desikan's SaraNAgati dIpikai slOkams are available in its entirety at: http://

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 www.sundarasimham.org/ebooks/ebook57.htm)

The following slOkam (38th) of SarNAgati dIpikai elaborates on this upakAram

of the Lord:

sVyaNyyaerynyaeinRiz vasre va

s»iLptayrvxIn! spid àpÚan!,

hadR> Svy< injpde ivinveziy:yn!

nafI— àvezyis naw ztaixka< Tvm!.

savya anyayo: ayanayo: niSi vAsare vA

sankalpita Ayu: avadhIn sapadi prapannAn |

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hArda: svayam nijapade viniveSayishyan

naaDIm praveSayasi nAtha SatAdhikAm tvam ||

---SaraNAgati dIpikai, slOkam 38

Meaning:

Oh ViLakkoLi PerumALE? deepa prakAsA! For those, who have not performed
Prapatti, there are some limitations on the time of death and their
consequences. They can hope to attain the auspicious worlds only when their
death happens during the uttharAyaNa Sukla paksham and particularly during
the day time. SaasthrAs say such souls without the benefit of Prapatti can not
enter auspicious worlds at other times such as dakshiNayana KrishNa Paksha
days or nights. Those who have performed Prapatti at Your Lotus feet have no
such restrictions. uttarAyaNam or dakshiNAyanam or the Pakshams or the day
or night does not interfere with their reaching Your Supreme abode. At the
end of their assigned time on this earth, they ascend to SrI VaikuNTham for
eternal residence there to serve You. At the end of their lives as Prapannans
[those who have surrendered to the Lord], You as the indweller of the jeevan

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facilitate it to enter the 101st NaaDi to begin its journey via the path of light
towards SrI VaikuNTham. The Other Jeevans, who did not perform Prapatti
[SaraNAgati] enter NaaDis other than the 101st NaaDi and as a result start
their journey to Svargam or Narakam based on their karma visesham. You make
the Prapanna Jeevan see nothing but the 101st NaaDi (Brahma NaaDi or
Moordhanya NaaDi) and help it to start its journey on the upward path to
SrI VaikuNTham.

The subject matter of four Brahma sUthra adhikaraNams (IV.ii.8 to IV.ii. 11)
are condensed into one single slOkam by the Kavi Simham, SwAmy Desikan.

The names of these adhikaraNams are:

IV.ii.8 is tad-okodhikaraNam

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IV.ii.9 is raSmyanusAryAdhikaraNam

IV.ii.10 is niSaa-adhikaraNam

IV.ii.11 is dakshiNAyana-adhikaraNam

In the tad-okodhikaraNam, the Lord's special help in illuminating the 101st

NaaDi and pushing open the closed door of that NaaDi to permit the
Prapanna Jeevan to enter is described. KaTha and BrahadAraNya Upanishads
attest to this help of the Lord. In the 493rd slOkam of his adhikaraNa
SaarAvaLi, SwAmy Desikan describes the Lord's help in detail for
the Prapanna Jeevan to enter the 101st NaaDi and to proceed further along the
prescribed route to SrI VaikuNTham.

In the rasmayanusArya-adhikaraNam, the journey of the Jeevan following the

rays of the Sun are described following the ChandOgya Upanishad manthram
(8.6.5).

In the next adhikaraNam, niSaa-adhikaraNam, it is stated that for a Prapanna

Jeevan, death at day time or night time does not interfere with the travel to

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 reach the Supreme Brahman. Non-prapanna Jeevans dying during night do not
attain the auspicious worlds (He is born again in this world).

In the dakshiNAyana-adhikaraNam, the prapanna who dies even in

dakshiNAyanam (in the six month period, when the Sun travels South) attains
the Supreme Brahman. The non-prapanna Jeevan dying in dakshiNAyanam does
not travel in the path of light, but in the path of smoke (DhoomAdhi maargam)
and is condemned to be born again in SamsAra without attaining Brahman like
the prapanna Jeevan.
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 PASURAM 28
மனத் ள்ளான் ேவங்கடத்தான் மாகடலான் மற் ம்

நிைனப்பாிய நீள் அரங்கத் ள்ளான் - எைனப்பல ம்

ேதவாதிேதவன் எனப்ப வான், ன்ெனா நாள்

மாவாய் பிளந்த மகன்.

manatthu uLLAn vEngadatthAn mAkadalAan, maRRum

ninaippariya neeL arangaththu uLLAn - enaip palarum

devAthi devan enap paduvAn, mun oru nAL

mAvAy piLantha magan.

AzhwAr enjoys all five forms of the Lord here in this verse in his anubhavam.

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ennai palarum devAthi devan enap paduvAn - Very many devotees, sages like
VyAsa, Vasishta et al; devas like Chathur mukha Brahma, Rudran, Devendra et
al; NithyasUris namely anantha, Garuda, Vishvaksena and others, mukthAthmAs
- everyone proclaim and praise Him as the Chief of Devas and NithyasUris,
devAdhi devan. [yatra pUrve sAdhyAssanti devA:- says Sruthi]

Who is that Lord?

He is Paramapada nAthan - devAdhi devan Sriman nArAyaNan - Chief of

NithyasUris

Supreme Lord who rules both leelA vibhUthi and the Nithya vibhUthi (cosmic
Universe and Transcendental Universe) - Para roopam

mAkadalAn - The One who reclines on Milky Ocean (vyUha roopam)

mun oru nAL mAvAy piLantha magan - That day He took KrishNa avathAram
and killed Kesi asuran [Vibhava avathAram]

vEnkatatthAn - The Lord of ThiruvEnkatam [archA roopam] also

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 ninaippariya neeL arangatthu uLLAn - the One who is at Srirangam- which is
unperceivable in its glory (means- one can never reach the end of
comprehending the glory of this Lord or even its divya Desam for His mercy]

manathu uLLAn- The Lord is here in the mind (heart) as antharyaami roopam.
[Haarda]

He sits at Paramapadam; reclines at Milky Ocean; walks during Vibhava

avathAram; stands, sits, reclines, walks in Divya Desams; - All these deeds, He
does only in order to enter into the heart of His devotees and thus takes pity
on His child to bring him back to the right track and take him ultimately to
His eternal world. What a dayA of the Lord!
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He is ParamapadanAthan!

Why does AzhwAr refer to ThiruvEnkatam as well as Srirangam here? The

commentator writes: ThiruvEnkatam - He is standing; Perhaps, He may choose

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to leave as He is just standing; if someone is sitting, He may not immediately
go away; Not to worry at all, if He chooses to recline in between the two
Cauvery, in such a wonderful place of Srirangam. He is there to stay. Hence
refers to both the Divya Desam. Thirumazhisai AzhwAr also echoes these
thoughts:

நின்ற எந்ைத ஊரகத்

ninRadhu enthai ooragatthu

Upanishad also reflects the same roopams as:

AMÉSypare ÉuvnSy mXye nakSy p&óe mhtae mhIyan!,

zu³e[ JyaetI‡i; smnuàivò> àjapitírit gÉeR ANt>.

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ambhasyapAre bhuvanasya madhye

nAkasya prshThe mahato mahIyAn |

SukreNa jyotIgumgumshi samanupravishTa:

prajApatiScarati garbhe anta: || --MahAnArAyaNa Upanishad - 1

Meaning:

The one who is greater than the great resides in the vast ocean, in the
atmospheric region and on the surface of the celestial abode, and having
entered into the luminary bodies with his own light, this Lord of people, is
moving within the hearts of all people.

In this section, the supremacy of 'Sriman nArAyaNan' who is described in the

previous section of the 'taittirIya' as 'ananta' or the infinite, is expounded.
This supreme Lord is showing himself significantly in three places for blessing
His devotees. He is residing in the Milky Ocean. 'bhuvanasya madhye' means
the orb of the sun. 'nAka' is the abode of the Lord that is never tainted
with sorrow. He is vaster than any vast entities like 'AkASa'. He is illuminating
with His brilliance, all luminaries like the sun, the ocean, the stars and others.

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 He is the one Lord of all beings in this Universe. Such a Supreme Lord is
residing in the hearts of all beings as their inner-self.

The Lord resides in the Milky Ocean to become accessible to the gods like
Brahma, Indra and others. He is residing in the 'AdityamaNDala', to enable
the devotees to meditate upon Him. The one who resides in the
'AdityamaNDala' is the same as the one who resides in the hearts of all
people, as the inner controller. Thus He makes Himself easily available to
the 'upAsaka'. He is in His own form in His eternal abode, SrI VaikuNTham,
granting the bliss of his communion to the liberated. The term 'prajApati'
used in this manthra signifies Sriman nArAyaNa as described in
the MahAbhArata:

rAjAdirAja: sarveSAm VishNuhu brahmamayO mahAn

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ISvaram tam vijAnImaha sapitA sa prajApatihi

Thus, this manthra expounds the supremacy and accessibility of Sriman

nArAyaNa the supreme self.

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 PASURAM 33
ணிந்த சிந்ைத ழாயலங்கல் அங்கம்

அணிந்தவன் ேப ள்ளத் ப் பல்கால் - பணிந்த ம்

ேவய்பிறங்கு சாரல் விறல் ேவங்கடவைனேய

வாய்திறங்கள் ெசால் ம் வைக.

thuNinthathu sinthai thuzAy alangal angam

aNinthavan pEruLLatthup palkAal- paNinthathuvum

vEy piRangu sAral viRal vEngadavanaiyE,

vAy thiRangaL sollum vagai.

Meaning:

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My mind has firmly caught hold of the divine names of the most fragrant
thuLasI garland adorned Lord and been contemplating and meditating only on
Him very many times. It has been attempting and trying to do that. My body
prostrates performing sAshTAnga praNAmams at the strongest and Supreme
Lord of ThiruvEnkatam where tall bamboos tress have grown densely; my
mouth has bravely and wisely chosen to utter His glorious deeds and attributes
of Him again and again.

AzhwAr mentions that his manas, vAk and kAyam (mind, speech and action) all
three align themselves to pay his obeisance to the Lord
ThiruvEnkatamudaiyAn. Unless the three factors synchronizes, and act
in tandem, then there will be no straight forward actions and there will be
conflicts within our own self.

ANDAL also mentions the same in thUyOmAy vandu, thUmalar thUvi thozhdhu,
vAyinaal pAdi, manatthinAl sindhikka - here also three namely mind, body and
action are referred to. In Thiruppavai 5th verse, she refers to the
above line: thUmalar thUvi thozhdhu, vAyinaal pAdi, manatthinAl sindhikka.

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 ThUmalar thUvi thozhuthu - pushpa yAgam - Thirupathi

Suddha pushpAnjali as at Thirumalai is thUmalar thUvuthal. Among the

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flowers, Utthama pushpam is the one grown by one in one's own

garden (nandhavanam) for the Lord like periyAzhwAr and ThoNDaradippodi;
madhyama pushpam is one grown in common ground; the adhama pushpam is one,
which are collected through yAchakam from others. TuLasI
Pushpa samarpaNam and manthra Pushpa samarpaNam are very dear to our
Lord's heart. Hence ANDAL recommends them here. After PushpAnjali, the
nAma sankIrthanam (vAyinAL pAdi) has to be conducted. Bhagavat guNa
dhyAna chinthanai (dhyAnam) follows next. AmbharIsha chakravarthy's
dhyAnam of KrishNa (Sa vai mana: KrishNa:) is the way to follow.

"manathinAl chinthikka, pOya pizhayum, puhu taruvAn ninRanavum theeyinil

thUsAhum Cheppu": If we offer pushpAnjali with a suddha manas, sing the
glory of His nAmAs and meditate on Him, all of our accumulated sins as well as
the ones accrued after SaraNAgati will be burnt to ashes like the bale of
cotton thrown into a blazing fire.

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 PASURAM 45
உளெதன் இ மாவார் உண் ல்ைல என்

தளர்தல் அதன கும் சாரார் - அளவாிய

ேவதத்தான் ேவங்கடத்தான் விண்ேணார் ேதா ம்

பாதத்தான் பாதம் பயின் .

uLathenRu iRumAvAr uNdu illai enRu,

thaLarthal athanarukum sArAr - aLavariya

vEthatthAn vEngadatthAn viNNOr mudithOyum

pAthatthAn pAtham payinRu.

Those who have surrendered to the Lord would not be affected by other

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desires or failures; - says AzhwAr here; SwAmy Desikan takes this verse for
reference and explanation/reinforcements in his magnum opus Srimad
RahasyatrayasAram.

Those devotees who have surrendered to and are used to contemplate only on
the Lotus Feet of the Lord; who stands at ThiruvEnkatam where the
NithyasUris place their heads at His Lotus feet; who is praised by
the unbounded Vedas themselves; [but not able to fully due to His unbounded
and limitless glories]; - they [devotees or SaraNAgathars or Prapannans] do
not get affected if they do not have something; nor do they jump with joy and
brim with pride if they have something (materialistic or worldly). They are
firm at His Lotus Feet and are detached like the water on the lotus leaf,
though they live in this material world.

There will be nothing to fear other than offence towards BhAgavathAs and he
will not entertain desire for anything other than SwarUpa prAptha kaimkarya
or service to the Lord only; which will be according to his true nature as
jeevathman - being His eternal Sesha bhUthan (servant). He will be blessed
with such a kind of noble attitude by the Lord Himself. He will neither rejoice

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 in things that worldly people like or take delight; nor does he become afraid of
things that cause fear to the worldly people.

A Prapanna (one who has surrendered to the Lord Sriman nArAyaNan) who is
steadfast in his essential nature is neither disturbed on account of causes of
fear nor pleased with causes of joy other than loving service at the feet of
the Lord. This is similar to the state of a sthita praj~na. Desika mentions in
acuta Satakam: verse 47 -

"Oh Lord, your devotees who are without any desire for the enjoyment of the
objects of the senses, who never get detracted even by things that detract
one are like jeevan mukthas, and they are holy and purify others. [Extract
from "essence of Srimad RayashyatrayasAram"- by Dr. N.S
AnantharangachAr SwAmi, Bangalore]
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 PASURAM 46
பயின்ற அரங்கம் தி க்ேகாட் பன்னாள்

பயின்ற ம் ேவங்கடேம பன்னாள் - பயின்ற

அணிதிக ம் ேசாைல அணீநீர் மைலேய

மணிதிக ம் வண்தடக்ைகமால்.

payinRathu arangam thirukkOtti, pannAL

payinRathuvum vEngadamE pannAL- payinRathu

aNithikazhum sOlai aNineer malaiyE

maNithikazhum vaNthadak kai mAl.

In last verse - AzhwAr had mentioned

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about the state of mind of a Prapannan
[one who has surrendered to the Lord].
The Lord Himself due to His dayA,
vAthsalyam on His child, takes so many
births; and resides in so many divya
desams, says AzhwAr here.

He learnt [to wait] here at Srirangam;

He learnt [to wait] at
ThirukkOshtiyoor; He has been waiting
at ThiruvEnkatam for very many ages;
and also been at Thiruneermalai for
thousands of years. Why? Because
the Lord, mAl- the one who is desirous
[of me] wishes to give Himself, His
He waits for us at Thiruvarangam
most wonderful sowndharya
NamperumAl with Mutthu KoNdai
thirumEni [divya mangaLa vigraham] to
me. He is such an audhAryan, vaLLal,
benefactor.

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 AzhwAr starts off saying the Lord has been learning to wait at Srirangam and
ThirukkOshtiyUr for so many ages. How? By reclining and having Yoga
nithrA. PiraaTTi appears to be asking the Lord: "Is that the way one will wait
for the child? Get up and stand; eagerly wait for him; then only he will come
towards you". The Lord thus stands at ThiruvEnkatam; PiraaTTi again appears
to have asked: "What is the use in just standing? Walk, Sit, recline and
stand". ninRAn, irundhAn, kidanthAan - at Thirueermalai.

It does not mean that only these four temples are to be referred to. The Lord
takes such archA avathArams at 108 divya desams and other abhimana
sthalams as well. All for our sake. AzhwAr says: He has been waiting at
ThiruvEnkatam many ages - pannaaL. Why? Because AzhwAr has not
turned towards Him for very many births. NammAzhwAr also echoes the same
sentiment: "annAL nee thandha Akkai vazhi uzhalvEn..."; "maaRi maaRi pala
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piRappum piRandhu" – "I have taken very many births in the past due to my
karma; and had taken the bodies granted by you; now I have become devoted
to You due to Your grace on me.

Hence AzhwAr says: "so long, you have been waiting for me patiently! Now I
have been blessed by Yourself".

Thirumazhisai AzhwAr also praises the Lord in the same manner:

நின்ற எந்ைத ஊரகத் இ ந்த எந்ைத பாடகத்

அன் ெவஃகைணக் கிடந்த என்னிலாத ன்ெனலாம்
அன் நான் பிறந்திேலன் பிறந்தபின் மறந்திேலன்
நின்ற ம் இ ந்த ம் கிடந்த ம் என் ெநஞ்சுேள.
ninRathu enthai Uragaththu irunthathu enthai pAdagaththu

anRu Vekkanaik kidanthathu ennilAtha munnelAm

anRu nAn piRanthilEn piRanthapin maRanthilEn

ninRathum irunthathum kidanthathum en nenjuLe.

---Thiruchcchanda viruttham, pAsuram 64

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Meaning:

Before I was born, He was standing in Thiru Ooragam, was sitting in Thiru
Paadagam and was lying down in Tiruvekka. At that time I was not born with
wisdom; when once I was born with this wisdom, I never forgot. Therefore, the
Lord left all those places and has taken permanent abode in my heart.

The idea is that the great j~nAnis never considered themselves as born at all
until they realized this 'artha j~nAnam'. One who has been initiated by
SadAchAryA, is only considered born; else, it is just vegetating. And, once the
j~nAnis realize this, they have no other avocation than being immersed in the
thought of the Lord.

So, anRu nAn piRanthilEn; piRantha pin maRanthilEn [after being initiated and

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having been blessed to realise You, I have never ever forgotten You].

Why does the Lord do such abhyAsam? SrI KrishNa Himself says: "abhyAsEna
tu KauntEya! VairAgyENa ca gruhyatE". Only by practice; consistent and
constant practice, can one achieve. He does what He has preached.

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 PASURAM 53
ெநறியார் குழற்கற்ைற ன்னின் பின்தாழ்ந்

அறியா இளங்கிாி என்ெறண்னி - பிறியா

ங்ெகா கள் ைவகும் ெபா னல் குன்ெறன் ம்

ேவங்கடேம யாம் வி ம் ம் ெவற் .

neRiyAr kuzal kaRRai munninRu pin thAznthu

aRiyAthu iLangiri enRu eNNi- piRiyAthu

pUnkodikaL vaikum porupunal kunRenRum,

vEngadamE yAm virumpum veRpu.

A simple and nice verse!

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This is forerunner of KulasekharAzhwAr's desire, which we will enjoy later.

BhAgvathAs who are greatly devoted to Sri Srinivasan of ThiruvEnkatam and
immerse themselves in the greatest glories of ThiruvEnkatam; would like to be
just in ThiruvEnkatam as mere achith (insentient); emperumAn malaiyil
yEdhEnum AvEnE - says KulasEkarAzhwAr on similar token.

These bhAgvathAs with an ardent desire to be just at ThiruvEnkatam simply

lie down, as prostrations on the steps of these rocky mountains so that the
devotees can step on them and go up. [padiyAy kidanthu]

They simply do not wish to get up and do anything. Their enjoyment of mere
lying down in ThiruvEnkatam was ultimate for these divine devotees, who do
not go astray from what they seek. neRiyAr - who never ever swerves from
their paths; [Or one who lies down on the way]

Their hairs grow longer and longer and the creepers that grow nearby assume
that these bhAgavathAs are also like kind of small hills and attempt to hold on
to them? Creepers are also so blessed to hold on these bhAgavathAs.

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It is also told by AchAryAs that as per our Sampradaya, NithyasUris take
such births and reside in these greatest divya desams to be with the Lord
and enjoy. It seems on Sri AnanthAN PiLLai came down from the
ThiruvEnkatam mountain as per his daily routine and he was carrying the curd
rice in his hand. After anushtAnam, he opened the lunch packet, and there
were few ants crawling inside his food packet. He immediately closed the
packet and went back to the mountain. Other bhAgavathAs who saw him going
back to the mountain with the food packet, asked him as to why did he not eat
and choose to go back. SwAmi replied: These could be some NithyasUris living
in ThiruvEnkatam mountain and hence I do not wish to commit apachAram by
bringing them down from the temple [where they wish to reside and enjoy the
divya sthalam]. Such a great vEnkatam is where these devotees desire
to reside and just be there.

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ThiruvEnkatamudaiyAn's dayA is like the ocean of mercy. The ocean of dayA is
absorbed by the dark clouds (of Sri SaThakOpa - NammAzhwAr] and rains of
His mercy fall on the mountain [of Sriman Naathamuni] from which there are
two water falls of UyyakkoNdAr and MaNakkAl nambi and thereby flows the
turbulent river of dayA [kaataaRu]; five streams of water from this river are
stored in the huge reservoir of dayA [of EmperumAnAr-Sri RamanujAchAryA].
There are 74 [simhAsanAdhipathis] gates through which the waters are
flowing out for us to take the dayA of waters and immerse ourselves in
greatest divine enjoyment. It is our bhAgyam for His dayA to be available to
us so easily. The AchAryAns are so cool due to their devotion and their deep
association with theertham? It is their cool that blesses us in order to enable
us to get rid of our thApams (scorching heat of samsAra sAgaram] [From SrI
Muralidhar RangaswAmi's anubhavam:] A most touching contribution of
ALavandhAr is the Siddhithrayam declaration, where SwAmi establishes that
among the three SrivaishNava Rahasyams, the Lord of Seven Hills (Srinivasa)
denotes the Carama Slokam-the most unambiguous and forthright declaration
of the maargam of SaraNagati. Eloquent testimony in support of this fact can
be seen from the posture of the archA Moorthy standing majestically on top

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 of the VenkatAchalam Hill. This signifies that for those who bear the emblem
of the conch and discus on their shoulders (SrivaishNavAs) and surrender
to the Lotus feet of Lord Srinivasa, the waters of the ocean of Samsaara are
only hip deep.

Significantly, SwAmi Desikan, who is known for his careful and precise usage
of words, extols only two AchAryAs with the term "vigAhE". One is
SwAmi nammAzhwAr, extolled in verse 2 of the DayA Satakam (vigAhE tIrtha
bahuLAm SItalAm gurusantatim) and the other is SwAmi Alavandhaar who is
glorified in the yathirajasaptati- vigAahE.

Again in the DayA Satakam, SwAmi Desikan pays tribute to the greatness of
SwAmi ALavandhAr in a thundering declaration on the efficacy of SaraNAgati
in Slokam 59.
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TvÊdy tUilkaiÉrmuna v&;zEl ju;a

iSwr cr iziLpnEv pirkiLpt icÇ ixy>,

yitpit yamun àÉ&ty> àwyiNt dye

jgit iht< n nSTviy ÉrNysnadixkm!.

tvadudaya tUlikAbhiramunA vrshaSaila jushA

sthira cara Silpinaiva parikalpita citra dhiya: |

yatipati yAmuna prabhrtaya: prathayanti daye

jagati hitam na na: tvayi bharanyasanAdadhikam ||

(Lord Srinivasa is a master artisan. DayA Devi is his paintbrush. She sends us
geniuses like Sri RamanujAchAryA and SwAmi ALavandhAr, who
have established that for the redemption of the entire universe there is no
greater path than that of unconditional total surrender to Your Lotus Feet).

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 sadagopan.org
Nothing greater than surrender at Your Feet! -
Malayappa Swamy VasantOtsavam (thanks: SrI Ramakrishna Deekshitulu archakam)

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 PASURAM 54
ெவற்ெபன் இ ஞ்ேசாைல ேவங்கடம் என்றிவ்விரண் ம்

நிற்ெபன் நீமதிக்கும் நீர்ைமேபால் - நிற்ெபன்

உளங்ேகாயில் உள்ளம் ைவத் உள்ளிேனன் 'ெவள்ளத்

திளங்ேகாயில் ைகவிேடல்' என்

veRpenRu iruncOlai vEngadam enRu ivviraNdum

niRpenRu nee mathikkum neermai pOl- niRpenRu

uLankOyil uLLam vaiththu uLLinEn, 'veLLaththu

iLankOyil kaividEl' enRu.

Meaning:
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The Mountains - namely ThirumAlirunchOlai, Thirumalai [ThiruvEnkatam] - in

these two divya desams - You have on Your own accord chosen to reside for
the sake of blessing the world. What a sowseelyam [neermai] - stooping down
so low to our level and be with us!

I have also realized that Your sowseelyam is so vast and deep and beyond our
comprehension- as You have considered in Your ThiruvuLLam (heart) to reside
in my heart as well as if it's yet another place of your residence.

You have forsaken the Milky Ocean and these divya desams and decided to
reside in my heart as if it is THE permanent abode for you. What a sowseelya
quality of Yours!

A wonderful line- is the last line in this verse. iLankOil kaividEl- ilam kOil-
bAlAlayam. PLEASE DO NOT DISCARD the ilankOil- bAlAlayam.

What is bAlAlayam? Whenever there is samprOkshanam [after renovation or

refurbishment] of the temple, the powers in the divya mangaLa vigraham are
taken off layer by layer (there appears to be 16 layers) leaving just one layer

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in original mUrthy and the layers of power are stored in kalasams (which are
consecrated) and during those five days, the kalasams are
offered nithyArAdhana. This is called bAlAlayam (small temple or infant
temple]. At the end of samprOkshanam, the powers are again passed back
to divya mangaLa vigraham as per the Agama SaasthrAs and the mUrthy shines
resplendently again blessing the devotees.

AzhwAr says here: ThirumAaliruncholai mountain, ThiruvEnkatam mountain, the

Milky Ocean [pArkadal] are all Your bAalAlayam; As if the powers are stored
in the kalasams during the interim and once the renovation or refurbishment in
adiyEn's heart, mind, and Sareeram is done [to be fit enough] to qualify
for housing You, and You have on your own accord chosen to reside in my heart
as the PERMANENT abode, DO NOT DISCARD as they do the kalasams after

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the samprOkshanam; instead, have your POWERS also in baalaalayam namely
those divya desams, lest those bhAgavathAs who throng to worship You there
would only blame me for having deprived them off their Lord's presence in the
temples. I do not wish to commit such apachArams!

PLEASE do not ignore those bAlAlayam - divya desams after You have entered
into my heart. Please remain there also!

What a wonderful anubhavam!

The Lord desires to live in the hearts of His ardent devotees as if it is His
most favourite place and nothing else, not even Milky ocean; not even
paramapadam.

Similar version, one can enjoy PeriyAzhwAr's wonderful verse: 5.4.9

பனிக்கட ல் பள்ளிேகாைளப் பழகவிட் , ஓ வந் என்

மனக்கட ல் வாழவல்ல மாயமணாள நம்பீ
தனிக்கடேல! தனிச்சுடேர! தனி உலேக என்ெறன்
உனக்கிடமாய் இ க்க என்ைன உனக்கு உாித்தாக்கிைனேய.
panikkadalil paLLikOLaip pazhakavittu, Odi vandhu en

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 manakkadalil vAzhavalla mAyamaNaaLa nambI

thanikkadalE! thanicchudarE! thani ulakE enRenRu

unakkidamAy irukka ennai unakku urithu AkkinaiyE.

Meaning:

[It appears as if] You have forgotten Your habit of resting comfortably on the
cool, Milky Ocean and run away from there to reside in the ocean of this
heart of mine! Oh Lord who is capable of performing such miraculous deeds
(mAya maNaaLa nambI)! Oh Lord of Periya PiraaTTi - MahA Lakshmi! Oh
Samastha kalyANa guNa paripooRNA! Lord full of auspicious guNAs! You have
discarded the matchless places of Your erstwhile residence such as Milky
ocean and the orbit of the Sun and have chosen this lowly heart as
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your preferred seat of residence. Your sowseelya guNam is beyond

description.

அனந்தன்பா ம் க டன்பா ம் ஐ ெநாய்தாக ைவத் , என்

மனந்த ள்ேள வந் ைவகி வாழச்ெசய்தாய் எம்பிரான்

நிைனந் என் ள்ேள நின் ெநக்குக்கண்கள் அசும்ெபா க

நிைனந்தி ந்ேத சிரமம் தீர்த்ந்ேதன் ேநமி ெந யவேன!

anandhanpAlum garudanpAlum aidhunoythAka vaiththu, en

manam thanuLLE vanthu vaiki vAzha cheytAy - empirAn

ninaindhu en uLLE ninRu nekkuk kaNkaL asumpozhuka

ninaindhu irundhE ciramam theernthEn nEmi nediyavanE!

---PeriAzhvAr Thirumozhi 5.4.8

Meaning:

You seem to have accomplished by reducing Your love and affection for the
seats of AdiSeshA and GarudA as places of Your residence and come all the
way to me to pick my heart as the place of residence much more lovingly than

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Your AdhiSeshan and Garuda. Thinking about this magnificent blessings and
mercy, dayA, compassion of Yours on adiyEn, I am going to rest now with a
heart filled with gratefulness and eyes filled with tears (of joy and
overwhelming emotion due to Your mahOpakAram on this lowly soul-adiyEn). I
will keep remembering the mahOpakAram You did all the days of my life and
feel relieved from worries of any kind. aidhu noydhAga vaitthu- adhi
svalpamAki- [Making them reduced in affection and choosing my heart as
the best choice of residence].

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 PASURAM 72
ேபாதறிந் வானரங்கள் ஞ்சுைன க்கு, ஆங்கலர்ந்த

ேபாதாிந் ெகாண்ேடத் ம் ேபா உள்ளம் - ேபா

மணி ேவங்கடவன் மலர க்ேக ெசல்ல

அணி ேவங்கடவன் ேபர் ஆய்ந் .

pOthaRinthu vAnarangaL pUncunaipukku, Angu alarntha

pOtharinthu koNdu Etthum pOthu, uLLam - pOthu

maNi vENgadavan malar adikkE sella,

aNi vENgadavan pEr Aynthu.

Meaning:
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Knowing that it is already wee hours; it is going to dawn; the monkeys living in
the mountain of ThiruvEnkatam, get up from their sleep in the early hours with
great enthusiasm; go straight to the PushkariNi (sacred pond) and immerse
their heads into it to take head bath (in that chill mornings); then pluck and
collect the just bloomed fresh flowers to offer; they proceed straight to
ThiruvEnkatamudaiyAn sannidhi (sanctum sanctorum) to offer their
flowers; pay their obeisance; on the way, they praise the Lord with his divine
names.

AzhwAr looking at these blessed monkeys living in the mountain and performing
such mAnasa (mind by getting up thinking of Him early morning); vAchika
(praising) and kAyika (collect flowers), addresses his mind: "Oh my dear mind!
You also start; proceed to go collect the flowers and offer at the lotus feet of
the Lord of ThiruvEnkatam, which is like the ornament for the earth; utter his
divine names".

AzhwAr very beautifully refers to monkeys performing such thrikaraNa

kaimkaryam (mAnasa vAchika and kAyika kaimkaryam) and we humans do not do
that. Our mind is like that of monkeys (it is an insult now to the monkey to

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compare the mind to them). Even the fickle monkeys stand firm and steadfast
in getting up at the wee hours, contemplate on Him, go straight and take bath
(without eating anything) in pushkariNI; collect flowers, praise Him with His
divine names and go to the sannidhi.

AzhwAr gently reminds us by saying the monkeys follow SaasthrAs; and oh

mind, you also adhere to SaasthrAs.

ANDAL mentions the same meLLa yezhundhu Hari enRa pEraravam and in 5th
verse of ThiruppAvai, thUyomAy vandhu thUmalar thUvi thozhudhu - both can
be referred to here.

"meLLa ezhundhu Hari enRa pEraravam": The scholars, Sages, and elders who
lead their lives in accordance with SaasthrAs get up and loudly utter "Hari:

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Hari:" seven times in the wee hours. [One should utter loudly Hari: Hari: seven
times when waking up in the morning and prays to Him for making us perform
Kaimkaryam - Nithya, naimittika karma, AgnyA, anugnyA karmA with no hurdles
- and with Saathvika thyAgam - Sriman nArAyaNa prItyartham].

"thUyOmAy vandhu thUmalar thUvi thozhudhu": When one surrenders to Sri

KrishNan, all karmas (Sanchitha karma and prArabdha karma) get extinguished
- All the Sanchita karmas (accumulated) and prArabdha karmas (started to
yield) will be completely finished like the straw dirt being burnt by fire -
within no time.

By going to Him with pure heart (thUyOmAy vandhu), thU malar thUvi
thozhudu, vAyinAl paadi, manathinAl sindhikka - worship by body, Speech and
Mind (mano, vAk, kAyam)- [BhUmAdevi was submerged in the ocean by an asura
called Hiranyaksha. Lord Sriman nArAyaNa took the incarnation of a big boar
(varAha avatAr) and went into the ocean to lift up BhUmAdevi. She was
lifted up and was seated on the lap of the Lord. Still BhUmAdevi was shivering.
When the Lord asked her for the reason, She replied politely: "Oh! My Lord!
You have protected me. But still our children in the samsArA are helpless and
suffering. They cannot practice the uninterrupted meditation in Bhakti yoga as

73
 preached by you in the Vedas with their limited knowledge. So you must
be kind enough to show them a simpler way to reach you." The Lord
understood the affection of bhUmAdEvi towards her children and gave a most
compassionate reply: "The simplest way to reach me is in stable state of mind,
[with all three organs of senses (karaNam) viz. manas, vAk and kAyam - speech,
action and thought] - surrender to Me."

Think only about him, act only for pUja [ArAdhana] to Him, and speak only in
praise of Him. Immediately bhUmi piratti [ANDAL] grasped this easy means of
SaraNAgati to reach the Lord and thought it fit to be preached to us in this
samsAra. Thus comes ThiruppAvai.
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 PASURAM 75
ெப கு மதேவழம் மாப்பி க்கு ன்னின்

இ கண் இள ங்கில் வாங்கி - அ கி ந்த

ேதன்கலந் நீட் ம் தி ேவங்கடம் கண்டீர்

வான்கலந்த வண்ணன் வைர.

peruku mathavEzam mAppidikku munninRu,

irukaN iLamUngil vAngi - arugiruntha

thEnkalanthu neettum thiruvEngadam kaNdeer,

vAnkalantha vaNNan varai.

In the 74th verse, AzhwAr had said: "My SwAmi! In all states, at all times,

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adiyEn is blessed by Yourself and due to Your mercy adiyEn is granted this
benefit of singing about You and placing the poems at Your Lotus Feet. adiyEn
has been blessed to sing verses in chaste pure grand Tamil."

The Lord appears to have asked AzhwAr: "Azhweer! If You are so good in
Tamizh let us see some poetic skills of Yours" and then blesses the AzhwAr to
sing one with poetic skill and imagination: Comes the 75th verse.

The male elephant loiters somewhere for the whole day; comes back the next
day to its place; the female elephant is quite angry and upset. The male
elephant tries to appease the lady. [AzhwAr reminds himself of praNaya
kalaham - where Sri RanganAtha tries to appease SriranganAyaki and then the
Panguni utthiram sErtthi sEvai]- and thus comes this verse.

Standing in front of the female elephant, the strong male elephant [with the
madha waters trickling down from its head] breaks a small tender branch from
the nearby bamboo tree, dips in the honey found in a nearby tree; and offers
the bamboo [dipped in honey] to its beloved female elephant with tender love
and care for its spouse's consumption in the grand mountain of ThiruvEnkatam.
[The lady gets pleased. And anger subsides].

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The Ocean of dayA! (Thanks: SrI AMR Kannan)

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Isn't this the wonderful mountain where the dark cloud hued most merciful
Lord Srinivasan resides? The ocean of dayA resides in this mountain.

Even the animals living in this mountain takes care of their dependents lovingly
and caringly; The Lord Sriya: Pathi Sriman nArAyaNan [who is always with
Sri MahAlakshmI - agalagillEn iRaiyum enRu alarmEl mangai uRai maarbhan]
resides in this mountain forever eternally for our sake; certainly takes care of
His dependents - His spouses [i.e. us - all jeevathmans are like the beloved
spouses for the PurushOtthaman].

SwAmi Desika enlists His upakAram for us: The infinite compassion for the
Lord is the Prime Cause for:

b the nature and existence of all three kinds of chethanas and

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achethanas,

b the creation of the world,

b promulgation of the Vedas and SaasthrAs [which are equal to thousand

parents for us in terms of talking care and for our better living,
upliftment],

b the enlightenment of the knowledge relating to tattva hitha and

purushArtha (entities, way and the Goal),

b the origination of an aspiration or desire for liberation,

b redeeming the erring humanity that seek refuge in Him,

b functioning in the place of upAya for one who is akinchana (helpless),

b ignoring and pardoning infinite faults of the chethanas that surrender to

Him and take refuge in Him on account of mere vyAja (excuse) or
pretext of bhakti or prapatti,

b granting His infinite Bliss of communion after terminating once for all
their migration from births to births,

b causing repentance in the minds of the Prapannas (those who have

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 performed SaraNAgati) for the faults committed intentionally and
making them observe some expiation according to their competence,

b purifying such hardliners that do not repent by inflicting

light punishments and leading them to His eternal abode.

b For all These, the greatest compassion of the Lord is the Prime Cause
[extract from the Book Essence of Srimad Rahasyatraya sAram by Dr
Sri U. Ve. N.S. AnantharangAchAryA SwAmi]

It is His dayA on us that He takes such most beautiful avathArams as archA

mUrthi in Divya Desams like ThiruvEnkatam.

ParAsara Bhattar's ashTaslOki is to be enjoyed here:

$zana< jgtamxIzdiyta< inTyanpaya< iïy<

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s<iïTyaïy[aeictaiol gu[Sya'ºI hreraïye,

#òaepaytya iïya c sihtayaTmeñrayawRye

ktu¡ daSymze;màitht< inTy< Tvh< inmRm>.

ISAnAm jagatAm adhISa dayitAm nitya anapAyAm Sriyam

samSritya ASrayaNa ucita akhila guNasyA anghrI hare: ASraye |

ishTa upAyatayA SriyA ca sahitAya AtmA ISvarAya arthaye

kartum dAsyam aSesham apratihatam nityam tvaham nirmama: ||

---slOkam 6

Meaning:

Sri Devi (Lakshmi) is the empress (Sovereign Goddess) of ALL the worlds, as
nArAyaNa is the emperor. She is the inseparable consort of His. We offer our
prostrations at Her lotus feet to empower ourselves to acquire the means of
access to the Lord's feet for our SaraNAgati. May I be blessed always to

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perform service devoid of ego to the Lord, who is the embodiment of DayA.

This completes BhUthatthAzhwAr anubhavam on ThiruvEnkatamudaiyAn. Next

we will take up the third AzhwAr – pEyAzhwAr.

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 PEYAZHWAR

After the divine BhUthatthAzhwAr's anubhavams, let us begin to enjoy

pEyAzhwAr's- wonderful anubhavams on ThiruvEnkatam.
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PeyAzhwAr

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 MOONRAM THIRUVANTHATHI, PASURAM 14

மாற்பால் மனம்சுழிப்ப மங்ைகயர்ேதாள் ைகவிட்

ற்பால் மனம்ைவக்க ெநாய்விதாம் - நாற்பால

ேவதத்தான் ேவங்கடத்தான் விண்ேணார் ேதா ம்

பாதத்தான் பாதம் பணிந் .

mARpAl manamsuzippa mangaiyarthOL kaivittu

nooRpAl manam vaikka noyvu ithAm, nARpAla

vEthatthAn vEngadatthAn viNNOr mudithOyum,

pAthatthAn pAdham paNinthu. - moonRAm ThiruvanthAthi, pAsuram 14

Meaning:

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The Lord of ThiruvEnkatam - the Sowseelyan - one who resides there on his
own for our sake; the One who is described, mentioned by and is the essence
of all four Vedas; The Feet of this greatest Lord - where the crowns of
NithyasUris are placed with respect [when they prostrate at His Feet].

My mind that gets involved, immersed and gets attracted to the beauty of
these two Lotus Feet of Lord ThiruvEnkatamudaiyAn due to which the mind
is now easily staying away from the desire to hug the shoulders of beautiful
women and get more liking to learn and adhere to VedAnthic SaasthrAs
thereby get closer to the Lord's Lotus Feet.

A wonderful verse from pEyAzhwAr!

pEyAzhwAr is the third of the Mudhal AzhwArs. He was born in Mylapore

(mAda mAmayilai) inside a red lotus flower blooming in the well at AdhikeSava
PerumAL Koil as the amsam of the Lord's Sword (Nandhakam).

This AzhwAr was obsessed with PerumAL (pitthan) and hence was called pEy
AzhwAr. Just like PeriyAzhwAr, he was able to have the direct sevai of

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 PerumAL effortlessly through his Parama Bhakthi. He performed
mangaLAsAsanam for PerumAL, ThAyAr and PerumAL's weapons at
ThirukkOvalUr just as PeriyAzhwAr did at thEn Mathurai. pEy AzhwAr is
considered as an AchAryAn for Thirumazhisai AzhwAr in our sampradhAyam.

We have to remember three gems of spiritual experience of God in pEy

AzhwAr's prabandham:

1. The Supreme Lord is Sriman nArAyaNan possessing Sri Devi in His divine
heart

2. He is the most beautiful and satisfying Being and

3. He is the most tender healer of all sorrows and abolisher of sins and fear
of samsAram as well as granter of Moksham.
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In the very first verse of AzhwAr's moonRaam ThiruvanthAthi - pEyAzhwAr

describes with exultation the great joy of seeing the Lord with Sri Devi
and His divya Ayudhams (weapons):

தி க்கண்ேடன் ெபான்ேமனி கண்ேடன், திக ம்

அ க்கன் அணிநிற ம் கண்ேடன் - ெச க்கிள ம்

ெபான்னாழி கண்ேடன் ாிசங்கம் ைகக்கண்ேடன்

என்னாழி வண்ணண்பால் இன் .

thirukkaNdEn ponmEni kaNdEn, thikazhum

arukkan aNiniRamum kaNdEn - serukkiLarum

ponnAzhi kaNdEn puri sangam kaikkaNdEn,

ennAzhi vaNNanpAl inRu. ---pAsuram 1

Meaning:
Today is a great day. I secured the privilege of seeing the Lord's Form
(ThirumEni), by His grace. I saw MahA Lakshmi; I saw Her on a pure gold body
of the Lord; His effulgence was like that of the Sun; I saw the enemy-

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destroying, fiery, but beautiful chakram (in one hand); I saw also the bent
Conch (Paanchajanyam) in the other hand. All of these I saw in my dear Ocean-
hued Lord, Sriman nArAyaNan.

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thirukkaNDen ponmeni kaNDen

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Sriya: pathi wearing cool, most fragrant thuLasI garland

Thirumanjanam for malayappa Swamy (Thanks: SrI Ramakrishna DIkshitulu archakam)

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 PASURAM 26
சிறந்த என் சிந்ைத ம் ெசங்கண் அர ம்

நிைறந்தசீர் நீள்கச்சி உள் ம் - உைறந்த ம்

ேவங்கட ம் ெவஃகா ம் ேவ க்ைகப் பா ேம

தாம் கடவார் தண் ழாயார்.

siRantha en sinthaiyum senKaN aravum,

niRaintha seer neeL kacchi uLLum - uRainthathuvum,

vEngadamum veqAvum vELukkaip pAdiyumE,

thAm kadavAr thaN thuzhAyAar.

AzhwAr here rejoices the way Lord had desired for his heart/mind that

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cooperates with AzhwAr for paying obeisance to Him and praising Him. Here
AzhwAr mentions that the Lord on His own accord enjoys residing in his heart
more than He wishes to reside in divya desams.

The Lord wearing cool, most fragrant thuLasI garland - Sriya: Pathi - never
ever thinks of leaving and always desires to reside in two places: one, on
reddish eyed AdhiSeshan and another in my heart.

For the sake of His dear devotees, out of His great compassion and dayA, He
resides also forever in divya desam of the wealthiest Thirukkacchi
(Kaanchipuram), ThiruvEnkatam, ThiruveqkA and ThiruvELukkai Thiruppathi.

Here AzhwAr says: He would never leave my heart (which is siRanda - great
because it always cooperates with me in praising Him and His glories; and He
relishes staying in my heart) and AzhwAr also adds: He stays along with
AnanthAzhwAn in my heart, as He never wishes to leave AdhiSeshan as well.

The mind being cooperative is also taken by other AzhwArs as mentioned

earlier in this series; especially NammAzhwAr takes up enjoyably:

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 எம்பிராைனத் ெதாழாய் மட ெநஞ்சேம

empirAnaith thozhAi maDa nenjamE --Thiruvaymozhi 1.10.3

"Oh my mind! How fortunate I am that you are cooperating with me! Please
keep on worshipping our Lord!"

ெநஞ்ேம நல்ைல நல்ைல உன்ைனப் ெபற்றால்

nenjamE nallai nallai unnaip peRRAl --1.10.4

"Here the pleased AzhwAr gives a quota of thanks to his nenjam that has
cooperated with him. He says: "Oh my sweet mind! Well done! You have
commenced worship of our Lord, even before I have started. I am fortunate
to have you, my mind (heart) cooperate with me.

கண்டாேய ெநஞ்ேச க மங்கள் வாய்க்கின்

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KaNDAyE nenjE karumangaL vAayikkinRu --1.10.5

"Oh my mind! Have you noticed our Lord, the SarvEswaran, has become
available to us for enjoyable anubhavam of His divyAnga Soundharyam and
anantha kalyANa guNams? Do You know how this happened? We did not dream
of such a soubhAgyam."

In the TVM 1.10.6, SwAmy NammAzhwAr's conversation takes an intensively

sweet touch:

நீ ம் நா ம் இந்ேநர் நிற்கில், ேமல்மற்ேறார்

ேநா ம் சார்ெகாடான் ெநஞ்சேம, ெசான்ேனன்

தா ம் தந்ைத மாய் இவ் லகினில்

வா ம் ஈசன் மணிவண்ணன் எந்ைதேய.

neeyum nAnum innEr niRkil mEl maRROr

nOyum chArkodAn nenjamE! sonnEn

thAyum tanthaiyumAi iv ulakinil

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vAyum eesan maNivaNNan enthayE.

Meaning:

Oh My mind! Our Lord does dear things to us like a caring Mother. He does
hitham to us like an affectionate Father. This blue-gem hued Lord has enslaved
me and caught me under His spell. He is indeed my Prabhu and Rakshakan. If
You and me join together in praising this most merciful Lord,
no inauspiciousness will come our way. Diseases like desire, anger will not
torment us. He will chase them all away?

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 PASURAM 30
ேசர்ந்த தி மால் கடல் குடந்ைத ேவங்கடம்

ேநர்ந்தெவன் சிந்ைத நிைறவிசும் - வாய்ந்த

மைறபாடகம் அனந்தன் வண் ழாய்க் கண்ணி

இைறபா ஆய இைவ.

sErntha thiru mAlkadal kudanthai vEngadam

nErntha en sinthai niRai visumpu- vAyndha

maRai pAdakam ananthan vaN thuzhAyk kaNNi,

iRaipAdi Aya ivai.

AzhwAr again enjoys the way Lord chooses to reside in his heart in this verse
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as well. AzhwAr enlists the glorious places in which the Lord on his own
accord stays; and also adds that they are all his capital cities (or important
places- rAjadhAni).

The Lord who had joined or reached the Ocean (Thiru sErntha mAlkadal)
Thirukkudanthai (KumbakONam ArAmudhan), Vengadam (Tirupathi),
ThirupAdakam.

Thiru sErndha mAlKadal - The Milky Ocean from which MahAlakshmi appeared
(when the Ocean was churned)

Kudanthai - KumbakONam - This is the Lord who mercifully blessed us with

nAlAyira divya Prabandham through Sriman Naathamuni;

Vengadam - ThiruvEnkatam divya desam has got unparalleled greatness in it for

the Lord to enjoy residing here to crush and destroy all our pApams, for each
one of us.

nErntha en sinthai - My mind - which had been loitering at all sides and in all
other material, worldly pleasures; which been going astray; is now blessed

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and is thinking of Him at all times; It is His grace that my mind has been so
blessed. THUS nErndha- and thus my blessed mind has become His favourite
place of residence.

niRai visumpu - the faultless, blemishless, the grandest, Nithya vibUthi

SrivaikuNTham - where the imperfections or faults in leelA vibhUthi are not
there; This theLivisumbu ThirunAdu; leelA vibhuthi is iruL tharumA j~nAlam.

vAyndha maRai - Vedas and Upanishads- are the ones that praise and talk His
glories and hence He chooses to reside therein.

pAdakam - ThiruppAdakam Divya Desam - where The Lord resides most

beautifully.

ananthan - AdhiSeshan

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vaN thuzhAy kaNNi - To the Lord adorned with the most fragrant, cool
thuLasI garland

iRaipAdi Aya ivai - These places are His iRaipAdi - CAPITAL cities or
RaajadhAnis. (AzhwAr very beautifully enlists all His favorite places of
residence including his [AzhwAr's] wonderful blessed heart)

These are His most favorite place of residence and His rajadhAni- says
AzhwAr.

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GopAlan - Malayappa Swamy

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 PASURAM 32
பாற்கட ம் ேவங்கட ம் பாம் ம் பனிவிசும் ம்

ற்கட ம் ண் ல தாமைரேமல் - பாற்பட்

இ ந்தார் மன ம் இடமாகக் ெகாண்டான்

கு ந்ெதாசித்த ேகாபாலகன்.

pARkadalum vEngadamum pAmpum panivisumpum,

nooRkadalum nuNNula thAmaraimEl- pARpattu

irunthAr manamum idamAkak koNdAn,

kurunthosittha gOpAlakan.

AzhwAr says: Thus, the place where the Lord chooses to stay in divya desams

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has got no limits at all. That is His dayA.

GopAlan - go pAlakan - The One who protects the cows (the jeevathmas) -
went crawling through the Kurundha trees [along with the mortar - when he
was toed down to it by YasodhA] and broke the trees; That GopAla resides in
the Milky Ocean; ThiruvEnkatam; The Paramapadam that is the coolest place -
the refuge - for those who are burning in the scorching heat of samsAram.

Also He resides in the huge vast ocean like vedAnthas and SaasthrAs; and also
in the hearts of the Rishis or Sages who always in their lotus hearts, meditate
on His Lotus Feet [knowing fully well and understanding the unparalleled
Supremacy of His Lordship from the ocean like VedAnthas and SaasthrAs] He
resides in their hearts mercifully forever.

padma koSa pratIkASagum hrdayam - The lotus is like heart. The heart is like
an inverted lotus flower- AchAryAs have said.

He is the God of all Devas, all NithyasUris, demi gods come to ThiruvEnkatam
to pay their obeisance.

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 Here in this verse AzhwAr enlists all five forms of Lord being referred to-
namely Param, vyUham, vibhavam, Haardha and archA.

• Param- pani visupu- Paramapadam

• VyUham- PaarKadal- Milky Ocean

• archA- ThiruvEnkatam

• hArdham- Heart - antharyAmi roopam

• Vibhavam- GopAlakan.
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 PASURAM 39
இைறயாய் நிலனாகி எண் ைச ம் தானாய்

மைறயாய் மைறப்ெபா ளாய் வானாய் - பிைறவாய்ந்த

ெவள்ளத்த வி விளங்ெகா நீர் ேவங்கடத்தான்

உள்ளத்தி ள்ேள உளன்

iRaiyAy nilanAki eN thisaiyum thAnAy,

maRaiyAy maRaipporuLAy vAnAy - piRaivAyntha

veLLaththu aruvi viLankolineer vEngadatthAn,

uLLatthin uLLE uLan.

SwAmi for all; antharyAmi for the bhUmi; The One who resides and manifests

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in all directions and in all objects; The One declared and enjoyed in Vedas
and SaasthrAs; He is the essence of Vedas; He is the Nithya vibhUthi itself as
well as antharyAmi in NithyasUris as well. He is standing here
at ThiruvEnkatam. This ThiruvEnkata Mountain touches even the moon; The
place is so charming with water falls flowing and falling down so noisily and
beautifully. Now He is in my heart.

He is there at all these places only to enter into my heart; He is the SwAmi
for me. He wanted to enter into His dAsa bhUthan; and thus resides and
manifests everywhere to enter into my heart.

If there is no dAsabhUthar, Sesha bhUthan, He Himself can not be a SwAmi.

To declare Himself to be SwAmi, He has been waiting to enter into adiyEn's
heart! What a dayA! What a mercy and compassion!

This may refer to Tirumazhisai AzhvAr's nAnmugan tiruvantAdi (7) - nanRaga

nAn unai anRi ilEn kaNDAi, nAraNanE! nee ennai anRi ilai - "Without You we do
not exist, and as for You, if we are not the ones You protect, there is nothing
else for You to protect".

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Without You, we do not exist!

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He is SwAmi and stood at all these places to attain His property i.e. Me. He is
The BhUmi and has been serving me to wait for the right moment to enter
into my heart.

Sri PiLLai ulagAryan- refers this to Lord hiding Himself at all these places to
save us and protect us. If He resides in Paramapadam or Milky Ocean, we
would not even bother and lead our lives astray. Due to His enormous grace like
the mother towards the child, He is so compassionate that He resides at all
places around us; resides in us as antharyAmi to observe us, protect us, caution
us and save us.

The boy is very angry with the mother and leaves the home and goes outside
the village; sleeps in a nearby inn. Mother due to her vAthsalyam, cooks a
delicious food and carries to the inn. She does not want to go and give straight

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to her son as he would not take it due to his anger. Hence she hands it over to
the innkeeper pleading him to give it to her son, as if it is his food. She
watches her son eating through the window and enjoys his eating. The Lord
does the same waiting and watching us eating what he grants us; bestows upon
us, residing in eight directions. What a grace of our emperumAn!

He wished to teach us VedAnta and SaasthrAs and that's why He has blessed
us with the unparalleled SaasthrAs and VedAs. SaasthrAs are like thousand
mothers wishing us only for our good and betterment. That's the very reason
why we should try to adhere to SaasthrAs.
 PASURAM 40
உளன்கண்டாய் நன்ெநஞ்ேச! உத்தமெனன் ம்

உளன்கண்டாய் உள் வா ள்ளத் உளன்கண்டாய்

விண்ெணா ங்கக் ேகா ய ம் ங்க வி ேவங்கடத்தான்

மண்ெணா ங்கத் தானளந்த மன்.

uLan kaNdAy nal nenjE! utthaman enRum

uLan kaNdAy, uLLuvAr uLLaththu uLan kaNdAy,

viN odungak kOdu uyarum veenku aruvi vEngadatthaan,

maN odungath thAn aLantha man.

Meaning:
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Oh My dear Good cooperative mind! Realize that there is One; Who is the
Greatest of Greatest virtuous Lord! Those who think of Him such, He resides
in them (in their hearts willingly and lovingly out of His own accord). He had
measured the Earth and the huge earth became smallest in size (as compared
to His Form when he measured). He is the One, Who is there so gracefully at
ThiruvEnkatam where the beautiful water falls from so high a place near the
sky. (AkAsa GangA).

BhUthatthzhwAr refers to the lines similarly in his 77th verse: in his "iraNdAm
ThiruvandhAthi"

உ ங்கண்டாய் நன்ெனஞ்ேச! உத்தமன் நற்பாதம்

உ ங்கண்டாய் ஒண்கமலந்தன்னால் - உ ங்கண்டாய்

ஏத்திப் பணிந்தவன் ேபாீைரந் எப்ேபா ம்

சாற்றி உைரத்தல் தவம்.

uRum kaNdAy nal nenchE! utthaman naR pAdam

uRum kaNdAy oN kamalam thannAl- uRum kaNdAy

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Etthip paNinthavan pEr eer ainnooRu eppozhudhum

saaRRi uraitthal thavam

Meaning:

Oh My dear good Mind! See that He is There; See that most Virtuous Lord,
who is there on the Beautiful Lotus Flower. See that it is always a great
thapas (penance) to utter the EmperumAn's Divine names incessantly.

Here PeyAzhwAr refers NOT to just the existence of the Lord as "uLan
kaNdAy". He was not an atheist firstly to realise now that there is one who is
here. What AzhwAr means is: "Oh my dearest great mind! Realise and see
that here is One, our Supreme Lord who is our saviour. Our Master who
protects us always! avan namakkAga enRu uLan kaNdAy. He is our Lord;

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our mAthA, our PithA, our everything enRu uLan kaNdAy."

He is the utthaman; He is PurushOtthaman enRu uLan kaNdAy. He is there in

the hearts of those sages, rishis and yogins - and be the object of their
penance and dhyAnam.

viN odunga- with the Nithya vibhuthi and Paramapadam under his Lordship as
well, with the skies below Him (as ThiruvEnkatamudaiyAn - with the mountain
of ThiruvEnkatam reaching much above everything]. He thus establishes His
Supremacy and Parathvam.

Veengu aruvi- The water falls are referred to here by AzhwAr. When AzhwAr
mentions His Parathvam (Supreme Lordship), he had an apprehension that
people may get scared and may go away from Him. So, he addresses the Lord's
sowlabhyam and sowseelyam by saying He is so compassionate and comes down
to our level (water falls) though He is high above?

Parathvam kaNdu anjAmaikku sowlabhyam

Sowlabhyam kaNdu igazhAmaikkku parathvam

How and why should He protect us? Because He is the Lord of all; He rules all;

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 He rules the whole Universe. He is the one Who had measured the
whole Universe with His Lotus Feet.

NammAzhwAr says: "kAnmin ulageer! enak kaN mugappE nimirntha thaaL" i.e.,
it seems Lord's feet appear to have said to bholOka residents during
Trivikrama avathAram that "Hey world! Look at This Feet and enjoy" and while
saying it seems the holy feet also grew and rose to reach beyond the vaan
ulagam.

The Feet grew and almost touched everyone's head, as they all were bending
to look at the small dwarf like Vaamanan as to how he is going to measure the
earth with three measures. Otherwise, they would never have bent their heads
anyway.
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NammAzhwAr thus invited the world to see the enfolding wonderment of the
sacred feet of the Lord shooting up and out to measure the earth and the sky
(kaaNmingal ulaheer enRu kaNmukappE nimirntha taaL iNaiyan -T.V.M: 6-3-11).
Our Lord's pAdam and the Sri pAda theertham is the most sacred for us as
salvation, hence.

The AchAryAs followed the way shown by the AzhwArs. ALavanthAr saluted
Trivikrama in the 31st slokam of his StOtraratnam and wondered as to when
the lotus feet of the Lord of Trivikraman with the marks of (lAnchanam)
of the divine conch, chakram, mace, flag, goad, and thunderbolt are going to
decorate his head:

kda pun> zŒrwa¼kLpk-

XvjarivNda»‚zv¿laÁDnm!,

iÇiv³m Tv½r[aMÉujÖy<

mdIymUxaRnml»ir:yit.

kadA puna: Sankha rathAnga kalpaka

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dhvajAravindA ankuSa vajralAnchanam|

trivikrama tvat SaraNAmbhuja dvayam

madIiyamUrdhAnam alankarishyati || -- (Stotra Ratnam 31)

maN odunga thAn aLantha man- Thus, He is "the man" [meaning king] who
measured the maN (earth).

(Note: Annotated commentaries on Stotra Ratnam can be accessed at: http://

www.sundarasimham.org/ebooks/ebook49.htm)

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 PASURAM 45
ாிந் மதேவழம் மாப்பி ேயா ஊ

திாிந் சினத்தால் ெபா - விாிந்தசீர்

ெவண்ேகாட் த் உதிர்க்கும் ேவங்கடேம, ேமெலா நாள்

மண்ேகாட் க் ெகாண்டான் மைல.

purinthu mathavEzham mAppidiyOdu ooDi,

thirinthu sinatthAl poruthu - virinthaseer

veNkOttu muththu uthirkkum vEngadamE, mEl oru nAL

maNkOttuk koNdAn malai.

AzhwAr enjoys here that the Parabrahman, the Lord of Paramapadam Sriman
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nArAyaNan blesses us by being here at ThiruvEnkatam - so easily accessible by

all of us.

In the mountain of ThiruvEnkatam, the male elephant [with the waters

trickling down from its hood] unites with its mate; and then has some
"oodal" [domestic squabble?] with the female. The male is [as usual] angered
and the furious elephant loiters, wanders here and there hitting its head
against the rocks thereby the white ivory tuskers drop off its pearls on
the ground? Such a beautiful place is ThiruvEnkatam is where the Lord Sri
VarAha Moorthy resides. Sri AdhivarAha murthy is the One who has been in
ThiruvEnkatam since the beginning. It is Sri Venkatesa who sought His
permission to be here at ThiruvEnkatam (PeriyavAcchAn PiLLai).

Sri VarAha murthy took His avathAram of VarAha [huge boar] to rescue
BhUmi PiraaTTi from the troubled waters when HiraNyaakshan took the earth
and hid under the waters. Lord took the huge Boar avathAr and
killed HiraNyaakshan to save the BhUmi devi. He took BhUmi Devi in between
His two horns (which are like the crescent moon says NammAzhwAr in
Thiruvaymozhi.)

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ேகாலமலர்ப் பாைவக்கு அன்பாகிய என் அன்ேபேயா

நீலவைர இரண் பிைறகவ்வி நிமிர்ந்த ஒப்ப

ேகால வராகெமான்றாய் நிலம்ேகாட் ைடக் ெகாண்ட எந்தாய்

நீலக் கடல்கைடந்தாய்! உன்ைனப்ெபற் இனிப் ேபாக்குவேனா?

kOlamalarp pAvaikku anbAkiya en anbEyO!

neelavarai iraNdu piRaikavvi nimirnthadhu oppa

kOla varAkam onRAy nilam kOttidaik koNda enthAy!

neelakkadal kadaindhAy! unnaip peRRu inip pOkkuvanO? --TVM- 10.10.7

Meaning:

Since You are the greatest enjoyment, happiness for the most divinely

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beautiful Periya PiraaTTi - MahA Lakshmi, (the One who sits close and next to
You) You are the enjoyment and happiness of mine too (as I am
Periya PiraaTTi's possession.) Similar to a huge blue mountain, raising with two
crescent moons on its top, You came out of the Oceans with the Earth on
Your tusks, during Your VarAha avatAr! (AzhwAr gently reminds the VarAha
carama slOkam by narrating His VarAha avatAr and hints that it is
His responsibility to take care of him now since AzhwAr had already
performed his SaraNAgati -prapatti). Oh Lord! Who churned the Blue Ocean!
After getting You as my refuge, will I ever leave You? NEVER. (unnaip peRRu
inippOkkuvanO?- NampiLLai's commentary is: In as much You struggled for
getting BhUmi PiraaTTi and Periya PiraaTTi, You struggled for getting to me
too, and now after getting me, if You decide to leave me, will I let You go
away?).

VarAha BhagavAn says in His carama slOkam:

iSwte mnis suSvSwe zrIre sit yae nr>,

xatusaMye iSwte SmtaR ivñêp< c mamjm!.

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 ttSt< ièyma[< tu kaópa;a[siÚ_am!,

Ah< Smraim mÑKt< nyaim pram< gitm!.

sthite manasi susvasthe SarIre sati yO nara: |

dhAtu-sAmye sthite smartA viSvarUpam ca mAmjam ||

tatastam mriyamANam tu kAshTa pAshANa sannibham |

aham smarAmi madbhaktam nayAmi paramAm gatim ||

Meaning:

Who (ya: nara:) thinks (smartA) of me as (viSva rUpam) when he is able bodied
(young - clear mind, healthy body, dhatu-piththam all working and
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under control) I think of him at his death (kAshTha pAshANa sannibam) when
he is lying down on death bed as log of wood and I take him personally to
Sri VaikuNTham [paramAm gatim]- says Lord VarAha.

About this Adhi VarAha Moorthy - The puraaNic legends say that after the
PraLaya kalpa preceding the great Deluge, the Supreme Being MahA VishNu,
revealed Himself in the form of a White Boar, SwEta VarAha, rescued the
earth and recreated it and having re-established the Universe, He decided to
stay on the earth for some time to protect the good and destroy the evil. Thus
God VishNu revealed Himself earlier, in the previous incarnation as VarAha
SwAmi on the bank of the VarAha teerttham i.e. northern portion of
PushkariNI at Tirumala. This manifestation as the White Boar is enshrined in
the Adhi VarAha SwAmi temple on the north-western bank of the PushkariNI
at Tirumala. This temple is thus older than the temple of Lord Venkateswara
and claims precedence in worship and nivedana. From http://www.sribalaji.com/
tirumala/history.htm

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 PASURAM 58
ெதளிந்த சிலாதலத்தின் ேம ந்த மந்தி

அளிந்த க வைனேய ேநாக்கி - விளங்கிய

ெவண்மதியம் தாெவன் ம் ேவங்கடேம, ேமெலா நாள்

மண்மதியில் ெகாண் கந்தான் வாழ் .

theLintha silAthalatthin mEliruntha manthi,

aLintha kaduvanaiyE nOkki - viLangiya

veNmathiyam thAvennum vEngadamE, mElorunAL

maNmathiyil koNdu uganthaan vAzhvu.

AzhwAr enjoys here about the divya dampathi's compassion and concern, love

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for us. A great poetic imagery! Only commentators like Sri PeriyavAcchAn
PiLLai can infer what AzhwAr ThiruvuLlam (mind) is and explain to us.

A brilliant verse!

Meaning:

The crystal clear like rock [on top of ThiruvEnkatam Mountain] on which sits
the lady monkey (mandhi) looking at and enjoying her beloved and lovable
male monkey (kaduvan) [which also gazes at his love incessantly]. She asks the
male-'please get me that white moon for me.' In such beautiful place
of ThiruvEnkatam, lives the Lord who had got back His earth rightfully and in
an intelligent manner (during His Vaamana avathAram]

The wonderful commentary says: The mountain is so high that the moon
appears lower than the apex of the mountain - where the monkeys are sitting.
So the lady looks at the moon down and desires for the same and asks for it.
The beloved male also promises to get the same, though it can not and will not
be able to.

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 sadagopan.org

SrI Mahalakshmi acts as mediatrix

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PeriyavAcchAn PiLLai adds: AzhwAr uses the analogy of the wild animals to tell
us about the compassion and love of the divya dampathis towards the
JeevAtmAs. The most merciful and most compassionate One, MahAlakshmi
seeing her darling child jeevathman (the moon) takes pity on it and asks
the Lord why don't you get me the child i.e. moon to our kingdom? It is there
somewhere down in that leelA vibhUthi. We are here in crystal clear faultless
blemishless SriVaikuNTham (or ThiruvEnkatam) and please do needful to get
that. The Lord smiles and says: "Devi. I take so many forms, avathArams for
their sake; for the rishis, devas, human beings, for their prayers. When you
ask, I would naturally and immediately heed to your prayers. Should I not
act immediately? I will". He blesses the jeevan and then takes the jeevan to go
in the path of SaraNAgati etc.

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PiraaTTi becomes the mediatrix and recommends [purushAkAram] here and
the Lord saves the jeevan.

The monkeys never get the moon; here the Divya Dampathi gets the jeevan
ultimately in SriVaikuNTham. The lady monkey asks for its own pleasure. But
MahAlakshmi asks for the pleasure of Her Lord and the jeevan's pleasure.
Her happiness lies in seeing them united. ammA's dayA is amazing.

Her eternal presence, eternal unity, and total uninterrupted, never-ceasing

identity with the Lord, Her unbounded Limitless dayA, benevolence, Her
being the MEANS as well as The GOAL, of all Humans and lastly Her special
role as PurushAkAra (Mediatrix) between Her children (us) and the Father
(the Lord). The Lord and She are the Divya Dampathis, and thus They Both are
Seshi (Master) for all except Themselves. While the Lord takes the role of
dhaNDadharathvam (punishing of the transgressors against SaasthrAs and
everyone of us are in this category- in accordance with our karma) She
forgives us to recommend our pitiable case to Him for protection and saving us.

Only AzhwAr can think of such wonderful deeds and narrate all this as
Bhagavth vishayams and only poorvAchAryAs can infer what is in AzhwAr's

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 mind so clearly.

Let us pay our obeisance and praNaamams to most merciful divya Dampathi and
the AzhwAr/AchAryA paramparai.
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 PASURAM 61
பண்ெடல்லாம் ேவங்கடம் பாற்கடல் ைவகுந்தம்

ெகாண்டங் குைறவார்க்குக் ேகாயில்ேபால் - வண்

வளங்கிள ம் நீள்ேசாைல வண் ங் க ைக

இளங்குமரன் தன் விண்ணகர்.

paNdellAm vEngadam pARkadal vaiguntham,

kondu angu uRaivArkku kOyil pOl - vaNdu

vaLangiLarum neeLsOlai vaNpoo kadikai,

iLam kumaran than viNNagar.

AzhwAr enjoys here about the Paramapada nAthan's and the Divya Dampathi's

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compassion and concern, love for us in taking forms in Vyooha avatArams and
being present in archA roopams.

A great verse! The commentary has been excellent and wonderful.

VaikuNTha nAthan out of His compassion thus resides in Milky ocean

[paaRkadal] for the sake of devas; and then in divya desams namely
ThiruvEnkatam, the charming place Thirukkadigai sthalam with most beautiful
gardens; and in ThiruviNNagar Divya Desam [as the eternally Youthful Lord -
Oppiliappan] etc.

AzhwAr here says that Paramapada nAthan resides in such places namely Milky
Ocean and the divine Divya Desams for us to enjoy seeing his Divya
mangaLa vigraham. Earlier (paNdu ellAm) he was in Paramapadam and then later
He has come to Milky Ocean; and then to these Divya Desams. As
NammAzhwAr says: angu vaitthu ingu piRandhu.

@; naray[ ïIman! ]Ira[Rv ivketn>

esha nArayaNa SrImAn kshIrArNava niketana:

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iLankumaran - nitya yuvA - Forever young Malayappa Swamy

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Also commentator Sri PeriyavAcchAan Pillai very nicely infers AzhwAr
ThiruvuLLam (alternatively) here: Earlier [paNdu ellAm] He was residing
in Paramapadam, PaaRkadal (Milky Ocean), ThiruvEnkatam, ThiruviNNagar,
Thirukkadigai etc, for the sake of those devotees. If He was there at all these
places, earlier (paNdu ellAm), now He is in my mind - says AzhwAr. Once upon a
time He was there in all these divya desams; now He has entered into my
heart.

A great anubhavam! It should not be taken in literal sense. This is termed as

rasOkthi.

Srimad PaRavakkOttai Andavan about few years ago, during a teleupanyasam,

mentioned the greatness of archA roopam very nicely. This is the most
appropriate time to enjoy it as it has direct reference to

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this subject. The superiority of archA rUpam among Sriman
nArAyaNA's pancha rUpams (param, VyUham, Vibhavam, antharyAmi rUpam
and archA).

Paramapadam, where the Lord is resident as Paramapada nAthan is surrounded

by the aNDams and the AvaraNam waters (Oceans). It is not of easy access to
us residing on earth. We can not travel there even to get a vessel filled with
AvaraNam waters. It is too far away. Hence param and paramapadam can not
be enjoyed with our sthUla SarIram. Only as a muktha jIvan
possessing Sookshma sarIram, one can enter and enjoy the anthamil pErinbam
there.

The second rUpam of the Lord is as Sesha Saayee in the middle of the Milky
Ocean. Here He is presenting Himself as KshIrAbhdhi nAthan to DevAs and
maharishis. Again, this is beyond our reach with SthUla sarIram. Hence, it is
not of much use for us to either see or enjoy.

The third rUpam of the Lord is what has been celebrated as Raama,
KrishNavathArams. These Vibhava avathArams were enjoyed by those who
were contemporaries. Today, it is history and we can not enjoy Lord KrishNa as

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 Gopis and akrUrar did. Thus this rUpam is in the past like last year's river
water, which is no longer available to quench our thirst (dried up river bed).

The fourth rUpam is antharyAmi svarUpam. It is likened to OoRRu jalam. You

have to dig in the river bed sand and access the water under. Through the
difficult J~nAna Yogam, one can visualize this svarUpam of the Divya
dampathis seated in our heart cavities. Very few have the power to succeed in
such efforts and thus, this svarUpam is also not within reach of ordinary folks
on this earth.

The fifth rUpam is the One that Sriman nArAyaNan took to make Himself
easily available to one and all and to enjoy Him with our own sthUla sarIram
and mAmsa chakshus. No divya dhrushti as needed by ArjunA is a must to see
the VisvarUpam of the Lord. "angu vaitthu, inghE piRanthathu" is the
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celebration of this ArchAvathAram by eedu grantham.

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 PASURAM 62
விண்ணகரம் ெவஃகா விாிதிைரநீர் ேவங்கடம்

மண்ணகரம் மாமாட ேவ க்ைக - மண்ணகத்த

ெதன்குடந்ைத ேதனார் தி வரங்கம் ெதன்ேகாட்

தன்குடங்ைக நீேரற்றான் தாழ் .

viNNagaram veqkA virithirai neer vEngadam,

maNNakaram mAmAda vELukkai - maNNakattha

then kudanthai thEnAr thiruvarangam thenkOtti,

thankudangai neerERRAn thAzhvu.

AzhwAr enjoys here enlisting some more Dhivya Desams wherein the Lord out

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of His own accord resides in archA mUrthy and blesses us all with such
easy accessibility.

The Lord who stooped down so low to beg with His small palms for three
measures of His Feet [during His Vaamana avathAram], resides in the following
Divya Desams:

b ThiruviNNagaram (Oppiliappan Koil)

b ThiruvehkA (in Kaanchipuram)

b The water splashing (with most beautiful water falls) ThiruvEnkatam

b This is THE Place! People exclaim looking at ThiruvELukkai Divya Desam

which is filled with the most beautiful huge palatial buildings so that it
appears as if it is the center of the bhUmi [earth] itself

b Popular and beautiful Thirukkudanthai (ArA amudhan)

b The most fertile Thiruvarangam [Srirangam] with honey flooded gardens

(honey dripping from their flowers] and

b The most wonderful Southern ThirukkOttiyoor Divya Desam.

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 For the sake of getting back the Devendra's worlds [Himself being UpEndran],
the Lord went begging for three measures of Land by His Lotus Feet. He came
in as a diminutive brahmachAri boy as Vaamanan. Such a sowseelyam of His can
be also seen in each of these most wonderful divine Divya Desams.

In order to save the world (its people - namely His children], He has taken
these archA murthys and blesses the world every day.

Where is Vaamanan in this divya desam list? Why does AzhwAr refer saying
that in these divya desams one can see Vaamanan - the One who begged with
his small palms? Commentator says: AzhwAr refers to the sowseelyam of
Vaamana avathAram that is seen in these divya desams as well in the same
manner if not more. In Vaamana avataaram He displayed His sowseelyam for
only a few minutes, but here in these divya desams, the Lord continues to show
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His easy accessibility for all of us - day after day.

Sowseelyam means: Mixing intimately with the inferior class. Since such a
communion takes place without any motivation and occurs out of His love, it
becomes Suseela (or gracious). It may also mean as interpreted by Sri
Sudharsana Suri, that virtue of the Lord by which devotees who approach Him
are not made to entertain any fear in the ground that He is Supreme Being. At
the same time, God in archA murthy and in Vibhavam does NOT show any
Supremacy so that the distinction between himself and His devotees is
not felt.

Such sowlseelyam is the very reason for His being made available so easily for
us in these divya desams in the form of divya mangaLa vigrahams.

Thus when Vaamanan is mentioned, it is the quality of the Lord Vaamanan which
is to be enjoyed in these divya desams i.e. sowlabhyam, sowseelyam.

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 PASURAM 63
தாழ்சைட ம் நீள் ம் ஓண்ம ம் சக்கர ம்

சூழர ம் ெபான்னா ம் ேதான் மால் - சூ ம்

திரண்ட அ வி பா ம் தி மைலேமல் எந்ைதக்கு

இரண் உ ம் ஒன்றாய் இைசந் .

thAzh cadaiyum neeL muDiyum oN mazhuvum chakkaramum,

soozh aravum pon nANum thOnRumAl, soozhum

thiraNdu aruvi pAyum thirumalaimEl enthaikku,

iraNdu uruvum onRAy isainthu.

AzhwAr enjoys here enlisting some more divya desams wherein the Lord out of

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His own accord resides in archA mUrthy and blesses us all with such
easy accessibility.

Regarding the words chosen by the AzhwAr in this pAsuram,

thAzh cadaiyum- the matted locks of hair that hang down [which are due to
Rudran's continuous penance - thapasvi

neeL mudiyum - The golden crown [of Sriman nArAyaNan] due to Himself being
the Lord.

oN mazhuvum - the weapon that Rudra has in his hand.

chakkaramum - the right Hand of VishNu holding CakrA.

soozh aravum - the snake that hangs around the neck of Rudra.

pon nANum - the golden waist band (araijnAN) declaring His beauty.

The above appear in the Lord VenkatesA's ThirumEni as AzhwAr performed

MangaLAsAsanam at Thirumala. It is the Lord's sowlabhyam and sowseelyam
[being able to mix with others in spite of His Supreme Lordship as mentioned

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 in verse no.62]

Dr V.N. VedAntha Desikan SwAmi gives the meaning of this verse: "My Lord-
dwelling on the Thiruvenkatam hill, enriched by perennial streams, exhibits a
unique synchronized form in which He and Siva appear in a body harmoniously,
the right displaying a big crown, chakra and gold girdle etc., and the left, a low-
lying hairlock, trident and snake around. The former are marks of a Master,
the latter, those of a practitioner. What a union of the two forms!"

The Lord's udhAra svabhAvam is illustrated here. He has given a portion of

His body to Rudran. Is this is a sERA sErtthi? No! oru kOvayAi porunthi
vidhyAsam teriyAthavARu thORRum vindhai thAn ennE! It may appear that
AzhwAr brings in identity of Rudran and nArAyaNa here. It is surely not so.
He is Sarvesvaran; Sriman nArAyaNa is the Lord of all; and of all other
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devathas including Chathurmukha Brahma and Rudran the two important Vedic
deities popularly acknowledged as higher. In other words Sriman nArAyaNa is
the Primordial Chief. When Gajendra called "Adhi moolame" - the Primary
Cause of all – "na aham, na aham, na cha aham?" said all devas including Brahma
Devendra and Rudra declined to save the king elephant. It was nArAyaNa,
being the primordial Chief and Cause and Creator of all, rushed to
rescue Gajendra as the Adhimoolam.

NammAzhwAr says [in Thiruvaymozhi 1.3.7]: if one dispassionately ponders

over the issue whether the three deities together constitute one Reality or
they are different with equal status, it becomes obvious to one's mind, taking
into consideration the characteristic features of the three deities
as enunciated in the Sacred texts, that nArAyaNan is the Highest.

The swethaswathara Upanishad states that the Supreme Being first created
Brahma. [yo brahmANam vidadhAti pUrvam]. The Upanisahd clearly points out
that Brahma was brought into existence by nArAyaNan and that
from nArAyaNa was born Rudra etc. [nArAyanAt brahmA jAyatE; nArAyaNAt
rudrO jAyatE]. In the same manner, MahOpanishad relating to primary cause

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of the Universe says: [In the beginning] only nArAyaNa existed, neither
Brahma, nor ISaana [Rudra], nor the heaven; nor the earth; nor the stars; nor
the water and the fire; nor the moon and the sun. [ekO ha vai nArAyaNa
Aseet; na brahma nEsAnO nApO nAgnisOmau meme dhAvA prthivI na
nakshatrAN na sUryO na candramAah]

AzhwArs refer to Brahma and Rudra quite often to prove that they along with
other devas are also subject to origin, and affliction and that they can not
therefore be considered as Supreme Being and as the One who can grant us
Salvation. They too seek His protection and they (devas) worship Sriman
nArAyaNa for the same reason.

In this connection, it may please be noted that none of the AzhwArs and their
references to Brahma and Rudra exhibit any sectarian bias. In fact

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AzhwArs speak about the glory of these two deities Brahma and Rudra in such
venerable terms as he would use in respect of MahAlakshmi.

Similar to what PeriAzhwAr mentioned here, NammAzhwAr also refers to all

these deities as having an abode in the body of nArAyaNa. Lakshmi resides in
His divine Chest, whereas Brahma is accommodated in His navel and Rudra on
the right side of His body. Thus AzhwAr mentions the Supremacy of
nArAyaNan as well as His sowseelyam of accommodating Rudra and Brahma in
His Body [TVM 2.8.3; TVM 4.8.1]

Where does one see Rudra in ThiruvEnkatam? This is similar to previous verse
where AzhwAr says: one can see Vaamanan in the divya desams meaning - His
sowseelyam can be enjoyed in these divya desams. Same manner this needs to
be understood.

The same AzhwAr clearly states in the 97th pAsuram of his MoonRAm
ThiruvandhAthi (as translated by Dr. V.N. VedAntha Desikan SwAmi):

"The Lord, with His complexion resembling that of the atasee flower (kAyam
Poo), is prime creator - from Him was born Brahma in the navel-lotus. Devas

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 like Brahma, Indra, Rudra and the like are no- where-near in stature to the
Lord. Could they even mentally comprehend the greatness of the Lord? Even
to a slight degree, I say?"

In the fifth pAsuram of Mudal ThiruvandhAthi, Mudhal AzhwAr states: The

body of Siva has nArAyaNan (the Para devathai) as his anatharyAmi rUpam,
the indweller.

Also, the PoorvAchAryAs have mentioned that the two worlds namely leelA
vibhUthi (Lord's cosmic Universe) and His Paramapadam [Nithya vibhUthi) are
mentioned here. which are His Sareeram (Body as attributes). That is the
reference for thAzh cadai to leelA vibhUthi being lower world; and neeL mudi
(golden crown) - to Nithya vibhUthi.
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Poygai elaborated upon manana Paryantha Jn~Anam (transcendent knowledge)

as his way of experiencing the Lord. BhUthatthAzhwAr focused on the
derivative of Jn~Anam, dhyAnam/nithidhyAsanam to similar effect. pEy
AzhwAr joined both experiences to arrive at Para Jn~Anam for the total
vision/sevai [ParipoorNa - SaakshAthkaram) of the Lord with His PirAtti.

It may be remembered that Poygai saluted the Lord as ubhaya VibhUthi

Yukthan (possessor of the wealth of both leelA vibhUthi and nithya VibhUthi
[this world and Sri VaikuNTham). BhUthatthAzhwAr pointed out that the
nArAyaNa nAmam stands for the Ubhaya VibhUthis of our Lord. pEy AzhwAr
asserted that this Ubhaya VibhUthi yuktha nArAyaNan should be addressed
with the prefix of "Srimad" (Sriman nArAyaNan) in recognition of His Eka
Seshithva Yogam. This is reflected in its entirety in this verse.

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 PASURAM 68
பார்த்த க வன் சுைனநீர் நிழற்கண்

ேபர்த்ேதார் க வெனனப் ேபர்ந் - கார்த்த

களங்கனிக்குக் ைகநீட் ம் ேவங்கடேம ேமனாள்

விளங்கனிக்குக் கன்ெறறிந்தான் ெவற் .

pArttha kaduvan chunai neer nizhal kaNdu,

pErtthOr kaduvan enap pErnthu- kArththa

kaLankanikkuk kaineettum vEngadamE, mEnAL

viLanganikku kanRu eRinthAn veRpu.

Yet another pAsuram displaying the poetic skill of AzhwAr! The strong

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[masculine] male monkey, [sitting on a branch of a tress in the ThiruvEnkatam
mountain] looks at its reflection in the pond below, mistakenly thinks that it is
another monkey staring at it; It gets scared and becomes afraid of the
reflection [meaning: by itself, our hero is strong and majestic] and attempts to
leave the place to avoid any potential trouble from the [imaginary] enemy.

While leaving, its flickering mind gets tempted to taste the fruit in the nearby
branch [not in the tree where it is sitting] but from the branch of
the reflected tree and extends its palm [as begging] to the water monkey (its
own reflection). "Please give me a fruit from that branch?"

In such a cool beautiful place of ThiruvEnkata mountain, resides our Lord who
had thrown [during KrishNavathAram] the demonic calf against the viLampazha
tree to kill both vathsAsura and the other asurA who had hidden in the tree;
both intending to kill Kutti KaNNan.

The male monkey even though its gets scared looking at its own reflection and
chooses to go to avoid trouble, gets tempted with flickering mind, trying to
enjoy even at the time of trouble. [exactly similar to human minds, trying to
enjoy the dripping honey though caught between the vice of samsaaric

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 afflictions and being aware of the fleeting lives, still running amuck after
sensual pleasures - no way different from monkeys].
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The permanent cure for samsaaric afflictions (Thanks: SrI AMR Kannan)

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 PASURAM 69
ெவற்ெபன் ேவங்கடம் பா ம் வியன் ழாய்க்

கற்ெபன் சூ ம் க ங்குழல் ேமல் - மற்ெபான்ற

நீண்டேதாள் மால்கிடந்த நீள்கடல் நீரா வான்

ண்டநாெளல்லாம் கும்.

veRpenRu vEngadam pAdum, viyanthuzhAy

kaRpenRu soodum karunguzhal mEl - maRponRa

neeNdathOL mAlkidantha neeLkadal neerAduvAn,

pooNda nALellAm pugum.

This verse in the role of nAyaki tradition avers that this verse is the

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inspiration probably for NammAzhwAr and Thirumangai AzhwAr for their
great verses in Naayaki bhaavam.

This verse is to be read as if the mother of AzhwAr (in the Naayaki) sings
about the condition of her daughter i.e. PeyAzhwAr. Similar to kangulum
pagalum (of NammAzhwAr)

My girl - whenever someone mentions about any mountain, she gets excited and
sings "ThiruvEnkatam", when the she sees thuLasI leaves, she adorns her head
with that saying, "the thuLasi leaves from His Lotus Feet should adorn my dark
black tresses as mark of my belongingness to Him and only Him". [She does not
stop with that]. She also goes on and starts to reach Milky Ocean [paaRkadal -
the ocean where the Lord Sriman nArAyaNa reclines on] to take holy dip into
it for purifying herself.

A great verse! She is all the time thinking of ThiruvEnkatamudaiyAn and His
divine sthalam - the mountain ThiruvEnkatam. Whenever anyone is uttering
any mountain, she exclaims singing ThiruvEnkatam. kunRu irukkum idam.
Wherever there is Hill, there the Yuva kumara: eternally Youthful Lord Sriman
nArAyaNa resides. Whether it is ThirumAlirunchOlai Malai, Thiruneermalai,

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 Hasthigiri or ThiruvEnkatam, it is He, Who is seen there. That's why Pey
AzhwAr nAyaki exclaims ThiruvEnkatam.

She always adorns her black tresses with the fragrant thuLasI as Bhagavath
prasAdham and declares her being His eternal Seshan (servant) and being His
property. She declares her nithya, nirUpAdhika ananhArya Seshathvam (not
being servitude to any one else except Sriman nArAyaNan - which is the case
for all jeevathmAs naturally and eternally; but are not realised by them
anyway- she does recognise and realise].

She proceeds to paaRkadal for taking the holy dip therein. How can she reach
there? Does she know where it is? She does not care. She attempts to go
there. [Mother perhaps takes her to ThiruvEnkatam pushkariNI in the
meanwhile and consoles her probably]
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Since the earlier verse and next verse of AzhwAr is not connected or does not
refer to naayaki bhaavam, Sri PeriyavaachAn PiLLai [though comments firstly
as above in Nayaki role] suggests an alternative interpretation as below for
this verse:

The paadum, soodum, pugum in the verse - meaning: sings; adorns and enters -
can also be as if it is AzhwAr instructs as [you all sing - paadugum or paadum;
Soodum - You adorn; Pugum - You enter] an upadesam to us.

So, it means that whenever anyone uttering the name of any mountain, it means
it is ThiruvEnkatam alone. That IS the mountain; others are NOT. So, sing
ThiruvEnkatam. Adorn your tresses with His thuLasi leaves and declare your
eternal natural Seshathvam to Sriman nArAyaNan. He is the Master; He is
niyanthaa; He is the Lord of all; All jeevathmans naturally belong to Him as
His property; as His servants; It is just that you do not realise that due to
karma vaasana. Now realise and declare Your eternal belongingness to Him. Get
rid of the samsaaric affliction; and crush your paapams by vEm +katam.

Enter into PaaRkadal [Milky Ocean]. One may wonder how AzhwAr can ask us to

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go and enter Milky Ocean. Other two we can at least try. Not this. We do not
even know where it is. Enter into His PushkariNI as if it is the Milky Ocean; [It
is equal to if not grander than that].

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 PASURAM 70
குமதத்தால் வாய் சிக் கீழ்தாழ்ந் அ வி

உகுமதத்தால் கால்க விக் ைகயால் - மிகுமதத்ேதன்

விண்டமலர் ெகாண் விறல் ேவங்கடவைனேய

கண் வணங்கும் களி

pukumathatthAl vAypoosik keezthAzhnthu, aruvi

ugumathatthAl kAlkazuvik kaiyAl - migumatham thEn

viNdamalar koNdu viRal vENgadavanaiyE,

kaNdu vaNangum kaLiRu.

Yet another display of poetic skill and narration by AzhwAr!

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Meaning:

The male elephant generally has waters oozing out of its head and also from its
eyes. The waters that ooze out of its head trickles down its face and so does
the water from its eyes. It appears these waters enter into its mouth and the
elephant washes its mouth. The water coming down like the water-falls washes
off feet also. Thus cleansing itself, plucking the honey dripping fragrant
flowers with its trunk, the elephant offers the same at the feet of
ThiruvEnkatamudaiyAn, knowing the Supremacy of ThiruvEnkatamudaiyAn;
it prostrates and pays its obeisance.

One should approach BhagawAn with clean body, [and mind also]. AzhwAr sees
the elephant having its face and mouth with waters and waters flowing down to
its legs - enjoys that the elephant performs Achamanam uttering acutaaya
namah anantaaya namah and GovindAya namah.

It plucks the flowers and offers at the feet of the Lord, the unparalleled One
- ThiruvEnkatamudaiyAn and prostrates at His Feet. Even the elephant (the
animals are not supposed to have as much intellect and vivEkam as human

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beings) realises His greatness and pays its obeisance, performs SaraNAgati.
Shouldn't we, the so called more intelligent beings not realise and be aware of
His Supremacy, our eternal belongingness to Him and follow aachaaram and
anushtanam by going to Him purer; perform nithya karma like
Sandhyavandhanam etc? The list will go on...

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Sarva swami (Thanks: SrI Ramakrishna Deekshitulu archakam)

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 He is Sarva SwAmi; akhila jagat svAmin; asmat svAmin. He is the only one who
can save us from samsaaric affliction. This reminds me of the slOkam from
SrI VenkatEsa Prapatti:

ïImn! k«pajlinxe k«t svRlaek

svR} z´ ntvTsl svRzei;n!,

Svaimn! suzIl sulÉaiïtpairjat

ïIve»qez cr[aE zr[< àp*e.

SrIman krpAjalanidhe krta sarvaloka

sarvaj~na Sakta natavatsala sarvaSeshin |

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svAmin suSIla sulabhASritapArijAta

SrIvenkaTeSa caraNau SaraNam prapadye ||

The slokam goes on to offer Prapatti at the Lotus feet of the Lord. This
slokam addresses the easily accessible PaarijAtha pushpam standing on the top
of the seven Hills as Sarva Seshin [master of all], Sarvaj~nan [the
Omniscient], KrupAjala nidhi [the wealth of Krupai - grace and compassion],
Sarva Shakthan [Omnipotent] and SwAmin [Master]. Each of the nAmAs
incorporated in this verse are powerful reminders of the Lord of Alamelu
MangA, Who has DayA as His cardinal KalyaaNa GuNam.

Each of these namAs can be connected to DayA DEvi saluted by SwAmi

Desikan in his DayA Satakam. SwAmi Desikan has invoked Lord Srinivasa's
DayA as a Devi and conversed with Her through the Slokas of DayA Satakam.

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 PASURAM 71
களி கில் குத்தக் ைகெய த்ேதா

ஒளி ம ப் ெபாசிைகயாளி - பிளிறி

விழ ெகான் நின்றதி ம் ேவங்கடேம ேமனாள்

குழக்கன் ெகாண்ெடறிந்தான் குன் .

kaLiRu mukil kutthak kaiyeduththu Odi,

oLiRu maruppu osi kai yALi- piLiRi

vizha, konRu ninRu athirum vEngadamE, mEl nAL

kuzhak kanRu koNdu eRinthAn kunRu.

AzhwAr again enjoys the animals living in the mountain and the events that

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take place there.

The strong male elephant looking at the dark clouds loitering and almost
touching the mountains of ThiruvEnkatam, chases the same thinking that it is
yet another elephant; and runs behind shouting with its trunk raised,
attempting to hit the cloud (elephant).

The YALi (a wild animal) which is stronger than the elephant listening to its
[elephant's] shout, fights, breaks the elephant's tusker and kills it, yelling
and roaring in its success.

AzhwAr adds: in such a mountain where the wild animals live - resides the Lord
who had thrown the calf at the viLAmpazha tree to kill the asurAs.

Similar to The Lord of ThiruvEnkatam who killed the enemies of His dear
devotees, here even the animals kill their respective opponents and conquer,
says AzhwAr in this verse.

Why would AzhwAr talk about killing of an animal by the other, while
mentioning about ThiruvEnkatam? Two reasons: One - In that wild mountain

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 lives lots if animals and it is natural for an animal to kill the other for its prey
and survival. Two - It is also equally a puNya to get killed and die in the divine
mountain ThiruvEnkatam, and thereby the elephant gets uplifted in its next
birth.
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Malayappa Swamy in YaaLi vAhanam

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 PASURAM 72
குன்ெறான்றினாய குறமகளிர் ேகால்வைளக்ைக

ெசன் விைளயா ம் தீங்கைழேபாய் - ெவன்

விளங்கு மதிேகாள்வி க்கும் ேவங்கடேம ேமைல

இளங்குமரர் ேகாமான் இடம்.

kunRu onRinAya kuRa magaLir kOlvaLaik kai

senRu viLaiyAdum theem kazhai pOy - venRu

viLangu mathi kOL vidukkum vEngadamE, mElai

iLankumarar kOmAn idam.

Excellent verse - describing the beauty of power of the residents of

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ThiruvEnkatam!

The gypsy women folk residing in the divine mountain of ThiruvEnkatam, who
do not know anything other than praying to ThiruvEnkatamudaiyAn and who do
not know anyone else other than their Lord ThiruvEnkatamudaiyAn Srinivasan;
who wear shining, most beautiful bangles around their wrists; play in the thick
jungles of tall, majestic and beautiful bamboo trees. The bamboo sticks are
bent by these women folks with their hands when they play and when they
leave them back, they rise to hit the moon itself and get the moon rid of its
eclipse (namely the moon as caught by rAhu - as per our scriptures] and frees
the moon to shine more glowingly into the mountain of ThiruvEnkatam. In
such a great divya sthalam, resides the eternally Youthful Lord of all eternally
Young NithyasUris.

The power of gypsy ladies in ThiruvEnkatam is so much that the bamboo goes
back and hits the rAhu to free the moon! - AzhwAr exclaims. Also it may be
interpreted that the bamboo is so thick that the moon rays first could not
enter into the mountain and later when the gypsy women played and separated
them, with the shining bangles, the raahu runs away and the moon gets back its

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 lustre again.

Or it can also be enjoyed that the gypsy girls play with stones [sitting on the
mountain]; the stones reach the moon and hits the rAhu to free the moon from
its eclipse.

Commentators enjoy in different ways about the power of the residents of

ThiruvEnkatam due to the Lord being there. The Lord who is the Chief of
eternally Youthful NithyasUris- is here in ThiruvEnkatam. This means that
He Himself is younger than those NithyasUris; and all those NithyasUris come
here to pay their obeisance to Him at ThiruvEnkatam.

Sruthi says: He is YuvA kumara: Ever young. Also NithyasUris do not age; no
time concept in SriVaikuNTham except the time of entry (for
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muktha jeevathmas and not for Nithyars).

AzhwAr enjoys the power of residents of ThiruvEnkatam due to their

ananhaarya Seshathvam (being servant only to Him and none else) and due to
their paramaikAntithvam and enjoying the dhEha yaathra with extolling only
Him and His glories.

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 PASURAM 73
இடம் வலம் ஏழ் ண்ட இரவித் ேதேராட்

வட க ேவங்கடத் மன் ம் குடம்நயந்த

கூத்தனாய் நின்றான் குைரகழேல கூ வேத

நாத்தன்னால் உள்ள நலம்

idam valam Ezh pooNda iravi thEr Otti,

vadamuga vEngadatthu mannum - kudam nayantha

kootthanAy ninRAn kuraikazhalE kooRuvathE,

nAtthannAl uLLa nalam.

Driving the chariot with seven horses right and left [of thEr- chariot] the Sun

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rises and travels across the world. The charioteer is this Lord of
ThiruvEnkatam [says AzhwAr]. Who is that Lord? He is the one who had
danced keeping the pot on His head. Uttering the glories of his divine pair of
Lotus Feet [meaning uttering His divine names] is the only befitting and good
thing that [our] tongue should do.

How does the Lord drive the chariot of the Sun? Because He is the indweller
[antharyAmi rUpam] in all and directs them to act. [bhIshOdEti
sUrya: bhIshAsmAdhagniScEndra: ca - says Upanishad. Lord Sriman
nArAyaNa is the One who resides within the sun and directs him to function
everyday.

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Lord Kannan resides in thiruvengadam

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 PASURAM 75
சார்ந்தக ேதய்ப்பத் தடாவிய ேகாட் ச்சிவாய்

ஊர்ந்தியங்கும் ெவண்மதியின் ஒண் யைல ேசர்ந்

சினேவங்ைக பார்க்கும் தி மைலேய ஆயன்

னேவங்ைக நா ம் ெபா ப்

sArnthu akadu thEyppath thadAviya kOtu uchchivAy

Urnthu iyangum veNmathiyin oNmuyalai- sErnthu

sinavEngai pArkkum thirumalaiyE, Ayan

punavEngai nARum poruppu.

Meaning:

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The moon with its sweet white belly touching the ThiruvEnkatam mountain's
surface (the mountain being so high] crawls on its surface [when the moon
moves]. The fiery eyed tiger looking at the dark spots on the moon thinks that
it is the white rabbit nearby and attempts to pounce on its prey. It keeps
ogling at the prey without being able to reach and touch nor it is able to get
away from it as it is inaccessible. Thus it is so near yet so far.

In such a lovely mountain of ThiruvEnkatam, the vEngai trees [neem trees]

grow dense and tall and the whole place is cool and fertile - where our
Lord KaNNan resides.

A wonderful scenic beauty! The mountain is so tall that the white moon appears
to be touching on its stomach and crawling on the surface. The tiger sees the
dark spots of the moon [so near] and assumes that it is white rabbit [the poets
always consider the dark spots of the moon as rabbits- poetic imagination] and
attempts to pounce on it. It neither leaves the place due to temptation nor is
it able to reach its prey due to inaccessibility.

This is similar to our running behind the transitory pleasures which appear to

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 be giving us happiness; but not actually so. Also it pulls us down further. This
tiger not being able to proceed; nor stop.
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 PASURAM 89
ந்த ெபா தில் குறவாணர் ஏனம்

ப ந் சால் ைபந்திைனகள் வித்த த த்ெத ந்த

ேவய்ங்கைழேபாய் விண்திறக்கும் ேவங்கடேம ேமெலா நாள்

தீங்குழல் வாய் ைவத்தான் சிலம்

mudintha pozuthil kuRavANar, Enam

padinthu uzhusAl painthinaikaL vittha- thadinthu ezuntha

vEynkazaipOy viNthiRakkum vEngadamE, mEl orunAL

theenkuzhalvAy vaitthAn silambu.

A wonderful verse again!

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The old gypsy folks residing in ThiruvEnkatam mountain, who are in the evening
of their lives; being unable to perform their daily routine of planting seeds,
growing them and harvesting etc, do not do full justice to their work and
try doing it slowly or not work at all. The boars loitering there in the forests
of ThiruvEnkatam walk, run, loiter and tear open with their horns these
fields and even cut these bamboo trees and branches. And then the cut
bamboo branches also start to grow and touch the skies on top of this
ThiruvEnkatam mountain where the little KaNNan [Kutti KaNNan] who has
played so beautifully the bamboo (flute) in His mouth.

The verse appears a little vague! First it says: old folks are tired and are not
able to grow the seeds. The boars with their strengths run and go on rampage
and break, cut all the trees and plants. Next line it says, in spite of that
though the field is kind of ploughed, bamboos cut and destroyed by these
boars, the bamboos started to grow on this mountain and touch the skies.

What does it imply? Poorvars say:

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Perform SaraNAgati at His divine feet!

Swarna alankAra perumAL

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It is like a jeevan being unable to perform the ceaseless meditation and
dhyAnam i.e. the bhakti yoga through Karma, j~nAna yoga and hence declares
his helplessness [aakinchanyam] and raises his hand to ThiruvEnkatamudaiyAn
performing the small [but grandest] deed of SaraNAgati [when it is able].
The boars (meaning VarAha who had promised that he would personally come
and take care of those who have performed SaraNAgati and take them to His
abode) help the gypsies and cuts and crushes the karma vAsanAs; destroys the
same and thereby everything is clean.

What does it mean to mention that the bamboo started to grow again? This is
none other than utthara kruthyA. What to do after performance of
SaraNAgati? One should not just say: I have performed Prapatti [SaraNAgati]
and hence I should not do any thing else - no sandhyAvandhanam, no

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kaimkaryam, no nithya karma, no naimittika karma etc. All should again grow to
the same extent with different heights (of Bhagavad prItyartham, and for all
His pleasure and that would touch Him (the skies). This is what is implied here.

This completes PeiyAzhwAr anubhavam of Thiruvenkatam and we can enjoy the

anubhavams of mazhisai vandha jyOthi in the next volume.

SrI PadmAvati samEta Sri SrinivAsa parabrahmaNE namah:

acAryAn ThiruvadigaLE adiyOngaL SaraNam

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2 BhU Stuti 18 Panniru nAmam

3 Godha Stuti 19 RAmAnujar Chronology

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5 Raghuveera Gadyam 21 AahAra Niyamam

6 ParamArta Stuti 22 Gopala Vimsati

7 Sudarshana Ashtakam 23 Navamani MAlai

8 kAmAsikAshtakam 24 Thirumanthira Churukku

9 AshtabhujAshtakam 25 PAdukA Satakam

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10 Garuda Dandakam 26 Amruta Ranjani

11 Thirucchinna mAlai 27 PradAna Satakam

12 Arutta Panchakam 28 DevarAjAshtakam

13 Dvaya Churukku 29 HayagrIva Panjaram

14 VairAgya Panchakam 30 GeetArtha Sangraham

15 DasAvatAra slOkam 31 Adaikala Patthu

16 DayA satakam 32 Azhagiyaingar Thaniyans

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33 Paramatha Bhangam 54 NacchiyAr Thirumozhi

34 Prabhanda SAram 55 Pillayandhadhi

35 Nrusimha PanchAmrutham 56 Chitra DesikIyam

36 Vaishnava Dinasari 57 SaraNAgati Deepika

37 Mey Viratha Manmiyam 58 Paramapada Sopanam

38 Guna Ratna kOsam 59 Sri Bhashyam Vol1

39 Abheeti Stavam 60 Sri Bhashyam Vol2

40 Mummani KOvai 61 Vaikuntha Stavam

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41 Sandhya Devathaas 62 Thiruppavai

42 Injimedu Azhagiya Singar 63 Tattva Padhavee

43 43rd Pattam Jeer 64 Agaramanimaala Stotram

44 44th Pattam Jeer 65 Mangalya Stavam

45 Prakrutam Azhagiya Singar 66 HayagrIva SahasranAmam

46 Rig UpAkarma 67 Narasimha AvatAram

47 Yajur UpAkarma 68 Rahasya Navaneetham

48 SAma UpAkarma 69 Rahasya Padavee

49 Stotra Ratnam 70 Thiruppalliyezhuchchi

50 Amruta svAdini 71 SaranAgathi (Tamil)

51 AdhikAra Sangraham 72 Dehaleesa Stuti

52 Thirumanjana Kattiyam 73 Purusha SUktham

53 SrI Stavam 74 Desika Darsanam

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75 Bhagavad dyAna sopanam 95 Sri Venkatesha Ashtottaram

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76 SubhAshita Neevi 96 Sri Venkatesha Ashtottaram
(Varaha Puranam)
77 NaimisAranyam 97 Famous Five

78 AparyAptAmrutha sopanam 98 Arithmetic and Almighty

79 A Day in Sri Matam 99 Peerless Preceptor

80 ThiruppallANDu 100 SrI Lakshmi Sahasram

81 Thiruvellur 101 Sri Venkatesha Sahasram

82 ad upanishads 102 PadukA Sahasra Yantrams

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83 Thiruviruththam 103 ThirunedunthanDakam

84 ThiruvAsiriyam 104 ThirukkurunthanDakam

85 Periya thiruvandhadhi 105 ThiruvezhukURRirukkai

86 Thiruvaimozhi 106 Manthra Pushpam

87 Desika Sahasranaamam 107 Virodha ParihAram

88 Satha DUshani 108 Oppiliappan vaibhavam

89 Tattva Muktha kalApam

90 Chillarai Rahasyam

91 Srimad RahasaTrayaSAram

92 Fabulous Four

93 Sudarashana Vaibhavam

94 Sri Venkatesha Sooktis

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AHOBILAVALLI SERIES OF EBOOKS

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(The titles below are hyper-linked to individual eBooks.  If the pointer is placed over 
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2 SALagrama ArAdanam 18 Achyutha Satakam

3 Mukunda MAlA 19 Sundara kANDam

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4 VAsantika parinayam 20 RanganAtha Mahimai Vol 1

5 SampradAya parisuddhi 21 RanganAtha Mahimai Vol 2

6 ThiruppAvai 22 RanganAtha Mahimai Vol 3

7 YatirAja Saptati 23 RanganAtha mahimai Vol 4

8 AthimAnusha Stavam 24 Thiru Vaikunta Vinnagaram

9 Anjali Vaibhavam 25 Thiru ThevanAr Thogai

10 ThiruvellakuLam 26 Thiru Semponsei Koil

11 DevanAyaka Pancasat 27 Thiru Arimeya Vinnagaram

12 NyAsa Dasakam 28 Ramanusar nURRandhAdhi

13 NyAsa Tilakam 29 VishnuSahasranAmam Vol1

14 NyAsa Vimsati 30 VishnuSahasranAmam Vol2

15 PeirazhwAr krishnAnubavam 31 VishnuSahasranAmam Vol3

16 AmalanAthipirAn 32 VishnuSahasranAmam Vol4

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33 VishnuSahasranAmam Vol5 54 Bhagavan nAma sahasram - 2

34 VaradarAja Pancasat 55 Bhagavan nAma sahasram - 3

35 Vishnu SUktham 56 Apamarjana Stotram

36 ThirutheRRiambalam 57 PerumAL Thirumozhi

37 Varaha Puranam 58 Jitante Stotram - Vol 1

38 Vasudeva PunyahavAcanam 59 Jitante Stotram - Vol 2

39 Samaveda PunyahavAcanam 60 Jitante Stotram - Vol 3

40 Brahmotsavam 61 Jitante Stotram - Vol 4

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41 Homa Havis and Yajna 62 Sri Varadaraja stavam

42 Raghava YadavIyam 63 Acharya Panchasat

43 Yadavabhyudayam 64 Bhagavan Gunaratnasatakam

44 Lakshminarayana Hrdayam 65 Garuda Panchasat

45 RAmAshtaka Kritis 66 Rangaraja Stavam Vol 1

46 HanUmath vaibhavam 67 Rangaraja Stavam Vol 2

47 Manasa Aradanam slokam 68 Sundarabahu Stavam Vol1

48 Ekadashi & other vrtams 69 Abhaya Pradana Saaram

49 Mahalakshmi Kritis 70 Tattva Nirnayam Vol1

50 Ahobila Divya Desam 71 Tattva Nirnayam Vol 2

51 VaradarAja panchakam 72 Bhishma Stuti

52 SadAchAryAs 73 SrI SUktham

53 Bhagavan nAma sahasram - 1 74 Prapanna Paarijaatam

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75 Nikshepa Rakshai 95 Catussloki

76 Vedanta Desika Prapatti 96 Sri UpakAra Sangraham - Pt 2

77 Trayamidam Sarvam 97 Sri UpakAra Sangraham - Pt 3

78 Srinivasa Kalyanam(PPT) 98 Roles of LakshmaNa

79 Sankalpa Sooryodayam 99 PurandaradAsa Kritis on

SrinivAsar
80 Krishna karnamrutam 100 SrI Lakshmi Tantram - Vol 2

81 Desika Prarthanashtakam 101 ThirumAlai aRivom

82 SrI Lakshmi Tantram (Vol1) 102 Sareeraika Suprabhatam

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83 Sri Upakara Sangraham Pt.1 103 Ashtasloki
Vol-1
84 Sri Upakara Sangraham Pt.1 104 Tatparya Ratnavali
Vol-2
85 Thiruppullani mahimai 105 SrI Srinivasa Vaibhavam

86 Panchayudha Stotram 106 Swamy Desika Vigraha

DhyAnam
87 Dvadasa naama Stotram 107 Swamy Desika MangaLam

88 Hamsa Sandesam 108 Pancha BrundAvanam of

Poorva Azhagiya Singars
89 Dvadasa naama panjaram

90 Swami Desikan & Tiruvaimozhi

91 Srimad Rahasyatraya Saara

Saaram - Vol 1
92 Srimad Rahasyatraya Saara
Saaram - Vol 2
93 Srimad Rahasyatraya Saara
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94 ThirukkAvaLampADi

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