Srirangam praised - Periyazhvar

Extensive praise of the Cauvery

Vedic Seers of Srirangam are praised as those welcoming even unexpected guests with humility and taking good care of them

Periyazhvar Thirumozhi 4.8

In his Periyazhvar Thirumozhi, Periyazhvar has praised only a few Divya Desams in detail. These include Thiru Vellarai and Deva Prayag. On Thiru Kottiyur, he showcased the people as best in class and ones who were generous and noble and lived a selfless life.

He has praised Srirangam and Thiru Maliruncholai with the most in his Thirumozhi dedicating three decads each. The last three decads of the fourth Canto are all on the greatness of Srirangam and Lord Ranganatha. In each of the verses, he praises some of the achievements of the Lord in his different Avataras including killing the arrogant Ravana, who had assumed invisibility because of his earlier boons, taking on the boar form to lift the huge earth with effortless ease and assuming the half lion form to tear open the chest of Hiranyakashipu.

Praising the Cauvery

In this 8^th decad, Periyazhvar begins by praising the sacredness of the Cauvery. He says that Vedic seers bathe in the Cauvery wearing pure clothes (this is particularly relevant because Vaishnavites are expected to bathe in the river only with taintless clothes). 

தோதவத்தித் தூய் மறையோர் துறை படியத் துளும்பி எங்கும்

போதில் வைத்த தேன் சொரியும் புனல ரங்கு மென்பதுவே

                                                        

Cauvery inundated at Srirangam

Cauvery is further praised as a river that produces flowers with nectar like qualities alongside its banks giving a divine feeling. The river is also praised as one that is often inundated (quite a different scenario now where water is pumped into rivers such as Cauvery and Vaigai through a motorised route ahead of important festivals!!!) and the waves in the Cauvery are sometimes violent, turning up and down.

He takes us through the long stretches of Cauvery and cites the example of the river picking up sandal wood along the way from the mountain finally submitting herself at the feet of Lord Ranganatha at Srirangam. Cauvery is described as roaring and swirling.

தழப்பரிய சந்தனங்கள் தடவரைவாய் ஈர்த்துக் கொண்டு

தொழிப்புடைய காவிரி வந்து அடிதொழும் சீரரங்கமே

Because of the ever flowing Cauvery, there is a rich growth of plantation in Srirangam. This sends a strong breeze that blows softly on the beautiful young girls of this temple town.

Krishna pays Tuition Fees!!!!

He highlights the greatness of Lord Krishna in this first verse. In recognition of his Guru’s contribution, Krishna offered to his Guru Sandipini his long lost son in the same form when he was lost long ago (his Guru had lost his son in the sea) as his TUITION FEES.

மாதவத்தோன் புத்திரன் போய் மறிகடல்வாய் மாண்டானை

ஓதுவித்த தக்கணையா உருவுருவே கொடுத்தானூர்

Residents of Srirangam

Periyazhvar describes the people of Srirangam, especially the Vedic Scholars, as being very generous and ones who received even unexpected guests with great humility and took great care of them (This is similar to his praise of the residents of Thiru Kottiyur).

மறைப் பெருந் தீவளர்த்திருப்பார் வருவிருந்தை அளித்திருப்பார்

சிறப்புடைய மறைப்பவர் வாழ் திருவரங்கு மென்பதுவே 

Periyazhvar praises Krishna’s achievements – his redeeming life of Parikshit, preventing the progeny of Abimanyu from getting destroyed by a deadly weapon (Ashwathama had sent his Brahmmastra towards Uttara and it was Lord Krishna who prevented it from killing him while he was still in his mother’s womb).

Reference to hunch back Manthara

Periyazhvar presents a lot more positive picture of Kaikeyi than is generally perceived.  He says that it was Manthara the hunch back who repeatedly pushed Kaikeyi by pointing out faults in the proposed coronation of Rama ( through this, he gives us the feeling that Kaikeyi was not naturally as bad as she is made out to be and that she succumbed to the repeated negative energy being thrust upon her by this evil force). And finally she got Kaikeyi to agree to redeem her pending boons with her husband Dasaratha and banish Rama to the forest.

 கூன் தொழத்தை சிதகு உரைப்பக் கொடியவள் வாய்க்கூடிய சொல்கேட்டு

ஈன்று எடுத்த தாயாரையும் இராச்சியமும் ஆங்கொழிய

  

Huge Groves and Cuckoos/Bees/ Peacocks

He praises Srirangam as a place in between groves and hills, where beautiful flowers bloomed in the groves and there was nectar all around. He makes specific reference to ‘Kuruva’ trees that grew and blossomed in large numbers here (அரும்புக் கொங்கலரக் குயில் கூவும் குளிர் பொழில் சூழ்).

One could hear the sweet music of cuckoos emanating from the grooves all the time. And it seemed to spread happiness around the place. Bumble bees too constantly hummed around this place and their humming seemed to indicate the victory music in praise of the Lord of Srirangam.

(யாழினிசை வண்டினங்கள் ஆழம் வைக்கும் அரங்கமே)

He describes the happiness of a bird at being able to reside in Srirangam. He makes a mention of the presence of beautiful peacocks that are seen unfurling the feathers and dancing. 

Evenings at Srirangam

In the evenings, Periyazhvar finds beetles with fierce scary wings buzzing around the dense bunch of Jasmine flowers and this almost seemed as if they were singing praise of the Lord. He also describes Srirangam as a location that is fortified by big walls (is he referring to Thirumangai Azhvaar’s ‘Mathil’?) around the four streets.

எல்லியும் போது இருஞ்சிறை வண்டு எம்பெருமான் குணம்பாடி

மல்லிகை வெண் சங்கூதும் சங்கூதும் மதிளரங்க மென்பதுவே

Kadi Nagar Khandam Purushottama

DEVA PRAYAG

The sacred water of the Ganges at Kadi Nagar is described as flowing from Brahma’s hands through Siva’s hairs and Lord Trivikrama’s feet down its course to reach here

Having described the greatness of Thiru Maliruncholai and Thiru Kottiyur in the earlier decads in the fourth canto, Periyazhvar moves up North and praises the greatness of Kadi Nagar in an entire decad (4.7). This is the only Divya Desam outside of Tamil Nadu that Periyazhvar praises elaborately. In these set of verses, he praises the Lord as Purushottama.

Periyazhvar starts off this decad in a way interesting way.

The one who chopped off the sister’s nose and severed the brother’s head was Dasarathi Rama, son of Dasaratha!!!

Having thus defeating the Lankan king, he came back here to Ayodhya to rule from here. He describes the city as being right on the banks of Ganga. He credits Ganga with having the powers of wiping out most cruel of sins that one has committed. He praises Kadi Nagar as a magnificent town and calls it Khandam.

தங்கையை மூக்கும் தமையனைத் தலையும் தடிந்த எம் தாசரதி போய்

எங்கும் புகழா இருந்து அரசாண்ட எம் புருஷோத்தமன் இருக்கை

கங்கை கங்கை என்ற வாசகத்தாலே கடுவினை களைந்திட நிற்கும்

 கங்கையின் கரை மேல் கை தொழ நின்ற

கண்டம் என்ற கடி நகரே 

He praises the Konrai flowers as one that Siva adorns in his matted hair. Tulsi is described as one that is placed at the feet of Lord Narayana. Both these are described as descending with the stream of water from Ganga to Earth.

One finds sparkling water of Ganges on the banks of the great city of Kadi Nagar where Lord Purushottama resides. Water in Ganges at Kadi Nagar is described as flowing from Brahma’s hands through Siva’s hairs and Lord Trivikrama’s feet down its course to reach this place.

சதுமுகன் கையில் சதுப்புயன் தாளில்

 சங்கரன் சடையினில் தங்கி

கதிர் முக மனிகெண்டிழி புனல்

கங்கைக் கண்ட மென்னும் கடிநகரே

It is on both the banks of Ganges at Kadi Nagar that devotees come for a holy dip right from Himalayas to the Sea.

One may have accumulated a number of sins over a long period of time. One dip in the holy Ganges on the banks of Kadi Nagar invoking the blessings of the Lord Purushottam is enough to wash away in just one quick moment the Karmas of 7 lives.

Periyazhvar describes the various weapons of Lord Purushottama as Plough, renowned bow Saranga, flame like discus ‘Sudarshana’, the beautiful Conch ‘Panchajanya’ and the battle axe ‘Nandaka’. He says that all these are divine weapons to kill the wicked people.

உழுவதோர் படையும் உலக்கையும் வில்லும் ஒண் சுடராழியும் சங்கும்

Periyazhvar in another verse reminds us of the Lord of Mathura protecting the entire world by holding the huge mounting with his one when there was a torrential downpour that created a deluge across.

Accessories for Sacrificial yagna

It is here that great sages come for ritual bath.  He provides insights into the kind of things used for a sacrifice. The woods that are washed ashore here on the banks of Khandam are used to light sacrificial fire by these sages.

அலைப்புடைத்திரைவாய் அருந்தவ முனிவர்

அவபிரதம் குடைந்தாட

 கலப்பைகள் கொழிக்கும் கங்கையின் கரைமேல்

கண்டமென்றும் கடி நகரே

Periyazhvar once again refers to Krishna’s killing of Kamsa. He also refers to the killing of the tusker Kuvalaya by twisting its trunk and rolling down the head of the Mahout.

The celestial Gods and Devas were ruling with pride the three worlds. As if to wake them from Slumber, the asuras came to them with a fierce war cry only to be sent to Yama’s abode – Hell- by Lord Purushottama who is described as wielding the sword Nandaka.

The ichor of elephant Iravata, the sandal paste of Goddess Lakshmi and the Kalpaka flowers all flow here through the Ganges on to Kadi Nagar.

On both sides of this holy town, one finds close knit rows of cow pegs and fragrant smoke of fire altar caused by the Yagnas filling the air.

Periyazhvar also describes the violent nature of the Ganges. He says Mountains rumble, Earth splits and crumble, trees are uprooted and the ocean turns as the water gushes with great speed from the Ganges.

தட வரை அதிரத் தரணி விண்டு இடியத்தலை பற்றிக் கரை

மரம் சாடி கடலினை கலங்கக் கடுத்து இழி  

This great river is surrounded by fragrant groves in the holy town of Khandam. He refers to other holy places surrounding Kadi Nagar as Mathrua in the North, Saligrama, Vaikunta, Dwaraka, Ayodhya and Badari as the abodes of Purushottama.

வடதிசை மதுரை சாளக்கிராமம் வைகுந்தம் துவரை அயோத்தி

இடமுடை வதரி

Those who just recite these verses with sincerity will be blessed with purity equivalent to bathing in the Ganges.

Paripatal Vishnu Kattuvaan Ilaveli Naanaan

The third in the series of Paripatal is a beautiful hymn (comprising of close to a 100 lines) that can be chanted every day in our daily prayer. Here the poet’s description of the Lord is similar to those found in ancient Sanskrit texts.

The third poem is characteristic of Sangam Poetry in respect of its brevity – Every Phrase/line has great meaning attached to it and requires detailed explanation. In this Paripatal, the poet Kattuvaan Ilaveyi Naanaan invokes Tirumaal as the dark complexioned lord whose feet destroy the cycle of birth. Lord is praised as the one who provides moksham and that all being including the celestial Gods are Tirumaal’s creation.

Poet describes his 8manifestations who were all created by him and sustained by him -, 5 Planets

(Mars, Mercury, Jupiter, Venus and Saturn), 12 Aadityas ( the offspring of Vithi), 2 Acuras (the issue of Diti), 8 Vacus ( who he refers to as blameless), 11 Rudras, the Ashwin twins (born to Tama, the leaping horse), God of Death and his messenger and all living beings in this triple 7 worlds are all his creation and manifestation of Tirumaal.

Garuda Mount – Ups and Downs

The poet describes the Lord’s mount and his lofty banner as the great bird Garuda, the son of Vinata and credits the bird for bringing Nectar from heaven to relieve the distress of his mother. When his mother Vinata was tricked to slavery by another wife of Kasyapar (Kathru), the mother of the Serpent race, it was Garuda who fought with Indra and brought Nectar from heaven to redeem his mother.

பயந்தோள் இடுக்கண் களைத்த புள்ளினை

பயந்தோள் இடுக்கண் களைத்த புள்ளின்

நிவந்து ஓங்கு உயர் கொடிச் சேவலோய்

நின் சேவடி தொழாகும் உற்ற அடியினை

However when Garuda who held the 1000 hooded serpent in his beak once became arrogant of his powers, the Lord made the bird repent for ages. Garuda in his arrogance had suggested that he was the reason for the Lord to move everywhere easily. To quell his ego, Lord Tirumaal asked him to carry one finger of the Lord. Howsoever, Garuda tried, he could not and fell down because of the enormous weight of the one finger. His wings fell down and he trembled down to earth and made him seek the Lord for ages.

Vamana and Varaha Avataras

He refers to Vamana avatara where he measured with one step the entire nether world. He also refers to Varaha avatara and his lifting of the entire earth from under the ocean.

Line 25 -Rare Incarnation

In Line 25, he refers to a rare incarnation of Lord as Great Cob-Swan who dried up with the beat of his mighty wings the torrential downpour.

மா விசும்பு ஒழுகு புனல் வரல அன்னச் சேவலாய்ச் சிறகர்ப் புலர்தியோய் எனவும்

Description of the Lord's innumerable hands

In several lines, the poet describes eloquently the greatness of the Lord with each succeeding line beating the previous one. His hands are seen as being countless, one of which gave nectar to the Devas. He is described as the lord with innumerable hands – 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 100, 1000, tens of thousands, hundreds of thousands of hands.

நடுவு நிலை திரும்பிய நயம் இல் ஒரு கை

இரு கை மா அல் முக்கை முனிவா நாற்கை அண்ணல்

ஐங் கை மைந்த ஆறு கை நெடு வேள்

ஏழு கையாள என் கை ஏந்தல்

ஒன்பதிற்றிதுத் தடக் கை மண் பேரால

பதிற்றுக் கை மதவலி நூற்றுக் கை ஆற்றல்

ஆயிரம் விரித்த கைம்  மாய மள்ள 

பதினாயிரம் கை முதுமொழி முதல்வ

நாறாயிரம் கை ஆறு அறி கடவுள்

He is the Lord of the Vedas and the Chief of Devas. The poet praises him as the Lord of Eternity who quelled the arrogance of all things in existence. He is referred to as one who is pre existent to time itself and who controls the principle of time. He is of infinite form and is beyond count and numbers. He is both - everything as well as the essential quality of everything.

His indescribable greatness is known to none but himself. There is no birth he has not taken but we do not know who caused his birth.

With grace as the canopy and righteousness/dharma as the stem he fosters the universe. Vedas sing his greatness in wonder while we chant likewise marvelling at his might.

He is the nature of all things in creation: He is heat in fire, Fragrance in flowers, Radiance of gems, Essence of Vedas, Light of the Sun and Coolth of the Moon

Line 63-68:

The immanent form (Antaryami) of the Lord is brought out. The poet also says that the lord has taken every form of birth to create sustain and destroy, even though there is none to cause his birth.

The Lord in Numbers

Line 79-80: And it is all about numbers. With sheer numbers (Tamil Numbers like Onru and Tontu), the poet describes the greatness of Lord:

The Lord is the five elements, 5 sensory organs, 1 the Sound, 2 the Torch, 3 the Form, 4 the Taste, 5 the Smell, 6 the Sensory tools, 7 the Ahankara / Cosmic ego, 8 the Maan and 9 the Primal source.

Thus in mystic numbers the Lord’s greatness is spoken about by the poet.

Special Tamil Worlds of the Sangam Period

Words like Paal, Kaal, Paaku indicate Tattuvams (Paal= Void= Purusha, Kaal= 5 elements, Paaku= 5 Karmatreyas)

பாழ் என கால் என பாகு என

ஒன்று என இரண்டு என மூன்று என நான்கு என

ஐந்து என ஆறு என ஏழு என எட்டு என தொண்டு

என நால்வகை ஊழி எண்  நவிற்றும் சிறப்பினை

In lines 81-82, he refers to the four Vyuka forms of Lord (Senkat Kari, Karunkan Vellai, Ponkat Pachai and Painkan Maal) and traces them to the red eyed Vasa Deva, dark eyed Shankarshana, ruddy complexioned Pradyumna and green hued Aniruddha.

செங் கட் காரீ கருங் கண் வெள்ளை

பொன் கட் பச்சை பைங் கண் மா அல்

Conclusion

In the last ten lines, he exhibits a passionate fervour. There is brevity of expression and rich allusiveness. There is reference to various personalities of the Lord and his appearances and exploits.

He concludes with a description of the Lord’s complexion and then the Krishna avatara and his activities there in.

Itavala, Kutovala, Koovala and Kaavala – the Lord who dances right and left with the Gopis, Krishna dancing with a pot, makes a mention of his dreaded weapon the plough. He is praised as the Lord of the herds of cattle and the Lord who protects all lives. Krishna who danced left and right with cowherds dance with a pot with dreaded weapon the plough. he is the lord of herd of cattle one who protects all lives. Finally he invokes the blessings for the Lord’s discus to keep the world safe.

He is praised by the poet in an impassioned series of epithets with a devout plea that his discus may forever protect him and the world.

Kiranthaiyaar Paripatal Lord Tirumaal

The poet refers to Lord Tirumaal as one with invincible power

The 2^nd Paripatal on Tirumaal was written by poet Kiranthaiyaar with the music set by Nannaakannaar. In this poem, the poet describes the greatness of Thirumaal showcasing the Power of the Lord’s weapons, his physique and his redoubtable qualities. He also presents us with insights into where Thirumaal is seen, his different elements and avataras.

An interesting description in this 2^nd Paripatal on Tirumaal  that comprises of 75 lines is the one on Numbers. Kiranthaiyaar has doled out Tamil names to numbers such as Aampal, Kuvalai, Neytal, Kamalam (current equivalents of billion, trillion etc…..)

Opening paragraph

The poet starts with description of deluges in the universe and refers to the five elements in the same order as mentioned in Vedic texts. All creation ended in annihilation. The Sun, the Moon, the sky, the earth and even the world of the Celestial Gods came to nought. It took ages for the recovery. And then the elements started coming back.

In the lines 5-12, the evolution of universe as found in Taittreya Upanishad is described. He refers to the Supreme spirit producing ether from which appeared air, then fire, water and earth.

First in the list was Ether, that which was formless (principle of Sound). And then came back the 2^nd element – Air. Out of Air, appeared Fire. And then water. And finally, the Earth which was the last to be submerged was lifted by Tirumaal from the bottom of the ocean in his Varaha Avatara, by taking the form of a mighty boar and holding aloft the Earth Goddess.

உள் முறை வெள்ளம் ஈண்டி

அவற்றிற்க்கும் உள்ளீடு ஆகிய இரு நிலத்து ஊழியும்

நெய்தலும் குவளையும் ஆம்பலும் சங்கமும்

மை இல் கமலமும் வெள்ளமும் நுதலிய....

This activity of bringing the Earth back is cited by the Poet as one of the many achievements of Tirumaal.

Balarama Cult in Tamil Nadu?

It is very interesting that in this 2^nd poem, the poet identifies Thirumaal with Balarama.  As also seen in the first Paripatal, Baladeva once again finds mentions here. From this, it may be extrapolated that the worship of Balarama may have been prevalent during the period of the poet. He is seen as an incarnation of Adisesha. The poet says that the Maal manifested as Bala Deva and is seen in a White Hued complexion. While Krishna is younger by birth, the poet says that he is elder in greatness as he was pre-existent to Baladeva.

நீயே வலையொடு புரையும் வாலியோற்கு

அவன் இளையன் என்போர்க்கு இளையை ஆதலும்

புதை இருள் உடுக்கைப் பொலம் பனைக்கொடியோற்க்கு

முதியை என்போக்கு முதுமை தோன்றலும்

Jewels on his chest are bright with the pearl pendent that he adorns shining bright as the full moon. The poet compares Goddess Lakshmi who is seen seated on his chest in a majestic way to a mark that one sees on the moon.

Lord’s Weapons

His weapons deafen the ears, chops off the heads and tens of thousands with a single strike. (பல பதினாயிரம் குலை தரை உதிர்வபோல்).The Conch of the Lord sounds like thunder and it seems as if the intention is to almost to deafen the demon’s ears.

ஓடியா உள்ளமொடு உருத்து

ஒருங்கு உடன் இயைத்து

இடி எதிர் கழறும் கால் உறழ்பு எழுந்தவர்

கோடி அறுப்பு இருப்பு செவி செவிடு படுபு

The Discus of the Lord is like death itself and it destroys lives of demons severing their heads. He compares this to severing to bunches of green fruit of the palmyrah trees.

தலை இறுபு தாரொடு புரள நிலை தொலைபு வேர் தூர்

மடல் குருகு பரியா நீள் இரும் பனைமிசைப்

Brilliant description in Tamil of the Lord’s Complexion

In a brilliant description of the Lord’s complexion, the poet says that Lord Tirumaal as praised in the Vedas is one with Radiance like dark sapphire. His eyes are praised as being like twin lotuses, Verity (truth) like an unfailing day, his forbearance is as wide and great as the earth and he has limitless grace that is as generous as white (rain) cloud.

நின்னது திகழ் ஒளி  சிறப்பு இருள் திருமணி

கண்ணே புகழ்சால் தாமரை அலர்

 இணைப் பிணையல் வாய்மை வயங்கிய வைகல்

The poet then praises the flag of the Lord as being lofty and fluttering high sporting the red beaked Garuda bird (செவ்வாய் உவணத்து உயர் கொடியோயே).

About Sacrificial Yagnas

He is the sacrificial pillar to which is offered the sacrificial animal where the rituals are done as ordained in the Vedas with ritual fire kindled in proper manner where in melted butter is poured to please the Gods.

Vedas say that he is present all the time and everywhere. He is the very core of the Veda. He describes the Lord as beginning, middle and the end. The poet refers to the Lord as one with invincible power. He is all those things that we have mentioned and many other things that we have not mentioned yet.

Conclusion – The final 10 lines

It was only because he willed so that the Devas were handed the Nectar.

வாயடை அமிர்தம் நின் மனத்தகத்து அடைத்தர

The poet prostrates at the divine feet of the Lord with his head touching the ground!!! He invokes the blessings of Lord Tirumaal and asks him to guide them towards true wisdom.

மூவா மரபும் ஓவா நோன்மையும்

சாவா மரபின் அமரர்க்காச் சென்ற நின்

மரபி னோய் நின் அடி தலை உற வணங்கி னேம்

பல் மா ண் யாமும்

கலி இல் நெஞ்சினேம் ஏத்தினேம் வாழ்த்தினேம்