2008

`Rqf maai 2008

Arul Maari 2008

Arul mari is a collection of articles about

the last Azhwar Kaliyan @ Tirumangai
Alwar. Today Tirumangai Alwar
Tirunakshatram. The first volume of Arul
Maari is published. Every volume consist of
few articles about Tirumangai mannan.
These articles are collected and published
by Nangainallur Sri. Venkatesan Dampathi
on behalf of Sravana Samithi, Muscat.

Volume 1
Sravana Samithi, Muscat
Published by “Darsanam” emagazine
Sarvadhari Karthigai month
 As a child I remember the month of Karthigai more for the Akal Villaku my mother
used to light every evening than for anything else. In fact like many in my age group at that
time, it was not a very significant month expect for the rains that we use to experience and
the better weather that we could look forward to compared to the earlier months.
But looking back now ,I think the Akal Villaku that was lit by my mother has a deeper
meaning to it. It did not occur to me then that this is the month when the Thrunakshtharam
of Kaliyan falls who was to become my ( should I say ) favorite Aazwaar. It is no wonder
that the entire Sri vaishnavite community is in awe and devotion to this great Azzwaar and it
is my good fortune that I can be counted among the thousands who would like to call
himself “Kaliyan Adi Podi” if I could be audacious to say that. I have never stopped
wondering and many a times I
have felt my heart heavy
when I recollect the travails
He had to go through in
crisscrossing this great land
just so that he could sing the
praise of the Lord that were
later to be revered as Divya
Desam. In reading of many
of His pasurams I have
experienced a sense of
surreal coming to terms with
His mastery over Tamil if only
to get a glimpse of His Thiru
Ullam, His anubhavam which
revealed a direct communication
with the Lord, His “Eedupaadu” with Archai which is the corner stone of our Sampradayam,
His anubhvam of Gosaka Perumaal and Thri Narayoor Nambi , oh I can go on and on. Only
Swami Desikan can measure this ocean and that is why He is referred as Kaliyan Uria Kudi
Kondavan. Coming as it is from a person like adeyen who had no formal education in to this
great language, I cannot imagine the joy of a person who is well versed in its literature. But
the Aazwaars Pasuram’s intended audience is the seeker of Moskha and not the literary
connoisseur and this is where we are deeply indebted to Him. As an example I will relate
one anubhavam of the first pasuaram of the Azzwaar in Periya Thirumozhi .

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 Azzwaar in His first 10 pasurams on Therazhundoor says that the land is so fertile that
honey flows out of flowers that have been swept away from the fields of the peasants. At
first I thought this followed His unique style of poetry when He describes the Divaya Desam
and then the Lord or vice versa. But no I said to myself that My Kaliyan has some message
for me. Then it dawned to me that He may
have cleverly hidden the following
anubhavam which I want to share with
you all:
The peasants in Therzahundoor are
ignorant people like the Gopikas ( and
even us ) who have no great gnanam. The
flowers are the small prayers that we do
among the many chores that we do daily.
The honey that flows from the flowers is
the all pervading bhatkthi for Gosakan
that will eventually lead to Moksham. If
this is the Mahimai of ordinary peasants
who have no Vishesha gnanam what
about the others who are totally devoted
to the Lord of Therazundoor? No wonder
the Aazwaar says that He will not have
any sambadam with anyone who believes
in any one other than Gosakan (read
Narayana ennum Naamam). Will any one
go for sugar when we the amirtham is
offered?
Kaliyan is blemishless and pure as the Amirtham which is equally true for His pasurams. Let
us all celebrate this great month in enjoying the Lord through the prism of Periya Thiru
Mozhi. Let the tradition of Karthigai Villakku continued for as long as this yuga .

Vazga Pallandu Gosakan

Vazga Pallandu Nam Kaliyan
Vazga Palandu Aalinadaan
Vazga Pallandu Nam Thoopul Iyya
Nangainallur Venkatesan

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 Vaall Veeshum Parakaalan
kalayaami kalidhvamsam kavim lOkadhivaakaram
yaSya kObi: prakaaSaabir aavidhyam niHatham thama:

I meditate on the Poet, who is like the Sun for the whole world, to destroy the darkness of
ignorance (ajj~nAnam) with his word and who destroys the Kali dhOsham

Emberumaanaar (Sri Ramnuja's) thaniyan

vaazhi parakaalan vaazhi kaliganRi,
vaazhi kuRaiyaloor vaazhvEnNdhan -- vaazhiyarO
maayOnai vaaLvaliyaal manNdhirangkoL mangkaiyarkOn
thooyOn sudarmaana vEl.

Long live Parakaalan; May He who has removed the Kali dhOsham long live; who is staying
permanently at ThirukkuRaiyaloor long live; who showed His spear and
threatened the SarvEshwaran Lord Sriya:pathih Sriman Narayanan, to get upadEsam from
Him straight away long live; May this purest BhakthA, the king of Thirumangai beings, long
live! And may His lustrous sword in His hand long live!

Azhvaan (KooratthAzhwAn) 's thaniyan

nenjchukku iruLkadi dheepam adangkaa
nedumbiRavi,
nanjhukku nallavamudham thamizha nannool
thuRaigaL,
anjukku ilakkiyam aaraNasaaram* parasamayap
panjhuk kanalin poRi parakaalan panuvalgaLE.

Thirumangai AzhwAr's works are like yamaa for the enemies

(other religions- non-believers); they are like the lamp that
removes the darkness of ignorance (a~jnAnam); they are like
the nectar (amudham) that can change the killing fatal poison
of these births that has been going on for us, since time Kurathalwar, Kanchi

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immemorial, which can not be fought against with any amount of efforts at all otherwise;
They are the tamil literature which has got yezhutthu, sol, poruL, yaappu and aNi.

Embaar's thaniyans
engkaLgadhiyE!
iraamaanusamuniyE!
sangkai kedutthaaNda
thavaraasaa -- pongkupugazh
mangkaiyarkOn eendha maRai
aayiram anaitthum
thangkum manamn Nee
yenakku ththaa.
Oh Ramanuja! Our only refuge!
Oh King of thapasvIs (those
who do great penance) and the
Chief of everyone! The One who
removes our doubts on
saasthrAs! Please bless this
lowly self, me to get to know
the entire collection of thousand pAsurams of Thirumangaimannan, which house the Vedic
truths in full.

maalaith thaiyE vazhi paRikka vENum enRu

kOlip padhilirundha koRRavanE! - vElai
aNaitthu aruLum kaiyil adiyEn vinaiyaith
thuNitthu aruLa vENum thuNindhu.
Oh King, The One who hid behind the bushes and robbed Sriman Narayanan! You, (who is
the saviour and protector from the onslaught and attack of other religions with your great
"vEl" (spear)), should bless me and cut asunder my sins and karmic diseases with
your sharp spear.

Vaazhi Arul Maari

Vaazhi Nin Vadive
Courtesy – Sri Madhavakannan Swamy

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Thirumangai Mannan has blessed us with SIX Prabhandhams, which are recognized
traditionally as the Six angams for the four Prabhndhams of Swamy NammAzhwAr, which are
considered as the essence of the Four Sanskrit Vedhams ("MaaRan PaNittha Tamizh
MaRaikku AaRangam kooRa avatharitthavar MangayarkkOn" according to Sri MaNavALa
Maamuni).

The Six Prabhandhams of Thirumangai Mannan in the order of their composition are:
1. Periya Thirumozhi
2. ThirukkuRumthANDakam
3. ThiruvezhukURRikkai
4. SiRiya Thirumadal
5. Periya Thirumadal
6. ThirunedumthANDakam
AchArya RaamAnujA saluted Thirumangai Mannan as " MaayOni vALL valiyAl manthiram koLL
MangayarkkOn". EmperumAnAr states here that Kaliyan " overpowered " the Lord at
ThirumaNamkollai with the power of his sword and
recieved the AshtAkshara ManthrOpadEsam directly
from the Lord. Kaliyan became blessed immediately
with "MayaRvaRa Mathi nalam ". Kaliyan recieved the
anugraham of " the faculty of Jn~Ana-Bhakthi, which
effaces the weakness of the intellect that doubts,
confuses, argues and fails to see what ought to be
seen".

That extraordinary direct anugraham from the Lord

Himself stirred Kaliyan to compose right away the
First Thirumozhi of Periya Thirumozhi, "VaadinEn
Vaadi", which is a profound celebration of the glories
of the meanings of AshtAkshara MahA Manthram.
This Moola Manthram is an elaboration of two of the
Tirumangai mannan with nachiyar, Muscat
most important auspicious attirbutes of the Lord:
His Swamithvam (Lordship) and Soulabhyam (Ease of access by one and all). These two
KalyANa GuNams find their limit in the Lord's ArchAvathArams . Therefore, Kaliyan had a

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great desire to enjoy the Lord in the "uhanthu-aruLina NilangaL" or the Dhivya Desams that
are located all over India, from BhadrikAsramam nestling in the mighty HimAlayAs appearing
as the measuring rod for the Universe (Sthitha : PruthivyA iva Maana DhaNda: according to
KaaLi DaasA in mEga sandEsam) to the southern ocean at Raama Sethu ( ThiruppullANi)and
from DwArakai in the west to ChOLa Naadu Thiruppathis in the East.

Sriman NaarAyaNan , the Para Devathai for the

Moola Manthram, blessed His dear bhakthan,
Kaliyan with His sEvai at these dhivya Desams
and in return recived garlands of chaste Tamizh
verses of Periya Thirumozhi steeped in
Bhagavath anubhavam. Sriman NaarAyaNan
noticed that Kaliyan's immense enjoyment of
His anantha kalyANa GuNams had resulted in
Kaliyan's loss of focus on His Parama Padham
and the lowliness of the SamsAric world. The
Lord thus gently reminded Kaliyan about the
lowliness of SamsAric life with a view to lead
Srinivasan, Muscat
Kaliyan to His Parama Padham (Supreme Abode,
Sri Vaikuntam). Kaliyan realized quickly his helpless
state and described it movingly in the last Thirumozhi of Periya Thirumozhi (MaaRRamuLa--).
In that Thirumozhi filled with despondency (nirvEdham ) about his helpless state , Kaliyan
compared himself to a tree living on the banks of a fast flowing river, which could collapse
any time and be destroyed. His sudden recognition of the terrors of SamsAric Life made him
compare his avala (pitiable) nilai in a state of naichciyam to:

i. a storm-tossed boat in the middle of the deep ocean

ii. a person , who lives in the same house with a poisonous snake
iii. an ant that is caught in the middle of a log that is burning
on both ends.
iv. a pack of foxes caught up in the middle of a flood.

Vaazhi Mangai Veindan

Vaazhi Nin Vadive
Courtesy- Sri Sadagopan Swamy ,USA

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 Sri Kaliyan begged the Lord to show him the way to the safe haven of His Thiruvadi.
The Lord did not react to this appeal. Sri Kaliyan was disillusioned and began to enjoy the
Lord with his mind, speech and body
(MukkaraNams) just as a thirsty man
would pour cool water all over himself,
when he is thirsty and parched. Sri
Kaliyan began to convince himself that
the ThrikaraNa anubhavam of the Lord
arose out of the good fortune of his
mangaLAsAsanams at the Dhivya
Desams.
His outpourings celebrating the
bhAgyam of those, who have sevais at
the dhivya Desams, took the form of
Thirukkurumthandakam, his second
Prabhandam.
Sri Kaliyan's state now was like
that of a thirsty man, whose thirst increases with more consumption of water , when one is
totally parched. SriKaliyan's desire to reach the Lord grew further and further . This feeling-
state led to the creation of ThiruvEhu-kURRirukkai , his third Prabhandham addressed to
Thirukkudanthai AarAvamudhan. In this prabhndham, with great aarthi (immense haste to
reach the Lord's Thiruvadi at Parama Padham without any further waiting), Sri Kaliyan
declared: "Ninn adi iNai paNivan varumidar ahala maRRE vinayE". Sri Kaliyan prayed to
AarAvamudhan Azhwaan to deflect any obstacles resulting from his bad karmAs and to help
him to worship at the Lord's Thiruvadi in Parama Padham.
Sri Kaliyan had thus performed SaraNAgathi at Thirukkudanthai at the Periya Koil to
Amudhan. Nothing happened. There was no response from the Lord. Sri Kaliyan got agitated
and vowed to destroy his svaroopam as JeevAthmA (seshan) and the Lord's svaroopam as
ParamAthmA (Sarva Seshi) so that he (SriKaliyan) can reach him by any means at his
disposal. The two Thirumadals --SiRiya and PeRiya Thirumadal -- arose from this mood of
desperation.
Now Sriman NaarAyaNan got worried. He felt that if He stayed away from
SriKaliyan, the world will become nirIsvaram (without Isvaran). Hence, Sriman NaarAyaNan

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appeared immediately before SriKaliyan just as He appeared before
PrahlAdhan in the split second out of the pillar in the court of
HiraNyakasipu. Sriman NaarAyaNan revealed the mysteries of the three
eternal Tatthvams :Prakruthi,ChEthanam (Sri Kaliyan ) and Isvaran (
The Lord) and their relationships.
SriKaliyan was ecstatic and his great joy poured forth through
the thirty paasurams of ThirunedumthANDakam known for their richness
of SaasthrArthams dealing with Tatthva Thrayams, Parama Hitham and
Parama PurushArtham.
SriKaliyan reached a state similar to that of Swamy
NammAzhwAr had attained earlier at the very end of His ThiruvAimozhi.

Vaazhi ThinnThol Kaliyan

Vaazhi Nin Vadive
Courtesy- Sri Sad agopan Swamy, USA

Sri Desika Vandana

ramaanaujadyaapa~M &anavaOragyaBaUYaNama\ .
EaImaWo=\kTnaaqaaya-M vando vaodantdoiXakma\ ..
"Sri Ramanuja Daya Patram Gnana Vairaghya Bushanam |
Srimad Venkata Natharyam Vande Vedanta Desikam ||"

This was composed by his disciple Brahma Tantra

Swatantra which says:- " I salute the great Venkata
Natha also called Vedanta Acharya and Lion among
poets and logicians and who was well adorned by
both Knowledge and discretion and who well
deserved the grace of both Sri Ramanujacharya and Athreya Ramanuja":

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Having longed for the Lord and proclaimed that 'vunakkAgith thONdu patta nallEanai -
vinaigaL naliyAmai nambu -nambE' Thriumangai Mannan could not wait for the Lord to
elevate Him to His place.
The intense thirst was tormenting AzhwAr. The source of water is thannEr paNdhal
and Thirumangai AzhwAr reaches thiru-naRaiyUr and quenches His thirst. After all
vugandharuLina nilangaL are the divine places of survival for such loneliness.The worldly
attachment torments and divya-dhEsams insulates oneself from these troubles.
Sri Nam-AzhwAr mentions that- reach Him before your Youth goes away from you --
kiLar oLi iLamai keduvadhan munnam.
Sri Thirumangai Mannan explains the fact that
worldly pleasures are temporary. They change once the
youth fades and transforms oneself into senility and other
related diseases. Hence, surrendering at the feet of the
Lord at thru-naRaiyUr is the message from kaliyan.
Hundred pAsuram -s are dedicated to this Lord at nAchiyAr
kOil.
In each and every pAsuram of this thiru-mozhi (6-
4) AzhwAr states
naNNu naRaiyUr ]
nangaL naRaiyUr ]
nam-kOn naRaiyUr ]
namban naRaiyUr ]
nalam-koL naRaiyUr ] nAm thozhudhum
(6-4-1 to nan-nEr naRaiyUr]
ezhu nenjamEa 6-4-9 of
nallAr naRaiyUr ] Periya
nALum naRaiyUr ] ThiruMozhi)
nani sEAr naRAiyUr ]

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naRai sEAr pOzhil sUzh naRaiyUr thozhu nenjamEa 6-4-10;
naRaiyUr-nAm thozhudhum ezhu nenjamEa

Arul Maari Thiruvadigale Sharanam

Courtesy – Vanamamalai Sri Padmanabhan Swamy.

sembiyan kOch chOzhan Debate on dhEvathAnthram

Being faithful and subservient to the Lord, can one also go and worship other deities -
is a oft hear question? What is wrong is often hear
answer.
During the tamil kingdom days there was a
king named sempiyan kOch chOzhan who was an
ardent devotee of shivaperumAn. He built lot of
temples for that deity in chOzha dhEsam -s.
However, like mArkaNdEya maharishi, he
turned a new leaf and never looked back. He
surrendered at the feet of the Lord of
thirunaRAiyUr and got His blessings. He got a
divine knife and vanquished several other kings.
This is narrated by Sri peiryAvAchAn piLLai
in the introduction to the sixth thirumozhi of the
sixth ten of periya thirumozhi.
The fact that he surrendered is mentioned
right from the first pAsuram
Tirunarayur nambi on Kal Garudan

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'sembiyan kO sen-kANAn sEArndha kOil'' 6-6-1; The blessing of the Lord and granting of the
divine knife -dheiva vAL is mentioned in the next pAsuram
'dheiva vAL valam koNDa chOzhan sEArndha thirunaRaiyUr' 6-6-3;
The battles in veNNi having fought with this blessings mentioned in the same pAsuram
'kavvai mA -kaLiRundhi veNNiyEARa -kazhal mannar maNi mudi mEal kAGam yEARA' 6-6-3;
the terms 'kazhal mannar maNi mudi mEal kAgam yEARa' indicates the despatch of the
enemy kings to yama-lOgam.
The next pAsuram again narrates this battlefield
'venkaN mA kaLiRundhi veNNiyEARa' 6-6-4;
The basic idea in describing the dedication and victories of the chOzha king are
1. The Lord blesses even those who want other desires.
2. The souls do not get all they want from other deities.
3. The dhEvathAnthra bhajanam is of the past and not present.
4. The Lord does not just wait for those souls who go with Him with full dedication but also
for those who go to other places and rescue them at the opportune moment. In fact,
thirumangai AzhwAr addresses this to his mind and narrates this episode of chOzha mannan
to emphasise the fact of the Lord's sEla guNam.
Sri periyavAchAn piLLai describes this in the avathArikai.
thAn dhurmaniyumAi-snEhamum inRikkEa irukkiRa rAjA thAn, srE mArkaNdEya
bhagavAnaip pOlEa, dhEvathAnthra bhajanam paNNi, angu thannudaiya abimadham thalai
kattik koLLap peRamaiyAlEa ingEa vandhu pagmabimanAi thiruvadigaLilEa vizhundhAsrayithu
jEvan mushmigangaLiraNdaiyum peRRup pOnAn.

Though not dedicated totally to the Lord, having not got what he had wanted, chOzha
king surrendered at the feet of thirunaRaiyUr Lord and received the divine blessings and got
his desires both here in this world and thereafter after his lifeterm.

Courtesy – Sri Vanamamalai padmanabhan Swamy.

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 It was seen that the chOzha king who was a saivate had redeemed himself by
surrendering at the divine feet of ThirunaRaiyUr perumAL.
With the divine vAL he was able to bring under his reign a vast expanse of land. This
comprised of the northern region of tamilnadu, the central region and the southern region.
This has been brought by AzhwAr by just three words then-thamizhan-vada-pulak-
kOnE -chOzhan sEarndha -thirunaRaiyUr maNimADAm sEarmingaLE.6-6-5; and again further
mentioned in the next pAsuram then-nADAn kuda kongan chOzhan.
The fact that the Lord grants wishes of materialistic nature and also great salvation is
crystal clear from this pAsuram-s.
Hence, the soul need not go
Valvil Raman, Pulla bhudangudi
to any others even to attain
materialistic desire but fall at the
divine feet of the Lord
thirunaRaiyUr maNimADAm
sEArmingaLEA.
Grace -His Grace-The Divine
Grace enakk-aruL puriyEA
Sri Thirumangai AzhwAr
in the first Thiru-mozhi of the
fifth ten sung about the Lord
of puLLa-bhUdhan-kuDi and
rejoiced over Adu-thuRai
perumAL placing Himself in
the heart of Thirumangai
mannan ---> "aDiyEan vuLLam vurugap pugundha
oruvar vUr pOl" 5-2-9;
However, having not attained the ultimate goal of kainkarya prApthi, Sri Kaliyan longs
for this and requests the Lord for His grace to reach this goal.
The intensity and the emotion of the yearning for kainkaryam can be gauged from
AzhwAr requesting for the Lord's Grace in each and every pAsuram of Thiru-veLLaRai
puNdarEkAkshan- enakk-aruL puriyEa.
In the first pAsuram he recalls Sri ParasurAmAs deeds and requests for Grace. The
Lord's action of blessing the vEdhams in the form of horse, the Nara-simhA, Lord krshNA,
kUrmA and so on are recalled further.

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 It is very emotional when Thirumangai AzhwAr plea-s for the Love and affection of
Thiru-vENkatamuDaiyAn who is none other than Sri krshNA who helped pANdavAs by
lowering Himself.
"vAm-pari vuga mannar tham vuyir sega,
aivargatku arasaLitha,
kAmbinAr thiru-vEnkatap poruppa,
nin-kADhalai aruL enakku..' 5-3-4;
Oh! Lord Thiru-vEnkatamudaiyAn, you have helped pANdAvas to achieve their goals. Bless
me, with Your divne grace and grant me Service--kainkaryap prApthi.

nin-kAdhalai aruL enakku.

Courtesy- Vanamamalai Padmanabham Swamy

The guiness world records lists of feats which are unimaginable, rare, and
breathtaking.
The age old custom of jallik-kaTTu is about
seizing into ones control the raging bull. The result is
injury and death in some cases. It reflects the valour
and the courage of the Tamilians.
Simiarly, two sharp vertical sUlam-s are installed
close by in the kuLam in kAnchi kAmakshi temple.
Anybody, desiring for a wish, try to jump precisely
amidst these two standing dangers. Even a fraction of a
mistake in landing will end up in tearing the belly and
the separation of the life from the body.
Notwithstanding this, some people attempt this as the
wish list is very precious compared to their life and
body. It is obvious that only a very few succeed in
these attempts.
This is what sri periya-vAchAn piLLai states

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"karu-mAri pAindhu peRa vEaNDum paDiyAna vadivazhagu, nappinnai pirAttikku"
nappinnai pirAtti's beauty is so wonderful that such type of highly perilous efforts is
indeed appropriate considering what one gets in return.
Lord krishNA who had to rein the seven bulls, had to maneuver Himself adeptly, lest
the bulls' horns tear him off. The knack of jumping on not one but seven
bulls- and escaping the tenacity of the horns- is a very risky affair
but when contemplating the reward, it is indeed worth the
trouble and this Sri Peirya-vAchAn piLLai compares to
the with the risk of jumping precisely between the
karumAri sUlams risking ones life and physique.
That is what is inferred by Sri peirya-vAchAn piLLai
from
"minnin anna nun-marungul vEyEAi thaDan
thOL melliyaRkA,
mannu sinatha mazha vidaigaL yEAZh anRu
adartha mAlathidam" 5-1-6;
That Sri Kaliyan wondered at this feat of Sri
Krishna is again admiring some one whose prowess only our
Azhwar can gauge. Velukkai – Alari Nrsimhan
Sri Kaliyan Thiruvadigale Sharanam.
Vaazhi vaall veeshum parakaalan
Vaazhi nin vadive.
Courtesy- Vanamamalai Padmanabhan Swamy

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 After questioning the credentials of the Lord Sri Kaliyan now casts aspersions on the
supreme powers of the Lord! Only Our Thirumangai Mannan alone has the power to do so.
Sri PBA kanchi swAmy aptly summarises this as:
"kEzh pAttil em-perumAnudiaya sarvagjanthiRku kuRai
kURinAr; ippATTil avanudaiya sarva-sakthithvathiRku
kuRai kURuginRAr"
What is that ?
The primary quality of the relationship between
the Supreme and the Soul is subservience of the soul
manifesting as a service to the Lord. This service or
kainkaryam is not done voluntarily by the jEvAthmA -
that is, there is no swAthanthriyam for the jEvAthmA
to select the kainkaryam - rather the kainkaryam is
commanded by the Almighty.
"paNi koLLa VEANum; yEAvip paNi koLLA
vEANum was the lookout of sri iLaya-perumAL always.
This commanding the jEvAthma by the paraman is an
invisible or rather visible evidence of His powers.
This is what is questioned by Sri Thirumangai mannan. His arguments are "I have
come to thiru-indhaLUr to your doorsteps.You are the Supreme Lord capable and having full
right and powers and command at your fingers. I am the jEVAthmA waiting for the service
command from You. Despite all this You have lost this opportunity. Does it not throw a
blemish on your powers and potent and cast aspersions of Your masterly position?"
"mATTer AnEr paNi nEr koLLa emmai paNi aRiyA vETTEr.." 4-9-7;
Vaazhi Aali Naadu
Vaazhi Aalinaadan.
Courtesy- Vanamamalai Padmanabhan Swamy.

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