Dasavatara Azhwar Pasurams

Incarnations other than Rama & Krishna ................................................................................................
3
References to all Ten Incarnations ......................................................................................................... 3
Mathsya Avataar ..................................................................................................................................... 3
Koorma Avataar & Paarkadal Churning .................................................................................................. 7
Varaaha Incarnation .............................................................................................................................. 16
Narasimha Incarnation .......................................................................................................................... 23
Vaamana & Trivikrama Incarnation ...................................................................................................... 36
Hurting the eye of Sukra ................................................................................................................... 56
Worship by Sukra .............................................................................................................................. 57
Fight with Namusi ............................................................................................................................. 57
Feet washed by Ganges water .......................................................................................................... 57
Parasuraama Incarnation ...................................................................................................................... 58
Kalki Incarnation ................................................................................................................................... 61
General .................................................................................................................................................. 61
Asylum to Snake Sumugan ................................................................................................................ 61
Helping Chandra ................................................................................................................................ 62
Cutting the wings of mountains ........................................................................................................ 62
Blessing Sage Maarkandeya .............................................................................................................. 63
Killing Madhu & Kaitaba .................................................................................................................... 63
Killing Demon Maali .......................................................................................................................... 66
Killing Kaalanemi ............................................................................................................................... 67
Exposing Raavana to Brahma ............................................................................................................ 67
Saving Elephant Gajendra ................................................................................................................. 68
Salvation to AjaamiLan ...................................................................................................................... 74
Story of Utkalan ................................................................................................................................ 75
Relief to Lord Siva from his curse ...................................................................................................... 75
Taking Siva as part of his body .......................................................................................................... 79
Siva taking Paarvathi as part of his body .......................................................................................... 81
Siva taking the poison ....................................................................................................................... 81
Siva tearing the skin of elephant ...................................................................................................... 81
Daksha Yagnam being spoiled .......................................................................................................... 81
Eating the world and sleeping on Banyan leaf .................................................................................. 81
Darshan to First Three Aazhwaars .................................................................................................... 97
Siva burning three cities .................................................................................................................... 97
Ganges brought to earth ................................................................................................................... 98
Siva holding Ganges in Matted Hair .................................................................................................. 98
Siva’s message to four Sages ............................................................................................................ 98
Creating Brahma & world ................................................................................................................. 99
Brahma humbled ............................................................................................................................ 103
Blessing King Thondai Mandalam ................................................................................................... 104
Blessing Govindaswamy .................................................................................................................. 104
As Hayagreevaa ............................................................................................................................... 104
Lying at Paar Kadal .......................................................................................................................... 105

Incarnations other than Rama & Krishna
References to all Ten Incarnations
Thevu Udaiya Meenamaai Periyaazhwaar Thirumozhi 4.9.9
Thevu Udaiya Meenamaai Aamaiyaai Enamaai Ariyaai KuraLaai
Moo Uruvil Iraamanaai Kannanaai Karkiyaai Mudippaan
Thevu mean brightness. Parasuraama incarnation, Raama incarnation and Balaraama
incarnation have been referred to as Raama in three forms (Moo Uruvil Iraamanaai) in this
Paasuram.

Meenodu Aamai Kezhal Ari Periya Thirumozhi 8.8.10
Meenodu Aamai Kezhal Ari KuraLL Aai Minnum Iraamanaai Thaanaai
Pinnum Iraamanaai Thomodharan Aai Karkiyum Aanaan Thannai
Kannapuratthu Adiyan Kaliyan Oli Cheitha
Then Aar Inn Chol Tamizh Maalai Cheppa Paavam Nillaave
The three incarnations with the name Raama had been indicated as Raama before, Raama
and Raama after to refer to Parasuraama, Sri Raama and Balaraama respectively.
The first nine Paasurams of this Thirumozhi (Periya Thirumozhi 8.8) had been dedicated to
the first nine incarnations, in the same order, with one stanza exclusively for every
incarnation.
All the first nine stanzas of the Paasuram end with the words to the effect that the Aazhwaar
had seen Vishnu in the form of every incarnation in the Deity of Kannapuram.
Mathsya Avataar
Once when the great deluge was about to take place, Bramha had slept for a while. The Four Vedas
had come out his faces, and were wandering in the guise of men. Demon Somuka, who had reached
the place, had stolen the Vedhas and had hidden the same under the deep sea. Perumall taking the
form of Fish had retrieved the Vedas and had given them to Brahma. He had also taken the form of
Swan and had conveyed the meanings of the various messages conveyed in Vedas at that time.
Sage Sathyavrata was taking water as his only food and was observing the rituals for his ancestors,
on the banks of Kruthamaala River at which time one small fish was caught in his hands. The Sage
dropped the fish into the river so that it could survive. Surprising the fish talked and questioned the
Sage as to why he had left the fish in the River as it was afraid that it would be consumed by bigger
fishes in the River. The fish also requested the Sage to save him. The Sage then put the fish in his
Kamandal water. The next day morning the fish grew bigger and the Kamandal was not sufficient for
its size. The fish requested for some bigger space and was transferred to a pot. But the pot was also
not sufficient the next day and it was to be transferred to a pond. Likewise, it got transferred to a
Lake, and ultimately to the Sea.
When it grew to a size of three Yojanas (One Yojana distance is equivalent to 10 miles or 16 kms) the
Sage was surprised. He worshipped and enquired the Fish as to who he was. The fish identified itself
as Perumall and informed that within the next seven days great deluge was to take place. It also
suggested to the Sage to collect all the species and fill up in a boat (which would appear in the sea
on the seventh day) which was to be tied to one horn of the fish. The Sage did accordingly and got
into the boat along with the famous Seven Sages and all the species. The passengers and the
contents were saved from the deluge. The fish also rescued the Vedhas at that time.
Annamum Meen Uruvum Periyaazhwaar Thirumozhi 1.5.11
Annamum Meen Uruvum AaLL Ariyum KuraLum Amaiyum Aanavane

Thunniya per Irull Choozhnthu Periyaazhwaar Thirumozhi 1.8.10
Thunniya per IruLL Choozhnthu Ulagai Mooda
Manniya Naanmarai Mutrum Marainthida
Pinnu Ivv Ulaginil per Irull Neenga Anru
Annam Athu Aanaane ‐‐‐ Arumarai Thanthaane

Panriyum Meenamum Periyaazhwaar Thirumozhi 3.3.7
Panriyum Aamaiyum Meenamum Aagiya Paarkadal Vannaa

Naava Kaariyam Chollil Ilaathavar Periyaazhwaar Thirumozhi 4.4.1
Moovar Kaariyamum Thirutthum Mudhalvan
Brahma, Rudhra and Indra are the three persons referred to in the Paasuram. While Brahma
was helped by retrieving Vedas and teaching them, Siva was helped by relieving him of the
Kabalam which got stuck up to his hand, Indra was helped by getting back the kingdom
snatched away by Mahabali.

PuLL Athu Aagi Vedham Thiru Chanda Viruttham 19
PuLL Athu Aagi Vedham Naankum Vothinaai

Ambu Ulaavum Meenum Aagi Thiru Chanda Viruttham 35
Ambu Ulaavum Meenum Aagi Aamai Aagi
Ambu means water.

Minnu Maa Mugil Mevu Periya Thirumozhi 2.1.10
Annam Aai Nigazhntha Amarar Perumaan

Annamum Meenum Aamaiyum Ariyum Periya Thirumozhi 2.7.10
Annamum Meenum Aamaiyum Ariyum Aaya Em Maayane

Kendaiyum KuraLum PuLLum Periya Thirumozhi 4.5.6
Kendaiyum KuraLum PuLLum Kezhalum Ariyum Maavum
Andamum Chudarum Allaa Aatralum Aaya Enthai
Here the word PuLL refers to Swan, in whose form the Vedhas we retold to Brahma. The
term Kendai means fish.

Thunni Mannum Vinn Naadum Periya Thirumozhi 5.1.9
Thunni Mannum Vinn Naadum Thoanraathu IruLaai Moodiya NaaLL
Annam Aagi Aru MaraigaLL AruLi Cheitha Amalan

Mun Ivv Ezhu Unarvu Inri Periya Thirumozhi 5.3.8
Mun Ivv Ezhu Ulagu Unarvu Inri IruLL Miga UmbargaLL Thozhuthu Ettha
Annam Aagi Anru Aru Marai Payanthavan
Due to the loss of Vedhas the ignorance had arisen in the entire world. This has been
described as darkness surrounding the world in the Paasuram. After the messages behind
the Vedic hymns were conveyed to Brahma, taking the form of Swam, the darkness of
ignorance was cleared and wisdom dawned on the earth.

Enam Meenam Aamaiyodu Periya Thirumozhi 5.4.8
Enam Meenam Aamaiyodu Ariyum Chiru KuraLum Aai
Thaanum Aaya Tharani Thalaivan

Kaimmaana Mazha KaLitrai Periya Thirumozhi 5.6.1
Marai Uraittha Thirumaal

Kozhum Kayal Aai Nedu VeLLam Periya Thirumozhi 6.6.2
Kozhum Kayal Aai Nedu VeLLam Konda Kaalam Kula Varaiyin Meethu Voadi Andatthu
Appaal
Ezhunthu Inithu ViLaiyaadum Easan
Due to its big size the fish (PerumaaL in disguise) could swim and enjoy without any
difficulties even during the time of deluge.

Mun Neerai Mun NaaLL Kadainthaanai Periya Thirumozhi 6.8.1
Mun Neerai Mun NaaLL Kadainthaanai Moozhttha NaaLL
Ann Neerai Meenaai Amaittha Perumaan
The two different manners in which the huge block of water was handled had been provided
in this Paasuram, during Mathsya Incarnation and Varaaha Incarnation. When the water had
submerged everything at the time of deluge, it was controlled by Perumall when he took the
form of Fish. Amaittha means to control.

PuLL Aai Enamum Aai Pugunthu Periya Thirumozhi 7.2.1
PuLL Aai Enamum Aai Pugunthu Ennai Ullam Konda KaLLvaa

Panriyaai Meen Aagi Ariyaai Periya Thirumozhi 7.8.10
Panriyaai Meen Aagi Ariyaai Paarai Padaitthu Kaathu Undu Umizhntha Paraman

Neer Maliginrathu Voar Meen Periya Thirumozhi 8.4.4
Neer Maliginrathu Voar Meen Aai Vor Aamaiyum Aai
Cheer Mali Ninrathu Voar Singa Uru Aagi

Aamai Aagi Ari Aagi Annamum Aagi Periya Thirumozhi 8.6.5
Aamai Aagi Ari Aagi Annamum Aagi

Vaanoar ALavum Mudhu Mun Neer Periya Thirumozhi 8.8.1
Vaanoar ALavum Mudhu Mun Neer VaLarntha Kaalam Vali Uruvil
Meen Aai Vanthu Viyanthu Uyya Konda Thann Thaamarai Kannan
Considering the size of the fish and its strength to survive the deluge and its capacity to drag
the boat tied to its horn save all the species along with the great Seven Sages, the fish had
been described as strong fish. The Sages wondered its miraculous feats.

Vaathai Vanthu Adara Vaanamum Periya Thirumozhi 9.1.3
Vaathai Vanthu Adara Vaanamum Nilanum MalaigaLum Alai Kadal KuLippa
Meethu Kondu UgaLum Meen Uru Aagi Viri PunaI Vari Agattu OLitthoan
Vaathai means difficulties. The words Vedhanai and Vaadhanai have been shortened as
Vaathai for the sake of rhyme. Agadu means gill.

Annamum Kezhalum Meenum Periya Thirumozhi 9.2.10
Annamum Kezhalum Meenum Aaya

Munnam KuraLL Uruvaai Moovadi Periya Thirumozhi 9.4.2
Annam Aai Nool Payanthaar

Anne Ivarai Arivan Periya Thirumozhi 11.3.3
Marai Nangum Munne Uraittha Munivar

Nilai Idam Engum Inri Periya Thirumozhi 11.4.1
Nilai Idam Engum Inri Nedu VeLLam Umbar VaLa Naadu Mooda Imaiyoar
Thalai Ida Matru Emakku Vor Charan Illai Enna Arann Aavaan Ennum AruLLaal
Alai Kadal Neer Kuzhamba Agadu Aada Odi Agal Vaan Urinja Mudhugil
MalaigaLai Meethu Kondu Varu Meenai Maalai Maravaathu Irainju En Manane
When the deluge had covered all the lands, the Devas had surrendered to Vishnu praying to
him to save them; he had taken the form of Fish and had controlled the deluge and saved
the world. There was no space for the Devas to stand, as their entire world was submerged
in water at the time of deluge.

Aan Aanaan Aayan Thiru Vaai Mozhi 1.8.8
Aan Aanaan Aayan Meenodu Enamum

Ovaa Thuyar Piravi Utpada Thiru Vaai Mozhi 2.8.5
Maa Aagi Aamaiyaai Meen Aagi Maanidamaam
Thevaathi Theva Perumaan Yen Theertthane
Maa means Horse and at this place it indicates Hayagreeva incarnation. Maanidam refers to
Krishna as well as Sri Raama incarnations.

Soothu Enru KaLavum Thiru Vaai Mozhi 2.10.10
Vedham Mun Viritthaan

Moovar Aagiya Moorthiyai Thiru Vaai Mozhi 3.6.2
Moovar Aagiya Moorthiyai Mudhal Moovarkkum Mudhalvan Thannai
Saavam ULLana Neekkuvaan
The word Saabham meaning curse had been changed as Saavam for the sake of rhyme.
Brahma had one lost memory due a curse and could not recollect Vedhas due to which the
creation activity was held up. Vedhas were retrieved and taught to Brahma. Brahma had
cursed Siva due to which the skull got struck up to his palm, which was released by
PerumaaL.

Azhagiyaan Thaane Naan Mugan Thiru Andhaathi 22
Meen Aai Uyir ALikkum Vitthu
Koorma Avataar & Paarkadal Churning
Once one celestial female Singer was returning after worship of Lakshmi. Lakshmi who was pleased
with the worship had offered one garland to the girl. While this girl was coming through Brahma
Logam, she saw Sage Durvaasa. As a mark of respect the garland was given to sage Durvaasa. While
Durvaasa was returning from Brahma Logam, he saw Indra riding on his elephant Aiyaravatham. The
sage gave the garland to Indra who worshipped him. Indra carelessly placed the garland on the
forehead of the elephant. He elephant sensing that something was placed on its forehead had pulled
the garland and put the same on the ground. Enraged by the disrespect shown to the garland
offered by Lakshmi sage Durvaasa cursed Indra to lose all his wealth. Indra lost his wealth and the
Demons had also overpowered him and snatched his kingdom. To regain the lost wealth, strength,
Indra was advised to take the Nectar lying with the milky ocean. As the task of churning the milky
ocean involved lot of efforts, he requested the Demons also to join in the effort.

Adainthitta AmarargaLL Periyaazhwaar Thirumozhi 1.6.10
Adainthitta AmarargaLL Aazh Kadal Thannai
Midainthittu Mantharam Matthu Aaga Naatti
Vadam Chutri Vaasuki Van Kayiru Aaga
Kadainthitta KaigaLLaal Chappaani
Kaar Mugil Vannane Chappaani

Amm Kamala Pothu Periyaazhwaar Thirumozhi 2.2.9
Vimma Angu Amararkku Amudhu ALittha Amara Koa
Vimma means to fill the stomach

Nambane Navinru Ettha Periyaazhwaar Thirumozhi 5.1.9
Kadalai Kadainthaan


Kadal Kadainthu Amudham Kondu Periyaazhwaar Thirumozhi 5.4.4
Kadal Kadainthu Amudham Kondu Kalasatthai Niraitthaar Poal

Vanga Kadal Kadaintha Thiruppavai 30
Vanga Kadal Kadaintha Maadhavanai Kesavanai

Changa Maa Kadal Kadainthaan Naachiyaar Thirumozhi 8.7
Changa Maa Kadal Kadainthaan

Chindura Chempodi Poal Naachiyaar Thirumozhi 9.1
Mantharam Naatti Anru Mathura Kozhun Chaaru Konda
Sundara ThoaLL Udaiyaan
Mathuram means Nectar. Chaaru means Juice. Here another adjective Kozhum (to indicate
comparative degree) had been used to refer to the one sweeter than Nectar. Mahalakshmi
who appeared thereafter from the Milky Ocean is considered sweeter by PerumaaL than
Nectar.

Kadale Kadale Unnai Kadainthu Naachiyaar Thirumozhi 10.9
Kadale Kadale Unnai Kadainthu Kalakku Urutthu
Udal ULL Pugunthu Ninru Ooral Arutthavarkku
Ooral means one which is deeply immersed inside. Here the nectar had been referred
through this term, as it could be obtained after churning for a lengthier time.

Malai Athanaal Anai Katti Perumall Thirumozhi 8.8
Alai Kadalai Kadianthu Amararkku Amudhu AruLi Cheithavan

Thooimai Yogam Aayinaai Thiru Chanda Viruttham 14
Aamai Aagi Aazh Kadal Thuyinra Aadhi Deva

Koosam Onrum Inri Maasunam Thiru Chanda Viruttham 20
Paasam Ninra Neeril Vaazhum Aamai Aana Kesavaa
Yesa Anru Nee Kidanthavaaru Kooru Therave

Arangane Tharanga Neer Thiru Chanda Viruttham 21
Arangane Tharanga Neer Kalanga Anru Kunru Choozh
MarangaLL Theya Maanilam Kulunga Maasunam Chulaai
Nerunga Nee Kadaintha Poathu Ninra Soorar Yen Cheithaar
Kurangai AaLL Ugantha Kooru Veru Thera Ithe
Maasunam means Snake; in this case it refers to Vasuki Snake. Chulaai means pressed. As
the snake Vasuki was used as rope used to rotate the mountain in the churning process, it
was naturally pressed against the hard surface of rock. At point of time despite their best
efforts Devas and Asuras (who were occupying the opposite sides) could not churn
effectively to produce anything out of the milky ocean. It was only when Perumall started
participating in the churning process by standing on both sides along with the others; the
churning could be effectively done to produce various things from the milky ocean and
ultimately the Nectar. As all others had proved to be ineffective the Aazhwaar is questioning
the Perumall as what was their role, in his conversation with the Perumall.
Even though it was due to the efforts of PerumaaL that churning process could be effectively
used to produce nectar, according to the general belief it was Devas and Demons who had
churned the Milky Ocean.
The Aazhwaar indirectly cites another instance where the credit had been taken by
somebody else other than PerumaaL, through the reference to the role of Monkeys in Lanka
war. Even though it was due to the efforts of matchless valour of Sri Raama and Lakshmana
the Lanka war was won and the Lanka was destroyed, it is generally believed that due to the
efforts of Monkeys the Lanka city was damaged. Thus in both the instances, PerumaaL had
allowed those around him to take credit for his achievements, instead of taking the credit
himself.

Padaittha Paar Idanthu Thiru Chanda Viruttham 28
Bouva Neer Padaitthu Adaitthu Athil Kidanthu Mun Kadaintha Petriyoi
All the incidents connected to the sea have been referred to in this line. The action of
creation (along with the world through Brahma), blocking the sea for the purpose of
construction of bridge for proceeding to Lanka, sleeping on the sea over the bed provided by
Adisesha and churning the sea for the purpose of getting Nectar, are these incidents.

Ambu Ulaavum Meenum Aagi Thiru Chanda Viruttham 35
Ambu Ulaavum Meenum Aagi Aamai Aagi
Ambu means water.

Verpu Eduttha Velai Ner Thiru Chanda Viruttham 39
Verpu Eduttha Velai Neer Kalakkinaai Akthu Anrium
Verpu Edutthu Velai Neer Varambu Katti Velai Choozh
Verpu Eduttha Inji Choozh Ilangai Kattu Azhittha Nee
Verpu Edutthu Maari Kaattha Mega Vannan Allaiye
The word Verpu in the first line refers to Mount Manthiram which was used for churning
Paar Kadal; the word Verpu in the second line refers stones used for construction of bridge
over sea for crossing over to Lanka; the word Verpu refers to Mount Thriokootam of Lanka
which served as tall compound wall; the term Verpu in the fourth line refers to Govardhan
Hillock.

Nadantha KaallgaLL Nonthavo Thiru Chanda Viruttham 61
Nadantha KaallgaLL Nonthavo Nadungu Njalam Enamaai
Idantha Mei Kulungavo Ilangu Maal Varai Churam
Kadantha Kaal Parantha Kaaviri Karai KudanthaiyuLL
Kidantha Vaaru Ezhunthu Irunthu Pesu Vaazhi Kesane
While the Aazhwaar is asking the reasons for the reclining pose at Kudanthai, as to whether
the tiredness arising out of the efforts in measuring the world or retrieving the earth from
the sea hidden by Demon Hiranyaakshan, he comes to the conclusion that the Deity is very
much tired for whatever might be the reason. As he is very much aware that Sree Devi and
Boo Devi are at the service of the Deity massaging the feet of the Deity probably he comes
to the conclusion that their services are not adequate to relieve the pain. The reference to
River Cauvery coming to Kudanthai after crossing many hillocks and deserts on the way,
makes us to presume that the Aazhwaar inform the Deity about the arrival of River Cauvery
to join in the Deity’ services for relieving the Deity’s pain.

Kadaintha Paar Kadal Kidanthu Thiru Chanda Viruttham 81
Kadaintha Paar Kadal Kidanthu

VeLLai Velai Verpu Naatti Thiru Chanda Viruttham 88
VeLLai Velai Verpu Naatti VeLL Eyitru Araa ALaai
ALLal AA Kadaintha Anru Aruvaraikku Vor Aamaiyaai
ULLa NoigaLL Theer Marunthu Vanavarkku ALittha Yem
VaLLalaarai Anri Matru Vor Theivam Naan Mathippane
Eyiru means teeth. Here Snake Vaasuki has been indicated as white teethed snake. ALaai
means surrounding on all sides. ALLal means waves. The churning process was done so
swiftly that the sea was disturbed and waves were produced resulting in heavy noises.

Vidai KulangaLL Ezhu Adartthu Thiru Chanda Viruttham 92
Velai Neer Padaitthu Adaitthu Athil Kidanthu Mun Kadaintha

Eenam Aaya Ettum Neekki Thiru Chanda Viruttham 114
Eenam Aaya Ettum Neekki Etham Inri Meethu Poi
Njanam AaLa Vallaiyel Vanangi Vaazhtthu Yen Nenjame
Gnanam Aagi Njayiru Aagi Njalam Vutrum Vor Eyitru
Yenam Aai Idantha Moorthy Enthai Paatham Enniye
Varaaha Moorthy is also referred to as Gnana Moorthy. Hence the Aazhwaar had referred to
as associated with wisdom and had also described him as sun. Retrieval of earth from the
hidden sea had been compared to his capacity to relieve the humans from the worldly
miseries and to bestow them with a place in Vaikuntam.

Eittha Chollodu EeLai Engi Periya Thirumozhi 1.3.6
Atthan Enthai Aadhi Moorthy Aazh Kadalai Kadaintha

Enam Mun Aagi Iru Nilam Periya Thirumozhi 1.4.1
Enam Mun Aagi Irun Nilam Idanthu Anru Inai Adi Imaiyavar Vananga
Thaanavan Aagam Dharaniyil PuraLa Thadam Chilai Kunittha Yen Thalaivan
In this Paasuram the two feats associated with Sree Devi and Boo Devi had been referred to.
As both these feats were hailed by the Devas, the reference to the worship by Devas has to
be read in association with both the feats.

Vem Thiral KaLirum Velai Periya Thirumozhi 1.4.7
Vem Thiral KaLirum Velai Vaai Amudhum Vinnodu Vinnavarkku Arasum
Indirarkku AruLi Emakku Eenthu AruLum Enthai Em AdigaLL Em Perumaan
Vinn here means Heaven. While the while milky ocean (Paar Kadal) was churned, the
elephant Iravadham appeared which was taken by Indra. The nectar which appeared later
was also distributed among the Devas only by the tricks played by Vishnu in the form of
Mohini. The appearance of the elephant and nectar had been referred to in this Paasuram.
After taking the Nectar, the Devas had become powerful and could defeat the Demons and
regained their kingdom.

Soothinai Perukki KaLavinai Periya Thirumozhi 1.6.3
Velai Venn Thirai Alamara Kadaintha Naathan

Vanjanai Cheyya Thaai Vuru Aagi Periya Thirumozhi 2.3.3
Vinjai Vaanavar Chaaranar Siddhar Viyanthu Thuthi Cheyya Penn Uru Aagi
Amm Chuvai Amudham Anru ALitthaan

Penn Aagi Inn Amudham Periya Thirumozhi 2.5.8
Penn Aagi Inn Amudham Vanjitthaanai

Nannaatha VaLL Avunar Idai Periya Thirumozhi 2.6.1
Nannaatha VaaLL Avunar Idai Pukku Vaanavarai
Penn Aagi Amudhu Oottum Perumaanaar


Chalam Konda Iraniyanathu Periya Thirumozhi 3.9.1
Thadam Kadalai Kadainthu Amudham Kondu Ugantha KaaLai

Venri Migu Naragan Uram Periya Thirumozhi 3.10.2
Vinnavarkatgu Anru
Kunru Kodu Kurai Kadalai Kadainthu Amudham ALikkum Kuru Mani En Aar Amudham

Pongu NeeLL Mudi AmarargaLL Periya Thirumozhi 5.3.6
Pongu NeeLL Mudi AmarargaLL Thozhuthu Ezha Amudhinai Kodutthu Alippaan
Angu Vor Aamai Athu Aagiya Aadhi


Maa Irum Kunram Onru Matthu Periya Thirumozhi 5.7.4
Maa Irun Kunram Onru Matthu Aaga Maasunam Athanodu ALavi
Paa Irum Bouvam Pagadu Vindu Alara Padu Thirai Visumbu Idai Padara
Che Iru Visumbum ThingaLum Chudarum Thevarum Thaam Udan Thisaippa
Aayiram ThoaLaal Alai Kadal Kadainthaan Aranga Maa Nagar Amarnthaane
Maasunam means snake, here it refers to Vasuki snake. ALavi means tied around. Pagadu
means elephant. The churning activity was intense the sea was disturbed and the waves
produced due to churning emanated high sounds like elephants and high waves also reached
the height up to sky. To the surprise of sun, Moon, starts and Devas the churning was
carried on by Perumall along with others. To indicate the might of Perumall, he had been
referred as one having thousand shoulders.

Annal Cheithu Alai Kadal Kadainthu Periya Thirumozhi 6.1.2
Annal Cheithu Alai Kadal Kadainthu AthanuLL
Kann Nuthal Nanju Una Kandavane
Vinnavar Amudhu Una Amudhil Varum
Penn Amudhu Unda Yem Perumaan
Annal means Big Brother. Vishnu had proved that he was superior to all by ensuring that the
churning could be effectively carried on, when Devas and Demons had become tired very
much and could not do anything. Goddess Lakshmi also appeared from the ocean and she
was taken as his consort by Vishnu.

Kalanga Mun Neer Kadainthu Periya Thirumozhi 6.5.1
Kalanga Mun Neer Kadainthu Amudham Kondu Imaiyoar
ThuLangal Theera Nalgu Chothi Chudar Aai
Valam Kai Aazhi Idam Kai Changam Udaiyaan
ThuLangal means despair.

Poonaathu Analum Tharu Kann Periya Thirumozhi 6.10.3
Amudham Konda Perumaan Thiru Maarvan
By Amudham the Aazhwaar had indicated Mahalakshmi who had emerged out of the Milky
Ocean, as the reference to the Nectar had been followed by identifying him as the person
who has got Mahalakshmi on his chest. It has also been explained that since his efforts were
primarily responsible for getting the Nectar out of the Milky Ocean, the credit of bringing out
the Nectar had been given to the PerumaaL.

Mun Neerai Mun NaaLL Kadainthaanai Periya Thirumozhi 6.8.1
Mun Neerai Mun NaaLL Kadainthaanai Moozhttha NaaLL
Ann Neerai Meenaai Amaittha Perumaan
The two different manners in which the huge block of water was handled had been provided
in this Paasuram, during Mathsya Incarnation and Varaaha Incarnation. The words Mun Neer
denote sea. Some hold the view that the sea is called as Mun Neer for the reason it contains
river water, spring water and rain water (Aatru Neer, Ootru Neer and Vetru Neer)
Tamil Sangam poets hold water as Munneer for the reason it does three functions of
creating land, destroying land and protecting the land.


Kalanga Maa Kadal Kadainthu Periya Thirumozhi 8.5.7
Kalanga Maa Kadal Kadainthu


Malangu Vilangu Nedu VeLLam Periya Thirumozhi 8.8.2
Malangu Vilangu Nedu VeLLam Maruga Angu Vor Varai Nattu
Ilangu Chothi Aar Amudham Eithum Alavu Vor Aamai Aai
Vilangal Thiriya Thadam KadaluLL Sumanthu Kidantha Vitthagan
When the Mount Mandra was taken and kept on the Paarkadal the size of the mountain
created such confusion that the fishes were disturbed and started going from one place to
another. Vilangu is one type of fish, which had been referred to in the first line of the
Paasuram.
Vilangal in the third line refers to the Mountain Mandra. Thiriya means to rotate or to
wander. The fact that Vishnu was bearing the mountain to enable the sea being churned had
also been referred to in this Paasuram.

Vaanaiyaar Amudham Thantha Periya Thirumozhi 10.1.6
Vaanaiyaar Amudham Thantha VaLLal
Vaanaiyaar means Devas. Assuming the Mohini form, Vishnu had managed to distribute the
nectar only among Devas.

Kunru Onru Matthaa Aravam Periya Thirumozhi 10.6.2
Kunru Onru Matthaa Aravam ALavi Kurai Maa Kadalai Kadainthittu

Cheru Migu VaaLL Eyitra Aravu Periya Thirumozhi 11.4.2
Cheru Migu VaaLL Eyitra Aravu Onru Chutri Thisai Mannum Vinnum Udane
Veru Vara VeLLai VeLLam Muzhuthum Kuzhamba ImaiyoargaLL Ninru Kadaiya
Paru Varai Onru Ninru Muthugil Paranthu Chuzhala Kidanthu Thuyilum
Aru Varai Anna Thanmai Adal Aamai Aana Thirumaal Namakku Vor Arane

NeeLL Naagam Chutri Nedu Varai Periya Thirumozhi 11.7.1
NeeLL Naagam Chutri Nedu Varai Nattu Aazh Kadalai
Penaan Kadainthu Amudham Kondu Ugantha Pemmaanai
Poon Aara Maarvanai PuLL Oorum Pon Malaiyai
Kaanaathaar Kann Enrum Kann Alla Kandaame
Penaan means one who did not recognise. Perumall was not over awed by the size of the
Paar Kadal when the churning process was initiated.
In the subsequent Paasurams of this Thirumozhi, the Aazhwaar had associated the various
organs of the body to different actions in which the Deity can be enjoyed or worshipped.
This is similar to the Pathigam known as Anga Maalai (composed by Appar starting with the
words Thalaiye Nee Vanangaai) wherein similar attempt has been made to worship Lord
Siva.
While Appar’s Anga Maalai had referred to the functions of the body directly, Aazhwaar had
specified such functions in an indirect manner.
It is interesting to note that ILango Adigall in his epic Silappathigaaram has referred to the
same incident and had linked to the same to the function of eyes. ILango had also indirectly
referred to the function of eyes.
Kariyavanai Kaanaatha Kann Enna Kanne
Kann Imaitthu Kaanbaar tham Kann Enna Kanne

Paai Irum Paravai ThannuLL Kurum Thaandagam 3
Paai Irum Paravai ThannuLL Paru Varai Thiritthu Vaanoarkkaai
Irunthu Amudham Konda Appanai Em Piraanai

Maaya Maan Maaya Chetru Kurun Thaandagam 16
Paravai Ponga Thada Varai Thiritthu Vaanoarkku Eeyum

Thiru Vadivil Karu Nedumaal Nedum Thaandagam 3
Thiru Vadivil Karu Nedumaal Cheyan Enrum Threthai Kann VaLai Uruvaai Thigazhnthaan
Enrum
Peru Vadivil Kadal Amudham Konda Kaalam Perumaani Karu Neela Vannan Thannai
Oru Vadivatthu Vor Uruvan Enru Unaral Aagaathu Oozhi Thor Oozhi Ninru Etthal Allaal
Karu Vaduvil Chen Kanna Vannan Thannai Kattu Uraiye Yaar Oruvar Kaangirpaare
Koorma incarnation had taken place much earlier to many other incarnations during Krutha
Yuga. PerumaaL appeared white in colour during that time. Hence the reference to Conch
had been made in this Paasuram.
Threthai means Thretha Yugam. In this Paasuam it had been stated that the Perumaal
appeared reddish in colour during this period. In some other Paasurams this colour has been
referred as Golden Yellow colour. No reference to Dwapara Yugam had been made while
Kali Yugam though not referred to specifically, the colour of the Deity; bluish black had been
referred to in this Paasuram.
Finally he concludes that the PerumaaL cannot be restricted any single colour or form.

Anru Aayar Kula MagaLukku Nedum Thaandagam 29
Alai Kadalai Kadainthu Adaittha Ammaan

AmarargaLL Thozhuthu Ezha Thiru Vaai Mozhi 1.3.11
AmarargaLL Thozhuthu Ezha Alai Kadal Kadainthavan


Marai Aaya Naal VedatthuLL Thiru Vaai Mozhi 3.1.10
Muraiyaal Ivv Ulagu Ellaam Padaitthu Idanthu Undu Umizhnthu ALanthaai

Kannanai Maayan Thannai Thiru Vaai Mozhi 3.4.9
Kadal Kadainthu Amudham Konda Annal

Peru MakkaLL ULLavar Tham Thiru Vaai Mozhi 3.7.5
Amarargatku Arumai Ozhiya Anru Aar Amudhu Oottiya Appan
Vishnu had ensured that the Devas were not deprived of the Nectar by taking up the role of
distribution of Nectar.

NaNNaathaar Muruvalippa Thiru Vaai Mozhi 4.9.1
Kadal Kadainthaai

Mudiyaano Moo Ulagum Thozhuthu Thiru Vaai Mozhi 3.8.1
Aazh Kadalai Kadanthaai

Appane Adal Aazhiyaane Thiru Vaai Mozhi 4.7.5
Aazh Kadalai Kadaintha Thuppan
Thuppan means one who has got capacity to do a certain thing.

Thisaiyum Thisai Vuru First Thiru Andhaathi 7
Nedumaal Kadal Kadaintha
AaLL Amar Venri First Thiru Andhaathi 81
AaLL Amar Venri Adu KalatthuLL Anjaanru
VaaLL Amar Vendi Varai Nattu NeeLL Aravai
Chutri Kadainthaan Peyar Anre
For the sake of victory for Devas in their fight with Demons, Mount Meru was put on the
ocean to be used for churning the ocean with lengthy snake Vaasuki as rope encircling the
Mount Meru.
Nee Anru Ulagu ALanthaai Second Thiru Andhaathi 30
Nee Anru Kaar Oatham Mun Kadainthu Pinn Adaitthaai Maa Kadalai
Vali Mikka VaaLL Eyiru Second Thiru Andhaathi 68
Vali Mikka VaaLL Eyitru VaaLL Avunar MaaLa
Vali Mikka VaaLL Varai Matthu Aaga Vali Mikka
VaaLL Naagam Chutri Maruga Kadal Kadainthaan
Aare Thuyar Uzhanthaar Third Thiru Andhaathi 27
Kaare Malintha Karun Kadalai Nere Kadanthaanai
Baalaganaai Aal Ilai Mel Third Thiru Andhaathi 33
Mantharatthaal Maa Neer Kadal Kadainthu Vaan Amudham
Antharatthaarkku Eenthaai Nee Anru
Malai Mugudu Mel Vaitthu Third Thiru Andhaathi 46
Malai Mugudu Mel Vaitthu Vaasukiyai Chutri
Thalai Mugadu Thaan Oru Kai Patri Alai Mugatthu
Andam Poi Neer Therippa Anru Kadal Kadainthaan
Pindam Aai Ninra Piraan
Mugudu means Peak.
At the initial stages Devas stood at the tail side of the snake while Asuras stood at the head
side. But they could not start the churning process as their collective strength was not
sufficient to initiate the process. Perumall took stock of the situation and he had assumed
two forms and sat along with Devas and Asuras. After the Perumall had joined in their
efforts the churning process could be started.
Isaintha Aravamum Third Andhaathi 64
Isaintha Aravamum Verpum Kadalum
Pasainthu Angu Amudhu Paduppa Asianthu
Kadaintha Varutthamo Katchi Vekkavil
Kidanthu Irunthu Ninrathuvum Angu
The term Isaintha here means to synchronise. To indicate that the Meru Mountain,
Snake Vaasuki and the Ocean were used synchronising with each other in the churning
process, the word Isaintha had preceded all the three in the first line.
Aazhwaar enquires the Deity as to whether the effort taken for bringing out the Nectar
is responsible for his taking rest at Vekka, Kancheepuram.
Malai Aamai Mel Vaitthu Naan Mugan Thiru Andhaathi 49
Malai Aamai Mel Vaitthu Vaasukiyai Chutri
Thalai Aamai Thaane Oru Kai Patri Alaiyaamal
Peera Kadaintha Perumaan
The term Peera means to come out. Here the ocean was churned to bring out Nectar.
Varaaha Incarnation
Vanatthu Ezhuntha Mazhai Periyaazhwaar Thirumozhi 2.10.9
Vanatthu Ezhuntha Mazhai Poal Engum
Kanatthu Meinthu KaLitthu ViLaiyaadi
Enatthu Uruvaai Idantha Imm Manninai
Thanatthe Vaithaanaal Inru Mutrum
Dharani Idanthaanaal Inru Mutrum
Sthanam, Sanskrit word meaning place, had been used as Thaanam in this Paasuram to
imply that the earth had been restored to its place. It had been stated that the Varaaha form
had run hither and there in the forest enjoying the atmosphere, eating the Korai (Topiaco)
root, a kind of root vegetable. At Srimushnam temple, where we have got Varaaha form as
the Main Deity, only Korai (Topiaco) roots are offered to the Deity.


Vanatthu ULLeer Valiyeer Periyaazhwaar Thirumozhi 3.5.5
Enatthu Uru Aagiya Eeasan Enthai Idavan Ezha Vaangi Eduttha Malai
Idavan means big lump of hardened sand. Reference to Varaaha incarnation has been made
in this Paasuram describing about Govardhan hillock incident to indicate the might of
Krishna who had earlier lifted the earth on the teeth of Varaaha form. Hence it is no surprise
that for such a person the Govardhan hillock appeared only as light as hardened sand.

Mannum Malaiyum Mari KadalgaLum Periyaazhwaar Thirumozhi 4.1.9
Ennarku Ariya Enam Aagi Iru Nilam Pukku Idanthu
Vanna Karum Kuzhal Maatharodu Mananthaan

Kottu Mann Kondu Idanthu Periyaazhwaar Thirumozhi 4.3.9
Kottu Mann Kondu Idanthu Kudangaiyil Mann Kondu ALanthu
Meettum Akthu Undu Umizhnthu ViLaiyaadum Vimalan
All the three heroic deeds connected the world had been described as play for the Deity.

Aasai Vaai Chenra Periyaazhwaar Thirumozhi 4.5.1
Kezhal Aagiya Kedili

Val Eyittru Kezhalum Periyaazhwaar Thirumozhi 4.8.8
Val Eyittru Kezhalum Aai VaaLL Eyittru Cheeyamum Aai
Ellai Illaa Tharaniyaiyum Avunanaiyum Idanthaan

Thottam IllavaLL Periyaazhwaar Thirumozhi 5.1.5
Kezhal Onru Aagi Kottu Mann Konda KoLLgaiyinaan

Vayitril Thozhuvai Piritthu Periyaazhwaar Thirumozhi 5.2.3
Eyitru Idai Mann Konda Enthai

Paasi thoorttha Kidantha Naachiyaar Thirumozhi
Paasi Thoortthu Kidantha Paar Magatku Pandu Voru Naall
Maasu Udambil Neer Vaara Maanam Ilaa Panriyaam
As the earth was hidden under the sea, its surface had been covered by fossils which were
cleared by the Varaaham without minding the dirt accumulated to its body in this process.
In the previous Paasuram AandaaLL had described about the troubles Sri Raama had taken
to rescue Sita Devi from Lanka. In the next Paasuram she discusses about the troubles taken
for kidnapping Rukmini and entering into fight with Rukmi, Sisupaalan and others.

Eru Adartthathum Enamaai Nilam Perumall Thirumozhi 2.3
Enamaai Nilam Keendathum

Padaittha Paar Idanthu ALanthu Athu Undu Umizhnthu
The world created by PerumaaL had once been retrieved by him during Varaaha incarnation,
had been measured by him during Trivikrama incarnation and swallowed and brought out
after the deluge. Thus all the incidents connected with the world had been brought in a
single line of this Paasuram.

Kaaittha NeeLL ViLan Kani Thiru Chanda Viruttham 37
Mannai Undu – Pandu Vor Enam Aaya Vaamanaa
The reference to sand (earth) immediately brings to the mind of the Aazhwaar the Varaaha
incarnation and Vaamana incarnation where the purposes of these incarnations were to
retrieve the earth.

Kunril Ninru Vaan Irunthu Thiru Chanda Viruttham 48
Mann Onru Chenru Athu Onrai Undu Athu Onru Idanthu Panriyaai
The three incidents connected to the earth had been combined in the same line, measuring
the three worlds, eating the world and retrieving the land hidden under the sea by Demon
Hiranyaakshan.

ViLLvu Ilaatha Kaathalaal Thiru Chanda Viruttham 102
Panri Aaya Venri Veera

Venriye Vendi Veezh Porutku Periya Thirumozhi 1.1.4
Nedu Visumbu Anavum
Panri Aai Anru Paar Agam Keenda Paazhiyaan Aazhiyaan AruLe
Paazhiyaan means strong man

Pugar Aar Uru Aagi Periya Thirumozhi 2.4.7
Pugar Aar Uru Aagi Muninthavanai Pugazh Veeda Munithu Uyir Undu Asuran
Nagar Aayina Paazh Pada Naamam Erinthu
He was routed to such a level that even his name was forgotten by all. According to some
pundits these two lines represent Hiranyaakshan, brother of Hiranya, while many had held
that these lines represent the fight between Krishna and Poundareeka Vaasudeva.

Kidanthaanai Thadam KadaluLL Periya Thirumozhi 2.5.6
Paar Idatthai Eyiru Keera Idanthaanai VaLai Maruppin Enam Aagi

Enatthin Uru Aagi Nila Mangai Periya Thirumozhi 2.6.3
Enatthin Uru Aagi Nila Mangai Ezhil Kondaan

Irun Thann Maa Nilam Periya Thirumozhi 3.1.1
Irun Thann Maa Nilam Enam Athaai VaLai Maruppinil Agatthu Odukki

Vembum Chinatthu Punal Kezhal Periya Thirumozhi 3.2.3
Vembum Chinatthu Punal Kezhal Onraai Viri Neer Muthu VeLLam VuLL Pukku Azhuntha
Vambu Vunn Pozhil Choozh Ulagu Anru Edutthaan

Vai Anaintha Nuthi Kottu Periya Thirumozhi 3.4.3
Vai Anaintha Nuthi Kottu Varaagam Onraai Mann Ellaam Idanthu Edutthu MathangaLL
Cheithu

Chilambin Idai Chiru Paral Periya Thirumozhi 4.4.8
Chilambin Idai Chiru Paral Poal Periya Meru Thiru KuLambil Kanakanappa Thiru Aagaaram
Kulunga Nila Madanthai Thanai Idanthu Pulgi Kottu Idai Vaitthu Aruliya Em Komaan
Kandeer
Aazhwaar had brought before our eyes the manner in which the earth (which was hidden by
Demon Hiranyaakshan) was retrieved by Perumall. The magnitude of the figure had been
indicated by the comparison of the Mount Meru to one of the balls of anklet (Chilambu
ornament) worn on the lower portion of the leg. If the Mount Meru was smaller than the
balls of the anklet, the full magnitude of the Varaaha figure could be imagined. The Mount
Meru had also produced sounds due to friction with the ornament worn on the leg while the
earth was safely held between the teeth of the Pig whose form the Perumall had assumed at
that time. Due to the speed with which he was travelling during his return with the earth
safely held, had created vibrations in his heart. Aagaaram means Chest. Notwithstanding
such a speed the earth was held safely between the teeth, which with their curves and sharp
ends provided compact seat to the earth and saved it from any vibrations.


Pandu Mun Enam Aagi Periya Thirumozhi 4.10.10
Pandu Mun Enam Aagi Anru Oru Kaal Paar Idanthu Eyittrinil Kondu

Mann Idanthu Enam Aagi Periya Thirumozhi 4.6.2
Mann Idanthu Enam Aagi

Vaaraagam Athu Aagi Imm Periya Thirumozhi 4.7.8
Vaaraagam Athu Aagi Imm Mannai Idanthaai

Maanam Vel Vonn Kann Periya Thirumozhi 5.3.5
Maanam Vel Vonn Kann Mada Varal Mann MagaLL Azhunga Mun Neer Parappil
Enam Aagi Anru Iru Nilam Idanthavan
In the first line the beauty of sharp ended (like spear) eyes of Mother Earth had been
described.


Aen Aagi Ulagu Idanthu Periya Thirumozhi 6.5.3
Aen Aagi Ulagu Idanthu
Kidantha Nambi Kudanthai Mevi Periya Thirumozhi 6.10.1
Kezhal Aai Ulagai Idantha Nambi

Vidam Thaan Udaiya Aravam Periya Thirumozhi 6.10.2
Idanthaan Vaiyam Kezhal Aagi

PuLL Aai Enamum Aai Pugunthu Periya Thirumozhi 7.2.1
PuLL Aai Enamum Aai Pugunthu Ennai Ullam Konda KaLLvaa

Parane Panchavan Pouzhiyan Periya Thirumozhi 7.7.4
Aadhi Varaaham Mun Aanaai

Pandu Enam Aai Ulagai Periya Thirumozhi 7.4.6
Pandu Enam Aai Ulagai Anru Idantha PanbaLLaa

Chilambu Mudhal Kalan Periya Thirumozhi 7.8.4
Chilambu Mudhal Kalan Aninthu Vor Chem Kann Kunram Thigazhnthathu Ena Thiru
Uruvam Panri Aagi
Ilangu Puvi Madanthai Thanai Idanthu Pulgi Eyitru Idai Vaitthu AruLiya Yem Easan
The mightiness of the Varaaham figure had been indicated through the comparison to a
hillock. It has also been stated that Perumall had ornaments on his body like Chilambu. In
another Paasuram (Periya Thirumozhi 4.4.8) Aazhwaar had referred to about the Chilambu
ornament worn by Perumall in this incarnation and the relative size of the beads when
compared to Mount Meru.


Aer Aar Malar Ellaam Oothi Periya Thirumozhi 8.4.6
Paarai PiLantha Paraman
To take out the earth which was hidden under the sea, Perumall (while in the form of
Varaaham) had to pick the earth up by hitting the same with its teeth. This action had been
described as cutting apart.

Paar Aar ALavum Mudhu Mun Neer Periya Thirumozhi 8.8.3
Paar Aar ALavum Mudhu Mun Neer Parantha Kaalam VaLai Maruppil
Aer Aar Uruvatthu Enam Aai Eduttha Aatral Ammaan
As the earth had been hidden inside the sea, everywhere only water could be seen. The
terms VaLai Maruppu indicate the curved teeth protruding from the Varaaha form, on which
the earth was placed while emerging out of the sea.

Venri Cher Thinnmai Vilangal Periya Thirumozhi 9.1.4
Venri Cheri Thinnmai Vilangal Maa Meni VeLL Eyitru Voll Eri Tharu Kann
Panri Aai Anru Paar MagaLL Payalai Theertthavan
Vilangal means mountain. To indicate the big size of the Pig this comparison had been made.
The round eyes were shining like fire, due to anger towards Hiranyaakshan. The Aazhwaar
states that the Mother Earth was also suffering from Pasalai disease, due to separation from
PerumaaL at that time.
Pasalai disease is the state of the lady lovers who suffer pangs of separation from their lover.
It had been described in Sangam literatures and compared to Algae in the tank. The Algae is
called as Paasi in Tamil. The Algae which is well spread in the tank would get cleared at the
places wherefrom we take out water and it would appear again when take out our hands or
the equipment with which water is taken out. Likewise the Pasalai (change of colour in the
body) would disappear wherever the hands of the lover touch the lady and would appear
back when the touch is stopped.

Annamum Kezhalum Meenum Periya Thirumozhi 9.2.10
Annamum Kezhalum Meenum Aaya

Vaazha Kandoam Vanthu Kaanmin Periya Thirumozhi 9.6.3
Kezhal Chen Kann Maa Mugil Vannar

VeLLiyaar Pindiyaar Poathiyaar Periya Thirumozhi 9.7.9
TheLLiyaar Kai Thozhum Thevanaar Maa Muneer Amudhu Thantha VaLLalaar
Mun Neer meaning Sea, had been changed as Muneer by the poet.

Theethu Aru ThingaLL Pongu Periya Thirumozhi 11.4.3
Theethu Aru ThingaLL Pongu Chudar Umbar Vumbar Ulagu Ezhinodum Udane
Maathiram Mann Chumantha Vada Kunru Ninra Malai Aarum Ezhu Kadalum
Paatham Amar Choozh KuLambin Agam Mandalatthin Oru Paal Odunga VaLar Cher
Aadhi Mun Enam Aagi Arann Aaya Moorthy Athu Nammai AaLum Arase
Mandalam means inner ring. The seven worlds and seven mountains looked smaller than the
inner ring of the ornament worn on the leg of the Varaaham. Such was the magnitude of the
Varaaha form acquired by Vishnu.

KaLL Aar Thuzhaaiyum Kanavalarum Periya Thirumozhi 11.7.6
Kall Aar Thuzhaaiyum Kanavalarum KooviLaiyum
MuLL Aar MuLariyum Aambalum Mun Kandakkaal
PuLL Aai Vor Enam Aai Pukku Idanthaan Pon Adikku Enru
ULLaathaar ULLatthai ULLamaa KoLLoame
In this Paasuram the Aazhwaar states that any flower can be offered to the Deity and it is
only the intention to offer some flower to the Deity that counts. Kanavalar means Alari
flower.

Ketka Yaan Utrathu Undu Kurun Thaandagam 4
Kezhal Aai Ulagam Konda

Ther AaLum VaaLL Arakkan Nedum Thaandagam 20
Paar Idanthu Paarai Undu Paar Umizhnthu Paar ALanthu Paarai Aanda per AaLan

Piraan Peru Nilam Keendavan Thiru Vaai Mozhi 1.7.6
Piraan Peru Nilam Keendavan

Amarar Muzhu Mudhal Aagiya Thiru Vaai Mozhi 1.7.9
Amararkku Amudhu Eentha Aayar Kozhunthu

Aan Aanaan Aayan Thiru Vaai Mozhi 1.8.8
Aan Aanaan Aayan Meenodu Enamum

Choozhal Palapala Vallaan Thiru Vaai Mozhi 1.9.2
Thollai Am Kalatthu Ulagai
Kezhal Onru Aagi Idantha Kesavan Ennudai Ammaan

Ini Yaar NganangaLLaal Edukka Thiru Vaai Mozhi 2.3.5
Yen Kadar Padaa Amudhe
Thaniyen Vaazh Mudhale Pozhil Ezhum Enam Onraai
Nuni Aar Kottil Vaitthaai
In this Paasuram the Aazhwaar had described the Deity as Nectar. Nectar we are all aware is
associated with the Milky Ocean which was brought out with great amount of efforts put in
by Devas and Asuras. To avoid giving any such impression that the Deity could not be
reached without any such efforts, the Aazhwaar allays our fears by calling the Deity as
Nectar which had come out the sea.

Kidanthu Irunthu Ninru ALanthu Thiru Vaai Mozhi 2.8.7
Kidanthu Irunthu Ninru ALanthu Kezhal Aai Keezh Pukku
Idanthidum ThannuLL Karakkum Umizhum

Nalam Ena Ninaimin Thiru Vaai Mozhi 2.10.7
Nilam Munam Idanthaan

Maathar Maa Mann Madanthai Thiru Vaai Mozhi 4.2.6
Maathar Maa Mann Madanthai Poruttu Enam Aai
Aadhi Am Kalatthu Agal Idam Keendavar
In this Thirumozhi, while the second Paasuram refers to the Kuravi Kootthu with Gopis, the
previous one refers to the fight with bulls for the sake of Nappinnai. The reference to
Mother earth, is followed by the reference to Sri Devi and Sita Devi in the subsequent
Paasurams.

Undum Umizhnthum Kadanthum Thiru Vaai Mozhi 4.5.9
Undum Umizhnthum Kadanthum Idanthum Kidanthum Ninrum
Konda Kolatthoadu Veetru Irunthum Manam Koodiyum
Kandavaatraal Thanathe Ulagu Ena Ninraan
Through the various heroic deeds associated with the preservation of the world, he had
become Universe himself. The reclining pose referred to here is associated with the with
False sleep at Milky Ocean as well as Sri Raama lying on the ground at Thirupullaani, vexed
with the attitude of the Sea King in not allowing him to cross over to Lanka, initially. The
sitting pose corresponds to the situation of sitting on the throne of Ayodhya and ruling the
kingdom.

Parantha Theivamum Pal Ulagum Thiru Vaai Mozhi 4.10.3
Parantha Theivamum Pal Ulagum Padaitthu Anru Udane Vizhingi
Karanthu Umizhnthu Kadanthu Idanthathu Kadum TheLiya Gilleer
To indicate that the Lord had swallowed the entire worlds at the time of Deluge, without any
difficulty, it had been stated that he had swallowed immediately.

Poru Kottu Vor Yenam First Thiru Andhaathi 9
Poru Kottu Vor Yenam Aai Pukku Idanthaaikku Anru Vun
Oru Kottin Mel Kidanthathu Anre Viri Thoatta
Chevadiyai Neetti Thisai Nadunga Vinn ThuLanga
Maa Vadivin Nee ALantha Mann
While Perumall retrieved the earth during Varaaha Incarnation, he had retrieved all the
three worlds for the sake of Indra from Mahabali. Both these incidents had been covered in
the above Paasuram.
Kottu means the teeth. The earth was hidden under the sea. Perumall found it out and
brought the earth from the depths of the sea, by keeping the earth on the teeth of the
Varaaha which from he had taken up.
Urai Mel Kondu First Thiru Andhaathi 25
Keendaanai Kezhal Aai Bhoomi Idanthaanai
Idanthathu Bhoomi First Thiru Andhaathi 39
Idanthathu Bhoomi
Piraan Vun Perumai First Thiru Andhaathi 84
Piraan Vun Perumai Pirar Aar Arivaar
Vura Aai Ulagu Alantha Njaanru Varaagatthu
Eyitru ALavu Poathaa Vaaru En Kolo Enthai
Adikku ALavu Poantha Padi
The magnitude of dimensions of the Deity while he took the form of Varaaha and Tri
Vikrama are described in the above Paasuram. The Aazhwaar states that the well spread out
earth appeared to be very small when it was held between the teeth during Varaaha
incarnation. Likewise the world could not even measure up to the distance covered by one
feet of the Deity during Tri Vikrama incarnation.
Voona Kurambaiyin First Thiru Andhaathi 91
Enatthu Uruvaai Ulagu Idantha Oozhiyaan
Nee Anru Ulagu Idanthaai Enbaraal
Maalai Ari Uruvan Second Thiru Andhaathi 47
Njaalam Alanthu Idanthu Undu Umizhntha Annal
ThaLaal Chagadam Uthaitthu Third Thiru Andhaathi 54
Kezhal Aai MeeLaathu Mann Agalam Eendu Angu Vor Maathu Ugantha Maarvar
Thaan Oruvan Aagi Naan Mugan Thiru Andhaathi 70
Thaan Oruvan Aagi Dharani Idanthu Edutthu
Aen Oruvanaai Eyittril Thaangiyathum
Narasimha Incarnation
Enthai Thanthai Thiru Pallaandu 6
Anthi Am Pothil Ari Uruvaagi Ariyai Azhitthavan
The term Ari appearing for the second time in this line means Enemy. As Demon Hiranya
had become enemy to Prahlada through his instructions to kill him, Perumall had adopted
him as his enemy.

Pirangiya Peitchi Mulai Chuvaitthu Periyaazhwaar Thirumozhi 1.2.5
Maram KoLL Iraniyan Maarbai Mun Keendaan

KoaLL Ariyin Uruvam Periyaazhwaar Thirumozhi 1.5.2
KoaLL Ariyin Uruvam Kondu Avunan Udalam Kuruthi Kuzhambi Ezha Koor Ugiraal
Kudaivaai
MeeLa Avan Maganai Meimmai KoLa Karuthi
The Aazhwaar states that the Narasimha incarnation had taken place to proved the words of
Prahlada as right.


ALanthitta Thoonai Avan Periyaazhwaar Thirumozhi 1.6.9
ALanthitta Thoonai Avan Thatta Aange
VaLarnthittu VaaLL Ugir Singa Uruvaai
Ulam Thottu Iraniyan Vonn Maarvu Agalam
PiLanthitta KaigaLLaal Chappaani

KudangaLL Edutthu Era Vittu Periyaazhwaar Thirumozhi 2.7.7
Idanthittu Iraniyan Nenjai Iru PiLavaaga Mun Keendaai

Mun Narasingam Athu Aagi Periyaazhwaar Thirumozhi 3.6.5
Mun Narasingam Athu Aagi Avunan Mukkiyatthai Mudippaan

Kathir Aayiram Iravi Periyaazhwaar Thirumozhi 4.1.1
Athirum Kazhal Poru ThoaLL Iraniyan Aagam PiLanthu Ariyaai
Uthiram ALaintha Kaiyodu Irunthaan

Bootham Ainthodu Periyaazhwaar Thirumozhi 4.4.6
Narasingan
Kombinaar Pozhil Vaai Periyaazhwaar Thirumozhi 4.4.9
Narasingan
Val Eyittru Kezhalum Periyaazhwaar Thirumozhi 4.8.8
Val Eyittru Kezhalum Aai VaaLL Eyittru Cheeyamum Aai
Ellai Illaa Tharaniaiyum Avunanaiyum Idanthaan

Uram Patri Iraniyanai Periyaazhwaar Thirumozhi 4.9.8
Uram Patri Iraniyanai Ugir Nuthiyaal OLLiya Maarbu Uraikka Oonri
Chiram Patri Mudi Idiya Kann Pithunga Vaai Alara Thezhitthaan

Nambane Navinru Ettha Vallaar Periyaazhwaar Thirumozhi 5.1.9
Narasingam Athu Aanaai

Mangiya Val Vinai NoigaaLL Periyaazhwaar Thirumozhi 5.2.4
Singa Piraan Avan Emmaan

Vaan Kondu KiLarnthu Ezhuntha Naachiyaar Thirumozhi 8.4
Oon Konda VaLL Ugiraal Iraniyanai Udal Idanthaan

Vaal Niratthoar Seeyam Aai Thiru Chanda Viruttham 23
Vaal Niratthoar Seeyam Aai VaLaintha VaaLL Eyitrru Avan
Oon Niratthu Ugir Thalam Azhutthinaai
Vaal Niram means white in colour

Gangai Neer Payantha Thiru Chanda Viruttham 24
Singam Aaya Theva Thevaa

Varatthinil Siratthai Mikka Thiru Chanda Viruttham 25
Varatthinil Siratthai Mikka VaaLL Eyitru Matravan
Uratthinil Karatthai Vaitthu Ugir Thalatthai Oonrinaai
‐‐‐ Vun Karutthai Yaavar Kaana Vallaar
Hiranya had obtained such a boon which provided almost impossible for anybody to kill him
and hence he was having lot of faith in the boons obtained by him. Yet the Deity whose
intentions nobody could guess had taken such a form and chosen the time and place for
killing him in such a manner that the boon could also become true and Hiranya could also be
vanquished.

Karandam Aadu PoigaiyuLL Thiru Chanda Viruttham 62
Thiranda ThoaLL Iraniyan Chinam KoLL Aagam Onraiyum
Irandu Kooru Cheithu Ugantha Singam

Pariyan Aagi Vantha Avunan Amalan Aadhi Piraan 8
Pariyan Aagi Vantha Avunan Udal Keenda
Demon Hiranya had a hefty body which has been indicated by the term Pariyan.

Maram KoLL AaLL Ari Vuru Ena Periya Thirumozhi 1.2.4
Maram KoLL AaLL Ari Vuru Ena Veruvaa Oruvanathu Agal Maarvam
Thiranthu Vaanavar Mani Mudi PaNi Thara Iruntha
Maram means anger. In this Paasuram the Aazhwaar states that on hearing that a figure
with Body of Lion and face of human had emerged out of the pillar, several demons were
frightenened and ran away from the scene. It has also been stated that the Devaas had
fallen at the feet of Narasimha form, after the death of Hiranya, in appreciation of the feat.

Maan Muninthu Oru Kaal Periya Thirumozhi 1.4.8
Ponniratthu Uravoan
Oon Munithu Avanathu Udal Iru PiLavaa Ugir Nuthi Madutthu

Yenoar Anja Ven ChamatthuLL Periya Thirumozhi 1.5.7
Yenoar Anja Ven ChamatthuLL Ari Aai Pariya Iraniyanai
Oon Aar Agalam PiLavu Eduttha Oruvan
As everybody except Prahlada was scared when Vishnu appeared as Narasimha form, from
the pillar kicked by Demon Hiranya, the term Yenoar Anja had been used. To indicate the
hefty body of Demon Hiranya, he had been identified as Pariya Iraniyan.

Amm Kann Njaalam Periya Thirumozhi 1.7.1
Amm Kann Njaalam Anja Angu Vor AaLL Ariyaai Avunan
Ponga Aagam VaLL Ugirall Poazhntha Punithan
Pozhntha means torn into two pieces. Angu in Tamil means there. This indicates that the
Narasimha form had appeared from the pillar at the place kicked by Demon Hiranya.

Alaittha Pezh Vaai Periya Thirumozhi 1.7.2
Alaittha Pezh Vaai Vaal Eyitru Vor KoaLL Ariyaai Avunan
Kolai Kai AaLaan Nenju Idantha Koor Ugir AaLan
In this Paasuram it had been stated due to the anger against the Demon, the Narasimha
form appeared with its mouth wide opened and the tongue sticking to the lower parts of the
mouth presenting a terrifying look.

Eintha Pezh Vaai VaaLL Periya Thirumozhi 1.7.3
Eintha Pezh Vaai VaaLL VaLL Eyitru Vor KoaLL Ariyaai
Vaaintha Aagam Vall Ugiraal Vagirntha Ammanathu Idam

Evvum Vem Vel Pon Peyaraoan Periya Thirumozhi 1.7.4
Evvum Vem Vel Pon Peyaroan Ethalan Inn Uyirai
Vavvi Aagam VaLL Ugiraaal Vagirntha Ammanathu Idam
In Sanskrit gold is known as Hiranyam. As the Demon Hiranya’s body was golden yellow in
colour he was named as Hiranyaa. Demon Hiranya has been referred to in this Paasuram, as
the one who has got Gold in his name. The sequence of events referred to in this Paasuram
is worth analysis. Snatching of Hiranya’s life has been mentioned first and the tearing of his
body has been referred later. It has been explained by Pundits that the very sight of
Narasimha form appearing from the pillar had resulted in the death of Hiranya and hence
the Aazhwaar has referred to the sequence of the events as above.

Menra Pezh Vaai VaLL Periya Thirumozhi 1.7.5
Menra Pezh Vaai VaLL Eyitru Vor KoaLL Ariyaai Avunan
Ponra Aagam Vall Ugiraal Pozhntha Punithan
Menra means folded. As the Perumall had folded his lips and bitten his teeth expressing his
anger towards Hiranya, this has been depicted as such in this Paasuram. In this Paasuram
also the sequence of events had been explained as in Periya Thirumozhi Paasuram
1.7.4.Ponra Avunan means dead Hiranya.

Erintha Pain Kann Ilangu Periya Thirumozhi 1.7.6
Erintha Pain Kann Ilangu Pezh Vaai Eyitrodu Ithu Evv Vuru Enru
Irinthu Vaanoar Kalangi Oada Iruntha Ammanathu Idam
As the Narasimha form appeared suddenly out of the pillar, the sight of Narasimha with
bright burning eyes, white sharpened lengthy teeth in the open mouth which looked like
cave, had frightened the Devas to such an extent that they has started running helter skelter
as they could not make out the creature.

Munaittha Cheetram Vinn Chuda Periya Thirumozhi 1.7.7
Munaittha Cheetram Vinn Chuda Poi Moo Ulagum
Anaitthum Anja AaLL Ariyaai Iruntha Ammaan
The level of anger the Narasimha form had against Hiranya was such that the heat generated
out the anger had touched the skies and all the three worlds, making everybody very much
scared.

Naa Thazhumba Naan Muganum Periya Thirumozhi 1.7.8
Naa Thazhumba Naan Muganum Easanumaai Muraiyaal
Ettha Angu Vor AaLL Ariyaai Iruntha Ammaan

Nallai Nenje Naam Thozhuthum Periya Thirumozhi 1.7.9
Naam Thozhuthum Nammudai Nam Perumaan
Alli Maathar Pulga Ninra Aayiram ThoaLLan
To indicate the might of the Narasimha form, the Deity has been described as one with one
thousand shoulders. It has also been explained that the happiness felt by the Deity in
embracing the Mother Lakshmi, had created thousand shoulders. It is said in many Tamil
literature works that the happiness experienced by a person resulted in broadening his
shoulders.

Enn ThisaigaLum Ezh Ulagamum Periya Thirumozhi 1.8.6
Vonn Thiral Avunan Uratthu Ugir Vaitthavan Voll Eyitrodu
Thinn Thiral Ari Aayavan

Thoon Aai Athan Oodu Periya Thirumozhi 1.10.5
Thoon Aai Athan Oodu Ariyaai Vanthu Thonri
Penaa Avunan Udalam PiLanthittaai

PaLLiyil Vothi Vantha than Periya Thirumozhi 2.3.8
PaLLiyil Vothi Vantha than Chiruvan Vaayil Vor Aayira Naamam
OLLiya Aagi Poatha Aangu Athanukku Vor Poruppu Ilan Aagi
PiLLaiyai Cheeri Vegundu Thoon Pudaippa Pirai Eyitru Anal Vizhi Pezh Vaai
TheLLiya Singam Aagiya Thevai
To prove his omnipresent nature, the Perumall had chosen the Pillar kicked by Demon
Hiranya to emerge out of the same. Had any other pillar or any other object had been
chosen, it might be even dubbed as some trick by Perumall hence the pillar chosen by
Hiranya had become the birth place of Narasimha form.

Kandaa Vanam Enbathu Vor Periya Thirumozhi 2.4.2
Avunan Avan Maarvu Agalam Ugiraal Vagir Aaga Muninthu Ari Aai Neendaan

Thaangathathu Vor AaLL Ari Periya Thirumozhi 2.4.4
Thaangathathu Vor AaLL Ariyaai Avunan Thanai Veeda Munithu Avanaal Amarum
Poon Kothaiyar Pongu Eri Moozhga Vilaitthu

Pugar Aar Uru Aagi Muninthavanai Periya Thirumozhi 2.4.7
Venri KoLL VaLL Avunan
Pagaraathavan Aayiram Naamam Adi Paniyaathavanai Paniyaal Amaril
Nigar Aayavan Nenju Idanthaan
To differentiate between the father Hiranya and son Prahlada (who had always been reciting
the name of Vishnu), Aazhwaar had indicated Hiranya as the one who had not recited the
divine names of Vishnu. As Hiranya was a strong person, he had been described as one who
is equal to anybody in fight.

Penaatha Vali Arakkar Meliya Periya Thirumozhi 2.5.7
Penaatha Vali Arakkar Meliya Anru Peru Varai ThoaLL Ira Neritthu Anru Avunar Koanai
Poon Aagam PiLavu Eduttha Poar Valloan

Penn Aagi Inn Amudham Periya Thirumozhi 2.5.8
Pirai Eyitru Anru Adal Ariyaai Peruginaan

Pada Naagatthu Anai Kidanthu Periya Thirumozhi 2.5.10
Anru Avunar Koanai Pada Vegundu


Thiripuram Moonru Eriththaanum Periya Thirumozhi 2.8.1
Thiripuram Moonru Eritthaanum Matrai Malar Misai Mel Ayanum Viyappa
Muri Thirai Maa Kadal Poal Muzhangi Moo Ulagum Muraiyaal Vananga
Eri Ana Kesaram VaaLL Eyitrodu Iraniyan Aagam Irandu Kooraa
Ari Uruvaam Ivar
Kesaram indicates the bunch of hair on the back side of the Lion’s neck. Kesaram is a Sanskrit
word. Destruction of Hiranyaa was hailed by Siva, Brahma and other Devas with such a
delight that the sound during the celebration had exceeded the sound of oceans.

Thinn Padai KoaLL Ariyin Periya Thirumozhi 2.9.6
Thinn Padai KoaLL Ariyin Uruvaai Thiraloan Agalam Cheruvil Muna NaLL
Punn Pada Pozhntha Piraan

Maaru Kondu Udanru Ethirntha Periya Thirumozhi 3.1.4
Maaru Kondu Udanru Ethirntha Val Avunan than Maarbu Agam Iru PiLavaa
Kooru Kondu Avan Kula Magarku Inn AruLL Kodutthavan

Pongi Amaril Oru NaaLL Periya Thirumozhi 3.3.8
Pongi Amaril Oru Kaal Pon Peyaroanai Veruva
Angu Avan Aagam ALainthittu Aayiram ThoaLL Ezhunthu Aada
Pain Kann Irandu Eri Kaanra Neenda Eyitrodu Pezh Vaai
Singa Uruvil Varuvaan
Hiranyam, Sanskrit word, means gold. Hence Hiranya is identified as one with Gold in his
name. As the strength of the Narasimha form was enormous it appeared as if the form had
one thousand shoulders.

Panchu Iyal Mel Idai Pinnai Periya Thirumozhi 3.4.4
Ponnan Paim Poonn
Nenju Idanthu Kuruthi Uga Ugir Vel Aanda Ninmalan

Chalam Konda Iraniyanathu Periya Thirumozhi 3.9.1
Chalam Konda Iraniyanathu Agal Maarvam Keendu
The demon had been described as the one having evil thoughts

Thinniyathoar Ari Uruvaai Periya Thirumozhi 3.9.2
Thinniyathoar Ari Uruvaai Thisai Anaitthum Nadunga Thevaroadu ThaanavargaLL
Thisaippa Iraniyanai
Nanni Avan Maarvu Agalatthu Ugir Maduttha Naathan

Odaatha AaLL Ariyin Uruvam Periya Thirumozhi 3.10.4
Odaatha AaLL Ariyin Uruvam Athu Kondu Anru Uvappil Migu Peru Varattha Iraniyanai
Patri
Vaadaatha VaLL Ugiraal PiLanthu Avan than Maganukku AruLL Cheithaan
Here Odaatha word had been used as adjective to indicate the preparedness of Narasimha
to wage a war, who does not hesitate to face the enemy in any contest.

Odaatha AaLL Ariyin Uru Aagi Periya Thirumozhi 4.1.7
Odaatha AaLL Ariyin Uru Aagi Iraniyanai
Vaadaatha VaLL Ugiraal PiLanthu ALaintha Maal
Here the term Odaatha means the creature which does not run in forests. Such a reference
indicates that a similar creature had not existed earlier, thus ensuring that the boon allowed
by Brahma is maintained.

Vulaiya Onn Thiral Pon Peyaroan Periya Thirumozhi 4.2.7
VuLaiya Onn Thirai Pon Peyaroan Thanathu Uram PiLanthu Uthiratthai
Alaiyum Vem Chinatthu Ari
VuLaiya means to become scared. Pon Peyaroan indicates Hiranya.


Mudi Udai Amararkku Idar Cheyum Periya Thirumozhi 4.10.8
Mudi Udai Amararkku Idar Cheyum Asurar Tham Perumaanai Anru Ariyaai
Madi Idai Vaitthu Maarvai Kun Keenda Maayanaar

Veyyan Aai Ulagu Ezhu Udan Periya Thirumozhi 5.3.3
Veyyan Aai Ulagu Ezhu Udan Nalinthavan Udal Agam Iru PiLavaa
Kaiyil Neel Ugir Padai Athu Vaaithavan
Veyyan means wicked person. Here Hiranyaa has been identified as wicked person as he had
tortured the entire world.


VaLarnthavanai Thadam KadaluLL Periya Thirumozhi 5.6.4
Thariyaathu Anru Iraniyanai PiLanthavan
Thariyaathu means could not tolerate. The Perumall could not tolerate any further the
atrocities caused to Prahlada by his father Hiranya and hence had decided to emerge out of
the pillar kicked by Hiranya and torn him into pieces.

Engane Uyvar Thaanavar Periya Thirumozhi 5.7.5
Engane Uyvar Thaanavar Ninainthaal Iraniyan Ilangu Poon Agalam
Pongu Vem Kuruthi Pon Malai PiLanthu Pozhi Tharum Aruvi Otthu Izhiya
Vem Kann VaaLL Eyitru Vor VeLLi Maa Vilangal Vinn Vura Kanal Vizhitthu Ezhunthathu
Angane Oppa Ari Vuru Aanaan Aranga Maa Nagar Amarnthaane
The sight and consequent thought of the Narasimha form had made the Demons die and
hence there was no escape for the Demons, states the Aazhwaar. The body of Hiranya had
been compared to Golden Mountain due to his colour and hence named as Pon Malai. The
blood flowing out the body of Hiranya appeared as a stream coming down from a golden
mountain. The Narasimha form of the Deity had been compared to a silver mountain with
burning eyes with sharp white teeth. Vilangal means mountain.

Vakkaran Vaai Mun Keenda Periya Thirumozhi 5.9.5
Vaanoar
Pukku Aran Thanthu AruLLvaai Enna Pon Aagatthaanai
Nakku Ari Uruvam Aagi Nagam KiLarnthu Idanthu Ugantha
Chakkara Chelvan
Normally the disc weapon would be used by Perumall to destroy his enemies or Demons.
But while killing the Demon Hiranya, the nail had been used and the Disc weapon had been
rested. Due to this the Disc weapon had become simply an ornament in his hands. Hence the
Perumall had been called as Chakkara Chelvan. Hiranya had been called as Pon Aagatthaan,
literal translation of the Sanskrit word Hiranya.
Even before Prahlada had been tortured by Hiranya, the Devas were tortured by Hiranya and
they had been requesting the Perumall to save them from the atrocities committed by
Hiranya. Such a request made by the Devas had been referred to in the Paasuram.

Munai Aar Cheeyam Aagi Avunan Periya Thirumozhi 6.5.2
Munai Aar Cheeyam Aagi Avunan Muran Maarvam
Punai VaaLL Ugiraal Pozh Pada Eerntha Punithan
Munai means to fight. Considering the special boon obtained by Hiranya which served as a
shield virtually against his all types of opponents, Perumall had taken the form to suit the
situation for fighting with Hiranya. Pozh Pada means into two pieces. Eerntha means tearing
apart.

Pain Kann AaLL Ari Uruvaai Periya Thirumozhi 6.6.4
Pain Kann AaLL Ari Uruvaai Veruva Nokki Paru Varai ThoaLL Iraniyanai Patri Vaangi
Am Kai VaaL Ugir Nuthiyaal Avanathu Aagam Am Kurithi Ponguvitthaan

Anru Ulagam Moonrinaiyum Periya Thirumozhi 6.6.5
Ver Oar Ari Uruvaai Iraniyanathu Aagam Keendu
Venru Avanai Vinn Ulagil Chela Uytthaar

Oadaa Ariyaai Iraniyanai Oon Idantha Periya Thirumozhi 6.8.4
Oadaa Ariyaai Iraniyanai Oon Idantha

Oadaa AaLL Ariyin Uruvaai Periya Thirumozhi 7.2.2
Oadaa AaLL Ariyin Uruvaai Maruvi
Here the term Oadaa means the creature which does not run in forests. Such a reference
indicates that a similar creature had not existed earlier, thus ensuring that the boon allowed
by Brahma is maintained. Hiranya had obtained a boon that he should not be killed an
existing creature or any man belonging to any tribe in the three worlds, he should not be
killed by any arm etc.

Yen Cheigen Adiyen Uraiyeer Periya Thirumozhi 7.3.9
Pen Peyaroan Nenjam Anru Idanthavan

Singam Athu Aaya Avunan Periya Thirumozhi 7.6.1
Singam Athu Aaya Avuna Thiral Aagam Mun Keendu Ugantha
Changam Idatthaanai Thazhal Aazhi Valatthaanai
Even though Perumall had assumed Narasimha form at that time, considering the
importance of face in one’s body it had been stated that Perumall had come as Lion. The
Perumall had torn apart the body of Hiranya with his sharp nails; thereby there was no
scope for the disc arm which was kept in its place of right hand. Likewise the Conch was also
not used as the remaining demons sped away from the scene. Hence there was no necessity
to use the conch to sound victory.

Vanthikkum Matru Avarkkum Periya Thirumozhi 7.4.5
Munthi Chenru Ari Uruvaai Iraniyanai Murann Azhittha Muthalvar

Vindaan Vinn Puga Vem Chamatthu Periya Thirumozhi 7.7.5
Vindaan Vinn Puga Vem Chamatthu Ariyaai Pariyoan Maarvu Agam Patri PiLanthu
Vindaan means Enemy. Pariyoan means one who is stout person. Here both these terms
denote Demon Hiranya.

Chinam Mevu Adal Ariyin Uruvam Periya Thirumozhi 7.8.5
Chinam Mevum Adal Ariyin Uruvam Aagi Thiral Mevum Iraniyanathu Aagam Keendu


Madal Eduttha Nedum Thaazhai Periya Thirumozhi 8.3.6
Adal Edutthu Anru Iraniyanai Muran Azhiya Ani Ugiraal
Udal Eduttha Perumaan
In the above Paasuram Hiranya had been described as well versed in wars and consequently
was very proud of his strength due to several victories in previous wars/fights.



ULaintha Ariyum Maanidamum Periya Thirumozhi 8.8.4
ULaintha Ariyum Maanidamum Vudan Aai Thoanra Onruvitthu
ViLaintha Cheetram Vinn Vethumba Vetroan Agalam Vem Chamatthu
PiLanthu VaLaintha Ugiraan
The mere sight of the Narasimha form had created fear in the minds of the on lookers. The
anger exhibited by the PerumaaL at that time had scorched the sky as well. The term
Vetroan means the one who is different from self, here the enemy Hiranyaa. The nails were
curved and sharp to facilitate tearing of the Demon’s body.
Even though there had been instances in Raama incarnation, where Sri Raama had become
very much angry, the anger had subsided immediately. But in this case, the difficulties
created for Prahlada, his devotee had angered PerumaaL to such extent that it would get
extinguished easily even after the murder of Hiranya.

Mann Aagi Vaiyam ALanthathuvum Periya Thirumozhi 8.10.8
VaaLL Avunan Poon Aagam Keendathuvum

Pariya Iraniyanathu Aagam Periya Thirumozhi 9.4.4
Pariya Iraniyanathu Aagam Ani Ugiraal
Ari Uruvaai Keendaan

Singam Athu Aay Avunan Periya Thirumozhi 9.9.4
Singam Athu Aay Avunan Thiral Aagam Mun Keendu Ugantha
Pangaya Maa Malar Kann Paran

ThuLakkam Ill Chudarai Periya Thirumozhi 10.1.4
Avunan Udal PiLakkum Mainthan

ULainthittu Ezhuntha Madhu Periya Thirumozhi 10.6.3
VaLainthitta VillaaLi Val VaaLL Eyitru Malai Poal Avunan Udal VaLL Ugiraal
ALainthittavan

ThaLarnthittu Imaiyoar Charan Periya Thirumozhi 10.6.4
ThaLarnthittu Imaiyoar Charan Thaa Ena Thaan Charanaai Muran Aaayavanai Ugiraal
PiLanthittu Amararkku AruLL Cheithu Ugantha Perumaan

Porunthalan Aagam PuLL Uvanthu Periya Thirumozhi 10.9.8
Porunthalan Aagam PuLL Uvanthu Era Vall Ugiraal PiLanthu Anru
Poruthu means to fit. As Hiranyaa had not fitted into the ways of Perumall he had not been
described as the one who did not fit with Perumall; in this case as enemy. With his demise
his broad shouldered body had become a feast for eagles.

Angu Vor AaLL Ariyaai Periya Thirumozhi 11.1.5
Angu Vor AaLL Ariyaai Avunanai
Bangamaa Iru Kooru Cheithavan

ThaLai Avizh Kothai Maalai Periya Thirumozhi 11.4.4
ThaLai Avizh Kothai Maalai Iru Paal Thayanga Eri Kaanra Irandu Tharu Kann
Alavu Ezha Vemmai Mikka Ari Aagi Anru Pariyoan ChinangaLL Avizha
VaLai UgiraaLi Moimbil Maravoanathu Aagam Mathiyaathu Chenru Ugiraal
PiLavu Ezha Itta Kuttam Athu Vaiyam Moodu Peru Neeril Mummai Perithe
Thayanga means to hang down. Tharu means small circular shaped. Demon Hiranya was
very much angry with Vishnu for having changed his son Prahlada. But one seeing the
frightful form he had to shed down his anger and a sense of fear had gripped him. The awe
inspiring strength of Hiranya, who was full of hatred towards Vishnu, was ignored by Vishnu
who proceeded to tear down his body. To denote that Hiranya had a huge body the
Aazhwaar states that the blood of his body had formed a pool which was bigger than a sea.

Koodaa Iraniyanai Koor Ugiraal Periya Thirumozhi 11.7.4
Kooda Iraniyanai Koor Ugiraal Maarvu Idantha
Oadaa Adal Ariyai Umbaraar Koamaanai
Thodu Aar Narum Thuzhaai Maarvanai Aarvatthaal
Padaathaar Pattu Onrum Paattu Alla Kettoame
Hiranya had obtained a boon that he should not be killed by any animal or man. To honour
the boon bestowed upon Hiranya Perumall had taken the form which was never seen in any
forest or world at that time. To indicate this situation, the word ‘Oadaa’ had been used.
Oadaa means which did not run. Hiranya had created such a scare in the minds of all that all
had started running away from him for life, at his sight. But Narasimha did not run away
from Hiranya. On the contract he made all the demons run away from the scene frightened.
This Paasuram forms part of the Thirumozhi in which all the organs had been associated with
the worship of the Deity.

Kaatrinai Punalai Theeyai Kurun Thaandagam 2
Avunanaar Uyirai Unda Kootrinai

Unnai Chinthai Cheithu Thiru Vaai Mozhi 2.6.6
Unnai Chinthayininaal Igazhntha Iraniyan Agal Maarvam Keenda Yen
Munnai KoaLL Ariye

Engum VuLan Kannan Thiru Vaai Mozhi 2.8.9
Engum VuLan Kannan Enra Maganai Kaainthu
Ingu Illai Aal Enru Iraniyan Thoon Pudiappa
Angu Appozhuthe Avan Veeya Thoanriya Yen
Singa Piraan Perumai Aaraayum Cheermaitthe

Thoatra Kedu Avai Illavan Thiru Vaai Mozhi 3.6.6
Cheetratthoadu AruLL Petravan Adi Keezh Puga Ninra Chen Kann Maal
Due to the anger against Demon Hiranya, PerumaaL’s eyes were reddish, but this anger did
not come in the way of blessing Prahlada.

KiLar OLiyaal Kuraivu Illaa Thiru Vaai Mozhi 4.8.7
KiLar OLiyaal Kuraivu Illaa Ari Uru Aai KiLarnthu Ezhunthu
KiLar OLiya Iraniyanathu Agal Maarvam Kizhitthu Ugantha
VaLar OLiya Kanal Aazhi Valam Puriyan
The body of Hiranya was glittering due to the ornaments worn by him. As the Hiranya’s body
was torn apart with the nails, the Disc arm did not have any work to do and due to this
grievance it was feeling heated up, according to the Aazhwaar.

Adiyum Padi Kidappa First Thiru Andhaathi 17
Vadi Ugiraal Eernthaan Iraniyanathu Aagam
Thazhumbu Iruntha Chaarnga First Thiru Andhaathi 23
Thazhumbu Iruntha Poon Kothaiyaall Veruva Ponn Peyaroan Maarbu Idantha Viral
Perumall while he had gone to help his devotees, he had created several permanent marks
on his body. One such occasion was the mark on his finger nails, while he had torn apart the
heart of Demon Hiranyaa.
Puri Oru Kai Patri First Thiru Andhaathi 31
Puri Oru Kai Patri Vor Ponn Aazhi Yenthi
Ari Uruvum AaLL Uruvum Aagi Eri Uruva
Vannatthaan Maarbu Idantha Maal
Demon Hiranya had been described as Eri Uruva Vannatthaan
Muranai Vali Thoalitthatharku First Thiru Andhaathi 36
Munnam Dharani Thanathu Aaga Thaane Iraniyanai
Punn Nirantha VaLL Ugiraal Ponn Aazhi Kaiyaal Nee – Konda Vagai
Aetraan PuLL Voornthaan First Thiru Andhaathi 74
Maarvu Idanthaan
Varatthaal Vali Ninainthu First Thiru Andhaathi 90
Varatthaal Vali Ninainthu Maadhava Nin Paatham
Chiratthaal Vanangaan Enre Uratthinaal
Eer Ariyaai Ner Valiyoan Aaya Iraniyanai
Vor Ariyaai Nee Idanthathu Oon
Vayir Azhala VaaLL Vuruvi First Thiru Andhaathi 93
Vayir Azhala VaaLL Vuruvi Vanthaanai Anja
Eyiru Ilaga Vaai Madutthathu Yen Nee Pori Ugiraal
Poo Adi Eadu Azhittha Ponn Aazhi Kaiyaa Nin
Chevadi Mel Eadu Azhiya Chetru
Aazhwaar states the action on the part of Hiranya, with sword on his hand to approach
Prahlada with an intention to kill him, had created fire like feeling in the stomach of many
devotees of Vishnu
Kondathu Ulagam Second Thiru Andhaathi 18
KoaLL Ariyaai Vonn Thiraloan Maarvatthu Ugir Vaitthu
Maalai Ari Uruvan
As Vishnu appeared as Narasimha Form in an evening, he is referred to as Maalai Ari Uruvan
Varam Karuthi Thannai Second Thiru Andhaathi 84
Varam Karuthi Thannai Vanangaatha Vanmai
Uram Karuthi Moorkkatthavanai Naram Kalantha
Singam Aai Keenda Thiruvan
Thiruvan means beautiful person
Yen Nenjam Meyaan Yen Chenni Second Thiru Andhaathi 95
Thaanavanai Val Nenjam Keenda Mani Vannan
Ivai Avan Koil Third Thiru Andhaathi 31
Iraniyanathu Aagam Avai Cheitha Ari Uruvam Aanaan
Avai Cheithal means strangling
Kovalanaai AA Niraigall Third Thiru Andhaathi 42
Ari Uruvam Aagi Iraniyanathu Aagam
Theri Ugiraal Keendaan Chinam
Chetrathuvum Cheraa Third Thiru Andhaathi 49
Chetrathuvum Cheraa Iraniyanai
Angarkku Idar Inri Third Thiru Andhaathi 65
Angarkku Idar Inri Anthi Pozhuthatthu
Manga Iraniyanathu Aagatthai Pongi
Ari Uruvaai Aai PiLantha Ammaan Avane
Kari Uruvam Kombu Ositthaan Kaainthu
Angan means son. One, who had been produced by an organ of the father, is called as
Angan. The very purpose of the incarnation being to save Prahlada, this has been mentioned
in the first line of the Paasuram.
Puganthu Ilangum Anthi Third Thiru Andhaathi 95
Puganthu Ilangum Anthi Pozhuthu Atthu Ari Aai
Igazhntha Iraniyanathu Aagam Sugirnthu Engum
Chintha PiLantha Thirumaal Thiru Adiye
Vanthitthu Yen Nenjame Vaazhtthu
Sugirnthu means tearing the body
Thoguttha Varatthanaai Naan Mugan Thiru Andhaathi 5
Thoguttha Varatthanaai Thoalaathan Maarvam
Vagirttha VaLai Ugir ThoaLL Maale
Maaru Aaya Thaanavanai Naan Mugan Thiru Andhaathi 18
Maaru Aaya Thaanavanai VaLL Ugiraal Maarvu Irandu
Avam Cheitha KoaLL Ari
Ivaiyaa Pila Vaai Naan Mugan Thiru Andhaathi 21
Ivaiyaa Pila Vaai Thiranthu Eri Kaanra
Ivaiyaa Eri Vatta KanngaLL Ivaiyaa
Eri Pongi Kattum Imaiyoar Perumaan
Ari Pongi Kattum Azhagu
The Aazhwaar recalls the Narasimha Moorthy with his mouth emitting fire, eyes with
scorching looks and the entire body showing ferocity. He finally concludes appreciating the
beauty of the Deity in exhibiting his anger for the sake of his devotee Prahlada.
Vaamana & Trivikrama Incarnation
Manikkam Katti Vaiyiram Idai Katti Periyaazhwaar Thirumozhi 1.3.1
Manikkam Katti Vaiyiram Idai Katti
Aani Ponnaal Cheitha Vanna Chiru Thottil
Peni Unakku Piraman Vidu Thanthaan
Maani KuraLane Thaalelo Vaiyam ALanthaane Thaalelo
Thaalelo is a Lullaby song used by mothers to make their young child sleep. Thall is a Sanskrit
word meaning inner part of the cheek. As the tongue could press the inner cheek to produce
sounds such as Ulu Vulu Aayee, this song had become known as Thaalelo song.
In this Paasuram Mother Yasothai states that the cradle used for Krishna had been sent by
Brahma. In the subsequent Paasurams Yasothai refers to the gifts bestowed upon the child
by Lord Siva (dresses), Indra (Gin Gini doll), Devas (ornaments), Kubera (Aim Padai ornament
and garland), Varuna (Bangles), Lakshmi (flower garlands), Boodevi (ornaments worn on
biceps), and Durga (Sandal paste, eye tech etc).

Udaiyaar Gana Maniyodu Periyaazhwaar Thirumozhi 1.3.2
Ulagam ALanthaane Thaalelo

Chiriyan Enru En YiLam Periyaazhwaar Thirumozhi 1.4.8
Chiriyan Enru En YiLam Chingatthai Igazhel Kandaai
Chirumaiyin Vaartthaiyai Maavali Idai Chenru KeLL
Chirumai Pizhai KoLLil Neeyum Vun Thevaikku Uriyaai Kann
Nirai Mathi Nedumaal Virainthu Unnai Koovuginraan
The mother Yasothai, who had cautioned the moon as to what would happen in case he
does not respond to the call of child Krishna, has cited an example for the prowess of the
small man. She reminds about the Vaamana incarnation incident and suggests to the Moon
to get his doubts clarified with Mahaabali.

Nammudai Nayagane Periyaazhwaar Thirumozhi 1.5.3
Dharani Thalam Muzhuthum Thaaragaiyin Ulagum Thadavi Athan Puramum
Vimma VaLarnthavane
The Aazhwaar states that during the Tri Vikrama incarnation, the Perumall had touched the
entire world along with the upper world where stars are shining and had grown beyond teh
dimensions of these worlds.


Manikka Kinn Kini Aarppa Periyaazhwaar Thirumozhi 1.6.1
Pandu
Kaani Konda KaigaLaal Chappaani Karum Kuzhal Kuttane Chappaani
While referring to the hands the Aazhwaar had recalled the incident of accepting the gift
from Mahaabali (as Vaamana) and taking the lands for the sake of Indra and other Devas.

Venngala Pathiram Katti Periyaazhwaar Thirumozhi 1.9.5
Venngala Pathiram Katti Vilaiyaadi
Kaan Pala Chietha Karun Thazhai Kaavin Keezh
Pann Pala Paadi Pallaandu Isaippa Pandu
Mann Pala Kondaan ‐‐‐ Vaamanan
In this Paasuram, the Aazhwaar had pointed out the practice followed in those days to have
a small leaf made bronze tied to the hip of the child. He also states that while Vaamana had
walked towards the place of Mahaa Bali, he was accompanied by several elders who were
singing hymns to the effect that the Deity should live forever. Jaambavaan is believed to be
one such person who had praised with hymns on that day.
The first two lines can also be presumed to relate to description of Child Krishna, as the
Paasuram had been composed visualising Mother Yasothai enjoying Child Krishna come from
behind and tying around her back with his hands.

Chatthiram Enthi Thani Voru Periyaazhwaar Thirumozhi 1.9.6
Chatthiram Enthi Thani Voru Maaniyaai
Utthara Vedhiyil Ninra Oruvanai
Kathiriyar Kaana KaaNi Muzhuthum Konda
Paathira Aagaran Puram Pulguvaan
Paar ALanthaan Ennai Puram Pulguvaan
Chathram is a Sanskrit word meaning umbrella. This has been changed as Chatthiram in this
Paasuram. Kshatriyar is another Sanskrit word meaning King; here this has been changed as
Kathiriyar for the sake of rhyming as well as to give Tamil language accent.

Mannan than Devimaar Kandu Periyaazhwaar Thirumozhi 2.5.9
Mannan than Devimaar Kandu Magizhvu Eitha
Mun Ivv Ulaginai Mutrum ALanthavan
The sight of beautiful Vaamana had pleased the queens of Mahaabali.

Senbaga Malligaiyodu Periyaazhwaar Thirumozhi 2.7.10
Mann Pagar Kondaan

Maavali VeLLviyil MaaNN Uruvaai Periyaazhwaar Thirumozhi 2.10.7
Maavali VeLLviyil MaaNN Uruvaai Chenru
Moo Adi Thaa Enru Irantha Im Manninai
Vor Adi Ittu Irandaam Adi Thannile
Thaavi Adi Ittaanaal Inru Mutrum
Tharani ALanthaanaal Inru Mutrum

Peru Peruttha Periyaazhwaar Thirumozhi 3.7.10
Ulagu ALanthaan

Venn Nira Thoi Thayir Periyaazhwaar Thirumozhi 3.8.9
Ulagu ALanthaan

Meettum Akthu Undu Umizhnthu ViLaiyaadu Vimalan
All the three heroic deeds connected the world had been described as play for the Deity. The
water offered by Mahabali as a token of confirming the gift of three measures of land and
acceptance of the same by PerumaaL in his palm had been referred to in the first line of the
Paasuram through the words Kudam kai.


Chalam Pothi Udambin Periyaazhwaar Thirumozhi 4.7.2
Chalam Pothi Udambin Thazhal Umizh Pezh Vaai Chandiran Vem Kathir Anja
Malarnthu Ezhunthu Anavi Mani Vanna Uruvin Maal Purudotthaman
As the Trivikrama form had stood up, it touched the sky and went near Moon and Sun, who
were scared of the phenomenon. Anavi means nearing.

Chalam Pothi Udambil Periyaazhwaar Thirumozhi 4.7.2
Nalam Thigazh Chadaiyaan Mudi Konrai Malarum Naaranann Paatha Thuzhaaiyum
Kalanthu Izhi Punalaal Pugar Padu Gangai
While the feet of Trivikrama was washed, the water (which flowed as Ganges subsequently)
took along the Thulasi leaf placed at the foot of the Deity. Likewise when Ganges landed on
the matted hair of Sankara, the stream of Ganges took away the Konrai flower decorating
the head of Sankara. With Thulasi leaf and Konrai flower thus gathered, Ganges had been
flowing through India.

Athir Mugam Udaiya Periyaazhwaar Thirumozhi 4.7.3
Athir Mugam Udaiya Valam Puri Kumizhtthu Azhal Umizh Aazhi Kondu Erinthu Angu
Ethir Muga Asurar ThalaigaLai Idarum
When Namusi and other demons had objected to the Trivikrama form being used to
measure three steps of land, the PerumaaL had killed them with the Disc weapon

Chathu Mugan Kaiyil Chathu Puyan ThaaLir Sankaran Chadaiyinil Thangi
Kathir Mani Kondu Izhi Punal Gangai
Chathu is a variation of Sanskrit word, Chathur, meaning four. As Brahma had washed the
feet of the Trivikrama form, it had been stated here that the Ganges had touched the hands
of the four headed Brahma and had touched the feet of four shouldered Vishnu before
landing at the matted hair of Sankara.

KuraLL Biramachaariyaai Periyaazhwaar Thirumozhi 4.9.7
KuraLL Biramachaariyaai Maavaliyai Kurumbu Athakki Arasu Vaangi
Irai Pozhuthil PaathaaLam Kalavirukkai Kodutthu Ugantha Emmaan

Nedumaiyaal Ulagu Ezhu Periyaazhwaar Thirumozhi 5.1.4
Nedumaiyaal Ulagu Ezhu ALanthaai

Ulagu Ezhu ALanthaai

MaaNi KuraLL Uruvaaya Periyaazhwaar Thirumozhi 5.2.5
MaaNi KuraLL Uruvaaya Maayan

Chenru Ulagam Kudainthu Aadum Periyaazhwaar Thirumozhi 5.3.10
Ulagu ALanthaan

Ongi Ulagu ALantha Utthaman Thiruppaavai 3
Ongi Ulagu ALantha Utthaman

Ambarame Thaaneere Chore Thiruppavai 17
Ambaram Oodu Arutthu Ongi Ulagu ALantha

Anru Ivv Ulagam ALanthaai Thiruppaavai 24
Anru Ivv Ulagam ALanthaai Adi Potri

Kaay Udai Nellodu Karumbu Naachiyaar Thirumozhi 1.7
Thesam Mun ALanthavan Tirivikraman

Mutratthu Oodu Pugunthu Naachiyaar Thirumozhi 2.9
Mutra Mann Idam Thaavi Vinn Vura Neendu Alanthu Kondaai

Konda Koala KuraLL Uruvaai Naachiyaar Thirumozhi 4.9
Konda Koala KuraLL Uruvaai Chenru
Pandu Maavali than Peru VeLLviyil
Andamum Nilanum Adi Onrinaal Kondavan

Men Nadai Annam Paranthu Naachiyaar Thirumozhi 5.5
Ulagu ALanthaan

Anru Ulagam ALanthaanai Naachiyaar Thirumozhi 5.10
Anru Ulagam ALanthaanai

Vinn Vura Neendu Adi Naachiyaar Thirumozhi 5.11
Vinn Vura Neendu Adi Thaaviya Mainthan

Unbathu Chollil Ulagu Naachiyaar Thirumozhi 7.8
Ulagu ALanthaan

Chalam Kondu KiLarnthu Ezhuntha Naachiyaar Thirumozhi 8.6
Maavaliyai Nilam Kondaan

Matchu Ani Maada MathiLL Naachiyaar Thirumozhi 11.4
Matchu Ani Maada MathiLL Arangar Vaamananaar
Patchai Pasum Thevar Thaam Pandu Neer Etra
Pitchaikku Kurai Aagi Ennudaiya Pei VaLai Mel
Itchai Udaiyarel Ith Theruve Pothaare
While AandaaLL had referred to the alms requested by Vaamanar from Mahaabali, she is
yearning for the situation that the Perumall, being not satisfied with the alms obtained from
Mahaabali would take her bangles also. While Mahaabali had gifted three steps of land to
be measured by the Deity, it is anybody’s guess as to whether he would have agreed had he
known what was to come later. By the time his Guru had cautioned him, it was too late for
him as he had accepted to give the gift. AandaaLL by indicating her willingness to offer her
bangles as alms had become superior to Mahaabali.

Pollaa KuraLL Uruvaai Naachiyaar Thirumozhi 11.5
Pollaa KuraLL Uruvaai Pon Kaiyil Neer Etru
Ellaa Ulagum Alanthu Konda Em Perumaan

Naani Ini Vor Karumam Illai Naachiyaar Thirumozhi 12.2
Maani Uruvaai Ulagu Alantha Maayan

Koottil Irunthu KiLi Eppothum Naachiyaar Thirumozhi 12.9
Koottil Irunthu KiLi Eppothum Govindha Govinda Enru Azhikkum
Oottu Kodaathu Cheruppan Aagil Ulagu ALanthaan Enru Uyara Koovum

Eru Adartthathum Enamaai Nilam Perumall Thirumozhi 2.3
Mann ALanthathum

Gangai Neer Payantha Paatha Pangayatthu Yem Annal

Iratthi Nee Ithu Enna Poi – Nin Karutthai Yaavar Kaana Vallar
The very decision to beg alms from Mahaabali is a farce, the Aazhwaar says as he sees the
Deity as all powerful and all pervasive. He does not have anything to be obtained from
others and yet he had chosen to beg from Mahaabali. He concludes that nobody can guess
the intentions behind the actions of Perumall. In the same Paasuram Aazhwaar describes
Narasimha incarnation, where he had performed the impossible to end the life of Hiranya
and yet in Vaamana incarnation, he had taken the humble role of begging, quite contrary to
the earlier role of Narasimha.

AaNinodu Pennum Aai Thiru Chanda Viruttham 26
Kaani Penum Maani Aai Karanthu Chenra KaLLvan
Kaani means land. While going to Mahaabali’s place, he had hidden his true form and went
in the guise of Vaamana. Hence the Aazhwaar calls him as KaLLvan.

Vinn Kadantha Chothi Aai Thiru Chanda Viruttham 27
Iranthu Chenru Maaniyaai Man Kadantha Vannam Ninnai Yaar Mathikka Vallare
While he approached Mahaabali with a request for three steps of land, nobody could guess
as to how with these three steps he would cover all the worlds. Yet to the pleasant surprise
of the Devas and Indra, he had assumed the Trivikrama form and had retrieved the worlds
for Indra. Hence the Aazhwaar states that nobody could judge him. Yogi means surprise.

The world created by Perumall had once been retrieved by him during Varaaha incarnation,

Kurakku Ina Padai Kodu Thiru Chanda Viruttham 31
Irakka Mann Kodutthavarkku Irakkam Onrum Inriye
Parakka Alanthu Konda Parpanaabhan Allaiye
The irony of Mahaabali had been reflected nicely in this Paasuram. The person, who had
gifted three measures of land, ended up with no place and was pushed to Netherlands. The
name Padmapaadhan had been changed as Parpa Paathan to suit usage of words in Tamil
language. The name Padmapaadhan, meaning one who has got feet soft as lotus, is a very
rare usage. It is only appropriate to refer to the feet of PerumaaL while discussing the plight
of Mahabali after he had gifted the lands to Vaamana.

Mannai Undu – Pandu Vor Enam Aaya Vaamanaa
retrieve the earth.

Vem Chinattha Vezha Thiru Chanda Viruttham 43
Mann ALanthu Konda Kaalane

Hiranyaakshan.

Maram Keda Nadanthu Thiru Chanda Viruttham 58
Mann ALantha Paadha

Nadantha KaallgaLL Nonthavo Thiru Chanda Viruttham 61
Nadantha KaallgaLL Nonthavo Nadungu Njalam Enamaai
Idantha Mei Kulungavo Ilangu Maal Varai Churam
Kadantha Kaal Parantha Kaaviri Karai KudanthaiyuLL
Kidantha Vaaru Ezhunthu Irunthu Pesu Vaazhi Kesane
While the Aazhwaar is asking the reasons for the reclining pose at Kudanthai, as to whether
the tiredness arising out of the efforts in measuring the world or retrieving the earth from
the sea hidden by Demon Hiranyaakshan, he comes to the conclusion that the Deity is very
much tired for whatever might be the reason. As he is very much aware that Sree Devi and
Boo Devi are at the service of the Deity massaging the feet of the Deity probably he comes
to the conclusion that their services are not adequate to relieve the pain. The reference to
River Cauvery coming to Kudanthai after crossing many hillocks and deserts on the way,
makes us to presume that the Aazhwaar inform the Deity about the arrival of River Cauvery
to join in the Deity’ services for relieving the Deity’s pain.

Inru Saathal Ninru Saathal Thiru Chanda Viruttham 66
Anru Paar ALantha Paatha

Mannai Undu Umizhnthu Thiru Chanda Viruttham 105
Mannai Undu Umizhnthu Pin Iranthu Kondu Alanthu

Churukkuvaarai Inriye Churunginaai Thiru Chanda Viruttham 109
Churukkuvaarai Inriye Churunginaai Churingiyum
Perukkuvaarai Inriye Perukkam Eithu Petriyoi
CherukkuvaargaLL Thee GunangaLL Theerttha Deva Devan
Irukku Vaai Muni GanangaLL Ettha Naanum Etthinen
Mahaabali had been referred to as a proud man whose pride was curtailed by Perumall.
While he had curtailed the pride of Mahaabali, nobody had made him to shrink in size as
Vaamana and nobody also helped him in expanding as Trivikrama.

Thaavi Anru Ulagam Ellaam Thirumaalai 35
Thaavi Anru Ulagam Ellam Thalai ViLaa Konda Enthaai

Uvantha ULLatthanaai Amalan Aadhi Piran 2
Uvantha ULLatthanaai Ulagam ALanthu Andam Vura
Nivantha NeeLL Mudian
The Aazhwaar states here that while he started the measuring three steps his body
expanded with his head crown touching the sky.

Thaai Aai Vantha Pei Periya Thirumozhi 1.5.6
Thooya Vari Uruvil KuraLaai Chenru Maa Valiyai
Eyaan Irappa Moo Adi Mann Thaa Enru Moo Ulagu Ezhum Thaayaan

Vann Kaiyaan Avunarkku Naayagan Periya Thirumozhi 1.8.5
Vann Kaiyaan Avunarkku Naayagan VeLLviyil Chenru Maani Aai
Man Kaiyaal Iranthaan
Vann means strong, famous. The hand of Mahaabali had become very much famous after he
had gifted away the three measures of land to PerumaaL. Can any other hand be greater
than the hand which had gifted something to the Deity himself?

Vundaai Vuri Mel Naru Nei Periya Thirumozhi 1.10.4
Kondaai KuraLL Aai Nilam Eer Adiyaale

Vaanavar ThangaLL Chinthai Periya Thirumozhi 2.1.1
Maann KuraLL Aana Andhanar

Kandaa Vanam Enbathu Vor Periya Thirumozhi 2.4.2
KuraLL Aagi Nimirnthavan

Iru Nilanum Peru Visumbum Eithaa Vannam Kadanthaanai

Thondar Aayar Thaam Paravum Periya Thirumozhi 2.5.9
Padi Kadantha ThaLL AaLar

ThuLam Padu Muruval Thozhiyarkku Periya Thirumozhi 2.7.2
VaLam Padu Mun Neer Vaiyam Mun ALantha Maal

Vem Thiral Veeraril Veerar Periya Thirumozhi 2.8.2
Vanthu KuraLL Uruvaai Nimirnthu Maavali VeLLviyil Mann Alantha
Anthanar

Ilagiya NeeLL Mudi Maavali Periya Thirumozhi 2.9.7
Ilagiya NeeLL Mudi Maavali than Peru VeLLviyil Maan Uruvaai Muna NaLL
Chalamodu Maa Nilam Kondavan

Aangu Maavali VeLLviyil Iranthu Periya Thirumozhi 3.1.5
Aangu Maavali VeLLviyil Iranthu Chenru Agal Idam Alanthu

Moovar Aagiya Oruvanai Periya Thirumozhi 3.1.10
Moovar Aagiya Oruvanai Moo Ulagum Undu Umizhnthu ALanthaan

Aru Maa Nilam Anru ALappaan Periya Thirumozhi 3.2.4
Aru Maa Nilam Anru ALappaan KuraLL Aai Avunan Peru VeLLviyil Chenru Irantha
Peruman

Oru KuraLL Aai Iru Nilam Periya Thirumozhi 3.4.1
Oru KuraLL Aai Iru Nilam Moo Adi Mann Vendi Ulagu Anaitthum Eer Adiyaal Odukki
Onrum
Tharuga Enaa Maa Valiyai Chiraiyail Vaittha ThaadaaLan
While Vaamana obtained as a gift from the hands of Mahaabali, three steps of land to be
measured by him, with the first two steps all the worlds could be measured and there was
nothing to be provided to be measured with the third step. Hence Mahaabali offered
himself, his head to be measured as the third step. This was used by the Deity to push him to
the Netherlands so that Indra would rule the Deva Logam peacefully.

VaaLL Aaya Kann Panippa Periya Thirumozhi 3.6.5
Oh Mann ALantha ThaaLL AaLaa

Kondu Aravu Thirai Ulavu Periya Thirumozhi 3.6.7
Paar ALantha PanbaaLaa

Kandavar Tham Manam Magizha Periya Thirumozhi 3.10.5
Kandavar Tham Manam Magizha Maavali than VeLLvikku ALavil Chiru KuraLL Aai Moovadi
Enru Iranthittu
Andamum Ivv Alai Kadalum AvanigaLum Ellaam Alantha Piraan

Angaiyaal Adi Moonru Neer Etru Periya Thirumozhi 4.2.6
Angaiyaal Adi Moonru Neer Etru Ayan Alar Kodu Thozhuthu Ettha
Gangai Pothara Kaal Nimirtthu AruLiya Kannan

Vasai Aru KuraLL Aai Maavali Periya Thirumozhi 4.3.4
Vasai Aru KuraLL Aai Maavali VeLLvi Man ALavu Ittavan
As Perumall had gone there to retrieve the worlds belonging to Indra, it had been stated that
he is blemish less.

Pongu Ilangu Puri Noolum Periya Thirumozhi 4.4.7
Pongu Ilangu Puri Noolum Thoalum Thaazha Pollaatha KuraLL Uruvaai Porunthaa Vaanan
Mangalam Cher Marai VeLLvi AthanuLL Pukku Mann Agalam Kurai Irantha Mainthan


Mann Idanthu Enam Aagi Periya Thirumozhi 4.6.2
Mann Idanthu Enam Aagi Maavali Vali Tholaippaan
Vinnavar Venda Chenru VeLLviyil Kurai Iranthaai
It had been made clear that it was only at the request of Devas (Indra), PerumaaL took the
form of Vaamana and approached for gift of three measures of land with the aim of
retrieving the kingdom for Indra.

Pesuginrathu Ithuve Periya Thirumozhi 4.9.3
Vaiyam Eer Adiyaal ALantha

Aaychiyar Azhaippa Periya Thirumozhi 4.10.1
Peru Nilam ALanthavan Koil

VoLLiya Karumam Cheivan Ena Periya Thirumozhi 4.10.7
VoLLiya Karumam Cheivan Enru Unarntha Maavali VeLLviyil Pukku
TheLLiya KuraLL Aai Moo Adi Kondu Thikku Vura VaLarnthavan
VoLLiya Karumam means good deeds. Mahaabali had started this Yaagam ritual with the
determination that he would gift whatever is asked for by worthy persons. Dikh, Sanskrit
word has been changed as Thikku, meaning directions.

Arivathu Ariyaan Anaitthu Ulagum Periya Thirumozhi 5.1.1
Kuriya Maani Uru Aaya Kootthan

KaLLa KuraLL Aai Maavaliyai Periya Thirumozhi 5.1.2
KaLLa KuraLL Aai Maavaliyai Vanjitthu Ulagum Kai Padutthu

Kooru Eru Uruvin KuraLL Aai Periya Thirumozhi 5.2.4
Kooru Eru Uruvin KuraLL Aai Nila Neer
Etraan Enthai Perumaan
Acceptance on the part of Vaamana on his palm, the water poured from the Kamandal of
Mahaabali as a token offer of the three steps of land to be measured by PerumaaL.

Aangu Maavali VeLLviyil Iranthu Periya Thirumozhi 5.3.9
Aangu Maavali VeLLviyil Iranthu Chenru Agal Idam Muzhithinaiyum
Paanginaal Konda Parama

Pandu Ivv Vaiyam ALappaan Periya Thirumozhi 5.4.3
Pandu Ivv Vaiam ALappaan Chenru Maavali Kaiyil Neer
Konda Aazhi Thadakkai KuraLan


Aen Aagi Ulagu Idanthu Periya Thirumozhi 5.6.3
Aen Aagi Ulagu Idanthu

Peru Nilam Anru Oru NaLL Eer Adi Neetti ALanthavan

Chinthanaiyai Thirumaalai Thava Periya Thirumozhi 5.6.7
Ulagu ALappaan Adi Nimirttha Andhanan
Persons belonging to Brahmin community are called Andhanar. Andham + Anar had become
Andhanar according to the famous commentator Natchinaarkku Iniyar. Andham refers to
Vedhaantham. Anar means those why rely on. As two of their primary duties, they are
required to learn Vedhas and teach Vedhas, their life revolves around Sacred Vedhas, hence
they are called Andhanar.

Thulangu NeeLL Mudi Arasar Periya Thirumozhi 5.8.9
Ulagam ALantha Pon Adi

Anru Ulagam Moonrinaiyum Periya Thirumozhi 6.6.5
Anru Ulagam Moonrinaiyum Alanthu

TheLL Aar Kadal Vaai Vida Vaai Periya Thirumozhi 6.7.3
Iranthaan Maavali Mann

Maan Konda ThoaL Maarvil Periya Thirumozhi 6.8.1
Maan Konda Thoal Maarvil Maaniyaai Maavali Mann
Thaan Kondu ThaaLaal ALantha Perumaan
A small portion of deer skin would be attached to the sacred thread worn across their body
by Brahmin bachelors. The reference to the deer skin has been made here, according to
pundits that this piece served to hide the Mahalakshmi residing in the chest of Vishnu as
otherwise the disguise of PerumaaL as Vaamana would be made known to Mahaabali. Even
though Guru Sukrachaarya had tried to prevent the gifting of three steps of land to
Vaamana, it had become too late as by that time Mahaabali had agreed to offer the gifts
asked for by the Vaamana.

Kidantha Nambi Kudanthai Mevi Periya Thirumozhi 6.10.1
Ulagai Eer Adiyaal Nadantha Nambi

Vidam Thaan Udaiya Aravam Periya Thirumozhi 6.10.2
Ulagai Eer Adiyaal
Nadanthaan Udaiya Naamam Chollil Namo Naarayaname

Vaanavar Tham Thuyar Theera Periya Thirumozhi 7.8.6
Vaanavar Tham Thuyar Theera Vanthu Thonri Maann Uruvaai Moo Adi Maavaliyai Vendi
Thaan Amar Ezh Ulagum ALantha Venri Thani Mudhal Chakkara Padaiyoan Thalaivan
Aazhwaar states that while the two steps were measured by Perumall the seven worlds
were brought to his control. The reference to the Disc arm of Perumall had been made to
remind about the incident connected with Namusi and other Demons who had opposed him
when he had measured the worlds.

Vaamanan Karki Madhusoothan Periya Thirumozhi 8.4.7
Vaamanan Karki Madhusoothan Maadhavan
Thaar Mannu Daasarathi Aaya Thada Maarvan

Thondarum Amararum Munivarum Periya Thirumozhi 8.7.5
Thondarum Amararum Munivarum Thozhuthu Ezha
Andamodu Agal Idam ALanthavar

Thozhum Neer Vadivil KuraLL Uruvaai Periya Thirumozhi 8.8.5
Thozhum Neer Vadivil KuraLL Uruvaai Vanthu Thoanri Maavali Paal
Muzhu Neer Vaaiyam Mun Konda Moovaa Uruvin Ammaan
The Aazhwaar describes here that the Vaamana form of the PerumaaL instilled a feeling of
worship in the minds of the onlookers.
Here it is relevant to compare the Mahaabaaratham incident when Krishna had reached
Hasthinapura on peace mission. Even though Duryodhana had given clear instructions to all
that they should avoid showing any signs of respect to Krishna either by standing at the
entry of his entry or otherwise. Yet when Krishna assumed his full form (Viswaroopam)
everyone stood up including Duyodhana involuntarily.

Mann Aagi Vaiyam ALanthathuvum Periya Thirumozhi 8.10.8
Mann Aagi Vaiyam ALanthathuvum

Mannavan Periya VeLLviyil KuraLL Aai Periya Thirumozhi 9.1.5
Mannavan Periya VeLLviyil KuraLL Aai Moovadi Neeerodum Kondu
Pinnum Ezh Ulagum Eer Adiyaaga Perum Thisai Adangida Nimirnthoan

Munnam KuraLL Uruvaai Moovadi Periya Thirumozhi 9.4.2
Munnam KuraLL Uruvaai Moovadi Mann Kondu Alantha
Mannan

Poon Ulaa Men Mulai Paavaimaar Periya Thirumozhi 9.7.3
NeeLL Nilaa Venn Kudai Vaananaar VeLLviyil Mann Irantha Maaniyaar

Pini VaLar Aakkai Neenga Ninru Periya Thirumozhi 9.8.3
Ani VaLar KuraLL Aai Agal Idam Muzhuthum ALantha Yem AdigaLL

Thaanavan VeLLvi Thannil Periya Thirumozhi 9.9.5
Thaanavan VeLLvi Thannil Thaniye KuraLL Aai Nimirnthu
Vaanamum Mann Agamum ALantha Thirivikkiraman

Vanga Maa Kadal Vannan Periya Thirumozhi 9.10.5
Nediyaan Padi Kadanthaan

Maittha Karum Kunji Mainthaa Periya Thirumozhi 10.4.5
Ulagu ALanthaai Ammam Unnaai

ThaLarnthittu Imaiyoar Charan Thaa Periya Thirumozhi 10.6.4
Viri Neer Ulagai
VaLarnthitta Thol Cheer Viral Maavaliyai Mann KoLLa Vanjitthu Maan KuraLL Aai
ALanthittavan

Neendaan KuraLL Aai Periya Thirumozhi 10.6.5
Neendaan KuraLL Aai Nedu Vaan ALavum

Kottaai Palli Kutti Kudam Aadi Periya Thirumozhi 10.10.4
Kottaai Palli Kutti Kudam Aadi Ulagu ALantha
Mattu Aar Pon Kuzhal Maadhavanai Vara Kottaai Palli Kutti
Sounds made by Lizard are considered as good omen. The lady lover who had been waiting
for the arrival of her lover, the Deity, requests Lizard to produce sounds which would
indicate arrival of her lover.

Man Ilangu Baarathatthu Periya Thirumozhi 11.3.1
Maavaliyai Pon Ilangu ThiNN Vilangil Vaitthu

Vaitthaar Adiyaar Manatthinil Periya Thirumozhi 11.3.5
OLi Visumbil Vor Adi Vaitthu Vor Adikkum
Eitthaathu Mann Enru Imaiyoar Thozhuthu Etthi
Kai Thaamarai Kuvikkum Kannan
While the sky was measured with one step, it was clear for the Devas who had been
witnessing the scene that the entire earth would not be sufficient for the next step.
Marvelling at such a miraculous feat the Devas had prayed and worshipped the PerumaaL.

Vem Thirall Vaanan VeLLvi Idam Eithi Periya Thirumozhi 11.4.5
Vem Thiral Vaanan VeLLvi Idam Eithi Angu Vor KuraLL Aagi Meimmai Unara
Chem Thozhil Vedha Naavin Muni Aagi Vaiyam Adi Moonru Iranthu Perinum
Mantharam Meethu Poagi Mathi Ninru Irainja Malaroan Vananga VaLar Cher
Antharam Ezhinum Oodu Chela Uyttha Paatham Athu Nammai AaLum Arase
In tune with the role he had taken up as Vaamana, to impress upon Mahaabali, Vishnu had
appeared as one of the sages who had been reciting the sacred text for years.

Kandaar Iranga Kazhiya KuraLL Periya Thirumozhi 11.5.9
Kandaar Iranga Kazhiya KuraLL Uruvaai
Mann Thaaraan VeLLviyil Maan Iranthaan Kaanedi

KaLLatthaal Maavaliyai Moovadi Periya Thirumozhi 11.5.10
KaLLatthaal Maavaliyai Moovadi Mann Kondu ALanthaan

NeeLL Vaan KuraLL Uruvaai Periya Thirumozhi 11.7.2
NeeLL Vaan KuraLL Uruvaai Ninru Iranthu Maavali Mann
ThaLLaal ALavitta Thakkanaikku Mikkaanai
ThoaLaatha Maa Maniyai Thondarkku Iniyaanai
KeLaa ChevigaLL Chevi Alla Kettoame
The Sanskrit word Dakshina had been changed as Thakkanai in this Paasuram. No amount of
respect offered to Krishna would be considered excessive according to the Aazhwaar. It had
been proved through the Raajasooya incident of Mahabharata that Krishna had been
considered as supreme among all those present to be competent to receive the first honour
at the hands of Yudhishtra.
In all the Paasurams of this Thirumozhi, the Aazhwaar had associated different organs of the
body with the worship of the Deity like Angamaalai Pathigam of Thevaaram.

Maaya Maan Maaya Chetru Kurum Thaandagam 16
Nadanthu Vaiyam Thaayamaa
Thaayavan means one who had crossed

Vonn Mithiyil Punal Uruvi Nedum Thaandagam 5
Vonn Mithiyil Punal Uruvi Oru Kaal Nirpa Oru Kaalum Kaamaru Cheer Avunan ULLatthu
Enn Mathiyum Kadanthu Andam Meethu Poagi Iru Visumbin Oodu Poi Ezhunthu Melai
Thann Mathiyum Kathiravanum Thavira Oadi Thaaragaiyin Puram Thadavi Appaal Mikku
Mann Muzhuthum Aga Padutthu Ninra Enthai Malar Puraiyum Thiru Adiye Vananginene
While Vaamana had requested for land to be measured by three steps, Mahaabali thought
that the remaining land (other than three steps would belong to him). When he saw the
entire world was measured with the first step he consoled himself with the thought that
remaining worlds belonged to him; but when the second measure accounted for remaining
worlds, he realised the reality.


Then Ilangai Arann Chithari Nedum Thaandagam 28
Chenru Ulagam Moonrinaiyum Thirinthu

Vithiyinaal Pedai Manakkum Thiru Vaai Mozhi 1.4.3
Mathiyinaal KuraLL Maanaai Ulagu Irantha KaLvarku
Mahaabali was tricked into the situation by the approach of Vishnu who went under disguise
as a Brahmachari. Hence the Aazhwaar states that the worlds were retrieved through
intelligence. It was only Guru Sukra who had found out that Vishnu had visited in the guise
of Brahmachari.

Maa YonigaLaai Nadai Katra Thiru Vaai Mozhi 1.5.3
ThisaigaLL Ellaam Thiru Adiyaal Thaayoan

Kalanthu Yen Aavi Thiru Vaai Mozhi 1.8.6
Pulam KoLL Maann Aai Nilam Kondan
Pulan means senses. Aimpulan refers to the five senses. But here Pulam refers to eyes.
Vaamana was so beautiful that the eyes of the onlookers were attracted to the person.

Poru Maa NeeLL Padai Thiru Vaai Mozhi 1.10.1
Oru Maani KuraLL Aagi Nimirntha

Kandaaye Nenjum Vor Thiru Vaai Mozhi 1.10.5
Moo Ulagum Ezhum Vor Moovadi Kondaanai

Vevaara Vetkai Noi Mel Aavi Thiru Vaai Mozhi 2.1.10
Maa Vaai PiLanthu Maruthu Idai Poi Maan ALantha Moova Mudhalvaa

Eranai Poovanai Poo MagaLL Thannai Thiru Vaai Mozhi 2.2.3
Mel Thani Meethu Ida Nimirnthu Mann Konda Maal

Ettha Ezh Ulagum Konda Kola Thiru Vaai Mozhi 2.2.11
Ettha Ezh Ulagum Konda Kola Kootthanai

Ariyaa KalatthuLLe Adimai Kann Thiru Vaai Mozhi 2.3.3
Ariyaamai KuraLL Aai Nilam Maavali Moovadi Enru
Ariyaamai Vanjitthaai Enathu Aavi ULL Kalanthe
Before Mahaabali could understand what was being sought for and what was being taken
away from him, two steps were used to measure all the worlds. Aazhwaar compares this
aspect to the manner in which the Deity had mingled with his soul, before Aazhwaar could
come to know of the same.

Vattam Ill Pugazh Vaamanan Thiru Vaai Mozhi 2.4.11
Vattam Ill Pugazh Vaamanan
Vattam means diminishing. Vaamana had been described as one whose fame does not
diminish. Even though Vaamana is often described as the one who had snatched away the three
worlds by seeking gift while under disguise, Vaamana had been described as above for the reason
that he had done so only to set right the injustice done to Indra by Mahaabali earlier.

Vaigunthaa Mani Vannane Thiru Vaai Mozhi 2.6.1
Yen Pollaa Thiru KuraLaa
Pollaa means beautiful. During the Vaamana incarnation, Indira regained his lost empire and
in his happy mood he did not have much time to enjoy the beauty of Vaamana; Maha Bali
being pre occupied with the ritual earlier and subsequent in remorseful mood for having lost
the kingdom, was not in a mood to enjoy the beauty of Vaamana; Guru Sukra having lost he
eye while preventing the gift being offered to Vaamana, could not see the beautiful
Vaamana; But the Aazhwaar could visualise the beautiful Vaamana and had enjoyed the
beauty.

Kidanthu Irunthu Ninru ALanthu
The three incidents of Sri Raama incarnation have been referred to here according to the
commentators. Before proceeding to Lanka Sri Raama had taken rest at Thirupullaani
awaiting the sea to give way for crossing over to Lanka. At that time he had slept on the
Darbha grass. During his stay at Dandaka Forest he had met the Sages and heard their
grievances about the tortures by the Demons there at which time, he sat along with them.
During the war with Demon Raavana he had stood while fighting Raavana.
It is also interpreted that the three terms, Kidanthu, Irunthu and Ninru refer to the poses of
the Deity at Milky Ocean, Vaiguntham and Tirupathi.


Van Maa Vaiyam ALantha Thiru Vaai Mozhi 3.2.2
Van Maa Vaiyam ALantha Yem Vaamanaa

Koovi Koovi Kodu Vinai Thiru Vaai Mozhi 3.2.9
Ulagam Ellaam Thaaviya Ammaan

Kunram Enthi KuLir Mazhai Thiru Vaai Mozhi 3.3.8
Anru Njaalam ALantha Piraan Paran

ThaLL Parappi Mann Thaaviya Thiru Vaai Mozhi 3.3.11
ThaLL Parappi Mann Thaaviya Easan

Nenjame NeeLL Nagar Aaga Thiru Vaai Mozhi 3.8.2
Njaalam KoLLvaan KuraLL Aagiya Vanjane
In this Paasuram the Aazhwaar states that the worlds were retrieved from Mahaabali
through deceitful means. Other than snatching away the kingdom of Indra, Mahaabali and
done any mistakes like his predecessors. He was ruling the worlds and justly and treating all
the citizens well and hence Vishnu had not reason to fight him. Devout person like
Mahaabali was not to be killed. Hence this deceitful method was adopted by Vishnu.

KanngaLaal Kaana Varum Kol Thiru Vaai Mozhi 3.8.5
Mann Konda Vaamanan

Kollvan Naan Maa Vali Moo Adi Thaa Thiru Vaai Mozhi 3.8.9
Kollvan Naan Maa Vali Moo Adi Thaa Enra KaLLvan

Pulambu Cheer Boomi Thiru Vaai Mozhi 3.8.11
Pulambu Cheer Boomi ALantha Perumaan

Thiru Udai Mannarai Kaanil Thiru Vaai Mozhi 4.4.8
Ulagu ALanthaan

Kurai KazhalgaLL Neetti Thiru Vaai Mozhi 4.3.7
Kurai KazhalgaLL Neetti Mann Konda Kola Vaamana

kingdom.

KoLLa MaaLaa Inba VeLLam Thiru Vaai Mozhi 4.7.2
Vaiyam Konda Vaamanaa

Evu Illaatha Thee VinaigaLL Thiru Vaai Mozhi 4.7.3
Thaavi Vaiyam Konda Enthaai

Arivinaal Kurai Illaa Agal Thiru Vaai Mozhi 4.8.6
Kuriya Maann Uru Aagi Kodum KoaLaal Nilam Konda
Kiri Amman
Kiri means shrewd. Koall here means deceitful means. Having obtained three steps of lands
while he was in the guise of Vaamana, he had measured the steps with his mega form of
Trivikrama. This had been referred to by the Aazhwaar as wicked plan.


Uruvathu Aavathu Etthevum Thiru Vaai Mozhi 4.10.10
Kuriya Maan Uru Aagiya

Kodiyaar Maada Thiru Vaai Mozhi 8.3.5
Nee Thuyil Mevi Magizhnthathu Thaan – Ipp Padi Thaan
Neendu Thaaviya Asaivo Paniyaae
Paar ALavum Vor Adi First Thiru Andhaathi 3
Paar ALavum Vor Adi Vaitthu Vor Adiyum Paar Vuduttha
Neer ALavum Chella Nimirnthathe – Arikilen Nee
Alavu Kanda Neri
The Aazhwaar states here that while one feet of the Tri Vikrama Perumall was on the earth,
the other feet touched the ocean surrounding the earth, thus covering the entire earth with
one step measurement of his feet. He expresses his surprise as to the manner in which he
had measured the entire earth.
Naanra Mulai Thalai Nanju Undu First Thiru Andhaathi 8
Mann ALantha Maal
Poru Kottu Vor Yenam First Thiru Andhaathi 9
Poru Kottu Vor Yenam Aai Pukku Idanthaaikku Anru Vun
Oru Kottin Mel Kidanthathu Anre Viri Thoatta
Chevadiyai Neetti Thisai Nandunga Vinn ThuLanga
Maa Vadivin Nee ALantha Mann
While Perumall retrieved the earth during Varaaha Incarnation, he had retrieved all the
three worlds for the sake of Indra from Mahaa Bali. Both these incidents had been covered
in the above Paasuram.
Adiyum Padi Kadappa First Thiru Andhaathi 17
Adiyum Padi Kadappa ThoaLL Thisai Mel Chella
Mudiyum Visumbu ALanthathu Enbar ‐‐‐ Ulagu Alantha Njanru
The Aazhwaar states that it had been told by elders that during the Trivikrama incarnation
while the feet had touched the heads of all those on earth, his shoulders had touched all
directions and his head had touched the sky. He laments that he was not present at that
time to have the feel of the divine feet on his head.
Petraar ThaLai Kazhala First Thiru Andhaathi 20
Poanthu Vor Kurall Uruvaai Chetraar Padi Kadantha Chengann Maal
Chetraar means Enemies, Padi here denotes the earth.
Ninru Nilam Am Kai First Thiru Andhaathi 21
Ninru Nilam Am Kai Neer Etru Moo Adiyaal
Chenru Thisai Alantha Chengann Maal
Here the fact that the earth to be measured by three steps was obtained as a gift from
Mahaa Bali has been indicated through the action that the Perumall had accepted the water
poured by Emperor Mahaa Bali
Muranai Vali Thoalitthatharku First Thiru Andhaathi 36
Mann Iranthu Konda Vagai
Punar Maruthin Voodu First Thiru Andhaathi 62
Ganam Veruva Ezh Ulagum Thaayinavum Enn Thisaiyum Poiyinavum
Choozh Arava Pongu Anaiyaan ThoaLL
Kondaanai Allaall First Thiru Andhaathi 79
Kondaanai Allaal Kodutthaarai Yaar Pazhippaar
Mann Thaa Ena Iranthu Maavaliyai Vonn Thaarai
Neer Am Kai Thoaya Nimirnthilaiye NeeLL Visumbil
Aar Am Kai Thoaya Adutthu
In this Paasuram the Aazhwaar states that even while the water poured by Mahaa Bali was
being received in his palm, Thirumaal had grown to such an extent that his hands touched
the Deva Logam. The Aazhwaar also laments as to why the person who had received the gift
had been blamed while the person who gave the gift had been praised. The Aazhwaar states
that Mahaa Bali does not deserve the praise. Even though he had not spelt out the reason, it
had been explained by Pundits that Mahaa Bali had snatched the properties of Indra and
hence he does not have any right to even gift away the lands to Vaamana.
Piraan Vun Perumai First Thiru Andhaathi 84
Piraan Vun Perumai Pirar Aar Arivaar
Vura Aai Ulagu Alantha Njaanru Varaagatthu
Eyitru ALavu Poathaa Vaaru En Kolo Enthai
Adikku ALavu Poantha Padi
The magnitude of dimensions of the Deity while he took the form of Varaaha and Tri
Vikrama are described in the above Paasuram. The Aazhwaar states that the well spread out
earth appeared to be very small when it was held between the teeth during Varaaha
incarnation. Likewise the world could not even measure up to the distance covered by one
step of the Deity during Tri Vikrama incarnation.
Ponn Thigazhu Meni First Thiru Andhaathi 98
Ninru Ulagam Thaaya Nedumaal
Voar Adiyum Chaadu Uthaittha First Thiru Andhaathi 100
Voar Adiyil Thaayavanai
Adi Moonril Ivv Ulagam Second Thiru Andhaathi 5
Adi Moonril Ivv Ulagam Anru ALanthaai Poalum
Adi Moonru Iranthu Avani Kondaai Padi Ninra
Ner Oatha Meni Nedumaale Nin Adiyai
Yaar Oatha Vallaar ALanthu
Through the above Paasuram the Aazhwaar states that originally Perumall had intended to
measure the three worlds with three steps but later as he could measure two worlds with
one step there was no necessity for the third step to be used which ultimately he had placed
on the head of Mahaa Bali.
Pertthanai Maa Chagadam Second Thiru Andhaathi 10
Mann Iranthu Pal Uyirum Kaatthanai
Kondathu Ulagam KuraLL Uruvaai
Thaazhnthu Varam Kondu Second Thiru Andhaathi 23
Vetru Uruvaai Njalam Alanthu Adi Keezh Konda Avan
Nee Anru Ulagu ALanthaai Neenda Thirumaale
Vagaiyaal Avani Iranthu Second Thiru Andhaathi 34
Vagaiyaal Avani Iranthu ALanthaai
Ninrathor Paatham Second Thiru Andhaathi 61
Ninrathoar Paatham Nilam Puthaippa Neenda ThoaLL
Chenru ALanthathu Enbar Thisai Ellaam Anru
Karu Maaniyaai Irantha KaLLvane
Idam Kai Valam Puri Second Thiru Andhaathi 71
Idam Kai Valam Puri Ninru Aarppa Eri Kaanru
Adankaar Vodunguvitthathu Aazhi ‐‐‐ Thisai ALappaan
Poovaar Adi Nimirnttha Poathu
Thavam Chethu Naan Mugane Second Thiru Andhaathi 78
Thavam Cheithu Naan Mugane Petraan Dharani
Nivanthu ALappa Neettiya Por Paatham Sivantha Than
Kai Anaitthum Aara Kazhuvinaan Gangai Neer
Peithu Anaitthu per Mozhinthu Pin
Inraa Arikinren Allen Second Thiru Andhaathi 87
Chenru Aangu ALantha Thiru Adi
Kathavi Katham Chirantha Second Thiru Andhaathi 89
Pathaviyaai Paaniyaal Neer Etru Pandu Oru Kaal Maavaliyai
Maaniyaai Kondu Ilaiye Mann
Paani means hand. Pathavi means discipline. Maani means Brahmachari, unmarried person.
Pinnal Aru Naragam Second Thiru Andhaathi 91
Kaar Kadal Choozh Njalatthai Ellaam ALanthaan
Irai Yem Perumaan Second Thiru Andhaathi 99
Irai Em Perumaan AruLL Enru Imaiyoar
Murai Ninru Moim Malargall Thoova Arai Kazhala
Chevadiyaan Chen Kann Nediyaan KuraLL Uruvaai
Maa Vadivil Mann Kondaan Maal
Azhagu Anre Aazhiyaarkku Third Thiru Andhaathi 6
Azhagu Anre Andam Kadatthal Azhagu Anre
Am Kai Neer Etrerkku Alar Meloan Kaal Kazhuva
Gangai Neer Kaanra Kazhal
Kannum Kamalam Third Thiru Andhaathi 9
Kannum Kamalam Kamalame Kai Thalamum
Mann ALantha Paatham Matru Avaiye
Padi Vatta Thaamarai Third Andhaathi 13
Padi Vatta Thaamarai Pandu Ulagam Neer Etru
Adi Vattatthall ALappa Neenda Mudi Vattam
Aagaayam Oodu Arutthu Andam Poi Neendathe
Maa Kaayam Aai Ninra Maarku
Kaayam means Body
Vaai Mozhinthu Vaamanan Aai Third Thiru Andhaathi 18
Vaai Mozhinthu Vaamanan Aai Maavali Paal Moovadi Mann
Nee ALanthu Konda Nedu Maale Thaaviya Nin Enjaa Inai Adi
Mun Ulagam Undu Umizhnthaaikku Third Thiru Andhaathi 20
Mun Ulagam Undu Umizhnthaaikku Avv Ulagam Eer Adiyaal
Pin Alanthu Koadal Perithu Onre Enne
Thirumaale Chengann Chem Malar Thooi Kai Thozhuthum
Perumaane Nee Ithanai Pesu
Virumbi Vinn Mann Alantha Third Thiru Andhaathi 23
Virumbi Vinn Mann ALantha
Anru Ivv Ulagam ALantha Third Thiru Andhaathi 34
Anru Ivv Ulagam Alantha Asaive Kol
Ninru Irunthu VeLukkai NeeL Nagar Vaai Anru Kidanthaan
Mannu Mani Mudi Neendu Third Thiru Andhaathi 41
Mannu Mani Mudi Neendu Andam Poi Enn Thisaiyum
Thunnu Pozhil Anaitthum Choozh Kazhale Minnai
Udai Aaga Kondaan Anru Ulagu ALanthaan
Ninra Perumaane Neer Etru Third Thiru Andhaathi 47
Ninra Perumaane Neer Etru Ulagu Ellaam Chenra Perumaane
Nee Anre Neer Etru Third Thiru Andhaathi 48
Nee Anre Neer Etru Ulagam Adi ALanthaai
Chetrathuvum Cheraa Third Thiru Andhaathi 49
Chenru Etru Petrathavum Maanilam
Eithaan Maraa Maram Third Thiru Andhaathi 52
Chenru KuraLL Uruvaai Mun Nilam Kai Kondaan Muyanru
Iniyavan Maayan Third Thiru Andhaathi 83
KaLLatthaal Mann Kondu Vinn Kadantha Pain Kazhalaan
Chilambu Cheri Kazhalum Third Thiru Andhaathi 90
Chilambum Cheri Kazhalum Chenru Isaippa Vinnaar
Alambiya Chevadi Poi Andam Pulambiya ThoaLL
Enn Thisaiyum Choozha Idam Poathathu En Kolo
Vann Thuzhaai Maal ALantha Mann
The Aazhwaar wonders as to why it is being told that the Perumall had measured the three
worlds, when the space available was not sufficient for his mighty shoulders
Kurai Kondu Naan Mugan Naan Mugan Thiru Andhaathi 9
Kurai Kondu Naan Mugan Kundigai Neer Peithu
Marai Konda Manthiratthaal Vaazhtthi –
Kazhuvinaan Andatthaan Chevadaiyai Aangu
Pala Thevar Ettha Naan Mugan Thiru Andhaathi 15
Pala Thevar Ettha Padi Kadanthaan
Vagaiyaal Mathiyaathu Mann Naan Magan Thiru Andhaathi 25
Vagaiyaal Mathiyaathu Mann Kondaai Matrum
Vagaiyaal Varuvathu Onru Vundo Vagaiyall
Vayiram Kuzhaitthu Unnum Maavali Thaan Ennum
Vayira Vazhakku Ozhitthaai Matru
ThaaLaall Ulagam ALantha Naan Mugan Thiru Andhaathi 35
ThaaLaall Ulagam ALantha Asaivo Kol
VaaLaa Kidanthu AruLum Vaai Thiravaan
Yen Nenjam Meyaan IruLL Naan Mugan Thiru Andhaathi 58
Em Piraan Man Anja Mun Voru Naall Mann ALanthaan
Thaan Oruvan Aagi Naan Mugan Thiru Andhaathi 70
Thaan Oruvan Aagi – Iru Nilatthai Chenru Aangu Adi Paduttha Chei
Kodiyaar Maada Nammaazhwaar Thiru Vaai Mozhi 8.3.5
Nee Thuyil Mevi Magizhnthathu Thaan – Ipp Padi Thaan Neendu Thaaviya Asaivo Paniyaae

Hurting the eye of Sukra
Mikka Perum Pugazh Periyaazhwaar Thirumozhi 1.8.7
Mikka Perum Pugazh Maavali VeLLviyil
Thakkathu Ithu Enru Anru Thaanam Vilakkiya
Chukkiran Kannai Thurumbaal KiLariya
Chakkara Kaiyan

Worship by Sukra
VeLLiyaar Vananga Virainthu AruLL Cheivaan
While some hold the view that Siva has been identified as VeLLiyaar for the reason his body
has been covered Viboodhi which is white in colour, some others hold the view that this
reference to Sukra, in view of the fact that this Paasuram is on Thiru Velliangudi, a place
known for worship by Sukra. Moreover in the first two lines of this Paasuram, the Mahaabali
incident had been referred to and hence reference to Guru Sukra is more appropriate.

Fight with Namusi
After Maha Bali had accepted to gift the land to be measured by three feet of the Deity, Perumall
had taken up the form of Trivikrama and started measuring the world. At that time Namusi (son of
Maha Bali) and other demons had objected to the measurement on the ground that while land was
gifted the Perumall was in the form of Vaamana and he should measure the land with that form.
Perumall tried to convince that the form of the body is not permanent and liable for change, Namusi
was not convinced. Perumal had no alternative other than fight Namusi during which fight Namusi’s
body was thrown to the sky.
Ennithu Maayam Ennappan Periyaazhwaar Thirumozhi 1.8.8
Ennithu Maayam Ennappan Arinthilan
Munnaiya Vanname Kondu ALavaay Enna
Mannu Namusiyai Vaanil Chuzhatriya
Minnu Mudiyan

Athir Mugam Udaiya Valam Puri Kumizhtthu Azhal Umizh Aazhi Kondu Erinthu Angu
Ethir Muga Asurar ThalaigaLai Idarum Em Purudotthaman
As he had changed to Trivikrama form he had made sounds through his conch to announce
victory and had destroyed those who opposed him through the Disc weapon.

Kazhal Onru Edutthu First Thiru Andhaathi 48
Kazhal Onru Edutthu Oru Kai Chutri Oru Kai Mel
Chuzhalum Sura Asurargall Anji Azhalum
Cheru Aazhi Enthinaan
Feet washed by Ganges water


Gangai Neer Payantha Paatha Pangayatthu Em Annal
It is also believed that the water used by Brahma for washing the feet of Perumall had
become Ganges River.
Angaiyaal Adi Moonru Neer Etru Periya Thirumozhi 4.2.6
Angaiyaal Adi Moonru Neer Etru Ayan Alar Kodu Thozhuthu Ettha
Gangai Pothara Kaal Nimirtthu AruLiya Kannan

Parasuraama Incarnation
King Kaartha Veeryarjuna had once visited the hermitage of Sage Jamadagni, Parasuramar’s father.
The cow bred by the Sage, which had special powers to bestow whatever is wished by seeker,
attracted the notice of the King. As the sage refused to part with the Cow, the King snatched away
the cow.
Parasuraama when he returned to the hermitage could know what had happened through his father
and had been to Kaartha Veeryaa Arjuna’s place and informed him to return the cow. The king was
not prepared to return the cow and hence sent his army to control Parasuraama. As Parasuraama
had killed the soldiers the king was forced to enter into the fight with Parasuraama directly.
Parasuraama had killed the king and returned to the hermitage along with the cow.
In the meantime, the sons of Kaartha Veeryaa Arjuna had reached the hermitage and thinking that
the Sage Jamadagni was the root cause for their father’s death had killed the sage. On knowing this
Parasuraama vowed to take revenge on all the sons of Kaartha Veeryarjuna and all other kings of the
world for their audacity. He killed all the sons of Kaartha Veeryarjuna and several other kings. All the
kings were afraid of Parasuraama and his Mazhu arm.
Uzhuvathu Vor Padaiyum Periyaazhwaar Thirumozhi 4.7.5
Uzhuvathu Vor Padaiyum Ulakkaiyum Villum Von Chudar Aazhiyum Changum
Mazhuvodu VaaLum Padaikkalam Udaiya Maal Purudotthaman
The weapons for the Deity at various incarnations have been indicated thought the above
Paasuram. The plough and Heavy cylindrical rod (Ulakkai) were handled by Balaraama while
Parasuraama used the Mazhu arm. It is interesting to note that the Aazhwaar had referred
to these seven arms of Perumall in the Paasuram where he had referred to the quality of
River Ganges to wipe out the effects of sin accumulated through seven births. Does he
indicate that these seven arms act as tool for cleansing the sins of seven births?

Vunnudaiya Vikkiramam Periyaazhwaar Thirumozhi 5.4.6
Man Adanga Mazhu Valam Kai Konda Iramaa Nambi

Chev Vari Nal Karu Nedun Kann Perumall Thirumozhi 10.3
Vel Venthar Pagai Thadintha Veeran
Paar Aar Ulagum Pani Maal Varaiyum Periya Thirumozhi 2.4.6
Alai Neer Ulagukku Arasu Aagiya App
Peraanai Munintha Munikku Araiyan Pirar Illai Unakku Enum Ellaiyinaan

Koa Manga Vanga Kadal Vaiyam Periya Thirumozhi 3.2.5
Koa Manga Vanga Kadal Vaiyam Uyya Kula Mannar Angam Mazhuvil Thuniya
Thaam Angu AruLL Padai Thotta Venri Thava Maa Muni

Thev Aaya Mara Mannar Kuruthi Periya Thirumozhi 3.4.5
Theve Aaya Mara Mannar Kuruthi Kondu Thiru Kulatthil Iranthoarkku Thirutthi Cheithu
Thevu means hatred. Parasurama had developed towards the Kings due to atrocious action
of Kaartha Veeryarjuna. By taking the revenge on the kings, Parasuraama had satisfied the
souls of his departed ancestors. Normally water would be used in the rituals performed to
appease the souls of the departed ancestors. To indicate that Parasuraama had killed quite a
number of kings, it had been stated that he had satisfied the ancestors with the blood of the
kings he had killed. The Sanskrit word Thrupthi (meaning satisfaction) had been changed as
Thirutthi in this Paasuram.

Venri Maa Mazhu Enthi Mun Periya Thirumozhi 5.3.1
Venri Maa Mazhu Enthi Mun Mann Misai Mannarai Moo Ezhu Kaal
Konra Thevaa

Aayiram Kunram Chenru Periya Thirumozhi 5.7.6
Aayiram Kunram Chenru Thokku Anaiya Adal Purai Ezhil Thigazh ThiraLL ThoaLL
Aayiram Thuniya Adal Mazhu Patri Matravan Agal Visumbu Anaiya
Aayiram Peyaraal Amarar Chenru Irainja Ari Thuyil Alai Kadal Naduve
Aayiram Chudar Vaai Aravanai Thuyinraan Aranga Maa Nagar Amarnthaane
While the first two lines describe about the Parasuraama and killing of Kaartha Veeryarjuna,
the last two lines describe about the scene at Paar Kadal. The word Aayiram had been used
as first word in all these four lines.
The word Aayiram in the first line had been used to indicate the strength of Kaartha
Veeryarjuna, whose shoulders had been described as fit for waging war. The word Aayiram
in the second line identifies the thousand hands of the King Kaartha Veeryarjuna. The word
Aayiram in the last line refers to thousand mouths of Snake Adisesha. Visumbu means sky, in
this case refers to the holy world reached by those who die in war field.

Murukku Ilangu Kani Thuvar Vaai Periya Thirumozhi 6.6.8
Mann Ellaam Mun Aviya Chenru Venri
Cheru KaLatthu Thiral Azhiya Chetra Venthan Chiram Thunitthaan

Muni Aai Vanthu Moo Ezhu Kaal Periya Thirumozhi 6.7.2
Muni Aai Vanthu Moo Ezhu Kaal Mudi Cher Mannar Udal Thuniya
Thani Vaai Mazhuvin Padai Aanda Thaar Aar ThoaLaan

Man Anja Aayiram ThoaLL Periya Thirumozhi 7.2.7
Mann Anja Aayiram ThoaLL Mazhuvil Thunittha Mainthaa

Koa Aanaar Madiya Kolai Aar Mazhu Periya Thirumozhi 7.6.2
Koa Aanaar Madiya Kolai Aar Mazhu Kondu AruLum
Moova Vaanavanai Muzhu Neer Vannanai

Muzhuthu Ivv Vaiyagam Murai Keda Periya Thirumozhi 8.5.8
Muzhuthu Ivv Vaiyagam Murai Keda Maraithalum Munivanum Munivu Eithi
Mazhuvinaal Mannar Aar Uyir Vavviya Mainthan
Kaartha Veeryaa Arjuna had killed his father Jamadagni which made Parasuraama to develop
hatred against him and kill him. The majority of the Kings of that time had also disrespected
tradition. Hence to teach a lesson to these proud kings Parasuraama had started killing many
kings. The general atmosphere of those days had been explained in the first line of this
Paasuram.

Mazhu Iyal Padai Udai Periya Thirumozhi 8.7.6
Mazhu Iyal Padai Udai Avan

Vadi Vaai Mazhuve Padai Aaga Periya Thirumozhi 8.8.6
Vadi Vaai Mazhuve Padai Aaga Vanthu Thoanri Moo Ezhu Kaal
Padi Aar Arasu KaLai Katta Paazhiyaanai Ammaanai
Vadi means sharp. The one end of the Mazhu arm was very sharp. He had destroyed the
kings of 21 generations with the ease with which one would weed out the weeds. Paazhi
means strength.

Mazhuvinaal Avani Arasai Moo Ezhu Periya Thirumozhi 9.1.6
Mazhuvinaal Avani Arasai Moo Ezhu Kaal Mani Mudi Podi Padutthu Uthira
Kuzhuvu Vaar PunaluLL KuLitthu Vem Koabam Thavirtthavan

Pazhithitta Inba Payan Patru Arutthu Periya Thirumozhi 10.6.6
Thezhithittu Ezhunthe Ethir Ninra Mannan China ThoaLL Avai Aayiramum Mazhuvaal
Azhitthittavan

Aazhi Am Thinn Ther Arasar Periya Thirumozhi 10.9.7
Aazhi Am Thinn Ther Arasar Vanthu Irainja Alai Kadal Ulagam Mun Aanda
Paazhi Am ThoaLL Vor Aayiram Veezha Padai Mazhu Patriya Valiyo

Iru Nila Mannar Thammai Periya Thirumozhi 11.4.6
Iru Nila Mannar Thammai Iru Naalum Ettum Oru Naalum Onru Udane
Cheru Nuthal Oodu Poagi Avar Aavi Manga Mazhu VaaLil Venra Thiraloan

Varpu Udaiya Varai Nedum ThoaLL Nedum Thaandagam 7
Varpu Udaiya Varai Nedum ThoaLL Mannar MaaLa Madivaaya Mazhu Enthi

Kalki Incarnation
Udambu Uruvil Moonru Enraai Periya Thirumozhi 2.5.3
Kadum Pari Mel Karkiyai Naan Kandu Konden

General
Asylum to Snake Sumugan
Indra’s charioteer Maadhali wanted to give his daughter Gunakesi in marriage to Sumugan belonging
to Naaga Logam. When Maadhali conveyed this news to the groom’s grandfather, Maadhali was
informed that Garuda had taken a vow to kill both Sumugan and his father within a period of one
month and hence it was advisable to avoid this marriage. Maadhali thought that using his position as
charioteer to Indra he could impress upon Indra to give Nectar to Sumugan so that he would not die.
But Indra was scared by the might of Garuda and he declined to help Snake Sumugan but however
granted the boon of longevity to Sumugan. Garuda was angry with Indra that he was coming in his
way of eating his prey. In the meantime the Snake Sumugan approached Vishnu, through Adisesha
and requested Vishnu to save him. At that time Garuda argued with Vishnu and also boasted that
who else other than Garuda could carry Vishnu swiftly and with ease. To teach a lesson to Garuda
Vishnu pressed his right thumb on the shoulders of Garuda who could not bear the weight and
realised his folly. Then Vishnu informed that it was because he was making his body very light, he
could carry him effortlessly and not due to the might of Garuda. Garuda realised his folly and
requested pardon from Vishnu. Vishnu pardoned him and advised him to spare Sumugan. Garuda
acted accordingly and as a mark of friendship he took Snake Sumugan on his body.
Nanju Choarvathor Vem China Perumall Thirumozhi 5.8.4
Nanju Choarvathor Vem China Aravam Veruvi Vanthu Nin Charan Ena Charan Aai
Nenjil Kondu Am Chirai Paraivikku Adaikkalam Kodutthu AruLL Chievathu Arinthu
Choarvathu here means emitting. Obeying the commands of Vishnu, Garuda gave assurance
to Snake Sumugan that he would not kill him. In the second part of this Paasuram the
Aazhwaar states having become scared of the tortures at the hell, he had surrendered to
the Deity to save him from those tortures, recalling the manner in which the Deity had saved
Snake Sumugan .

Aduttha Kadum Pagainjarkku First Thiru Andhathi 80
Aduttha Kadum Pagainjarkku Aatren Enru Vodi
Paduttha Perum Paazhi Choozhntha Vidatthu Aravai
VallaLan Kai Koduttha Maa Meni Maayavan
Paazhi means bed. In this instance, this refers to Adi Sesha.
Pathi Pagainjarkku Aatraathu Naan Mugan Thiru Andhaathi 74
Pathi Pagainjarkku Aatraathu Paai Thirai Neer Paazhi
Matthithu Adaintha VaaLL Aravam Thannai Mathitthu Avan Than
Val Aagaatthu Yetriya Maa Meni Maayavan
Helping Chandra
Enn ThisaigaLum Ezh Ulagamum Periya Thirumozhi 1.8.6
Paan Mathikku Idar Theerthavan

Thee Vaai Val Vinaiyaar Periya Thirumozhi 6.2.8
Mathi KoaLL Viduttha Thevaa

Kani Chernthu Ilangum Nal Vaayavar Periya Thirumozhi 6.4.9
Pani Cher Visumbil Paan Mathi KoaLL Vidutthaan

Thunga Maa Mani Maada Periya Thirumozhi 8.3.3
Pani Mathi KoaLL Vidutthu Ugantha Chem Kann Maal Ammaan
Here the word KoaLL denotes the leprosy Chandra was once suffering from due to curse
from Daksha.

Petraar Petru Ozhinthaar Periya Thirumozhi 8.9.7
Mutraa Maa Mathi KoaLL Vidutthaan

Mathitthaai Poi Naangil Naan Mugan Thiru Andhaathi 12
Mathi KoaLL Vidutthaai
Cutting the wings of mountains
Long ago the mountains had wings and could fly anywhere. Some of the mountains had been
causing disturbances to people by flying from one place to another. With his disc arm Vishnu had cut
down the wings of these mountains. In Raamayana we come across one mountain named Mainaaka,
which was lying hidden within the sea, which came up and offered space for Hanumaan to take rest
for some time before proceeding to Lanka in his mission of finding out Sita Devi.
Cheruvarai Mun Aasu Aruttha Periya Thirumozhi 8.1.2
Poru Varai Mun Poar Tholaittha Pon Aazhi Matru Oru Kai

Blessing Sage Maarkandeya
Sage Maarkandeya had requested Vishnu to provide him the opportunity to see the Deluge scene;
Vishnu had assured him to do so. At the time of Deluge Perumall had swallowed all the seven worlds
for safe keeping them and to bring them out later. Perumall had opened his mouth and Sage
Markandeya could see within the stomach of the Perumall the seven worlds.
Mannu Naan Marai Maa Muni Periya Thirumozhi 5.8.6
Mannu Naan Marai Maa Muni Petra Mainthanai Mathiyaatha Vem Kootram
Thannai Anji Nin Charan Ena Charan Aai Thagavu Ill Kaalanai Uga Munithu Ozhiyaa
Pinnai Enrum Nin Thiru Adi Piriyaa Vannam Enniya per AruLL Enakkum
Annathu Aagum Enru Adi Yinai Adainthen Ani Pozhil Thiru Arangatthu Ammaane
While recalling the manner in which Sage Maarkandeya the Aazhwaar had stated that he
had worshipped the divine feet of the Deity thinking that he would also be blessed in a
similar manner. Vuga means to fall down.

Pukku Adimaiyinall Thiru Vaai Mozhi 4.10.8
Pukku Adimaiyinaal Thannai Kanda Maarkandeyan Avanai
Nakka Piraanum Anru Uyya Kondathu Naarayanan AruLe
The term Nakka Piran refers to Lord Siva. According to Aazhwaar Naarayanan had enabled
Siva to bless Maarkandeya with longevity of life.

Nirutthi Num ULLatthu KoLLum Thiru Vaai Mozhi 5.2.7
Nirutthi Num ULLatthu KoLLum TheivangaLL Ummaiyum Uyya KoaLL
Marutthum Avanoade Kandeer Maarkandeyanum Kariye
Kari means evidence, witness.
Kandum TheLinthum Katraar Thiru Vaai Mozhi 7.5.7
Maarkandeyanukku Vaazh NaaLL Indai Chadai Mudi Easan Udan Kondu Usaa Chella
Kondu Angu Thannodum Kondu Udan Chenrathu Unarnthume
Chetru Ezhunthu Thee Vizhitthu First Thiru Andhaathi 94
Chetru Ezhunthu Thee Vizhitthu Chenru Avintha Ezh Ulagum
Matru Ivai AA Enru Vaai Angu Aanthu Mutrum
Maraiyavarkku Kattiya Maayavan
Pala Thevar Ettha Naan Mugan Thiru Andhaathi 15
Neer Kandan Kanda Nilai Maarkandan Kanda Vagaiye
Killing Madhu & Kaitaba
Different versions are available for the death of Madhu and Kaitabha.
Version 1: Demons Madhu and Kaitabha had obtained a special boon from Brahma that they could
be killed by their opponent only after they give their consent to be killed. Armed with the special
boon, they survived Deluge also. During the confusion created at the time of Deluge they had
managed to steal Vedas from Brahma leaving Brahma perplexed what to do further. He represented
the matter to Vishnu who found out where the Vedas were hidden and retrieved them. The
brothers took exception to the action of Vishnu and challenged Vishnu for fight. The fight went on
for a long time with no body emerging as winner. Appreciating the fighting qualities of Vishnu the
brothers offered a boon to Vishnu. Vishnu demanded the boon in such a manner that the brothers
would request Vishnu to kill them. Accordingly they gave their consent to be killed but wished they
would be killed in a place where nobody had been killed earlier. Vishnu kept both of them between
is thighs and smashed them to death.
As the Vedhas which provide the wisdom for creation work had been lost, the entire world was
submerged in the darkness of ignorance. Brahma could not decide what to do further. Vishnu
retrieved the Vedhas and conveyed the message to Brahma taking the form of swan.
According to another version, the Brothers had approached Vishnu, who was immersed in his
perceived sleep (Yoga Nitthirai). Mistaking that Vishnu had gone to sleep they attempted to take
away Sri Devi and Boo Devi who were massaging the feet of Perumall. Aadi Sesha on whose body
Perumall was reclining was not prepared to disturb Perumall to inform the arrival of Madhu and
Kaitaba. He emitted fire like poison towards the Demons. The fire burnt the Demons.
Nammudai Naayagane Periyaazhwaar Thirumozhi 1.5.3
Nammudai Naayagane Naan Maraiyin PoruLe Naavi ULL Nan Kamala Naan Muganakku
Oru Kaal Tham Anai Aanavane
Naabhi is a Sanskrit word meaning naval. This has been changed as Naavi and used in this
Paasuram. The Tamil word Annai meaning mother has been shortened as Anai in this
Paasuram. When Brahma had lost the Vedas, which were stolen by Madhu and Kaitaba,
Vishnu had consoled him and had retrieved the Vedas and had taught them again to
Brahma. Thus he had protected Brahma more than a mother would protect a child.

Paru VarangaLL Avai Patri Periyaazhwaar Thirumozhi 4.8.10
Iruvar Angam Eritthaan

Thaathu Aadu Vana Maalai Thaaraano Periya Thirumozhi 5.5.6
Madhusoothan

Maanu Maa Nilanum MalaigaLum Periya Thirumozhi 5.7.3
Mannu Maa Nilanum MalaigaLum Kadalum Vaanamum Thaanavar Ulagum
Thunn Maa IruLaai Thulangu OLi Churungi Thollai Naan MaraigaLum Maraiya
Pinnum Vaanavarkkum Munivarkkum Nalgi Pirangi IruLL Keda Oru NaaLL
Annamaai Anru Angu Aru Marai Payanthaan Aranga Maa Nagar Amarnthaane
Considering the age of Vedic hymns, it had been described as ancient Sacred Text. When the
sacred text was stolen by Madhu Kaitaba brothers and hidden somewhere darkness of
ignorance engulfed the entire world. With the restoration of the Vedhas and teaching
(assuming the form of Swan) of the same to Brahma the darkness of ignorance was driven
out and the light of wisdom prevailed.

Chollaai Thiru Maarvaa Periya Thirumozhi 6.3.9
Madhusoothane

Parane Panchavan Pouzhiyan Periya Thirumozhi 7.7.4
Madhusoodhaa


ULainthittu Ezhuntha Madhu Periya Thirumozhi 10.6.3
ULainthittu Ezhuntha Madhu KaitavargaLL Ulappu Ill Valiyaal Avar Paal Vayiram
ViLainthittathu Enru Enni Vinnoar Parava Avar NaaLL Ozhittha Perumaan
Ulappu means limits. Vali means strength. Due to the unlimited strength of the Demons, the
Devas had become scared and had requested PerumaaL to save them.

Mun UlagangaLL Ezhum IruLL Periya Thirumozhi 11.4.8
Mun UlagangaLL Ezhum IruLL Mandi Unna Muthalodu Veedum Ariyaathu
Enn Ithu Vanthathu Enna Imaiyoar Thisaippa Ezhil Vedham Inri Maraiya
Pinnaiyum Vaanavarkkum Munivarkkum Nalgi IruLL Theernthu Ivv Vaiyagam Magizha
Annam Athaai Irunthu Angu Ara Nool Uraittha Athu Nammai AaLum Arase

KaLL Aar Thuzhaaiyum Kanavalarum Periya Thirumozhi 11.7.6
Kall Aar Thuzhaaiyum Kanavalarum KooviLaiyum
MuLL Aar MuLariyum Aambalum Mun Kandakkaal
PuLL Aai Vor Enam Aai Pukku Idanthaan Pon Adikku Enru
ULLaathaar ULLatthai ULLamaa KoLLoame
In this Paasuram the Aazhwaar states that any flower can be offered to the Deity and it is
only the intention to offer some flower to the Deity that counts. Kanavalar means Alari
flower.

Minnu Maa Mazhai Thavazhum Nedum Thaandagam 30
Minnu Maa Mazhai Thavazhum Mega Vannaa Vinnavar Tham Perumaane AruLaai Enru
Annam Aai Munivaroadu Amarar Ettha Aru Maraiyai VeLipaduttha Ammaan

Maanei Nokki MadavaaLaai Thiru Vaai Mozhi 1.5.5
Madhusoodhaa

Oozhi Thoar Oozhi Ulagukku Neer Thiru Vaai Mozhi 2.1.5
Oozhi Thoar Oozhi Ulagukku Neer Kondu
Thozhiyarum Yaamum Poal Neeraai Negizhginra
Vaazhiya Vaaname Neeyum Madhusoothan
Paazhimaiyir Pattu Avan Kann Paasatthaal Naivaaye
The clouds which had been raining have been compared to himself and his friends who
grieve over the inability to join their lover, the PerumaaL. Paazhimai means strength.

Voonil Vaazh Uyire Nallai Po Thiru Vaai Mozhi 2.3.1
Madhu Soothanan Yen Ammaan
VaLLale Madhusoothanaa Thiru Vaai Mozhi 2.6.4
Madhusoothanaa
Varai Kudai ThoaLL Kaambu First Thiru Andhaathi 83
Uravu Udaiya Neer AazhiyuLL Kidanthu Nera Nisasarar Mel
Per Aazhi Konda Piraan
Kaainthu IruLai Maatri Third Thiru Andhaathi 66
Kaainthu IruLai Maatri Kathir Ilagu Maa Manigall
Eintha Pana Kathir Mel Vevvu Uyirppa Vaaintha
Madhu Kaitabarum Vayiru Urugi Maandaar
Athu Kedu Avarkku Iruthi Aangu
Nigazhnthaai Paal Pon Naan Mugan Thiru Andhaathi 24
Igazhnthaai Iruvaraiyum Veeya
The term Iruvar represents Madhu and Kaitabha
Killing Demon Maali
In Uttara Raamayana it has been described that Lanka which was occupied by Demons Mali, Sumali
and Maalyavaan who were brothers and ancestors to Raavana. These three Demons were sons of
Demon Sugesan. During the fight with them, Vishnu had made Maali to lose his chariot. Maali then
had beat Garuda on its beak. Unable to bear the pain, Garuda took Vishnu to the back side, but
Vishnu had released the disc weapon on Maali, without even looking back, which killed him. The
other two brothers Maalyavaan and Sumaali sped away to Netherlands along with other surviving
demons. Sumaali had a daughter named Kaikasi, whose daughters were Raavana, Kumbakarna and
Vibeeshana.
Ilangai Patthikku Anru Irai Periya Thirumozhi 1.10.2
Ilangai Patthikku Anru Irai Aaya Arakkar
Kulam Kettu Avar MaaLa Kodi PuLL Thiritthaai
The flag of PerumaaL has got the image of Garuda, who is his regular mount as well. Riding
on his Mount Garuda (who was earlier injured by Demon Maali) Vishnu had conquered Mali
and other Demons.

Padaittha Paar Idanthu ALanthu Thiru Chanda Viruttham 28
Midaittha Maali Maali Maan Vilangu Kaalan Oor Puga
Padaikkalam Viduttha Pal Padai Thadakkai Maayan

Kaai Chinattha Kaasi Mannan Thiru Chanda Viruttham 107
Kaai Chinattha Kaasi Mannan Vakkaran Pavundiran
Maa Chinattha Maali Maan Sumaali Kesi Thenugan
Naasum Utru Veezha NaaLL Kavarntha Nin Kazharkku Alaal
Nesa Paasam Eth Thiratthum Vaitthiden Yem Easane

Thaanga Aru Poar Maali Pada Periya Thirumozhi 2.10.4
Thaanga Aru Poar Maali Pada Paravai Oornthu Tharaathalatthoar Kurai Mudittha
Thanmaiyaanai

Chirai Aar Avuna PuLL Onru Eri Periya Thirumozhi 3.8.4
Chirai Aar Avuna PuLL Onru Eri Anru Thisai Naangum Naankum Iriya Cheruvil
Karai Aar Nedu Vel Arakkar Madiya Kadal Choozh Ilangai Kadanthaan Idam Thaan
Avuna means Garuda. Even though Lanka has been referred to in the above Paasuram, the
reference to Garuda Bird and Perumall going for fight over its back, confirms that only the
Maali Sumaali incident had been mentioned by the Aazhwaar here.

Porunthaa Arakkar Vem Chamatthu Periya Thirumozhi 8.6.2
Porunthaa Arakkar Vem Chamatthu Ponra Anru PuLL Oornthu
Perum ThoaLL Maali Thalai PuraLa Perntha Arakkar Then Ilangai
Irunthaar Thammai Udan Kondu Aangu Ezhil Aar Pilatthu Pukku OLippa
Karun ThaaLL Chilai Kai Kondaan
Ponra means to end. In this Paasuram it had been explained that the brothers of Maali along
with the surviving demons, had gone to Netherlands and hidden themselves there.

Kuraivu Ill Thadam Kadal Thiru Vaai Mozhi 3.10.2
Karai Ani Mookku Udai PuLLi Kadaavi Asurarai Kaaintha Ammaan

Killing Kaalanemi
Kaalanemi Kaalane Thiru Chanda Viruttham 31
Kaalanemi Kaalan
Demon Kaalanemi is related to Raavana.

Kadam Kalantha Van Kari Thiru Chanda Viruttham 38
Kaalanemi Kaalan
Saali Veli Thann Vayal Thiru Chanda Viruttham 59
Kaalanemi Vakkaran Karan Muran Chiram Avai
Kaalanodu Kooda Vil Kunittha Vil Kai Veeran
As only the characters of Krishna incarnations have been referred to in this Paasuram, the
word Karan (does not refer to Demon Karan of Raamayana) is an adjective to indicate the
strength of Demon Muran.

Kadaintha Paar Kadal Kidanthu Thiru Chanda Viruttham 81
Kadaintha Paar Kadal Kidanthu Kaalanemiyai Kadinthu

Karutthu Ethirntha Kaalanemi Thiru Chanda Viruttham 106
Karutthu Ethirntha Kaalanemi Kaalanodu Kooda Anru
Aruttha Aazhi Changu Thandu Villum VaaLum Enthinaai
Exposing Raavana to Brahma
Raavana, who was having ten heads while requesting Brahma for boons, presented himself with only
one head. To warn Brahma that the person who was requesting Boon was only ten headed Raavana
and that granting any boon to him would be fraught with grave risks, Vishnu appeared as a child on
the lap of Brahma. To indicate that the person before Brahma was ten headed Raavana, Vishnu was
counting his fingers up to ten numbers.
Aame Amararkku First Thiru Andhaathi 45
Poo Meya Maa Thavatthoan ThaLL Panintha VaaLL Arakkan Neenn Mudiyai
Paatham Atthaal Enninaan Pannbu
Aayntha Aru Maraiyon Third Thiru Andhaathi 77
Aayntha Aru Maraiyon Naan Mugatthoan Nan Kurangil
Vaaintha Kuzhavi Aai VaaLL Arakkan Eintha
Mudi Pothu Moonru Ezhu Enninaan Aarttha
Adi Pothu
Kurangu means thighs. Considering the sequence here this refers to the lap.
Kondu Kudankaal Naan Mugan Thiru Andhaathi 44
Kondu Kudankaal Mel Vaittha Kuzhavi Aai
Thanda Arakkan Thalai ThaaLLaal Pandu Enni
The word Thanda had been used as adjective to denote that the Demon Raavana deserves
to be punished.
Saving Elephant Gajendra
Indrathyumnan was a king who was observing worship towards Perumal at which time Sage Agastya
had arrive at the scene. The King did not observe the Sage and he was immersed in his devotional
worship and hence could not properly receive the sage. The sage had cursed the King to become
elephant. The elephant could continue its worship of the Perumall during this birth also and was in
the habit of using fresh flowers for this purpose. One day the elephant had entered into a pond for
plucking a lotus flower in the middle of the pond, at which time its leg was gripped by a crocodile.
The elephant felt very much that its efforts in worship of the Deity with the flower was prevented
and cried for help.
Once one Sage, named Delavan was observing penance on the banks of a river. One Celestial Singer
(Gandharva) named Koohoo, had pulled the legs of the sage for fun. The sage got wild and cursed
the Gandharva to become a crocodile. This crocodile only gripped the leg of the elephant.
Responding to the cry for help made by the Elephant, Perumall appeared rushed to the spot
immediately and released his Disc weapon to kill the crocodile and to release the elephant from the
hold of crocodile. The elephant also attained salvation thereafter.
Pathaga Mudhalai Vaai Patta Periyaazhwaar Thirumozhi 2.1.9
Pathaga Mudhalai Vaai Patta KaLiru
Kathari Kai Kooppi Kannaa Kannaa Enna
Udhava PuLL Oornthu Angu Uru Thuyar Theertha Athagan
According to the Aazhwaar the grievance of the elephant was that the flower plucked could
not be used for the worship of the Deity due to the grip of the crocodile. Athagan means the
one who showed urgency in helping. The word Paathagam (evil) had been changed as
Patham to suit rhyme.

Thaazhai Thaan Aambal Periyaazhwaar Thirumozhi 2.10.8
Thaazhai Thann Aambal Thadam Perum Poigai Vaai
Vaazhum Mudhalai Valai Pattu Vathippu Unn
Vezham Thuyar Keda Vinnoar Perumaanaai
Aazhi Pani Kondaanaal Inru Mutrum
Atharku AruLL Cheithaanaal Inru Mutrum

Oru Vaaranam Pani Kondavan Periyaazhwaar Thirumozhi 4.2.5
Oru Vaaranam Pani Kondavan Poigaiyil Kanjan than
Oru Vaaranam Uyir Undavan
Two elephants, Gajendra (which was provided help to get released from the grip of
crocodile) and Kuvalayaa Peetam (Royal elephant of Kamsa, which was killed when it
ferociously ran towards Krishna to trample him under its feet) have been compared in this
Paasuram.

Kai Naagatthu Idar Kadintha Periyaazhwaar Thirumozhi 4.9.11
Kai Nagatthu Idar Kadintha Kanal Aazhi Padai Udaiyaan
Kai Naagam means elephant. The trunk is curled like snake’s body and hence the name.

Thuppu Udaiyaarai Adaivathu Periyaazhwaar Thirumozhi 4.10.1
Aanaikku Nee AruLL Cheithamai

Vanna Maal Varaiye Kudai Periyaazhwaar Thirumozhi 5.1.8
Kari KoaLL Vidutthaan

Aazhi Mun Enthi Kamba Maa Kari KoaLL Vidutthaan

Gundu Neer Urai KoaLari Naachiyaar Thirumozhi 2.3
Matha Yaanai KoaLL Vidutthaai

Pazhagu Naan Maraiyin PoruLaai Naachiyaar Thirumozhi 4.10
Madham Ozhugu Vaaranam Uyya ALittha

Parum ThaaLL KaLitrukku Naachiyaar Thirumozhi 14.10
Parum ThaLL KaLitrukku AruLL Cheitha Paraman

Aanaai Kaatthu Vor Aanai Konra Thiru Chanda Viruttham 40
Aanai Kaathu Vor Aanai Konrathu

Umbaraal Ariyal Aagaa Thirumaalai 28
Anaikku Aagi Chem Pulaal Undu Vaazhum Mudhalai Mel Cheeri Vanthaar
It is the nature of crocodile to eat meat of creatures caught by it. But as it had caught a
devout elephant, Perumaal rushed to help the elephant and kill the crocodile.

Penn Ulaam Chadaiyinaanum Thirumaalai 44
Vinn Ulaar Viyappa Vanthu Anaikku Anru AruLai Eentha

Kozhun Kodi Mullaiyin Thiru Palli Yezhutchi 2
Vizhungiya Mudhaliyin Pilambu Urai Pezh Vaai VeLL Eyiru Vura Athan Vidatthinukku
Anungi
Azhungiya Aanaiyin Arun Thuyar Keduttha Arangatthu Ammaa
Pilam is a Sanskrit word meaning Cave, which has been changed as Pilambu and used in this
Paasuram. Azhunga means extreme pain.

Vann Kaiyaan Avunarkku Naayagan Periya Thirumozhi 1.8.5
Thinn Kaimmaa Thuyar Theerthavan
The trunk of the elephant serves as hand for all purposes. Being bigger in size it is referred to
as Kaimmaa, to indicate the size.

Meen Amar Poigai Naann Malar Periya Thirumozhi 2.3.9
Meen Amar Poigai NaaLL Malar Koivaan Vetkaiyinodu Chenru Izhintha
Kaan Amar Vezham Kai Edutthu Alara Karaa Athan Kaalinai Kathuva
Aanaiyin Thuyaram Theera PuLL Oornthu Chenru Ninru Aazhi Thottaan
The practice followed by the Elephant to use the flowers of the Pond daily to worship the
PerumaaL had been referred to in this Paasuram. Only because of this practice, the
elephant felt sad for its inability to use the flower plucked for the worship rather than
danger to its life and cried for help to the Deity.

Paar Aayathu Undu Umizhntha Periya Thirumozhi 2.5.1
Kaar Aanai Idar Theerttha Karpagam
Kaar means big.

Thoombu Udai Thinn Kai Periya Thirumozhi 2.9.5
Thoombu Udai Thinn Kai Vann ThaLL KaLitrrin Thuyar Theertthu

Kozhunthu Alarum Malar Cholai Periya Thirumozhi 2.10.3
Kozhunthu Alarum Malar Cholai Kuzhaam KoLL Poigai KoaLL Mudhalai VaLL Eyitru
Kondarku YeLLgi
Azhunthiya Maa Kalitrunukku Anru Aazhi Enthi Antharame Vara Thonri AruLL Cheithaan

Vaaranam KoLL Idar Kadintha Periya Thirumozhi 2.10.10
Vaaranam KoLL Idar Kadintha Maal

Mudhalai Thani Maa Muran Theera Periya Thirumozhi 3.8.2
Mudhalai Thani Maa Murann Theera Anru Mudhu Neer Thadatthu Chengann Vezham
Uyya
Vithalai Thalai Chenru Atharke Vuthavi Vinai Theerttha Amman
Vithalai means shivering. As the elephant was shivering out of the anxiety that it would not
be able to use the flower for worship, Perumall hurried to rescue the elephant.
The word VI in Sanskrit means Bird. Vithalai means principal bird, i.e. Garuda. Hence it is also
explained by some pundits that the Perumall hurried to the place on the back of Garuda.

Kolai Punn Thalai Kunram Onru Uyya Periya Thirumozhi 3.8.3
Kolai Punn Thalai Kunram Onru Uyya Anru Kodu Maa Mudhalaikku Idar Cheithu Kongu Aar
Ilai PundareekatthavaLL Inbam Anbodu Anainthitta Ammaan Idam
Aazhwaar recollects the Raamayana scene after Kara, Dooshana and others were killed in
the war at Dandaka Aaranyam. Appreciating the valour and rightful action on the part of
Raama in destroying the wicked demons, Sita Devi had embraced tightly Raama, when he
returned victorious from the war. Likewise here also Aazhwaar visualises the scene of such
appreciation from Goddess Lakshmi after the crocodile had been killed by Vishnu.

Maatru Arasar Mani Mudiyum Periya Thirumozhi 4.4.1
Katha Naagam Kaatthu ALittha Kannar
Naagam here means elephant.

Thoombu Udai Pani Kai Vezham Periya Thirumozhi 4.5.1
Thoombu Vudai Panai Kai Vezham Thuyar Kedutthu AruLi
The trunk of the elephant had been compared to the palm tree to indicate its strength.
Thoombu means hole.

Thaa ALanthu Ulagam Mutrum Periya Thirumozhi 4.6.1
Thaa ALanthu Ulagam Mutrum Thada Malar Poigai Pukku
Naa VaLam Navinru Angu Ettha Naagatthin NadukkamTheertthaai
Naagam means elephant; here it indicates the elephant Gajendra. The elephant had
searched at many places for a lotus flower to worship the Deity. Recital of the Deity’s name
is considered as a good ornament for tongue and hence the action on the part of Elephant to
recite the name of the Deity while calling for help is hailed by the Aazhwaar.

KaLLa KuraLL Aai Maavaliyai Periya Thirumozhi 5.1.2
PoLLai Karattha Poathagatthin Thunbam Thavirttha Punithan
Poathagam means elephant. PoLLai means hole. As the trunk of the elephant has got hole, it
has been indicated with hand with hole.

Oozhi Aai Omatthu Utchiyaai Periya Thirumozhi 5.7.8
Choozhi Maal Yaanai Thuyar Kedutthu
Choozhi means the decorative ornament placed on the forehead of the elephant. Even
though elephant Gajendra never had such a decoration on its forehead for the reason it was
confined to the forest, considering such a practice associated with the elephants bred by
humans, this adjective is used for Gajendra also.

Kadi KoLL Poom Pozhil Periya Thirumozhi 5.8.3
Kadi KoLL Poom Pozhil Kaamaru Poigai Vaigu Thaamarai Vaangiya Vezham
Mudiyum Vannam Vor Muzhu Vali Mudhalai Patra Matru Athu Nin Charan Ninaippa
Kodiya Vaai Vilangin Uyir Malanga Konda Chettram Onru Undu ULathu Arinthu
Adiyanenum Vanthu Adi Inai Adainthen Ani Pozhil Arangatthu Ammaane
In this Paasuram the reason for the elephant to enter into the pond had been furnished, to
get the lotus flower for being offered to the Deity. As the crocodile has got enhanced
strength while in water, the crocodile has been described as Muzhu Vali Mudhalai. The
Aazhwaar concludes the Paasuram with the statement that he had surrendered to the divine
feet of the Deity on coming to know about the above incident, thereby indirectly requesting
the Deity to take care of him as he had done in the case of the elephant.

Thoo Vaaya PuLL Oornthu Vanthu Periya Thirumozhi 6.8.3
Thoo Vaaya PuLL Oornthu Vanthu Thurai Vezham
Moovaamai Nalgi Mudhalai Thunitthaan

Kunraal Maari Thadutthavanai Periya Thirumozhi 7.6.4
Kula Vezham Anru
Ponraamai Athanukku AruLL Cheitha Poar Etrai
Elephant Gajendra had been described as Kula Vezham to indicate its good qualities, such as
worship towards Vishnu. Ponra in Tamil means to end. The crocodile was about to end the
life of elephant Gajendra, at which time it was saved by Vishnu.

Kulam Thalaiya Madha Vezham Periya Thirumozhi 7.8.3
Kulam Thalaiya Madha Vezham Poigai Pukku KoaLL Mudhalai Pidikka Atharku Anungi
Irangi
Nila Thigazhum Malar Chudaroi Chothee Enna Nenju Idar Theertthu AruLLvaan Yen
Nimalan
To indicate the good qualities of the elephant and its status in its group, it had been
identified as Kulam Thalaiya Vezham. Due to these qualities, it had become the leader of the
group.

Ilai Aar Malar Poom Poigai Periya Thirumozhi 8.6.7
Ilai Aar Malar Poom Poigai Vaai Mudhalai Thannaal Adarppu Undu
Kolai Aar Vezham Nadukku Utru Kulaiya Athanukku AruLL Purinthaan
The tank had been described as the one with full of leaves and flowers. Due to the dense
leaves and flowers the elephant could not have noticed the presence of the crocodile, as this
elephant had been plucking flowers from this tank for worship of the Deity daily.
Adarppu means trouble.
The elephant had been described as the one which is accustomed to killing other animals.
For such an elephant to shiver the grip of the crocodile should have very much stronger and
deadly. This also indicates that the elephant had realised it was beyond his capacity to get
released from the tightening grips of the crocodile and had cried out in despair and anguish
(out of its inability to use the flowers for Deity’s worship) for help reciting the name of
PerumaaL.

Kaimmaana Madha Yaanai Idar Periya Thirumozhi 8.9.1
Kaimmaana Madha Yaanai Idar Theerttha Karu Mugilai
Mai Maanam Maniyai
PerumaaL had been compared to black priceless pearl.

KavaLam Maa Kathattha Kari Periya Thirumozhi 9.1.2
KavaLam Maa Kathattha Kari Uyya Poigai Karaam KoLa Kalangi ULL Ninainthu
ThuvaLa Mel Vanthu Thoanri Van Mudhalai ThuNi Pada Chudu Padai Thuranthoan

Irunthaan Yen ULLatthu Iraivan Periya Thirumozhi 11.3.2
Karai Cher Parum ThaaLL KaLitrukku AruLL Cheitha Chengann
Perum ThoaLL Nedumaal
As the blood had been out of the legs due to the strong grip by the crocodile, the elephant
had been described as the one whose stout legs have been spoiled with some other colour
(here red colour of the blood).
The word Karai has another meaning, Ural (Tamil word), the traditional tool used in early
day for pounding cereals into powders. A cylindrical tool made of stone, which had been
compared to the elephant’s leg to indicate bulky nature of the legs.

Neendhum Thuyar Piravi Thiru Vaai Mozhi 2.8.2
Poon Thann Punal Poigai Yaanai Idar Kadintha

Emmaa Veettu Thiramum Cheppam Thiru Vaai Mozhi 2.9.1
Emmaa Vettu Thiramum Cheppam Nin
Chemmaa Paada Parpu Thalai Chertthu Ollai
Kaimmaa Thunbam Kadintha Piraane
Ammaa Adiyen Vendiyathu Eethe
Padmam in Sanskrit means Lotus. The Sanskrit word Padmam had been changed as Parpu
and used in this Paasuram to describe the feet of PerumaaL as Lotus feet. Ollai means early.
The Aazhwaar while addressing the Perumaal as the one, who had saved Elephant Gajendra,
had declared that he wants PerumaaL to place his divine feet on his head and further states
that he is not interested in salvation. It is of interest to note that Appar, had also similarly
requested to Lord Siva and he was blessed with the same at Thirupugalur.

Mazhungaatha Vai Nuthiya Thiru Vaai Mozhi 3.1.9
Mazhungaatha Vai Nuthiya Chakkara Nal Valatthaiyaai
Thozhum Kaathal KaLiru ALippaan PuLL Oornthu Thoanrinaiye
It was only the disc arm which had cut the crocodile and released the elephant Gajendra
from the crocodile’s hold. PerumaaL could have released the Disc Arm sitting at Vaiguntham
itself. But he had chosen to come down to the place only because he wanted to provide
Darshan to the Elephant Gajendra which had ardently loved and worshipped Vishnu. The
Aazhwaar had described the love of Gajendra as worshipping love (Thozhum Kaadhal) in this
Paasuram.

Moi Maa Poom Pozhil Thiru Vaai Mozhi 3.5.1
Moi Maa Poom Pozhil Mudhalai Sirai Pattu Ninra
Kaimmavukku AruLL Cheitha Kaar Mugil Poal Vannan Kannan

Iraiyum Nilanum First Thiru Andhaathi 29
Pirai Maruppin Pain Kann Maal Yaanai Padu Thuyaram Kaatthu ALittha
Chengann Mall
The curved tusk had been compared to the crescent shape of the Moon and referred to as
Pirai Maruppu.
Vaari Churukki Matha KaLiru First Thiru Andhaathi 47
Mel Voru NaaLL Kainnaagam Kaatthaan
Kainnaagam means Elephant
Idar Aar Paduvaar First Thiru Andhaathi 78
Vezham Thodarvaan Kodu Mudhalai Choozhntha Padam Udaiya
Pai Naaga PaLLiyaan
Pidi Cher KaLiru ALittha First Thiru Andhaathi 97
Pidi Cher KaLiru ALittha PeraaLaa
Thodar Eduttha Maal Yaanai Second Thiru Andhaathi 13
Thodar Eduttha Maal Yaanai Choozh Kayam Pukka Anji
Padar Eduttha Pain Kamalam Kondu Anru Idar Adukka
Aazhiaan Paatham Paninthathu
Ariyathu ELithu Aagum Second Thiru Andhaathi 22
Kariyathoar Venn Kottu Maal Yaanai Venri Muditthu Anre
Thann Kottu Maa Malaraal Thaazhnthu
Aaynthu Uraippan Aayiram Second Thiru Andhaathi 73
Eintha Pirai Kottu Chengann Kari Viduttha Pemmaan
The eyes of the elephant had been described as reddish in colour due to the anger of
elephant towards the crocodile. This line has been analysed as to indicate the fight with
Kamsa’s Royal elephant Kuvalayaapeetam also.
Choozhntha Thuzhaai Alangal Third Thiru Andhaathi 50
Thaazhntha Thada Aruvi Varai Vaai Aazhntha
Mani Neer Chunai VaLarntha Maa Mudhalai Konraan
Thotta Padai Ettum Moonraam Thiru Andhaathi 99
Kuttatthu KoaLL Mudhalai Thunja Kuritthu Erintha Chakkaratthaan
Mathitthaai Poi Naangil Naan Mugan Thiru Andhaathi 12
Mathitthaai Madu Kidantha Maa Mudhalai KoaLL Viduppaan Aazhi
Vidarku Irandum Poi Irandin Veedu
Salvation to AjaamiLan
AjaamiLan was a person who had committed all sorts of sin and he had not spent even a single
minute thinking about the Deity. He had many children and the youngest son was named as
Govindha. He was at the death bed and desired to call the youngest son. His tongue could not even
properly recite the name Govindha but somehow he had managed to utter the name Govindha and
immediately thereafter hi died. The messengers of Death God had arrived at the scene to take him
to hell considering countless bad deeds he had committed; but could not do so as they were
prevented from taking him to hell by the messengers of Lord Vishnu. Unintentional utterance of the
name Govindha had provided him the benefit of reaching Vaikuntam.
Even though this incident had not been specifically referred to by any Aazhwaar in any of the
Paasurams, Periyaazhwaar had advised through one full Thirumozhi (Periyaazhwaar Thirumozhi 4.5)
to think about the Supreme Deity PerumaaL at the time of death. For those who could not do this,
he had suggested to name the children with the names of Vishnu and assures that those parents
who name their children with the names of PerumaaL would not enter hell, through all the
Paasurams of the Thirumozhi 4.6. Thus the essence of AjaamiLan story had been conveyed by
Periyaazhwaar in these two Thirumozhis.
Choarvinaal PoruLL Vaitthathu Periyaazhwaar Thirumozhi 4.5.3
Choarvinaal PoruLL Vaitthathu Undu Aagil Chollu Chollu Enru Chutrum Irunthu
Aar Vinavilum Vaai Thiravaathe Andha Kaalam Adaivathan Munnam
Maarvam Enbathu Voar Koil Amaitthu Maadhavan Ennum Deivatthai Naatti
Aarvam Enbathu Voar Poo Ida Vallaarkku Arava Thandatthil Uyaalum Aame
The Aazhwaar describes the natural scene we come across during the last days of a person.
The relatives and others encircling him at that time would be pestering him to inform the
details of any wealth hidden or kept (the details of which had not been told to them) but the
person on the death bed would not be in a position to even open his mouth. Such requests
even if acceded would not be of any avail, for the dying person for avoiding the tortures of
death god after his death. The Aazhwaar suggests a method to get salvation even at that late
hours by visualising temple in one’s heart, by installing Maadhavan Deity there and worship
him by the flowers of enthusiasm. Such worship would save him from the tortures of death
god. This had happened in the case of AjaamiLan, when he had unintentionally called his
youngest son Govindha, at the time of his death.

Angu Oru Koorai Arai Kuduppathan Periyaazhwaar Thirumozhi 4.6.2
Angu Oru Koorai Arai Kuduppathan Aasaiyaal
Mangiya Maanida Chaathiyin per Idum AathargaaLL
Chengann Nedumaal Siridharaa Enru Azhaitthakkaal
NangaigaaLL Naaranan Tham Annai Naragam PugaaLL
The message of AjaamiLan episode had been conveyed in this Paasuram by the Aazhwaar .

Story of Utkalan
This finds place in 96th chapter of Vishnu Dharmam. Utkalan was a chief of group of sinners. Once
unknowingly he had recited the name of Krishna while gifting a cow to somebody. After his death
he was taken to hell. While he was anticipating tortures from the messengers of Death God nobody
came nearer to him except Yama, God of Death. Surprised he enquired Yama who approached him,
the reason for such an honour. Yama replied that the name of Krishna recited by him once had made
him worthy of receiving such an honour. The name of Krishna used during the conversation between
Utkala and Yama, had made not only Utkala, Yama and all other around them to feel the experience
of Heaven.
Namanum Urkalanum Pesa Thirumaalai 12
Namanum Urkalanum Pesa Naragil NinraargaL Ketka
Naragame Suvargam Aagum NaamangaL Udaiya Nambi

Relief to Lord Siva from his curse
Siva has five faces, which are known as Easaanam, Tathpurusham, Agoram, Vamadevam and
Satthyojaatham. At one point of time Brahma was also having five heads and due to this he had
developed undue vanity considering himself as equal to Lord Siva. To bring down the vanity of
Brahma, Lord Siva plucked the centre head of Brahma. But the plucked head got struck up to his
hand and he was also inflicted by Brahma Hatti Dosha. It was destined that the Kabalam would get
detached from his hands, only when the alms offered fills the same to the brim. He undertook
pilgrimage to get cured of the Brahma Hatti and tried getting alms from several persons. But the
alms offered could never fill up the Kabalam. When he reached this place, the arms offered by
Mahalakshmi filled the Kabalam to the brim and the Brahma Kabalam got separated from his hand.

According to another version when Siva approached Vishnu, Vishnu had sprinkled the sweat from his
chest which filled up the skull and the skull got detached from the hand. It is also said that the
Perumall had filled up the skull with the blood of his body after which the skull got separated.
Kanda Kadalum Malaiyum Periyaazhwaar Thirumozhi 1.8.9
Kanda Kadalum Malaiyum Ulagu Ezhum
Mundatthukku Aatraa Mugil Vannaa VO Enru
Indai Chadai Mudi Eesan Ira KoLLa
Mandai Niraitthaan
The skull of Brahma which got struck up to the hand of Lord Siva could not be filled up with
any amount of alms got by Siva. The skull was to get detached only when it is filled up. The
Aazhwaar states that the skull could not be filled up even with the great oceans, seven
worlds and mountains.


Veru Isaintha Chekkar Thiru Chanda Viruttham 42
Veru Isaintha Chekkar Meni Neer Anintha Pun Chadai
Keeru ThingaLL Vaitthavan Kai Vaittha Van Kabaal Misai
Ooru Chen Kurithiaal Niraintha Kaaranam
The Sanskrit word Kabaalam had been used as Kabaal in this Paasuram. As the skull had got
fixed strongly to the hand of Lord Siva, the adjective strong (Van in Tamil) had been used.

Modi Yodu Ilatchaiyaai Thiru Chanda Viruttham 53
Modi Yodu Ilatchaiyaai Saabam Eithi Mukkanaan
Koodu Senai MakkaLodu Kondu Mandi Ven Chamatthu
Oada Vaanan Aayiram Karam Kazhittha Aadhi Maal
Ilatchai is distortion of Sanskrit word Lajja, meaning shyness. Even the curse which made
Sankara to feel shy has not been specifically referred to here, the curse of Brahma that the
skull plucked by Siva would stick to his hand and would get released only when it is filled to
the brim by the alms obtained by him.
Chalam Kalantha Chen Chadai Thiru Chanda Viruttham 113
Chalam Kalantha Chen Chadai Karuttha Kandan Venn Thalai
Pulan Kalanga Vunnda Paathagatthan Van Thuyar Keda
Alangal Maarvil Vaasa Neer Kodutthavan

Thunda Venn Piraiyan Amalan Aadhi Piraan 6
Thunda Venn Piraiyan Thuyar Theerthavan
Thunda Venn Pirai means a part of the while coloured moon

Ayan Aranai Thaan Muninthu Itta Vem Thiral Saabam Thavirtthavan

Venthaar Enbum Chudu Neerum Periya Thirumozhi 1.5.8
Venthaar Enbum Chudu Neerum Meyyil Poosi Kai Agatthu Vor
Chandu Aar Thalai Kondu Ulagu Ezhum Thiriyum Periyoan Thaan Chenru Yen
Enthaai Saabam Theer Enna Ilanga Muthu Neer Thiru Maarbil Thanthaan
Chandu means gaps.

Vir Peru Vizhavum Kanjanum Mallum Periya Thirumozhi 2.3.1
Puram Eri Cheitha Sivan Uru Thuyar KaLai Thevu

Naan Mugan NaaLL Migu Tharukkai Periya Thirumozhi 3.4.2
Nakkan Oon Mugam Aar Thalai Ottu Voon Ozhittha Enthai

Andamum AvanigaLum Ellaam Periya Thirumozhi 3.9.3
Aran Kondu Thiriyum
Mundam Athu Niraitthu Avan Kann Saabam Athu Neekkum Mudhalvan Avan Magizhnthu
Inithu Maruvi Urai Koil

VaaLai Aar Thadam Kann Periya Thirumozhi 4.2.8
VaaLai Aar Thadam Kann Umai Pangan Van Saabam Atru Athu Neenga
MooLaiyaar Chiratthu Aiyam Mun ALittha Yem Mugil Vannan

VeLLiyaar Vananga Virainthu AruLL Cheivaan
Siva has been identified as VeLLiyaar for the reason his body has been covered Viboodhi
which is white in colour. Some had held that this reference to Sukra, in view of the fact that
this Paasuram is on Thiru Velliangudi, a place known for worship by Sukra.
Karai Aar Nedu Vel Mara Mannar Periya Thirumozhi 5.1.8
Iraiyaan Kaiyil Niraiyaatha Mundam Niraittha Enthai

Thakkan VeLLvi Thagarttha Periya Thirumozhi 5.2.6
Thakkan VeLLvi Thagarttha Thalaivan
Thukkam Thudaittha Thunaivar

Oruvanai Unthi Poo Mel Periya Thirumozhi 5.9.3
Aagam Thannaal Oruvanai Saabam Neekki Umbar AaLL Enru Vittaan
Aagam means body. As the sweat on his chest had been used to fill up the skull, the word
Aagam (meaning body) had been used.

Voon Amar Thalai Onru Enthi Periya Thirumozhi 5.9.4
Voon Amar Thalai Onru Enthi Ulagu Ellaam Thiriyum Easan
Een Amar Saabam Neekkaai Enna Vonn Punalai Eenthaan
The Sanskrit word Heenam (meaning disgraceful) has been changed as Een in this Paasuram.
The curse due to which he skull got fixed to the hand, had been termed as disgraceful, as the
skull made Siva to beg for alms everywhere.

Aarum Piraiyum Aravamum Periya Thirumozhi 6.7.9
Aarum Piraiyum Aravamum Adambum Chadai Mel Aninthu Udalam
Neeru Poosi Eru Oorum Iraiyoan Chenru Kurai Irappa
Maaru Onru Illaa Vaasa Neer Varai Maarvu Agalatthu ALitthu Uganthaan

Pedai Adarttha Mada Annam Periya Thirumozhi 6.9.1
Mudai Adarttha Chiram Enthi Moo Ulagum Bali Thirivoan
Idar Keduttha Thiru AaLan
Mudai means bad smell. Here this indicates the bad smell of the skull.

Chudalaiyil Chudu Neeru Aninthu Periya Thirumozhi 10.1.5
Chudalaiyil Chudu Neeru Amarnthathu Vor
Nadalai Theertthavan
Nadalai means loss, difficulty faced.

Pindiyaar Mandai Enthi Thiru Kurun Thaandagam 19
Pindiyaar Mandai Enthi Pirar Manai Thiri Thanthu Unnum
Mundiyaan Sabham Theertha Oruvan

Ae Paavam Parame Ezh Ulagum Thiru Vaai Mozhi 2.2.2
Maa Paavam Vida Ararkku Pitchai Pei Gopala

Moovar Aagiya Moorthiyai Mudhal Moovarkkum Mudhalvan Thannai
Saavam ULLana Neekkuvaan
The word Saabham meaning curse had been changed as Saavam for the sake of rhyme.
Brahma had one lost memory due a curse and could not recollect Vedhas due to which the
creation activity was held up. Vedhas were retrieved and taught to Brahma. Brahma had
cursed Siva due to which the skull got struck up to his palm, which was released by
PerumaaL.

Pesa Ninra Sivanukkum Piraman Thiru Vaai Mozhi 4.10.4
Kabaala Nan Mokka Akthu
The Sanskrit word Moksham (meaning relief here) had been changed into Tamil usage as
Mokkam.

Pann Purintha Naan Maraiyoan First Thiru Andhaathi 46
Pann Purintha Naan Maraiyoan Chenni Pali Yetra
Venn Puri Nool Maarban Vinai Theera Punn Purintha Aagatthaan
In the above Paasuram the Aazhwaar states that the Perumall had scratched his chest and
used the blood flowing out for filling up the skull and enabled Siva to get relieved of the skull
sticking to his hand as well as the curse on account of plucking of the head of Brahma. The
wound created on account of the scratch had been referred to in this Paasuram.
Yer Ezhum Venru Second Thiru Andhaathi 63
Eri Uruvatthu Yer Eri Patta Idu Saabam Paar Yeri
Unda Thalai Vaai Niraiya Kodu Am kai Vonn Kuruthi
The term Paar means Eagle. As eagles would eat on the flesh of the dead bodies, this term
had been used to indicate that the Head referred to in this Paasuram only means skull. It has
also been stated here that handful of blood had been used by Perumall to fill up the skull.
Mel Naanmugan Naan Mugan Thiru Andhaathi 31
Mel Naanmugan Aranai Itta Vidu Saabam
Thaan Naaranan Ozhitthaan
Yen Nenjam Meyaan IruLL Neekki Naan Mugan Thiru Andhaathi 58
Vidai Etraan Vev Vinai Theertthu Aayaan
Taking Siva as part of his body
PinangaLL Idu Kaadu AthanuLL Periya Thirumozhi 2.6.9
PinangaLL Idu Kaadu AthanuLL Nadam Aadu Pinjaganodu
Inangu Thiru Chakkaratthu Em Perumaan

Pirai Thangu Chadaiyaanai Periya Thirumozhi 3.4.9
Pirai Thangu Chadaiyaanai Valatthe Vaitthu Piramanai than Unthiyile Thotruvitthu
Karai Thangu Vel Thadam Kann Thiruvai Maarbil Kalanthavan

Aaraatha Chinatthin Migu Periya Thirumozhi 3.9.8
Alar Magatkum Ararkkum Kooru Aaga Kodutthu AruLum Thiru Udamban

Kuzhal Nira Vannaa Periya Thirumozhi 6.1.3
Kuzhal Nira Vannaa Nin Kooru Konda
Thazhal Nira Vannan
Siva is described as the one with the colour of Fire.

Vaan Aar Mathi Pothiyum Chadai Periya Thirumozhi 7.9.4
Vaan Aar Mathi Pothiyum Chadai Mazhu VaaLiyoadu Oru Paal

Mazhu is Siva’s arm.
EngaLukku AruLL Cheikinra Periya Thirumozhi 7.10.3
Vaasa Vaar KuzhalaaLL Malai Mangai than Panganai Pangil Vaitthu Uganthaan

Thirutthanai Thisai Naan Mugan Periya Thirumozhi 7.10.7
Kann Nuthal Koodiya Arutthanai

Akkum Puliyin AthaLum Periya Thirumozhi 9.6.1
Akkum Puliyum AthaLum Udaiyaar Avar Oruvar
Pakkam Nirka Ninra Panbar
Akku means bones and AthaL means skin

Erum Eri Ilangu Vonn Mazhu Periya Thirumozhi 9.10.4
Erum Eri Ilangu Vonn Mazhu Patrum Easarkku Isainthu Udambil Vor
Kooru Thaan Kodutthaan

Malgiya ThoaLum Maan Uri AthaLum Periya Thirumozhi 10.9.4
Malgiya ThoaLum Maan Uri AthaLum Udaiyavar Thamakku Vor Baagam
Nalgiya Nalamo

Vangatthaal Maa Mani Neer Thiru Nedun Thaandagam 9
Kula Varaiyan Mada Paavai Ida Paal Kondaan Pangatthaai

Valatthanan Thiripuram Eritthavan Thiru Vaai Mozhi 1.3.9
Valatthanan Thiripuram Eritthavan Idam Pera

Eranai Poovan Poo MagaLL Thannai Thiru Vaai Mozhi 2.2.3
Eranai Poovan Poo MagaLL Thannai
Veru Inru Vinn Thozha ThannuLL Vaitthu
Eran means one who has got bull as Mount. In this case this denotes Lord Siva. Poovan
means Brahma who had emerged out of the lotus flower emanating from the naval portion
of PerumaaL. The term Poo MagaLL refers to Lakshmi who had emerged out of Lotus flower.

Nagatthu Anaiyaanai Thiru Vaai Mozhi 10.4.6
Maagatthu YiLa Mathiyam Cherum Chadaiyaanai
Bagatthu Vaitthaan
Thiru Udambu Vaan Chudar Thiru Vaai Mozhi 2.5.2
Thiru Udambu Vaan Chudar Thaamarai Kann Kai Kamalam
Thiru Idame Maarvam Ayan Idame Koppoozh
Oruvu Idamum Enthai Perumaarkku Arane Oh
Oruvu Idam Onru Inri EnnuLL Kalanthaanukke

Punarkkum Ayanaam Thiru Vaai Mozhi 2.8.3
Punarkkum Ayanaam Azhikkum Aranaam
Punarttha than Unthiyoadu Aagatthu Manni
Punarthal here means creation activity.

Aer AaLum Iraiyoanum Thiru Vaai Mozhi 4.8.1
Aer AaLum Iraiyoanum Thisai Muganum Thiru MagaLum
Koor AaLum Thani Udamban

Udambinaal Kurai Illaa Thiru Vaai Mozhi 4.8.10
Thadam Punal Chadai Mudiyan Thani Oru Kooru Amarnthu Uraiyum
Udambu Udaiyaan

Kaiya Valam Puriyum First Thiru Andhaathi 29
Maa MathiLL Moonru Eitha Iraiyaan Nin Aagatthu Irai
Pon Thigazhu Meni First Thiru Andhaathi 98
Pon Thigazhu Meni Puri Chadai Yem Punniyanum
Ninru Ulagam Thaaya Nedumaalum Enrum
Iruvar Angatthaal Thirivar Elum Oruvan
Oruvan Angatthu Enrum ULan
Ivai Avan Koil Third Thiru Andhaathi 31
Naravu Etraan Bagatthaan Paarkadal ULaan
Siva taking Paarvathi as part of his body
Poathil Mangai Boothala Kizhatthi Thiru Chanda Viruttham 72
Maathu Thangu Kooran

EngaLukku AruLL Cheikinra Periya Thirumozhi 7.10.3
Vaasa Vaar KuzhalaaLL Malai Mangai than Panganai Pangil Vaitthu Uganthaan
Vangatthaal Maa Mani Neer Thiru Nedun Thaandagam 9
Kula Varaiyan Mada Paavai Ida Paal Kondaan Pangatthaai
VaaLai Aar Thadam Kann Umai Periya Thirumozhi 4.2.8
VaaLai Aar Thadam Kann Umai Pangan

Siva taking the poison
Annal Cheithu Alai Kadal Kadianthu Periya Thirumozhi 6.1.2
Annal Cheithu Alai Kadal Kadainthu AthanuLL
Kann Nuthal Nanju Una Kandavan

Siva tearing the skin of elephant
Periyaanai Amarar Thalaivarkkum Periya Thirumozhi 7.6.6
Uri Aanai Uganthaan
The action of Siva in tearing the skin of elephant and having the skin as cover for his body is
denoted by the term Krithivaasan in Sanskrit.

Daksha Yagnam being spoiled
Thakkan VeLLvi Thagarttha Periya Thirumozhi 5.2.6
Thakkan VeLLvi Thagarttha Thalaivan

Eating the world and sleeping on Banyan leaf
Vandu Amar Poon Kuzhal Periyaazhwaar Thirumozhi 1.2.13
Andamum Naadum Adanga Vizhungiya
Kandam Irunthavaa Kaaneere Kaarigaiyeer Vanthu Kaaneere
Kandam is a Sanskrit word meaning neck used as such in this Paasuam.
Through this Paasuram Mother Yasothai invites the ladies of Gokulam to come and enjoy the
beauty of Child Krishna’s neck. While referring to the neck of the child, the Aazhwaar
describes the neck as the one which had gulped the entire world.

Mannum Malaiyum Kadalum Ulagu Periyaazhwaar Thirumozhi 1.2.18
Mannum Malaiyum Kadalum Ulagu Ezhum
Unnum Thiratthu Magizhnthu Vunnum Pillai
The Child Krishna has been praised of its capacity to eat the entire world. Mother Yasothai
invites the ladies of Gokulam to come and enjoy the beauty of Child Krishna’s ears which
have been decorated with ornaments called Kuzhai.

Baalagan Enru Paribavam Periyaazhwaar Thirumozhi 1.3.7
Pandu Oru NaaLL Aalin Ilai VaLarntha Chirukkan Avan Ivan
Uyya Ulagu Padaitthu Periyaazhwaar Thirumozhi 1.5.1
Uyya Ulagu Padaitthu Unda Mani Vayiraa Oozhi Thoar Oozhi Pala Aal Ilai Athan Mel
Paiya Uyogu Thuyil Konda Paramparan
The sleep on the Banyan leaf had been described as Yoga Nitthirai (false sleep, meditation)
very rightly, since Perumall cannot afford to go to sleep when he has taken the responsibility
of protecting his devotees who worship him.

Aalatthu Ilaiyaan Periyaazhwaar Thirumozhi 2.6.6
Aalatthu Ilaiyaan

Andatthu AmarargaLL Choozha Periyaazhwaar Thirumozhi 2.7.9
Undittu Ulaginai Ezhum Vor Aal Ilai Thuyil Kondaai

Njalam Mutrum Undu Periyaazhwaar Thirumozhi 3.7.11
Njalam Mutrum Undu Aal Ilai Mel Thuyil Naarayanan

Thoyam Parantha Naduvu Periyaazhwaar Thirumozhi 4.1.4
Thoyam Parantha Naduvu Choozhaalil Thollai Vadivu Konda
Maaya Kuzhavi Athanai Naaduril Vammin Chuvadu Uraikken
Aayar Mada MagaLL Pinnaikkaagi Adal Vidai Ezhinaiyum
Veeya Poruthu Viyartthu Ninraanai Meimmaiye Kandaar ULar
Periyaazhwaar who was blessed with the vision to enjoy various aspects of Raama, Krishna
and other incarnations, had asserted through all the Paasurams of this Thirumozhi 4.1 that
there are persons who had enjoyed such scenes. While the first two lines would appear to
be questions raised by those who are interested in seeing the Deity, the next two lines
provides the answer by those who had enjoyed such scenes. In many of these Paasurams,
he had referred to the aspects of two different incarnations. As the Aazhwaar was blessed
with the vision to enjoy all such scenes, it is implied that he had included himself in the
category of persons referred to in the last line of all these Paasurams. All these Paasurams
end with the words Kandaar Ular.

Mannum Malaiyum Mari Periyaazhwaar Thirumozhi 4.1.9
Mannum Malaiyum Mari KadalgaLum Matrum Yaavum Ellaam
Thinnam Vizhungi Umizhntha Thevan

Meettum Akthu Undu Umizhnthu ViLaiyaadu Vimalan
All the three heroic deeds connected the world had been described as play for the Deity

Kutram Inri Gunam Perukki Periyaazhwaar Thirumozhi 4.4.2
Thutri Ezhu Ulagu Unda Thoo Mani Vannan
Thutri means single gulp. Vishnu had made all the seven worlds as a single spherical shaped
eatable and had swallowed the same in single gulp.

Chazhakku Nakkodu PuLL Kavi Periyaazhwaar Thirumozhi 5.1.2
Oozhi Ezh Ulagu Undu Magizhnthaane

Inru Mutrum Muthugu Noava Naachiyaar Thirumozhi 2.2
Anru Baalagan Aai Aal Ilai Mel Thuyinra Em Aadhi

Paal Aal Ilaiyil Thuyil Konda Naachiyaar Thirumozhi 13.2
Paal Aal Ilaiyil Thuyil Konda Paraman

Aalin Ilai Baalaganaai Perumall Thirumozhi 8.7
Aalin Ilai Baalaganaai Anru Ulagam Undavan

Ulagu Thannai Nee Padaitthu Thiru Chanda Viruttham 12
Ulagu Thannai Nee Padaitthu VuLL Odukki Vaitthi

PuLL Athu Aagi Vedha Nangum Thiru Chanda Viruttham 19
PuLLin Mei Pagai Kadal Kidatthal Kaathalitthathe
In this Paasuram the word PuLL (meaning bird) had been used in different contexts, in the
first line reference has been made to the PerumaaL taking the form of Swan for teaching the
Vedic hymns to Brahma, in the second line about the incident in Krishna incarnation and
having Garuda in his flag; in the third line reference to the Mount Garuda and in the fourth
line choosing the Snake (Garuda’s enemy) as bed.

Pandum Inrum Melum Aai Thiru Chanda Viruttham 22
Pandum Inrum Melum Aai Vor Baalan Aagi Njalam Ezh
Undu Mandi Aal Ilai Thuyinra Aadhi Thevan
The words Pandum, Inrum and Melum represent the past, present and future. Here these
terms represent the period of before creation, after creation and at the time of deluge.
During all these three phases Perumall had been taking care of the world, even though only
the manner in which he had saved the earth had been described in this Paasuram, through
the reference to the past and present the implied message conveyed through this Paasuram
is that the Perumall had been taking care of the world during these periods also.

Irantha Mann VayitruLLe Karatthi Vun Karutthai Yaavar Kaana Vallaar

The world created by Perumall had once been retrieved by him during Varaaha incarnation,

Vaan Agamum Mann Agamum Thiru Chanda Viruttham 30
Vaan Agamum Mann Agamum Verpum Ezh KadalgaLum
Ponagam Cheithu Aal Ilai Thuyinra Pundareegan

Kaalanemi Kaalane Thiru Chanda Viruttham 31
Njaalam Ezhum Undu Pandu Vor Baalan Aaya Pannbane

Maanai Undu Vor Enam Aaya Vaamanaa
retrieve the earth.
Hiranyaakshan.

Mannai Undu Umizhnthu Thiru Chanda Viruttham 105
Mannai Undu Umizhnthu Pin Iranthu Kondu Alanthu

Kaavalil Pulanai Vaaitthu Thirumaalai 1
Moo Ulagum Undu Umizhntha Muthalvaa

Thunda Venn Piraiyaan Thuyar Amalan Aadhi Piraan 6
Andar Anda Bagirandatthu Oru Maanilam Ezhu Maal Varai Mutrum
Unda Kandam Kandeer

Aala Maa Maratthin Ilai Mel Amalan Aadhi Piraan 9
Aala Maa Maratthin Ilai Mel Vir Baalaganaai
Njalam Ezhum Undaan

Karai Chei Maa Kadal Periya Thirumozhi 1.2.5
Karai Chei Maa Kadal Kidanthavan Kani Kazhal AmarargaLL Thozhuthu Ettha
Arai Chei Mekalai Alar MagaL AvaLoadum Amarntha

Panam KoLL Aayiram Udaiya Periya Thirumozhi 1.2.6
Panam KoLL Aayiram Udaiya Nal Aravu Anai PaLLi KoLL Paramaa Enru
Inangi Vaanavar Mani Mudi Pani Thar Iruntha
Panam is a Sanskrit word meaning hood of the snake. Inangi means in group. The Aazhwaar
states that group of Devas were worshipping the Deity, in such a manner that their crowns
were touching the diving feet of the Deity.

Kondal MaaruthangaLL Periya Thirumozhi 1.4.9
Kondal MaaruthangaLL Kula Varai Thogu Neer Kurai Kadal Ulagaudan Anaitthum
Unda Maa Vayitroan Vonn Chudar Eintha Umbarum Oozhiyum Aanaan

Enn ThisaigaLum Ezh Ulagum Periya Thirumozhi 1.8.6
Enn ThisaigaLum Ezh Ulagamum Vaangi Pon Vayitril Peithu
Pandu Vor Aal Ilai PaLLi Kondavan

Neer Aar Kadalum Nilanum Periya Thirumozhi 1.10.3
Neer Aar Kadalum Nilanum Muzhuthu Undu
Aer Aalam YiLam ThaLir Mel Thuyil Enthaai

Baalan Aagi Njaalam Ezhum Periya Thirumozhi 2.2.5
Baalan Aagi Njaalam Ezhum Undu Pandu Aal Ilai Mel
Saala NaaLum PaLLi KoLLum

Paar Aar Ulagum Pani Maal Periya Thirumozhi 2.4.6
Paar Aar Ulagum Pani Maal Varaiyum Kadalum Chudarum Avai Undum Enakku
Aaraathu Ena Ninravan Yem Perumaan

Paar Aayathu Undu Umizhntha PavaLa Thoonn

Paainthaanai Thiri Chagadam Periya Thirumozhi 2.5.5
Baalaganaai Aal Ilaiyil PaLLi Inbam Einthaan

Andamum Enn Thisaiyum Periya Thirumozhi 2.9.4
Andamum Enn Thisaiyum Nilanum Alai Neerodu Vaan Eri Kaal Mudhalaa
Undavan Enthai Piraan

Manju Aadum Vari Ezhum Periya Thirumozhi 2.10.1
Manju Aadum Varai Ezhum KadalgaLL Ezhum Vaan Agamum Mann Agamum Matrum
Ellaam
Enjaamal Vayitru Adakki Aalin Mel Vor YiLam ThaLiril Kann VaLarntha Easan

Vaiyam Ezhum Undu Aal Ilai Periya Thirumozhi 3.1.3
Vaiyam Ezhum Undu Aal Ilai Vaigiya Maayavan

Moovar Aagiya Oruvanai Periya Thirumozhi 3.1.10
Moovar Aagiya Oruvanai Moo Ulagum Undu Umizhnthu ALanthaan

Maa Vaayin Angam Mathiyaathu Periya Thirumozhi 3.2.8
Ulagu Unda Maayan

Andamum Ivv Alai Kadalum Periya Thirumozhi 3.9.3
Andamum Ivv Alai Kadalum AvanigaLum Ellaam Amudhu Cheitha Thiru Vayitran

Vilam Kaniyai ILam Kanru Periya Thirumozhi 3.9.7
Ivv Ulagu Unda KaaLai

Umbarum Ivv Ezhu Ulagum Periya Thirumozhi 3.10.3
Umbarum Ivv Ezh Ulagum Ezh Kadalum Ellaam Unda Piraan

Vanjanaiyaal VanthavaLL Periya Thirumozhi 3.10.9
Vanjanaiyaal VanthavaLL than Uyir Undu Vaaittha Thayir Undu Vennai Amudhu Undu Vali
Mikka
Kanjan Uyir Athu Undu Ivv Ulagu Unda KaaLaai

Andamum Ivv Alai Kadalum Periya Thirumozhi 4.1.5
Andamum Ivv Alai Kadalum AvanigaLum Kula Varaiyum
Unda Piraan

Njalam Ellaam Amudhu Cheithu Periya Thirumozhi 4.1.6
Njalam Ellaam Amudhu Cheithu Naan Maraiyum Thodaraatha
Baalagan Aai Aal Ilai Mel PaLLi KoLLum Paraman

Ezh Ulagum Thaazh Varaiyum Periya Thirumozhi 4.4.9
Ezh Ulagum Thaazh Varaiyum Engum Moodi Enn Thisaiyum Mann Thalamum Mandi
Andam
Mozhai Ezhunthu Aazhi Migum Oozhi VeLLam Mun Agattil Odukkiya Em Moorthy
Agattu means lower stomach. Mozhai means the water in the lower portion coming up. Such
process would happen during heavy floods or deluge. Aazhi her denotes Sea.

Njalam Mutrum Undu Umizhntha Periya Thirumozhi 4.8.6
Njaalam Mutrum Undu Umizhntha Naathan

Aaychiyar Azhaippa Periya Thirumozhi 4.10.1
Oru Kaal Aal Ilai VaLarntha Yem Perumaan
Sleeping is often referred by the term VaLarntha or Kann VaLarntha in Tamil literature.
Paasurams have also followed this pattern. It is believed that while sleeping, more so in the
case of children, body grows. Sleep for more number of hours of children is associated with
growth.

Paarinai Undu Paarinai Umizhnthu Periya Thirumozhi 4.10.5
Paarinai Undu Paarinai Umizhnthu

Karun Thann Kadalum Malaiyum Periya Thirumozhi 5.2.7
Karun Thann Kadalum Malaiyum Ulagum
Arunthum AdigaLL

Unthi Mel Naan Muganai Periya Thirumozhi 5.4.1
Ulagu Undavan Enthai Pemmaan

Vaiyam Undu Aal Ilai Mevum Periya Thirumozhi 5.4.2
Vaiyam Undu Aal Ilai Mevum Maayan

Thaai Vaayil Chol KeLaaLL Periya Thirumozhi 5.5.4
Pei Maaya Mulai Undu Ivv Ulagu Unda Peru Vayitran

Peraanai Kurungudi Yem Periya Thirumozhi 5.6.2
Mutthu Ilangu
Kaar Aar Thinn Kadal Ezhu Malai Ezh Ivv Ulagu Ezhu Undu
Aarathu Enru Irunthaan

Tham Chinatthai Thavirtthu Periya Thirumozhi 5.6.6
Ulagam Undu Umizhntha Karpagam

Peyinaar Mulai Voon Pillai Periya Thirumozhi 5.7.9
Oru Kaal Peru Nilam Vizhungi Athu Umizhntha
Vaayan Maal Aai Aal Ilai VaLarnthu

Vangam Aar KadalgaLL Periya Thirumozhi 5.9.2
Vangam Aar KadalgaLL Ezhum Malaiyum Vaan Agamum Matrum
Amm Kann Maa Njaalam Ellaam Amudhu Cheithu Umizhntha Enthai

Vuyyum Vagai Undu Chona Periya Thirumozhi 5.10.2
Ulagu Ezhum Ozhiyaamai Muna NaaLL
Meeyyin ALave Amudhu Cheya Valla Aiyan
Ozhiyaamai means without leaving anything. To rule out the doubt as to how the child could
eat the seven worlds, the Aazhwaar had stated that the Perumall had the capacity to shrink
the worlds to the size of his stomach. Meyy means body.

Umbar Ulagu Ezhu Kadal Ezhu Periya Thirumozhi 5.10.3
Umbar Ulagu Ezhu Kadal Ezhu Malai Ezhu Ozhiyaamai Muna NaaLL
Tham Pon Vayiru Aara ALavum Undu Avai Umizhntha Thada Maarvar
Ozhiyaamai means without leaving anything.
Seven worlds – Boo Logam, Buva Logam, Suva Logam, Maha Logam, Jana Logam, Thapa
Logam and Sathya Logam,
Seven seas ‐‐ Salt, Sugar cane essence, Honey, Ghee, Curd, Milk and Water
Seven Mounts‐ Himaalaya, Manthra, Kailaash, North Vindha, Nidatha, Hemakoota and
Neelagiri

Nilavodu Veyil Nila Iru Chudarum Periya Thirumozhi 6.1.4
Nilavodu Veyil Nila Iru Chudarum
Ulagamum UyirgaLum Undu Oru Kaal
Kalai Tharu Kuzhaviyin Uru Vinaiyaai
Alai Kadal Aal Ilai VaLarnthavan

Paar Ezhu Kadal Ezhu Malai Ezhum Aai Periya Thirumozhi 6.1.5
Paar Ezhu Kadal Ezhu Malai Ezhum Aai
Cheer Kezhu Ivv Ulagam Ezhu Ellaam
Aar Kezhu Vayitrinil Adakki Ninru Angu
Voar Ezhutthu Voar Uru Aanavan
Paar Ezhu represents the seven islands, Naavalam, Iravi, Kusai, Krouncham, Saalmali, Thengu
and Pushkaram.
Perumall had been compared to the primary Letter A (Agaram in Tamil). It had also been
interpreted that like letter A occupying the primary position, Perumall occupies the primary
for all the worlds.

Kaar Kezhu KadalgaLum Periya Thirumozhi 6.1.6
Kaar Kezhu KadalgaLum MalaigaLum Aai
Aer Kezhum Ulagamum Aagi Muthal
AargaLum Arivu Ara Nilaiyinai Aay
Cheer Kezhu Naan Marai Aanavan
Ambaramum Peru Nilanum ThisaigaLL Periya Thirumozhi 6.6.1
Ambaramum Peru Nilanum ThisaigaLL Ettum Alai Kadalum Kula Varaiyum Unda Kandan
Kombu Amarum Vada Maratthin Ilai Mel PaLLi Koodinaan
Banyan tree is known as Vada Vriksham in Sanskrit. Hence the terms Vada had been used in
this Paasuram to indicate Banyan leaf.

ChuLai Konda Palan KanigaLL Periya Thirumozhi 6.9.3
VaLai Konda Vannatthan Pin Thoanral Moo Ulagoadu
ALai Vennai Undaan

Agil Kuradum Chanthanamum Periya Thirumozhi 6.9.5
Pagal Karantha Chudar Aazhi Padaiyaan Ivv Ulagu Ezhum
Puga Karantha Thiru Vayitran
The two incidents where two different objects were hidden had been described in this
Paasuram. The first one Sun during Mahaabaaratham war and second one earth hidden in
his stomach at the time of deluge are these incidents.

Vatraa Muthu Neerodu Maal Periya Thirumozhi 7.1.2
Vatraa Muthu Neerodu Maal Varai Ezhum
Thutru Aaga Mun Thutriya Thol Pugazhone
Thutru means big lump. While feeding the children or animals (particularly elephant) the rice
would be made as one big spherical lump and fed into the mouth. To indicate that the entire
world along with seas, it was swallowed in a single instalment, it has been stated that entire
thing was made into one lump. Thutriya means swallowed.

Thooyaai Chudar Maa Mani Poal Periya Thirumozhi 7.1.9
Alai Neer Ezhu Ulagum Unda Vaayaa

Chiriyaai Vor Pillaiyum Aai Periya Thirumozhi 7.2.4
Chiriyaai Vor Pillaiyum Aai Ulagu Undu Vor Aall Ilai Mel Uraivaai

Thaai Ninaintha Kanre Okka Periya Thirumozhi 7.3.2
Anru Vaiyam Umizhnthitta Vaayan

Thiruvukkum Thiru Aagiya Chelvaa Periya Thirumozhi 7.7.1
Ulagu Unda Oruvaa


Mei Nala Thavatthai Thivatthai Periya Thirumozhi 7.10.2
Aal Ilai PaLLi KoLL Maayan

Vandu Amarum Malar Punnai Periya Thirumozhi 8.3.7
Enn Thisaiyum Ezhu Kadalum Iru Nilanum Peru Visumbum
Undu Umizhntha Perumaan

Peru Neerum Vinnum Malaiyum Periya Thirumozhi 8.10.2
Peru Neerum Vinnum Malaiyum Ulagu Ezhum
Oru Thaar Aa NinnuLL Odukkiya
Thaar means garland. The Aazhwaar states the sea, mountain and seven worlds had
decorated his stomach like a garland.

Enn Thisaiyum Eri Neer Kadalum Periya Thirumozhi 9.2.9
Enn Thisaiyum Eri Neer Kadalum Ezh Ulagum Udane Vizhungi
Mani Vor Aal Ilai PaLLi KoLLum Maayar

Moovaril Mun Mudhalvan Periya Thirumozhi 9.9.1
Poo Alar Unthi ThannuLL Bhuvanam Padaitthu Undu Umizhntha

Undu Ulagu Ezhinaiyum Periya Thirumozhi 9.9.3
Undu Ulagu Ezhinaiyum Voru Baalagan Aal Ilai Mel
Kann Thuyil Kondu Ugantha Karu Manikka Maa Malai

VeLLiyaan Kariyaan Mani Nira Vannan Periya Thirumozhi 9.10.3
Ulagu Ezhum Undu Umizhnthaan

Engaanum Eethu Oppathoar Periya Thirumozhi 10.6.1
Chen Chudarum Nilanum
Pongu Aar Kadalum Poruppum Neruppum Nerungi Puga Pon Midaru Atthanai Poathu
Angaanthavan
Angaanthavan means one who had opened his mouth widely.

Kunru Onru Matthaa Aravam Periya Thirumozhi 10.6.2
Mun Nanru Unda Thol Cheer Magara Kadal Ezh Malai Ezh Ulagu Ezhum Ozhiyaamai Nambi
Anru Undavan Kaanmin

Iru Nila Mannar Thammai Iru Naalum Periya Thirumozhi 11.4.6
Pugazh Cher
Peru Nilam Undu Umizhntha Peru Vaayar Aagi Avar Nammai AaLvar Perithe

Aazh Kadal Choozh Vaiyagatthaar Periya Thirumozhi 11.5.3
Thaazh Kuzhalaar Vaittha Thayir Unda Pon Vayiru Ivv
Ezhu Ulagum Undu Idam Udaitthathaal Chaazhale

Ariyaathaarkku Aan Aayan Aagi Periya Thirumozhi 11.5.4
Uri Aar Naru Vennai Undu Ugantha Pon Vayitrukku
Eri Neer Ulagu Anaitthum Eithaathaal Chaazhale

Kothai Vel Aivarkkai Periya Thirumozhi 11.5.7
Thoothan Aai Mannavanaal Chol Undaan Aagilum
Oatha Neer Vaiyagam Undu Umizhnthaan Chaazhale
As he was on a peace mission, Krishna had swallowed the humiliating ridicules by
Duryodhana about Krishna and Five Brothers.

Mai Ninra Karum Kadal Vaai Periya Thirumozhi 11.6.1
Mai Ninra Karum Kadal Vaai Ulagu Inri Vaanavarum Yaamum Ellaam
Nei Ninra Chakkaratthan Thiru Vayitril Nedum Kaalam Kidanthathu Oreer

Nillaatha Peru VeLLam Nedu Periya Thirumozhi 11.6.2
Nillaatha Peru VeLLam Nedu Visumbin Meethu Oadi Nimirntha Kaalam
Mall Aanda Thada Kaiyaal Pagirandam Aga Paduttha Kalatthu Anru
Ellaarum Ariyaaro Em Perumaan Undu Umizhntha Etchil Thevar
Allaathaar Thaam ULare Avan AruLe Ulagu Aavathu AriyeergaLe

Netri Mel Kannaanum Nirai Mozhi Periya Thirumozhi 11.6.3
Netri Mel Kannaanum Nirai Mozhi Vaai Naanmuganum Neenda Naal Vaai
Otrai Kai Venn Pagattin Oruvanaiyum ULLitta Amararodum
Vetri Poar Kadal Araiyan Vizhungaamal Thaan Vizhungi Uyya Konda
Kotra Poar Aazhiyaan
As the trunk of the elephant serves as hand, the elephant is described as one handed animal.
White coloured royal elephant Iravadham has been referred to in this second line of the
Paasuram and the rider Indra is identified through the reference to Iravadham elephant.

Pani Paravai Thirai Thathumba Periya Thirumozhi 11.6.4
Pani Paravai Thirai Thathumba Paar Ellaam Nedum Kadale Aana Kaalam
Ini KaLaikann Ivarkku Illai Enru Ulagam Ezhinaiyum Oozhil Vaangi
Muni Thalaivan Muzhangu OLi Cher Thiru Vayitril Vaitthu Ummai Uyya Konda
Kani KaLava Thiru Uruvatthu Oruvanaiye Kazhal Thozhumaa KalleergaLe
KaLaikann means saviour.

Paar Aarum Kaanaame Paravai Maa Periya Thirumozhi 11.6.5
Paar Aarum Kaanaame Paravai Maa Nedum Kadale Aana Kaalam
Aaraanum Avanudaiya Thiru Vayitril Nedum Kaalam Kidanthathu

Pei Irukkum Nedu VeLLam Peru Periya Thirumozhi 11.6.6
Pei Irukkum Nedu VeLLam Peru Visumbin Meethu Oadi Perugu Kaalam
Thaai Irukkum Vanname Ummai than Vayittru Irutthi Uyya Kondaan

Maan Naadum Vinn Naadum Periya Thirumozhi 11.6.7
Mann Naadum Vinn Naadum Vaanavarum Thaanavarum Matrum Ellaam
Unnaatha Peru Vellam Unnaamal Thaan Vizhungi Uyya Konda Kann AaLan

Maram KiLarnthu Karum Kadal Neer Periya Thirumozhi 11.6.8
Maram KiLarnthu Karum Kadal Neer Uram Thuranthu Paranthu Eri Andatthu Appaal
Puram KiLarntha Kaalatthu Ponn Ezhinaiyum Oozhil Vaangi
Aram KiLarntha Thiru Vayitrin Agam Padiyil Vaitthu Ummai Uyya Konda
Niram KiLarntha Karum Chothi Nedum Thagai

Andatthin Mugadu Azhuntha Periya Thirumozhi 11.6.9
Andatthin Mugadu Azhuntha Alai Mun Neer Thirai Thathumba Aavaa Enru
Thondarkkum Amararkkum Munivarkkum Thaan AruLi Ulagam Ezhum
Undu Ottha Thiru Vayitrin Agam Padiyil Vaitthu Ummai Uyya Konda
Kondal Kai Mani Vannan

Thevaraiyum Asuraraiyum ThisaigaLaiyum Periya Thirumozhi 11.6.10
Thevaraiyum Asuraraiyum ThisaigaLaiyum KadalgaLaiyum Matrum Mutrum
Yaavaraiyum Ozhiyaame Em Perumaan Undu Umizhntha


Thida Visumbu Eri VaLi Thiru Vaai Mozhi 1.1.7
Thida Visumbu Eri VaLi Nilam Ivai Misai
Padar PoruLL Muzhuvathum Aai Avai Avai Thorum
Udan Misai Uyir Ena Karanthu Engum Paranthu VuLan
Chudar Migu SuruthiyuLL Ivai Unda Surane

Surar Arivu Aru Nilai Thiru Vaai Mozhi 1.1.8
Surar Arivu Ari Nilai Vinn Mudhal Muzhuvathum
Varan Mudhal Aayavai Muzhuthum Unda Paraparan

Parantha Thann ParavaiyuLL Thiru Vaai Mozhi 1.1.10
Parantha Thann ParavaiyuLL Neer Thorum Paranthu VuLan
Parantha Adam Ithu Ena Nila Visumbu Ozhivu Ara
Karantha Chil Idam Thorum Idam Thigazh PoruLL Thorum
Karanthu Engum Paranthu VuLan Ivai Unda Karane

Ivai Pinnum Vayittru VuLa
In the second line of the same Paasuram, reference had been made to creation of Brahma
from his navel and through him creation of the world.

Undaai Ulagu Ezh Munname Thiru Vaai Mozhi 1.5.8
Undaai Ulagu Ezh Munname Umizhnthu Maayaiyaal Pukku
Undaai Vennai Chiru Manisar Uvalai Yaakkai Nilai Eithi
Mann Thaan Choarnthathu Undaleum Manisarkku Aagum Peer Chirithum
Andaa Vannam Mann Kariaya Neyy Voonn Marunthe Maayane
The above Paasuram is in the nature of conversation between Nammaazhwaar and Perumall
where the Aazhwaar is asking for the reason for taking butter in huge quantities in Krishna
incarnation. Even though the worlds he had eaten at the time of deluge had been brought
out later, some sand might have got retained in the stomach. As the sand eaten by a human
being would result in stomach disorders, to avoid any disorders Krishna replies that he had
taken butter to dissolve the sand, if any, retained in the stomach.

Kondaan Ezh Vidai Thiru Vaai Mozhi 1.8.7
Kondaan Ezh Vidai Undaan Ezh Vaiyam
Than Thaamam Cheithu Yen Enn Thaan Aanane
The Aazhwaar states that the Deity by taking him over had become his thought.

Udan Amar Kaathal MagaLir Thiru Vaai Mozhi 1.9.4
Udan Amar Kaathal MagaLir Thiru MagaLL Mann MagaLL Aayar
Mada MagaLL Enru Ivar Moovar AaLum Ulagamum Moonre
Udan Avai Okka Vizhungi Aal Ilai Chernthavan Emmaan
Kadal Mali Maaya Perumaan Kannan Yen Okkalaiyaane
Nammaazhwaar had been blessed by the Darshan of PerumaaL to such an extent that he
declares that he could have the Child Krishna on his hips like Mother Yasothai had the Child
Krishna. In this Paasuram he refers to the three consorts of Vishnu, Sree Devi (in the form of
Rukmini Devi), Boodevi (in the form of Sathyabhama) and NeeLaa Devi (in the form of
Nappinnai).

Kandaaye Nenje KarumangaLL Thiru Vaai Mozhi 1.10.5
Undaanai Ulagu Ezhum

Thinnan Veedu Mudhal Muzhuthum Thiru Vaai Mozhi 2.2.1
Mannum Vinnum Ellaam Udan Unda Em Kannan

Evarum Yaavaiyum Ellaa Thiru Vaai Mozhi 2.2.6
Evarum Yaavaiyum Ellaa PoruLum
Kavarvu Inri ThannuLL Odunga Ninra
Pavar KoLL Gnana VeLLa Chudar Moorthy
Kavarvu means congestion. Pavar means area, space.

Palli Aal Ilai Ezh Ulagum Thiru Vaai Mozhi 2.2.7
Palli Aal Ilai Ezh Ulagum KoLLum
VaLLal Val Vayitru Perumaan
Val means strong

Karutthil Thevum Ellaa PoruLum Thiru Vaai Mozhi 2.2.8
Karutthil Thevum Ellaa PoruLum
Varutthittha Maaya Piraanai Anri Aare
Thirutthi Thinn Nilai Moo Ulagum ThammuLL
Irutthi Kaakkum Iyalvinare
According to Hindu traditional philosophy, Vishnu is associated with the activity of saving or
safeguarding the lives on the earth, while Brahma is associated with the creation acitivity
and Rudhra is associated with destruction activity. By retaining all the three worlds in his
stomach during the time of great deluge Perumall had saved the three worlds, thereby
saving the world from the deluge.

Kaakkum Iyalvinan Kanna Perumaan Thiru Vaai Mozhi 2.2.9
Kaakkum Iyalvinan Kannan Perumaan
Cherkkai Cheithu than UnthiyuLLe
Vaaittha Thisai Mugan Indiran Vaanavar
Aakkinaan Theiva UlagugaLe

Enathu AaviyuLL Kalantha Thiru Vaai Mozhi 2.3.4
Enathu Aavi Aaviyum Pozhil Ezhum Unda Enthaai
Enathu Aavi Yaar Yaan Yaar Thantha Nee Kondu Aakkinaiye
Aazhwaar states here that the Deity had swallowed his soul like he had swallowed the seven
worlds. In the first line of this Paasuram he states that he had given his soul to the Deity as a
gratitude for his mingling with his heart. Then he had realised that the Deity had taken his
soul even without the Aazhwaar’s knowledge (explained in the Previous Paasuram Thiru Vaai
Mozhi 2.3.3). He corrects himself and makes a statement in the last line of the Paasuram
that who is he to offer or give his soul to the PerumaaL and that as a person who had
provided him the soul, body the Deity has got every right to take them as and when he
wishes.

EnnuLL Kalanthavan Chen Kani Thiru Vaai Mozhi 2.5.3
Mannu Muzhu Ezhu Ulagum VayittrinuLL
ThanuLL Kalavaathathu Epp PoruLum Thaan Illaiye
The Aazhwaar had stated that there is no matter on earth which had not got into the
stomach of the PerumaaL at the time of deluge.

Chikkena Chirithu Vor Idamum Thiru Vaai Mozhi 2.6.2
Chikkena Chirithu Vor Idamum Purappadaa ThannuLLe UlagugaLL
Okkave Vizhungi Pugunthaan
While eating the worlds, Vishnu had ensured that not even a small space was left outside
and hence nothing could be seen outside. Despite being so big to accommodate all the
worlds within his stomach, the Aazhwaar states that the Deity had managed to enter his
(Aazhwaar’s) body.

Mudiyaathathu Yen Enakkel Thiru Vaai Mozhi 2.6.7
Mudiyaathathu Yen Enakkel Ini Muzhu Ezh Ulagum Undaan Uganthu Vanthu
AdiyenuLL Pugunthaan Agalvaanum Allan Ini
Chediyaar NoigaLL Ellaam Thuranthu Emar Keezh Mel Ezhu Pirappum
Vidiyaa Vem Naragatthu Enrum Cherthal Maarinare
In this Paasuram the Aazhwaar states that the Deity who had eaten all the seven worlds had
entered his heart and would not move out of his heart. His entry had changed the status of
his ancestors as well as his predecessors to such a level that they have been relieved from
the vicious birth death cycle. Aazhwaar had described the death birth cycle as inescapable
Hell, for the reason that the stay at the Hell has got a time limit according to the sins we
have committed, but the death birth cycle does not have any end at all.
The vicious nature of this cycle had been described as Punarapi Jananam Punarapi Maranam
in his famous Bhaja Govindham verse.

Kidanthu Irunthu Ninru ALanthu Kezhal Aai Keezh Pukku
Idanthidum ThannuLL Karakkum Umizhum


Njaalam Undu Umizhntha Maal

Cheyya Thaamarai Kannan Aai Thiru Vaai Mozhi 3.6.1
Ulagu Ezhum Unda Avan Kandeer

Thuyarame Tharu Thunba Inba Thiru Vaai Mozhi 3.6.8
Ulagu Ezhum Undu Umizhnthaan

Adi Aarntha Vaiyam Undu Thiru Vaai Mozhi 3.7.10
Adi Aarntha Vaiyam Undu Aal Ilai Anna Vasam Cheyyum
The Aazhwaar states that the worlds were equal his feet in size. It is natural that after intake
of food, anybody would feel like sleepy. Such sleep followed by heavy meals is referred to as
Anna Vasam in this Paasuram.

Thukkam Ill Gnana Chudar Thiru Vaai Mozhi 3.10.9
Nakka Piraanoadu Ayan Mudhal Aaga Ellaarum Evaiyum ThanuLL
Okka Odunga Vizhunga Vallaanai Petru Onrum ThaLarvu Ilane

Baalan Aai Ezhu Ulagu Undu Thiru Vaai Mozhi 4.2.1
Baalan Aai Ezh Ulagu Undu Parivu Inri
Aal Ilai Anna Vasam Cheyyum Annalaar
It is natural that after intake of food, anybody would feel like sleepy. Such sleep followed by
heavy meals is referred to as Anna Vasam in this Paasuram.

Poosum Chaandu Yen Nenjame Thiru Vaai Mozhi 4.3.2
Njaalam Undu Umizhntha Enthai

Kaala Chakkaratthoadu Venn Changam Thiru Vaai Mozhi 4.3.6
Njaalam Mutrum Undu Umizhntha Naarayanan

kingdom.

Marunthu Aagum Enru Aangu Thiru Vaai Mozhi 4.6.4
Orungu Aagave Ulagu Ezhum Undum Umizhnthitta
Perum Thevan

Seelam Illaa Chiriyen Thiru Vaai Mozhi 4.7.1
Njaalam Undaai

Uyirinaal Kurai Illaa Thiru Vaai Mozhi 4.8.11
Uyirinaal Kurai Illaa Ulagu Ezh than VuLL Odukki

Katti Nee Karanthu Umizhum Thiru Vaai Mozhi 4.9.8
Katti Nee Karanthu Umizhum Nilam Neer Thee Visumbu Kaal
Eetti Nee Vaitthu Amaittha Imaiyoar Vaazh Thani Muttai
The world could be seen by others only after it was created by PerumaaL. Hence it had been
stated that the world was shown by the Deity to others. The five elements were mixed in
proper proportion to retain the world properly. The world has been described as Muttai,
also meaning Andam.

Mannum Malaiyum First Thiru Andhaathi 10
Mannum Malaiyum Mari Kadalum Maaruthamum
Vinnum Vizhingiyathu Mei Enbar ENNil
Alagu ALavu Kanda Cheer Aazhiyaarkku
Ulagu ALavum Undo Vun Vaai
Maalum Karum Kadale First Thiru Andhaathi 19
Vaiyam Undu Aalin Ilai Thuyinra Aazhiyaan
Yen Oruvar Mei Enbar First Thiru Andhaathi 34
Ezhu Ulagu Undu Aal Ilaiyil Mun Oruvan Aaya Mugil Vannaa
Baalan Thanathu Uruvaai First Thiru Andhaathi 69
Baalan Thanathu Uruvaai Ezhu Ulagu Undu Aal Ilaiyil
Mel Anru Nee VaLarntha
Undathavum Thaan Kadantha Ezh Ulage
Kondu VaLarkka Second Thiru Andhaathi 98
Kuzhavi Aai Thaan VaLarnthathu Undu Ulagu Ezhum Ull Odunga – Yen Irai
AruLaathu Ozhiyume Third Thiru Andhaathi 19
Anru TheruLaatha Pillaiyaai Chernthaan
Mun Ulagam Undu Umizhnthaaikku Third Thiru Andhaathi 20
Mun Ulagam Undu Umizhnthaaikku Avv Ulagam Eer Adiyaal
Pin Alanthu Koadal Perithu Onre Enne
Thirumaale Chengann Chem Malar Thooi Kai Thozhuthum
Perumaane Nee Ithanai Pesu
Thozhuthaal Pazhuthu Unde Third Thiru Andhaathi 25
Thoo Neer Ulagam Muzhuthu Undu
Baalaganaai Aal Ilai Mel Third Thiru Andhaathi 33
Baalaganaai Aal Ilai Mel Paiya Ulagu Ellaam
Mel Voru NaLL Undavan
China Maa Madha KaLitrrin Third Thiru Andhaathi 43
Punam Meya Boomi Thanai Thanam Aagam
Per AgalutthuLL Odukkum per Aaram Maaravanaar
Muyanru Thozhu Nenje Third Thiru Andhaathi 53
Iyanra Maratthu Aal Ilaiyin Melaal Payinru Angu Vor
Mann Nalam KoLL Vellatthu Maaya Kuzhavi
Ninaitthu Ulagil Aar TheLivaar Third Thiru Andhaathi 93
Anaitthu Ulagum VuLL Odukki Aal Mel Kanaitthu Ulavu
VeLLatthoar Pillaiyaai MeLLa Thuyinraan
Virainthu Adaimin Mel Naan Mugan Thiru Andhaathi 80
Mel Oru Naall VeLLam Parakka Karanthu Ulagam Kaatthu Alittha Kannan
Darshan to First Three Aazhwaars
Thaai Ninaintha Kanre Okka Periya Thirumozhi 7.3.2
Koval Idai Kazhi Aayan

Pei Mulai Thalai Nanju Unda Periya Thirumozhi 7.10.4
MathiLL Koval Idai Kazhi Mainthan

Neeyum Nin Thiru MagaLum First Thiru Andhaathi 86
Neeyum Nin Thiru MagaLum Ninraayaal Kunru Eduttha
Paayum Pani Maraittha PanbaaLaa Vaayil
Kadai Kazhiyaa VuLL Pugaa Kaamar Poon Koval
Idai Kazhiye Patri Ini
Siva burning three cities
Vir Peru Vizhavum Kanjanum Periya Thirumozhi 2.3.1
Puram Eri Cheitha Sivan

Thiripuram Moonru Eriththaanum Periya Thirumozhi 2.8.1
Thiripuram Moonru Eriththaanum

Kuzhal Nira Vannaa Periya Thirumozhi 6.1.3
Kuzhal Nira Vannaa Nin Kooru Konda
Thazhal Nira Vannan NaNNaar Nagaram
Vizha Nani Malai Chilai VaLaivu Cheithu Angu
Azhal Nira Ambu Athu Aanavan
NaNNaar means enemies; here this refers to three Demons of Thiripuram. Nani means Big.
Meru Mountain had been used as bow while Thirumaal had become the arrow to be aimed
at the three cities at the same time. While Snake Adisesha had served as the chord binding
the two ends of the bow, Vaayu (Air God) had served as wings for the arrow, Fire God Agni
had served as the sharp end of the arrow.

PurangaLL Moonrum Vor Maatthirai Periya Thirumozhi 10.2.9
PurangaLL Moonrum Vor Maatthirai Poathil Pongu Erikku Irai Kandavan

Valatthanan Thiripuram Eritthavan Idam Pera

Parivu Inri Vaananai Thiru Vaai Mozhi 3.10.4
Thiripuram Chetravan

Kaiya Valam Puriyum First Thiru Andhaathi
Maa MathiLL Moonru Eitha Iraiyaan Nin Aagatthu Irai
Ganges brought to earth
Ther Anangu Algul Chezhum Periya Thirumozhi 1.4.7
Kaaranam Thannaal Kadum Punal Kayattha Karu Varai PiLavu Ezha Kutthi
Vaaranam Konarntha Gangai
When the river Ganges was brought to the earth, the force with which it descended (after
release from the matter hair of Lord Siva) had disturbed one hillock on its way and the
elephants and other wild animals therein. Even though the reason for which Ganges was
brought to earth had not been specified in this Paasuram, this Paasuram indicates that there
was some reason for Ganges being brought to the earth.

Thavam Purinthu Uyar Nada Maa Muni Konarntha Gangai
The severe penance of Bageerathan was more severe than many of the Sages and hence
Bageerathan had been described as a great sage in this Paasuram.

Siva holding Ganges in Matted Hair


Pidi Cher KaLiru First Thiru Andhaathi 97
Podi Cher Anal Gangai Yetraan Avir Chadai Mel Paaintha Punal Gangai
Aaru Chadai Karanthaan Naan Mugan Thiru Andhaathi 4
Aaru Chadai Karanthaan
Siva’s message to four Sages
Neri Vaasal Thaane Aai First Thiru Andhaathi 4
Aala Mara Neezhal Aram Naalvarkku Anru Uraittha
Aal Amar Kandatthaan
Aala Nizhar Keezh Naan Mugan Thiru Andhaathi 17
Aala Nizhar Keezh Ara Neriyai Naalvarkku
Melai Uganthu Uraitthaan
Creating Brahma & world
Unthi Ezhuntha Uruva Malar Periyaazhwaar Thirumozhi 2.5.8
Unthi Ezhuntha Uruva Malar Thannil
Chanda Chathu Mugan Padaitthavan
Chandus is a Sanskrit word representing one part of Upanishad, sacred hymns of Hindus.
This had been changed as Chandam to appear as a Tamil word.

Pai Aravin ANai PaarkadaluLL Periyaazhwaar Thirumozhi 4.10.5
Uyya Ulagu Padaikka Vendi Unthiyil Thorrinaai Naan Muganai

Kannaa Naan Muganai Padaitthaane Periyaazhwaar Thirumozhi 5.1.6
Naan Muganai Padaitthaane

Pundareeka Malar Athan Mel Perumall Thirumozhi 8.2
Pundareeka Malar Athan Mel Buvani Ellaam Padaitthavane
As Brahma who was created by Perumall had created the earth, the credit for creation of
earth has been given to Perumall here.

Thaamarai Mel Ayan Avanai Perumall Thirumozhi 8.3
Thaamarai Mel Ayan Avanai Padaitthavan

Ninri Angu Onru Ilaa Thiru Chanda Viruttham 5
Nin Unthi Vaai Anru Naan Mugan Payantha Aadhi Devan Allaiye

Chollinaal Thodartchi Nee Thiru Chanda Viruttham 11
Chollinaal Padaikka Nee Padaikka Vanthu Thonrinaar
Chollinaal Churunga Nin GunangaLL Cholla Vallare
Perumall had given the Vedhas to Brahma (whom he had created), to go ahead with creation
work. But even Brahma could not in brief explain about the mighty qualities of the Perumall

Ulagu Thannai Nee Padaitthu Thiru Chanda Viruttham 12
Ulagu Thannai Nee Padaitthu

The world created by Perumall (through Brahma) had once been retrieved by him during
Varaaha incarnation, had been measured by him during Trivikrama incarnation and
swallowed and brought out after the deluge. Thus all the incidents connected with the world
had been brought in a single line of this Paasuram.


Nal Uyir Padaitthu

Poathil Mangai Boothala Kizhatthi Thiru Chanda Viruttham 72
Poathu Thangu Naan Mugan Magan
Poathu means flower


Manthi Paai Vada Venkata Maa Malai Amalan Aadhi Piraan 3
Ayanai Padaitthathu Vor Ezhil Unthi

ThingaLL Appu Vaan Eri Kaal Aagi Periya Thirumozhi 2.2.7
Thisaimuganaar ThangaLL Appan
As the four heads of Brahma would be looking towards the four directions to watch
happenings, he is called as Thisai Mugan.

Pirai Thangu Chadaiyaanai Periya Thirumozhi 3.4.9
Piramanai than Unthiyile Thotruvitthu

Indhu Vaar Chadai Easanai Periya Thirumozhi 4.2.9
Indhu Vaar Chadai Easanai Payantha Naanmuganai than Ezhil Aarum
Unthi Maa Malar Meemisai Padaitthavan

Unthi Mel Naan Muganai Periya Thirumozhi 5.4.1
Unthi Mel Naan Muganai Padaitthan

Oruvanai Unthi Poo Mel Periya Thirumozhi 5.9.3
Oruvanai Unthi Poo Mel Onguvitthu

Umbar Ulagodu Uyir Ellaam Periya Thirumozhi 6.8.6
Umbar Ulagodu Uyir Ellaam Unthiyil
Vambu Malar Mel Padaitthaan

Udaiyaanai Oli Neer UlagangaLL Periya Thirumozhi 7.6.3
Udaiyaanai Oli Neer UlagangaLL Padaitthaanai

The three incarnations had been referred to indicate as to how Perumall had been
protecting the world.

Poo Alar Unthi ThannuLL Bhuvanam Padaitthu Undu Umizhntha

Punai VaLar Poom Pozhil Aar Periya Thirumozhi 9.9.2
Moo Ulagum Padaittha Mudhal Moorthy Thannai

Thirutthanai Thisai Naan Mugan Periya Thirumozhi 7.10.7
Thisai Naan Mugan Thanthai

Padaitthittathu Ivv Vaiyam Uyya Periya Thirumozhi 10.6.7
Padaitthittathu Ivv Vaiyam

Thanthai ThaLai Kazhala Thoanri Poi Periya Thirumozhi 11.5.2
Nandan Kula Mathalai Aai VaLarnthaan Naan Mugarkku
Thanthai Kaan Enthai Perumaan Kaan Chaazhale

Idam Pera Thunthi
Thalatthu Ezhu Thisai Mugan Padaittha Nal Ulagamum Thaanum
Pulappada

Maa YonigaLaai Nadai Katra Thiru Vaai Mozhi 1.5.3
Maa YonigaLaai Nadai Katra Vaanoar Palarum Munivarum
Nee YonigaLai Padai Enru Nirai Naan Muganai Padaitthavan
It was under directions from PerumaaL, Brahma created Sages and Devas.

Thaan Vor Uruvaai Thani Vitthaai Thiru Vaai Mozhi 1.5.4
Thaan Vor Uruvaai Thani Vitthaai Thannil Moovar Mudhal Aaya
Vaanoar Palarum Munivarum Matrum Matrum Mutrum Aai
Thaan Vor Peru Neer ThannuLLe Thoatri AthanuLL Kann VaLarum
Vaanoar Perumaan Maa Maayan Vaigunthan Yem Perumaane

Okkalai Vaitthu Mulai Paal Thiru Vaai Mozhi 1.9.5
Nakka Piraanodu Ayanum Indiranum Mudhalaa Okkavum Thorriya Easan

Kamala Kannan En Kannin Thiru Vaai Mozhi 1.9.9
Kamalatthu Ayan Nambi Thannai Kann Nuthalaanodum Thoatri
Amala Theivatthodu Ulagam Aakki Yen Netri ULaane

Eranai Poovan Poo MagaLL Thannai Thiru Vaai Mozhi 2.2.3
Eranai Poovan Poo MagaLL Thannai
Veru Inru Vinn Thozha ThannuLL Vaitthu
Eran means one who has got bull as Mount. In this case this denotes Lord Siva. Poovan
means Brahma who had emerged out of the lotus flower emanating from the naval portion
of PerumaaL. The term Poo MagaLL refers to Lakshmi who had emerged out of Lotus flower.

Thevum Epp PoruLum Padaikka Thiru Vaai Mozhi 2.2.4
Thevum Epp PoruLum Padaikka
Poovil Naan Muganai Padaittha Thevan

Thagum Cheer than Thani Thiru Vaai Mozhi 2.2.5
Thagum Cheer than Thani Mudhalin ULLe
Migum Thevum Epp PoruLum Padaikka
Thagum Kola Thaamarai Kannan Emmaan
Aazhwaar states that PerumaaL is competent to create Brahma who was entrusted with the
work of creating remaining Devas and world.

KaLLvaa Emmaiyum Ezh Ulagum Thiru Vaai Mozhi 2.2.10
KaLLvaa Emmaiyum Ezh Ulagum Nin
ULLe Thorriya Iraivaa Enru
VeLL Aeran Naan Mugan Indiran Vaanavar
PuLL Oorthi Kazhal Paninthu Etthuvare

Daamodharanai Thani Muthalvanai Thiru Vaai Mozhi 2.7.12
Daamodharan Uru Aagiya Sivarkkum Thisai Mugarkkum
Siva and Brahma are part of PerumaaL’s body.

Anaivathu Aravu Anai Mel Thiru Vaai Mozhi 2.8.1
Iruvar Avar Mudhalum Thaane
The term Iruvar refers to Brahma and Siva.

Punarkkum Ayanaam Thiru Vaai Mozhi 2.8.3
Punarkkum Ayanaam Azhikkum Aranaam
Punarttha than Unthiyoadu Aagatthu Manni
Punarthal here means creation activity.

Magizh KoLL Deivam Thiru Vaai Mozhi 2.9.6
Magizh KoLL Deivam Ulogam Alogam
Magizh KoLL Chothi Malarntha Ammaan
Ever happy Devas have been referred to through the words ‘Magizh KoLL’. Ulogam means
human beings, who have been endowed with wisdom, sixth sense. Sun, Moon and stars
have been indicated by the term Chothi.

PoruLL Enru Ivv Ulagam Thiru Vaai Mozhi 2.10.11
PoruLL Enru Ivv Ulagam Padaitthavan

Vaazhtthuvaar Palar Aaga Thiru Vaai Mozhi 3.1.7
Vaazhtthuvaar Palar Aaga Nin ULLe Naan Muganai
Moozhttha Neer Ulagu Ellaam Padai Enru Muthal Padaitthaai


Mun Neer Njaalam Padaittha Thiru Vaai Mozhi 3.2.1
Mun Neer Njaalam Padaittha Yem Mugil Vannane

OLi Mani Vannan Enko Thiru Vaai Mozhi 3.4.8
Magizhnthu Ulagam Ellam Padaitthu Avai Ettha Ninra

Cheyya Thaamarai Kannan Aai Thiru Vaai Mozhi 3.6.1
Vaiyam Vaanam Manisar Theivam Matrum Matrum Matrum Mutrum Aai
Cheyya Choozh Chudar Gnanam Aai VeLipattu Ivai Padaitthaan

Nambanai Njaalam Padaitthavanai Thiru Vaai Mozhi 3.7.8
Njaalam Padaitthavan

Ninru Ninru Pala NaaLL Uykkum Thiru Vaai Mozhi 3.9.10
Ulagam Padaitthaan

Katti Nee Karanthu Umizhum Thiru Vaai Mozhi 4.9.8
Katti Nee Karanthu Umizhum Nilam Neer Thee Visumbu Kaal
Eetti Nee Vaitthu Amaittha Imaiyoar Vaazh Thani Muttai
The world could be seen by others only after it was created by PerumaaL. Hence it had been
stated that the world was shown by the Deity to others. The five elements were mixed in
proper proportion to retain the world properly. The world has been described as Muttai,
also meaning Andam.
Onrum Thevum Ulagum Uyirum Thiru Vaai Mozhi 4.10.1
Onrum Thevum Ulagum Uyirum Matrum Yaathum Illaa
Anru Naanmugan Thannodu Thevar Ulagodu Uyir Padaitthaan

Naadi Neer Vanangum Theivamum Thiru Vaai Mozhi 4.10.2
Naadi Neer Vanangum Theivamum Ummaiyum Mun Padaitthaan

Brahma humbled
Brahma had a long life; one day of Brahma’s life is equivalent to the total number of years of all the
four Yugas of Hindu philosophy, nearly 25000 years. He had 100 years consisting of such days
described above. He was proud of his longevity and was under the impression that nobody had
longer life than him. One day Vishnu showed him one Sage Uromasa, whose body was full of hair
and who was engaging himself to the worship of Vishnu. With the end of every Brahma’s life one
hair of this Sage was to fall down. Brahma realised his folly and started worshipping PerumaaL. Even
though the source of this incident is not known, due to its reference in one of the Paasurams, this is
believed.
Naanmugan NaaLL Migai Tharukkai Irukku Vaaimai Nala Migu Cheer Uromasanaal Navitru

Blessing King Thondai Mandalam
One of the kings of Thondai Mandalam is believed to have constructed the temple and surrounding
places at Tirupathi. This King was informed of the sacred eight letters word ‘Om Namo Naarayanaa’
by Tirupathi Deity himself. According to Venkatesa Mahaatmyam Puraanam, Venkatesa Perumal had
spent some time every day with this King.
Thulangu NeeLL Mudi Arasar Periya Thirumozhi 5.8.9
Thulangu NeeLL Mudi Arasar Tham Kurisil Thondai Mannavan Thinn Thiral Oruvarkku
ULam KoLL Anbinoadu Inn AruLL Churanthu Angu Oadu Naazhigai Ezhu Udan Iruppa
VaLam KoLL Manthiram Matru Avarkku AruLi Cheithavaaru Adiyen Arinthu
Ulagam ALantha Pon Adiye Adainthu Uynthen Ani Pozhil Thiru Arangatthu Ammaane
Blessing Govindaswamy
Govindaswamy was a Brahmin at Tirupathi who had been observing penance with an aim to attain
salvation and be nearer to Perumall at Vaikuntam. As the Brahmin was of very young age and had
not enjoyed the worldly life till then, Perumall directed him to spend some more time at the earth
and to reach him later. Accordingly he was blessed with Salvation later. This incident finds reference
in Thiru Venkatam Mahaatmyam.
Maa Gamam Maa Nilam Periya Thirumozhi 5.8.5
Maagam Maa Nilam Muzhuthum Vanthu Irainjum Malar Adi Kanda Maa MaraiyaaLan
Thogai Maa Mayil Annavar Inbam Thutru Ilaamaiyil Attha Ingu Ozhinthu
Boagam Nee Eithi Pinnum Nam Idaikke Poathuvaai Enra Ponn AruLL Enakkum
Aaga Vendum Enru Adi Yinai Adainthen Ani Pozhil Thiru Arangatthu Ammaane
Maa means big. Aakasam means sky. In this case the Paramapatham had been referred to by
the words Maagam (Maa Aakasam had been shortened as Maagam to ensure rhyme in the
Paasuram).
The blessing had been indicated as Golden Blessing to inform the precious nature of the
blessing. The Aazhwaar ends the Paasuram with the wish that he should also be blessed in a
similar manner.
As Hayagreevaa
The word Maa refers to Hayagreevaa form.

Vasai Ill Naan Marai Keduttha Periya Thirumozhi 5.3.2
Vasai Ill Naan Marai Keduttha Amm Malar Ayarku AruLi Mun Pari Mugam Aai
Isai KoLL Vedha Nool Enru Ivai Payanthavan

Munn Ivv Ulagu Ezhum IruLL Periya Thirumozhi 7.8.2
Munn Ivv Ulagu Ezhum IruLL Mandi Unna Munivaroadu ThaanavargaLL Thisaippa Vanthu
Pannu Kali Naal Vedha PoruLai Ellaam Pari Mugam Aai AruLiya Yem Paraman


Lying at Paar Kadal
Aalatthu Ilaiyaan Aravin Anai Periyaazhwaar Thirumozhi 2.6.6
Aravin Anai Melaan Neela KadaluLL Nedum Kaalam Kann VaLarnthaan
Even though the Milky Ocean is of white in colour due to the Deity’s colour reflected in the
ocean, the ocean appeared blue in colour according to the Aazhwaar.

Pai Aravin Anai Paar KadaluLL Periyaazhwaar Thirumozhi 4.10.5
Pai Aravin Anai Paar KadaluLL PaLLi KoLLkinra Parama Moorthy

VeLLai VeLLatthin Oru Paambai Periyaazhwaar Thirumozhi 5.1.7
VeLLai VeLLatthin Mel Oru Paambai Metthai Aaga Viritthu Athan Mele
KaLLa Nitthirai KoLLkinra Maargam
Periyaazhwaar had explained that the Deity is only indulging in false sleep. AandaLL had
referred to the sleep as Light sleep (Paiya Nitthirai) while Thiru Mangai Mannan had
described as sleep in meditation (Yoga Nitthirai).

Vaiyatthu VaazhveergaaLL Thiruppaavai 2
PaarkadaluLL Paiya Thuyinra Paraman
To indicate that the sleep of Perumal is only false sleep, AandaLL had used the word ‘Paiya’
meaning light sleep. While Periyaazhwaar had described the sleep as false sleep (KaLLa
Nitthirai), Thiru Mangai Mannai had described the sleep as meditating sleep (Yoga Nitthirai)

PuLLum Chilambina Kann Thiruppaavai 6
Vellatthu Aravil Thuyil Amarntha Vitthinai

Maale Mani Vannaa Maargazhi Thiruppaavai 26
Aalin Ilai Aai

Gundu Neer Urai KoaLari Naachiyaar Thirumozhi 2.3
Gundu Neer Urai KoaLari
Gundu means deep.

Then Thirai Kadar PaLLiyaai

Pongiya Paar Kadal PaLLi Naachiyaar Thirumozhi 5.7
Pongiya Paar Kadal PaLLi KoLLvaan

Vonn PavaLa Velai PerumaaL Thirumozhi 4.4
Vonn PavaLa Velai Ulavu Thann Paar KadaluLL
Kann Thuyilum Maayoan

Eka Moorthy Moonru Moorthy Thiru Chanda Viruttham 17
Naaga Moorthy Sayanam Aai Nalam Kadal Kidanthu

Vidattha Vaai Vor Aayiram Thiru Chanda Viruttham 18
Vidattha Vaai Vor Aayiram Eer Aayiram Kann Ven Thazhal
Vidutthu Veezhvu Ilaatha Boagam Mikka Chothi Thokka Cheer
Thodutthu Mel Vidhanam Aai Bouva Neer Araa Anai
Paduttha Paayal PaLLi KoLLvathu En Kol Velai Vannane
In the previous Paasuram, the Aazhwaar had made reference to the Perumall as the one
who sleeps on the body of snake, and the in the next he describes the pose as well as the
qualities of the snake.

Koosam Onrum Inri Maasunam Thiru Chanda Viruttham 20
Koosam Onrum Inri Maasunam Padutthu Velai Neer
Pesa Ninra Thevar Vanthu Paada Mun Kidanthathum

Vaal Niratthu Cheeyam Aai Thiru Chanda Viruttham 23
Naal Nirattha Vedha Naavar Nalla Yoginaal Vanangu
Paal Nira Kadal Kidantha Parpanaabhan


Paratthilum Paratthai Aagi Thiru Chanda Viruttham 29
Bouva Neer Anai Kidanthu

Kunril Ninru Vaan Irun NeeL Kadal Kidanthu
The Aazhwaar had chosen to refer to Tirupathi, Vaikuntam and Milky Ocean for indicating
the three positions of standing, sitting and reclining poses of PerumaaL.

Arinthu Arinthu Vaamanan Thiru Chanda Viruttham 74
Marinthu Ezhuntha Thenn ThiraiyuLL Mannu Maal

Choarvu Ilaatha Kaathalaal Thiru Chanda Viruttham 78
Neer Araa Anai Kidantha Ninmalan

Kadainthu Paar Kadal Kidanthu Thiru Chanda Viruttham 81
Kadainthu Paar Kadal Kidanthu

Eth Thiratthum Otthu Ninru Thiru Chanda Viruttham 82
Mu Thiratthu Moori Neer Araa Anai Thuyinra
Moori means old, big.

Natchu Araa Anai Kidantha Thiru Chanda Viruttham 85
Natchu Araa Anai Kidantha Naatha


Churumbu AranguThann Thuzhaai Thiru Chanda Viruttham 93
Kadal Kidantha Kannan

Adakka Arum PulangaLL Ainthum Thiru Chanda Viruttham 95
Kadal Kidantha Nin Alaal Vor Kann Ilen Yem Annale

ViLLvu Ilaatha Kaathalaal Thiru Chanda Viruttham 102
Thezhikku Neer PaLLi Maaya
Thezhikku Neer here denotes the sea full of sounding waves

Thooyanaayum Anrium Thiru Chanda Viruttham 110
Velai Neer Paayalodu Batthar Chittham Meya Velai Vannan
In the above Paasuram the Aazhwaar states that the Perumall had adopted to reside in the
hearts of his devotees apart from the Bed at Paar Kadal.

Atcham Noiyodu Allal Thiru Chanda Viruttham 117
Natchu Naaga Anai Kidantha Naathan

Voon Idai Chuvar Vaitthu Periya Thirumozhi 1.6.9
Thirai KoLL Maa Nedun Kadal Kidanthaai

Kongu Alarntha Malar Kuruntham Periya Thirumozhi 1.8.1
Changu Thangu Thadam Kadal Thuyil Konda Thaamarai Kanninan

Palli Aavathu Paarkadal Periya Thirumozhi 1.8.2
Palli Aavathu Paarkadal

Padu Kadalil Amutham

Kidanthaanai Thadam KadaluLL PanangaLL Mevi

Penaatha Vali Arakkar Meliya Periya Thirumozhi 2.5.7
Poru KadaluLL Thuyil Amarntha PuLL Oorthi

Pada Nagatthu Anai Kidanthu Periya Thirumozhi 2.5.10
Pada Nagatthu Anai Kidanthu

Uram Tharu Mel Anai PaLLi Periya Thirumozhi 2.9.3
Uram Tharu Mel Anai PaLLi Kondaan Oru Kaal Maa Uruvaai KadaluLL

Konthu Alarntha Narum Thuzhaai Periya Thirumozhi 2.10.2
Konthu Alarntha Narum Thuzhaai Saantham Thoopam Deepam Kondu
Amarar Thozha Panam KoLL Paampil
Chanthu Ani Men Mulai MalaraLL Tharani Mangai Thaam Iruvar Adi Varudum
Thanmaiyaan
In this Paasuram, the Aazhwaar had referred to Sri Devi and Boo Devi massaging the divine
feet of the PerumaaL.

Irun Thann Maa Nilam Periya Thirumozhi 3.1.1
Karum Thann Maa Kadal Kann Thuyinravan
Even though the milky ocean is white in colour, due to the reflection of the PerumaaL (who
is black in colour) the milky ocean appears to be black in colour according to the Aazhwaar.

Aru Maa Nilam Anru ALappaan Periya Thirumozhi 3.2.4
Karu Maa Kadal VuLL Kidanthaan Uvanthu Kavai Naa Aravin Anai PaLLiyin Mel
Kavai means split. As the tongue of the snake would be spilt, the snake is called as split
tongued animal or two tongued animal in various Paasurams.

Neela Thada Varai Maa Mani Periya Thirumozhi 3.5.2
Neela Thada Varai Maa Mani Nigazha Kidanthathu Poal Aravu Anai
Velai Thalai Kidanthaai Adiyen Manatthu Irunthaai

Ulavu Thirai Kadal PaLLi Periya Thirumozhi 3.5.7
Ulavu Thirai Kadal PaLLi Kondu

Kondu Aravu Thirai Ulavu Periya Thirumozhi 3.6.7
Kondu Aravu Thirai Ulavu Kurai Kadal Mel Kula Varai Poal
Pandu Aravin Anai Kidanthu Paar ALantha PanbaaLaa

Vanga Mali Thadam KadaluLL Periya Thirumozhi 3.9.9
Vanga Mali Thadam KadaluLL VaanavargaLoadu Maa Munivar Palar Koodi Maa MalargaLL
Thoovi
EngaLL Thani Naayagane Emakku AruLaai Ennum Easan

Vasai Aru KuraLL Aai Periya Thirumozhi 4.3.4
Asaivu Arum Amarar Adi Inai Vananga Alai Kadal Thuyinra Ammaan
The term Amarar refers to those who live in Vaikuntam. These persons, who have reached
this stage due to their ardent worship towards Vishnu, while they were human beings,
continue to worship the Deity without getting bored. Asaivu means getting bored.

Karavai Mun Kaatthu Periya Thirumozhi 4.10.4
Paravai Mun Uyartthu Paarkadal Thuyinra Paramanaar PaLLi KoLL Koil
The flag of the Perumall has got Garuda picture. This is indicated by the words Paravai Mun
Uyartthu.

Kudi Kudiyaaga Koodi Ninru Amarar Periya Thirumozhi 4.10.9
Kudi Kudiyaaga Koodi Ninru Amarar GunangaLe Pithatri Ninru Ettha
Adiyavarkku AruLi Aravanai Thuyinra Aazhiyaan

Pandu Mun Enam Aagi Periya Thirumozhi 4.10.10
Thenn Thirai Varuda Paar Kadal Thuyinra

Kaimmaana Mazha KaLitrai Periya Thirumozhi 5.6.1
Kadal Kidantha Karu Maniyai

VaLarnthavanai Thadam KadaluLL
Sleeping is indicated as Kann VaLarthal in several Paasuram. In the traditional Lullaby Tamil
also, the word sleeping is not used but instead only the words ‘kann VaLarthal’ are used.
Sleep, particularly in the early stage of child’s life is very much essential for growth. Hence
sleep is referred as growing.

Aayiram Kunram Chenru Periya Thirumozhi 5.7.6
Aayiram Kunram Chenru Thokku Anaiya Adal Purai Ezhil Thigazh ThiraLL ThoaLL
Aayiram Thuniya Adal Mazhu Patri Matravan Agal Visumbu Anaiya
Aayiram Peyaraal Amarar Chenru Irainja Ari Thuyil Alai Kadal Naduve
Aayiram Chudar Vaai Aravanai Thuyinraan Aranga Maa Nagar Amarnthaane
While the first two lines describe about the Parasuraama and killing of Kaartha Veeryarjuna,
the last two lines describe about the scene at Paar Kadal. The word Aayiram had been used
as first word in all these four lines.
The word Aayiram in the first line had been used to indicate the strength of Kaartha
Veeryarjuna, whose shoulders had been described as fit for waging war. The word Aayiram
in the second line identifies the thousand hands of the King Kaartha Veeryarjuna. The word
Aayiram in the last line refers to thousand mouths of Snake Adisesha. Visumbu means sky, in
this case refers to the holy world reached by those who die in war field.

TheLL Aar Kadal Vaai Vida Vaaya Periya Thirumozhi 6.7.3
TheLL Aar Kadal Vaai Vida Vaaya China VaaLL Aravil Thuyil Amarnthu

Ettanai Pozhuthu Aagilum Periya Thirumozhi 7.3.6
Paravai Thuyil Etrai
Paravai means sea, as it is wide spread, this is called Paravai.

Pai Viriyum Vari Aravil Periya Thirumozhi 7.4.7
Pai Viriyum Vari Aravil Padu KadaluLL Thuyil Amarntha Pannbaa
Pai means hoods of the Snake. The Adisesha had spread its hoods to serve as shelter to the
Deity sleeping on its body. The designs and dots on the snake had been indicated as Vari.

VeLLatthuLL Vor Aal Ilai Mel Periya Thirumozhi 7.5.4
VeLLatthuLL Vor Aal Ilai Mel Mevi

Chem Kamala ThirumagaLum Periya Thirumozhi 7.8.1
Chem Kamala ThirumagaLum Puviyum Chem Pon Thiru Adiyin Inai Varuda Munivar Ettha
Vanga Mali ThadangaluLL Ananthan Ennum Vari Aravin Anai Thuyinra Maayoan

Ari Viravu Mugil Kanatthaal Periya Thirumozhi 8.3.2
Vari Aravin Anai Thuyinru
Kongu Mali Karum KuvaLai Periya Thirumozhi 8.3.8
Vanga Mali Thadam KadaluLL Vari Aravin Anai Thuyinra
Chem Kamala Naabhan

Vaar AaLum YiLam Kongai Periya Thirumozhi 8.3.9
Aayiram Vaai Aravu Anai PeraaLar Perumaan

Tharu Maana Mazhai Mugilai Periya Thirumozhi 8.9.2
Kadal Kidantha Perumaan

VeLLai Neer Vellatthu Anaintha Periya Thirumozhi 8.10.7
Vellai Neer Vellatthu Anaintha Aravanai Mel
ThuLLu Neer MeLLa Thuyinra Perumaan
While Periyaazhwar describes the sleep at this place as KaLLa Nitthirai (False sleep) and
meditating sleep (Yoga Nitthirai), Thiru Mangai Mannan had described the sleep as light
sleep (MeLLa Nitthirai) in this Paasuram.

Vanga Maa Mun Neer Vari Periya Thirumozhi 9.1.1
Vanga Maa Mun Neer Vari Nira Periya VaaLL Aravin Anai Mevi
Changam Aar Amm Kai Thada Maa Malar Unthi Chaama Ma Meniyan

Thungu Aar Aravam Thirai Periya Thirumozhi 9.6.2
Thungu Aar Aravam Thirai Vanthu Ulava Thodu KadaluLL
Pongu Aar Aravil Thuyilum Punithar
Thungu mean tall. The waves of Paarkadal had been described to be tall and producing
voluminous sounds.

Indaiyum Punalum Kondu Idai Inri Periya Thirumozhi 9.8.2
Indaiyum Punalum Kondu Idai Inri Ezhummino Thozhuthum Enru Imaiyoar
Andarum Parava Aravu Anai Thuyinra Chudar Mudi KadavuLL Tham Koil
Idai means gap. Residents of Paramapadham invite others to worship Vishnu continuously,

Vidam Kalanthu Amarntha Aravanai Periya Thirumozhi 9.8.6
Vidam Kalanthu Amarntha Aravanai Thuyinru

Putha Mighu Visumbil Punari Periya Thirumozhi 9.8.8
Putha Mighu Visumbil Punari Chenru Anava Poru Kadal Aravu Anai Thuyinru
Putham means cloud. Anava means to touch. The height of the waves in Milky Ocean had
been indicated in this Paasuram. The Sanskrit word Ambutham had been used as Putham in
this Paasuram for the sake of rhyme.

Muzhangu Aar KadaluLL Kidanthu
Muzhangu means big sounds

Velai Aal Ilai PaLLi Virumbiya Periya Thirumozhi 10.1.3
Velai Aal Ilai PaLLi Virumbiya
Paalai Aar Amudhatthinai

Koonthalaar Magizh Koavalan Aai Periya Thirumozhi 10.1.7
PaanthaLL Paazhiyil PaLLi Virumbiya
PaanthaLL means Snake. Here this denotes Adisesha. Paazhi means bed.

Vembin Puzhu Vembu Anri Periya Thirumozhi 11.8.7
Aivaai Paambin Anai PaLLi Kondaai Param Chothee

Nenju Urugi Kann Panippa Nirkum Thiru Nedun Thaandagam 12
Nanju Aravil Thuyil Amarntha Nambee

Thaan Vor Uruve Thani Vitthaai Thiru Vaai Mozhi 1.5.4
Thaan Vor Peru Neer ThannuLLe Thoatri AthanuLL Kann VaLarum
Vaanoar Perumaan Maa Maayan Vaigunthan Yem Perumaane

Choozhal Pala Pala Vallaan Thiru Vaai Mozhi 1.9.2
Aazh Nedum Kadal Chernthaan Avan En Arugalillane
Aazhwaar’s ardent devotion had made him to experience the nearness of the Deity, who is
far away at the Milky Ocean, which cannot be accessed by anybody.

Udan Amar Kaadhal MagaLir Thiru Vaai Mozhi 1.9.4
Kadal Mali Maaya Perumaan

Naivaaye Emme Poal NaaLL Mathiye Thiru Vaai Mozhi 2.1.6
Aivaai Aravanai Mel Aazhi Perumaanaar

ULLuLL Aavi Ularnthu Thiru Vaai Mozhi 2.4.7
VeLLa Neer Kidanthaai

Paambu Anai Mel Paar KadaluLL Thiru Vaai Mozhi 2.5.7
Paambu Anai Mel PaarkadaluLL PaLLi Amarnthathu

Uynthu Poanthu Yen Thiru Vaai Mozhi 2.6.5
Ainthu Pain Thalai Aadu Aravu Anai Mevi Paar Kadal Yoga Nitthirai
Chinthai Cheitha Enthaai
While Periyaazhwar describes the sleep at this place as KaLLa Nitthirai (False sleep) and
meditating sleep (Yoga Nitthirai), Thiru Mangai Mannan had described the sleep as light
sleep (MeLLa Nitthirai) in his Paasuram (Periya Thirumozhi 8.10.7).

Anaivathu Aravu Anai Mel Thiru Vaai Mozhi 2.8.1
Anaivathu Aravu Anai Mel

Ananthan than Mel Nanni Nangu Uraiginraanai

Thadam Kadal Kidanthaan

Urai Mel Kondu First Thiru Andhaathi 25
Varai Mel Maragathame Poala Thirai Mel Kidantaanai
Aare Thuyar Uzhanthaar Third Thiru Andhaathi 27
Neer Anai Mel PaLLi Adainthaanai
Adainthathu Aravanai Mel Third Thiru Andhaathi 28
Adainthathu Aravanai Mel
Kidanthu Irunthu Ninru ALanthu
The three incidents of Sri Raama incarnation have been referred to here according to the
commentators. Before proceeding to Lanka Sri Raama had taken rest at Thirupullaani
awaiting the sea to give way for crossing over to Lanka. At that time he had slept on the
Darbha grass. During his stay at Dandaka Forest he had met the Sages and heard their
grievances about the tortures by the Demons there at which time, he sat along with them.
During the war with Demon Raavana he had stood while fighting Raavana.
It is also interpreted that the three terms, Kidanthu, Irunthu and Ninru refer to the poses of
the Deity at Milky Ocean, Vaiguntham and Tirupathi.

Paravi Vaanavar Ettha Ninra Thiru Vaai Mozhi 3.6.3
Aravam Eri Alai Kadal Amarum Thuyil Konda Annalai

Kadal Vannan Kannan Vinnavar Thiru Vaai Mozhi 3.6.10
Pada Aravin Anai Kidantha Param Chudar

Payilum Chudar Oli Moorthiyai Thiru Vaai Mozhi 3.7.1
Paarkadal Cherntha Paraman

KaigaLL Aara Thozhuthu Thiru Vaai Mozhi 3.8.4
Pai KoLL Paambu Eri Urai Paran

Kuraivu Ill Thadam Kadal Thiru Vaai Mozhi 3.10.1
Kuraivu Ill Thadam Kadal KoaLL Aravu Eri than Koala Chem Thaamarai Kann
Uraibavan Poala Vor Yogu Punarntha Voli Mani Vannan Kannan

VaazhnthaargaLL Vaazhnthathu Thiru Vaai Mozhi 4.1.6
Aazhnthu Aar Kadal PaLLi Annal

Gunam KoLL Nirai Pugazh Mannar Thiru Vaai Mozhi 4.1.8
Panam KoLL Aravu Anaiyaan

Eka Moorthy Iru Moorthy Thiru Vaai Mozhi 4.3.3
Naagam Eri Nadu KadaluLL Thuyinra Naarayanan

with the attitude of the Sea King in not allowing him to cross over to Lanka, initially.

Mada Nenjam Kuraivu Illaa Thiru Vaai Mozhi 4.8.3
Pada Nagatthu Anai Kidanthu Paru Varai ThoaLL Param Purudan
The shoulders of the PerumaaL had been compared to big mountains in this Paasuram.

Megalaiyaal Kurai Illaa Thiru Vaai Mozhi 4.8.9
Nagam Misai Thuyilvaan Poal Ulagu Ellaam Nangu Odunga
Yogu Anaivaan

Saamarum Kedumaarum Thiru Vaai Mozhi 4.9.2
Aravu Anaiyaai

Koottuthee Nin Kurai KazhalgaLL Thiru Vaai Mozhi 4.9.9
Aravu Anaiyaai

Dasavatara Azhwar Pasurams

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What are the different incarnations of Vishnu discussed in the text?

What are some of the heroic deeds associated with Vishnu mentioned in the text?

Incarnations other than Rama & Krishna ................................................................................................

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