Thiruppavai Divyadesams English

srI:
srImathE rAmAnujAya nama:
Thiruppavai and Divyadesams
Author: Sri U Ve Prathivadi Bhayankaram Annangarachariar Swami

Translated By: madhurakavi dAsan TCA Venkatesan
First Edition: 2009
Copyright © 2008-2009
All Rights Reserved
srI: Thiruppavai and Divyadesams
srImathE rAmAnujAya nama: Ed. 1
Thirupppavai and Divyadesams

Pasuram 1...................................................................................................................................................... 3
Pasuram 2...................................................................................................................................................... 4
Pasuram 3...................................................................................................................................................... 5
Pasuram 4...................................................................................................................................................... 6
Pasuram 5...................................................................................................................................................... 8
Pasuram 6...................................................................................................................................................... 9
Pasuram 7.................................................................................................................................................... 10
Pasuram 8.................................................................................................................................................... 11
Pasuram 9.................................................................................................................................................... 12
Pasuram 10.................................................................................................................................................. 14
Pasuram 11.................................................................................................................................................. 15
Pasuram 12.................................................................................................................................................. 17
Pasuram 13.................................................................................................................................................. 18
Pasuram 14.................................................................................................................................................. 19
Pasuram 15.................................................................................................................................................. 21
Pasuram 16.................................................................................................................................................. 22
Pasuram 17.................................................................................................................................................. 23
Pasuram 18.................................................................................................................................................. 24
Pasuram 19.................................................................................................................................................. 26
Pasuram 20.................................................................................................................................................. 27
Pasuram 21.................................................................................................................................................. 28
Pasuram 22.................................................................................................................................................. 30
Pasuram 23.................................................................................................................................................. 31
Pasuram 24.................................................................................................................................................. 33
Pasuram 25.................................................................................................................................................. 34
Pasuram 26.................................................................................................................................................. 35
Pasuram 27.................................................................................................................................................. 36
Pasuram 28.................................................................................................................................................. 37
Pasuram 29.................................................................................................................................................. 39
Pasuram 30.................................................................................................................................................. 40
AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 2

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Thiruppavai and Divyadesams
Pasuram 1
ri i
L i i nl
p r! i i r!
r lm !yp#$ el$ i&rL!
'rl e(e iÄn n n
*r N,i iǌi
m
ri$ e
N ir im l µ n
, k 1n
r 2p # Är emy
mArgazhith thingkaL madhi niRaindha nannALAl

nIrAdap pOdhuvIr! pOdhuminO nErizhaiyIr!
sIr malgum AyppAdich selvach siRumIrgAL!
kUrvEl kodunthozhilan nandhagOpan kumaran
ErArndha kaNNi yasOdhai iLanjsingkam
kArmEnich sengkaN kadhir madhiyam pOl mugaththAn
nArAyaNanE namakkE paRai tharuvAn
pArOr pugazhap padindhElOr empAvAy
Pasuram: Margazhi Thingal Divyadesam: Paramapadam
The key word in this pasuram is “nArAyaNanE” (“,”). This is the form of the
Lord with Shanka, Chakra and Gadha that is experienced by Andal. It is Sriman
Narayana that Mandodari praised as “tamasa: paramO dhAtA shankachakragadAdara:”
(“ 4: 6
k :”). When He came down as Sri Krishna, He was
born holding the Shanka and the Chakra with a smiling face – “jAtOsi dEvadEvEsha
shankachakragadAdara” (“я 4i 6 6
k ”).
Therefore, in this pasuram, through the word "nArAyaNanE", Andal experiences the
Paramapada Natha, Sriman Narayana.

nArAyaNan
(,n)
Pasuram 2
zrL! µm m k$
ey9m ii L R;L
in n a# #
ey9N,m ;N,m dÄ #
ide> m Äid( m µ#m
ey eym k $ en m
?µm i$ 9m ! 9m d#
uy9& eN,i u Är emy
vaiyaththu vAzhvIrgAL! nAmum nam pAvaikkuch

seyyum kirisaigaL kELIrO pARkadaluL
paiyath thuyinRa paraman adi pAdi
neyyuNNOm pAluNNOm nAtkAlE nIrAdi
maiyittezhudhOm malarittu nAm mudiyOm
seyyAdhana seyyOm thIkkuRaLaich senROdhOm
aiyamum pichchaiyum Anthanaiyum kai kAtti
uyyumARu eNNi ugandhElOr empAvAy
Pasuram: Vaiyaththu Divyadesam: Thirupparkadal
Let us take the phrase “pARkadaluL paiyath thuyinRa paraman” (“R;L
in n”) as key in this pasuram. Thirupparkadal is known as “avatArakanda”. The
reference “ESha nArAyaNa: shrImAn kShIrArNava nikEtana: nAgaparyanka mutsrujyahi
AgatO madhurApurIm” (“*6 ,: A Br, i : r

µS1jEi ! 2m”) is well known. Sri Krishna left Thirupparkadal and
descended to Mathura. It is therefore that Andal says “pARkadaluL paiyath thuyinRa

paraman adi pAdi” instead of “kaNNa pirAn adi pAdi”. Keeping Sri Krishna in mind,
Periyazhvar too sang “aravaththu amaLiyinOdum azhagiya pARkadalOdum ...”
(“a aii(m ai RÄ(m ...”).
Thus, in this pasuram, Andal experiences the divyadesam of Thirupparkadal (the milky
ocean).
pARkadaluL paiya thuyinRa paraman

(R;L in n)
Pasuram 3
G
i uÄ u n r #

L m k$ Ri #l

ini elÄm i
L µmi ey
G
e&ǌ eeH( l up
I
p il ei N( N (p

2ki1 r µ Ä Ri

k m i km Ll e1m JkL

elm i Är emy
Ongki ulagaLandha uththaman pEr pAdi

nAngkaL nam pAvaikkuch sARRi nIrAdinAl
thIngkinRi nAdellAm thingkaL mummAri peydhu
Ongku peRunj sennelUdu kayal ugaLap
pUngkuvaLaip pOdhil poRi vaNdu kaN paduppath
thEngkAdhE pukkirundhu sIrththa mulai paRRi
vAngkak kudam niRaikkum vaLLal perum pasukkaL
nIngkAdha selvam niRaindhElOr empAvAy
Pasuram: Ongi Ulagalandha Divyadesam: Thirukovilur

At the very beginning of this pasuram, Andal talks about the Trivikrama avatara, through
the phrase “Ongi ulagaLandha uththaman” (“G
i uÄ u n”). The Lord
exhibits this form in many divyadesams. However, Srivaishnavas should consider the
divyadesam of Thirukkovilur first, when thinking of this avatara. The form of the Lord
as Trivikrama in this divyadesam where the Mudhal Azhvars first gathered is wonderful.
Thirumangai Azhvar in his work Thirunedunthandagam talks about the

Thiruvashtakshara mantram in the pasuram “manthiraththai manthiraththAl maRavAdhu
enRum vAzhudhiyEl” (“ i i l en&m > il”). In order to
celebrate Him who is spoken in the Thirumanthram, in the very next pasuram
“oNmidhiyil punaluruvi” (“oNi iil 2;1i”), he speaks of the Trivikrama avatara.
To worship that avatara in a divyadesam he speaks of the Thirukkovilur divyadesam in
the next pasuram “pulam purandhu pon viLaikkum poygai vElip pUngkOvalUr
thozhudhum pOdhu nenjchE!” (“2Äm 2 en i km ey Äip
I
Hr e >m eǌ!”).
Thus, for everyone born in the lineage of those who praise Azhvars, the experience of
Thirukkovilur divyadesam, when thinking of the Trivikrama avatara, will happen
automatically.
Therefore, in this pasuram, Andal experiences the divyadesam of Thirukkovilur.
Ongi ulagaLandha uththaman

(G
i uÄ u n)
Pasuram 4
!i k N,! on& l
!i9L 2k µ e( !r i
Li µ ln u1m l ey &p
in M p Rn il

!i l ini Äm2i l in ir

r
m u l
uÄiil ey iy
Mm
ri iz Är emy
Azhi mazhaik kaNNA! onRu nI kai karavEl

AzhiyuL pukku mugandhu kodu ArththERi
Uzhi mudhalvan uruvam pOl mey kaRuththup
pAzhiyan thOLudaip paRpanAban kaiyil
Azhi pOl minni valampuri pOl ninRadhirndhu
thAzhAdhE sArngkam udhaiththa sara mazhai pOl
vAzha ulaginil peydhidAy nAngkaLum
mArgazhi nIrAda magizhndhElOr empAvAy
Pasuram: Azhi Mazhai Kanna Divyadesam: Thiruvanathapuram
It is appropriate to experience Anantha Padmanabha of Thiruvananthapuram in this

pasuram where Andal says “pAzhiyanthOLudaip paRpanAban” (“i M p
Rn”). Andal sings “vAzha ulaginil peythidAy” (“ uÄiil ey iy”) -
asking the clouds to rain such that the world lives. For the world to live, all obstacles
must be removed. Anantha Padmanabha of Thiruvananthapuram was experienced and
sung by Nammazhvar alone amongst all Azhvars. Thiruvaymozhi 10-2 where he sings
about this divyadesam starts as “kedum idarAya ellAm” (“e(m i elÄm”). He
also sings “kaduvinai kaLaiyalAm” (“(i Äm”), “mAyndhaRum vinaigaL”
(“y &m i L”), “thIRum nOy vinaigaL ellAm” (“ &m y i L
elÄm”) in this pasuram.
Thus, it is natural to think of Anantha Padmanabha who is present to remove all our
obstacles, in this pasuram by Andal.
pAzhiyanthOLudaip paRpanAban
(i M p Rn)

Pasuram 5
nν
O e1 r µ
!r Ä iil n&m a,iik
k l ikm ey
Oy m OÄr Oi e >
il # il i ikp
i 9m 2 1n inPm
iil Om epÄr emy
mAyanai mannu vadamadhurai maindhanaith

thUya peru nIr yamunaith thuRaivanai
Ayar kulaththinil thOnRum aNiviLakkaith
thAyaik kudal viLakkam seydha dhAmOdharanaith
thUyOmAy vandhu nAm thUmalar thUvith thozhudhu
vAyinAl pAdi manaththinAl sindhikkap
pOya pizhaiyum pugutharuvAn ninRanavum
thIyinil thUsAgum seppElOr empAvAy
Pasuram: Maayanai Divyadesam: Mathura
In this pasuram, through Andal's word itself the divyadesam of Mathura (“vada
madhurai” “ ”) is said. Mathura is not only the divine place where He was born
as Sri Krishna, it is also a divyadesam sung by Azhvars. Throughout Thiruvaymozhi 9-1,
Nammazhvar says “vada madhurai piRandhavan” (“ i n”) -
experiencing Him in vibhava as well as archa forms.
Thus, Andal experiences the divyadesam of Mathura in this pasuram.
vada madhurai maindhan

( n)

Pasuram 6
2LMm iÄmi N 2L n il
eL ii
in m d# Ä?
iLy! e> iy yµ Ä ǌJN(
L$ m Äkik Ä$i
eL il il ar i i
uLk eN( µirMm iMm
eL e> ai en m
uLm 2 ir Är emy
puLLum silambina kAN puLLaraiyan kOyil

veLLai viLisangkin pEraravam kEttilaiyO?
piLLAy! ezhundhirAy pEymulai nanjchuNdu
kaLLach sagadam kalakkazhiyak kAlOchchi
veLLaththaravil thuyil amarndha viththinai
uLLaththuk koNdu munivargaLum yOgigaLum
meLLa ezhundhu ari enRa pEraravam
uLLam pugundhu kuLirndhElOr empAvAy
Pasuram: Pullum Divyadesam: Thiruvanvandur
The phrase “veLLai viLisangin pEraravam kEttilaiyO” (“eL ii

in m
d# Ä”) is to be taken as key in this pasuram.
The divyadesam of Thiruvanvandur was sung only by Nammazhvar in Thiruvaymozhi 6-

1, “vaigal pUngkazhivAy” (“ l I
iy”). This decad is about Parankusa Nayaki
sending birds as messengers to the Lord who resides in Thiruvanvandur. In pasuram 6-1-
9, Azhvar calls out to the swans as “alarmEl asaiyum annangAL” (“aÄrl a 9m
an
L”) and gives them a description of Thiruvanvandur as follows: “vidivai
sangkolikkum thiruvaNvaNdUr” (“i#
eÄikm i1NNRr”). That is, he
tells the birds to identify this divyadesam through the sound of the conches.
The sound of the conch is the sound of praNavam. Pranavam is made of akAram,
ukAram and makAram. In Thiruvaymozhi 6-1, Azhvar brings in akAram in the pasuram
“adigaL kai thozhudhu” (“a#L e >”), ukAram in “uNarththal Udal
uNarndhu” (“u,r l Ll u,r”) and makAram in “minkoL sEr purinUl”
(“ineL r 2iSl”). Similarly, in this Thiruppavai pasuram, Andal brings in
akAram, ukAram and makAram through “ari enRa pEraravam” (“ai en m”),
“uLLam pugundhu” (“uLm 2”) and “munivargaLum” (“µirMm”).

The relationship between the two pasurams is not just in the letters but also in the
meanings.
Thus, the divyadesam of Thiruvanvandur is sung by Andal in this pasuram.
veLLaththaravil thuyil amarndha viththu

(eL il il ar i)
Pasuram 7
J en& e
m ! $ n Ä
i $m d# Ä? yp eN,!
Jm ip2m ÄÄpk r
&
l !y$ir il
G ( ir am d# Ä?
p eN iLy! ,n Tr i
p Pm d i i?
µ y! iÄr emy
kIsu kIsenRu engkum Anaich sAththan kalandhu

pEsina pEchcharavam kEttilaiyO? pEyp peNNE!
kAsum piRappum kalakalappak kai pErththu
vAsa naRungkuzhal Aychchiyar maththinAl
Osai paduththath thayir aravam kEttilaiyO?
nAyagap peN piLLAy! nArAyaNan mUrththi
kEsavanaip pAdavum nI kEttE kidaththiyO?
thEsamudaiyAy! thiRavElOr empAvAy
Pasuram: Keesu Keesu Divyadesam: Thiruvayppadi

A devotee who experienced Thiruvayppadi (Gokulam) expressed that through the shloka
“udgAyatInAm aravindalOchanam vrajAnganAnAm divam asprushad dhvani:,
dadhnascha nirmanthana shabda mishritO nirasyatE yEna dishAm amangalam”
(“u m ai Äm vя
m im aSp16 i:, S
ir 6p iWi iS i6m a
Äm”) (Srimad Bhagavatam). In
this famous shloka, the songs of the Yadava women, the sound of the butter being
extracted from milk, the sound from the movement of the jewels worn by the yadava
women are spoken. The same are brought out in this pasuram by Andal – “kAsum
piRappum kalakalappa” (“Jm ip2m ÄÄp”), “maththinAl Osaippaduththa
thayiraravam” (“ il G p( im”).
Thus, it is the divyadesam of Thiruvayppadi that is experienced by Andal in this pasuram.
kEsavan
(n)
Pasuram 8
z m eLen& e1 i& (
yn N ikL iL Mm
n in p l un k
'Pn inm Äµ
y! e> iy #p eN(
y i lÄ d#
i $ en& m i l
! en& !y a1Är emy
kIzh vAnam veLLenRu erumai siRu vIdu

mEyvAn parandhana kAN mikkuLLa piLLaigaLum
pOvAn pOginRAraip pOgAmal kAththu unnaik

kUvuvAn vandhu ninROm kOdhukalamudaiya

pAvAy! ezhundhirAy pAdip paRai koNdu
mAvAy piLandhAnai mallarai mAttiya
dhEvAdhi dhEvanaich senRu nAm sEviththAl
AvA enRu ArAyndhu aruLElOr empAvAy
Pasuram: Keezh Vanam Divyadesam: Thiruvaththiyur
The divyadesam of Thiruvaththiyur is Sri Hastishailam - that is, Kanchipuram Varadaraja

Perumal Kovil. In this pasuram, the key phrase is “dhEvAdhi dhEvanaich senRu nAm
sEviththAl” (“ i $ en& m i l”). “dhEvAdi dhEvan”
(“ i n”) is Lord Varadaraja, who is also known as Deva Perumal. In
Thiruppavai, in the ten pasurams starting with Pullum Silambinakan, Andal wakes up the
ten Azhvars. In that, it is Swami Nammazhvar who is woken up in this pasuram.
Nammazhvar when starting his first prabandham Thiriviruththam calls to Deva Perumal
as “imaiyOr thalaivA” (“i r Ä”) and speaks of Him again at the beginning
of his last prabandham Thiruvaymozhi as “ayarvaRum amarargaL athipathi” (“ar&m
arL a i i”).
Thus, the divyadesam of Thiruvaththiyur is experienced by Andal in this pasuram.
dhEvAdhi dhEvan
( i n)
Pasuram 9
O,i $, JR&m ikei
Om iÄ , l N 1m
n ! ,ik m L iy

r! a e>p? un L n

L ? ani$ ei? a Ä?
*p e1il ip d?
n n n enen&
m ÄPm inÄr emy
thUmaNi mAdaththuch, suRRum viLakkeriyath

dhUpam kamazhath thuyilaNai mEl kaN vaLarum
mAmAn magaLE! maNik kadhavam thAL thiRavAy
mAmIr! avaLai ezhuppIrO? un magaL thAn
UmaiyO? anRich sevidO? ananthalO?
Emap perunthuyil mandhirap pattALO?
mAmAyan mAdhavan vaikunthan enRenRu
nAmam palavum navinRElOr empAvAy
Pasuram: Thoomani Divyadesam: Thirukkadigai
The divyadesam of Thirukkadigai is also known as Gadikachalam and Cholasimhapuram.

In his pasuram about this divyadesam, Thirumangaiyazhvar sings “mikkAnai maRaiyAy
virindha viLakkai” (“ik y ii ik ”) (Periya Thirumozhi 8-9-4),
describing the Lord as a lamp.
Acharyas use the terms “kudaththil itta viLakku” (“ il id ik”) and “kunRil
itta viLakku” (“nil id ik”). The former is a lamp kept inside a pot - which
will not spread its light around; the latter is a lamp placed on top of a hill - that will
spread its light everywhere.
In this pasuram, Andal says “thUmaNi mAdaththu suRRum viLakkeriya” (“O,i

JR&m ikei”) describing a lamp placed at a high place spreading its light
around. Therefore, it is appropriate to experience the Lord at Thirukkadigai, who is
literally the lamp placed on top of the kadigai mountain, through this pasuram.

thUmaNi mAdaththu viLakku

(O,i ik)
Pasuram 10
R&$ Jrkm 2in amy
Rµm l i r
R y µ# ,n ml
Rp 1m 2N,il Ne1 L
'R in y z m,νm
R&m uk e1il n
!R a ; y! a1
Ä!
Ry iÄr emy
nORRuch suvarkkam pugukinRa ammanAy

mARRamum thArArO vAsal thiRavAdhAr
nARRath thuzhAy mudi nArAyaNan nammAl
pORRap paRai tharum puNNiyanAl paNdoru nAL
kURRaththin vAy vIzhndha kumbakaraNanum
thORRum unakkE perunthuyil thAn thandhAnO
ARRa ananthaludaiyAy! arungkalamE!
thERRamAy vandhu thiRavElOr empAvAy
Pasuram: Notru Suvarkkam Divyadesam: Thirukatkarai
Those who seek the Lord are of two types: those who follow siddhOpAya and those who
follow sAdhyOpAya. They are also known as paragatasvIkAra nishtar and
svagatasvIkAra nishtar. As mentioned in Nayamatmashruti “yamEvaishavruNutE tEna
labhya:” (“ 6v1Ν Äp:”), those who are sought by Him will not fail to
gain eternal service. Such devotees no longer need to perform any austerities to attain

Him. They are described as “seydha vELviyar vaiyaththEvar” (“ey Lir

r”) by Nammazhvar in his Thiruvaymozhi (5-7-5).
It is this uttamAdhikAri who has completed everything (nOtru) and now performs service
forever without any separation (suvargam puguginRa), who is described by Andal in this
pasuram in the very first line.
So, where is the experience of the divyadesam of Thirukkatkarai in this pasuram? In his
pasuram for this divyadesam, Nammazhvar says “vArik koNdu ennai vizhunguvan kANil
enRu, ArvuRRa ennai ozhiya ennil munnam pAriththu, thAn ennai muRRap paruginAn,
kAr okkum kAtkarai appan kadiyanE” (“ik eN( en i>
n ,il
en&, !rPR en oi enil µnm i, n en µRp 1in,
r okm d apn #”) (Thiruvaymozhi 9-6-10). This is a description of
the same adhikAri that Andal has done in this pasuram.
In addition, Azhvar describes this divyadesam as “theruvellAm kAvikamazh

thirukkAtkarai” (“e 1elÄm iz i1kd ”) (Thiruvaymozhi 9-6-1).
That is, this divyadesam carries a very fragrant smell. This pasuram of Andal carries the
fragrance of the divine Tulasi (“nARRath thuzhAy mudi” “R y µ#”).
Thus, the divyadesam of Thirukkatkarai s experienced in this pasuram.
nARRath thuzhAy mudi nArAyaNan

(R y µ# ,n)
Pasuram 11
R&k k ,
L Ä
eRr il ai$ en& e1$ ey9m

Rm onilÄ Är m eRe#!

2Rll 2iÄ y!
JR ir elÄ1m in
µRm 2 µil N,n r
iR elp eNd#!
eR&k u
m e1Är emy
kaRRuk kaRavaik kaNangkaL pala kaRandhu

seRRAr thiRal azhiyach senRu seruch seyyum
kuRRam onRillAdha kOvalar tham poRkodiyE!
puRRaravalgul punamayilE pOdharAy!
suRRaththuth thOzhimAr ellArum vandhu nin
muRRam pugundhu mugil vaNNan pEr pAda
siRRAdhE pEsAdhE selvap peNdAtti! nI
eRRukku uRangkum poruLElOr empAvAy
Pasuram: Katru Karavai Divyadesam: Thirumogur
In this pasuram, the phrase “mugilvaNNan pEr pAda” (“µilN,n r ”) is the
key. In his Thiruvaymozhi pasuram “thALa thAmarai” (“ ”) for Thirumogur
(10-1), Nammazhvar sings “kALamEgaththai anRi maRRonRu ilam gathiyE”
(“ ani Ren& iÄm i”). The Lord of this divyadesam is
known as “kALamEgam”. It is elegant to experience this Lord through the name
“mugilvaNNan”.
No one can know where or when a cloud will rain. Similarly, no one can know on whom
or when the cloud that is Krishna will shower His mercy (“nAsau puruShakArENa na
chApyanyEna hEtunA, kEvalam svEchChayai vAham prEkShE kanjchit kadAchana”
“e4 216, p E, Äm S$ Em pB
ǌi ”). The cloud will exhibit lightning at one place and shower at another. Sri
Krishna shone at Mathura and showered His grace at Ayppadi.

mugilvaNNan
(µilN,n)
Pasuram 12
i
Re1 n&k i
i
i µ Ä i in& l
ilÄm km Reln
y!
i Ä in R Ri$
i il e niÄ
k $ eR
kii p Pm y iy
ii n e> iy Ye n 1km!
a ilÄ 1m ai Är emy
kanaiththiLam kaRRerumai kanRukku irangki

ninaiththu mulai vazhiyE ninRu pAl sOra
nanaiththillam sERAkkum naRselvan thangkAy!
paniththalai vIzha nin vAsaR kadai paRRich
sinaththinAl thennilangkaik kOmAnaich seRRa
manaththukkiniyAnaip pAdavum nI vAy thiRavAy
iniththAn ezhundhirAy Idhenna pEruRakkam!
anaiththillaththArum aRindhElOr empAvAy
Pasuram: Kanaiththilam Divyadesam: Thiruchchithrakoodam
In this pasuram, the key phrase is “sinaththinAl thennilangai kOmAnaich seRRa”

(“i il e niÄ
$ eR”). Kulsaekharazhvar sings the entire
Sri Ramayanam in his pasuram “angaNedu madhiL sUzh” “a
e,( iL Zz”
(Perumal Thirumozhi 10), which is dedicated to the divyadesam of
Thiruchchithrakoodam.

The phrase “eri neduvEl arakkarodum ilangai vEndhan innuyir koNdu” (“ei e(l
ake(m iÄ
n inνir eN(”) in that pasuram is shown here as
“thennilangaik kOmAnaich seRRa” (“e niÄ
k $ eR”). There
Kulasekharazhvar said “thirumagaLOdu inidhamarndha selvan” (“ i1(
ii r eln”) - this is shown by Andal as “manaththukku iniyAn” (“k
iin”). There Azhvar said “sinam adanga mAruthiyAl suduviththAn” (“im
a
1 il J(i n”) meaning that the anger in the heart of Sri rama was
removed. For it to be removed, the anger has to occur first. That is shown by Andal as
“sinaththinAl” (“i il”).
Thus, the divyadesam of Thiruchchithrakoodam is experienced by Andal in this pasuram.
manaththukku iniyAn
(k iin)
Pasuram 13
2Lin y N p elÄ ak
iLik k r i #p yp
iL L elÄ1m k m 2kr
eLi e> im u
iR&
2LMm iÄmi N ik N,iy!
Lk ik
Lik i i? y! nl
Lm ir Ä Är emy
puLLin vAy kINdAnaip pollA arakkanai

kiLLik kaLaindhAnaik kIrththimai pAdip pOyp
piLLaigaL ellArum pAvaik kaLam pukkAr
veLLi ezhundhu viyAzham uRangkiRRu
puLLum silambina kAN pOdharik kaNNinAy!

kuLLak kuLirak kudaindhu nIrAdAdhE

paLLik kidaththiyO? pAvAy! nI nannALAl
kaLLam thavirndhu kalandhElOr empAvAy
Pasuram: Pullinvay Divyadesam: Thirukkudandhai
In this pasuram, the resting pose is talked through the phrase “paLLik kidaththiyO”
(“Lik i i”). This resting pose is enjoyed greatly in the divyadesam of
Thirukkudandhai - “ErAr kOlam thigazhak kidandhAy” “*r Äm ik
i y” (Thiruvaymozhi 5-8-1). While there are many divyadesams where the Lord is
in a resting pose such as thiruvekkA, thiru evvuL, thiruvarangam, thiruvanbil and
thiruppARkadal, when singing about all these divyadesams together, it is
Thirukkudandhai that Thirumazhisai Azhvar picks first - “nAgaththaNaik kudandhai”
“ ,k ” (Nanmugan Thiruvandhadhi 36).
Therefore, it is appropriate to say that it is the divyadesam of Thirukkudandhai that Andal

is experiencing in this pasuram.
puLLin vAy kINdAn

(2Lin y Nn)
Pasuram 14
u
L 2 k d i9L
e
>r y eiz !ml y 'mi N
e
l e#k' eNl r

L i1kil
i(n r
e
µnm e>p2n y Jm

y! e> iy! , y! P y!

e( km *m k n

k N, p Är emy

ungkaL puzhaikkadaith thOttaththu vAviyuL

sengkazhunIr vAy negizhndhu Ambal vAy kUmbina kAN
sengkal podikkUrai veNpal thavaththavar
thangkaL thirukkOyil sangkiduvAn pOdhandhAr
engkaLai munnam ezhuppuvAn vAy pEsum
nangkAy! ezhundhirAy! nANAdhAy! nAvudaiyAy!
sangkodu chakkaram Endhum thadakkaiyan
pangkayak kaNNAnaip pAdElOr empAvAy
Pasuram: ungaL puzhaikkadai Divyadesam: Therazhundhur
In this pasuram, Andal speaks of some flowers that grow in ponds – “vAviyuL
sengkazhunIr vAy negizhndhu Ambal vAy kUmbina kAN” (“i9L e
>r y
eiz !ml y 'mi N”). In the Periya Thirumozhi pasuram for
Thiruvazhnudhur (7-5-10), Thirumangai Azhvar similarly talks about the flowers in
water – “nellil kuvaLai kaN kAtta, niril kumudham vAy kAtta, allik kamalam mugam
kAttum kazhani azhundhUr” (“elÄil N d, il µ m y d,
alÄik Äm µm d(m i a>Or”).
Also, Andal calls to the girl in this pasuram as “nA udaiyAy” (“ u y”).
Thirumangai Azhvar too speaks of the vocal qualities of those in Thiruvazhundhur as
“senthamizhum vadakalaiyum thigazhndha nAvar” “e i>m Ä9m iz
r” (Periya Thirumozhi 7-8-7).
In addition, Andal says “sangkodu chakkaram Endhum thadakkaiyan” (“

e(
km *m k n”). Thirumangai Azhvar sings “neyyAr Azhiyum sangkamum
Endhum nINda thOLudaiyAy” “eyr !i9m
µm *m N M y”
(Periya Thirumozhi 7-7-3).
Thus, the divyadesam of Therazhundur is experienced in this pasuram.
sangkodu chakkaram Endhum thadakkaiyan

(
e( km *m k n)

Pasuram 15
elÄ! i
ii! inm u
i!
ileÄn& a nin!
r! rinn
l Ä un d( L N un y aim
lÄrL
n !i(
ol Ä y uken &
elÄ1m ? r e N,ikeL
lÄ en R Rik
lÄ p Är emy
ellE! iLangkiLiyE! innam uRangkudhiyO!

sillenRu azhaiyEnmin! nangkaimIr! pOtharkinREn
vallai un katturaigaL paNdE un vAy aRidhum
vallIrgaL nIngkaLE nAnE thAn Ayiduga
ollai nI pOdhAy unakkenna vERudaiyai
ellArum pOndhArO? pOndhAr pOndheNNikkoL
vallAnai konRAnai mARRArai mARRazhikka
vallAnai mAyanaip pAdElOr empAvAy
Pasuram: Elle Divyadesam: Thiruvallikkeni
In this pasuram, the phrases used by Andal “vallAnai konRAnai” (“lÄ

en ”), “mARRArai mARRazhikka vallAnai” (“R Rik
lÄ ”), “mAyanai” (“ ”) etc all go well with the phrases in the Periya
Thirumozhi pasuram for Thiruvallikkeni (2-3) “viRperu vizhavum kanjchanum mallum
vEzhamum pAganum vIzha” (“iRe1 iPm ǌνm l;m µm νm ”),
“sandhamal kuzhalAL alakkaN nURRuvar tham peNdirum eydhi nUlizhappa” (“ l
ÄL aÄkN SR&r m eN#1m ey i SÄip”), etc.
Thus, it is appropriate to say that Andal is experiencing the divyadesam of

Thiruvallikkeni in this pasuram.

mAyan
(n)
Pasuram 16
y in ν
il p! e# n&m ,
il p! ,ik m L iy
!r i&iµk a
n ,iN,n enÄ y r n
Oy m ieÄp (n
l µnµnm R am!
i Äk m kÄr emy
nAyaganAy ninRa nandhagOpanudaiya

kOyil kAppAnE! kodith thOnRum thOraNa
vAyil kAppAnE! maNik kadhavam thAL thiRavAy
Ayar siRumiyarOmukku aRai paRai
mAyan maNivaNNan nennalE vAy nErndhAn
thUyOmAy vandhOm thuyilezhap pAduvAn
vAyAl munnamunnam mARRAdhE ammA! nI
nEya nilaik kadhavam nIkkElOr empAvAy
Pasuram: Nayaganay Divyadesam: Thirukkurungkudi
In this pasuram, the key phrase is “thUyOmAy vandhOm thuyil ezhap pAduvAn vAyAl
munna munnam mARRAdhE ammA” (“Oy m il ep (n
l µn µnm R am”). “pAduvAn” (“(n”) stands for
nampAduvAn. Nampaduvan sang about the Lord of Thirukkurungkudi divyadesam with
a Veena in his hand. As he went to see the Lord one time, a brahmarakshas got hold of

him and wanted to eat him. At that time, he told the brahmarakshas “vAyAl munna
munnam mARRAdhE ammA” (“l µn µnm R am”) and asked it
not to prevent him from completing his vratam. After he makes several vows, the
brahmarakshas believes that he will indeed return and lets him go. He then goes to
Thirukkurngkudi divyadesam, worships Him through “nEsa nilaik kadhavam nIkku”
(“ i Äk m k”) and returns.
Thus the divyadesam of Thirukkurungkudi is experienced in this pasuram.
maNivaNNan
(,iN,n)
Pasuram 17
am N, aǌey9m
eme1n! Ä! e> iy
emrk elÄm e> ! Äik!
eme1d# y! aiPy
amm L& G
i uÄ
umr u
e> iy
emeR Ä#$ el! Ä !
umi9m 9m u
Är emy
ambaramE thaNNIrE sORE aRanjseyyum

emperumAn! nandhagOpAlA! ezhundhirAy
kombanArkku ellAm kozhundhE! kulaviLakkE!
emperumAtti yasOdhAy! aRivuRAy
ambaram UdaRuththu Ongki ulagaLandha
umbar kOmAnE uRangkAdhu ezhundhirAy
sempoR kazhaladich selvA! baladhEvA!
umbiyum nIyum uRangkElOr empAvAy

Pasuram: Ambarame Divyadesam: Thirukkazhichcheerama Vinnagaram
The key phrase in this pasuram is “ambaram UdaRuththu Ongki ulagaLandha umbar
kOmAnE” (“amm L& G
i uÄ umr ”).
The Periya Thirumozhi pasuram for the divyadesam of Kazhi Seerama Vinnagaram (3-4)
also talks about the Lord measuring all the worlds with two steps – “oru kuRaLAy irunila
mUvadi maN vENdi ulaganaiththum IradiyAl odukki” (“o1 y i1iÄ T#
N N# uÄ m Y#l o(ki”).
Thus, the divyadesam of Kazhi Seerama Vinnagaram is experienced in this pasuram.
Ongki ulagaLandha umbar kOmAn

(G
i uÄ umr n)
Pasuram 18
u iRn G L Äin
Än 1! piny!
m >m Ä! iy
e
m i a N ip
l l ll iÄi
L 'i N
r iÄi! un n r $
e k l r oÄip
iy iz Är emy
undhu madhakaLiRRan OdAdha thOL valiyan

nandhagOpAlan marumagaLE! nappinnAy!
gandham kamazhum kuzhalI! kadai thiRavAy
vandhengkum kOzhi azhaiththana kAN mAdhavip
pandhal mEl palkAl kuyilinangkaL kUvina kAN
pandhAr virali! un maiththunan pEr pAdach

senthAmaraik kaiyAl sIrAr vaLai olippa

vandhu thiRavAy magizhndhElOr empAvAy
Pasuram: Undhumadha Divyadesam: Thirunaraiyur
Thirunaraiyur is also known as Nachchiyar Koyil. As per the sthala purana,

predominance is present with Nachchiyar in this divyadesam.
Thirumangai Azhvar's experience of this divyadesam in Periya Thirumadal should be

thought of here – “mannu maRaiyOr thirunaRaiyUr mAmalai pOl ponniyalum
mAdakkavAdam kadandhu pukku ennudaiya kaN kaLippa nOkkinEn ... mannu
maradhagak kunRin marungkE Or inniLa vanjchikkodi onRu ninRadhu than annamAy
mAnAy aNimayilAy AngkidaiyE minnAy iLavEy iraNdAy iNaichcheppAy munnAya
thoNdaiyAyk keNdai kulam iraNdAy anna thiruvuruvam ninRadhu” (“nν r
i1 [r Ä l eni;m km 2k enν N
ip kin ... nν k nin 1
Gr ini ǌike#
on& in n any y a,iiÄy !
i iny iy
iNy i ,$epy µn e N yk eN Äm iNy
an i1P1m in”).
The entire pasuram “undhumadhakaLiRu” (“u i&”) is the experience of

Nachchiyar only. In this pasuram, there is a phrase “pandhAr virali” (“ r iÄi”) -
talking about Nachchiyar holding a ball with Her fingers. In the Periya Thirumozhi
pasuram for Thirunaraiyur (6-7-8) is the phrase “pandhAr viralAL” (“ r iÄL”).
Thus, the divyadesam of Thirunaraiyur is experienced in this pasuram.
pandhAr virali maiththunan

( r iÄi
iÄi n)

Pasuram 19
ikeik d(k l d#l l
ee n ǌ in l *i
e Är I
l pi e
l
k i Är r! y iy

N,iy! un ,
e m ieÄ ody N
e ;m iiRilÄl
m an& Är emy
kuththu viLakkeriyak kOttuk kAl kattil mEl

meththenRa panjcha sayanaththin mEl ERi
koththalar pUngkuzhal nappinai kongkai mEl
vaiththuk kidandha malar mArbA! vAy thiRavAy
maiththadang kaNNinAy! nI un maNALanai
eththanai pOdhum thuyilezha ottAy kAN
eththanaiyElum pirivARRakillAyAl
thaththuvam anRu thagavElOr empAvAy
Pasuram: Kuththuvilakku Divyadesam: Thiruvidavendhai
The phrase “kongai mEl vaiththuk kidandha” (“e

l k i ”) is key
in this pasuram. It was due to this consideration that Parasara Bhattar whebn writing a
thaniyan for Thiruppavai started it as “nILAtunga stanagiritaTI suptam” (“

S ii \ 4up m”). This state can be seen to some extent only at the divyadesam of
Thiruvidavendhai.
The pasuram for this divyadesam “thivaLum veNmadhi pOl thirumugaththarivai

sezhungkadal amudhinil piRandha avaLum nin Agaththiruppadhu aRindhum” (“ iMm
eN i l i1µ i e>
l aµ iil i aMm in
! i1p aim”) (Periya Thirumozhi 2-7-1) and the phrase in this pasuram
“nappinnai kongai mEl vaiththuk kidandha” (“pin e
l k
i ”) have to be experienced together.
Thus, the divyadesam of Thiruvidavendhai is experienced in this pasuram.

malar mArban
(Är rn)
Pasuram 20
µp Tr ark µn en&
pm irkm Äi! ieÄy
epm u y! il u y! eRrk
epm e(km iÄ ieÄy
epen enµ Ä$ evy$ i& 1
l
pin
y! i1! ieÄy
ukµm dei9m un ,
ip em dÄr emy
muppaththu mUvar amararkku mun senRu

kappam thavirkkum kaliyE! thuyilezhAy
seppam udaiyAy! thiRal udaiyAy! seRRArkku
veppam kodukkum vimalA thuyilezhAy
seppenna menmulaich sevvAych siRu marungkul
nappinnai nangkAy! thiruvE! thuyilezhAy
ukkamum thattoLiyum thandhu un maNALanai
ippOdhE emmai nIrAttElOr empAvAy
Pasuram: Muppaththu Moovar Divyadesam: Thiruppadagam
The divyadesam of Thiruppadsgam is in Kanchipuram and is also known as Pandava

Dhoothar sannidhi. Here, the Lord has a large form.
In Periya Thirumozhi 9-1-8, Thirumangai Azhvar sings “arava nILkodiyOn avaiyuL

Asanaththai anjchAdhE ida, adhaRkup periya mAmEni aNdam Uduruvap perunthisai
adangkida nimirndhOn” (“a Le#n a 9L ! aǌ i,

a Rp ei i aNm L(1p e1 i a

i iir n”). The
form in this divyadesam matches to the itihAsa in this pasuram.
Sri Krishna went as a messenger for the Pandavas to the sabha of the Kauravas.
Duryodhana, with a snake in his flag (“arava nIL kodiyOn” “a Le#n”),
built a hidden chamber in the floor of the sabha, kept wrestlers in there and placed a chair
on top of it for Sri Krishna to sit. When Krishna did and fell in, the wrestlers attacked
Him. He took a huge form and killed them.
This event is experienced in this pasuram (“seRRArkku veppam kodukkum vimalA”

“eRrk epm e(km iÄ”). “amararkku mun senRu” (“ark µn
en&”) shows Him going as a messenger for the Pandavas, who were born of Devas.
“kappam thavirkkum” (“pm irkm”) stands for the removal of their fear (kampa in
Sanskrit is trembling; this word is used as kappam in Tamil).
Thus, the divyadesam of Thiruppadagam is experienced in this pasuram.
seRRArkku veppam kodukkum vimalan

(eRrk
eRrk epm e(km iÄn)
Pasuram 21
*R Ä
L e ir e
i ip
R l ei9m Ll e1m JkL
!Rp n ! aiPy
LRm u y! eiy! uÄiil
Ry in J! ieÄy
Rr uk Äie Ä un R N
!R un a# ,i9 Ä
Ri m m 2z Är emy

ERRa kalangkaL edhir pongki mIdhaLippa

mARRAdhE pAl soriyum vaLLal perum pasukkaL
ARRap padaiththAn maganE! aRivuRAy
URRam udaiyAy! periyAy! ulaginil
thORRamAy ninRa sudarE! thuyilezhAy
mARRAr unakku valitholaindhu un vAsaR kaN
ARRAdhu vandhu un adi paNiyumA pOlE
pORRi yAm vandhOm pugazhndhElOr empAvAy
Pasuram: Etra Kalangal Divyadesam: Thirukkannamangai &

Thirunarayanapuram
There are two divyadesams that are appopriate to experience through this pasuram.
In this pasuram, let us take the word “periyAy!” (“eiy!”) as key. When singing
about Thirukkannamangai, right at the begining Thirumangai Azhvar sang “perum
puRakkadalai” (“e1m 2k Ä”) (Periya Thirumozhi 7-10). When finishing this ten
and rendering the phala sruti, he sang “viNNil viNNavarAy magizhveydhuvar”
(“iN,il iN,y izeyr”) stating the lofty status that His devotees will
reach. Sri Krishna who destroyed the enemies (“mARRAr unakku vali tholaindhu”
“Rr uk Äi e Ä”) did so with the sound of His conch, Panchajanya
(“paRRAr nadungka mun pAnjchachanniyaththai vAy vaiththa pOrERE!” “Rr (

µn ǌni y !”, “sa ghOShO dhArtarAshtrANAm
hrudayA nivyadhArayat” “4 6 r Wd,m h1 iv ”).
When addressing the Lord of Thirukkannamangai, Thirumanagi Azhvar says
“veNsangkam onREndhiya kaNNa!” (“eN
m on i N,!”) - Periya
Thirumozhi 7-10-10).
To experience Thirunarayanapuram, let us take “perum pasukkaL ARRap padaiththAn

maganE!” (“e1m JkL !Rp n !”) as the key phrase. That is
“yatirAja sampat kumArA!” (“ iя m !”). Yatiraja is Swami Ramanuja
who had great scholars who were like cows in front of him (“perum pasukkaL ARRap
padaiththAn” “e1m JkL !Rp n”). And the Lord of
Thirunarayanapuram is his son (“magan” “n”). Additionally, the phrase “ulaginil
thORRamAy ninRa sudarE!” (“uÄiil Ry in J!”) is appropriate for
Thirunarayanapuram as well. It was here that the Lord was hidden in an anthill and them
came forth showing Himself to the world.
Thus, the divyadesams of Thirukkanamangai and Thirunarayanapuram are experienced in

this pasuram.

periyan
(ein)
ulaginil thORRamAy ninRa sudar

(uÄiil Ry in Jr)
Pasuram 22
a
N »Ä ar ai

y in Lik d#R

m i1pr l Äpey m
i
i,i y$ ey p Ip Ä
e
N i&$ ii em l ii
i
Mm ! i iνm e> R l
a
N iN(m eN( e
L l k il
e
L l m ii Är emy
angkaN mA njAlaththu arasar abimAna

pangkamAy vandhu nin paLLik kattiR kIzhE
sangkam iruppAr pOl vandhu thalaippeydhOm
kingkiNi vAych seydha thAmaraip pUp pOlE
sengkaN siRuch siRidhE em mEl vizhiyAvO
thingkaLum Adhiththiyanum ezhundhAR pOl

angkaN iraNdum koNdu engkaL mEl nOkkudhiyEl

engkaL mEl sAbam izhindhElOr empAvAy
Pasuram: Anganma Divyadesam: Thirumalirunjsolai
In this pasuram, Andal speaks of kings giving up their egos and bowing to the Lord
(“abimAna pangkamAy vandhu” “ai
y ”). Periyazhvar when
experiencing Thirumalirunjsolai sings about a king venerating the Lord (“konnavil
kUrvEl kOn nedumARan thenkUdal kOn thennan koNdAdum then
thirumAlirunjsOlaiyE” “enil 'rl n e(n e n'l n
e nn eN(m e n i1Äi1ǌ Ä” – Periyazhvar Thirumozhi 4-2-7).
Kooraththazhvan too sang “idamimE shruNumO malayadhvajam nrupamiha” “i i
W1Ν Äяm 1iE” (Sundarabahu Satavam 128).
Thus, the divyadesam of Thirumalirunjsolai is experienced through this pasuram.
Arasar sangkam irukkum kOyiludaiyAn

(ar
m i1km i; n)
Pasuram 23
i Ä µ ǌil nik i
m
i i
m aiPR& ii
i ir e
ep(m r i
Ti iir µ
ip 2pd(p
1 Ä I p I N, un
il in& i
¹ 1i p2
i i
i1 m
im !y a1Är emy

mAri malai muzhainjchil mannik kidandhuRangkum

sIriya singkam aRivuRRuth thI vizhiththu
vEri mayir pongka eppAdum pErndhudhaRi
mUri nimirndhu muzhangkip puRappattup
pOdharumA pOlE nI pUvaip pU vaNNA un
kOyil ninRu ingnganE pOndharuLi kOppudaiya
sIriya singkAsanaththirundhu yAm vandha
kAriyam ArAyndhu aruLElOr empAvAy
Pasuram: Maari Malai Divyadesam: Thiruvarangam
The phrase “un kOyil ninRingnganE pOndharuLi” (“un il ini

¹
1i”) is to be taken as key in this pausram. It is Srirangam Namperumal sannidhi
that is known as “kOyil” in the sampradhayam.
In this pasuram, Andal seeks to see the beauty of His walk (“pOdharumA pOlE”
“ 1 Ä”). In Srirangam, His walks are most famous.
In the Idu vyakhyanam for Thiruvaymozhi pasuram 6-9-3 (“njAlaththUdE nadandhum

ninRum” “»ÄO m in&m”) is an event that talks about the beauty of His
walk in Srirangam. One time a singer from the North came to Srirangam to pray to
Namperumal. That night, Azhvar Thiruvaranga Perumal Araiyar sang Thirumaalai to the
Lord and then request to Him "This good devotee has walked a long way to see You.
Please give him an adequate sambhavana". Namperumal agreed and walked in the most
beautiful fashion in the hands of devotees (“thirukaiththalam” “ i1 Äm”) up to
where the person was and asked "Will this (My walk) match to the great distance this
devotee walked to see Me?"
Thus, the divyadesam of Thiruvarangam is experienced in this pasuram.
pUvaippU vaNNan
(I pI N,n)

Pasuram 24
an& ivPm a y! a# Ri
en
e niÄ
eRy! il Ri
en$ m u y! 2z Ri
n& ,iÄ ei y! l Ri
n& y e( y! ,m Ri
en& e(km in il l Ri
enen& un * ip eLn
in& m m i
Är emy
anRu ivvugakam aLandhAy! adi pORRi

senRangkuth thennilangkai seRRAy! thiRal pORRi
ponRach sagadam udhaiththAy! pugazh pORRi
kanRu kuNilA eRindhAy! kazhal pORRi
kunRu kudaiyAy eduththAy! guNam pORRi
venRu pagai kedukkum nin kaiyil vEl pORRi
enRenRu un sEvagamE Eththip paRai koLvAn
inRu yAm vandhOm irangkElOr empAvAy
Pasuram: Anru Ivvulagam Anubhavam: Govardhana
In this pasuram, the phrase “kunRu kudaiyA eduththAy! guNam pORRi!” (“n&
e( y! ,m Ri!”) is to be taken as key. Andal is performing
mangalshasanam to the event of Sri Krishna lifting the Govardhana mountain.
The pasuram of Periyazhvar “kodiyERu senthAmaraik kaiviralgaL kOlamum azhindhila

vAdiRRila, vadivERu thiruvugir nondhumila maNivaNNan malaiyumOr sampiradham”
“e#& e k ilL Äµm ai iÄ #RiÄ, #& i1Pir
eiÄ ,iN,n Ä9r mi m” (Periyazhvar Thirumozhi 3-5-10)
should be studied here.
When Sri Krishna stopped the Yadavas from performing a puja to Indra, He used the
Veda vakhyam “yO vai svAm dEvatAmadhiyajatE pra svAyai dEvatAyai shyavatE na
parAm prApnOti pApIyAn bhavati” “ Sm iя p S
W m pp i i” (Yajur Veda Second Kanda
Fifth Prashna). Swami Desikan has written this as a shloka in his Yadavadhbudya. That
too should be studied.
Thus, the lifting of the Govardhana mountain is experienced in this pasuram.

kunRu kudaiyA eduththAn

(n& e( n)
Pasuram 25
o1 i yp i Gr iil
o1 i y oi
ikiÄi n
i
1 p i pik ǌn iRil
e1pen in e(Ä! un
a1 i m 1 iil
i1 k elµm µm m #
1 µm r iz Är emy
oruththi maganAyp piRandhu Or iravil

oruththi maganAy oLiththu vaLarath
tharikkilAnAgith thAn thIngku ninaindha
karuththaip pizhaippiththuk kanjchan vayiRRil
neruppenna ninRa nedumAlE! unnai
aruththiththu vandhOm paRai tharudhiyAgil
thiruththakka selvamum sEvagamum yAm pAdi
varuththamum thIrndhu magizhndhElOr empAvAy
Pasuram: Oruththi Divyadesam: Thirukkannapuram
The phrase “oruththi maganAyp piRandhu Oriravil oruththi maganAy oLiththu vaLara”
(“o1 i yp i Giil o1 i y oi ”) in this pasuram, can
be seen to a great extent in the divyadesam of Thirukkannapuram.
The entire eighth hundred of Periya Thirumozhi is the mangalashasanam of

Thirukkannapuram. The pasuram “thandhai kAlil vilangkaRa vandhu thOnRiya
thOnRal” “ Äil iÄ
ni nl” (Periya Thirumozhi 8-5-1)

talks about His birth to Devaki (“oruththi maganAyp piRandhu” “o1 i yp
i”). In the next pasuram, Azhvar sings “mArimAkkadal vaLaivaNaRkiLaiyavan”
(“ikl ,Ri n”) about His growing at Yashoda's home (“oruththi
maganAy vaLara” “o1 i y ”). Many pasurams such as “thAy eduththa
siRukOlukku uLainthOdith thayiruNda vAy thudaiththa maganukku” “ y e(
i&;k u # i1N y νk” (Periya Thirumozhi 8-
3-5) are about His acts as He grew up in Thiruvayppadi.
Thus, the divyadesam of Thirukkannapuram is experienced in this pasuram.
nedumAl
(e(l)
Pasuram 26
Ä! ,iN,! ri (n
Är eyL N( d#l
»Ä elÄm (
µl
Än N, un ǌni
l

L yp(
Äp e1m lÄN( i p
Ä ik e# i
!Äin i Äy! a1Är emy
mAlE! maNivaNNA! mArgazhi nIrAduvAn

mElaiyAr seyvanagaL vENduvana kEttiyEl
njAlaththai ellAm nadungka muralvana
pAlanna vaNNaththu un pAnjchasanniyamE
pOlvana sangkangkaL pOyppAdudaiyanavE
sAlap perum paRaiyE pallANdu isaippArE
kOla viLakkE kodiyE vidhAnamE
Alin ilaiyAy! aruLElOr empAvAy

Pasuram: Maale Divyadesam: Srivilliputtur
In this pasuram, the word “AlinilaiyAy!” (“!Äii Äy!”) should be considered as

key. The Lord of the divyadesam Srivilliputtur is Vatapatrasayee and it is toward Him
that this word is addressed. It is not only Andal that experienced Vatapatrasayee as Sri
Krishna. Periyazhvar too, in the form of Yasoda experienced Sri Krishna as the Lord of
Srivilliputtur (“pAlagan enRu paribavam seyyEl, paNdoru nAL Alinilai vaLarndha
siRukkanivan” “Än en& im eyl, Ne1 L !Äii Ä r
i&kin” - Periyazhvar Thirumozhi 1-4-7).
Thus, the divyadesam of Srivilliputtur is experienced in this pasuram.
AlinilaiyAn
(!Äii Än)
Pasuram 27
' el;m rk i ! u n p
#p eN( m e& mm
( 2>m iil n$
Z L eip I
en lÄνm m a,im
! u(pm a n in R &
T ey ey µ
i k
'# i1 ir Är emy
kUdArai vellum sIrk gOvindhA! undhannaip

pAdip paRai koNdu yAm peRu sammAnam
nAdu pugazhum parisinAl nanRAgach
sUdagamE thOL vaLaiyE thOdE sevip pUvE

pAdagamE enRanaiya, palkalanum yAm aNivOm

Adai uduppOm adhan pinnE pAR sORu
mUda ney peydhu muzhangkai vazhi vArak
kUdi irundhu kuLirndhElOr empAvAy
Pasuram: Koodarai Divyadesam: Thiruvengadam
In this pasuram, the first line and last line are to to be taken as key. The first line speaks
of removing obstacles (“kUdArai vellum sIr” “' el;m r”) and the last line
speaks of bhAgavatas being together with Him (“kUdi irundhu” “'# i1”) free
from distress (“kuLirndhu” “ir”).
During Ramanuja's time there were several difficulties that happened at Thirumalai.
Ramanuja removed these obstacles and came to be famously known as “appanukku
sangkAzhi aLiththaruLum perumAn” (“apνk
i ai 1Mm e1n”).
Nammmazhvar's desire to be with Him without break and perform service was
experienced at Thirumalai (“ozhivil kAlam ellAm udanAy manni” “oiil Äm
elÄm uy ni” - Thiruvaymozhi 3-3-1). Also, Andal calls Thirumalai as
“kuLiraruvi vEngkadam” “i1i
m” (Nachchiyar Thirumozhi 8-3).
Thus, the divyadesam of Thiruvengadam is experienced in this pasuram.
kUdArai vellum sIr gOvindhan

(' el;m r i n)
Pasuram 28
L in en& m rNm
aien&m ilÄ !ykÄ u n p
ii e& p 2N,im m u m

on&m ilÄ i ! un n(

ul k, i
oik oi
ai iL m anil un n $
i& r a Pm i a1
i ! y *Är emy
kaRavaigaL pin senRu kAnam sErndhuNbOm

aRivonRum illAdha Aykkulaththu undhannaip
piRavi peRundhanaip puNNiyam yAm udaiyOm
kuRai onRum illAdha gOvindhA! undhannOdu
uRavEl namakku ingku ozhikka ozhiyAdhu
aRiyAdha piLLaigaLOm anbinAl undhannaich
siRu pEr azhaiththanavum sIRi aruLAdhE
iRaivA! nI thArAy paRai ElOr empAvAy
Pasuram: Karavaigal Divyadesam: Vrundhavanam
In this pasuram, the phrase “kAnam sErndhu uNbOm” (“m r uNm”) is to
be taken as key. The Sanskrit word “kAnana” which means forest is reduced to kAnam in
Tamil. That forest is Vrundhavanam.
Reaching and experiencing says Andal. What is to be experienced there? Through the
uniqueness of Tamil grammar, the word “kAnam” can also be said as “gAnam”. That is,
joining the vENugAna goshti - of the yadavas enjoying the magical flute of Sri Krishna at
Vrundhavanam.
Thus, the divyadesam of Vrundhavanam is experienced in this pasuram.
kuRai onRum illAdha gOvindhan

( on&m ilÄ i n)

Pasuram 29
iRǌ i& Ä n $ i un
eR a# R&m e1L y
eRm yNΝm Ä il i
Rl e
k eLl
iR p eLn an& N i !
eR km *z *z iikm un n(
uR !m uk m !deym
R m
L RÄr emy
siRRanj siRu kAlE vandhunnaich sEviththu un

poRRAmarai adiyE pORRum poruL kELAy
peRRam mEyththuNNum kulaththil piRandhu nI
kuRREval engkaLaik koLLAmal pOgAdhu
iRRaip paRai koLvAn anRu kAN gOvindhA!
eRRaikkum Ezh Ezh piRavikkum undhannOdu
uRROmE AvOm unakkE nAm AtseyvOm
maRRai nam kAmangkaL mARRElOr empAvAy
Pasuram: ChitramChiruKale Divyadesam: Thiruththuvarapathi
In this pasuram Andal makes the important request through “unakkE nAm AtseyvOm”
(“uk m !deym”). Periyazhvar states that it is in Dwaraka that all of Sri
Krishna's consorts performed service to Him (“padhinARAm Ayiravar dhEvimAr paNi
seyyath thuvarai ennumadhil nAyagarAgi vIRRirundha maNavALar” “ im
!ir ir ,i ey enν il i Ri1 ,r” -
Periyazhvar Thirumozhi 4-9-4), “pallAyiram perundhEvimArodu pauvameRi thuvarai
ellArum sUzha” “lÄim e1 ie( eei elÄ1m Z” -
Periyazhvar Thirumozhi 4-1-6).
Thus the divyadesam of Thiruththuvarapathi is experienced in this pasuram.

gOvindhan
(i n)
Pasuram 30

k l k
i
L i1µ$ i r eni ǌi
a
ap eNR a,i 2 p

Ä N e il dr in en

iz Ä µpm p
i
ipiJ pr YiN( l L
e
N i1µ$ el i1Äl
e
m i11L eR& in2&r emy
vangkak kadal kadaindha mAdhavanaik kEsavanaith

thingkaL thirumugaththuch sEyizhaiyAr senRiRainjchi
angku appaRai koNdavARRai aNi pudhuvaip
paingkamalath thaN theriyal battar pirAn kOdhai sonna
sangkath thamizh mAlai muppadhum thappAmE
ingku ipparisuraippAr IriraNdu mAl varaith thOL
sengkaN thirumugaththuch selvath thirumAlAl
engkum thiruvaruL peRRu inbuRuvar empAvAy
Pasuram: Vangakkadal Divyadesam: Srivilliputtur
Previously in the pasuram “mAlE maNivaNNa” (“Ä ,iN,”), the Lord of

Srivilliputtur, Vatapatrasayee, was experienced. In this pasuram, the desam of
Srivilliputtur itself is experienced through “aNi pudhuvai” (“a,i 2 ”).

The divyadesam of Srivilliputtur was sung only by Peiyazhvar (Periyazhvar Thirumozhi

2-2-6) and Andal (Nachchiyar Thirumozhi 5-5).
Periyazhvar speaks of Andal in his pasuram while Andal speaks of Periyazhvar in Her
pasuram.
Periyazhvar sang “minnanaiya nuNNidaiyAr virikuzhal mEl nuzhaindha vaNdu,

innisaikkum villipuththUr” (“in bN,i r iil l b N(,
ini km ilÄi2Or”). In this pasuram, the Lord who is a bee (“thUviyam
puLLudaith dheyva vaNdu” “Oim 2LM e y N(”) entering Andal's hair is
brought forth.
In Andal's pasuram (“mennadai annam parandhu viLaiyAdum villipuththUr” “en

anm i (m ilÄi2Or”), Periyazhvar's story of speaking the Vedanta
meanings in the sabha of the King can be seen. The avatara of the Lord as Hamsa
(annam) is for saving the Vedas (“annamAy anRangku arumaRai payandhAn”
“any an
a1 n” - Periya Thirumozhi 5-3-8). The avatara of
Vishnuchiththa (Periyazhvar) is for bringing forth the meanings of all the Vedas (“prAha
vEdAn ashEShAn” “pE a6”).
Thus, the experience of Srivilliputtur is only through the greatness of Andal and
Periyazhvar. And Srivilliputtur is experienced in this pasuram.
aNi pudhuvai
(a,i 2 )
Andal Thiruvadigale Sharanam

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam


Thiruppavai Divyadesams English

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srI:

srImathE rAmAnujAya nama:

Thiruppavai and Divyadesams

Author: Sri U Ve Prathivadi Bhayankaram Annangarachariar Swami

First Edition: 2009

Thirupppavai and Divyadesams

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 2

Thiruppavai and Divyadesams

mArgazhith thingkaL madhi niRaindha nannALAl

Pasuram: Margazhi Thingal Divyadesam: Paramapadam

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 3

vaiyaththu vAzhvIrgAL! nAmum nam pAvaikkuch

Pasuram: Vaiyaththu Divyadesam: Thirupparkadal

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 4

pARkadaluL paiya thuyinRa paraman

Ongki ulagaLandha uththaman pEr pAdi

Pasuram: Ongi Ulagalandha Divyadesam: Thirukovilur

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 5

Thirumangai Azhvar in his work Thirunedunthandagam talks about the

Therefore, in this pasuram, Andal experiences the divyadesam of Thirukkovilur.

Ongi ulagaLandha uththaman

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 6

!i l ini Äm2i l in ir

Azhi mazhaik kaNNA! onRu nI kai karavEl

Pasuram: Azhi Mazhai Kanna Divyadesam: Thiruvanathapuram

It is appropriate to experience Anantha Padmanabha of Thiruvananthapuram in this

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 7

mAyanai mannu vadamadhurai maindhanaith

Pasuram: Maayanai Divyadesam: Mathura

Thus, Andal experiences the divyadesam of Mathura in this pasuram.

vada madhurai maindhan

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 8

puLLum silambina kAN puLLaraiyan kOyil

Pasuram: Pullum Divyadesam: Thiruvanvandur

The phrase “veLLai viLisangin pEraravam kEttilaiyO” (“eL  ii

The divyadesam of Thiruvanvandur was sung only by Nammazhvar in Thiruvaymozhi 6-

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 9

Thus, the divyadesam of Thiruvanvandur is sung by Andal in this pasuram.

veLLaththaravil thuyil amarndha viththu

kIsu kIsenRu engkum Anaich sAththan kalandhu

Pasuram: Keesu Keesu Divyadesam: Thiruvayppadi

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 10

Thus, it is the divyadesam of Thiruvayppadi that is experienced by Andal in this pasuram.

kIzh vAnam veLLenRu erumai siRu vIdu

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 11

kUvuvAn vandhu ninROm kOdhukalamudaiya

Pasuram: Keezh Vanam Divyadesam: Thiruvaththiyur

The divyadesam of Thiruvaththiyur is Sri Hastishailam - that is, Kanchipuram Varadaraja

Thus, the divyadesam of Thiruvaththiyur is experienced by Andal in this pasuram.

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 12

r! a  e>p? un L n

thUmaNi mAdaththuch, suRRum viLakkeriyath

Pasuram: Thoomani Divyadesam: Thirukkadigai

The divyadesam of Thirukkadigai is also known as Gadikachalam and Cholasimhapuram.

In this pasuram, Andal says “thUmaNi mAdaththu suRRum viLakkeriya” (“O,i

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 13

thUmaNi mAdaththu viLakku

nORRuch suvarkkam pugukinRa ammanAy

Pasuram: Notru Suvarkkam Divyadesam: Thirukatkarai

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam 14

Him. They are described as “seydha vELviyar vaiyaththEvar” (“ey Lir

In addition, Azhvar describes this divyadesam as “theruvellAm kAvikamazh

Thus, the divyadesam of Thirukkatkarai s experienced in this pasuram.

nARRath thuzhAy mudi nArAyaNan

!i l ini Äm2i l in ir

The phrase “veLLai viLisangin pEraravam kEttilaiyO” (“eL ii

r! a e>p? un L n

Him. They are described as “seydha vELviyar vaiyaththEvar” (“ey Lir

Rm onilÄ Är m eRe#!

In addition, Andal says “sangkodu chakkaram Endhum thadakkaiyan” (“

In this pasuram, the phrases used by Andal “vallAnai konRAnai” (“lÄ

The entire pasuram “undhumadhakaLiRu” (“u i&”) is the experience of

The phrase “kongai mEl vaiththuk kidandha” (“e

a Rp ei i aNm L(1p e1 i a