மன்னுபுகழ் - குலசேகராழ்வார் திருவடிகளே சரணம்!

கன்னி நன் மா மதிள் புடை சூழ் கணபுரத்தென் காகுத்தன்
தன்னடிமேல் தாலேலோ என்றுரைத்த தமிழ்மாலை
கொல் நவிலும் வேல் வலவன் குடைக்குலசேகரன் சொன்ன
பன்னிய நூல் பத்தும் வல்லார் பாங்காய பத்தர்களே!



Meaning
The Kaakuthsthan (Rama) of Thirukannapuram, which is surrounded by new and great walls
On His feet, these garland of tamizh verses have been sung as a lullaby
By the Kulasekhara, the king who wields the spear that speaks death to enemies
Those who sing these ten verses are true bhakthas by nature.

பகைவர்களால் என்று தொடப்படாத பெரிய மதில்கள் சூழ்ந்த திருக்கண்ணபுரத்தில் வாழும் என் காகுத்தன் தன் திருவடி மேல் தாலேலோ என்று சொன்ன தமிழ்மாலையாம், பகைவரைக் கொல்லத் துடிக்கும் வேலை வலக்கையில் ஏந்திய வெண்கொற்றக் குடையைக் கொண்ட குலசேகர மன்னன் (சேர மன்னன்) சொன்ன இந்த வேத நூலைப் போன்ற பத்து பாடல்களும் வல்லவர்கள் இறைவனுடன் என்றும் தோழமை கொண்ட பக்தர்கள் ஆவார்கள்!

The eleventh paasuram is the one where the aazhwar uses his signature to say about the author (himself) who has sung the paasuram on the Bhagavan of Thirukannapuram, and that those who sing these ten paasurams will become true bhakthas.

குலசேகராழ்வார் திருவடிகளே சரணம்!

மன்னுபுகழ் - 10

தேவரையும் அசுரரையும் திசைகளையும் படைத்தவனே!
யாவரும் வந்தடி வணங்க அரங்க நகர் துயின்றவனே!
காவிரி நல் நதி பாயும் கணபுரத்தென் கருமணியே!
ஏவரி செஞ்சிலை வலவா! இராகவனே! தாலேலோ!

Meaning
The One who created the devas, asuras and the different directions
The One who sleeps in the town of Rangam where all come to worship at His feet
The black gem of Kannapuram, where the Cauvery flows
Oh Ragahava, the expert archer, may you sleep

தேவர்கள், அசுரர்கள், திசைகள் என்று எல்லாவற்றையும் படைத்தவனே! எல்லோரும் வந்து திருவடிகளை வணங்க திருவரங்க நகரில் துயில் கொண்டவனே! காவிரி என்னும் நல்ல நதி பாயும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! நெடிய சிறந்த வில்லை வலக்கரத்தில் உடையவனே! இராகவனே! தாலேலோ!

Events covered from the Ramayana
Rama giving his aaraadhana perumal to Vibishana, the Lord Jagannaatha who comes to rest in Sri Rangam

In the tenth paasuram, the final one carrying the Ramayana story, the aazhwar has gone beyond what we know from the Valmiki Ramayana and the Kamba Ramayana. He covers the history of Sri Rangam, tracing its roots to Ayodhya and Sri Rama himself.

In short, Lord Rama worshipped himself as Lord Narayana. When Rama could not gift anything really worthy enough to Vibishana for his great help in defeating Ravana, Rama decided to part with something dearer to him than his soul - his aaraadhana perumal, the Jagannaatha. That this perumal had his own ideas of settling down in Sri Rangam and not going to Lanka is a history well known. When a dejected Vibishana prayed to this Lord Ranganathan for granting him daily worship, Rangan pointed Vibishana to Thirukannapuram. It is a belief to this day, that Vibishana comes every night to Thirukannapuram to worship the Lord - The enchanting Raama piraan who resides in the equally enchanting Krishna kshteram called Thirukannapuram.

மன்னுபுகழ் - 9

தளை அவிழும் நறுங்குஞ்சித் தயரதன் தன் குலமதலாய்!
வளையவொரு சிலையதனால் மதிளிலங்கை அழித்தவனே!
களை கழுநீர் மருங்கு அலரும் கணபுரத்தென் கருமணியே!
இளையவர்கட்கு அருளுடையாய்! இராகவனே! தாலேலோ!

Meaning
The One with the fragrant tufts of hair, born as the delight of Dasaratha's race
The One who destroyed the fortress of Lanka surounded by high walls, with a bow
The black gem of Kannapuram, where the weeds and lillies blossom by the side
Oh Ragahava, who graces the younger ones, may you sleep

சுருண்டு விழும் நறுமணம் கொண்ட முடியை உடைய தயரதன் தன் குலத்தில் உதித்த குழந்தையே! வளைந்து நிற்கும் ஒரு வில்லைக் கொண்டு மதிள் சூழ்ந்த இலங்கையை அழித்தவனே! கழுநீர்ப்பூக்கள் எல்லாத் திசைகளிலும் அலரும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! பக்தர்களுக்கு அருள் தருபவனே! இராகவனே! தாலேலோ!

Events covered from the Ramayana
Rama destroying the Lanka with his bow

The aazhwar is lost in the beauty of his child, Rama - the one with long flowing locks of hair that carry a gentle fragrance. And again he is reminded of this child's feat of destroying Lanka, where He stood amongst the ruins like the Lord of Death, Time itself - to the tormentors. Lanka was destroyed by torrential rain, a rain of arrows originating from the Saarnga Vil of Bhagavan (Aazhi mazhai kanna - Thiruppavai)

And now the aazhwar is again reminded of His archa form in Thirukannapuram, where the pond in front of the temple (Nithya Pushkarini) was full of lillies. It is aptly called the Nithya Pushkarini - the ever lasting pond. Bhagavathas might have had an opportunity to verfiy this in person when visiting this divya desam in summer time. It is ever brimming with water even today and suprisingly so even about a couple of years back when a severe drought tormented Tamil Nadu.

In the last line, the aazhwar calls Rama as the 'one who showers grace on the young'. Who can be older than that One person? Indeed He showers his grace on all.

மன்னுபுகழ் - 8

மலையதனால் அணை கட்டி மதிளிலங்கை அழித்தவனே!
அலைகடலைக் கடைந்து அமரர்க்கு அமுதருளிச் செய்தவனே!
கலை வலவர் தாம் வாழும் கணபுரத்தென் கருமணியே!
சிலை வலவா! சேவகனே! சீராமா! தாலேலோ!

Meaning
The One who built a bridge with the mountains and destroyed Lanka surrounded by walls
The One who churned the wavy ocean and graced the ambrosia to the Devas
The black gem of Kannapuram, which is full people well versed in the arts
Oh Sri Rama, the master archer, the servant, may you sleep

பாறைகளால் அணை கட்டி மதிள் சூழ்ந்த இலங்கையை அழித்தவனே! அலை வீசும் பாற்கடலைக் கடைந்து அமரருக்கு அமுதம் அருளியவனே! கலைகள் எல்லாம் வல்லவர் நிறைந்து வாழும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! வலக்கரத்தில் வில் தாங்கியவனே! காவலனே! சீராமா! தாலேலோ!

Events covered from the Ramayana
Rama's building a bridge over the sethu samudram and destroyig Lanka with the Vaanara sena

Again, the efficacy of the Rama Nama which was covered in the earlier post resurfaces here, although not explicitly. Bhagavathas might remember how boulders used to build the bridge on the ocean started to float when the Rama Nama was inscribed on them

The aazhwar is reminded of a similar feat of Bhagavan with another ocean. The ocean of milk or the paarkadal which is His abode. In those earlier days, was He not the same person who took the form of the Tortoise, the Dhanvanthiri and the Naachiyaar Thirukkolam to churn the nectar from the ocean and offer it to the devas? Sri Mahaalakshmi, the 'amudhil vanda pennamudhu' (The nectar like lady who came with the nectar) came back to Him with the ocean's churning. The same thaayar is going to come back to Rama after He crosses this ocean

Again the aazhwar recounts the glory of Thirukannapuram which is full of learned people. So much so, it is said that, even if the people of Thirukannapuram indulge in thinnai pechchu (general gossip sitting on the pyol), it becomes a conversation about the shaastraas.

The aazhwar calls Rama a 'sevakan' or a servant in the last line. Rama, a servant? Where did aazhwar get this concept? From the original Ramayana of course. In our previous post we discussed the Vaali vadam. In that context, to pacify Vaali, Rama puts forth the following arguments

Raama: 'Oh Vaali. This whole Bhaaratha desam belongs to the Ikshvaaku Race, and Bharatha is the king of this kingdom. I am his SERVANT. And it is my duty to protect the subjects (like Sugriva) of Bharatha and punish the wrong doers (like Vaali) in this land'

Here, Rama, instead of calling himself the king of Ayodhya (which would be true according to everybody in Ayodhya, including Bharatha) he prefers to call himself a servant of Bharatha. That is Raama's nature - to stay humble and true to his words - words that convinced Bharatha to rule from Ayodhya, till he returned.

மன்னுபுகழ் - 7

ஆலின் இலைப் பாலகனாய் அன்றுலகம் உண்டவனே!
வாலியை கொன்று அரசு இளைய வானரத்துக்கு அளித்தவனே!
காலின் மணி கரையலைக்கும் கணபுரத்தென் கருமணியே!
ஆலிநகர்க்கதிபதியே! அயோத்திமனே! தாலேலோ!

Meaning
The One who ate the world as a boy on the Peepal leaf
The One who killed Vaali and gave the kingdom to the younger monkey
The black gem of Kannapuram, whose feet is touched (washed) by the sea shore
Oh King of Aali (Thiruvaali), the One of Ayodhya, may you sleep

ஆலின் இலைமேல் சிறு பாலகனாய் உருக்கொண்டு பிரளயக் காலத்தில் உலகமெல்லாம் உண்டவனே! வாலியைக் கொன்று கிஷ்கிந்தை அரசை இளைய வானரமாம் சுக்ரீவனுக்குக் கொடுத்தவனே! தென்றல் காற்று (காலின் மணி) நதியின் கரையின் மேல் அலை அடிக்கும் படி செய்யும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! ஆலி நகருக்கு அதிபதியே! அயோத்தி மன்னனே! தாலேலோ!

It was a little diffcult to understand the third line 'Kaalin mani, karai alaikkum'. Here, I had to assume that alai means to beat, slap (or touch - more gentle) instead of the normal interpretation as a wave. If people can throw any more light on this, it would be great

Events covered from the Ramayana
Rama killing Vaali and making Sugriva king

After Sita was abducted by Ravana, Rama searches for her and in the process befriends Sugriva. Rama agrees to kill Vaali, after being convinced of his sins. This incident is still considered to be a controversial one where people argue the merits and demerits of the act of Rama killing Vaali unseen by Vaali. But ultimately, Vaali to whom this matters most, sees reason and accepts Rama's action. And he dies peacefully.

A verse from the Kamba Ramayanam is very relevant here. This verse is when Vaali, suprised that he has been struck by an arrow, looks at it:

Mummai saal ulagukku elaam moola manthiraththai murrum
Thammaiye thamarkku nalgum thani perum padaththaith thaane
Immaiye ezhumai noikku marunthinai raama ennum
Semmai ser naamam thannaik kangalil theriyak kandaan.

Meaning: The naamam, which is the manthram forming the basis of all the three worlds. For one who utters, meditates, contemplates on that naamam, that naamam begets the owner (Rama) himself of that naamam to such a devotee. The naamam is so unique. That
naamam can singularly destroy all the sins of the seven births, like the medicine which eradicates the route cause of sickness to this body. Such a special divya [divine] naamam is seen by vaali.

When the arrow bearing such a name hit Vaali, immediately all his sins were destroyed and he was ready to reach the supreme abode of Bhagavan. This is probably Rama's kindest act of mercy, to an erring soul

மன்னுபுகழ் - 6

சுற்றம் எல்லாம் பின் தொடரத் தொல் கானம் அடைந்தவனே!
அற்றவர்கட்கு அருமருந்தே! அயோத்தி நகர்க்கு அதிபதியே!
கற்றவர்கள் தாம் வாழும் கணபுரத்தென் கருமணியே!
சிற்றவை தன் சொல்கொண்ட சீராமா! தாலேலோ!

Meaning

Oh Sri Rama, who went to the forest with everybody around you following you
The One who is the great medicine to all those without (the have nots), and the king of Ayodhya
The black gem of Kannapuram, which is full of learned people
The One who followed the word of the younger mother (aunt - Kaikeyi), may you sleep

சுற்றம் (ஊரார் உறவினர்) எல்லாம் பின் தொடர்ந்து வர தொன்மையான காட்டை அடைந்தவனே! வேறு கதி அற்றவர்களுக்கு அரிய மருந்து போன்றவனே (எல்லாம் தரும் அமுதம் போன்றவனே)! அயோத்தி நகருக்கு உரிமையானவனே! கற்றவர்கள் என்றும் வாழும் திருக்கண்ணபுரத்தில் வாழும் என் கருமாணிக்கமே! சிற்றன்னையாம் கைகேயியின் கட்டளையைத் தலை மேல் கொண்ட சீராமா! தாலேலோ!

Events covered from the Ramayana
Rama going to the forest with the people of Ayodhya following him.

Here the aazhwar recounts the popularity that Rama had among the people of Ayodhya. Indeed when Dasaratha thought of making Rama the crown prince, he consulted these very same people and they spoke in immense favor of Rama, that it unsettled even Dasaratha a bit. Was he, Dasaratha not a good ruler because of which these people wanted to see Rama crowned soon? No, it was Rama's spotless character, his mastery of the shastra and shaastra, and his compassionate nature. Yes, he was verily the medicine to the people afflicted by the sores of the samsara.

Also, the aazhwar says that Rama went to the forest to fulfill the words of his aunt. An incident from the Ramayana to support this. Kaikeyi after a night long discussion with Dasaratha, sent word for Rama, to come to meet his father. When Rama enters Kaikeyi's chamber, Kaiykeyi says:

Kaiykeyi - 'Your father has decided that Bharatha will be the crown prince. You will also need to go to the forest for fourteen years'

Rama was at once overjoyed and sad. Happy because he learnt that his dear brother Bharatha was going to be king. Sad that his aunt had told that these were orders of his father. Looking at his father's state he knew what the real situation was.

Rama thinks : 'Dear aunt Kaiykeyi, I would gladly go to the forest even if it were your own words'

Such was Rama's nature

மன்னுபுகழ் - 5

பாராளும் படர் செல்வம் பரத நம்பிக்கே அருளி
ஆரா அன்பு இளையவனோடு அருங்கானம் அடைந்தவனே!
சீராளும் வரை மார்பா! திருக்கண்ணபுரத்தரசே!
தாராளும் நீண்முடி என் தாசரதீ! தாலேலோ!

Meaning
Oh Daasarathi (son of Dasaratha), the One who gave his kingdom and all his wealth to your brother Bharatha
And attained the forest along with your younger brother who had limitless affection to you
Oh broad chested One, the ruler of Thirukannapuram
The King who rules the Horizon, may you sleep (in the last line, mudi can refer to the Crown or to the hair (neel mudi = long hair))

நாட்டை ஆளும் உரிமையையும் அதோடு பெரும் செல்வத்தையும் பரத நம்பிக்கே அருளி தீராத அன்பு கொண்ட இளைய பெருமாள் இலக்குவனோடு அரிய காட்டை அடைந்தவனே! அழகை ஆளும் மலை போன்ற மார்பினை உடையவனே! திருக்கண்ணபுரத்தரசே! தார் (மாலை) அணிந்த நீண்ட திருமுடியை பூண்ட என் தசரதன் மகனே! தாலேலோ!

Events covered from the Ramayana
Rama giving up the throne to Bharatha and going to the forest

Here the aazhwar talks of both Bharatha and Lakshmana. Bharatha is referred to as Nambi. Nambi also means one who is complete with good qualities. The aazhwar absolves Bharatha of all accusations that may come to rest on him - that he coveted the throne etc.

The aazhwar also refers to Lakshmana is ilaiyavan, or the younger brother. In Sanskrit the equivalent is - anuja

Is the aazhwaar giving a hint of things to come in the future - that of Swami Ramanuja's life and his great affection to Periya Perumal? Swami Ramanuja had many names, of which one was Ilaiyazhwan or Ilaya Perumal