Thiruppava-Pasurams21to25

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Pasuram-21-EttrakalangaL

 

 

 

EttrakalangaL edhirpongi meedhaLippa

 

mAttrAdhE pAlsoriyum vaLLal perum pasukkaL

 

AttrappadaitthAn maganE arivurAi

 

oottram udaiyAi periyAy ulagellAm

 

thOttramAi ninra sudarE thuyil eZai

 

MAttrAr unakkE vali tholaindhunvAsarj kaN

 

AttrAdhE vandhun adi paniyumAppolE

 

pOttriyAm vandhu ninrOm pugazndhElOrempAvai

 

 

 

* The son of Nanda, who has abundant cows which give out milk in

plenty making the pots overflow, awake.You are great, with valour, and

you pervade the whole world as the supreme light, awake from your

sleep.We have come to your doorstep like those whom you vanquish come

and serve at your feet but we have come praising you with devotion.

 

 

 

After approaching the divine mother to show mercy and to recommend their

case to the Lord, now they wake up the Lord Himself.

 

 

 

EttrakalngaL-------vaLLal perum pasukkal- When the cows are generous and

give in plenty it is left to the one who milks them to take as much or

as little he wants. Similarly the Lord is there to give all but we get

only as much according to the vessel we take to Him. To ask for paltry

things of the world when He is prepared to give the infinite bliss is

like asking a millionaire for a few coins.

 

 

 

mAttrAdhe-without distinction the cows give milk to all like the Lord.

 

 

 

VaLLal is the one who gives what is needed without asking.

 

 

 

AttrappadaitthAn magan- The commentatators explain this as follows:

 

This epithet AttrappadaitthAn applies to Sri Ramanuja who had sishya

paprampara like a large herd of cows who gave the milk of jnana and the

Lord Himself is like the magan of the acharya who called Him

selvappillai, on retrieving the idol from the princess of a muslim ruler

and established it back in Melkote and the uthsavamurthi there is called

sampatkumaran or selvappillai in Tamil. One may object to this by saying

that Andal lived long before Ramanuja and would not have meant this by

her words. It is true but the explanation is not irrelevant because the

words of the saint composers have a foresight and also there can be no

denying the fact that the words can be construed to mean someone or

something in later period if it is suitable.

 

 

 

ootram udaiyAy -The Lord has both power to protect and also mercy

which is a rare combination to find like fragrance in a gold flower.

 

 

 

periyAy- He is called so because He gives without expecting anything in

return. He protects even those who abuse Him. 'vaidhAraiyum vAzavaikkum

dheivam.'

 

oottram udaiyAi -----sudarE -the whole phrase denote that Krishna is

none other than Brahman the primal cause of the universe from whom

everything rise, by whom they are sustained and into whom they merge

back. 'yathO vA imani bhoothAni jAynthE Ena jAthAni jeevanthi yasmin

abhisamvisanthi.'

 

 

 

The upanishad declares that Brahman alone existed in the beginning, one

only without a second. 'sadheva soumya idhamagra Aseeth, EkamEva

adhvitheeyam.'

 

Then it willed to become many. 'Thadhaikshatha bahusyAm prajAyEya.' Thus

the creation came about. This is the implication of ootram udaiyAy.

 

 

 

periyAy-refers to the creation of mahadhAdhi, that is the mahat or

buddhi, ahamkara( not ego but he three kinds of ahamkara, sAtvik,rajasic

and thamasic) and subtle elements, the thanmathras , subtle indhriyas,

and manas.

 

 

 

ulagellAm thOtramAi ninra means the gross world all being the

manifestations of the Lord.

 

 

 

sudarE-He is the life or light of all.

 

 

 

The vaishnava saints also see the reference to the five forms of Lord

Narayana in this line, ootram udaiyai denoting the parathva or

paravasudeva, periyai the vyuha rupa , ulagelam thOtramai referring

to the incarnations or vibhavas, the word ninra denoting the

archavathara and sudarE is the antharyami.Of these, paravasudeva is

inaccessible like the avaranajala, cosmic waters as He is in vaikunta in

that state, the vyuhas are like the milky ocean which can be made

accessible through inspired meditation, as He has been seen by the

devotees like akrura amd sages like visvamithra. The vibhavas or

incarnation are like monsoon floods as they happen once in a while

whereas the archavatharas, the idols worshipped in temples and other

places are like reservoirs of water always available. Antharyami state

of bhagavan is like water in the earth, ever existing but invisible

found only through proper digging

 

 

 

mAttrar----vandhuninrom- As your opponents are vanquished by your valour

we have been vanquished by your infinitely auspicious qualities and

giving up all attachments ,valitholaindhu, we have come to your door

step praising your gunas.

 

 

 

 

 

 

 

Pasuram-22-angaNma jnAlatthu

 

 

 

AngaNmAjnAlatthu arasar abhimAna

 

bhangamAi vandhu nin paLLikkattirkeezE

 

sangamirupparpOla vandhu thalai ppeydhO

 

kinkiNi vai keenda thAmaraippooppOla

 

sengaN sirucchiridhe emmEl viziyavo

 

thingalum Adhithiyaunum ezundhArpOl

 

angaN irandum kondu engaL mel nOkkudhiyEl

 

engaLmEl shApam izindhElOrempavai

 

 

 

O Lord, We have resorted to you like the rulers of the world, shedding

their ego, gather around you seeking your favour. Will your eyes like

lotuses open towards us slowly like half open ankle bells.If you look at

us with your eyes as if the sun and the moon have risen, all our sins

will be destroyed.

 

angaNmAjnAlam- This beautiful world. It is the maya of the Lord which

creates abhimana or attachment to the wordly objects which appear

beautful and desirable to the mind covered with ignorance.To get rid of

the abimana is abhimanabhanga, when one gets the knowledge that all this

belong to the Lord and we are here to do His work.

 

 

 

arasar ----sangam iruppAr-this refers to the kings who were imprisoned

by Jarasandha and were released by Krishna. They said that they wanted

to leave their kingdoms and be with Krishna in His

service.(Bhagavatham.10-73-10to15)

 

 

 

kinkiNi----thAmaraippoo-The lotus flower half opened resembles the ankle

bells . the reason for this is that the sun and the moon rise

simultaneously.The two eyes of the Lord are compared to sun and the

moon, thingalum Adhitthiyanum ezundhArpOl, implying that they should

grace the devotees with the cool glance like the moon and should burn

their ignorance like the sun dispels the darkness.They are half closed

in order not to see the faults of those who surrender to Him and half

open to grant protection.

 

 

 

sengaN----viziyavO-They want the first glance to fall on them when He

wakes up. When the eyes open up slowly the glance falls on the object in

front. Vedntadesika says in his yadhavabhyudhaya that the reason Lakshmi

and Bhoodevi are sitting at the feet of the Lord is that they want His

first glance to fall on them The purpose of this is to plead the cause

of the devotees.

 

 

 

engaL mElshApam izindhelOrempAvAi- PApa or sin can be removed by acts of

expiation but shApa, curse has to be endured. But the glance and the

grace of the Lord can destroy even that.

 

 

 

'After many lives due to some merit done in some early life we have been

blessed with the thought of approaching you and have come to serve you

and you have to look at us with mercy and save us.' This is the purport

of the pasuram.

 

 

 

There are two words employed to denote the eyes of the Lord. SengaN and

angaN, to denote the external and internal sight.

 

 

 

It is said that by learning and reciting this pasuram one can remove all

obstacles that stand between him and his desired object.

 

 

 

 

 

pasuram-23-mArimalaimuzainjil

 

 

 

marimalaimuzainjil mannikkidandhurangum

 

seeriya singam arivutru thee vizitthu

 

vErimayirponga eppAdum pErtthudhari

 

moori nimirndhu muzangi purappattu

 

pOdharumappOlE nee poovaippoovaNNA un

 

koil ninringanE pOndharuli kOppudaitya

 

seeriya singAsanatthirundhu yAm vandha

 

kAriyam ArAindhu arulElOrempAvai

 

 

 

O Lord, who is of blue hue like the kayambu flower, like a mighty lion

which wakes up from its slumber in the mountain caves during the rainy

season and comes out of it with its fiery mane flying. shaking its limbs

and standing straight , you come out of your mansion and seated on your

throne, hear us and fulfil our wishes for which we have come to you.

 

 

 

This pasuram is about Narasimha and to write about it itself is a

difficult task as the Naraimhavathara is beyond description. Narayana

Bhattadri expresses his inability to describe the scene where the Lord

manifested out of the pillar as Narasimha, but somehow managed to do it

out of devotion and desire to talk about His glory. Similarly I will try

to explain to the best of my ability.

 

 

 

 

 

mari malai muzainjil is the pillar in the mountainlike palace of

Hiranayakasipu, which is compared to the cave as the Lord remained

there,mannikkidandhurangum, invisible like the lion inside the cave.,

waiting for the time to manifest. Here Vedantadesika says in his

Varadarajapanchasath that the Lord occupied the whole universe in the

form of Narasimha because it was not sure where Hiraynyakasipu was going

to point. He came out of one pillar where Hiranyakasipu struck and the

rest of the places still contain the form of Narasimha.'

stambhaikavarjam aDHunAapi kareeSa noonam thrailOkyam Ethadhakhilam

nrsimhagarbham.'(varadarajapanchasath23)

 

 

 

seeriyasingam----purappattu-describes the Narasimhavavthara.

 

 

 

seeriya singam- Even when the lion is sleeping it stikes fear in the

mind of others.

 

 

 

arivutru - hearing the cry of the devotees, theevizitthu - looking

fierce.

 

 

 

muzangi- like the roar of the lion. When Narsimha came out of the pillar

the sound was like thousand thunders and created tremor all over the

universe and in the mind of Hiranyakasipu.

 

 

 

vErimayir ----purappattu- The manifestation of Narasimha is described by

various saint composers and devotees like Narayana Bhattadhri and Desika

in magnificent terms. It was athyadhbhutha roopam says, Bhagavatham.It

has to be imagined and is beyond description.

 

 

 

poovaippoo vaNNA- Krishnavathara rahsyam is denoted by this pasuram.

The phrase mArimalai muzainjil is explained as follows:

 

mAri is the waters of ksheerAbdDHi and the malai, mountain is the

mountain like Adhisesha and inside his coils like the cave of the

mountain the Lord is sleeping. He is Naryana who manifested as Narasimha

and hence it is only Narasimha who is there. On being entreated by

Bhoodevi He assumed beautiful form as Krishna, poovaippoo vaNNan, and

sent adhisesha before Him.sankara has said that all the thousand names

are of Narsimha,' nArasimhavapuh' and sarvapraharaNAyuDHah, the last

nama denotes only Narasimha as it means that all things are His weapons,

which includes the nakha, nails which He used in Nrsimhavathara.

 

 

 

But the sahasranama says NarasimhavapuH sreemAn meaning that He was

beautiful even as Narsimha. In this pasuram Andal says theevizitthu and

in the previous one she said thingalum Adhithiyanum ezundharpOl angaN.

His eyes are fierce only to the wicked but the same eyes are cool like

the moon to the devotees. Vedanta desika in his KamAsikashtakam on

Nrsimha describes His eyes as 'saroja sadhrSa diSA' lotus-like eyes

which indicate His krpa and calls Him kapatakEsari deceptive in His

appearance in the Lion -man form.Hence Andal describing Him as

theevizitthu and veri mayirponga etc., calls Him poovaippoo vaNNA with

the same breath.

 

 

 

seeriya singAsanam- the seat of justice. If he sits there He cannot go

back on His words.This is also the reason in referring Him as Nrsimha

because He manifested Himself with so much trouble to make true the

words of His devotees, the words of Prahlada that the Lord is everywhere

and of Brahma who gave the boons to Horanyakasipu which necessitated the

Lord to fulfil so many conditions in appearance as well as the manner of

killing Hiranyakasipu.Nrsimha is the family deity of Andal. She says

arimugan achythan in her verses describing her dream 'vAraNamAyiram,'

whcih implies that the ariugan, lion- faced one is achutha one who never

forsakes. He protected Prahlada at each and every step from the attempts

of his father to kill him. Rukmini also in her letter to Krishna calls

him only as Achyutha and Nrsimha. On the other hand Anadal refers to

Krishna as 'ElAppoygaL uraippAn,'one who tells numerous lies, in

Nacchiar thirumozi.

 

 

 

kOppudaia seeriya singAsanam- To the Lord Adisesha is the couch when

reclining, umbrella when standing and simhAsana when sitting. The

simhasana has eight legs which denote dharma, adharma, jnana, ajnana,

vairagya, avairagya,aisvarya and anaisvarya, that is the pairs of

opposites. So one cannot tell a lie from it.

 

 

 

Nrsimha is the deity worshipped by all the three acharyas and the

'Nrsimhakaravalamba sthothra' of Sankara and the context of it is very

well -known. Also according to Agama sasthra the sculpture of a temple

tower always have a form of Nrsimha. One can see it even in the saivite

temples like Vaiddheesvaran kovil.

 

 

 

mAri malai muzainjil refers to the vedas which are the mountain in which

the caves are the upanishads that contain the secret of the vedas,

mannikkidandhurangum seeriya singam , meaning Brahman,synonymous with

Lord Narayana of visishtadvaita, who is vedavedhya. One who fathoms

the meaning of the upanishads, arivuttru, shines with the intellect

,theevizitthu and goes out in the world, pOdharmAppOle to spread the

message of the Lord, vErimayirponga eppAdum pErtthudhri, by thought word

and deed and gets involved in doing His work.

 

 

 

 

 

 

 

 

 

Pasuram24-anru ivvulagam

 

 

 

anru ivvulagam aLandhAi adi pOttri

 

chenranguthennilangai chettrAi thiral pOttri

 

ponracchagaam udhaitthai pugazpottri

 

kanru kuNila erindhai kazal pOttri

 

kunrukudaiyai edutthAi guNam pOttri

 

venru pagai kedukkum nin kayil vel pOttri

 

enrenrum un sEvagamE EtthipparaikoLvAn

 

inru yAm vandhOm irangElorempavai

 

 

 

Glory to your feet ! You measured this world once.You went and

conquered Lanka, we praise your valour. You kicked the cartwheel,

glory to you. You killed the asura who came as a calf by using him as a

catapult.Praise to your feet! We praise your mercy in holding the hill

as an umbrella. The spear in your hand be praised for its vanquishing

the enemies.We have come today to serve you ever and obtain your grace

Have mercy on us.

 

 

 

When the Lord arrived and is seated on his throne, offered by the

devotion of Andal, she forgot to talk about 'vandha kAriyam,' for which

she entreated Him to listen in the prevoius pasuram and started praising

Him offering mangalASAsanam, saying pOtri,pOtri. After all she is the

daughter of Periazvar who sang PallAndu for the Lord. The episodes

mentioned here praise the glory of His feet and the mangalASAsana seems

to be the talisman for the trouble His feet underwent.

 

 

 

1. anru ivvulagam aLandhAi- The episode of Mahabali is mentioned

here.The Lord had promised that He will not kill any descendant of

Prahlada and hence punished Mahabali by sending Him to pAthAla.Moreover

Bali was not wicked but only arrogant with power. He was pious and a

devotee as well. That is why he got what was not given to anyone, namely

the touch of the feet of the Lord.

 

 

 

2.senrangu thennilangai chettrai- If Rama wanted to kill RavaNa he could

have done it from AyodhyA itself and need not have taken the trouble of

going to the forest at all. But He went to dhandakaraNya in order to

give refuge to the rshis there.So the feet which walked all the way to

DhandakAraNya are praised here. Thennilangai chettrai does not mean that

Rama destroyed Lanka because he did not. He has given Lanka to

VibheeshaNa already and would not harm it.The word means, then=beautiful

, nilam = country, kai= kaikkonda , one who had it in his hands, that

is, Ravana. So the phrase means ' praise be to you who destroyed

Ravana.'

 

 

 

3. ponracchgadam udhaitthai-Another feat of the feet, kicking the wheel

of the cart, to kill the asura who was disguised

therein.Srimadbhagavatham says that YasOdha did not believe the words

of the boys who said that the cart went to pieces because Krishna kicked

it and she felt his feet to ensure that it was not hurt.

 

 

 

4. kanru kunilA erindhAi-It was the arms which threw the asura who came

in the form of a calf but Andal praises his feet, kazal pOttri, because

when he threw up the calf, the posture he was standing in drew the

attention to his graceful and lotus-like feet.

 

 

 

5. kunru kudaiyai edutthai- Here also his feet are to be praised because

it is the feet the gopas surrendered when oppressed by deluge-like

rain.Krishna held the mountain as an umbrella which means that he

grasped it with all his fingers and inverted it like an umbrella. The

words in Bhagavatha 'cchathraakam iva ' like an umbrella has been taken

to imply that He inverted the mountain, by Desika and Azvar. Krishna

tells 'yathopajosham visatha girigartham sagodhanaah,' meaning , enter

into these hollows or caves of the mountain along with the cattlae etc.

and live there. So the beings of gokula were not standing under the

mountain but lived comfortably in the caves as in their houses.Unless

the mountain was upturned this is not possible as they could not have

climbed up the top which was under the rain. So there is ample evidence

apart from the azvar and Desika sukthis that Krishna indeed upturned the

mountain and He held it with one hand and not with little finger.

 

 

 

 

In srimadbhagavatha the lifting of the mountain is described thus.

'Ithyukthvaa ekena hasthenakrthvaa govardhanaachalam dhadhaara leelayaa

krishnah cchathraakamiva baalakah' Krishna lifted the mountain by one

hand playfully like an umbrella. The same is described by Vedanta Desika

beautifully thus. 'Sa leelayaa merumiva dvitheeyam govardhanam gopakula

pradheepah navaprroodam nihithaika hastho naago nalasthambham iva

ujjahaara.' The light of the Yadavas,(krishna) lifted playfully the

govardhana mountain like a second Meru ,placing it in one hand like an

elephant lifting a lotus stalk. He upturned the mountain

'adhomukhaavasthitham' and held it with its bottom up, 'udhanchayath

sathvaram oordhvamoolam.' Periazvar describing this incident by 10

verses says that the hand of Krishna looked like adhisesha holding the

earth.'padangal palavumudai paambaraiyan padarbhoomiyai thaanga

kidappavan pol' as the fingers resembled the hoods of the sesha with

his hand opened wide, 'thadangai viraindhum malara vaitthu.' Desika

further describes the hand thus: His hands red like lotus were like the

base of the opened umbrella, 'abugnarakthaanguli panjaram' and the rays

of the rings on His fingers forming the rods 'ratnormikaarasmi

salaakamanthah,' it looked like a huge cchathra, umbrella supported by

the staff of His arm. Let us also enjoy the words of Periazvar-

seppaadudaiya thirumaalavan than senthaamarai kaiviral aindhinaiyum

kuppaaga edutthu mani neduntholl kaambaaga kodutthu kavittha malai.' The

Lord upturned the mountain 'kavitthu,' holding it withy His five

fingers of His lotus-like hand, with His arm as the supporting stick of

the umbrella,aninedum tholl kaambaaga.'The streams of water falling

around looked like the pearl strings round the umbrella,'parandhizi the

llaruvi muthuvadam.', All these show without doubt that the Lord held

the mountain with His hand and not His little finger, which must have

been the modification for the sake of dramatic element.

 

 

 

The word pOttri repeated six times denotes that Krishna is none other

that Narayana who has six gunas that define the word BhagavAn, namely,

jnana, bala, aisvarya,shakthi, thEjas and veeryam.

 

 

 

According to vaishanva sampradhaya this word pOtri repeated six times

denote the six angas, constituents of saranagathi. These will be

elaborated in the commentary of the pasuram 'malE maNivaNNa.'

 

 

 

anru----alandhai- the whole world has the stamp of His foot to which the

devotee do parapatthi, that is, saranagathi.

 

 

 

Senrangu thennilangai chettrai-then=beautiful, nilam- field, khethram

which means the body, as mentioned in the Gita, 'idham sariram kounthEya

kshEthramithyabhidheeyathE, this sarira is called kshethram.' kai

denotes the mind which has sarira in its control. The Lord subdues the

mind and leads it along the right path which is meant by chettrai.

 

 

 

ponracchagadam udhaitthAi- The wheel of karma which He destroys (ponra)

 

 

 

kanru kuNila erindhai-He throws away the sins which come is succession

like calving.

 

 

 

kunrum kudaiyai edutthai-He protects with His grace like an umbrella

from the shower of sins .

 

 

 

Nin kaiyil vEl- his will is like the spear removes the obstacles to His

service.

 

 

 

All this is achieved by surrendering to His feet.

 

 

 

 

 

Pasuram25-orutthimaganAippirandhu

 

 

 

OrutthimaganAippirandhu Oriravil

 

orutthimaganAi oLitthhu vaLara

 

tharikkilAnAgi thAn theengu ninaindha

 

karutthaippizaippitthu kanjan vayittril

 

neruppennaninranedumAle unnai

 

arundhitthu vamdhOm paraitharudhiyAgil

 

thirutthakkaselvamum sevagamum yAm pAdi

 

varutthamum theerndhu magizndhElO rempAvai

 

 

 

Oh Lord of massive form, being born to Devaki and being brought secretly

to Gokula and brought up byYasodha you were like fire in the stomach of

Kamsa, we have come to entreat you for te fulfilment of our wishes. If

you grant our wish we will sing your glory and of the divine mother . We

extoll the merits of our service to you and will be free of all

miseries.

 

 

 

The avathara rahayam, the secret behind the incarnation is mentioned in

this pasuram. Krishna says in the Gita, 'janma karam cha mE dhivyam Evam

yO vEtthi thathvathah;thyakthvA dhEham punarjanma naithi mAmEthi sO

Arjuna,one who knows the truth behind my incarnation and my actions, O

Arjuna, never ricerts back to brth once he leaves his body.'

 

 

 

What is the truth of His janma? The upanishad says, 'ajAyamAnO bahudhA

vijAyathe,' the one who has no birth is born many times.' This

statement, though looks as self contradicting ,is not really so.The Lord

is never born liek an ordinary mortal as he has no karma and hence need

not undergo the garbhavasa. He only manifests Himself and the mothers

like Devaki, Kousalya and even Adhithi feel as though they were giving

bitrth to Him through HIs mAya.And the truth that He was Lord Narayana

was a secret known only to a chosen few and His actions which seemed to

be baffling to a common mind were all explicable to them.

 

 

 

orutthi maganAi pirandhu-

 

 

 

Vedanta Desika says in his Yadhavabhyudhaya Devaki produced the LOrd

like the eastern direction prodoces the moon. Theimplication is that

justas the eastern direction never really produced the moon but the moon

appeared in the east.Similarly Krishna simply appearedor manifeste

himself in Devaki.

 

 

 

Pirandhu the birth of man separates him from God whereas the birth of

the Lord is to bring us near to Him.

 

 

 

Vasudeva and Devaki were prSni and suthapqa. kaSyapa and adhithi in

their previous births and Lord Narayana incarnated as their son in the

previous births as prSnigara,VAmana respectivlly according to their

request repeated threetimes in the first birth to have a son liek the

Lord and since thereis no one like Him He Himself came as their son.

 

 

 

orutthi maganai olitthu vaLara - He was ot hiding from the fear of

Kamsa but hid Himself under the mortal form to protect the world.He went

to gokula for showering his grace on the Ayarkyulam, which represents

the simple folk denoting His soulabhya and vathsalya.He concealed

Himself inside the pillar to protect Prahlada, disguised Himself as

vamana to protect the devas appeared as Rama to protect the rshis of

dandakaranya and here he came as Gopala to protect the yadhavakula.

 

 

 

tharil kkilAmnagi-----neruppenne ninranedumAlE-Kamsa was seeing Krishna

everywhere and thought about him all the time and attained the Lord

through hate.

 

 

 

arundhitthu vandhOm - One must have done some poorapunya to get devotion

to the Lord.

 

 

 

parai tardhiyAgil- He has to give the necessary equipment for His

worship.Heis both the upAya, the maeans and upEya, the end.

 

 

 

thiruthakka selvam - the best weaith one can get on this earth is the

service of the Lord. when the king of vijayanagaram, Krishna devaraya

sent for Desika, prompted by his friend Vidyranya, who held honoured

position in the court, Desika replied through his vairagya panchakam,

'asthi mEhasthisailAgrE vasthu pauthAmaham dhanam,I aleady have my

ancestral wealth on the Hasthisaila,' meaning Lord Varadaraja. and

refused to go to the court of Krishnadevaraya. This shows that when one

is blessed with the bhakthisamrajya , kingdom of God, all the others

appear to be worthless.

 

 

 

varutthamumtheerndhu magizndhWElorempAvAi- The sorow is due to samsara

and that will go away by the grace of the Lord and what remains is only

unalloyed joy.

 

 

 

There are two mothers for the seeker. One is the gayathri manthra

through which one becomes dhvija, meaning twice-born and the other is

the ashtakshara manthra through which he becomes qualified for

moksha.Oriravu is the samsara in which the jeeva is hidin behind the

dhehathama buddhi forgetting the real nature of the self. To the evil

impulses that stand between the jeeva and his redemption, the Lord is

like the fire inside and burns them when one surrenders to him. He then

gives the thirutthakka selvam in the form of devotional service and

leads the jeeva to infinite bliss