Pesitrey pesal allaal

இதனை தமிழில் படிக்க, இங்கே சொடுக்கவும், நன்றி

As the saying goes “Thirumaalai (the prabandham) ariyaadhaar, Thirumaalaye (Perumalai) ariyaadhaar”, we all need to learn and understand Thirumaalai , sung by Thondaradipodi Azhwaar, to know more and more about Perumal/Emperumaan. In the first three hymns of this Divyaprabandham, Azhwaar enjoyed the experiences, graced by Emperumaan on him and in the subsequent eleven hymns, Azhwaar was preaching us his experiences with Paramathma. When people raised many objections, Azhwaar responded to them to follow Sri Rama, when he mentioned “silaiyinaal ilangai setra devane devan aavaan”; and asked them follow Sri Krishna, who is simple and easy to approach, as ‘katrinam meytha kazhalinai panimin‘; and finally to Aranganathan, by mentioning ‘uybavaruku uyyum vannam Thiruvarangam kaatinaan”. Azhwaar continued his preaching by mentioning the glories of Thiruvarangam in the next three hymns.

Since, people did not follow Azhwaar’s above preachings, he decided to leave them and started to sing about the great help graced by Periyaperumaal to him in the next ten hymns. We discussed the first of these hymns, the fifteenth paasuram, ‘Meyyerke Meyyanaagum‘. In that hymn, Azhwaar sang that Emperumaan does all the things for those who show truthful devotion to him; He also protects those who do things related to devotion which are not really truthful, but could be classified as truthful; He lets down those who are not even doing such false devotion as mentioned above. Azhwaar concluded that hymn by stating that Perumal uses His beauty to clarify all the doubts. In the next hymn, “soodhanaai kalvanaai“, Azhwaar mentioned that Azhwaar himself was a thief and a fraud, who got entangled with the beauty of the eyes of the other women and fell in deep pits. Azhwaar confirmed that Periyaperumal used His beauty to correct him and diverted all his love and affection towards Him.

In the next hymn, “Virumbi ninru“, Azhwaar stated that previously he did not use his hands to pray, mouth to say prayers or heart to devote himself to Emperumaan. Emperumaan showed His soft and sweet beauty to melt the hardened heart of Azhwaar and Azhwaar was so happy that his eyes were filled tears. Initially, Azhwaar was happy about the opportunity he got to have the dharsan of Thiruvarangan, who is alone and without any peer, ruling the entire kingdom and that happiness caused continuous tears from his eyes. With tears, he could not enjoy the dharsan continuously. So Azhwaar was worried and frustrated at himself in not making use of the opportunity offered to him and hence he called himself as a sinner in the eighteenth hymn, “ini thirai thivalai“.

In the nineteenth hymn, “Kuda thisai mudiyai vaithu” Azhwaar sang that Perumal created the four directions and kept the holy parts of His form (Thirumeni) in each direction, so that we can get abode by having dharsan of those holy form. Azhwaar continued that his mind and body started to melt after having the splendid dharsan of Periyaperumal and wondered how others were not affected; if they were using any medicine to sustain such a strong state, azhwaar asked them to give a small portion of that medicine to him.

For that, people responded to Azhwaar by asking him to come out of the devotion to Emperumaan. According to Azhwaar, those who know the glories of Emperumaan, would understand that Emperumaan is in Thiruvarangam only for themselves. Only those who are selfish and proud of themselves alone would get away from Periyaperumal and Azhwaar said that he would not do that. This is what he conveyed in the twentieth hymn, Paayuram Neer Arangam Thannul.

In the previous hymn, Azhwaar said that he could not leave Arangan after having His dharsan. Suggestions were made to Azhwaar that he could try limiting his time to enjoy the experience of the beauty of Arangan or he could stay at a corner and think about or offer prayers to Arangan, in stead of seeing or having a dharsan of Arangan so that he would not suffer. For these, Azhwaar advised his mind/heart that limiting the experience of enjoying the beauty of Arangan, would be like what he lost in the past in terms of having the Bhagawadh experience, due to his own level of confidence or faith. This was the summary of the previous hymn “Panivinaal manam athu ondri“.

Now let us go into the next hymn.

Thirumaalai Twenty Second Hymn

Pesitre pesal allaal perumai onru unaral aagaathu, aasatraar thangat allaal ariyal aavaanum allan, maasatraar manathu ulaanai vanangi naam iruppadhu allaal, pesathaan aavadhu undo, pedhai nenje nee solaai (Thirumaalai 22)

In the last hymn, Azhwaar when he mentioned “manathinaal ninaikalaame ?“, to mean that he confirmed that enjoying Periya Perumal’s beauty could not be contained within a time frame by the heart. When people suggested Azhwaar that he could keep speaking about the beauty of Periyaperumal using his mouth, rather than watching or seeing Him. Azhwaar questioned them back, as how to talk about something which could not be conceived by the heart fully. This is the gist of this hymn “pesitre pesal allaal’. According to Thaithriya Samhithai 7.5.3, first comes the heart (or mind) and then only the speech, as the mouth could only speak what the heart or mind thinks. In other words, what could not be conceived fully by the heart, could not be spoken by the mouth.

Azhwaar said to his heart that we could talk only what vedas and our acharyars had spoken and would not be able to speak anything new about the glories of the Emperumaan, who lives in the hearts of those who are faultless. For others, Emperumaan would not be visible or understood. There is no other go other than offering our prayers to Him according to what is told in Vedas and what is practised by our acharyaars. Azhwaar completed this hymn, by asking the heart whether we would be able to write a new hymn to speak His glories.

Pesitre Pesal Allaal

If Azhwaar’s heart could not fully conceive the matter related to Paramathmaa, there was a suggestion to him that he could speak it out like any other worldly matter. Azhwaar’s response was that all other worldly matter were limited and hence our mouth could speak it out completely, whereas the matter relating to Emperumaan was unlimited and hence our mouth could not finish talking about Him. Then people asked Azhwaar to stop talking. As mentioned earlier, Vishnu Dharmam says that those hearts which think about Vishnu alone are hearts and the mouths which speak about Vishnu alone are mouths. So Azhwaar said that we have to continue talking only what was told in Vedas and what others had spoken on Paramathma, keeping the Vedas as the guidance and he could not speak anything different or new. Manavaala Maa Munigal referred to such people who speak differently as fools in his Upadesa Rathna Maalai (71) like “munnor mozhindha murai thappaamal kettu, pinnornthu thaam adhanai pesaamal tham nenjil thonrinadhe“.

Following are some examples, on what Vedas told on Paramathmaa and what others told keeping Vedas as guidance.

• Narayanavalli – In the centre of the heart, a small and upward form of Paramathmaa, glows like a very bright lightning in a blue hued cloud.
• Thiruvirutham (29) – neelam unda minnanna meni – meaning that Emperumaan’s thirumeni is like a lightning amidst a blue cloud. It also denotes Sridevi Thaayar, in the heart of Emperumaan as lightning and Emperumaan as blue cloud.
• Mahabharatham, Shanthi Parvam (46.118) – Those who offer prayers to Govindan (Mahavishnu) who is a like a kaayaampoo (blue) flower and in slik robes and never lets down His devotees who offer prayers to Him and they are fearless.
• Chandogya Upanishad (1.6.6) – He is in the centre of Sun and His whole holy form is with golden and shiny moustache, and with all parts like His locks, nails etc;. His eyes are like lotus flowers which blossom with sun.
• Manu Smruthi (12.122) – Paramathmaa is one who determines the responsibilities for everyone and He shines like a molten (melted) gold. We shall understand that He shall be understood only by the knowledge that we get during the miraculous dreams (and not with our usual knowledge). In other words we can not understand Him when we are awake !
• Thiruvaaimozhi (3.1.2) – Suttu Uraitha Nan Pon un Thirumeni oli ovvaathu – meaning that the light that emanates from the gold, purified in fire and polished by grinder stone, can not be compared to the brightness that emits from the holy form of Emperumaan. When Emperumaan is always like a blue cloud, if we wonder why He is compared with gold, the following hymns of Azhwaar would answer us. “ponn ivar meni maragathathin” (Periya Thirumozhi 9.2.1); “Kanapurathu ponmalai pol ninravan (Periya Thirumadal 91); “Rugmaapam” and “Hiranyamaya Purshodhruchayathey” , meaning that the association with Thaayar, whose shining golden colour is reflecting on Emperumaan.

It is a general practice to explain things which are not conceivable by the heart in this world, by using things that are visible and physcially present in this world. Since we have used some lowly examples to explain the supreme Paramathma, we can not conclude that we have understood the Paramathma fully.

Thythriya Upanishad – Anantha Valli (9.1) – says that those whose hearts come back with a message that it is impossible to understand, measure and express about the happiness of Paramathmaa, are actually the ones, who had understood the happiness of Paramathmaa and would not be afraid of anything. So we have to accept that we can not express completely about Paramathmaa, as the above are the words from those who knew Brahmam or Paramathmaa. Generally whatever that could not be explained by words, could be felt by heart. But here it is told that it is not even measurable by heart.

In Ramayana, Thara, wife of Vaali, said that even after seeing Sri Rama directly in front of her, He was beyond what she could think of. “thvam aprameyascha, thurasathascha, jeethendhriyascha, uthama dhaarmikascha, akshayya keerthischa, vichakshanascha, kshithikshamaavaan kshathajopamaaksha (4.24.31) glorifiying Rama as “‘You are immeasurable, unassailable, self- controlled, and best among the righteous. Your fame never diminishes. You have great sense of discrimination. You are known to possess forbearance like the mother earth. Your eyes are red-cornered (which is a sign of valour).”

Perumai Ondru Unaral Aagaadhu

Why we need to accept the words of a person, who knew Brahmam and when he said that it could not be expressed’? Whenever we use examples to express certain things, the example would be generally superior to the parable. But when we want to explain Emperumaan using examples, all such examples would be always lesser and lowly compared to Emperumaan. We have to keep it mind that we would not be able to express any one of His glories, or His beauty, or His wealth or His holy form. This can be understood from the word “onru” in the hymn, means one.

Aasatraar thangat allaal ariyal aavaanum allan

Based on the previous arguments, people asked Azhwaar, was it impossible for anyone to understand Paramathmaa. Azhwaar responded that those who take only Him as the route to reach Him would alone be able to understand Him fully and all others would not understand Him. This is what is being told in Bhagawadh Geetha (7.3), by Lord Krishna, that only one in many many thousands would understand Him fully.

The word “aasu” in this sentence and the word “maasu” in the next sentence mean the the same, namely, fault; however, Azhwaar had used them to convey two different types of faults. The first one, ‘aasu‘, is the pride, in the people’s mind, who would try to reach Emperumaan using all other means, like Activities, Knowledge and Devotion (Karma, Gnanam and Bakthi) other than using Him as the route. The second type of fault, “Maasu” is the one where people, after reaching or getting Him, asking for other things, such as worldly wealth etc., other than He Himself.

Maasu Atraar

We would have heard about three types of Jeevathmaas, based on what they want from Emperumaan.

• Jeevathmaas, who ask for worldly material wealth (Aiswaryaarthigal)
• Jeevathmaas, who ask for Emperumaan Himself (Bhagawath laabaarthigal)
• Jeevathmaas, who seek a stage, in between ( Kaivalyaarthigal).

We should ask for and achieve only Him, which is the second in the above list. If we think that we should look for material wealth or the stage in between, like Kaivalyam, Azhwaar highlighted that as the other fault of our heart, namely, Maasu, in this hymn. So Azhwaar stated that those who reach Him, using Him as the route and after reaching Him, asking Him as their only desire, by rejecting Kaivalyam and material wealth (Aiswaryam), were called as “maasu atraar” ( devoid of maasu) here.

Manathu Ullaanai

Azhwaar stresses clearly that it is in the hearts of His devotees, where Emperumaan or Paramathmaa would reside by calling Him as “Manathu Ullaanai’. Azhwaar also defined these devotees as those who gave up the two types of prides, who left all other types of routes other than Him, as the means to attain Him and also who did not ask for anything else other than He Himself, after attaining Him. By doing these, they surrendered all the responsibility to Him so that their worldly life could be ended to enjoy Him fully in Paramapadham. These people are called as Maasu Atraar and Aasu Atraar by Azhwaar. The commentator also continued that Emperumaan would feel uncomfortable and feel as though He would be in the mid of a wild forest fire or like a fish that was taken out of water, if He is to be away from the hearts of such devotees or if He has to stay in the hearts of other jeevathmaas.

So Emperumaan is in all the divyadesams in order identify those devotees without these two prides (aasu atraar and maasu atraar) and to reside eternally in their hearts.

We have seen earlier that every Azhwaar has their own specialty and Thirumazhisai Azhwaar is known for his attachment towards Antharyaami, one of the five states of Paramathmaa. What he sang in his Thiruchandhavirutham hymns 64 and 65 are reffered by the commentator as reference to Mananth ullaanai.

There are many other places where almost all Azhwaars’ have mentioned that He is in the heart of Azhwaars or such devotees. We could not get all the hymns list, but We can see some of the hymns on Mannathu Ullaanai here.

Vanangi Naam Irupadhallaal

Thondaradipodi Azhwaar says that after we understand that He would not leave the minds/hearts of His devotees, the objective of the devotees became much simpler, that is to enjoy Him. The word “vanangi” means offering prayers and that includes

• through heart, body and vocal
• at all the times
• in every place and
• in all the possible experiences with Emperumaan.

Pesithaan Aavadhu Undo

Azhwaar confirms that when we think of His glories we can never speak or sing about His glories completely.

Pedhai Nenje Nee sollaai

Azhwaar was telling his heart that it would be foolish on its part to assume that it would be able to speak the glories of Emperumaan fully or limit the discussions on those, which are of supreme most value and content. Azhwaar confirmed that the heart or mind would be able to complete the discussions only if it was thinking or talking about lowly worldly things. With these, Azhwaar completed this hymn.

Let us meet again on the next hymn, thanks

Some more hymns on Manathu Ullaanai

Hymn Number	Azhwaar / Prabandham / Hymn	Remarks
	Swami Namazhwaar – Thiruvaaimozhi
(10.8.2)	Pere uraigindra piraan inru vanthu, peren enru en nenju niraya pugunthaan	The deity who resides in Thirupernagar, came to Azhwaar that day and entered his heart and He said that He would not move out of Azhwaar
(10.8.6)	“Thiruper nagaraan Thirumaaliruncholai poruppe uraigindra piraan indru vanthu iruppen enru en nenju niraya pugunthaan”	The deities of those temples at Thiruper Nagar, Thirumaliruncholai, came that day and filled Azhwaar’s heart completely, without giving space for anything else
(10-8-9)	““Inru ennai porulaakki thannai ennul vaithaan“	Thiruper Nagar Emperumaan made Azhwaar into an object on that day and He moved Himself inside Azhwaar
(1.7.6)	“Ennul iraan enil pinnai yaan ottuveno“	Would Azhwaar ever survive if He is not inside him”
(1.8.5)	“Vaigalum vennai kai kalandhu undaan, poi kalavaadhu en mei kalandhaane”	The Lord came inside Azhwaar and enjoyed him as much as He enjoyed the butter by reaching inside the pot with His outstretched hands
(1.9.5)	“Eesan Maayan en nenjil ullaane”	The Lord is in Azhwaar’s heart.
(2.6.7)	Muzhu Ezh ulagu undaan, Ugandhu vandhu adiyenul pugundhaan agalvaanum allan ini,	The Lord, who swallowed all the seven worlds, happily came inside Azhwaar’s heart, and He would never ever leave.
(2.9.4)	“En mannake vandhu idai veedu inri manni	The Lord came inside my heart and took His residence there forever saying that He should alone be served, all the times by Azhwaar”.
(2.9.8)	“Ekkaalathu endhaiyaai ennul mannil	If He would only be Azhwaar’s master and be with him inside at all times, Azhwaar would not seek anything else from Him.
(5.5.9)	Kannal Paal amudhaagi vandhu en nenjam kazhiyaane	Once Azhwaar saw the Lord of Thirukkurungudi, as sweet as milk and sugar, His tall crown and His countless jewels never left Azhwaar’s heart
(8.4.7)	“Enrum en sindhai ulaan”	Thiruchenkundroor Emperumaan always residing in Azhwaar’s heart.
(8.6.2)	“Thirukadithaanamum ennudaiya sindhaiyum orukaduthu ulle uraiyum piraan kandeer”	Emperumaan resides in Thirukadithaanam, one of the divyadesams in Kerala and in Azhwaar’s heart simultaneously.
(8.6.4)	“Neyathinaal nenjam naadu kudi kondaan”	Thirukadithaana Emperumaan occupied Azhwaar’s heart as His permanent country of residence.
(8.6.8)	“en nenjum Thirukadithaana nagarum, thanadhaaya pathiye”	Even though the Lord has many divya desams, in the sky, on Earth, in Azhwaar’s heart and ocean, yet He has chosen Azhwaar’s lowly heart and Tirukkadithanam, as His abodes. “thana thaaya pathiye” means, anything that has come in a right way and that is a must to enjoy.
(10.4.4)	“en manathul irundhaanai nilai perkkal aagaamai nichithu irundhene”	The Lord had come inside the heart of Azhwaar with enthusiasm and Azhwaar would make sure that He stayed there for ever
8.7.1	Irunthum Viyanthu (8.7) is a subsection of 10 hymns and this particular concept comes in all the hymns of this subsection. In the first hymn “poruthamudai Vaamanan thaan pugundhu“,	The apt Vamanan got inside Azhwaar
8.7.2	In the second hymn “enadhu ezhai nenju aalum”	Emperumaan is ruling the lowly Azhwaar.
8.7.3	In the third hymn, “Avan en ul irul thaan ara veetru irunthaan“	Emperumaan was sitting in Azhwaar’s heart to clear all the internal darkness of Azhwaar.
8.7.4	In the fourth hymn, “enadhu ammaan, thooya sudar sodhi thanadhu ennul vaithaan”,	Emperumaan kept His tejas (spotless, bright, clean and shining light) inside Azhwaar’s heart.
8.7.5	In the fifth hymn, “ennul thigazhum mani kunram“,	Emperumaan, a radiant gem hill, is inside Azhwaar.
8.7.6	In all other hymns, azhwaar mentioned this concept directly, whereas in the sixth hymn, he mentioned “karu maanika kunrathu thaamarai pol, thirumaarbu, kaal kann kai sevvai undhiyaane”	He resides inside Azhwaar like a gem hill, with coral lips, lotus chest; limbs and eyes, and lotus navel. But the commentator explains that Azhwaar was not mentioning the natural beauty of Emperumaan, but how the various holy parts of His form were with the fresh enhanced beauty ,after He came inside Azhwaar. So in the sixth hymn, Azhwaar talked about the beauty of the Emperumaan after He entered into the heart of Azhwaar.
8.7.7	In the seventh hymn, “sevvaai muruvalodu enadhu ullathirundha“	He is inside the heart of Azhwaar with a smile from His coral lips.
8.7.8	In the eighth hymn, “siriyenudai chindhaiyul moovulgum tham neriyaa vayitril kondu ninru ozhindhaare	Emperumaan, who swallowed all the three worlds rightfully in His stomach, came inside the mind/heart of the lowly Azhwaar.
8.7.9	In the ninth hymn, ” tham vayitril kondu ninra vannam ninra maalai, vayitril kondu manna vaithen mathiyaal“	The kings who protect their citizen like a mother who takes care of their children from the days of their pregnancy; Emperumaan is most superior than the kings, and even the celestial gods like brahma and others of all the three worlds, who were all protected in His stomach. Such Emperuman has given permission to Azhwaar to swallow Him and keep Him in his heart. Here the word ‘mathiyaal’ means ‘anumathiyaal or with His permission”.
8.7.10	In the tenth hymn, “vaithen madhiyaal en ullathu agathe”	Azhwaar preserved Emperumaan in his inside part of the heart, with His permission.
	Swami Namazhwaar – Periya Thiruvanthaadhi
22	“Maalaar kudi pugundhaar en manathe’,	Thirumal has entered Azhwaar’s heart.
35	“ninrum irundhum kidandhum, thirithandhum, onrumo aatraan en nenju agalaan”	The Lord in standing, sitting, reclining and striding postures never cares rest, never leaves the heart of Azhwaar.
75	‘Nee en seviyin vazhi pugundhu en ullaai”	the Lord had entered into Azhwaar through his ears, quietly without himself knowing.
	Poigai Azhwaar – Muthal Thiruvandhaadhi
99	“vellathil ullaanum, Venkadathu meyaanum ullathil ullaan enror‘	The supreme Lord exists, always He exists, In the hearts of devotees, In the ocean of milk, in Thiruvenkadam, and in Azhwaar.
	Boothathazhwaar – Irandaam Thiruvandhadhi
54	Verpu enru Thiruncholai Venkadam enru ivvirandum, nirpu enru Nee madhikkum neermai pol, nirpu enru vellathu ilankoyil ullam vaithu ullinen vellathu ilam koyil kaividel enru,	The hill resorts of Thiruvenkatam and Thirumaliruncholai are the two favoured abodes of the Lord, and Azhwaar’s heart too has become His abode equally. Azhwaar is praying that He does not leave the ocean of Milk.
95	En Nenjam meyaan en chenniyaan ….. ulagamethum aazhiyaan athiyooraan	The permanent resident of Azhwaar’s heart has His feet on Azhwaar’s head.
	Peiyazhwaar Moondraam Thiruvandhaadhi
26	“sirandha en sindhaiyum senkan aravum, niraindha seer neel kachi ullum urainthadhuvum “	The Lord never leaves Azhwaar’s heart and His red eyed serpent bed, wears a Tulasi garland and resides in the auspicious Kanchinagar, Thiruvenkatam, Vekkha and Velukkai.
81	Nenjaal ninaippu ariyan elum nilai petren, nenjame pesaai ninaikungaal nenjathu peraadhu nirkum Perumaanai enkolo, oraadhu nirpadhu unarvu	Even if it is difficult to contemplate about the Lord, by the mind, Azhwaar asked his heart to keep on talking about His glories. The Lord appears instantly in the heart of the devotees and remains there.  Azhwaar questioned on how the heart is not thinking about Him after this.
82	Unaril unarvu ariyan ullam pugundhu punarilum kaanbu ariyan unmai	He cannot be described using usual texts, though He is in our hearts, it is difficult to feel His presence there. If we can not see Him there, where else could we see Him.
83	vinn kadantha payinkazhalaan, ullathin ulle ulan	He measured this world and the sky with His holy feet He remains in our hearts for sure.
84	Ullanaaya naanmaraiyin utporulai, ullathu ullanaaga therndhu unarvar aelum, ullanaaya vann thaamarai nedunkann maayavanai yaavare, kandaar ugappar kavi,	the Vedas explains the experience of the Lord.  Even if He resides in the hearts of all, those who have realised Him are only a few. Even though many may say that they have seen the Lord, but they can only write poems, but they would not be able to see Him in reality.
	Thirumazhisai Azhwaar, Thiruchandha virutham
65	Nirpadhuvum or verpu agathu, iruppum vinn, kidapaadhum nar perum thirai kadalul, naanilaadha munnellaam, arpudhan anantha sayana aadhi bhoothan Maadhavan, nirpadhum, iruppadhum, kidapaadhum en nenjule	The Lord is standing on the hill (Thiruvenkadam), He is sitting in the sky above (Paramapadham or Srivaikuntham), He is sleeping in the ocean (Thirupaarkadal). These were all before the Azhwaar got the divine knowledge. Now the Lord, His sleeping His standing, sitting, reclining — all the acts are in Azhwaar’s heart.
64	Ninradhu endhai Ooragathu, irundhadhu endhai Paadagathu, anru Vehkhanai kidandhadhu en ilaatha munn elaam, anru naan pirandhilen, pirandha pin marandhilen, ninradhum, irundhadhum, kidandhadhum en nenjule.	When Azhwaar was not knowledgeable of Him, the Lord reclined in Vehkhanai, stood in Padagam, sat in Ooragam. But once Azhwaar got the bhagwadh knowledge, the Lord’s standing, sitting, reclining — all are in the heart of the Azhwaar.
	Thirmazhisai Azhwaar Naanmugan Thiruvandhaadhi
30	“ Avan ennadhu ullathu ninraan irundhaan”	He stands in Azhwaar’s heart and He sits in Azhwaar’s heart.
86	” Ulan kandaai nan nenje, uthaman enrum ulan kandaai, ulluvaar ullathu ullan kandaai than oppaan thaana ullan kaan thamiyerkum, ennoppaarrku eeasan imai”	Azhwaar is telling his heart that the supreme Lord exists; always He exists in the hearts of His devotees, The Lord who does not have any peer appears before devotees like how He appeared in front of Azhwaar on His own.
	Periyazhwaar – Periyazhwaar Thirumozhi
2.3.2	Nanni thozhumavar sindhai piryaatdha Narayaana	Narayana! you remain in the thoughts of all those who worship you
5.2.5	” Maanick Kurall uruvaaya Maayanai en manathulle peni konarndhu pugutha vaithu konden pirithinri	Maayan took a dwarf and bachelor role, as Vamanan, and Azhwaar brought Him inside his heart and kept Him safely without any separation from Azhwaar.
5.2.10	Aravathu amaliyinodum, azhagiya paarkadalodum, aravindha paavaiyum thaanum agampadi vandhu pugundhu	The Lord who sleeps on the serpent-bed, in the beautiful milky ocean, and along with Thaayaar, the Periya Piraatti on lotus, all have entered inside Azhwaar.
5.4.8	“Ananthan paalum, Garudan paalum aidhu noidhaaga vaithu en mananthanulle vandhu vaigi vaazha cheidhaai empiraan	Azhwaar said that Emperumaan was showing lesser love towards Ananthan and Garuda, the Nithyasoories, and entered into Azhwaar’s heart and blessed him a new life
5.4.9	Panikkadalil pallikollai pazhagavittu, odi vandhu en manakadalil vaazha valla maaya manaala nambi	Emperumaan did a great favour to Azhwaar. He gave up the ocean of Milk, His reclining posture there, and came running to take abode in the ocean of Azhwaar’s heart.
5.4.10	Vada thadamum, Vaikunthamum, Madhil Thuvaraapathiyum, ida vagaigal igazhnthittu en paal ida vagai kondanaiye	Lord, appeared as a flame brightly in Azhwaar’s heart, casting away the northern milky Ocean, Paramapadham or Vaikunta, the walled city of Dwaraka and many such places and had come to live in Azhwaar’s heart. At least in the previous hymn, Azhwaar said Emperumaan considered his heart to be equivalent to milky ocean, whereas in this hymn, Azhhwaar said that He moved into Azhwaar’s heart after leaving all these holy places, which are liked by Him.
5.4.11	Veyar thangal kulathu udhitha Vittu Chithan manathe, koil konda Kovalanai	Emperumaan took residence in the heart of Vishnuchithar, a descendant of the Veyar clan
	Aaandaal – Thirupaavaai
5	Vellatharavil thuyil amarndha vitthinai, ullathu kondu munivargalum yogigalum	The Sages and Yogis hold the Lord, who reclines on the snake-bed on Thirupaarkadal, in their hearts
	Thirupaanazhwaar – Amalanaadhi Piraan
5	ennai than vaaramaaki vaithaan, ennul pugundhaan	Relieving Azhwaar of all his load of sins, Arangan of Thiruvarangam made Azhwaar His devotee; and what is more, He entered into Azhwaar.
9	” Mudivu illadhu or ezhil neelameni aiyo nirai kondathu en nenjinaiye”	Alas! Emperumaan’s matchless beauty of His total form has stolen Azhwaar’s heart!
	Thirumangai Azhwaar – Periya Thirumozhi
1.1.3	Tham Adaindhaar manathu iruppaar, naamam naan uyya, naan kandu konden Narayana ennum Naamam	Thirumangai Azhwaar in his first Prabandham, first Section (muthal pathu), in the first subsection (mudhal padhigam), third hymn, sang that Emperumaan resides in the hearts of His devotees. The Lord lives in the heart of His devotees and Azhwaar found His holy name Narayana, the Mantra for him to attain abode.
1.10.6	Minnar Mughil ser Thiruvenkadam meya, ennaani, ennappan en nenjil ulaane.	In the same first prabantham, first section (Muthal Pathu), in the tenth subsection (tenth pathigam), sixth hymn, he reconfirms that He is his master, He is like an elephant, but He, a Resident of Thiruvenkadam hills lit by the lightning of dark clouds, is in Azhwaar’s heart.
1.10.7	Thiruvenkata maa Malai meya, Kone, en manam kudi kondu irundhaaye	The Lord, the Resident of the mighty Thiruvenkatam hills, now resides in Azhwaar’s heart.
11.5.10	Vellathaan, Venkadathaan aelum, Kalikanri ullathin ulle ullan kandaai saazhaley	Though the Paramathmaa is residing in the ocean of Milk and in Thiruvenkatam, He resides permanently in the heart of Thirumangai Azhwaar.
	Thondaradipodi Azhwaar – Thirumaalai
16	Maatharaar Kayarkann ennum valaiyiul pattu azhundhuvenai, podhare enru solli pundhiyil pugundhu	On those earlier dark days Azhwaar was in the company of wicked ones and was trapped in the net of fishlike eyed beautiful girls. The beautiful Lord of Thiruvarangam entered into his heart and advised Azhwaar not to go anywhere but made Azhwaar’s heart surge with love for Him.
34	Ullathey uraiyum Maalai	Lord, who resides in every heart and He who is the witness to every thought that passes in every mind