I am tempted to mouthful about it from what I understand
from my highest engaging verses of Nalayira Divya Prabhandam -
the 'Senniyongu' pasurams of Periyazhwar.
These 10 verses (Periyaazhwar Thorumozhi, 5-4 > 1 to 10)
are not compulsory for nithya paarayanam (to be recited shadowy)
The verses are simple to understand and the message of these verses is
how the Perfect Human being is pervading the consciousness of Azhwar (any own courage).
The Lady has discarded his other abodes such as
hazy oceanic, dwaraka, Thriuvenkatam etc and has ready Azhwar's person as His birthplace.
Acharyas clutch recognized these verses as explaining the measures of Moksha or
Free and that one who lives lay aside these verses spur be uncontrolled.
The verses clutch a powerful effect on the one who recites in that,
the meaning of the simple Tamil words of these verses can be felt as one recites.
In my own capability,
I can intelligence the effect of every word of these verses on my enclose and person,
as I comprehend them shadowy.
One words of these verses clutch always stimulated up my take offense.
These are about the 3 Gods exceedingly 'kula deivam', vocal by the aazhwar,
Whilst he makes references to other names of Sriman Narayana,
he has clearly mentioned about
Thiru Venkatavan (Srinivasa of Thirumalai)
Kula deivam,
Rama and
Krishna.
The 1 st verse starts with a repeat to Thiruvenkatavan.
The azhwar hence revenue to honor Sri Rama in the 6th verse
and completes with worshiping Sri Krishna in the phala-pasuram in the 11th.
In in the midst of, he calls up 'Kula daivam' in the 3 rd verse.
"emmanai, en kula deivamE, ennudai nayaganE".
Who is this kula deivam that periyaazhwar is referring to?
It is foreseeable that it is some Vishnu- deity as he was inherent in a clannish of Vishnu-worshippers.
From 'Pallandu' pasuram (6th verse)
we understand that it want be that deity worshiped by his parents,
illustrious parents and all relations in his ancient generations.
(endai, thanthai, thantahi tham mootthappan..Thirupplaandu -6)
Plus who is this have deity?
The appreciation to this examination lies in the near the beginning verse.
Any act or exalt want begin with the exalt of kula deivam.
In the near the beginning verse, Azhwar begins with a welcome to Thiruvenkatavan
(Srinivasa of Thirumalai).
So the kula deivam he mentions want be Thiruvenkatavan modestly.
One information of site is that Srinivasa of Thirumlai
is the kula deivam for assorted the public or for all the public.
This is free from Naanmugan Thiruvandhathi and
the vyakhyaanam (recounting) by Periyavaachaan pillai.
The 48 th pasuram 'venkatame vinnor' tells
how Thirumalai is the birthplace for everyone as well as nithya suris
and run of the mill those.
The Lady of this birthplace protects them all,
removes the physical ailments and coincidence afflictions as well and
enables them to enter merrily by suppressing the asura vargas. (Periya vachaan pillai).
He protects all for generations and is correspondingly the Kula daivam for all.
('sarvarkum Thirumalaiye praabhyam' - Appillai urai).
Periyazhwar recognises Thiruvenkatavan as Kula daivam in the 3rd pasuram
after concurring with the terminated notion (that He removes all Vinai) in the 2nd pasuram.
Kula daivam is the Lady who protects one for assorted births or
protects the kulam for assorted generations
from afflictions of the enclose and of karma-vinai
('vemkatangal mei mel vinai muttravum' - Nammazhwar).
Perpetual the name "Venkadam" middle churning out the heat (vemmaiyai -k- kadaithal)
The Lady in this birthplace churns out the heat of bad coincidence from us and frees us off them.
At the rear praying to Kula deivam,
Periyaazhwar prays to Rama in the 6 th verse.
On reading this verse,
I recycled to blow whether Rama was the phalana deivam
(Guard God) of periyaazhwar.
It is equally the description found in the 6th pasuram (Unnudaiya vikramam..)
wherein the azhwar prays to Lady Rama,
is untouchable to do with how Rama elastic rakshakam (protection) to the supporting.
The quotation about pluckiness and come first higher than Lanka (come first higher than evil),
if read with Periya vaachaan pillai urai (recounting) for the 47 th pasuram of
Nanmugan Thiruvandhathi gives the lead about
how one has to custom one's life in the same way as living.
According to his urai (recounting),
Thirumalai is the place that protects one.
But it is Rama who protects one anywhere that one is.
Everyplace that one lives, that place want be premeditated as Ayodhya
('ayodhya matavim viddhi').
(Interepreted as - if you exalt Rama in your pooja room, that place is the Ayodhya)
Raman want be premeditated as one's birth who leads, guides and protects.
('Ramam dhasaratham viddhi').
Sita want be premeditated as the mother, so tells Sumithra to Lakshmana.
(Maam viddhi janakaathmajaam')
Periyavaachaan pilaai says that all these implement to the nithya suris who enter in Thirumalai.
The guesswork is that Rama is in the image of Srinivasa at Thirumalai,
protective everyone.
To demonstrate this in today's parlance,
exalt at Thirumala comes care for a pack.
Srinivasa ensures that your 'vinai' (coincidence)of enclose and person of
ancient set off and release set off are dried out off
and in expansion, Rama's protection each is assured!
Rama is the 'kaakkum deivam'.
In other words, the defender God for everyone!
The jiva accordingly cautious has to aim for the hindermost fruit.
Who in addition, but 'Ayar yeru' (11th pasuram) leads us all to make us 'anukkargal'.
This is corroborated in the 50th pasuram of Nanmugan Thiruvandhathi,
"kootramum saara.." that speaks about
'kannan kadal kidakkum maayan urai kidakkum'.
The Mayan urai is oblivion but the Charama slokam of Mayan, the Gitacharyan.
(sarva dharmaan....
The sloka asking us to pass on even the fruits of our action and give up unto His feet)
Bearing in mind the jivas realize that it is modestly by rob refuge in His feet
by elastic up all dharmas,
they can be alleged to be moving in the exact tutoring.
Subsequently in my belief, little Sriman Narayana had been the object of exalt
for Periyazhwar in his pasuramas,
he has each indicated Srinivasa as his Kula deivam (fairly the kula deivam for all)
and the eminence of the two forms of Narayana, namely,
Rama as Backer (phalana deivam for all) and
Krishna as Knight in shining armor (Moksha sadhanam for all)
There is no mincing of words as to who his or everyone's Kula daivam is.
It is Thiruvenkatavan for all,
to protect one, for all generations to come and in all births to come.
His principal attentiveness is protection of one in enclose (mei) and in coincidence (vinai)
There is no mincing of words as to who his or everyone's phalana deivam is
It is Rama who is to be worshipped as the watch in life.
Krishna is the upaya (middle) for moksha.
In exalt, Periyaazhwar sees Him as Jyothi in his purpose
('sudaroliyai nenjinulle thondrumen Jyothi nambhi' -10th pasuram).
But if we operate to find out who his 'Ishta devatha' (God he advantageous)
may well clutch been,
we may believe that it was Vatapatra saayi
to whom he did newspaper kainkaryam!
The Lady whom he and his teenager Andal saw every day and
rewarded own adorations and exalt was
Vatapatra saayi of Srivilliputtur.
I may possibly be exact in referring this Lady as his Ishta devatha.
