“After many births, I suffered immense sorrow and degradation. O Tirumāl! Without serving even the Devas, I remained devoted to you alone, submerging myself in all the Divya Desams of the oceanic and terrestrial lands. In all those places, I sustained myself, never becoming a servant to the Devas. Instead, I became
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பல்பிறப்பும் பிறந்து பெரும் துன்பமுற்று இழிவுபட்டேன். திருமாலே அமரர்கட்கும் வணங்காது உனக்கடிமையாக இருந்து கடல்நாடு மற்றும் மண்ணுலகில் உள்ள திவ்ய தேசங்களில் எல்லாம் அமிழ்ந்தேன். அங்கெல்லாம் என்னை ஆற்றுப்படுத்திக் கொண்டேன். அமரர்கட்கு அடிமைப்படவில்லை. நினக்கே அடிமைப்பட்டு ஆன்றேன். + Read more
Thayar: Sri Periya Pirāttiar
Moolavar: Sri Paramapadha Nāthan, Vaikuntha Nāthan
43. Yashodā who has dark curly hairs where bees settle, described her child's beauty from His feet to His head. The poet Puduvaippattan of southern Puduvai composed pāsurams using her words. Those who recite these twenty-one pāsurams will go to Vaikuntam and abide there.
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127. Vishnuchithan composed ten pāsurams, escribing how as Rāma, our god destroyed the strong Rakshasās of Lankā with his bow and how he came as a goblin and frightened the cowherd women in the cowherd village. Those who can recite the ten beautiful “appuchi kāttal” pāsurams, will go to Vaikuntam (the abode of God) and stay there forever.
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263. While the Gods in Heaven wish to celebrate Kannan,
the God of Gods, he walks casually behind the cows
along the streets of Gokulam, the cowherds' village,
Seeing him, the young girls fall in love with him.
Vishnuchithan, the chief of Puduvai surrounded with lovely
groves where bees swarm, composed ten pāsurams about
how the cowherd girls get charmed, when they see Kannan
Those who sing these songs happily, will reach divine Vaikuntam.
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274. The famous Pattarpiran Vishnuchithan
where the Vediyars recite the divine Vedās
composed these ten pāsurams on Govardhanā
mountain (Madhura) where jasmine flowers bloom on the
branches of kuravam trees.
He describes how the hill is carried as an umbrella
by the god who rests on Adishesha
and rides on the Garudā, the enemy of snake.
If devotees recite those pāsurams in their hearts
and worship him, they will reach divine Vaikuntam.
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277 வான் இளவரசு வைகுந்தக் குட்டன் * வாசுதேவன் மதுரைமன்னன் * நந்த கோன் இளவரசு கோவலர் குட்டன் * கோவிந்தன் குழல்கொடு ஊதின போது ** வான் இளம்படியர் வந்து வந்து ஈண்டி * மனம் உருகி மலர்க்கண்கள் பனிப்ப * தேன் அளவு செறி கூந்தல் அவிழச் * சென்னி வேர்ப்பச் செவி சேர்த்து நின்றனரே (3)
277. When the prince of the sky, the lord of Vaikuntam,
the little one of Vāsudevā, the king of Madhura, Govindan,
the princely son of Nandagopan
the little child of the cowherds plays his flute,
young Apsarases come down from the sky and approach him,
their hearts melting and their flower-like eyes shedding tears.
Their hair swarming with bees becomes loose, their foreheads
sweat and they close their ears to everything else
and hear only the music of his flute.
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327. The Pattarpiran of Puduvai, praised by all the world,
described in pāsurams the signs by which the famous
Hanuman convinced Vaidehi the beautiful one with tender
covered breasts.
If devotees recite these pāsurams
they will stay with him in His divine abode (Vaikuntam).
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390 ## சீர் அணி மால் * திருநாமமே இடத் தேற்றிய * வீர் அணி தொல்புகழ் * விட்டுசித்தன் விரித்த ** சொல் ஓர் அணி ஒண் தமிழ் * ஒன்பதோடு ஒன்றும் வல்லவர் * பேர் அணி வைகுந்தத்து * என்றும் பேணி இருப்பரே (10)
390. Vishnuchithan from the ancient village of Veeranai,
is praised by all, always,
and he worshipped the divine name of Thirumāl.
He composed ten beautiful Tamil pāsurams about how people
should name their children with the names of the god.
If devotees recite these ten beautiful pāsurams
they will go to the divine splendid Vaikuntam
and stay there happily forever.
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399 வட திசை மதுரை சாளக்கிராமம் * வைகுந்தம் துவரை அயோத்தி * இடம் உடை வதரி இடவகை உடைய * எம் புருடோத்தமன் இருக்கை ** தடவரை அதிரத் தரணி விண்டு இடியத் * தலைப்பற்றிக் கரை மரம் சாடி * கடலினைக் கலங்கக் கடுத்து இழி கங்கைக் * கண்டம் என்னும் கடிநகரே (9)
399. Purshothaman who resides in SālakkiRāmam, Vaikuntam,
Dwaraka, Ayodhya, Thiruvadari (Badrinath)
and northern Madhura resides in the divine Thirukkandam
where the flooding Ganges flows shaking the mountains
with its roar and splitting the earth and making the trees
on its banks fall.
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401. Vishnuchithan, the chief of Villiputhur
who has no troubles in his life,
composed with devotion ten Tamil pāsurams
on Purushothaman, the god of Thirukkandam
where the Ganges flows with abundant, gurgling water.
Those who recite these pāsurams, will go to Vaikuntam
and stay beneath Thirumāl’s ankleted feet.
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472. O1 dear One! You are the light that glows in my heart,
like a shining lamp that looks like the bright coral vine growing
on a towering mountain.
You left Your heavenly abode( Vaikuntam), northern milky ocean
and walled Dwaraka and chose to reside in my heart.
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523 ## சீதை வாயமுதம் உண்டாய் * எங்கள் சிற்றில் நீ சிதையேல் என்று * வீதிவாய் விளையாடும் * ஆயர் சிறுமியர் மழலைச் சொல்லை ** வேத வாய்த் தொழிலார்கள் வாழ் * வில்லி புத்தூர் மன் விட்டு சித்தன் தன் * கோதை வாய்த் தமிழ் வல்லவர் * குறைவு இன்றி வைகுந்தம் சேர்வரே (10)
523. The cowherd girls playing and making little sand houses
said to Kannan. O! “You who drank the nectar from Sita's
mouth! (as Rāma) do not destroy our little sand houses. ”
Vishnuchithan Kodai, the chief of Villiputhur where Vediyars recite the Vedās composed pāsurams about their plea.
Those who learn these pāsurams well, will reach Vaikuntam
( the divine abode of God).
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533 ## கன்னியரோடு எங்கள் நம்பி * கரிய பிரான் விளையாட்டை * பொன் இயல் மாடங்கள் சூழ்ந்த * புதுவையர்கோன் பட்டன் கோதை ** இன்னிசையால் சொன்ன மாலை * ஈரைந்தும் வல்லவர் தாம் போய் * மன்னிய மாதவனோடு * வைகுந்தம் புக்கு இருப்பாரே (10)
533. Vishnuchithan Kodai the chief of Puduvai
surrounded by golden palaces
composed with beautiful music
a garland of ten Tamil pāsurams
describing the play of the dark lord
with the young girls.
If devotees learn and recite these pāsurams
they will go to Vaikuntam
and be with the eternal god Mādhavan.
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598 மேல் தோன்றிப் பூக்காள் * மேல் உலகங்களின் மீது போய் * மேல் தோன்றும் சோதி * வேத முதல்வர் வலங்கையில் ** மேல் தோன்றும் ஆழியின் * வெஞ்சுடர் போலச் சுடாது * எம்மை மாற்றோலைப் பட்டவர் கூட்டத்து * வைத்துக்கொள்கிற்றிரே? (2)
598. O thondri (Malabar glory lily) flowers blooming high,
do not grow to the sky
and burn me like the brightness of the discus (chakra)
that is in His hands, the ancient god
praised by the Vedās and who resides in Sri Vaikuntam.
Instead, will you take me to the gathering of kaivalya nishtars?
The implied meaning is that instead of suffering like this,
being separated from emperumAn,
it will be better to experience oneself in kaivalya Mokshām.
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626. Kodai, the daughter of Vishnuchithan, the chief of Puduvai
filled with shining golden palaces
composed a garland of beautiful pāsurams with music
describing how the beloved(Andal) with long hair,
is determined to join Kannan
and how she urges the relatives to take her on a pilgrimage
from Madhura to Dwaraka and leave her with Him.
Those who learn and recite these ten pāsurams
will reach the abode of God. (Vaikuntam)
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679 பின் இட்ட சடையானும் * பிரமனும் இந்திரனும் * துன்னிட்டுப் புகல் அரிய * வைகுந்த நீள் வாசல் ** மின் வட்டச் சுடர் ஆழி * வேங்கடக்கோன் தான் உமிழும் * பொன் வட்டில் பிடித்து உடனே * புகப்பெறுவேன் ஆவேனே (3)
679. Shivā with matted hair, Nānmuhan and Indra
throng before the divine entrance of Thirumalai that is similar to
Vaikuntam which is not easily approachable.
I will hold the golden plate of the lord of Thiruvenkatam
who holds the fiery discus(chakra) in His hands
and I will be blessed to enter.
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746. As Rāma he was separated from Vaidehi, his lovely wife.
He was sad when Jatāyu was killed by Rāvanan and sent to Vaikuntam,
he became friends with the king of monkeys' Sugrivan
and he killed Vali in the Kishkinda forest,
relieving the suffering of Sugrivan.
He made Hanuman burn Lankā
ruled by Rāvanan, the king of the Rakshasās,
so that Hanuman’s anger would abate.
I worship the feet of the devotees of Rāma,
the dear god who stays happily in Thiruchitrakudam in Thillai.
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750 அன்றுசராசரங்களைவைகுந்தத்தேற்றி அடலரவப்பகையேறியசுரர் தம்மை வென்று * இலங்குமணிநெடுந்தோள்நான்கும்தோன்ற விண்முழுதுமெதிர்வரத்தன்தாமம்மேவி * சென்றினிதுவீற்றிருந்தவம்மான்தன்னைத் தில்லைநகர்த்திருச்சித்ரகூடந்தன்னுள் * என்றும்நின்றானவனிவனென்றேத்தி நாளும் இன்றைஞ்சுமினோஎப்பொழுதும்தொண்டீர்! நீரே. (2)
750 ## அன்று சராசரங்களை வைகுந்தத்து ஏற்றி * அடல் அரவப் பகையேறி அசுரர் தம்மை வென்று * இலங்கு மணி நெடுந்தோள் நான்கும் தோன்ற * விண் முழுதும் எதிர்வரத் தன் தாமம் மேவி ** சென்று இனிது வீற்றிருந்த அம்மான் தன்னைத் * தில்லைநகர்த் திருச்சித்ரகூடந் தன்னுள் * என்றும் நின்றான் அவன் இவனென்று ஏத்தி * நாளும் இறைஞ்சுமினோ எப்பொழுதும் தொண்டீர் நீரே (10)
750. When the dear lord adorned with garlands
returned from the forest, the gods in the sky welcomed him.
By the grace of him who fought with the strong Asuras
and conquered them
all people and creatures in the world go to Vaikuntam.
He stays always in Thiruchitrakudam in Thillai.
O devotees of Rāma, praise him saying, “avan ivan!”
and worship him always.
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864. When Nanmuhan cursed dark-necked Shivā
in whose matted hair the Ganges flows
and Nanmuhan’s skull was stuck to Shivā’s palm,
our god whose chest is adorned with a fragrant garland
gave his blood and made Nanmuhan’s skull fall away.
O heart, think of the god’s thulasi garland and worship him
so that you will reach his Vaikuntam.
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927. He, the faultless one, the king of the gods in the sky of Vaikuntam
who gives us his grace and makes us his devotees,
is pure, the lord of the Thiruvenkatam hills
surrounded with fragrant groves.
He is the god of justice in the sky,
and the dear one of Srirangam surrounded by tall walls.
His lotus feet came and entered my sight.
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947 ## அன்பன் தன்னை * அடைந்தவர்கட்கு எல்லாம் அன்பன் * தென் குருகூர் நகர் நம்பிக்கு ** அன்பனாய் * மதுரகவி சொன்ன சொல் நம்புவார் பதி * வைகுந்தம் காண்மினே (11)
947. Nambi of south Thirukuruhur, our friend,
is the friend of all who approach him.
If devotees believe in Madhurakavi’s words,
they will see Vaikuntam and abide there.
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anban thannai — that emperumān who is āsritha pakshapāthi (who is partial towards his devotees); adainthavarkatku ellām — to all bhāgavathas who surrendered unto him (bhagavān); anban — one who is devoted; thenkurukūr nagar nambikku — to nammāzhvār (who is the leader of beautiful āzhvārthirunagari); anban āy — being devoted to; madhurakavi sonna sol — this dhivya prabandham which is spoken by madhurakavi āzhvār; nambuvār — one who is faithful (that this is their refuge); pathi — residing place; vaikuntham kāṇmin — (see it to be) paramapadham
1127 ## மன்னவன் தொண்டையர் கோன் வணங்கும் * நீள் முடி மாலை வயிரமேகன் * தன் வலி தன் புகழ் சூழ்ந்த கச்சி * அட்டபுயகரத்து ஆதி தன்னை ** கன்னி நல் மா மதிள் மங்கை வேந்தன் * காமரு சீர்க் கலிகன்றி * குன்றா இன் இசையால் சொன்ன செஞ்சொல் மாலை * ஏத்த வல்லார்க்கு இடம் வைகுந்தமே 10 **
1127. Kaliyan, the chief of Thirumangai
surrounded by strong beautiful walls praised by all
composed with sweet music a garland
of ten pāsurams on Nedumal adorned with long thulasi garlands,
the god of Attapuyaharam
worshiped by Vayiramehan,
the famous king of Kacchi of the Thondai country.
If devotees learn and recite these pāsurams, worshiping him,
they will go to Vaikuntam.
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1697. Kaliyan the chief of Thirumangai
surrounded by beautiful cloud-covered groves
composed pāsurams describing the love pain
of a young woman whose soft breasts are tied with a band,
how she prattled in her love for the ocean-colored lord.
If devotees learn and sing these pāsurams on kannapuram,
they will reach beautiful Vaikuntam
and stay with the gods.
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1777. Kaliyan, the poet of faultless fame,
composed a garland of pāsurams
on beautiful Thiruppullāni surrounded with groves
filled with lovely lotus flowers
and flourishing with corals and shining pearls.
If devotees learn and sing these pāsurams
and circle the temple of the god,
they will go to Vaikuntam.
Word by Word (WBW) meaning
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2042 தொண்டு எல்லாம் பரவி நின்னைத் * தொழுது அடி பணியுமாறு கண்டு * தான் கவலை தீர்ப்பான் ஆவதே * பணியாய் எந்தாய் ** அண்டம் ஆய் எண் திசைக்கும் * ஆதி ஆய் நீதி ஆன * பண்டம் ஆம் பரம சோதி * நின்னையே பரவுவேனே 11
2042. O father, give me your grace so that I may serve you,
praise you and worship your feet.
You are the world, the ancient god of all eight directions,
justice and the highest light in Vaikuntam. Take away all my worries.
I will praise only you.
Word by Word (WBW) meaning
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2149 உணர்வார் ஆர் உன்பெருமை? * ஊழிதோறு ஊழி * உணர்வார் ஆர் உன் உருவம் தன்னை ** உணர்வார் ஆர் விண்ணகத்தாய் ! மண்ணகத்தாய்! * வேங்கடத்தாய்! * நால்வேதப் பண்ணகத்தாய் ! நீ கிடந்த பால்? 68
2149. O lord, you stay in the sky of Vaikuntam,
you are on the earth,
you abide in the Thiruvenkatam hills
and you are in the recitation of the four Vedās.
Who can know the milky ocean where you rest?
Who can know your power?
Who can know your form even in all the eons.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
viṇṇagaththāy — ŏh one who is dwelling in ṣrīvaikuṇtam!; maṇṇagaththāy — ŏh one who incarnated in this samsāram (materialistic realm); vĕngadaththāy — ŏh one who is standing in thiruvĕngadam!; paṇ — having musical intonation as the most important part; nāl vĕdha agaththāy — ŏh one who is flourishing in the sacred texts!; un perumai — your greatness; uṇarvār ār — who will know?; ūzhi thŏṛu ūzhi — in every kalpam [brahmā‚Äôs life time running to millions of years]; un uruvam thannai — your svarūpam (basic nature) and rūpam (divine form); uṇarvār ār — who will know?; nī kidandha pāl — the milky ocean where you are reclining; uṇarvār ār — who will know (by measuring)?
2158. All your troubles will go away
if you praise him saying,
“You stand in Thiruvenkatam,
you are seated in Vaikuntam,
you recline in Thiruvekka
and you walk in the beautiful golden
Thirukkovalur filled with ponds. ”
Word by Word (WBW) meaning
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2342 ## பண்டு எல்லாம் வேங்கடம் * பாற்கடல் வைகுந்தம் * கொண்டு அங்கு உறைவார்க்கு கோயில் போல் ** வண்டு வளம் கிளரும் நீள் சோலை * வண் பூங் கடிகை * இளங் குமரன் தன் விண்ணகர் 61
2342. Just as Thiruvenkatam, the milky ocean and Vaikuntam
are ancient temples where the lord stays,
now Thirukkadigai surrounded with flourishing groves and Thirumālirunjolai
swarming with bees is the divine heavenly place of the young lord of Thiruvinnagar.
Word by Word (WBW) meaning
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vaikundham — paramapadham; koṇdu — keeping it as his residence; angu — in that place; uṛaivāṛku — for emperumān who resides there permanently; pāṛkadal — thiruppāṛkadal, the milky ocean; vĕngadam — thirumalai; vaṇdu val̤am kil̤arum neel̤ sŏlai — having expansive gardens where swarms of beetles gather; vaṇ — beautiful; pū — sweet; kadigai — the divine hills of kadigai (also known as chŏl̤ashimhapuram or shŏl̤ingapuram); il̤am kumaran than viṇṇagar — thiruviṇṇagar which the youthful emperumān considers as his own; paṇdu — before emperumān subjected āzhvār as his servitor; kŏyil pŏl — looks like these were his temples (the implied meaning here is that nowadays, emperumān considers āzhvār’s heart as his temple)
2400 தவம் செய்து * நான்முகனால் பெற்ற வரத்தை * அவம் செய்த ஆழியாய் அன்றே ** உவந்து எம்மைக் காப்பாய் நீ * காப்பதனை ஆவாய் நீ * வைகுந்தம் ஈப்பாயும் எவ் உயிர்க்கும் நீ 19
2400. You with a discus
destroyed the boons that Hiranyan
and other Asurans received doing tapas to Nanmuhan,
and you are pleased to protect and save us.
Since you are the protector of all creatures,
even a fly that worships you will go to Vaikuntam.
Word by Word (WBW) meaning
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thavam seydhu — carrying out penance; nānmuganāl — from brahmā; peṝa — (those entities such as hiraṇyakashyap who) obtained; varaththai — boons; avam seydha — one who ruined them; āzhiyān anṛĕ — aren’t you the emperumān with divine disc in your divine hand!; emmai — us; uvandhu — with a happy divine mind; kāppāy nī — you are the only one who protects; kāppadhanai āvāy nī — the vow to protect is also yours only; evvuyirkkum — for all chĕthanas (who attained you); vaikundham — paramapadham (ṣrīvaikuṇtam); ippāyum — one who grants; nī — it is only you
2456 நாக் கொண்டு மானிடம் பாடேன் நலம் ஆகத் தீக் கொண்ட * செஞ்சடையான் சென்று ** என்றும் பூக் கொண்டு வல்லவாறு * ஏத்த மகிழாத * வைகுந்தச் செல்வனார் * சேவடிமேல் பாட்டு 75
2456. I will not praise any human with my tongue,
I will praise only the divine feet of the god of Vaikuntam
whom fire-bearing Shivā with his red matted hair
comes and worships with flowers.
Word by Word (WBW) meaning
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2460. If devotees searching for Thirumāl
understand the ancient lord with love in their minds
and think of their bodies as a burden and wish to leave them
they will quickly go to Vaikuntam.
Word by Word (WBW) meaning
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2470. I know for certain
that to worship the divine feet of the god
resting on the milky ocean is not a mistake.
If devotees worship the god every day without unfailingly
the results of their karmā will not come to them
and they will go to Vaikuntam and stay there happily.
Word by Word (WBW) meaning
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2476. I, your slave, was born in a low family and suffered.
I do not want to worship gods other than you.
I want to reach the spiritual world of Vaikuntam,
leaving this earth without my karmā.
Word by Word (WBW) meaning
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adimai — servitorship; ĕnṛĕn — ī took upon; piṛappu idumbai — ahankāram (ego) and mamakāram (possessiveness) which result from birth; izhindhĕn — ī got rid of; amararkku — for dhĕvas such as brahmā et al; amarāmai — not to approach anywhere near me; ānṛĕn — ī was filled up (with knowledge, devotion etc); kadan nādum — places such as svarga (heaven) etc; maṇ nādum — and this earth; kai vittu — ridding of them; mĕlai — superior to everything else; idam — place (appropriate for followers); nādu — the divine paramapadham (ṣrīvaikuṇtam); kāṇa — to see and enjoy; ini — now; ānṛĕn — ī am filled up (with paramabhakthi (inability to live if separated from emperumān))
2543 உண்ணாது உறங்காது * உணர்வுறும் எத்தனை யோகியர்க்கும் * எண் ஆய் மிளிரும் இயல்வின ஆம் ** எரி நீர் வளி வான் மண் ஆகிய எம் பெருமான் தனது வைகுந்தம் அன்னாள் * கண் ஆய் அருவினையேன் * உயிர் ஆயின காவிகளே66
2543. He says,
“O friend, She is divine like the Vaikuntam
of our god who is fire, water, wind, sky and earth.
Her eyes like kāvi flowers are my life.
Like the yogis who do not eat, sleep or have feelings
and put their minds only on god,
my thoughts are only on her. ”
Word by Word (WBW) meaning
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eri — for fire; nīr — for water; val̤i — for air; vān — for sky; maṇ — for earth; āgiya — as indwelling soul; emperumān thanadhu — for emperumān who is my benefactor, his wealth; vaigundham annāl̤ — she, who is like ṣrīvaikuṇtam (having enjoyability); kaṇṇāy — being called as eyes; aru — cruel; vinaiyĕn — ī, having sins; uyirāyina — life-giving airs; kāvigal̤ — red water lily; uṇṇadhu — foregoing food; uṛangādhu — foregoing sleep; uṇarvu — knowledge (about true nature of āthmā); uṛum — those who have attained; eththanai yŏgiyarkkum — for even the distinguished people who carry out meditation; eṇṇāy — to think about; mil̤irum — being radiant; iyalvinavām — they have that nature
2545 மலர்ந்தே ஒழிந்தில * மாலையும் மாலைப் பொன் வாசிகையும் * தோய் தழைப் பந்தர் தண்டு உற நாற்றி ** பொரு கடல் சூழ் நிலந்தாவிய எம் பெருமான் தனது வைகுந்தம் அன்னாய் * கலந்தார் வரவு எதிர் கொண்டு * வன் கொன்றைகள் கார்த்தனவே68
2545. He says,
“You are like Vaikuntam of the god
who measured the earth surrounded with oceans.
Kondrai trees have begun to bloom
even though the rainy season has not arrived—
they seem to be inviting the rainy season
with their branches where long golden flowers hang. ”
Word by Word (WBW) meaning
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பொரு — அலைகளையுடைய; கடல் சூழ் — கடலினால் சூழ்ந்த; நிலம் தாவிய — பூமியைத் தாவி அளந்த; எம் பெருமான் தனது — எம்பெருமானின்; வைகுந்தம் — வைகுண்டத்தை; அன்னாய்! — போன்றவளே!; வன் — வலிய; கலந்தார் — கலந்து பிரிந்து சென்றவனின்; கொன்றைகள் — கொன்றை மரங்கள்; வரவு — வரவை கொன்றை பூக்கும் காலத்தில் வருகிறேன் என்று கூறியவன் இன்னும் வரவில்லயே; எதிர் கொண்டு — எதிர் பார்த்துக்கொண்டு; கார்த்தனவே — அரும்புகள் விட ஆரம்பித்தன என்று கூறும் நாயகியிடம் அவள் தோழி அவளை ஸமாதனப்படுத்தி கூறுவது மேலே; மாலையும் — மாலைகளையும்; மாலைப் பொன் — மாலையாகச்செய்யப்பட்ட பொன்மயமான; வாசிகையும் — ஸரமாகவும்; புலம் தோய் — பூமியிலே படிந்த; தழைப்பந்தர் — செழித்த பந்தலாக; தண்டு உற — கிளைகளிலே பொருந்தி; நாற்றி — தொங்கவிட்டுக்கொண்டு இருப்பவை; மலர்ந்தே — இன்னும் பூர்ணமாக; ஒழிந்தில — பூக்கவில்லையே என்கிறாள்
2552. He says,
“You have a shining face
and your eyes that are like kendai fish spear through my heart.
Our lord rests on Adisesha on the ocean where conches roam and the smell of fish spreads.
Do you live in Vaikuntam
where he lives, worshiped by the gods in the sky?”
Word by Word (WBW) meaning
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ulāginṛa — roaming; keṇdai — innocent, like fish; ol̤i — having a radiance; ambu — eyes which are like arrows; em āviyai — my prāṇan (life); ūduruva — crumbling it by piercing; kulāginṛa — bent; vem — cruel; silai — having eye brows which are like bow; vāl̤ — having a radiance; mugaththīr — oh those who have faces!; num — for you; nilai — dwelling; idam — place; kuni — being bent (to the right side); sangu — conches; idaṛi — pushing (to the shore); pulāginṛa — being a matter for sensory perceptions; vĕlai — having waves; puṇari — ocean; am — beautiful; pal̤l̤i — having as mattress; ammān — lord’s; adiyār — nithyasūris, his devotees; nilāginṛa — place of dwelling; vaikundhamŏ — is it ṣrīvaikuṇtam?; vaiyamŏ — or, is it leelāvibhūthi (materialistic realm)?
2637 ஒன்று உண்டு செங்கண்மால் * யான் உரைப்பது * உன் அடியார்க்கு என் செய்வன் என்றே இருத்தி நீ ** நின் புகழில் வைகும் * தம் சிந்தையிலும் மற்று இனிதோ * நீ அவர்க்கு வைகுந்தம் என்று அருளும் வான்? 53
2637. O lovely-eyed Thirumāl,
I would tell you something.
You have given everything that your devotees want
and are waiting to know what else they may want.
Don’t you know that praising you
and keeping you in their hearts
is better for them than going to Vaikuntam?
Word by Word (WBW) meaning
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2652. Does he wish to stay in the Thiruvenkatam hills,
on the roaring ocean, in Vaikuntam, or the world in the sky?
Or does he feel they are not fitting places for him?
O what is this strange thing!
Tall and dark, he entered the heart of me, his slave,
and does not want to leave it.
Word by Word (WBW) meaning
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Those that are conversant with these ten songs, out of the thousand sung sweetly, as a piece of Divine Service, by Caṭakōpaṉ of Kurukūr, rich and resourceful, in adoration of the one (Supreme Lord) that churned the milk-ocean with its surging waves, exciting the warm admiration and deep reverence of the (otherwise self-centred) Amarars (Devas) will get released from the firm and formidable grip of (the cycle of) births and join the holy band of the Amarars (the celestials) in SriVaikuntam.
Word by Word (WBW) meaning
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amarargal̤ — those dhĕvas who wanted to get a medicine [nectar] to become immortal; thozhudhu ezhu — performing anjali (namaskāram with folded hands) as he did in thiruvāimozhi 1-1-1 -thozhudhu ezhu-; alai kadal — the sea with waves; kadaindhavan thannai — the one who churned to agitate it; amar — well-fit; pozhil val̤am — being beautiful due to the presence of gardens; kurukūr — belongs to āzhvārthirunagari; satakŏpan — nammāzhvār-s; kuṝĕvalgal̤ — confidential kainkaryams (reciting pāsurams); suvai — both sweet sound and meaning; āyiraththu avaṝinul̤ — among those 1000 pāsurams; ivai paththum — this decad which is like the amrutham (nectar) which came out of thiruppāṛkadal (kshīrābdhi #milk ocean); vallār — those who can repeatedly recite/understand; uyarvil — in greatness; amararŏdu senṛu — equaling nithyasūris; tham piṛavi — their birth; am siṛai aṛuvar — will destroy that prison
2838 தான் ஓர் உருவே தனி வித்து ஆய்த் * தன்னில் மூவர் முதலாய * வானோர் பலரும் முனிவரும் * மற்றும் மற்றும் முற்றும் ஆய் ** தான் ஓர் பெருநீர் தன்னுள்ளே தோற்றி * அதனுள் கண்வளரும் * வானோர் பெருமான் மா மாயன் * வைகுந்தன் எம் பெருமானே (4) **
The Supreme Lord beside whom there was none.
Created the first three (Brahmā, Śiva and Indra), this, that and the other,
(Devas, Sages, men, birds, beasts and all) with no external aid (i) whatever
And reposed (in Yoga nidra) on the vast expanse of water,
He had raised; the wondrous Lord, Chief of celestials, Vaikuntaṉ, is also my Master (ii).
Explanatory Notes
(i) The Lord is at once the Material (Upādāna) cause, Operative (nimitta) cause and Instrumental or efficient (Sahakāri) cause of Creation.
(ii) This is the key word for this stanza. The Master has come to reclaim His property (the Āzhvār) and He shall not be a party to its slipping through the fingers.
Word by Word (WBW) meaning
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thān — ḥe (who is indicated by the word -sath-); ŏr uruvĕ — ḥaving single form/substratum (sahakāri nirapĕkshathvam- since he does not expect any assistance from any one- he is the ancillary cause); thani — singular (nimiththānthara rahithan- one who does not depend on the desire of any one else- he is the efficient cause); viththu āy — being the seed (upādhāna- seeking no other raw-material- since he is the material cause); thannil — (thus being the all three types of causes) his own inherent nature having sankalpam (vow); mūvar — the three (brahmā, rudhra, indhra); mudhalāya — et al, starting with,; vānŏr — dhĕvathās (celestial beings); munivarum — rishis (sages); palarum — many forms of jīvāthmās; maṝum — other human forms; maṝum — other animal forms and plant forms; muṝumāy — all; thān — ḥe (who has the sankalpam/vow); thannul̤l̤ĕ — as part of his inherent nature (within himself); ŏr — without second entity (since there is no other entity); peru nīr — ṣingular causal ocean; thŏṝi — created; adhan ul̤ — (to create brahmā et al) inside that; kaṇ val̤arum — lying down; vaikundhan — resident of paramapadham; vānŏr perumān — controller of nithyasūris; māmāyan — (being without any expectation) with his amaśing qualities and actions, having unlimited simplicity; em perumānĕ — my master-
Those who regularly recite these ten stanzas from the thousand composed by Kurukūr Caṭakōpaṉ, who has an insatiable love for the resplendent Lord (the source of everything), will surely enjoy the eternal bliss of SriVaikuntam.
Explanatory Notes
(i) It is only after the Lord came and joined the Āzhvār that He became God indeed, the Protector of oṇe and all, without any exception; again, the Lord became resplendent, only after His union with the Āzhvār.
(ii) It is also noteworthy that, In this decad, the Āzhvār has come to be identified through his boundless love for the Lord; that is why he is referred to
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
sŏrādha — without leaving out even a single entity; epporutkum — for all entities; ādhiyām — being the cause; sŏdhikkĕ — one who is known by the term -paramjyŏthi #[supreme effulgence]; ārādha — insatiable; kādhal — having affection; kurukūrch chatakŏpan — nammāzhvār; ŏr — unique; āyiram — in thousand pāsurams,; sonna avaṝul̤ — among those which are spoken; ivai paththum — these 10 pāsurams (which are filled with great love); sŏrār — ones who stick to (these pāsurams); vaikundham — that paramapadham; thiṇṇana — certainly; vidār kaṇdīr — those who will never miss it
Those who can recite these ten stanzas from the thousand sung by Kurukūr Caṭakōpaṉ, keen to recount the indescribable traits of Lord Kṛṣṇa, the great pot-dancer, will attain SriVaikuntam.
Explanatory Notes
(i) Those, conversant with this decad, will attain SriVaikuntam without undergoing any of the sufferings, passed through by the Āzhvār as set out in the last decad. It is like the sons enjoying, with ease, the property acquired by the father, by dint of hard labour and sufferings.
(ii) It is not the Lord’s transcendental glory that baffles description but His easy + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
onṛu — one quality; kūṛudhal — if spoken; ārā — cannot be fully spoken; kudak kūththu — [emperumān who is having] auspicious qualities such as ṣeel̤a (simplicity) which is manifested by him dancing like a cow-herd boy with pots; ammānai — master; kūṛudhal — to explain (as is); mĕvi — set out; kurugūrch chatakŏpan — āzhvār (who became knowledgeable and devoted to emperumān by the grace of emperumān); kūṛina — mercifully explained; andhādhi — anthādhi style (ḫirst word/sentence of a pāsuram relates to the last word/sentence of previous pāsuram) in which the structure of the pāsurams cannot be corrupted; ŏr — unique/matchless; āyiraththul̤ — among the thousand pāsurams; ip paththum — this decad; kūṛudhal — to recite/speak; vallār — able; ul̤arĕl — if present; vaikundham — paramapadham (spiritual realm); kūduvar — reach
Oh, Vaikunta, Lord of SriVaikuntam, You are of sapphire hue. And as my lovely Vāmana, You stay firmly in my heart. Oh, Chief of Nithyasuris, You are my source of nectar every fleeting moment. You redeem the dire sins of your devotees and pass them on to the Asuras. Immaculate Lord, Kuntā, please note that I hold on firmly to You.
Explanatory Notes
(i) In the last decad, even while enjoying the bliss of the Lord’s union with him, the Āzhvār referred to himself as worthless (2-5-5) and as being lowly without limit, even as there is no limit to the Lord’s greatness (2-5-8). Naturally, expressions such as these roused the suspicion of the Lord that the Āzhvār, whose company He covets so much, might once again be caught + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vaikundhā — being the unmatched leader due to having parampadham as the residence; maṇivaṇṇanĕ — sulabha (easily approachable) due to having blue-emerald like complexion; en pollāth thirukkuṛal̤ā — having beautiful vāmana form and thus being most enjoyable; en ul̤ — in my heart; manni — staying there firmly and bonding; vaigum vaigal thŏṛum — at all times (forever); amudhāya — as eternal nectar; vānĕṛĕ — having greatness of giving the experience of nithyasūris [to me]; sey — being done; kundhā — not hesitating while bestowing results; arum — difficult to avoid; thīmai — cruel sins; un adiyārkku — for those who are your servitors; thīrththu — destroying them; asurarkku — for those (demons); thīmaigal̤ — disaster; sey — causing; kundhā — oh one who has the weapon named kundha!; unnai — you (who are enjoyable, removing the hurdles, being favourable towards your devotees); nān — ī (who knows your sweetness and cannot sustain myself without you); sikkena — firmly; pidiththĕn — holding on; kol̤ — you realise that
2983 புலன் ஐந்து மேயும் * பொறி ஐந்தும் நீங்கி * நலம் அந்தம் இல்லது ஓர் * நாடு புகுவீர் ** அலமந்து வீய * அசுரரைச் செற்றான் * பலம் முந்து சீரில் * படிமின் ஓவாதே (4)
Those who want to put an end to the constant play between the senses and sense-objects in order to enter the Eternal Land of perfect bliss would do well to enjoy the auspicious traits of the Lord forever. Reflect on how He tormented and killed the Asuras.
Explanatory Notes
(i) Here is the Āzhvār’s recipe for discarding the sensual pleasures, petty and transient, and entering the Eternal Land of perfect bliss;
“Be steeped in the enjoyment of His auspicious traits for ever”,
(ii) Unlike several other processes which are difficult and tiresome in the initial stages and are pleasurable only in the final stages of fruition, contemplation + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pulan — visible matters; aindhum — in those five; mĕyum — well-fitting; poṛi — like a trap which catches him; aindhum — from the five senses; nīngi — detaching; nalam — bliss; andhamilladhu — being unlimited; ŏr — distinct/unique; nādu — in the abode; puguvīr — ŏh the ones who desire to enter!; alamandhu — toiling; vīya — be destroyed; asurarai — demons; seṝān — of the one who killed; mundhu — from the beginning; palam — being the result (due to its sweetness); sīril — in the auspicious qualities; ŏvādhĕ — always; padimin — be immersed
3116 இடர் இன்றியே ஒரு நாள் ஒரு போழ்தில் * எல்லா உலகும் கழிய * படர் புகழ்ப் பார்த்தனும் வைதிகனும் * உடன் ஏறத் திண் தேர் கடவி ** சுடர் ஒளியாய் நின்ற தன்னுடைச் சோதியில் * வைதிகன் பிள்ளைகளை * உடலொடும் கொண்டு கொடுத்தவனைப் பற்றி * ஒன்றும் துயர் இலனே (5)
I have not the slightest tinge of grief because I have reached my gracious Lord who safely returned the lost sons of a Vedic man back to him. He took the man and Arjuna in a strong chariot, journeying to the upper regions and reclaiming the four sons from the radiant SriVaikuntam.
Explanatory Notes
(i) The Āzhvār asserts that there is no question of his being confronted by grief of any kind, having taken sole refuge in the Supreme Lord, Who, as Kṛṣṇa, went light into SriVaikuntam, reclaimed the four missing sons of a ‘Vaidik’ (Brahmin) and delivered them back to him as promised.
(ii) The ‘Vaidik’, referred to in (i) above, lost three sons successively; immediately + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
idar inṛiyĕ — without difficulty; oru nāl̤ — one day; oru pŏzhdhil — at a time (which is in between the completion of one karma (task) and the beginning of the next karma); ellā ulagum — for all worlds; kazhiya — to go away from; padar pugazh — very famous (due to being surrendered to krishṇa); pārththanum — arjuna; vaidhikanum — and the brāhmaṇa; udan ĕṛa — climb along and go with; thiṇ thĕr — the firm chariot (which does not go through any change even while reaching the causal region [paramapadham]); kadavi — ride; sudar ol̤iyāy ninṛa — standing, greatly radiant, changeless; thannudaich chŏdhiyil — his own abode which is indicated by the term -param jyŏthi #(supremely radiant abode); vaidhikan pil̤l̤aigal̤ai — the four sons of that brāhmaṇa; udalodum — with their unchanged bodies (since paramapadham does not get affected by change in time); koṇdu koduththavanai — brought back and gave them to him [brāhmhaṇa]; paṝi — approached and enjoyed; onṛum — in any manner; thuyar ilan — remain free from worldly sorrows
3131 படி மன்னு பல் கலன் பற்றோடு அறுத்து * ஐம்புலன் வென்று * செடி மன்னு காயம் செற்றார்களும் * ஆங்கு அவனை இல்லார் ** குடி மன்னும் இன் சுவர்க்கம் எய்தியும் * மீள்வர்கள் மீள்வு இல்லை * கொடி மன்னு புள் உடை * அண்ணல் கழல்கள் குறுகுமினோ (9)
Even those who renounce inherited wealth and conquer the five senses through rigorous penance, with great aversion for this gross and dense body, will only reach the pleasant Svarga and eventually be thrown back to Earth. It's better to attain the feet of the Lord, who has the bird Garuḍa on His banner, and enjoy everlasting bliss.
Explanatory Notes
In the preceding stanzas, the Āzhvār deprecated the earthly pleasures. And now, he points out that the ‘Svarga’, the fairy land known for its unmixed pleasures attained through rigorous penance., abjuring the wealth and bodily pleasures over here, is not hospitable enough to provide these men asylum for all time. They are literally hurled down to Earth at the end of the + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
mannu — wearing always (without removing); pal — many types of; kalan — ornaments; paṝŏdu — with the attachment; aṛuththu — giving up; aim pulan — the five sensory organs (which are attached to worldly pleasures); venṛu — winning over (to have full control over them); sedi mannu — (due to lengthy penance) bushes formed around them; kāyam — body; seṝārgal̤um — troubled (through fasting etc); mannum — permanent (existing for a long time, as a result of their penance); kudi — having settlements; in — very enjoyable; suvargam — svarga (heaven); eydhiyum — even if they attained; avanai — bhagavān (who is the benefactor); āngu — staying there; illār — those who don-t take shelter of him; mīl̤vargal̤ — will lose such heavenly life;; mīl̤villai — to acquire ever-lasting result; kodi — in the dhvaja (flag); mannu — staying eternally; pul̤ — periya thiruvadi (garudāzhvār); udai — one who has; aṇṇal — sarvĕṣvaran-s (supreme lord-s); kazhalgal̤ — divine feet; kuṛugumin — try to reach; kuṛuga — in proximity (of self instead of going astray in worldly pleasures)
3132 குறுக மிக உணர்வத்தொடு * நோக்கி எல்லாம் விட்ட * இறுகல் இறப்பு என்னும் * ஞானிக்கும் அப் பயன் இல்லையேல் ** சிறுக நினைவது ஓர் பாசம் உண்டாம் * பின்னும் வீடு இல்லை * மறுகல் இல் ஈசனைப் பற்றி * விடாவிடில் வீடு அஃதே (10)
3132 kuṟuka mika uṇarvattŏṭu * nokki ĕllām viṭṭa * iṟukal iṟappu ĕṉṉum * ñāṉikkum ap payaṉ illaiyel ** ciṟuka niṉaivatu or pācam uṇṭām * piṉṉum vīṭu illai * maṟukal il īcaṉaip paṟṟi * viṭāviṭil vīṭu aḵte (10)
Even the wise person who strives through many austerities solely for liberation will encounter obstacles due to petty desires or may forever be lost in self-enjoyment, thus not getting divine service. Therefore, it's better to seek refuge in the immaculate Lord and attain the supreme bliss that lasts forever.
Explanatory Notes
The Āzhvār exhorts people to give up striving after ‘Kaivalya Mokṣa’, even though it is everlasting, unlike the limited stay in Svarga and seek, instead, the Supreme bliss of eternal service unto the Lord, as enunciated in the opening stanza of this decad. The ‘Kaivalya Niṣṭa’ subjects himself to an extremely rigorous course of mental and physical discipline in his attempt + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
uṇarvaththodu — with the āthmā who is identified by his gyānam (knowledge); miga nŏkki — meditating upon it intensely (to attain vision of self); ellām — all goals (other than āthmā); vitta — the one who has given up; iṛugal — exclusively ending on āthmā; iṛappu — mŏksha (liberation); ennum — considering as the goal; gyānikkum — for the gyāni (wise); appayan — accepting (bhagavān, who is the ultimate exclusive goal) as the means; illaiyĕl — if not present; siṛuga — lowly goals; ninaivadhu — to think about; ŏr pāsam — attachment; uṇdām — will exist;; pinnum — further; vīdu — mŏksham (in the form of attaining self-enjoyment); illai — will not be attained;; maṛugal il — being the opposite of all defects; īsanai — (natural) controller of all and the lord who is the abode of all auspicious qualities; paṝi — surrendering unto him (considering him as the goal and the means); vidā vidil — not leaving him ever (like the others who accept ulterior benefits from bhagavān [and leave him]); ahdhĕ — that itself; vīdu — is parama purushārtham (the ultimate goal); uyya — to be uplifted
Those who learn these ten songs out of the thousand composed by Kurukūr Caṭakōpaṉ, pure and elegant, emphasizing that salvation lies only in worshiping Lord Tirunāraṇaṉ's feet, will be relieved from deep distress and attain salvation.
Explanatory Notes
(i) The Āzhvār ends up this decad, just as he began it, by stressing the importance of taking refuge at Śrīman Nārāyaṇa’s lotus feet which dispel our distress and elevate us unto Him.
(ii) Chaste and elegant: The chastity of Tiruvāymoḻi as a composition, lies in the fact that it has been compiled by the Āzhvār in a spirit of Divine Service with supreme dedication. + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pugum — approach; āṛu — upāyam (means); ahdhĕ — only that (saying firmly so); kaṇṇan — krishṇa-s; kazhalgal̤ mĕl — on the divine feet; koy — pluckable; pū — having abundance of flowers; pozhil — having garden; kurugūr — the leader of āzhvārthirunagari; ṣatakŏpan — nammāzhvār; kuṝĕvalgal̤ — in the form of confidential services; sey — performed; kŏlam — decorated to perfection; āyiram — thousand; sīrth thodai — having sīr and thodai (grammatical aspects in composing verse); pādal — thiruvāimozhi in the form of a song; ivai paththum — this decad; ahkāmal — without losing; kaṛpavar — those who learn; āzh — being immersed (in worldly wealth and self-enjoyment); thuyar — grief; pŏy — having eradicated; uyyaṛpālar — will be engaged in upliftment of self (leading to devotion towards bhagavān); bālanāy — having a very infant-like form
3156 ## மண்ணை இருந்து துழாவி * வாமனன் மண் இது என்னும் * விண்ணைத் தொழுது அவன் மேவு * வைகுந்தம் என்று கை காட்டும் ** கண்ணை உள்நீர் மல்க நின்று * கடல்வண்ணன் என்னும் அன்னே * என் பெண்ணைப் பெருமயல் செய்தாற்கு * என் செய்கேன் பெய் வளையீரே? (1)
Oh, you ladies adorned with bangles, she runs her hands through the earth and exclaims, "This is the one trodden upon by Vāmaṉaṉ." She worships the sky with joined palms as Vaikuṇṭam, her Lord's transcendent abode, and points it out to others as well. Her mental anguish finds its outlet through torrential tears, and she says her Lord is of oceanic hue. What can be done for He has thus entranced my daughter?
Explanatory Notes
(i) The Mother tells, as above, those who come and enquire of her about the condition of her daughter, Parāṅkuśa Nāyakī.
(ii) Earth, trodden upon by Vāmaṉaṉ This kind of glamour for the earth, recalling its association with Vāmana who trod upon it, long, long back, has a parallel in Sage
Viśvāmitra: When Rāma and Lakṣmaṉa accompanied the sage to help him through + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
Those who learn these ten songs with great devotion, out of the thousand skillfully composed by Caṭakōpaṉ, the chief of fertile Kurukūr, adoring Kaṇṇaṉ, the Redeemer of all sins, will have all their sins cured and attain the blissful SriVaikuntam revered by Nithyasuris.
Explanatory Notes
(i) Unable to stand the sufferings of the Āzhvār any longer, the Lord came down post-haste and relieved the Āzhvār of his erstwhile distress. That is why the Āzhvār calls Him, the great Redeemer of all sins. Even if the parents give up their daughter, the husband who took her by the hand, will never give her up. The Lord’s paragata svīkāra’ (i.e.) wooing His devotee and + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vinai — all sins; thīrkkum — of the nature of driving out (as said in ṣrī bhagavath gīthā 18.66 -sarva pāpĕbhyŏ mŏkshayishyāmi #); kaṇṇanai — krishṇa; vaṇ — abundant with all wealth; kurugūr — leader of āzhvārthirunagari; ṣatakŏpan — nammāzhvār; sol vinaiyāl — service in the form of words; sonna — mercifully spoke; pādal — verses in the form of songs; āyiraththul̤ — among the thousand; ivai paththum — this decad; nal vinai — distinguished deeds; enṛu — considering them; kaṛpārgal̤ — those who learn; nalan — bliss of experiencing bhagavān; udai — having; vaikuntham — paramapadham (spiritual realm); naṇṇi — reach; thol — ancient; vinai — faults such as ignorance etc; thīra — not affected; ellārum — all the residents of paramapadham, i.e. nithyasūris; thozhudhu — humbly worship (to manifest their devotion towards devotees); ezha — rising very briskly; vīṝu iruppār — will be seated in a distinguished manner (manifesting their ṣĕshathva sāmrājyam (the kingdom of servitude towards bhagavān)); vīṝu — being distinct from every other entity (in being the substratum of all, controller of all, lord of all and pervading everywhere)
3199 ## தழுவி நின்ற காதல் தன்னால் * தாமரைக் கண்ணன் தன்னை * குழுவு மாடத் தென் குருகூர் * மாறன் சடகோபன் ** சொல் வழுவு இலாத ஒண் தமிழ்கள் * ஆயிரத்துள் இப் பத்தும் * தழுவப் பாடி ஆட வல்லார் * வைகுந்தம் ஏறுவரே (11)
Those who sing with zeal and revel in these ten songs, out of the flawless thousand Tamil songs by Caṭakōpaṉ, Chief of Teṉkurukūr with a cluster of castles, adoring the lotus-eyed Lord with inexhaustible love, will scale the high spiritual worlds and enjoy perennial bliss.
Explanatory Notes
(i) The lotus-eyed Lord having blessed the Āzhvār, right inside his mother’s womb, the Āzhvār emerged into this world with God-love, ingrained in him.
(ii) The clustering of houses in Kurukūr would, ipso facto, denote the clustering of people, in that town. A juicy explanation for such crowding, furnished in ‘Iṭu’, is that the Lord’s advent in Kurukūr was expected + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kādhal thannāl — due to great desire to enjoy; thāmaraik kaṇṇan thannai — on sarvĕṣvara who is having infinitely enjoyable divine eyes which are the cause for such great desire; kuzhuvum — group of; mādam — having mansions; then kurugūr — the leader of āzhvārthirunagari; māṛan — having great family lineage; satakŏpan — nammāzhvār-s; vazhu ilādha — without missing (any of bhagavān-s qualities); ol̤ thamizhgal̤ — in dhrāvida (thamizh) language which is available to pursue for all, in the form of distinguished teachings; āyiraththul̤ — among the thousand pāsurams; ippaththum — this decad; thazhuva — to be fixated in the heart; pādi — sing; āda — to dance with great emotions (out of overwhelming love); vallār — those who are able to; vaikuntham ĕṛuvar — will ascend to paramapadham (where there is unlimited enjoyment).; ĕṛu āl̤um — having rushabha vāhanam (bull as his vehicle); iṛaiyŏnum — rudhra who considers himself to be the īṣvara (lord) (of the world as said in -īṣŏham sarvadhĕhinām- (lord of all creatures))
Those who chant these ten songs out of the flawless and mellifluous thousand by Caṭakōpaṉ, adoring the Lord who compressed and sustained countless souls and their seven worlds within Himself, and then ate up curds and butter as the divine child, will have their chronic cycle of birth and death ended and attain SriVaikuṇṭam - the high spiritual world.
Explanatory Notes
Unlike the worshipper at the sanctum, remaining worried about the safety of the pair of sandals left by him at the temple gate, the Lord attended to His cosmic duties first, such as the sustenance of the worlds and their contents in His stomach during the deluge, and then addressed Himself to the task of eating up the curds and butter in the pastoral village of Gokula, + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ĕzhulagu — all worlds; than ul̤ odukki — having the supremacy to protect them to become subdued in his sankalpa (will); thayir — curd; veṇṇey — butter; uṇdānai — on emperumān who is having saulabhyam (simplicity) of consuming; thadam kurugūr — the leader of very spacious āzhvārthirunagari; satakŏpan — nammāzhvār-s; seyir il — flawless (in both poetry and its meaning); sol — words; isai — with music; mālai — garland; āyiraththul̤ — among the thousand pāsurams; ippaththāl — by this decad; vayiram sĕr — deep-rooted since time immemorial; piṛappu — bondage in this material realm; aṛuththu — severing; vaikundham — paramapadham; naṇṇuvar — will attain.; naṇṇādhār — those who do not stay by one-s side, due to enmity; muṛuvalippa — to smile (joyfully seeing his suffering)
If you can recite these ten songs, out of the thousand sung by Kurukūr Caṭakōpaṉ with deep devotion, and wear a fragrant garland blessed by the Lord, you'll secure a place in the eternal spiritual kingdom by guiding others towards God.
Explanatory Notes
(i) In the original text of this song, it has been said that the Āzhvār attained the Lord donning the discus, through service. The finale is, however, yet to come and he has to wait till X-10. The service rendered by the Āzhvār by hymning the Lord’s peerless glory and clearly establishing His Supremacy, in this decad, is unique. The votaries of the minor gods have been + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
sĕrndhavan — having attained; vaṇ kurugūr nagarān — being the leader of the distinguished āzhvārthirunagari; nāl̤ kamazh — having very fresh fragrance; magizh mālai — divine magizha garland; mārbinan — having on his chest; māṛan — having the family name -māṛan-; satakŏpan — āzhvār who is having the divine name -ṣatakŏpa- (due to defeating the bāhyas (those who reject vĕdham) and kudhrushtis (those who misinterpret vĕdham)); vĕtkaiyāl — out of great desire (in bhagavath vishayam); sonna — mercifully spoke; pādal — in the form of a song; āyiraththul̤ — among the thousand pāsurams; ippaththum — these 10 pāsurams (which are focussed on instructing others); vallār — those who can recite (along with meditating upon the meanings); kaiyadhu — in their hands- reach; maṝu — on top of the recital itself [which is a greatly joyful result]; adhu — being present in the other side [of material realm]; mītchi inṛi — with no return; vaikundham — ṣrīvaikuṇtam; mānagar — the great abode.; kai — with the divine hand; ār — well fixed
3265 ## இரைக்கும் கருங் கடல் வண்ணன் * கண்ண பிரான் தன்னை * விரைக் கொள் பொழில் * குருகூர்ச் சடகோபன் சொன்ன ** நிரைக் கொள் அந்தாதி * ஓர் ஆயிரத்துள் இப் பத்தும் * உரைக்க வல்லார்க்கு * வைகுந்தம் ஆகும் தம் ஊர் எல்லாம் (11)
Those who chant these ten songs from the thousand composed by Caṭakōpaṉ of Kurukūr, a place full of fragrant orchards, adoring Lord Kaṇṇaṉ of the ocean's hue, will enjoy spiritual and worldly bliss right in their homes.
Explanatory Notes
(i) The Lord will court those that recite these ten songs and remain inseparably united with them. Where the Lord is there is spiritual world and thus the chanters of this Tiruvāy-moḻi (decad) get the spiritual world transported unto them.
(ii) “Roaring ocean”—The ocean is in a state of upheaval, the bottom of the sea throwing the sands right up to the surface in violent + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vaṇṇan — one who is having beautiful form; pirān — one who is of the nature of letting his devotees enjoy such beauty; kaṇṇan thannai — krishṇa; viraik kol̤ — greatly fragrant; pozhil — having garden; kurugūravar — leader of those who dwell in [āzhvār]thirunagari; satakŏpan — āzhvār; sonna — mercifully spoke; nirai — Poetic aspects such ezhuththu, asai, sīr, thal̤ai, adi, thodai, pā, isai, thāl̤am and other decorative aspects; kol̤ — having; andhādhi — being in andhādhi [antham + ādhi, a type of poem where the last word of one pāsuram is used as the first word in the next pāsuram]; ŏr — distinguished; āyiraththul̤ — among the thousand pāsurams; ippaththum — this decad; uraikka vallārkku — for those who can recite just the pāsurams (without understanding anything more); tham — where they are located; ūr ellām — the towns/abodes; vaigundham — to be said as paramapadham; āgum — have bliss.; ūr — the whole town; ellām — everyone
3276 ## உறங்குவான் போல் * யோகுசெய்த பெருமானை * சிறந்த பொழில் சூழ் * குருகூர்ச் சடகோபன் சொல் ** நிறம் கிளர்ந்த அந்தாதி * ஆயிரத்துள் இப் பத்தால் * இறந்து போய் வைகுந்தம் * சேராவாறு எங்ஙனேயோ? * (11)
Those who chant these ten songs, among the thousand sung by Caṭakōpaṉ in Kurukūr, where orchards bloom, praising the Lord who appears asleep but tirelessly works for His devotees' well-being, are destined for the spiritual realm afterlife.
Explanatory Notes
The Nāyakī had said, in the preceding song, that the whole world was asleep, suggesting that even the Lord had gone to sleep. The Lord was, however, quick to point out to the Āzhvār that He was not asleep but was only contemplating the manner in which He should present Himself to the Āzhvār and regale him. Thus informed, the Āzhvār could sustain himself and so also, the + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
seydha — engaged in; perumānai — about sarvĕṣvaran; siṛandha — rich; pozhil — garden; sūzh — surrounded; kurugūr — leader of āzhvārthirunagari; satakŏpan — āzhvār; sol — mercifully compiled; niṛam — paṇ (tune); kil̤arndha — abundant; andhādhi — in anthādhi style (beginning of a pāsuram matching the ending of previous pāsuram); āyiraththul̤ — among the thousand pāsurams; ip paththāl — by this decad; iṛandhu — shedding the body; pŏy — travelling in the archirādhi (the illuminated) path; vaigundham — in paramapadham (spiritual realm); sĕrāvāṛu — not reaching; enganĕ — how?; annimīrgāl̤ — ŏh mothers!; nīr — ẏou all
Those who devoutly recite these ten songs, among the thousand composed by Caṭakōpaṉ of Kurukūr for his own spiritual enlightenment, dedicated solely to the Lord resting on the Serpent-bed, whom he regarded as his sole sanctuary, will experience everlasting bliss in SriVaikuntam.
Explanatory Notes
Ādiśeṣa, the Lord's couch cum bed will not allow the Lord to give up the supplicants and therefore it is that the Āzhvār seeks to take advantage of this favourable combination.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pirān — lord; saraṇĕ — charaṇ (divine feet) only; saraṇ — ṣaraṇam, upāyam (means); namakku — for us; enṛu — that; nāl̤ thoṛum — always; ĕka sindhaiyanāy — having the desire in his mind; kurugūrch chatakŏpan māṛan — nammāzhvār [the leader of āzhvārthirunagari]; āga — to survive; nūṝa — mercifully spoke; andhādhi — in the [poetic] form of anthādhi [ending of one pāsuram connecting with the beginning of the next pāsuram]; āyiraththul̤ — among the thousand pāsurams; ŏr — distinguished; ivai — these; paththum — ten pāsurams; vallār — those who can practice; māgam — the great spiritual sky; vaigundhaththu — in ṣrīvaikuṇtam; vaigalum — forever; magizhvu eydhuvar — will remain blissfully.; vaigal — always; pū — beautiful
3546 இன் கவி பாடும் * பரம கவிகளால் * தன் கவி தான் தன்னைப் * பாடுவியாது இன்று ** நன்கு வந்து என்னுடன் ஆக்கி * என்னால் தன்னை * வன் கவி பாடும் * என் வைகுந்த நாதனே (6)
It's truly gracious of the celestial Lord to select me as His vessel and shower His grace upon me, allowing His glory to be sung through me, even though He could easily have enlisted the first three Āzhvārs, the most melodious poets, for this purpose!
Explanatory Notes
There have indeed been many sweet-singing poets combining poetic skill and piety, like Vyāsa, Parāśara and Vālmīki, the great Sanskrit poets and the first three Āzhvārs and ‘Tirumaḷicai Āzhvār’ who have many sweet, soul-stirring hymns in Tamil to their credit. The Lord could have got the ‘Tiruvāymoḻi’ also sung by these super-eminent poets and yet He deigned to shed His + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pādum — those who sing; parama kavigal̤āl — by the great poets such as parāṣara, pārāṣara (vyāsa), vālmeeki et al who have none greater, mudhalāzhvārgal̤ (et al); than — matching him; kavi — poem; thān — him (being the instigator); thannai — himself who has infinite greatness; pāduviyādhu — instead of making them sing ever; inṛu — today; nangu — with intent; vandhu — came; ennudan — with me; ākki — made; en — for me; vaigundha nādhanĕ — manifesting his greatness of being ṣrīvaikuṇtanātha (lord of ṣrīvaikuṇtam); ennāl — through me; thannai — him who has such greatness; van — perfectly; kavi pādum — will sing poems.; vaigundha nādhan — ḥaving the greatness of being ṣrīvaikuṇtanātha; val — very strong
I can never be fully satisfied, no matter how much I contemplate, for my gracious Lord inspired me to sing incomparable songs praising His glory as the divine Lord, cleansing me of my sins and elevating me to His level, where I can freely commune with Him.
Explanatory Notes
The Lord of the Universe, Chief of the exalted Celestials has condescended to shed His limitless grace on a great sinner, and cleanse him throughly, making him pure like Him. And what more? The regenerated Āzhvār, of immaculate purity, is made by Him to sing His spiritual worldly glory and grandeur to His great delectation. It is indeed amazing that the Lord should feel + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
en vinai — my sin; māyndhaṛa — to destroy; sey — doing; kundhan — having the nature; thannai — him; ennākki — making him to be understood by me; ennāl — having me as a tool; thannai — he who is having such greatness; vaigundhanāga — not to cause any blemish for his nature; pugazha — to praise; vaṇ — magnanimously; thīm — sweet; kavi — poem; sey — to do; kundhan — having the nature of favouring; thannai — him; sindhiththu — think; ennāl̤ ārvan — when will ī get satisfaction?; ĕrvu — gyānam, ṣakthi etc which are required for singing poem; ilā — lacking
3581 இடை இல்லை யான் வளர்த்த கிளிகாள் * பூவைகள்காள் குயில்காள் மயில்காள்! * உடைய நம் மாமையும் சங்கும் நெஞ்சும் * ஒன்றும் ஒழிய ஒட்டாது கொண்டான் ** அடையும் வைகுந்தமும் பாற்கடலும் * அஞ்சன வெற்பும் அவை நணிய * கடையறப் பாசங்கள் விட்டபின்னை அன்றி * அவன் அவை காண்கொடானே (8)
My dear parrots, peacocks, koels, and little Pūvai birds, my cherished companions, I have nothing more to offer you; the Lord has taken everything from me, all my possessions. Yet, it is not hard to attain SriVaikuntam, the Milk Ocean, Mount Añcaṉam, and other sacred places. However, the Lord does not reveal these unless one sheds the last trace of attachment to worldly things.
Explanatory Notes
(i) The main theme of this decad being complete eschewal of, and total dissociation from all things ungodly, this is yet another topical stanza of the decad. (See also stanza 7)
(ii) The pets were reared up by the Nāyakī merely as ancillary to her God-enjoyment, by way of heightening the enjoyment and now, in her present state of separation from her beloved Lord, all + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
These ten songs, among the thousand delightful verses composed by Kurukūr Caṭakōpaṉ, praising the Lord who dwells in Tirukkaṭittāṉam with its abundant orchards, will uplift their singers to the blissful spiritual realm with great joy.
Explanatory Notes
(i) These ten songs will, by themselves, elevate their chanters to the high spiritual worlds, on the ground that the Lord shall not brook separation from them even for a trice. This, of course, means that the Lord will be greatly delighted to hear these songs and, in the exuberance of His joy, instantly lift the chanters up to His spiritual worldly abode.
(ii) The + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
uṛai — eternally residing; thirumālai — to surrender unto ṣriya:pathi (divine consort of ṣrī mahālakshmi); madhil̤ — having fort (which is a protection); kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār-s; sol — word; pālŏdu amudhu anna — resembling a mixture of milk and nectar; āyiraththu — among thousand pāsurams; ippaththum — this decad; mĕlai — high abode; vaigundhaththu — in paramapadham; viyandhu — being pleased; iruththum — will make them stay put.; ennai — me (who cannot survive without him); viyandhu — being astonished
3687 புளிங்குடிக் கிடந்து வரகுணமங்கை இருந்து * வைகுந்தத்துள் நின்று * தெளிந்த என் சிந்தையகம் கழியாதே * என்னை ஆள்வாய் எனக்கு அருளி ** நளிர்ந்த சீர் உலகம் மூன்றுடன் வியப்ப * நாங்கள் கூத்து ஆடி நின்று ஆர்ப்ப * பளிங்கு நீர் முகிலின் பவளம் போல் * கனிவாய் சிவப்ப நீ காண வாராயே (4)
You bestowed upon me clarity that will never depart, oh my Master, reclining in Puḷiṅkuṭi. You remain seated in Varakuṇamaṅkai and stand in Vaikuṇṭam. May You shower Your astounding grace upon me, causing the three worlds to dance with joy, and let us behold Your enchanting lips, resembling the coral creeper embracing the dark cloud laden with clear water.
Explanatory Notes
(i) In His iconic manifestation, the Lord assumes different postures; in certain pilgrim centres, He reposes, in some, He is seen seated, while, in others, He keeps standing. These can be adored individually as well as collectively, as in this song. As Saint Nammāḻvār contemplated on the manifestations of the Lord, in His worshippable Forms, at the various pilgrim centres, + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
varaguṇamangai — in thiruvaraguṇamangai; irundhu — sitting; vaigundhaththul̤ — in ṣrīvaikuṇtam; ninṛu — standing; thel̤indha — having clarity (that these are done for us); en — my; sindhai agam — standing in my heart; kazhiyādhĕ — without leaving; ennai — me; āl̤vāy — oh one who enslaved!; enakku — for me; arul̤i — granting special mercy; nal̤irndha — cool; sīr — qualities such as ṣeela etc; ulagam mūnṛu — the three worlds; udan — with a single voice; viyappa — to the amaśement saying -what a partiality towards his devotees!-; nāngal̤ — us (who are going to see you, being an ananya prayŏjana (without any expectation)); kūththādi — dancing out of joy; ninṛu — stand; ārppa — to make huge noise of celebration; pal̤ingu — pure; nīr — filled with water; mugilin — in dark cloud; paval̤ampŏl — like a coral creeper which is spread out; kani — having friendly colour; vāy — divine lips; sivappa — to manifest the reddishness; kāṇa — to be seen and enjoyed by us; nī vārāy — you should mercifully walk towards us; paval̤am — coral-s; nan — dense
3691 எங்கள் கண் முகப்பே உலகர்கள் எல்லாம் * இணை அடி தொழுது எழுது இறைஞ்சி * தங்கள் அன்பு ஆர தமது சொல் வலத்தால் * தலைத்தலைச் சிறந்து பூசிப்ப ** திங்கள் சேர் மாடத் திருப்புளிங்குடியாய் * திரு வைகுந்தத்துள்ளாய்! தேவா * இங்கண் மா ஞாலத்து இதனுளும் ஒருநாள் * இருந்திடாய் வீற்று இடம் கொண்டே (8)
Oh, Lord, You repose in Tiruppuḷiṅkuṭi, where the tall castles soar up to the Moon. In Tiruvaikuṇṭam, You keep standing. May You remain seated right here, in front of us all, for at least a day, so that the worldly men can pray with resounding tones and prostrate with intensified love, vying with each other.
Explanatory Notes
(i) The Lord is known to remain seated in the Durbar hall in the high spiritual worlds, where He grants audience. The
Āzhvār would, however, pray unto the Lord, reclining in Tiruppuḷiṅkuṭi, to appear like-wise, right here, so as to attract the people over here and make them worship Him, to their heart’s fill, in grateful appreciation of His great gesture.
(ii) + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
My mind, without distinction between day and night, incessantly longs to behold the magnificent SriVaikuntam, the divine abode of the Lord. It reflects on His wondrous forms, such as the amalgamation of man and lion and the splitting asunder of another form with sharp nails.
Explanatory Notes
(i) The Āzhvār says that his mind, which revelled in the contemplation of the Lord’s wondrous deeds, now longs to see the Lord in His transcendent glory, in the High spiritual worlds.
(ii) It is indeed a very odd combination, outside the realm of possibility, the conjunction of Man and Lion, in a single frame. And yet, the Omnipotent Lord assumed such a Form, in His + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
It's natural that those connected to these ten songs, among the thousand, in the hymnal garland of Kurukūr Caṭakōpān, who adore the feet of the Lord with boundless compassion and loving condescension, ascend to SriVaikuntam.
Explanatory Notes
(i) This decad is in adoration of the Lord’s loving condescension which knows no limits. The Supreme Lord, higher than whom there is none, freely mingles, without any qualms, compunction or mental reservation, with the lowest of the lowly.
(ii) Contemplating the Lord’s grace galore, the Āzhvār also goes to the extent of asserting that even those, who are in some way, + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
aṇi — decorated; kŏlam — beautiful form; nīl̤ — very vast; kurugūr — leader of āzhvārthirunagari; satakŏpan — āzhvār-s; sol — with words; mālai — being garland; āyiraththul̤ — among thousand pāsurams; ivai paththinin — this decad-s; pālar — those who have close proximity (either by learning the pāsurams or their meanings); vaigundham — in ṣrīvaikuṇtam; ĕṛudhal — ascending; pānmai — this is natural.; maiyār — having decorated with black pigment (for the eyelashes); karu — having natural darkness to be said as in -asithĕkshaṇā-
Oh lovely clouds, racing across the flawless sky, carrying lightning like fiery arcs in your embrace! Will you deliver my message to the resplendent Lord who resides in Tirumūḻikkaḷam? His locks drip with abundant honey, and He dwells in the heart of this sinner, showering affection akin to that bestowed upon the impeccable SriVaikuntam.
Explanatory Notes
(i) Seeing that the clouds were rather diffident of being heard by the Lord, the Nāyakī assures them of positive response by the Lord. The Nāyakī’s confidence stemmed from the fact that the Lord got Himself lodged in her heart with all the affection He bestows on His transcendent abode, called spiritual world.
(ii) The lightning appears in the clouds only when they + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thī val̤aiththu — like a ring of fire carried around; min ilagum ol̤i mugilgāl̤ — ŏh clouds which are having increased beauty due to the presence of lightning which is shining!; thirumūzhikkal̤aththu — in thirumūzhikkal̤am; uṛaiyum oṇsudarkku — due to the eternal presence there, one who is having distinguished radiance of qualities such as sauṣeelyam, saulabhyam etc; thel̤i visumbu — pure divine sky; thirunādā — as one who is having perfect wealth; thīvinaiyĕn manaththu — in my heart; ī who am having the sin of being pained after union [due to the separation]; uṛaiyum — residing in a concealed manner; thul̤i — sprouted; vār — and flowing; kal̤ — having honey; kuzhalārkku — for the one who is manifesting his beautiful hair; en thūdhuraiththal — the message saying -ẏou, being kĕṣava, are to eliminate my klĕṣa (sorrow)-; seppumin — please convey!; thū mozhi vāy — having faultless speech; vaṇdinangāl̤ — ŏh groups of beetles!
The Lord Supreme, the first cause of all things, cannot bear to be apart even for a moment from my head, and equated me with Mount Tirumāliruñcōlai and the Milky Ocean. He covets my physical frame as He does the exalted SriVaikuntam and Mount Tiruvēṅkaṭam, despite my soul being entangled with material concerns through thought, word, and deed.
Explanatory Notes
(i) The Āzhvār is amazed at the astounding love exhibited by the Lord unto him, rather every inch of his body, easily the aggregate of the love borne by Him for the sacred centres of front-rank eminence, like Mount Tirumāliruñcōlai, Mount Tiruvēṅkaṭam, the Milky Ocean and the High spiritual worlds (Śrī Vaikuṇṭa). So deep and intense is the Lord’s love that He shall not + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
en thalaiyĕ — my head; thirumāl — being ṣriya:pathi as said in -ṣriyāsārdham-, residing in; vaigundhamĕ — paramapadham (spiritual realm); thaṇ — invigorating; thiruvĕngadamĕ — periya thirumalai (main divine hill); enadhu udalĕ — my body; aru — insurmountable; mā — great; māyaththu — united with the amaśing prakruthi (matter); enadhuyirĕ — my āthmā (self); manamĕ — mind; vākkĕ — speech; karumamĕ — action; oru mā nodiyum — even a fraction of a moment; piriyān — he is not separating; en ūzhi mudhalvan — being the cause for all entities which are controlled by time, to acquire me; oruvanĕ — he is the distinguished one!; ūzhi — all entities which are under the control of time; mudhalvan oruvanĕ — being the singular cause
The Lord, dwelling in Tiruppēr surrounded by lovely orchards where parrots reside, is about to bestow upon me the immaculate SriVaikuntam of great splendor. My eyes rejoice, knowing that the SriVaikuntam is brought within my easy reach by the Lord’s grace, and my mind dances with joy.
Explanatory Notes
(i) The home of parrots: This refers to the lovely gardens in Tiruppēr, where parrots are perched merrily. This could also refer to the township of Tiruppēr, inhabited by truth-loving, knowledgeable persons who would parrot-like repeat what they had gathered from their preceptors, without any distortion or deviation.
(ii) From this land of dark nescience to the yonder + Read more
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kal̤ippa — to become joyful; kal̤idhu āgiya — joyful; sindhaiyanāy — being with the one who has the heart; kal̤ikkinṛĕn — ī am enjoying;; kil̤i thāviya — dense to let the parrots hop around; sŏlaigal̤ sūzh — surrounded by gardens; thiruppĕrān — one who is present as easily approachable in thiruppĕr; thel̤idhu āgiya — being radiant, due to its being filled with great goodness; sĕṇ visumbu — parama vyŏma (supreme sky) which is higher (than the abode of brahmā); tharuvān — is ready to bestow.; thĕn ĕy — abundance of beetles; pozhil — having garden
3871 ## சூழ் விசும்பு அணி முகில் * தூரியம் முழக்கின * ஆழ் கடல் அலை திரை * கை எடுத்து ஆடின ** ஏழ் பொழிலும் * வளம் ஏந்திய என் அப்பன் * வாழ் புகழ் நாரணன் * தமரைக் கண்டு உகந்தே (1)
The comely clouds in the sprawling sky resonated with music, while the surging waves of the deep seas danced in joy. The inhabitants of the seven islands held gifts in their hands to greet with great joy the incoming devotees of my Lord, the beneficent Nāraṇaṉ of undying fame.
Explanatory Notes
(i) This song describes the ecstatic manner in which even the inanimate clouds, which decorate the sprawling sky and the surging waves of the deep seas, came forward to greet the devotees of Lord Śrīman Nārāyaṇa of undying fame, during their ascent to the high spiritual worlds. All the seven islands wore a festive appearance and their inhabitants, one and all, held, in + Read more
Word by Word (WBW) meaning
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3872 நாரணன் தமரைக் கண்டு உகந்து * நல் நீர் முகில் * பூரண பொன் குடம் * பூரித்தது உயர் விண்ணில் ** நீர் அணி கடல்கள் * நின்று ஆர்த்தன * நெடு வரைத் தோரணம் நிரைத்து * எங்கும் தொழுதனர் உலகே (2)
Up in the sky, the joyous clouds, heavy with fine water, honored Lord Nārāyaṇa's devotees. They presented them with gold vessels filled with water, topped with coconuts. Meanwhile, the deep waters of the oceans applauded with standing ovation, and beings from all worlds raised festive banners high in celebration.
Explanatory Notes
Not satisfied with mere roaring with joy, as set out in the last song, the clouds present the ceremonial ‘Pūrṇa Kumba’ (vessel containing water, having coconut as the lid) to the distinguished sojourners; likewise, the oceanic waves, that danced, keep on expressing their joy. The denizens of the upper worlds vie with each other in setting up mammoth banners and buntings
Word by Word (WBW) meaning
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3873 தொழுதனர் உலகர்கள் * தூப நல் மலர் மழை பொழிவனர் * பூமி அன்று அளந்தவன் தமர் முன்னே ** எழுமின் என்று இருமருங்கு இசைத்தனர் * முனிவர்கள் * வழி இது வைகுந்தர்க்கு என்று * வந்து எதிரே (3)
The devotees of the Lord, who once spanned the worlds, were greeted with incense and showers of fine flowers by the denizens of SriVaikuntam. The sages broke their silence to adore these marchers to SriVaikuntam, welcoming them all the way. Arrayed on both sides, they duly escorted these dignitaries with honor and reverence.
Explanatory Notes
There are certain upper worlds, charged with the special responsibility of guiding and conducting the released souls in their onward march to spiritual world. Those denizens are shown here as revering the new-comers by burning incense before them and showering on them choice flowers of outstanding fragrance. Even the sages came forward, breaking their normal vow of silence,
Word by Word (WBW) meaning
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3874 எதிர் எதிர் இமையவர் * இருப்பிடம் வகுத்தனர் * கதிரவர் அவர் அவர் * கைந்நிரை காட்டினர் ** அதிர் குரல் முரசங்கள் * அலை கடல் முழக்கு ஒத்த * மது விரி துழாய் முடி * மாதவன் தமர்க்கே (4)
The Nithyasuris led the way for the devotees of Mātavaṉ, adorned with His honey-studded tuḷaci garland, and arranged inns along their spiritual journey. They were accompanied by twelve Katiravars and other escorts who guided them, showcasing various sights and playing drums that echoed like the roaring of the seas with their surging waves.
Explanatory Notes
(i) The Devas in the upper regions, are said to manifest their great joy over the spiritual worldly ascent of the devotees of Mādhava, by playing music, en route, and putting up nice halting camps in enchanting surroundings, where the distinguished marchers might possibly alight and relax themselves. Even if these special camps, studiously set up by the Devas in their + Read more
Word by Word (WBW) meaning
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mādhavan thamarkku — for the servitors of ṣriya:pathi (lord of ṣrī mahālakshmi); imaiyavar — (dhĕvathās) those who don-t blink their eyes; edhir edhir — in the path of ṣrīvaishṇavas going to paramapadham; iruppidam — palaces which are resting places; vaguththanar — made;; kadhiravar — the twelve ādhithyas; avaravar — in their respective ability; kai nirai kāttinar — gave their rays which are their hands as the decorative rows;; murasangal̤ — the drums which they beat; adhir kural — the tumultuous sound; alai kadal — in ocean with tides; muzhakkoththana — matched loud noise.; vānavar — ādhivāhika dhĕvathās (those who guide the āthmā in their path to paramapadham) such as varuṇa, indhra, prajāpathi et al; vāsalil — standing at the entrances of their respective abode
The Nithyasuris assembled in outer space to honor and revere the great marchers to the SriVaikuntam, acknowledging them as devotees of Mātavaṉ. They warmly welcomed them to their respective places. Vedic scholars from SriVaikuntam released and bestowed upon them the benefits earned through their rites and rituals. Meanwhile, the Kinnaras and Karuṭas sang many songs in celebration of their arrival.
Explanatory Notes
The Celestials came out into the open to greet the devotees of Lord Mādhava Who bears Śrī Mahālakṣmī on His chest, as the favourite wards of the Divine Mother. The distinguished marchers to spiritual world were accorded a warm reception by the Celestials who invited the former to visit their places and accept their hospitality. The Vedic Scholars of the upper worlds deemed + Read more
Word by Word (WBW) meaning
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mādhavan thamar — servitors of ṣriya:pathi (lord of ṣrī mahālakshmi); enṛu — showing reverence; pŏdhumin — -kindly come in this way-; emadhu idam pugudhuga — please enter the places which are under our regime; enṛalum — as they say these words and honour them with gifts; vĕdha nal vāyavar — those who are having distinguished mouth/speech due to their recital of vĕdham; vĕl̤vi — (their) karmas such as yāgam (fire sacrifice) etc; ul̤ — with reverence thinking -our recitals have become purposeful-; maduththu — offered (at the lotus feet of the ṣrīvaishṇavas); kinnarar — kinnaras (celestial beings); gerudargal̤ — garudas (celestial beings); gīdhangal̤ pādinar — sang songs.; vĕl̤vi ul̤ maduththalum — ās the vaidhikas offered all dharmas; virai kamazh — emitting fragrance
The savants offered the fruits of their Vedic rites, filling the air with the sweet smoke of incense. Chanks and bugles sounded loudly as bright-eyed damsels hailed the marchers. They joyously spoke to them, "You, devotees of our Lord who wields the discus, may you hold sway over our land."
Explanatory Notes
The bright-eyed ‘Apsaras’, the sweet damsels in the upper regions, cast their cool glances on the Lord’s devotees, passing along; Overcome by spontaneous joy, these ladies welcomed the distinguished travellers with the same warmth with which the elders would greet the home-coming of an youngster who had strayed away in distant lands quite long. Nampiḷḷai would just melt + Read more
Word by Word (WBW) meaning
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naṛum — fragrant; pugai — incense; engum kalandhu — spreading everywhere; kāl̤angal̤ — wind instruments; valam puri — conches with curl towards the right side; isaiththanar — blew;; vāl̤ — radiant; oṇ — beautiful; kaṇ — having eyes; madandhaiyar — celestial women; āzhiyān — for sarvĕṣvaran who has thiruvāzhi (divine chakra); thamar — you who are servitors; vānagam — these abodes such as svarga (heaven) etc; āṇmingal̤ — should rule over; enṛu magizhndhu — being joyful in this manner; vāzhththinar — blessed.; thodu kadal kidandha — mercifully resting in the deep ocean; em kĕsavan — being kĕṣava who is the creator of everyone such as people like me, dhĕvas starting with brahmā, and nithyasūris
3877 மடந்தையர் வாழ்த்தலும் * மருதரும் வசுக்களும் * தொடர்ந்து எங்கும் * தோத்திரம் சொல்லினர் ** தொடுகடல் கிடந்த எம் கேசவன் * கிளர் ஒளி மணிமுடி * குடந்தை எம் கோவலன் * குடி அடியார்க்கே (7)
When the ladies sang the glory of these great marchers who have faithfully served Kēcavaṉ, our Lord, across generations, and who now rest in Kuṭantai adorned with a gleaming gem-set crown, the ‘Marutars’ and ‘Vacus’ extolled their greatness. They continued to follow them as far as they were able, acknowledging their devotion and reverence towards Mātavaṉ.
Explanatory Notes
(i) Not satisfied with what they did, in their respective areas, unto the distinguished marchers to spiritual world, the ‘Maruth Gaṇas’ and ‘Aṣṭa Vasus’ went beyond their territorial limits, as far as they could, singing all the time the glory of these great souls on their upward journey. As a matter of fact, even these Devas, reputed for their rapid movements with immense + Read more
Word by Word (WBW) meaning
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3878 குடி அடியார் இவர் * கோவிந்தன் தனக்கு என்று * முடி உடை வானவர் * முறை முறை எதிர்கொள்ள ** கொடி அணி நெடு மதிள் * கோபுரம் குறுகினர் * வடிவு உடை மாதவன் * வைகுந்தம் புகவே (8)
The crowned inhabitants of SriVaikuntam spared no effort as they came forward to warmly welcome the devotees of Lord Kōvintaṉ, who had arrived at the main entrance of SriVaikuntam, the exquisite abode of Mātavaṉ. This sacred place was adorned with stately walls adorned with lovely banners.
Explanatory Notes
(i) The ‘Nityas’, in spiritual world, now come forward, in their strength, to greet the devotees from Earth, of Lord Govinda, who were enthralled by His amazing simplicity and loving condescension, during His advent on Earth. The venue where the two groups meet is just outside the main entrance to spiritual world (Śrī Vaikuṇṭa). It may be noted that, while the previous + Read more
Word by Word (WBW) meaning
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enṛu — saying; mudi udai — having similar form with crown etc as īṣvara; vānavar — nithyasūris; muṛai — as per their respective position; edhir kol̤l̤a — come forward and welcome; vadivu udai — having a decorated form; mādhavan — sarvĕṣvaran-s (who is present with lakshmi as said in -ṣriyāsārdham-); vaigundham — in ṣrīvaikuṇtam; puga — to let them enter; kodi aṇi — being decorated with flags (as a mark of welcoming them, as decoration); nedu madhil̤ — having tall fort; gŏpuram kuṛuginar — arrived at the main entrance.; vaigundham pugudhalum — ās the ṣrīvaishṇavas entered ṣrīvaikuṇtam; vāsalil vānavar — the divine gate keepers
The eternal Nithyasuris awaited in front of the gates of SriVaikuntam, greeting these great marchers with immense joy. They said to them, "May you, our masters, devotees of the Lord of Vaikunta, take over our duties and positions." The Nithyasuris, engaged in perpetual service to the Lord, and the deeply meditative sages considered it a privilege for humans from Earth to journey to SriVaikuntam.
Explanatory Notes
Tirumaṅkai Āzhvār was so steeped in the enjoyment of the Lord in His Arcā (Iconic) manifestation in the ‘Līlā Vibhūthi’ (Sportive Universe), easily worshipped in His image form of exquisite charm, that he even ridiculed the idea of men aspiring for spiritual world, like unto the senseless pursuit after the flying crow, letting go the rabbit on hand. And so, there lies + Read more
Word by Word (WBW) meaning
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vaigundhan thamar — these ṣrīvaishṇavas, who have attained ṣrīvaikuṇtanātha; emar — are desirable for us;; emadhu idam puga — they should enter our dominion; enṛu — considering this; viyandhanar — became pleased;; vaigundhaththu — in that abode; amararum munivarum — amarars (those who engage in kainkaryam) and munivars (those who engage in meditating on bhagavān-s qualities); maṇṇavar — those who were immersed in worldly pleasures on earth; vaigundham puguvadhu — entering paramapadham; vidhiyĕ — what a bhāgyam (fortune)!; enṛu viyandhanar — became pleased.; vidhi vagai — by the order of īṣvara, in the form of our fortune; pugundhanar — the ṣrīvaishṇavas arrived and entered;
The eternal Nithyasuris, revered in the sacred Vedas, considered it their great fortune that these men had come to SriVaikuntam. They welcomed them with grand honors, ceremonially washing their feet. Damsels with faces radiant like the moon came forward, carrying the Lord’s foot-rest, vermilion powder for the devotees’ foreheads, vessels filled with water topped with coconut lids, and auspicious lamps.
Explanatory Notes
(i) The ‘Nitya Sūrīs’, the Eternal Angels, who never passed through the gruelling mill of Saṃsāra and are, therefore, known as4 aspriṣṭa Samsārīs’, honour the ‘Released Souls’ just entering spiritual world on such a grand scale, without the slightest tinge of superiority complex. What makes them admire the new entrants and honour them, by enthroning them and washing their + Read more
Word by Word (WBW) meaning
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enṛu — being pleased; nal vĕdhiyar — the nithyasūris who are well versed in vĕdham (as said in purusha sūktham -sādhyāssandhi dhĕvā:-) and having distinguished nature; padhiyinil — in their respective abode; pānginil — in an honourable manner; pādhangal̤ kazhuvinar — cleansed the divine feet (of such ṣrīvaishṇavas);; nidhiyum — bhagavān-s pādhukā which are said as the wealth for devotees as said in sthŏthra rathnam -dhanam madhīyam-; nal suṇṇamum — distinguished thiruchchūrṇam (fragrance powder, which acquired its greatness due to the contact with the divine form of bhagavān); niṛai kudam — pūrṇa kumbam (sacred pot filled with water); vil̤akkam — mangal̤a dhīpams (auspicious lamps); madhi — shining like a full moon; mugam — having face; madandhaiyar — divine damsels who have the humility revealing their subservience; vandhu — coming forward; ĕndhinar — carried.; avar — he himself (who is with lakshmi); vandhu edhirkol̤l̤a — as he comes forward and receives
3881 ## வந்து அவர் எதிர் கொள்ள * மா மணி மண்டபத்து * அந்தம் இல் பேரின்பத்து * அடியரோடு இருந்தமை ** கொந்து அலர் பொழில் * குருகூர்ச் சடகோபன் * சொல் சந்தங்கள் ஆயிரத்து * இவை வல்லார் முனிவரே (11)
Those who can recite these ten songs, part of the thousand Vedic-inspired compositions by Caṭakōpaṉ of Kurukūr, amidst lush flower gardens, narrating his blissful experiences in SriVaikuntam. They were in the company of great devotees in a gem-set hall, greeted by the Supreme Lord and the Divine Mother. Such reciters will attain the status of eternal sages immersed in the Divine forever.
Explanatory Notes
(i) This end-song sets out the benefit, accruing to the chanters of this decad, as being their elevation on a par with the sages in the high spiritual world, immersed in incessant contemplation of the auspicious attributes of the Lord.
(ii) Oh, what a glorious ascent! How exciting, exhilarating and entertaining is this special spiritual world-bound route, exclusively + Read more
Word by Word (WBW) meaning
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mā maṇi maṇdabaththu — in thirumāmaṇi maṇdapam (the divine assembly hall); andham il — endless; pĕr — boundless; inbaththu — having bliss; adiyarŏdu — being with sūris (nithyasūris, mukthāthmās); irundhamai — in the way one is present; kondhu alar — bunch of flowers blossoming; pozhil — having garden; kurugūr — controller of āzhvārthirunagari; satakŏpan — nammāzhvār; sol — mercifully spoke; sandhangal̤ — having different metres; āyiraththu — among the thousand pāsurams; ivai — this decad; vallār — those who can practice well; munivar — will become those who meditate upon bhagavān-s auspicious qualities (in paramapadham).; muniyĕ — (being unqualified to be distinguished by name and form, being in an annihilated state without any difference between chith (sentient beings) and achith (insentient entities), in that singular state of all entities as said in chāndhŏgya upanishath -sadhĕva- and -ĕkamĕva-, as said in vishṇu thathvam -īṣvarāya nivĕdhithum-, with merciful heart, set out to bestow body and senses to chĕthanas, to make them surrender unto him) one who meditates upon the ways of creation; nānmuganĕ — (after performing samashti srushti (initial creation up to creating the oval shaped universes) in transforming the primordial matter to mahath etc, to engage in vyashti srushti (variegated creation) inside the universes, as said in -srushtim thatha: karishyāmi thvāmāviṣya prajāpathĕ-) having four-headed brahmā as your body
3975 சீர் கொண்டு பேர் அறம் செய்து * நல் வீடு செறிதும் என்னும் * பார் கொண்ட மேன்மையர் கூட்டன் அல்லேன் ** உன் பத யுகம் ஆம் ஏர் கொண்ட வீட்டை எளிதினில் எய்துவன் * உன்னுடைய கார் கொண்ட வண்மை * இராமாநுச இது கண்டு கொள்ளே (83)
3975 cīr kŏṇṭu per aṟam cĕytu * nal vīṭu cĕṟitum ĕṉṉum * pār kŏṇṭa meṉmaiyar kūṭṭaṉ alleṉ ** uṉ pata yukam ām er kŏṇṭa vīṭṭai ĕl̤itiṉil ĕytuvaṉ * uṉṉuṭaiya kār kŏṇṭa vaṇmai * irāmānuca itu kaṇṭu kŏl̤l̤e (83)
3975. I do not want to join the people who think
that if they do dharma, they will become famous
and reach divine Mokshā.
You know that, O Rāmānujā. You are generous as a cloud!
Through your grace only I will reach your Vaikuntam
and worship your feet.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
seer koṇdu — ṭhe ones having auspicious nature like control of internal and external senses, faith that nothing can be done independently by self (ākinchanyam), not dependent on any body else (than emperumān) (ananyagathithvam), interest and faith (towards pious matters),; pĕr aṛam seydhu — (their) doing prapaththi (surrender) which is the most religious precept (dharma), unlike kaivalyam which is enjoyment of own āthmā only,; seṛidhum ennum — (such people) say, shall attain; nal veedu — liberation that is identified as ultimate destiny (after surrendering);; mĕnmaiyar kūttan allĕn — ī do not belong in those who are having such glory, who have surrendered to emperumān,; pār koṇda — (the glory) which is spread in the whole earth;; irāmānusā — ŏh udaiyavar!; padha yugamām — the two divine feet; un — of yours; ĕr koṇda veettai — is the most distinguished destiny (mŏksham), which; el̤idhinin eydhuvan — ī would get without any effort;; unnudaiya vaṇmai — your generosity; kār koṇda — of helping in all the matters at all times, which has won the rainy cloud (in its generosity);; idhu kaṇdu kol̤ — do ī have to say this explicitly, would you not understand it from seeing it in practice?; pār koṇda mĕnmai — also means – noble and common people all would take up emperumānār; he having such excellence;; ĕr — beauty.; koṇda — having something; ṣaying emperumānārs divine feet as ultimate destiny (mŏksham) — is because that is where there is the most happiness. ṭhis is said in mukthi: mŏksha: mahānandha:.
3998 இருப்பிடம் வைகுந்தம்வேங்கடம் * மாலிருஞ் சோலையென்னும் பொருப்பிடம் மாயனுக்கென்பர் நல்லோர் * அவை தம்மொடும்வந்து இருப்பிடம்மாயன் இராமானுசன்மனத்து இன்று அவன் வந்து இருப்பிடம் * என்தனிதயத்துள்ளேதனக்கின்புறவே. (2)
3998 ## இருப்பிடம் வைகுந்தம் வேங்கடம் * மாலிருஞ்சோலை என்னும் பொருப்பிடம் * மாயனுக்கு என்பர் நல்லோர் ** அவை தம்மொடும் வந்து இருப்பிடம் மாயன் இராமாநுசன் மனத்து * இன்று அவன் வந்து இருப்பிடம் * என் தன் இதயத்துள்ளே தனக்கு இன்புறவே (106)
3998. Good devotees say the lord stays in Vaikuntam,
Venkatam and mountainous Thirumālirunjolai.
Rāmānujā keeps that Māyan in his heart.
He will enter my heart and give me pleasure.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
māyanukku — ḫor the sarvĕṣvaran who is having surprising true nature, form, and wealth,; iruppidam — his places of residence are; vaikuntham — ṣrī vaikuṇtam and; vĕnkatam — thirumalai and; mālirunchŏlai ennum — what is famously known as thirumālirunchŏlai; idam — that is the place named; poruppu — thirumalai (of south),; nallŏr — is what the distinguished ones who have realiśed the thathvam that is emperumān,; enbar — would say, like in vaikuntham kŏyil koṇda [thiruvāimozhi – 8.6.5] (being present in ṣrī vaikuntam), vĕnkatam kŏyil koṇda [periya thirumozhi – 2.1.6] (being present in vĕṇkatam), azhagar tham kŏyil [thiruvāimozhi – 2.10.2] (temple of azhagar emperumān) {respectively},; māyan vandhu iruppidam — the place where such sarvĕṣvaran has come and is staying; avai thannodum — along with those places, as said in azhagiya pāṛkadalŏdum [periyāzhvār thirumozhi – 5.2.10] (along with the beautiful milky ocean),; irāmānusan manaththu — is the mind of emperumānār;; inṛu — ṇow,; avan — he (emperumānār); vandhu — has come; thanakku — for himself to; inbu uṛa — stay with unsurpassed happiness; iruppidam — to the place of presence; enṛan idhayaththul̤l̤ĕ — which is the inside of my heart.