3299 ## நோற்ற நோன்பு இலேன் நுண் அறிவு இலேன் * ஆகிலும் இனி உன்னை விட்டு ஒன்றும் ஆற்ற கிற்கின்றிலேன் * அரவின் அணை அம்மானே ** சேற்றுத் தாமரை செந்நெல் ஊடு மலர் * சிரீவரமங்கல நகர் * வீற்றிருந்த எந்தாய் * உனக்கு மிகை அல்லேன் அங்கே * (1)
Oh, Lord on the serpent-bed, You graciously reside in Cirīvaramaṅkalam, abundant with lush paddy fields and blooming lotuses. Though I have not performed rituals or possess great knowledge, I cannot bear to be apart from You even for a moment. Surely, You cannot exclude me from your protection.
Explanatory Notes
(i) There was a time when the Āzhvār knew neither his essential nature (Svasvarūpa) nor that of the Supreme Lord. It was but natural that he should have foregone Him while in that state; how could he be made to forego Him even now when he is quite alive to His greatness and his own lowliness? But then, he hasn’t pursued any of the well-known paths of discipline, karma + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ilEn — I do not have;; nuN — in subtle form; aRivu — gyAna yOgam which is focussed on knowledge about self and god; ilEn — I do not have;; Agilum — though not having bhakthi yOgam which is possible by having these two, i.e., karma yOgam and gyAna yOgam; ini — after meditating upon your qualities; unnai — you (who are the saviour); vittu — other than; onRum — even for a moment; ARRa — to survive; kiRkinRilEn — unable;; aravu — AdhiSEsha who is your servitor; aNai — as mattress and favouring him by placing your divine body on him; ammAnE — being the distinguished lord; sERu — muddy field; thAmarai — lotus flower; sennel Udu — mingled with paddy crop; malar — attractive to be blossoming; sirIvaramangala nagar — in SrIvaramangala nagar; vIRRu — being distinguished, manifesting your readiness to protect well your devotees; irundha — being seated; endhAy — Oh benefactor for me!; angu — in your presence there; unakku — you who are the saviour; migai — outside the savable souls; allEn — I am not.; anguRREn — entered into your apt abode, having you as ready means; allEn — I have not
I am neither here nor there nor anywhere else, but consumed by the desire to behold you, oh Sire, who conquered Ilaṅkai! My Lord, wielding the conch and discus, resides in Cirīvaramaṅkai, with its spacious streets and shining, stately castles. I beseech you to soothe this weary soul.
Explanatory Notes
The Āzhvār submits that he does not belong to the happy band of denizens in the high spiritual worlds, enjoying the immortal bliss of perpetual Divine Service nor has he joined the rank and file of the worldlings, following one or the other of the several paths of discipline, calling for personal effort to attain to His feet. There is also no question of his falling in + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
inguRREn — remaining patiently where I am now; allEn — I am not;; unnai — you (who are infinitely enjoyable); kANum — to enjoy; avAvil — due to love; vIzhndhu — being captivated; nAn — I (who am grieving); enguRREnum — in the state of worldly people too; allEn — not present;; ilangai — lankA which was a hurdle for your devotee (sIthAp pirAtti); seRRa — destroyed and attained; ammAnE — Oh my distinguished lord!; thingaL — moon; sEr — to reach; maNi — abundance of emeralds; mAdam — mansions; nIdu — rising; sirIvaramangala nagar — in SrIvaramangala nagar; uRai — residing eternally; sangu chakkaraththAy — one who is having special weapons which are both meant to destroy the enemies of the devotees and being enjoyable for the devotees; thamiyEnukku — I who am lonely without anyone other than you as companion; aruLAy — mercifully bless me; karuLan — garuda; puL — bird
3301 கருளப் புள் கொடி சக்கரப் படை * வான நாட என் கார்முகில் வண்ணா * பொருள் அல்லாத என்னைப் பொருளாக்கி * அடிமைகொண்டாய் ** தெருள் கொள் நான்மறை வல்லவர் பலர் வாழ் * சிரீவரமங்கலநகர்க்கு * அருள்செய்து அங்கு இருந்தாய் * அறியேன் ஒரு கைம்மாறே * (3)
Oh, Lord of SriVaikuntam, with Karuḷaṉ on Your banner and the valiant discus in Your hand, You graciously reside in Cirīvaramaṅkai, filled with Vedic scholars of pure knowledge. You've transformed this insignificant being into Your devoted servant, hymning Your great glory. I am at a loss for how to repay You, my great Benefactor.
Explanatory Notes
In between the preceding stanza and this one, there would appear to have ensued a scintillating dialogue between the Lord and the Āzhvār. Put briefly, the Āzhvār who prayed in the last song for the bestowal on Him of the Lord’s grace, gets pulled up by Him, saying that there should be due merit in him deserving of His grace. The Āzhvār is quick to put the ball back into + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kodi — as flag; chakkaram — divine chakra (disc); padai — as weapon; vAnam — paramapadham (spiritual realm); nAda — have as kingdom; kAr mugil — like a dark cloud (which does not expect anything from the recipient of its rain); em — bestowed for me; vaNNA — having a form; poruL — as an entity; allAdha — cannot be considered, as said in -asannEva- (non-existent); ennai — me; poruL — to realize my nature; Akki — acknowledge; adimai — vAchika kainkaryam (service by speech); koNdAy — being the one who accepted; theruL — great knowledge; koL — having; nAl — four types; maRai — vEdhams [sacred texts]; vallavar — who have mastered (at their will); palar — many; vAzh — living (endowed with bhagavath anubhavam (experience of lord)); sirIvaramangala nagarkku — to SrIvaramangala nagar; aruL — infinite mercy; seydhu — showed; angu — there; irundhAy — oh one who is residing!; oru — a; kaimmARu — gratitude, return of favour; aRiyEn — do not know that I have done.; mARu — being inimical; sEr — gathered
3302 மாறு சேர் படை நூற்றுவர் மங்க * ஓர் ஐவர்க்கு ஆய் அன்று மாயப்போர் பண்ணி * நீறு செய்த எந்தாய் * நிலம் கீண்ட அம்மானே ** தேறு ஞானத்தர் வேத வேள்வி அறாச் * சிரீவரமங்கலநகர் * ஏறி வீற்றிருந்தாய் * உன்னை எங்கு எய்தக் கூவுவனே? * (4)
The five brothers befriended by You saw defeat of their hundred cousins in a battle of wondrous strategy led by You. My Lord, once You salvaged the Earth, and now You've found solace in Cirīvaramaṅkalam, inhabited by wise men engaged in year-round Vedic rituals. How and where can I attain You?
Explanatory Notes
(i) In accordance with the Lord’s avowed creed, He looks upon all impartially, no one is His foe or His favourite on grounds of caste, culture, beauty and temperament.
And yet, the Lord completely identifies Himself with His lovers, who stand rivetted to Him in thought, word, and deed and He looks upon their enemies as His. That is how, the Kauravas (hundred brothers) + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
padai — having armies; nURRuvar — dhuryOdhana and his brothers, one hundred of them; manga — to die; Or — lonely; aivarkku — the five pANdavas; Ay — determined to help; anRu — back then (when they were affected by dhuryOdhana et al); mAyam — amazing acts (such as changing day into night); pOr — battle; paNNi — performed; nIRu — to become dust; seydha — made; endhAy — being great benefactor; nilam — bhUmi (earth, which could do nothing like the pANdavas); kINda — lifted it up during the danger of total deluge; ammAnE — being the lord; thERu — having clarity (in prAypyam (goal) and prApakam (means)); gyAnaththar — of those who have knowledge; vEdham — vaidhika (as per vEdham); vELvi — worship of bhagvAn [vELvi #yAgam- worship of bhagavAn]; aRA — happening continuously; sirIvaramangala nagar — in SrIvaramangala nagar; ERi — entered there (just as they have entered there); vIRRu — showing distinction (that he is worshippable and they are the ones who worship him); irundhAy — Oh one who is present!; unnai — you (who are engaged in protection without any expectation and who cannot be attained by any other means); engu — where; eydha — attain; kUvuvan — will I call out?; enakku — for me (having the nature of not seeking any other protector); eydha — as means (for the attainment of my goal)
Oh, dark-hued Lord, it wouldn't be right for me to strive to reach You. You might mingle with the ungodly and corrupt their minds, diminishing their strength. You, adored by Brahmins performing Vedic rituals, reside in Cirīvaramaṅkalam—I've witnessed it myself.
Explanatory Notes
(i) The Lord to the Āzhvār: “You cry out as if You haven’t received any benefit from me; haven’t You been shown my Iconic Form in Cirīvaramaṅkai?”
Āzhvār to the Lord: “Sire, I don’t deny that, but that is hardly enough for me. I do long for perennial service at Your lotus feet”.
Īśvara (God) is the ‘Svāmi’ (Master) while the Cetana (Jīva, the individual Soul) is + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kUvudhal — desiring; AvadhE — does it match?; evva — any type; thevaththuL — the demoniac group who are inimical; AyumAy — assumed the forms such as budhdha et al and mingled; ninRu — stood; kaithavangaL — deceptive acts (of decreasing their attachment in vEdham and increasing their attachment in worldly matters); seyyum — performed; karumEni — having dark forms (which bewilders their heart); ammAnE — Oh lord!; seydha vELviyar — being kruthakruthya (one who has fulfilled all duties); vaiyam — on earth; thEvar — comparable to nithyasUris (eternal residents of paramapadham) in their wealth of gyAnam (knowledge etc); aRA — living without any break; sirIvaramangala nagar — all of SrIvaramangala nagar dhivyadhESam; kai thozha — to be served; irundhAy — remained there as the master;; nAnum — I too (who have comparable knowledge as they); adhu — that presence; kaNdEn — have seen.; EnamAy — (to handle the ocean of deluge) assuming the form of a varAha (pig, wild boar); nilam — earth
Oh, Lord Vāṉamāmalai, You dwell in the serene Cirīvaramaṅkai, surrounded by mango orchards brimming with honey, revered by its inhabitants. As the colossal Boar, You lifted the Earth and set it in its rightful place, my Lord. You have enlisted me as Your servant, oh Radiant One, resplendent like a gem and ruby. Oh, Kaṇṇā, please descend unto me so that this humble servant may offer You salutations.
Explanatory Notes
(i) ‘Vāṉamāmalai’ is alike the name of the Deity and the Pilgrim centre. It means, ‘mountain, sky-high’; so very imposing is the Lord’s Image there indeed and this description fits in admirably.
(ii) The Lord’s incarnations are referred to by the Āzhvār, only to remind the Lord of the basic idea, namely, the elevation of the souls down below. ‘Avatāra’ means descent + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kINda — by the act of digging out; en — for me; appanE — being benefactor; kaNNA — (not just for a single entity earth, but for everyone) as krishNa; enRum — at all times; ennai — to make me sustain myself; ALudai — accepting my service; vAnam — accepting my kainkaryam (service) through speech which is as enjoyable as the bliss of paramapadham; nAyaganE — being the lord; maNi — distinguished; mANikkam — like a carbuncle [ruby]; sudarE — having greatly shining radiance; thEna — having honey; mAm pozhil — having mango groves; thaN — invigorating; sirIvaramangalaththavar — the residents of SrIvaramangala nagar; kai thozha — to be served; uRai — eternally residing; vAnam — to be enjoyed by the residents of paramavyOma (spiritual sky, paramapadham); mA — boundless; malaiyE — Oh one who is having a firm form resembling a mountain!; adiyEn — I who am a servitor; thozha — to serve; vandhu — giving up that posture, coming [to me]; aruL — mercifully.; vandhu aruLi — mercifully arriving here (giving up paramapadham (spiritual realm) and kshIrAbdhi (milky ocean)); en — my (me who was facing away from you, lacking any desire)
3305 வந்தருளி என் நெஞ்சு இடம் கொண்ட * வானவர் கொழுந்தே * உலகுக்கு ஓர் முந்தைத் தாய் தந்தையே * முழு ஏழ் உலகும் உண்டாய் ** செந்தொழிலவர் வேத வேள்வி அறாச் * சிரீவரமங்கலநகர் * அந்தம் இல் புகழாய் * அடியேனை அகற்றேலே * (7)
Oh, Chief of Nithyasuris, You graciously chose to reside in my heart; oh, Primate, You upheld all the worlds within Your stomach during the Deluge, and now You shower Your boundless grace in Cirīvaramaṅkai, where the virtuous engage in vedic rituals. Please do not disregard this servant, my Lord.
Explanatory Notes
(i) In the preceding song, the Āzhvār longed to see the Lord in His Iconic Form at Vāṉamāmalai, right where he was (inside the hollow of the tamarind tree in Āzhvār Tirunakari temple). But the Lord has not responded yet, giving room for the Āzhvār’s apprehension of indifference on His part and hence he prays now that he should not be despised and denied the favour sought + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
nenju — heart; idam — as residence; koNda — having [as residence] and caring for my sustenance; vAnavar — the sustenance of the residents of paramapadham; kozhundhE — one who increases [-kozhundhu- is taken as -rising-]; ulagukku — for this world; Or — distinct (being the cause for sustenance); mundhai — the primordial form; thAy — mother; thandhaiyE — being the father; muzhu Ezh ulagum — all worlds; uNdAy — consumed them, placed them in your stomach and protected them; sem — having honesty of existing for bhagavAn only, in the form of engaging in kainkaryam (service); thozhilavar — those who are having activities, their; vEdham — vaidhika (as per vEdham); vELvi — worship of bhagavAn [yagya is explained as worship of bhagavAn]; aRA — continuing without any break; sirIvaramangala nagar — in SrIvaramangala nagar; andham — end; il — not having; pugazhAy — oh one who is having great qualities!; adiyEnai — me (who am having the nature of totally existing for you, and not leaving you even if you shun me); agaRREl — do not shun.; agaRRa — to banish (those who are turning away from you); nI vaiththa — those which are created by you
3306 அகற்ற நீ வைத்த மாய வல்லை * ஐம்புலன்களாம் அவை * நன்கு அறிந்தனன் * அகற்றி என்னையும் நீ * அரும் சேற்றில் வீழ்த்திகண்டாய் ** பகல் கதிர் மணி மாட நீடு * சிரீவரமங்கை வாணனே * என்றும் புகற்கு அரிய எந்தாய் * புள்ளின் வாய் பிளந்தானே * (8)
Fully conscious am I of the deceit of the five senses, which aim to divert me and drag me back into the swamp of worldly pleasures. Oh, Lord, who dwells in Cirivaramangai with its towering palaces, You are forever beyond the grasp of the impious, oh, You who ripped off the demon bird's beak!
Explanatory Notes
The Āzhvār pleaded, in the preceding song, that He should not be despised by the Lord and made to drift away from Him. The Lord, who had endowed the Āzhvār with perfect knowledge of the Divine, could not, however, appreciate the basis of the Āzhvār’s complaint. The Āzhvār makes his position abundantly clear in this song. Situated as he is, in this land of nescience, open + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
mAyam — having amazing nature (of not mixing with each other); val — not defeatable (by anyone); aim pulangaL Am avai — the five senses; nangu — (truly) well; aRindhanan — understood;; ennaiyum — me too (who understand these and am fearful about these); agaRRi — pushing away (from you); nI — you; aru — difficult (to recoup and escape); sERRil — mud (of worldly pleasures); vIzhththi kaNdAy — am fearing that you are pushing me into [that mud];; pagar — shining; kadhir — having light; maNi — carbuncles; mAdam — mansions; nIdu — tall; sirIvaramangai — for sirIvaramangai dhivyadhESam; vANanE — controller; enRum — ever; pugaRku — to enter; ariya — difficult; endhAy — being my lord; puLLin — bakAsura-s (who was a hurdle for those gOpikAs who are dear to you); vAy — beak; piLandhAnE — Oh one who tore!; puLLin vAy piLandhAy — (implying his elimination of the connection with samsAram for his devotees) killing bakAsura; marudhu idai pOyinAy — killing yamaLa and arjuna (to imply his removal of pairs of sufferings)
My Lord, residing in the serene Cirīvaramaṅkai, where many learned vedic scholars reside! You subdued the formidable bulls and triumphed over the cunning bird's beak. You crawled between the twin trees, oh Sire of sapphire hue! Please reveal to me the path to attain You.
Explanatory Notes
In the preceding song, the Āzhvār laid two charges at the Lord’s door, namely, (i) he had been kept away from the Lord and (ii) he got bogged down in the difficult terrain of samsāra. The Lord sent a feeler round, suggesting that it was due to his past sins he was in that predicament, to which this song is the rejoinder. Surely, the Āzhvār’s sins were not as tough as the + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
Ezh erudhu — seven bulls; adarththa — killed; kaLLam — (in this manner, to have no one understand/know) confidential aspects; en — revealing to me; mAyavanE — being amazing person; karu — blackish; mANikka — carbuncle-s (precious gem); sudarE — having beautiful form shining like; theLLiyAr — having clarity (in being protected by emperumAn only); thiru — having the wealth that provides access to bhagavAn-s true nature etc; nAl — four; maRaigaL — the essence of vEdhams; vallAr — those who have them at their disposal; mali — living closely together; thaN — invigorating, not being affected by the heat of this material realm; sirIvaramangai — sirIvaramangai dhivyadhESam; uL — inside; irundha — mercifully present to let me enjoy you; endhAy — oh benefactor!; enakku — for me having no other refuge; uyyum — to uplift by attaining your divine feet; ARu — means; aruLAy — bestow on me mercifully; enakku — for me; ARu — means to attain the goal
Oh, Teyvanāyakā, with Your fragrant tuḷaci garland adorning Your crown, You grace the abundant fields of cirīvaramaṅkai. As my sole refuge, You have blessed me with your divine feet. How can I repay such boundless kindness? My soul belongs to You entirely, and I have nothing to offer in return.
Explanatory Notes
(i) ‘Teivanāyakaṉ is the name of the Deity, enshrined in Vāṉamāmalai, meaning the overlord of all godlings, the Supreme Lord.
(ii) This decad began by emphasising the resourcelessness of the Āzhvār, that is, absence of any means other than the Lord Himself, (ākiñcanya). And now, in this concluding song, the Āzhvār compliments himself on the strength of his conviction + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
nin pAdhamE — your divine feet only; SaraNAga — upAyam (means) which is the refuge; thandhozhindhAy — you have bestowed;; unakku — for you (who are such a benefactor); Or — in any way; kaimARu — return favour; nAn — I (who am akinchana (empty-handed)); onRu — anything; ilEn — do not have; enadhu — my; Aviyum — AthmA; unadhu — (already) yours;; sERu — in muddy field; koL — present; karumbum — sugarcane; peru — growing tall (taller than sugarcane); sennelum — paddy crop; mali — abundant; thaN — invigorating; sirIvaramangai — present in sirIvaramangai; nARu — very fragrant; pU — having freshness; thaN — invigorating; thuzhAy — decorated with thiruththuzhAy (thuLasi); mudiyAy — having divine crown; dheyvam — for nithyasUris; nAyaganE — Oh leader!; dheyvam — leader of nithyasUris; nAyagan — sarvESvaran (supreme lord)
Those who diligently chant these ten songs, dedicated to the Lord of Cirīvaramaṅkai, out of the thousand composed by Caṭakōpaṉ of Kurukūr, adorned by many flower gardens, praising the feet of Tiruvikkiramaṉ, the Supreme Lord, will be delightful to the Nithyasuris like insatiable cream.
Explanatory Notes
Those that enter into the spirit of these ten songs, highlighting the Lord’s boundless love for His devotees, whose reclamation is indeed His gain and His readiness to offer them His very feet, as their sole refuge (vide-V-7-10, the keysong), will indeed be highly delectable to the Nitya Sūrīs in spiritual world.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
nAraNan — having motherly forbearance due to unconditional relationship [this is the meaning of the term nArAyaNa]; thirivikkiraman — one who measures [and accepts] his subordinate entities so that they don-t develop ownership; adi iNai misai — on the divine feet; koy koL — abundantly available to be plucked; pU — flowers; pozhil — gardens; sUzh — surrounded by; kurugUr — leader of AzhwArthirunagari; satakOpan — nammAzhwAr; seydha — mercifully spoke; AyiraththuL — among the thousand pAsurams; thaN — invigorating; sirIvaramangai — sirIvaramangai; mEya — aimed at; ivai — these; paththu — ten pAsurams; udan — agreeing with the meaning; pAda vallAr — those who can sing; vAnOrkku — for the residents of paramapadham (spiritual realm); vaigal — always; ArA — never-satisfying; amudhu — eternally enjoyable like nectar; emmAnE — one who is my unconditional lord; ArA — unquenchable (even after eternally enjoying)