ஸ்ரீ ருக்மிணீ ஸத்தியபாமா ஸமேத ஸ்ரீ கோவர்த்தநேசாய நமஹ
Sthala Puranam
On the route from Delhi to Agra, there is the Mathura railway station. From here, approximately 10 kilometers away, lies Vrindavan. Similarly, about 20 kilometers away is the Govardhan Hill, known as Govardhan Giri. Mathura, the birthplace of Krishna, Vrindavan where Krishna played, danced, herded cows and calves, and Govardhan,
+ Read more
டெல்லியிலிருந்து ஆக்ரா வரும் வழியில் மதுரா புகைவண்டி நிலையம் உள்ளது. இங்கிருந்து சுமார் 10 கிலோமீட்டர் தூரத்தில் பிருந்தாவனம் உள்ளது. இதே போல் இங்கிருந்து 20 கிலோமீட்டர் தொலைவில் கோவர்த்தனம் எனப்படும் கோவர்த்தன கிரியும் உள்ளது. கிருஷ்ண ஜென்ம பூமியாகிய மதுரா, மற்றும் கிருஷ்ணன் ஆடியும் + Read more
10. The day when we declared our subservience to You, our master, is the day of our deliverance and bliss. Lord! You were born on an auspicious day at northern Mathura. You broke Kamsa's bow in his weaponry, and danced on Kālingan the five-headed snake. We pray that you live long, (“Pallāndu, Pallāndu!”)
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.)
emperumān — ŏh our master!; un thanakku — to you (who is the master of all); adiyŏm enṛu — that we are servitors; ezhuththup patta — when we gave that in writing; ennāl̤ — which day; annāl̤ĕ — that day; adiyŏngal̤ — our (who are servitors); kudil — sons, grand-sons, etc., who are in the house; adi — being surrendered to you; vīdu peṝu — being freed from kaivalya mŏksham; uynthathu — got liberated/uplifted; sem nāl̤ — on that beautiful day; thŏṝi — descended; thiru mathurai ul̤ — in the beautiful mathurā (of north bhāratham); silai kuniththu — broke the bow (in kamsas weapons court); ain thalaiya — having five heads; pai — having well expanded hoods; nāgam — kāl̤iya the serpent; thalai — on the head; pāynthavanĕ — sarvĕsvaran (you) who mercifully landed on it; unnai — for you; pallāṇdu kūṛuthum — we will perform mangal̤āsāsanam
16. (Thirukkottiyur) The women of Aipādi, Mathura took the uri, rolled the pots in front of their houses and danced. The fragrant ghee, milk and yogurt spilled all over and they were filled with frenzied joy and their thick soft hair became loose.
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.)
264. Lord Krishna ate the rice that was heaped like a mountain, curd running like a stream and ghee thick like mud in a single
gulp and earned the wrath of Indra.
Govardhanā is the mountain which He lifted, colored like the
dark ocean lifted to protect
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.)
265 வழு ஒன்றும் இல்லாச் செய்கை வானவர்கோன் * வலிப்பட்டு முனிந்து விடுக்கப்பட்ட * மழை வந்து எழு நாள் பெய்து மாத் தடுப்ப * மதுசூதன் எடுத்து மறித்த மலை ** இழவு தரியாதது ஓர் ஈற்றுப் பிடி * இளஞ் சீயம் தொடர்ந்து முடுகுதலும் * குழவி இடைக் கால் இட்டு எதிர்ந்து பொரும் * கோவர்த்தனம் என்னும் கொற்றக் குடையே (2)
265. Govardhanā is the victorious umbrella-like mountain
that Madhusudhanan carried to stop the rain and protect
the cows when Indra, the king of gods commanded a heavy
downpour.
Govardhanā(Madhura) is a mountain where the female elephant
bravely protects its young one under her legs, opposes lion
and fights the lion that chases it.
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.)
266. Govardhanā is the mountain which my Lord who holds
the shining discus( chakra) in His hands, lifted like an umbrella,
when the large-eyed cowherd women and cowherds prayed
and pleaded screaming "Help us. You are our refuge!"
Govardhanā (Madhura) is the mountain where men with
strong mountain-like arms bend their bows when their lovely
doll-like women ask them to catch deer, saying,
“See, a group of deer are grazing on our millet. ”
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.)
267 கடு வாய்ச் சின வெங்கண் களிற்றினுக்குக் * கவளம் எடுத்துக் கொடுப்பான் அவன் போல் * அடிவாய் உறக் கையிட்டு எழப் பறித்திட்டு * அமரர்பெருமான் கொண்டு நின்ற மலை ** கடல்வாய்ச் சென்று மேகம் கவிழ்ந்து இறங்கிக் * கதுவாய்ப் பட நீர்முகந்து ஏறி * எங்கும் குடவாய்ப் பட நின்று மழை பொழியும் * கோவர்த்தனம் என்னும் கொற்றக் குடையே (4)
267. Like a mahout giving a ball of rice, to a big-mouthed
angry-eyed elephant, Kannan the God of Gods, dug deep into
the earth and lifted the Govardhanā mountain (Madhura),
where the clouds descend to the ocean, scooping up the water,
rise to the sky in the east, gather and pour down rain as if from
a pot.
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.)
268 வானத்தில் உள்ளீர் வலியீர் உள்ளீரேல் * அறையோ வந்து வாங்குமின் என்பவன் போல் * ஏனத்து உரு ஆகிய ஈசன் எந்தை * இடவன் எழ வாங்கி எடுத்த மலை ** கானக் களி-யானை தன் கொம்பு இழந்து * கதுவாய் மதம் சோரத் தன் கை எடுத்து * கூனற் பிறை வேண்டி அண்ணாந்து நிற்கும் * கோவர்த்தனம் என்னும் கொற்றக் குடையே (5)
267. He, who took the form of a boar, lifted Govardhanā
quite effortlessly, as if throwing a challenge,
Oh! Gods above! Is anyone strong enough to lift the
mountain?"
This mountain is the home of the wild elephant that raises
its trunk towards the crescent moon in the sky, thinking that
to be its broken tusk.
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.)
269 செப்பாடு உடைய திருமால் அவன் தன் * செந்தாமரைக் கைவிரல் ஐந்தினையும் * கப்பு ஆக மடுத்து மணி நெடுந்தோள் * காம்பு ஆகக் கொடுத்துக் கவித்த மலை ** எப்பாடும் பரந்து இழி தெள் அருவி * இலங்கு மணி முத்துவடம் பிறழ * குப்பாயம் என நின்று காட்சிதரும் * கோவர்த்தனம் என்னும் கொற்றக் குடையே (6)
269. The victorious umbrella-like mountain
that our wonderful Thirumāvalavan carried,
putting all the five fingers of his lovely lotus hand
at its base and lifting it with his large, beautiful arms
is Govardhanā (Madhura) where the water
of the white waterfall flows everywhere
as it carries lovely glistening beautiful pearls
and makes the hill look like a treasure of pearl garlands.
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.)
270. The victorious umbrella-like mountain
that our Damodaran carried
using the five fingers of his wide hands
just as the thousand-headed Adishesha carries the earth
is Govardhanā (Madhura) where the monkeys live
and put their small children to sleep
holding them in their hands
and singing the fame of Hanuman
who went to Lankā and destroyed its pride.
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.)
271 சல மா முகில் பல் கணப் போர்க்களத்துச் * சர- மாரி பொழிந்து எங்கும் பூசலிட்டு * நலிவான் உறக் கேடகம் கோப்பவன் போல் * நாராயணன் முன் முகம் காத்த மலை ** இலை வேய் குரம்பைத் தவ மா முனிவர் * இருந்தார் நடுவே சென்று அணார் சொறிய * கொலை வாய்ச் சின வேங்கைகள் நின்று உறங்கும் * கோவர்த்தனம் என்னும் கொற்றக் குடையே (8)
271. When rain clouds gathered and poured heavily, frightening
all, Kannan carried this mountain(Govardhanā),
to save the cowherds, like a warrior using his shield
to protect from the rain of arrows in the battlefield.
In Govardhanā (Madhura), pious rishis practice tapas
living in huts roofed with leaves, while angry murderous tigers
go and sleep with them.
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.)
272 வன் பேய்முலை உண்டது ஓர் வாய் உடையன் * வன் தூண் என நின்றது ஓர் வன் பரத்தை * தன் பேர் இட்டுக் கொண்டு தரணி தன்னிற் * தாமோதரன் தாங்கு தடவரை தான் ** முன்பே வழி காட்ட முசுக் கணங்கள் * முதுகிற் பெய்து தம் உடைக் குட்டன்களை * கொம்பு ஏற்றி இருந்து குதி பயிற்றும் * கோவர்த்தனம் என்னும் கொற்றக் குடையே (9)
272. The One who drank milk from the breasts of the terrible
Putanā and killed her, lifted the huge mountain that bears
His name Govardhanā, like a pillar that bears a heavy weight.
This victorious mountain that is home for the monkeys that
climb on the branches of trees carrying their babies
on their backs and teach them how to jump.
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.)
273 கொடி ஏறு செந் தாமரைக் கைவிரல்கள் * கோலமும் அழிந்தில வாடிற்று இல * வடிவு ஏறு திருவுகிர் நொந்தும் இல * மணிவண்ணன் மலையும் ஓர் சம்பிரதம் ** முடி ஏறிய மா முகிற் பல் கணங்கள் * முன் நெற்றி நரைத்தன போல * எங்கும் குடி ஏறி இருந்து மழை பொழியும் * கோவர்த்தனம் என்னும் கொற்றக் குடையே (10)
273 kŏṭi eṟu cĕn tāmaraik kaiviralkal̤ * kolamum azhintila vāṭiṟṟu ila * vaṭivu eṟu tiruvukir nŏntum ila * maṇivaṇṇaṉ malaiyum or campiratam ** muṭi eṟiya mā mukiṟ pal kaṇaṅkal̤ * muṉ nĕṟṟi naraittaṉa pola * ĕṅkum kuṭi eṟi iruntu mazhai pŏzhiyum * kovarttaṉam ĕṉṉum kŏṟṟak kuṭaiye (10)
273. The fingers of his lotus hands that have creeper-like thin
prints did not loose their beauty and his strong beautiful
finger-nails did not hurt when the beautiful blue-colored one
carried Govardhanā mountain (Madhura).
He carried the mountain as if it were something he did every day.
On the umbrella-like Govardhanā mountain,
a group of large clouds rest on the top of the hills
making the mountain look as if it has grey hair
as they pour down rain everywhere.
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.)
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.
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.)
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.
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.)
297. Like a pond that has lost its beauty because the falling
dew has made fresh lotuses shed their petals and the blossoms
to shed their pollen, my house looks empty.
I haven’t seen my daughter anywhere.
Did she go towards Madhura city following Him who
destroyed the Asurans, when they came disguised as wrestlers?
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.)
341 ஆனாயர் கூடி * அமைத்த விழவை * அமரர்தம் கோனார்க்கு ஒழியக் * கோவர்த்தனத்துச் செய்தான் மலை ** வான் நாட்டினின்று * மாமலர்க் கற்பகத் தொத்து இழி * தேன் ஆறு பாயும் * தென் திருமாலிருஞ் சோலையே (4)
341. The mountain of the god
who carried Govardhanā mountain (Madhura)
to save the cows and the family of the cowherds
when Indra, the king of the gods,
tried to destroy their festival with a storm
is the southern Thirumālirunjolai
where a river of honey flows
just like the river that flows in the Karpaga garden
blooming with lovely flowers.
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.)
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.
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.)
430 நான்ஏதும்உன்மாயமொன்றறியேன் நமன்தமர்பற்றிநலிந்திட்டு * இந்த ஊனேபுகேயென்றுமோதும்போது அங்கேதும் நான்உன்னைநினைக்கமாட்டேன் * வானேய்வானவர்தங்களீசா! மதுரைப்பிறந்தமாமாயனே! * என் ஆனாய்! நீஎன்னைக்காக்கவேண்டும் அரங்கத்தரவணைப்பள்ளியானே.
430 நான் ஏதும் உன் மாயம் ஒன்று அறியேன் * நமன்தமர் பற்றி நலிந்திட்டு * இந்த ஊனே புகே என்று மோதும்போது * அங்கேதும் நான் உன்னை நினைக்கமாட்டேன் ** வான் ஏய் வானவர் தங்கள் ஈசா * மதுரைப் பிறந்த மா மாயனே * என் ஆனாய் நீ என்னைக் காக்கவேண்டும் * அரங்கத்து அரவணைப் பள்ளியானே (8)
430. I do not know any of the magic you do.
When the Kingarars, the messengers of Yama, come,
make me suffer and take me to Yama’s world,
I may not be able to think of you,
O god of the gods in the sky, O Māya,
born in Madhura, my soul is yours. You should protect me.
O lord, you rest on the snake bed on the ocean in Srirangam.
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.)
538. He killed the elephant Kuvalayāpeedam
whose forehead was decorated with an ornament.
If you want him to come to the middle of our street
in Madhura surrounded by big palaces and embrace us,
O kūdal, you should come together.
Come and join the place you started.
Kūdidu kūdale.
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.)
539. He does not have any desires.
He had just learned to walk, when he killed the Asuras
who came as marudam trees, and he killed Kamsan with his
ploys.
He is the victorious king of shining Madhura.
O kūdal, if you want him to come here to us,
you should come together.
Come and join the place where you started.
Kūdidu kūdale.
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.)
560 கதிர்-ஒளி தீபம் * கலசம் உடன் ஏந்தி * சதிர் இள மங்கையர் * தாம் வந்து எதிர்கொள்ள ** மதுரையார் மன்னன் * அடிநிலை தொட்டு எங்கும் * அதிரப் புகுதக் * கனாக் கண்டேன் தோழீ நான் (5)
560. O friend, I had a dream.
Dancing women carry shining lights and kalasams
and go in front of Him and welcome Him.
The king of Madhura walks touching the earth
as the earth shakes.
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.)
569. You are a wonderful conch!
Like the full moon that rises from behind the large mountain,
in autumn, you stay in the hands of Vasudevan
the king of northern Madhura.
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.)
617 ## மற்று இருந்தீர்கட்கு அறியலாகா * மாதவன் என்பது ஓர் அன்பு தன்னை * உற்று இருந்தேனுக்கு உரைப்பது எல்லாம் * ஊமையரோடு செவிடர் வார்த்தை ** பெற்றிருந்தாளை ஒழியவே போய்ப் * பேர்த்து ஒரு தாய் இல் வளர்ந்த நம்பி * மற் பொருந்தாமற் களம் அடைந்த * மதுரைப் புறத்து என்னை உய்த்திடுமின். (1)
617 ## மற்று இருந்தீர்கட்கு அறியலாகா * மாதவன் என்பது ஓர் அன்பு தன்னை * உற்று இருந்தேனுக்கு உரைப்பது எல்லாம் * ஊமையரோடு செவிடர் வார்த்தை ** பெற்றிருந்தாளை ஒழியவே போய்ப் * பேர்த்து ஒரு தாய் இல் வளர்ந்த நம்பி * மற் பொருந்தாமற் களம் அடைந்த * மதுரைப் புறத்து என்னை உய்த்திடுமின். (1)
617 She tells her relatives, “You don’t understand
that I love only Mādhavan whom no one can know.
Saying that you will wed me to someone is meaningless like the
dumb talking to the deaf.
Leaving His begotten mother(Devaki), He was raised by Yashodā
His foster mother.
Take me near Madhura and leave me there
before he goes to the battlefield to fight with the wrestlers. ”
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.)
624. “He grazed the calves, lived among the cowherds in the forest, and got himself tied to the mortar by Yashodā.
O! poor mothers, you are sinners!
don’t gossip about the things you have heard.
Don’t get together and argue with each other.
Take me near the Govardhanā mountain (Madhura)
that He carried as a victorious umbrella
to stop the rain and protect the cows. "
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.)
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)
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.)
634 உள்ளே உருகி நைவேனை * உளளோ இலளோ என்னாத * கொள்ளை கொள்ளிக் குறும்பனைக் * கோவர்த்தனனைக் கண்டக்கால் ** கொள்ளும் பயன் ஒன்று இல்லாத * கொங்கை தன்னைக் கிழங்கோடும் * அள்ளிப் பறித்திட்டு அவன் மார்வில் எறிந்து * என் அழலைத் தீர்வேனே (8)
634. “My heart melts for Him
who carried Govardhanā mountain (Madhura) and I suffer.
He doesn’t even care whether I’m alive or not.
If I see that mischievous one who stole my heart,
I will pluck my bosoms and throw them on his chest.
Perhaps that will make my fiery anger cool. ”
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.)
637 ## பட்டி மேய்ந்து ஓர் காரேறு * பலதேவற்கு ஓர் கீழ்க்கன்றாய் * இட்டீறு இட்டு விளையாடி * இங்கே போதக் கண்டீரே? ** இட்டமான பசுக்களை * இனிது மறித்து நீர் ஊட்டி * விட்டுக் கொண்டு விளையாட * விருந்தாவனத்தே கண்டோமே (1)
637. "Did you see that dark bull-like one playing like a young calf,
running behind his brother Baladeva?"
“We saw him grazing the cows and giving them water.
He loves them and plays with them in Brindavan (Madhura). ”
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.)
638 அனுங்க என்னைப் பிரிவு செய்து * ஆயர்பாடி கவர்ந்து உண்ணும் * குணுங்கு நாறிக் குட்டேற்றைக் * கோவர்த்தனனைக் கண்டீரே? ** கணங்களோடு மின் மேகம் * கலந்தாற் போல வனமாலை * மினுங்க நின்று விளையாட * விருந்தாவனத்தே கண்டோமே (2)
638. “Did you see Govardhanān who left me
and went to Gokulam, the cowherd village and fascinates everyone by stealing the butter, eating it and smelling of ghee?"
“We saw the dark one adorned with garlands made of forest flowers. playing with his mates in Brindavan (Mathura)
He looked like the clouds shining with lightning. "
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.)
639. "Did you see Him who is the personification of beauty, the One who symbolizes Love and the One who tells incredible lies?
Did you see Him here?
"We saw Garudā, the son of Vinadai, spreading his wings to
protect Him from the heat, here in Brindavan (Mathura).
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.)
640 கார்த்தண்கமலக்கண்ணென்னும் நெடுங்கயிறுபடுத்தி * என்னை ஈர்த்துக்கொண்டுவிளையாடும் ஈசன்றன்னைக்கண்டீரே? * போர்த்தமுத்தின்குப்பாயப் புகர்மால்யானைக்கன்றேபோல் * வேர்த்துநின்று விளையாட விருந்தாவனத்தேகண்டோமே.
640 கார்த் தண் கமலக் கண் என்னும் * நெடுங்கயிறு படுத்தி என்னை * ஈர்த்துக் கொண்டு விளையாடும் * ஈசன் தன்னைக் கண்டீரே? ** போர்த்த முத்தின் குப்பாயப் * புகர் மால் யானைக் கன்றே போல் * வேர்த்து நின்று விளையாட * விருந்தாவனத்தே கண்டோமே (4)
640. “He attracted me with his dark beautiful lotus eyes,
tied me to him with his love, pulled me and played with me.
Did you see Him?”
“We saw Him. He was like a baby elephant
covered with a cloth decorated with pearls.
We saw him sweating and playing in Brindavan (Madhura). ”
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.)
641 ## மாதவன் என் மணியினை * வலையிற் பிழைத்த பன்றி போல் * ஏதும் ஒன்றும் கொளத் தாரா * ஈசன்தன்னைக் கண்டீரே? ** பீதக-ஆடை உடை தாழ * பெருங் கார்மேகக் கன்றே போல் * வீதி ஆர வருவானை * விருந்தாவனத்தே கண்டோமே (5)
641. “Did you see Madhavan, my lord, my jewel?
who is like a boar that has been caught in a net and escaped?
Has no one seen him? Doesn’t he want to show himself to anyone?”
“We saw him. He was like a dark baby cloud
wearing golden clothes as he came on the street in Brindavan (Mathura). ”
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.)
642 தருமம் அறியாக் குறும்பனைத் * தன் கைச் சார்ங்கம் அதுவே போல் * புருவ வட்டம் அழகிய * பொருத்தம் இலியைக் கண்டீரே? ** உருவு கரிதாய் முகம் செய்தாய் * உதயப் பருப்பதத்தின் மேல் * விரியும் கதிரே போல்வானை * விருந்தாவனத்தே கண்டோமே (6)
642. “Did you see the naughty one,
his beautiful eyebrows bending like his Sārangam bow?
He doesn’t have any compassion for the young girls
who love him and is always bothering them.
He doesn’t know how to get along with others. ”
“We saw the dark one with a fair face.
He looked like the bright sun rising from behind a hill.
We saw him in Brindavan (Mathura). ”
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.)
643. “Did you see Him, beautiful and dark as a cloud?
Is his mind as dark as his body?
He makes many promises to girls but doesn’t keep them.
Doesn’t he have any compassion?”
“We saw Him. He was bright as the sky filled with stars
when he came with a big crowd in Brindavan (Mathura). ”
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.)
644 வெளிய சங்கு ஒன்று உடையானைப் * பீதக ஆடை உடையானை * அளி நன்கு உடைய திருமாலை * ஆழியானைக் கண்டீரே? ** களி வண்டு எங்கும் கலந்தாற்போல் * கமழ் பூங்குழல்கள் தடந்தோள் மேல் * மிளிர நின்று விளையாட * விருந்தாவனத்தே கண்டோமே (8)
644. “Did you see generous Thirumāl
carrying a white conch and a discus
and adorned with golden clothes?”
“We saw him as his lovely fragrant hair fell on his large arms, like bees that swarm with glee,
while he played in Brindavan (Mathura). ”
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.)
645. “He created Nānmuhan on a beautiful lotus
growing from his navel,
so that Nānmuhan could create the whole world.
Did you see the faultless lord who created this world and plays in it?”
“We saw Him fighting and killing the demon Thenuhan
the elephant Kuvalayāpeedam and Bakasura in the forest. We saw him in Brindavan (Mathura). ”
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.)
646 ## பருந்தாள் களிற்றுக்கு அருள்செய்த * பரமன் தன்னைப் பாரின் மேல் * விருந்தாவனத்தே கண்டமை * விட்டுசித்தன் கோதை சொல் ** மருந்தாம் என்று தம் மனத்தே * வைத்துக் கொண்டு வாழ்வார்கள் * பெருந்தாள் உடைய பிரான் அடிக்கீழ் * பிரியாது என்றும் இருப்பாரே (10)
646. Vishnuchithan Kodai composed pāsurams
about seeing in Brindavan (Mathura), the supreme lord
who gave His grace to Gajendra the elephant.
Those who keep these pāsurams in their minds as a cure
will live under the divine feet of the lord without leaving Him.
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.)
718 ## மல்லை மா நகர்க்கு இறையவன்தன்னை * வான் செலுத்தி வந்து ஈங்கு அணை மாயத்து * எல்லையில் பிள்ளை செய்வன காணாத் * தெய்வத் தேவகி புலம்பிய புலம்பல் ** கொல்லி காவலன் மால் அடி முடிமேல் * கோலமாம் குலசேகரன் சொன்ன * நல்லிசைத் தமிழ் மாலை வல்லார்கள் * நண்ணுவார் ஒல்லை நாரணன் உலகே (11)
718. Kulasekharan the king of கொல்லி
who bowed down with his head and worshiped Kannan
wrote a garland of ten Tamil pāsurams
describing how Devaki was sad not to have the fortune
of seeing her son grow up
who fought with Kamsan the king of Madhura and killed him.
If devotees learn and recite these fine musical Tamil pāsurams
they will be with Naranan soon.
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.)
916. Thondaradippodi, the pious devotee
praised Kannan, Thirumāl, the god of Srirangam,
who killed the strong well-fed elephant in flourishing Madhura,
that has beautiful palaces decorated with coral.
If devotees recite his simple pāsurams
they will become his sweet devotees.
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.)
val̤am ezhum — being beautiful; thaval̤am — being white coloured; mādam — having storied houses; mā — being great; madhurai nagaram thannul̤ — in vada madhurai (mathurā); kaval̤am — with mouthful of food; māl — huge; yānai — elephant (called kuvalayāpīdam); konṛa — killed; kaṇṇanai — ṣrī krishṇa; aranga mālai — ṣrī ranganāthan; thul̤abam thoṇdu āya — one who is engaged in thul̤asi service; thol seer — one who is fully engaged in bhāgavatha ṣĕshathvam (being servitor to ṣrīvaishṇavas); thoṇdaradippodi — thoṇdaradippodi āzhvār; sol — (recited) prabandham called thirumālai; il̤aiya pun kavidhai ĕlum — even if it has blemishes such as choice of words, poetry metrics etc; em pirāṛku — for my swāmy (master) periya perumāl̤; iniya āṛĕ — how is it so sweet!
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.
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.)
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
1512 வில் ஆர் விழவில் வட மதுரை * விரும்பி விரும்பா மல் அடர்த்து * கல் ஆர் திரள் தோள் கஞ்சனைக் காய்ந்தான் * பாய்ந்தான் காளியன்மேல் ** - சொல் ஆர் சுருதி முறை ஓதிச் * சோமுச் செய்யும் தொழிலினோர் * நல்லார் மறையோர் பலர் வாழும் * நறையூர் நின்ற நம்பியே-5
1512. Our lord who went to northern Madhura,
joined the festival of the bow competition,
fought with the wrestlers there and defeated them,
and who jumped into the pond and danced on the heads of Kālingan
stays in Thirunaraiyur where many good Vediyars
recite the divine Vedās well and perform Soma sacrifices.
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.)
1527. Kaliyan with arms as strong as mountains
and adorned with fragrant garland dripping with honey
composed ten pāsurams on the lord of beautiful Thirunaraiyur,
the son of Vasudeva of everlasting northern Madhura.
If devotees learn and recite these pāsurams
they will become gods among the gods in the golden world of the spiritual world.
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.)
1833. Her mother says,
“The dear god Kesava Nambi born in Madhura
surrounded with fragrant blooming flowers
is hard for people to reach if they do not love him or think of him.
He stays in Thirumālirunjolai
worshiped by the whole world.
Will my daughter with eyes like kendai fish be able to see him?”
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.)
2706 ## கார் ஆர் திருமேனி காணும் அளவும் போய் * சீர் ஆர் திருவேங்கடமே திருக்கோவலூரே * மதிள் கச்சி ஊரகமே பேரகமே * பேரா மருது இறுத்தான் வெள்றையே வெஃகாவே * பேர் ஆலி தண்கால் நறையூர் திருப்புலியூர் * ஆராமம் சூழ்ந்த அரங்கம் * கணமங்கை-34
2706. “I have decided to go to temples to see the dark one.
I will go to beautiful Thiruvenkatam, Thirukkovalur,
strong-walled Kachi, Thiruvuragam, Thirupperagam (Koiladi),
Vellarai, temple of the god
who walked through the large marudam trees
and destroyed the Asurans,
Thiruvekka, Thiruvāli, Thiruthangāl,
Thirunaraiyur surrounded with water, Thirupuliyur,
Srirangam surrounded with groves,
Thirukkannamangai, beautiful jewel-like Thirukkannanur,
Thiruvinnagaram, famous Thirukkannapuram,
Thiruthancherai, Thiruvazhundur,
Thirukkudandai, Thirukkadigai, Thirukkadalmallai,
Thiruvidaventhai, Thiruneermalai,
the famous Thirumālirunjolai, Thirumogur,
Thiruvadari (Badrinath) praised by all,
northern Madhura and all other places of the god
without missing any.
I prattle on saying the thousand names
of the famous, lotus-eyed god
adorned with thulasi garlands dripping with honey
who broke the tusk of the elephant
and saved Gajendra from the crocodile,
Even if the villagers say nasty things about me
I will surely continue to write letters, made of palm leaves. 34 - 40
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.)
3555 வாய்க்கும்கொல் நிச்சலும் * எப்பொழுதும் மனத்து ஈங்கு நினைக்கப்பெற * வாய்க்கும் கரும்பும் பெரும் செந்நெலும் * வயல் சூழ் திருவாறன்விளை ** வாய்க்கும் பெரும் புகழ் மூவுலகு ஈசன் * வடமதுரைப் பிறந்த * வாய்க்கும் மணி நிறக் கண்ண பிரான் தன் * மலர் அடிப்போதுகளே? (4)
When will I attain the joy of ceaselessly contemplating the blossoming lotus feet of Kaṇṇa, my divine Father with delightful sapphire complexion? He was born in Vaṭamaturai, the Supreme Lord adorned with magnificent glory, now residing in Tiruvāṟaṉviḷai, surrounded by robust sugarcane fields, lush paddy crops, and fertile lands.
Explanatory Notes
(i) The Āzhvār pines for perpetual contemplation of the lotus feet of the Lord enshrined in Tiruvāṟaṉviḷai, from where he is, even if it be not possible for him to go over there. This contemplation is to run on, all the time, unlike the daily rituals like ‘Agnihotra’ which are confined to certain parts of the day only.
(ii) There is a Jitantā śloka, recited at 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.)
Oh, wielder of the effulgent discus, that mighty weapon! On Your banner is the bird, Your carrier with large plumes. How can Your callousness conform to Your fame? I often ask myself this and keep sobbing. What is the intention of the wondrous Lord, who was born in Uttaramaturai (Mathurā), abounding in fine orchards? I can hardly guess.
Explanatory Notes
The Āzhvār is now revolving within his mind, what the Lord of wondrous deeds and auspicious traits, who, during His incarnation as Kṛṣṇa, took birth at Mathurā (in Uttara Pradesh) might be intending to do with him. Let alone what He did for the Pāṇḍavas, as against the Kauravas, how indeed does He mingle with Garuḍa, who (as Āḷavantār puts it, in Śloka 41 of his Stotra + 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.)
padaiyāy — ŏh one who is having as weapon!; ĕṛum — as vehicle; iru — huge; siṛai — having wings; pul̤ adhuvĕ — periya thiruvadi (garudāzhvār) himself; kodi ā — as flag; uyarththānĕ — one who hoisted!; idhuvŏ — is this; poruththam — befitting (even with them)?-; enṛu enṛu — saying repeatedly in this manner; ĕngi — sobbing; azhudhakkāl — while crying; i — this; mā gyālam — the vast earth-s; poṛai — burden; thīppān — to eliminate; madhu — honey; vār — flowing; sŏlai — having garden; uththara madhurai — in vadamadhurai (ṣrī mathurā of the north); piṛandha — descended manifesting his sarvĕṣvarathva (supremacy); māyan — amaśing personality; edhuvĕyāga — in what way; karudhum — is he mercifully thinking?; piṛandha — incarnating with his true nature as said in -ajŏ-pisann-; māyā — being an amaśing person
Neither the wife you acquired, nor the sons born to you, nor your other relations and friends, will love you for anything other than money. Your salvation lies in being the devoted vassal of the great Benefactor, who swallowed everything that lay in all ten directions.
Explanatory Notes
(i) Addressing the men of this world, the Saint impresses upon them that they need hardly deceive themselves by lavishing their misplaced affections on the earthly relations, who are not of real consequence and that they will do well to lean, instead, on the Supreme Lord, in view of the inviolable, eternal bond between them and Him. The Āzhvār does not mince matters 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.)
makkal̤ — children et al; uṝār — close relatives, like in-laws; suṝaththavar — other relatives; piṛarum — friends, servants et al; kaṇdadhŏdu — when they see something to be received from us; pattadhu allāl — they will agree with us, other than that; maṝu — in other situations; yādhum — even a little bit; kādhal illai — have no love for us.; eṇ thisaiyum — with all directions; kīzhum — earth and nether worlds; mĕlum — higher worlds; muṝavum — everything; uṇda — mercifully consumed and protected from deluge; pirān — for the great benefactor; thoṇdarŏmāy — being servitors; uyyal allāl — other than being uplifted; illai thuṇai — no other refuge.; thuṇaiyum — companions; sārvum — the refuge
Earthly relatives and others often pursue your wealth under the guise of being genuine benefactors, but their intentions are like leeches, draining you as long as they can. It's wiser to seek refuge in our cloud-hued Lord, who effortlessly pierced seven trees with just one arrow. Relying on others is futile; turning to the Lord is the true path.
Explanatory Notes
(i) (The earthly relations flock, in strength, to those enjoying wealth and opulence, just to grab whatever they can. These are veritable parasites, putting on the garb of well-wishers and benefactors and are least dependable. On the other hand, the Lord succours even those who are sceptical and entertain doubts about His strength and dispensation. Sugrīva’s attitude towards + 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.)
When men see money in your hands, they praise and court you, securing one thing or another before they leave. However, none will come to you out of pity when severe poverty casts its shadow upon you. There is indeed no other way for your salvation except through the grace of the Lord who was born in North Maturai to quell the Asuras who inflicted pain on all.
Explanatory Notes
(i) The worldly men are essentially selfish and they befriend only those who possess money and lavish praises on them. The latter easily succumb to these sycophants and are misled into believing that they are all genuine well-wishers, with no personal ends in view. The confidence-tricksters will then have no hesitation in fleecing the wealthy men, cheating them, right + 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.)
uṇdāy sella — present; kāṇil — when they see; pŏṝi enṛu — performing mangal̤āṣāsanam; ĕṝu — accepting (whatever was given by him (the individual)); ezhuvar — leave (as they desire);; irul̤ kol̤ — abundance of ignorance and darkness; thunbaththu — very sorrowful; inmai — poverty; kāṇil — when they see; ennĕ — alas!; enbārum — showing compassion saying; illai — not there;; marul̤ kol̤ — heart wrenching; seygai — having activities; asurar — demons; manga — to destroy them; vada madhurai — in northern mathurā; piṛandhāṛku — for krishṇa who incarnated in; arul̤ kol̤ — being the target of his mercy; āl̤āy — being servitors; uyyal allāl — other than being uplfited; araṇ — other refuge; illai — not there.; aṝa kālaikku — for the times when we have no means (help); araṇam āvar — being the refuge
The men we court and pamper, after deep reflection, seem like our certain saviors in times of dire need, but they are helpless themselves and will ultimately betray us. It's pointless to rely on these ungrateful people. Instead, we should focus on the great glory of the One born in North Maturai, for our salvation lies only there.
Explanatory Notes
(i) Even those, who are currently well off, apprehend the possibility of lean days overtaking them and, therefore, lean, right from now, on some one in whom they have great confidence. But that very person, looked upon as their prospective saviour and pampered heavily, miserably lets them down, at the crucial moment. In Taittirīya Saṃhitā, First Kāṇḍa, fifth praśna, it + 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.)
enṛu enṛu — thinking like this repeatedly; amaikkap pattār — those who were captivated by offering wealth etc; iraṇam — debt; koṇda — like those who had; theppar āvar — will leave;; inṛi ittālum — even if we don-t consider; ahdhĕ — their non-helping nature is well established;; varuṇiththu — highlighting their ungrateful nature; ennĕ — what is the use?; vada madhurai — in northern mathurā; piṛandhavan — the one who is born, his; vaṇ — causeless favour; pugazhĕ — qualities such as ṣeela (simplicity), saulabhya (easy approachability) etc; saraṇ — refuge; enṛu — thinking as; uyya — being uplifted; pŏgal allāl — instead of doing; sadhir — activity; illai — not present.; sadhuram — (to attract the beloved person) having sadhir (ability); enṛu — as
Truly, those who boast of their abilities and indulge in worldly pleasures will eventually face shame and ridicule. The greatest bliss lies in being the devoted servant of the Lord born in North Maturai, who came to vanquish the wicked Asuras and establish righteousness.
Explanatory Notes
(i) With their youthful vigour and wealth drained off, the erstwhile heroes, the dynamic centre of attraction for the voluptuous women of rare beauty, fade out miserably. And yet, these men try, in vain, to trade on their past reputation and are beaten back and unrelentingly repelled by those very women on whom they had lavished their love and lucre. The necessity for + 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.)
Many individuals from the past have passed away without realizing the ultimate eternal goal; unfortunately, there is no true happiness in this world. Our salvation lies in praising the magnificent Lord, who was born in the rich and ancient North Maturai. This is a simple truth that cannot be explained in any other way.
Explanatory Notes
The Āzhvār deplores the fate of myriads of men who have come into this world and passed out, without realising the eternal values of life and the everlasting happiness resulting therefrom. What a pity! these men failed to discover that there is no real happiness over here and that the Supreme Lord alone can bestow real and lasting happiness through our loving and intimate + 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.)
andhŏ! — alas!; ul̤l̤adhu — the true nature of bhagavān who is eternal and blissful; ninaiyādhĕ — instead of thinking; thollaiyārgal̤ — those who were there in ancient times; eththanaivar — many persons; thŏnṛik kazhindhu ozhindhār — they were fully engaged in birth and death repeatedly;; mallai — with abundance of perfect wealth; mudhu — ancient (connected with emperumān since vāmanāvathāram); ūr — town; vadamadhurai — in northern mathurā; piṛandhavan — one who incarnated; vaṇ — refreshing; pugazh — qualities; solli — praising; uyyap pŏgal allāl — other than being uplifted; maṝu — any other; surukku — that which is to be stated briefly; onṛu illai — there is none.; maṝu — other; onṛu illai — there is nothing to say;
3679 மற்றொன்று இல்லை சுருங்கச் சொன்னோம் * மா நிலத்து எவ் உயிர்க்கும் * சிற்ற வேண்டா சிந்திப்பே அமையும் * கண்டீர்கள் அந்தோ ** குற்றம் அன்று எங்கள் பெற்றத் தாயன் * வடமதுரைப் பிறந்தான் * குற்றம் இல் சீர் கற்று வைகல் * வாழ்தல் கண்டீர் குணமே (7)
Let me briefly tell you, people of this vast world! There is no way to attain salvation except by learning about and contemplating the flawless qualities of Kṛṣṇa, our Lord, who was born in North Maturai. This alone is meritorious and sufficient, without the need for exhausting and tedious practices.
Explanatory Notes
The Āzhvār now expounds the easy worshippabiḷity of the Lord and the sweetness that flows from worshipping Him. All those, in this abode of ours, surrounded by the oceanic waters, are eligible to partake of the Āzhvār’s advice and reap the rich reward. The importance of looking upon the Lord as the ‘Ready Means’ (siddhopāya), the Means and the End combined, is being emphasised + 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.)
surunga — briefly; sonnŏm — we told (you);; mā — vast; nilaththu — in earth; ev uyirkkum — for all āthmās; siṝa vĕṇdā — no need to sweat heavily;; sindhippĕ — mere thoughts; amaiyum — are sufficient;; kaṇdīrgal̤ — you have seen (isn-t it well known as said in -āyāsa: smaraṇĕ kŏ-sya-); andhŏ — alas!; kuṝam — disaster; anṛu — not;; engal̤ — obedient towards devotees; peṝam — for (ignorant) cows; thāyan — being protector; vada madhurai — in northern mathurā; piṛandhān — one who incarnated, his; kuṝam il — without any expectation, exclusively for the result of protecting his devotees; sīr — qualities; kaṝu — understanding them (through instructions); vaigal — enjoying the qualities forever (as said in -sarvān kāmān sŏ-ṣnuthĕ-); vāzhdhal kaṇdīr — live!; guṇam — natural and apt.; vāzhdhal — living; idhu — isn-t this
Indeed, many are unaware of the true essence of existence. There exists no greater joy for the pure-hearted than to contemplate and sing the magnificent glory of the wondrous Lord born in North Maturai.
Explanatory Notes
(i) This is one of the several stanzas of the ‘Divya Prabandhas’ that lend support to Saint Rāmānuja’s elucidation, in the ‘Antarādhikaraṇa’ of his Śrī Bhāṣya, of the main purpose of the Lord’s incarnations. Although the triple functions of succouring the Saintly, vanquishing the wicked and re-establishment of the moral order of things could have as well been achieved + 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.)
guṇam — natural (for everyone)!; kaṇdīr — īsn-t this world renowned!; andhŏ — alas!; māyavan — sarvĕṣvara who has amaśing qualities and activities; adi — divine feet; paravi — praising due to being pleased; pŏzhdhu pŏga — to spend the time; ul̤l̤agiṛkum — being able to think; punmai — inferiority (relationship with other benefits); ilādhavarkku — for those who don-t have; vāzh — life matching the true nature; thuṇaiyā — to be upāyabhūtha (means); vadamadhurai — in northern mathurā; piṛandhavan — krishṇa who incarnated, his; vaṇ — enjoyable for his devotees; pugazhĕ — qualities only; vīzh — loving; thuṇaiyā — as companion for enjoyment; pŏm — occurring; idhanil — in this; mikkadhu — greater; yādhum — any other live; illai — not there.; adhanil — more than that; mikku — greater benefit
3681 யாதும் இல்லை மிக்கு அதனில் * என்று என்று அது கருதி * காது செய்வான் கூதை செய்து * கடைமுறை வாழ்க்கையும் போம் ** மா துகிலின் கொடிக்கொள் மாட * வடமதுரைப் பிறந்த * தாது சேர் தோள் கண்ணன் அல்லால் * இல்லை கண்டீர் சரணே (9)
Often, mundane pursuits may seem paramount, but alas! they diminish, like the earlobes marred by wide piercings in pursuit of adornment. Yet, there exists no refuge except in Lord Kaṇṇaṉ, adorned with fine garlands, born amidst the banners atop the castles of North Maturai.
Explanatory Notes
(i) The Saint warns those seeking protection in any one other than the Supreme Lord, that they are in for deterioration, instead of going up the scale and that they would, in the bargain, get dislodged even from the old order of things. These men will, therefore, do well to seek refuge in the Supreme Lord, the unfailing Protector. This position is brought home vividly + 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.)
yādhum — any thing; illai — not there;; enṛu enṛu — repeatedly; adhu — the other benefits in the form of aiṣvaryam (worldly wealth) and kaivalyam (self enjoyment); karudhi — considered; kādhu seyvān — trying to pierce the ear; kūdhai seydhu — (even the base getting affected) becoming damaged; kadai muṛai vāzhkkaiyum — the lowly benefits which are already present; pŏm — will perish;; mā — huge; thugilin — made of cloth; kodi — flags; kol̤ — having; mādam — having mansions; vada madhurai — in northern mathurā; piṛandha — one who incarnated; thādhu sĕr — decorated with garlands of thul̤asi, vaijayanthi etc; thŏl̤ — having shoulders; kaṇṇan — krishṇa; allāl — other than; saraṇ — refuge for the goal; illai — not there;; kaṇdīr — this can be seen by those who understand it.; kaṇṇan — krishṇa; allāl — other than
3682 கண்ணன் அல்லால் இல்லை கண்டீர் * சரண் அது நிற்க வந்து * மண்ணின் பாரம் நீக்குதற்கே * வடமதுரைப் பிறந்தான் * திண்ணமா நும் உடைமை உண்டேல் * அவன் அடி சேர்த்து உய்ம்மினோ ** எண்ண வேண்டா நும்மது ஆதும் * அவன் அன்றி மற்று இல்லையே (10)
The Lord was born in North Maturai as Kaṇṇaṉ to affirm that He alone is our reliable refuge and to alleviate Mother Earth of her immense burden. Surrender everything you consider yours at His feet and achieve salvation; there's no need to hesitate, as everything ultimately belongs to Him.
Explanatory Notes
(i) The Gītā Śloka, “Paritrāṇāya Sādhūnām......” has been interpreted by our Ācāryas differently, at different places, but it should not be misconstrued that they are at variance with one another. Actually, these are the different facets of the central theme, namely, the Lord is the ‘Ready Means’ (Siddhopāya) around whom revolves the triple functions of His Avatāras, namely, + 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.)
saraṇ — other prāpya (goal) and prāpaka (means); illai kaṇdīr — not there;; adhu — that nature of his being prāpya and prāpaka; niṛka — to be established in the world; maṇṇin bāram — the burden of demoniac people who are the enemies; nīkkudhaṛku — to eliminate; vandhu — leaving the nāga paryanka (ādhiṣĕsha mattress); vadamadhurai — in northern mathurā; piṛandhān — incarnated; num — whatever you are claiming as yours; udaimai — object; uṇdĕl — if it is there; avan adi — at his divine feet; thiṇṇamā — firmly; sĕrththu uymminŏ — offer them;; eṇṇa vĕṇdā — need not analyse;; nummadhu — your; ādhum — all aspects in the form of prāpya and prāpaka; avan anṛi — other than bhagavān who is all kinds of relative as said in -māthā pithā bhrāthā nivāsaṣ ṣaraṇam suhrudh gathir nārāyaṇa:-; maṝu — any thing which is owned by self; illai — not there.; avanil — other than him; maṝu — any other
The virtuous individuals who are familiar with these ten songs, chosen from the flawless thousand verses composed by Caṭakōpaṉ of Kurukūr in pure Tamil, devotedly placed their unwavering faith solely in Lord Kaṇṇan, the One adorned with garlands. They are regarded as masters by Caṭakōpaṉ and others of his kind for a long time.
Explanatory Notes
(i) The great ones, who learn and chant this decad, are said to attract unto them, as their vassals, the Lord’s devotees like the Āzhvār, right from the moment these chanters acquired the physical frames which eventually led them on to the study and recital of this decad.
(ii) It is the Āzhvār’s firm faith in the Supreme Lord, as the ‘Means’ and the ‘End’, that manifested + 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.)
ādhum — an entity who is prāpya (goal) or prāpaka (means); illai — not there;; enṛadhuvĕ — only this; thuṇindhu — faithfully; thādhusĕr — decorated with garland; thŏl̤ — having divine shoulders and being perfectly enjoyable due to that; kaṇṇanai — krishṇa who is obedient towards his devotees; kurugūrch chatakŏpan — āzhvār; sonna — mercifully spoken; thīdhu — defect in poem or its meanings; ilādha — not having; oṇ — having many good qualities; thamizhgal̤ — in dhrāmida (thamizh); ivai āyiraththul̤ — among the thousand pāsurams; ip paththum — this decad; ŏdha valla — able to recite; pirākkal̤ — benefactors; paṇdĕ — starting with the time of accepting body to recite these pāsurams; nammai — for us; āl̤ udaiyārgal̤ — lords.; theṇ — clear; thirai — having tides