The Lord, wielding the divine discus, kindly wishes to uplift me, a humble servant of His devotees who depend solely on His grace. He humbly allows me to command Him! I no longer wish for rebirth in this land of deep ignorance. Instead, I adore the feet of the Lord at Tiruvāṭṭāṟu and steadfastly resist the allure of enjoying the Supreme Lord from this mundane existence.
Explanatory Notes
(i) The Āzhvār cajoles his mind to revel, along with him, in the enjoyment of the Lord’s glorious trait of loving condescension, in the following terms:
“Don’t you see that the Lord is all agog to confer on me the supreme bliss, and that too, at my dictation? Oh, what a trait and how glorious! There is none over here with whom I can share my jubilation over this wonderful + 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.)
adiyAr tham — for those who have knowledge about SEshathvam which is the cause for that; adiyanERku — for me who is distinguished servitor; AzhiyAn — just as he never abandons thiruvAzhi AzhwAn (chakkaraththAzhwAr); aruL — the great favour of previous experience on his aspects; tharuvAn — one who bestows; amaiginRAn — being prepared for;; adhu — that (instead of doing as per his independent desire); namadhu vidhi vagaiyE — (since it is purushArtham- goal desired by individual) is happening as per our command;; iruL tharu — giving ignorance; mA — vast; gyAlaththuL — in this world; ini — after receiving (his acceptance); piRavi — taking birth (even if it is taken for the pleasure of bhagavAn and bhAgavathas as said in thiruvAimozhi 8.10.5 -izhipattOdum udalinil piRandhu than sIr yAn kaRRu-); yAn vENdEn — I who know his thoughts, am not desiring;; madam — having desire to not give up attachment; nenjE — Oh heart!; maruL — bewilderment (of desiring independently to enjoy archAvathAram here which is contrary to his desire); nI ozhi — try to avoid;; vAttARRAn — one who is standing in thiruvAttARu to fulfil our desires; adi — divine feet; vaNangu — worship him, agreeing with my desire.; mA gyAlam — in the vast world; piRappu — connection with birth
Many favors have been bestowed upon us. Note well, my obedient mind, our ties with the worldly realm have been severed, and our long-standing sins have been absolved. Through numerous songs, we have praised Kēcavaṉ, our Lord, and revered the divine feet of our Father in Tiruvāṭṭāṟu. We have attained Nāraṇaṉ, our Sovereign Lord.
Explanatory Notes
This song is but a continuation of the Āzhvār’s dialogue with his mind, Questioned by the mind as to why the Āzhvār gloated over the grace of the Lord, as if it was something extra-ordinary, instead of looking upon it merely as the Lord’s response, rather belated, to the request made by him, right from the opening song of his very first hymnal, namely, Tiruviruttam, 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.)
aRuppAn — to eliminate; vAttARRAn — being ASritha sulabha (easily approachable for devotees) in thiruvAttARu; adi vaNangi — surrendering unto the divine feet; kEsavan — being the one who eliminated kESi who was a hurdle for enjoyment; emperumAnai — similarly, one who eliminated our hurdles and engaged us in service; pala pAttu Aya — many different types of songs; pAdi — performing the kainkaryam (service) of singing; pazha vinaigaL — avidhyA (ignorance), karma (virtues/vices) etc which are present since time immemorial; paRRu aRuththu — eliminating them with the impressions; nAttArOdu — with the worldly people who are filled with ahankAram (considering self to be body) etc; iyalvu — co-existence; ozhindhu — eliminating; nAraNanai — nArAyaNa (who is unconditional relative and is ready to give us the result now); naNNinam — we approached;; madam — being obedient and agreeing with me; nenjE — Oh heart!; kEttAyE — You have asked (about these chain of favours done by emperumAn)!; en nenjE — Oh heart which is a tool for my enjoyment!; pala nAmangaL — many divine names
3840 நண்ணினம் நாராயணனை * நாமங்கள் பல சொல்லி * மண் உலகில் வளம் மிக்க * வாட்டாற்றான் வந்து இன்று ** விண் உலகம் தருவானாய் * விரைகின்றான் விதிவகையே * எண்ணினவாறு ஆகா * இக் கருமங்கள் என் நெஞ்சே (3)
We have attained Nārāyaṇa, our great Benefactor, chanting His many holy names, my friendly mind. The benevolent qualities of my Lord shine forth in this land, and stationed in Tiruvāṭṭāṟu, He awaits my command to grant me SriVaikuntam, swiftly fulfilling my expectations beyond measure!
Explanatory Notes
(i) The Āzhvār’s joyous rapport with his mind continues. He is amazed at the Lord’s overwhelming grace, far exceeding all his earlier expectations.
(ii) As the Āzhvār contemplated on the manifestations of the Lord, in His worshippable Form at the various pilgrim centres, he was particularly impressed by a special auspicious attribute, graciously displayed by the Lord + 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.)
solli — reciting; nArAyaNanai — the unconditional relative who has the divine name nArAyaNa (which is the root of all his divine names); naNNinam — got to surrender unto him;; maN ulagail — on this earth; vaLam — having the wealth of qualities such as Seelam (simplicity), saulabhyam (easy approachability) etc; mikka — having abundance; vAttARRAn — one who is standing in thiruvAttARu; vandhu — arrived (without my prayer, on his own desire); inRu — today (without any reason on my side); viN ulagam — paramapadham; vidhi vagaiyE — with our permission; tharuvAn Ay — to bestow; viraiginRAn — he is rushing;; ikkarumangaL — these activities; eNNina ARu AgA — instead of the ways we thought (our going towards him, our praying to him, our craving for it and our looking at his thoughts), it is happening in the way of his coming towards us, his desiring us, his craving for us and his looking at our thoughts.; nal nenjE — Oh heart which has attachment for bhagavath vishayam!; vannenjaththu — hard-hearted (which not only lacks attachment, but also is filled with hatred)
3841 என் நெஞ்சத்து உள் இருந்து * இங்கு இரும் தமிழ் நூல் இவை மொழிந்து * வல் நெஞ்சத்து இரணியனை * மார்வு இடந்த வாட்டாற்றான் ** மன் அஞ்ச பாரதத்துப் * பாண்டவர்க்காப் படைதொட்டான் * நல் நெஞ்சே நம் பெருமான் * நமக்கு அருள் தான் செய்வானே (4)
Note, my dear mind, that the Lord enshrined in Tiruvāṭṭāṟu shattered the heart of Iraṇyaṉ, who was as hard as steel. In the great war of Mahābhārata, He wielded weapons to protect the Pāṇṭavas, striking fear into the hearts of opposing kings. These songs, sung by Him, are firmly imprinted in my mind, and He continues to shower me with abundant blessings, a true act of boundless grace!
Explanatory Notes
(i) The great Ordainer that the Supreme Lord is, He has been depicted in songs one and three of this decad, as the ordained, carrying out the dictates of the Āzhvār or at least wanting to do so. The present song dispels the doubt, possibly entertained by some persons as to whether the Sovereign Lord would ever descend to such depths and play a subservient role. Did not + 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.)
iraNiyanai — hiraNya; mArvu idandha — plucked the heart where his mind is present; vAttARRAn — being present in thiruvAttARu; man — all the kings; anja — to fear; bAradhaththu — in mahAbhAratha battle; pANdavarkku A — for pANdavas; padai thottAn — having the partiality to take up arms (after vowing not to do so); namperumAn — being our lord (by these acts); en nenjaththu — attracting my heart (which was focussed elsewhere); uL irundhu — remaining fixed inside; ingu — in this stay; irum — huge (to be greatly distinguished); thamizh — in dhrAvida (thamizh) language; nUl — in the form of SAsthram; ivai — this thiruvAimozhi which is having imperceivable enjoyability; mozhindhu — mercifully speaking, as the propagator; namakku — for us; aruL — great favours; thAn seyvAnE — was eager to do.; vAn ERa — to go to paramapadham; vazhi thandha — created the archirAdhi mArgam [path] and presented it (as said in thiruvAimozhi 3.9.3 -pOm vazhiyaith tharum-)
3842 வான் ஏற வழி தந்த * வாட்டாற்றான் பணிவகையே * நான் ஏறப் பெறுகின்றேன் * நரகத்தை நகு நெஞ்சே! ** தேன் ஏறு மலர்த் துளவம் * திகழ் பாதன் * செழும் பறவை தான் ஏறித் திரிவான தாள் * இணை என் தலைமேலே (5)
I'm on my spiritual ascent, guided by the Lord enshrined in Tiruvāṭṭaṟu. Laugh at the world that once bound your mind; now, the feet of the Lord, adorned with honey-studded tuḻaci flowers, rest upon your head as He gracefully travels on His mount, Garuḍa.
Explanatory Notes
(i) The Āzhvār is indeed very jubilant over the immediate prospect of his ascent to spiritual world through that exalted and exhilarating route, known as ‘Arcirādi mārga He sees in the Lord at Tiruvāṭṭāṟu, his keen escort, on his spiritual world-bound journey. As a matter of fact, the Āzhvār has still not got off the ground and yet, so sanguine is he of his ascent to spiritual + 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.)
vAttARRAn — one who is residing in thiruvAttARu; paNi vagaiyE — as said in thiruvAimozhi 10.4.9 -paNdE paraman paNiththa paNi vagaiyE-; nAn — I (who follow his thought fully); ERa — to climb up; peRuginREn — getting it;; thEn — honey; ERu — being in abundance; malarth thuLavam — thiruththuzhAy (thuLasi) having flower; thigazh pAdhan — one with divine feet where such thuLasi shines freshly; sezhum paRavai — periya thiruvadi (garudAzhwAr) who has an attractive form; thAn ERith thirivAn — one who climbs and rides for the sake of his devotees, his; aththAL iNai — both of those enjoyable divine feet; en thalai mElE — have decorated my head;; nenjE — Oh heart!; naragaththai — this samsAra; nagu — see that you (disdainfully) laugh at.; thAL iNaigaL — his divine feet; thalai mEla — are on my head;
3843 தலைமேல தாள் இணைகள் * தாமரைக்கண் என் அம்மான் * நிலைபேரான் என் நெஞ்சத்து * எப்பொழுதும் எம் பெருமான் ** மலை மாடத்து அரவு அணைமேல் * வாட்டாற்றான் மதம் மிக்க * கொலை யானை மருப்பு ஒசித்தான் * குரை கழல்கள் குறுகினமே (6)
I wear the lovely pair of feet of my lotus-eyed Lord on my head, and He resides forever in my heart. My Lord, who revealed His glory to me, reclines on a serpent-couch amid lofty castles in Tiruvāṭṭāṟu. We attained the valorous feet of the Lord who slew the monstrous elephant.
Explanatory Notes
(i) Once again, the Āzhvār enumerates the favours heaped on him by the benign Lord. Having set His lovely pair of feet on the Āzhvār’s head, the Lord casts on him glances, cool and sweet, from His lotus eyes. And then, He stands firmly in the Āzhvār’s heart, rivetted, as it were. Questioned by his disciples, as to how the Lord could simultaneously stand on the Āzhvār’s + 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.)
thAmaraik kaN — having lotus like reddish divine eyes; en ammAn — my swAmy (lord) who considers acquiring me as his great benefit; en nenjaththu — in my heart; eppozhudhum — always; nilai pERAn — not moving from his position; emperumAn — being the greatest of all, due to remaining firm in me; malai — like a mountain; mAdam — having mansions; vAttARu — in thiruvAttARu; aravaNai mElAn — mercifully resting on the divine serpent mattress; madham mikka — heavily intoxicated; kolai — intent of killing; yAnai — kuvalyApIdam; maruppu osiththAn — just as he broke the tusks, he eliminated my hurdles too, his; kurai — the sound (of his valorous anklet); kazhalgaL — divine feet; kuRuginam — got to reach.; kurai — distinguished; kazhalgaL — divine feet
I have attained the valorous feet of Kovintaṉ, Who resides within me. My body exudes the sweet aroma of the tuḷaci with its intense fragrance from the lotus feet of the Lord in Tiruvāṭṭāṟu, the crest jewel of the South, surrounded by the sea with its countless swelling waves and tall castles.
Explanatory Notes
In the preceding song, the Āzhvār said that he had attained the Lord’s valorous feet and now he repeats it authoritatively, adducing the evidence to prove his statement. The Āzhvār’s body smells sweet, exuding the fragrance of tuḻaci and this would be possible only if he came in close contact with the Lord at whose lotus feet there is the tuḻaci, with its profusion of + 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.)
kuRuginam — we got to reach;; nam — obedient towards us; gOvindhan — krishNa; kudi — as his residence; koNdAn — accepted;; thirai — waves; kuzhuvu — well gathered; kadal — by ocean; pudai — in close proximity; sUzh — surrounded; thennAdu — for southern region; thiladham anna — like thilakam (decoration on forehead); varai kuzhuvu — resembling plenty of mountains; maNi mAdam — having gem-studded mansions; vAttARRAn — one who is mercifully residing in thiruvAttARu, his; malar adi mEl — on the divine feet which are ultimately enjoyable like blossomed lotus; virai — flower buds; kuzhuvu — well gathered; naRum thuLabam — nicely smelling thiruththuzhAy (thuLasi); mey ninRu — remaining firmly on my body; kamazhum — fragrance is emanating.; mey ninRu — remaining fully on the divine form; kamazh thuLavam — thiruththuzhAy which is spreading the fragrance, its
Oh, what merit do I possess that the Lord, who resides in Tiruvāṭṭāṟu like an emerald mountain, graces my heart? He adorns His crown with the fragrant tuḷaci flower, whose aroma lingers eternally. He wields the discus of war, striking precisely at His targets and returning victorious. His presence fills me with boundless joy and gratitude.
Explanatory Notes
(i) There was hardly any merit in him as far as the Āzhvār could scan and yet the Lord has chosen to shower on him a plethora of benefits. No wonder then, the Āzhvār is amazed at the overwhelming grace of the Lord, bestowed on him with sweet spontaniety.
(ii) The text, in this song, describing the pervasive fragrance of the tuḻaci garland worn by the Lord, lends itself + 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.)
Tirumāl, adorned by Tirumaṅkai on His resplendent chest, resides in serene Tiruvāṭṭāṟu, where He rides the illustrious Garuḍa, who stands as His vehicle. Despite His feats in vanquishing militant Asuras, He graciously dwells forever in my humble heart, without any disdain.
Explanatory Notes
(i) Surely, it is the farthest limit up to which the Lord’s love for His devotees could go; the Lord has chosen to stay firmly and, for ever, in the Āzhvār’s despicable heart, without the slightest disgust or uneasiness.
(ii) The Lord, Who has got lodged on His winsome chest Lakṣmī, the Goddess of affluence, stays in cool Tiru-vāṭṭāṟu, with Garuḍa, famed as the very + 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.)
3847 பிரியாது ஆட்செய் என்று * பிறப்பு அறுத்து ஆள் அறக்கொண்டான் * அரி ஆகி இரணியனை * ஆகம் கீண்டான் அன்று ** பெரியார்க்கு ஆட்பட்டக்கால் * பெறாத பயன் பெறுமாறு * வரி வாள் வாய் அரவு அணைமேல்! * வாட்டாற்றான் காட்டினனே (10)
I am blessed with ceaseless service to the Lord, freed from worldly bondage. My Father, who in ancient times tore apart Iraṇiyaṉ's body, now rests on a serpent-bed in Tiruvāṭṭāṟu. He has shown that through His sweet grace, unimaginable blessings accrue to those who remain as servants of the divine.
Explanatory Notes
(i) The Āzhvār’s great gains, far exceeding even the dreamiest of his expectations are: The Lord’s own utterance from His coral lips, inviting the Āzhvār to render unto Him unremitting service in close proximity and actually taking service from him; He has also halted the dreadful cycle of birth and death. Gains of this magnitude cannot be secured by one’s own efforts, + 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.)
enRu — saying; piRappu — connection with birth, which is a hurdle for that (such kainkaryam); aRuththu — eliminate; aRa — fully; AtkoNdAn — accepting my kainkaryam; anRu — long ago (when prahlAdha was tormented by his own father); ariyAgi — incarnated as narasimha; iraNiyanai — hiraNya-s; Agam — body; kINdAn — one who tore; vari — stripes; vAL — having radiance; vAy — having many faces; aravu aNai mEl — on the divine serpent mattress; vAttARRAn — one who mercifully rests in thiruvAttARu; periyArkku — for great personalities; AtpattakkAl — when became servant; peRAdha — difficult to attain; payan — results; peRum ARu — the means to get; kAttinAn — showed.; than kanaikazhalgaL — his divine feet (which are perfectly enjoyable due to having resounding anklets which reveal his valour); kAtti — showing
These ten songs, among the thousand composed by Caṭakōpaṉ in pure Tamil, form a garland of hymns adoring the Lord at Tiruvāṭṭāṟu. They praise the Lord who graciously revealed His beautiful feet, freeing him from the cruel cycle of existence. These verses will surely delight the ears of the Nithyasuris endlessly.
Explanatory Notes
(i) This end-song, which usually details the benefits accrued to the chanters of the songs, in this decad, says that these songs will feast the ears of the Celestials, in spiritual world sumptuously and that they will never feel satiated. On the face of it, this sounds like a departure from the general pattern of the end-songs of the other decads. But it is not so. What + 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.)
kadu — unbearable; naragam pugal — entry in to this hellish samsAram (material realm); ozhiththa — one who eliminated; vAttARu — in thiruvAttARu; emperumAnai — on the lord; vaLam — beautiful; kurugUr — controller of AzhwArthirunagari; satakOpan — nammAzhwAr-s; pAttAy — song; thamizh mAlai — thamizh garland; AyiraththuL — among the thousand pAsurams; sevikku iniya — like a nectar to the ears; senjol — being honest words (due to all the three faculties viz mind, speech and body being in harmony); ip paththum — this decad; vAnavargaL — nithyasUris; kEttu ArAr — will never become satiated, hearing this.; thirumAlirunjOlai — (to bless his devotees) being in thirumalai; vanjak kaLvan — one who steals without the knowledge of those from whom he steals