nirhEthuka mahOpakArithvam (bestowing great favours out of unconditional grace) - (பொரு மா)
ஈஸ்வரன் காரணமின்றிச் செய்யும் உபகாரம்
It is in His nature for Bhagavān to show His love, mercy and bestow His blessings on us. Āzhvār says, these actions by Bhagavān are not reciprocated based on our actions.
In the most venerable commentary of Tirukkurugaippirān Piḷḷān, it is revealed that our glorious Āzhvār, having been granted the ultimate beatitude of perfect union with Emperumān,
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பகவான் நம் மீது கொண்டிருக்கும் அன்பு, இரக்கம், அனுக்ரஹம் ஆகியவை இயற்கை. இவை நம் செயலால் ஏற்படுபவை அல்ல என்கிறார் ஆழ்வார்.
முதல் பத்து -பத்தாந்திருவாய்மொழி – ‘பொருமா நீள்’பிரவேசம்
கீழ் திருவாய்மொழியில்,-சர்வாங்க சம்ஸ்லேஷத்தை அனுசந்தித்து – தமது எல்லா அவயவங்களிலும் ஸ்ரீ இறைவன்
2890. The peerless Vamāna, who carries the conch and discus as his weapons, has long and beautiful feet worshipped by the seven worlds when he grew into space. Now, I can see that blue-gem Lord!
Explanatory Notes
Even in his dreams, Mahābali had not conjured up the vision of the charming Lord presenting Himself before him, in all His grandeur and asking for a gift. Likewise, the Āzhvār had not the remotest idea that the Lord would ever come to him and reveal His exquisite charm to his naked eyes. No wonder then, he goes into raptures over the Lord’s spontaneous grace. This is indeed the key stanza for this decad.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
poru — to destroy the enemies; mā — (because of that) being great; nīl̤ — that which grows (along with his form); padai — weapons; āzhi sangaththodu — with sangu (conch), chakkaram (disc); thiru — having the symbols indicating that he is the master of srī mahālakshmi; mā — being great; nīl̤ — reaching (up to the devotees); kazhal — lotus feet; ĕzh ulagum — (without any discrimination between learned and ignorant) all universes; thozha — performing service joyfully which is fitting for a servitor; oru — distinct; māṇik kuṛal̤āy — assuming the form of a celibate dwarf (who has the quality of taking alms); nimirndha — mercifully grew (after accomplishing the goal); a(k) — one with such glories; karumāṇikkam — one who is beautiful to the sight like a blue gem; en kaṇṇul̤adhu — become visible for my eyes; āgum — happens
2891 கண்ணுள்ளே நிற்கும் * காதன்மையால் தொழில் * எண்ணிலும் வரும் * என் இனி வேண்டுவம் ? ** மண்ணும் நீரும் * எரியும் நல் வாயுவும் * விண்ணும் ஆய் விரியும் * எம் பிரானையே? (2)
2891. My Lord's body is composed of the five elements, and He expands as the vast universe. When worshipped with love, He may not appear to the unworthy. What else does one need for salvation?
Explanatory Notes
(i) It is by no means surprising that the Lord Who is bound by the deep love of the devotees, always keeps Himself in their vicinity. But the Āzhvār now touches upon the Lord’s overwhelming generosity in presenting Himself even to those who utter the number twenty-six, in the course of casual enumeration. The non-sentient body has 24 ingredients, such as Mind, senses,
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
maṇṇum nīrum eriyum nal vāyuvum viṇṇum āy — ḥaving the five elements- pruthivi (earth), ap (water), agni (fire), vāyu (air) and ākāṣam (ether) as prakāram (forms); viriyum — expand into the form of universe; empirānai — my master; kādhanmaiyāl — attachment out of devotion; thozhil — while doing praṇāmam (obeisances), archanā (glorification) etc; kaṇ ul̤l̤ĕ — not leaving their vision as said in bhagavath gīthā 4.11 -thāms thathaiva bhajāmi aham- (ī reciprocate appropriately for those devoted persons); niṛkum — eternally exist; eṇṇilum — merely by contemplating his existence as said in thaiththiriya upanishath -asthi brahmĕthi chĕdhvĕdha- (when he knows that brahmam exists); varum — arrive at him (at his disposal); ini — after emperumān being easily approachable in both difficult and easy means; en vĕṇduvam — (for us who have no other refuge) is there anything to be done?
2892. My obedient mind, bow to the great Benefactor of our whole clan, the lotus-eyed Lord who offers soothing grace and bears the divine Mother, lovely and slim-waisted, on His beautiful chest.
Explanatory Notes
The Lord’s tender solicitude for the devotees, overlooking their countless transgressions, springs from His close contact with the Divine Mother who is the very personification of grace.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
madam — having humility to obey the instructions; nenjamĕ — ŏh heart!; em — my; pirānai — ŏne who favours (by bestowing adhvĕsham (not having hatred), ābhimukyam (friendliness) etc); endhai thandhai thandhaikkum — for our clan (instead of stopping with just us); tham pirānai — being the master; thaṇ — cool vision (due to this relationship between us); thāmaraik kaṇṇanai — having lotus eyes; kombu — a type of wind instrument (like a horn); arāvu — snake; nuṇ — leaner than; nĕr — honest/straight; idai — srī mahālakshmi who is having such waist; mārbanai — having in the chest; em pirānai — master; thozhāy — worship him
2893. Good job, my mind! With you around, there's nothing we can't achieve. Is there anything else we could want? Consort of Lotus-born Lakṣmī, always young, don't leave me, even if I wander off.
Explanatory Notes
The Āzhvār’s mind exhorted by him in the preceding stanza to worship the Lord, responded so well that he now pats it on its back and prays that it shall cling to the Lord under all circumstances. The Āzhvār apprehends the off-chance of his shrinking back from the Lord once again, when his own humility haunts him, in dire contrast to the Lord’s overwhelming superiority. Right now, the Āzhvār counsels his mind, never to get parted from the Lord, whatever might be his own vicissitudes,
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
nenjamĕ — ŏh heart (which is the abode of knowledge)!; nallai nallai — (what you have done is) very good.; unnaip peṝāl — when ī have you; en seyyŏm — what can ī not accomplish?; ini — after having acquired your acceptance; enna kuṛaivinam — is there anything that is impossible for us? What deficiency do we have?; maindhanai — (then) one who is eternally youthful; malarāl̤ — to ṣrī mahālkshmi who is infinitely enjoyable; maṇavāl̤anai — one who is the enjoyer; thunjum pŏdhum — even while we are finished; vidādhu — without leaving; thodar kaṇdāy — try to engage with him
2894. Haven't you noticed, my mind, how things happen unexpectedly? Did the seven worlds know the Lord would sustain them during the deluge? Who knew the Lord would measure the worlds in three strides and set His feet on them? Did you ever think you would see Him?
Explanatory Notes
The Lord extends His grace out of His own sweet will, unasked and un-premeditated by us. It is this spontaneous grace of the Lord that Bhaṭṭar has emphasised all along in this decad.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
nenjĕ — ŏh mind!; karumangal̤ — actions (such as adhvĕsham (not having enmity), ābhimukyam (friendliness), āsrayaṇam (surrendering), aṛivu (knowledge), nalam (bhakthi/devotion) etc); vāykkinṛu — fructifying; ŏr — a; eṇdhānum inṛiyĕ — even without contemplation; vandhiyalum — happening for us; āṛu — way/means; kaṇdāyĕ — have you seen?; ulagu ĕzhum — all universes; uṇdānai — safely placed in his stomach (during pral̤ayam (annihilation)); ŏr — unique/distinct; mūvadi koṇdānai — established them as subservient to him by assuming the form of thrivikrama; nīyum — you too (who don-t have ābhimukyam (friendliness) towards him); kaṇdu koṇdanai — received it
2895. My mind, if we keep going as we are, our sapphire-hued Lord, the Master of all, who is both our Father and Mother, will remove all our troubles and guide us to our true state.
Explanatory Notes
Addressing his mind, the Āzhvār says: “Our eternal Lord Who endears Himself to us like the Mother, whose love is proverbial, chastises like the Father, bent upon reforming us, revealed His resplendent form like unto a sapphire and enthralled me. If you and I persevere in this state, the Lord will see to it that we enjoy this perennial bliss for all time, keeping away all ills and evils”.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
thāyāyum — being affectionate like mother; thandhaiyāyum — looking after the well-being like father; ivvulaginil — in this world (which does not understand his glories); vāyum — descended; īsan — out of his eternal lordship; maṇivaṇṇan — manifesting his beautiful bluish gem like form to me, benevolently; endhai — being my master accepting my service (by doing all which had been said thus far); nenjamĕ — ŏh heart!; nīyum — you (who are humble to be ordained to worship) also; nānum — me (who is having you as my tool); i — in this manner explained thus far; nĕr — not reject his favour; niṛkil — if we stand by; mĕl — future; maṝu — anything else (other than what is natural); ŏr nŏyum — any disease; sārkodān — will not let them approach us; sonnĕn — told you (this most important meaning)
2896 எந்தையே! என்றும் எம்பெருமான்! என்றும் * சிந்தையுள்வைப்பன் சொல்லுவன்பாவியேன் * எந்தை! எம்பெருமான்! என்று வானவர் சிந்தையுள்வைத்துச் * சொல்லும்செல்வனையே.
2896 எந்தையே என்றும் * எம் பெருமான் என்றும் * சிந்தையுள் வைப்பன் * சொல்லுவன் பாவியேன் ** எந்தை! எம் பெருமான் ! என்று * வானவர் சிந்தையுள் வைத்துச் * சொல்லும் செல்வனையே (7)
2896. The Sovereign Lord is worshipped by the Celestials, who praise Him as their creator. How can I, a sinner, dare to meditate on Him and call Him my Father, Master, and everything?
Explanatory Notes
The Scriptures warn that one shall not utter anything ominous (inauspicious), lest it should actually come to pass. In the fourth stanza of this decad, the Āzhvār, while exhorting his mind, apprehended the frightful possibility of his moving away from the Lord, haunted by his own lowliness. And here we find him suffering from that obsession again and so soon!
Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
2897 செல்வ நாரணன் * என்ற சொல் கேட்டலும் * மல்கும் கண் பனி * நாடுவன் மாயமே ** அல்லும் நன் பகலும் * இடைவீடு இன்றி * நல்கி என்னை விடான் * நம்பி நம்பியே (8)
2897. Someone said 'Celvanāraṇaṉ' and I heard it, causing tears to run from my eyes. I searched for Him while He was away; what a wonder! Through days and nights without pause, the perfect Lord, full of grace, tries to win my love and chooses to stay with me always.
Explanatory Notes
“How unworthy and unbecoming,” the Āzhvār rattled, “would be the union of one so vile and abject like me and the Supreme Lord, pure and exalted beyond words!” And so, he fled away and hid himself behind a ruined wall, in a remote corner, with little or no scope of hearing and talking about the Lord. Thus he would forget all about God and, as a further precaution against
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
selva(n) nāraṇan enṛa — -srīman nārāyaṇan-; sol — divine name; kĕttalum — on hearing; kaṇ — eye; pani — tears; malgum — flowing; nāduvan — started searching (from where is this coming); māyamĕ — this is amaśing; nambi — bhagavān who is complete; nal — having goodness (to be approached); allum — in the night; pagalum — in the day; idai vīdinṛi — without any break; nalgi — being friendly; ennai — me; nambi — considering me as his property; vidān — will not leave me
2898. How could I ever forget my Lord of dazzling charm, the creator of the exalted beings in SriVaikuntam? He is the perfect Lord who stands in Tentirukkuṟuṅkuṭi with a beautiful form that shines like red gold.
Explanatory Notes
(i) Asked whether he would not forget the Lord like the worldlings and go in pursuit of food and material pleasures, the Āzhvār says, he just does not know how and on what grounds he can forget the Lord. By exhibiting His exquisite charm in His Arcā form at Tirukkuṟuṅkuṭi (Tirunelveli, in Tamil Nadu), He enthralled the Āzhvār. How then could he forget Him? Could it be
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
then kuṛungudi — īn thirukkuṛungudi [then- south/beautiful]; ninṛa — due to him standing there; nambiyai — one who is filled with all auspicious qualities; a — such (even more beautiful than in paramapadham); chempon — like molten-red gold; thigazhum — radiant; thirumūrththiyai — having divine form; umbar — great; vānavar — for nithyasūris; ādhi — being the cause for their sustenance, etc; am — most beautiful that makes others see him always; sŏdhiyai — one who is known by the term -paramjyŏthi #(supremely effulgent); em pirānai — one who accepted my servitude after making me experience (such wonderful form); en solli — what will ī say; maṛappan — to forget
2899 மறப்பும் ஞானமும் * நான் ஒன்று உணர்ந்திலன் * மறக்கும் என்று * செந்தாமரைக் கண்ணொடு ** மறப்பு அற என் உள்ளே * மன்னினான் தன்னை * மறப்பனோ ? * இனி யான் என் மணியையே? (10)
2899. I don't know what it is to remember or forget, yet the Lord with red-lotus eyes knows I might forget Him. So, He has firmly settled in my heart, as if anticipating this. How could I forget such a precious Lord now?
Explanatory Notes
(i) The Āzhvār feels that he is incapable of thinking and there is, therefore, no question of his forgetting either. The Lord is, however, anxious that the knowledge now dawned on the Āzhvār as a result of His union with him, should remain intact, leaving ṇo more scope for his sliding down or slipping off. He has, therefore, lodged Himself firmly inside the Āzhvār, casting
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
maṛappum — forgetfulness; gyānamum — remembrance/knowledge; onṛu — one; uṇarndhilan — when ī don-t know; maṛakkum — that -āzhvār will forget-; enṛu — considering; sem — reddish; thāmarai — l̤ike a lotus; kaṇṇodu — with the eye(s); maṛappaṛa — ensuring that forgetfulness does not occur; en ul̤l̤ĕ — inside my heart; manninān thannai — one who arrived to stay eternally; en maṇiyai — the most easily approachable emperumān who can be tied in a cloth like a precious gem and enjoyed; ini — now on; yān — ī; maṛappanŏ — how to forget?
2900 ## மணியை * வானவர் கண்ணனை தன்னது ஓர் அணியை * தென் குருகூர்ச் சடகோபன் ** சொல் பணிசெய் ஆயிரத்துள் * இவை பத்துடன் * தணிவிலர் கற்பரேல் * கல்வி வாயுமே (11)
2900. Those who eagerly learn these ten songs out of the thousand sung by Tenkurukūr Caṭakōpaṉ as a service to the Lord of sapphire hue, the one-of-a-kind jewel and overlord of the Celestials, will be filled with divine knowledge.
Explanatory Notes
(i) In accordance with the text of the song, those that learn these ten songs will have their fill of knowledge. The ultimate aim of knowledge is Divine Service and so, this knowledge should blossom into service.
(ii) The blue-gem is likened to the Lord in a number of ways. In it, there is a happy blending, as in the case of the supreme Lord, of ‘Paratva’ and ‘Saulabhya’,
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Word by Word (WBW) meaning
(The words may be rearranged to facilitate conversion from poetry to prose (Aṉvayam). Please read the meanings (in black) continuously to form the sentence and understand the simplified meaning based on the Divyārtha Dīpikai for the verse.)
maṇiyai — ŏne who has a form like (radiant) ruby; vānavar — ḫor those residents of paramapadham; kaṇṇanai — being the controller; thannadhŏr aṇiyai — the distinct one who himself is a decoration for him; then — obedient; kurukūr — the leader of āzhvārthirunagari; satakŏpan — āzhvār; sol — by his word; paṇisey — served; āyiraththul̤ — among the thousand pāsurams; ivai paththu — this decad; udan — agreeing in principle; thaṇivilar — those who are being disturbed; kaṛparĕl — if learnt (with great desire through an āchārya); kalvi — that learning/knowledge; vāyum — will lead to the result in the form of kainkaryam