Āzhvār advises others to seek the Lord through untainted devotion - (வீடுமின் முற்றவும்)*
உலகிற்கு உபதேசம்
Knowing this body is not permanent or stable, do surrender one’s mind, speech/vows and all actions to Bhagavān alone; Āzhvār earnestly requests us to remove ego, attachments and the like, then pay obeisance and servitude to the divine feet of Sriman Narayanan whose glory is unexplainable and immeasurable.
***Exposition on the Avatārikās to the
+ Read more
உடல் நிலையானது அன்று என்றறிந்து, மனம், வாக்கு, செயல்களை பகவானுக்கே இட்டு, அகங்காரம் பற்று முதலியவற்றை நீக்கி, உயர்வற உயர் நலமுடைய ஸ்ரீமந்நாராயணனின் திருவடிகளை ஆச்ரயிங்கள் என்று ஆழ்வார் ஈண்டு உபதேசிக்கிறார்.
முதல் பத்து -இரண்டாம் திருவாய்மொழி-வீடுமின் முற்றவும்- பிரவேசம்
தத்வ
+ Read more
Verses: 2802 to 2812
Grammar: Vaṉjiththuṟai** / வஞ்சித்துறை
Pan: முதிர்ந்த குறிஞ்சி
Timing: NIGHT
Recital benefits: If you constantly think of only Him when you're alive on this earth, then, when you leave your body you will join Him
2802. Give up, in toto, [all that militates against holding a rapport with God] and giving up thus, surrender yourself unto (Him) the Custodian [the great Ordainer and Granter] of SriVaikuntam (Moksham / Liberation).
Explanatory Notes
(i) Śrīman Nārāyaṇa is the Granter of Moksham / Liberation, and yet the Āzhvār has not straightaway revealed that Holy Name, just to set the mind (of the listener) on to enquire, that is, stimulate spiritual investigation. Actually, the revelation comes in the tenth stanza.
(ii) What is emphasised in this stanza is the sacrifice of the worldly appetites to the surpassing
+ Read more
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.)
muṝavum — āll (self-centered) means which are hurdles to worship emperumān; vīdumin — give up without any attachment; not only that; vīdu seythu — after giving up; um uyir — yourself; vīdu udaiyānidai — the master who is the controller of mŏksham (liberation); vīdu seymmin — submit unto him- īt is also said as -vīdu isaiminĕ- which means -āgree to submit unto him--
2803 மின்னின் நிலையில * மன்னுயிராக்கைகள் * என்னுமிடத்து * இறை உன்னுமின்நீரே.
2803 மின்னின் நிலை * இல மன் உயிர் ஆக்கைகள் ** என்னும் இடத்து * இறை உன்னுமின் நீரே (2)
2803 miṉṉiṉ nilai * ila maṉ uyir ākkaikal̤ ** ĕṉṉum iṭattu * iṟai uṉṉumiṉ nīre (2)
Ragam
Senjurutti / செஞ்சுருட்டி
Thalam
Ādi / ஆதி
Bhavam
Self
Upadesam
Simple Translation
2803. You will do well to pause for a while and discover for your selves that the bodies the souls get into [and look upon as the media for the enjoyment of sensual pleasures] last no more than the (fleeting) lightning.
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.)
உயிர் — நிலைபெற்ற உயிர்கள் ஆத்மா; மன் — தங்கி இருக்கும்; ஆக்கைகள் — சரீரங்கள்; மின்னின் — மின்னலைக்காட்டிலும்; நிலை இல — நிலையில்லாதவை; என்னும் இடத்து — என்று சொல்லுமளவில்; நீரே — நீங்களே; இறை — சிறிது பெருமானை; உன்னுமின் — ஆராய்ச்சி பண்ணிப் பாருங்கள்
uyir — āthmā (soul); man — filled with likeable aspects; ākkaigal̤ — bodies which are the cause for bondage; minnin — more than a lightning; nilai — state of appearing and disappearing immediately; ila — not having; ennum idaththu — as explained in; nīrĕ — yourself; iṛai — the master; unnumin — meditate upon him
2804 நீர்நுமதென்றிவை * வேர்முதல்மாய்த்து * இறை சேர்மின், உயிர்க்கு * அதன் நேர்நிறையில்லே.
2804 நீர் நுமது என்று இவை * வேர்முதல் மாய்த்து ** இறை சேர்மின் உயிர்க்கு * அதன் நேர் நிறை இல்லே (3)
2804 nīr numatu ĕṉṟu ivai * vermutal māyttu ** iṟai cermiṉ uyirkku * ataṉ ner niṟai ille (3)
Ragam
Senjurutti / செஞ்சுருட்டி
Thalam
Ādi / ஆதி
Bhavam
Self
Upadesam
Reference Scriptures
BG. 8-6
Simple Translation
2804. Cutting out, root and branch, all sense of ‘You’ and ‘Yours’ join the Lord; there is nothing as good as that for the Souls [there can be no greater felicity than that].
Explanatory Notes
It would indeed be difficult to enumerate the thousand and odd things to be eschewed and discarded. And so, the poet just tackles the root causes of all the evils, which have to be eradicated in toto. Instead of wording as ‘I’ and ‘Mine the Āzhvār has cautiously put it in the second person, as ‘You’ and ‘Yours in this stanza, lest the very things he abhors and advises
+ Read more
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.)
nīr numadhu enṛu ivai — those which are known as ahankāram and mamakāram; vĕr mudhal māyththu — destroying them completely along with the ruchi (taste) and vāsanā (habit/impressions) like pulling out a plant along with its root-; iṛai — the master; sĕrmin — reach out to him; uyirkku — ḫor the āthmā; adhan nĕr — fitting/suitable; niṛai illai — no fulfillment
2805 இல்லதும் உள்ளதும் * அல்லது அவன் உரு ** எல்லை இல் அந் நலம் ** புல்கு பற்று அற்றே (4)
2805 illatum ul̤l̤atum * allatu avaṉ uru ** ĕllai il an nalam ** pulku paṟṟu aṟṟe (4)
Ragam
Senjurutti / செஞ்சுருட்டி
Thalam
Ādi / ஆதி
Bhavam
Self
Upadesam
Simple Translation
2805. Renouncing all else, seek Him (īśvara) of limitless bliss, very different from the [seemingly] non-existent [fleeting and everchanging] material things and the ever-existing (non-changing) sentient beings [with their limiting adjuncts].
Explanatory Notes
An inexhaustible fountain of bliss that the Lord is, one has to attach oneself to such a fountain, only through a complete severance of attachment to the ephemeral and illusory worldly pleasures and distractions, with uncompromising rigidity; hence, this advice of the Āzhvār to the fellow-beings.
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.)
அவன் உரு — அந்தப் பெருமானின் ஸ்வரூபம் வடிவம்; எல்லை இல் — எல்லையில்லாத; அந் நலம் — ஆனந்தமயமானது; இல்லதும் — அழிந்து போகின்ற உடலும் அசித்தும்; உள்ளதும் — அழியாத உயிருமான சித்தும்; அல்லது — இவற்றின் தன்மையுடையது அல்ல; பற்று அற்றே — ஆதலால் வெளிப்பொருள்களிலுள்ள ஆசைகளை நீக்கி; புல்கு — அவனைப் பற்று
illadhum — non-existing, due to constant transformation of the entity itself, achith (matter) is indicated using the word -asath-; ul̤l̤adhum — existing, due to unchanging nature, chith (soul) is indicated using the word -sath-; alladhu — not, different from; avan — his; uru — svarūpam (nature); ellaiyil — unlimited; annalam — having (the previously explained) quality of bliss; paṝu aṝu — giving up attachment towards other worldly pleasures; pullu (pulgu) — approach him with devotion
2806. Freed from worldly attachments, the Soul attains emancipation [from the erstwhile bondage]; however, shunning that [menacing state of self-enjoyment, known as kaivalya mokṣa], seek firmly the [bliss of eternal service to the Supreme] Lord, with exclusive devotion unto Him.
Explanatory Notes
Mere liberation from bondage resulting in a state of the lustrous soul getting lost in self-enjoyment (kaivalya mokṣa) is yet another hurdle, very menacing indeed, to be got over, being a serious impediment to the far superior and blissful experience of service unto the Lord on the yonder side of SriVaikuntam, this ‘kaivalya’ state also deserves to be shunned and discarded.
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.)
பற்று — வெளிப்பொருள்களிலுள்ள ஆசை; அற்றது எனில் — நீங்குமாயின்; உயிர் — உயிரானது ஆத்மா; உற்றது வீடு — மோக்ஷத்தை அடைந்ததாகும்; அது செற்று — அந்தக் கைவல்ய மோக்ஷத்தை வெறுத்து; மன் உறில் — நிலைநிற்கும்படியான பகவத் விஷயத்தில்; அற்று — எம்பெருமானுக்கென்றே அற்றுத் தீர்ந்து; இறை பற்றே — அவனையே பற்றுவாயாக
paṝu — attachments towards aspects outside bhagavath vishayam; aṝadhu enil — when given up; uyir — āthmā; vīdu — mŏksham; uṝadhu — attained; adhu — that kaivalya mŏksham which is enjoyment of oneself; seṝu — eradicate; manna uṛil — approaching bhagavath vishayam firmly to be well engaged; aṝu — giving up attachments towards other aspects; iṛai — īswara; paṝu — submit to him
2807. Īsaṉ (the Supreme Lord), being solely attached to His devotees, He is ‘All-in-One’ (everything) unto them. And so, [ye worldlings]! hold on to Him and get absorbed in serving Him exclusively.
Explanatory Notes
Thinking that the worldlings (whom the Āzhvār addresses) might have their own misgivings about the easy accessibility of the Supreme Lord, Whom they are being asked to court and venerate, the doubt is being cleared in this stanza. Side by side with overlordship there is in Him the astounding quality of amazing simplicity, which predominates and makes it appear that this
+ Read more
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.)
ஈசனும் — எம்பெருமானும்; பற்று இலன் — ஆச்ரிதர்களோடு பொருந்தியிருப்பதையே இயல்வாக உடையனாய்; முற்றவும் — தாரகம் போஷகம் போக்யம் என்னும்படியான; நின்றனன் — ஸகல வஸ்துவாகவும் நின்றனன்; பற்று — ஆதலால் நீயும் எம்பெருமானோடு பொருந்தியிருப்பதையே; இலையாய் — இயல்வாகவுடைய; அவன் — எம்பெருமானின்; முற்றில் — கைங்கர்யங்கள் அனைத்திலும்; அடங்கே — பங்கு கொள்வாயாக
īsanum — ĕven though he is sarvĕṣvaran (supreme lord); paṝu ilan — he is not attached to his divine consorts, nithya sūris et al who are already attached to him; muṝavum — attached fully as dhāraka (sustaining), pŏshaka (nourishment), bhŏgyam (enjoyment) etc to us who are newly approaching him; ninṛanan — firmly stood; paṝu ilai āy — you too, giving up worldly attachments; avan — towards him; muṝil — his qualities of being dhāraka (sustaining), pŏshaka (nourishment), bhŏgyam (enjoyment), etc-; adangu — be immersed
2808. Realise that all this exceedingly enchanting cosmic wealth, you behold, is that of Īsaṉ [and that you are but a part of that]; [with this sense of belonging] it behoves you to blend yourself into it.
Explanatory Notes
(i) No doubt, it was duly emphasised in the preceding stanzas that the Lord’s native simplicity is far more pronounced than His overlordship, might and majesty. But the very thought of His majesty puts us, the insignificant tiny little beings nowhere, just like a bit of straw drifting on the bosom of the mighty ocean, being borne back to the shore by the curling waves.
+ Read more
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.)
adangu ezhil — fully beautiful; sampaththu — wealth; adanga — everything without leaving out even a single entity; kaṇdu — meditating upon; īsan — to īṣwara (supreme lord); ahdhu — that; adangu ezhil — beautifully subservient; enṛu — thus knowing the relationship; ul̤l̤ĕ — in that; adanguga — become a part of it-
2809. With true awareness that the triple faculties of mental apprehension, speech and bodily actions, already at your command, are meant to be solely dedicated to Irai (the Lord), place them at His exclusive service, duly divested of all their erstwhile misplaced attachments and inhibitions.
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.)
ul̤l̤am — mind which is used for meditation, etc-; urai — speech which is used for verbal glorification, etc-; seyal — body which is used for prostrating, etc-; ul̤l̤a — which we have from the beginning; im mūnṛaiyum — these three which are readily available to us; ul̤l̤i — understanding their purpose; keduththu — giving up attachment towards worldly pleasures; iṛai ul̤l̤il — towards the master who is apt for us; odungu — become totally subservient
2810. Once you (realise your true relationship with God, He, as the Proprietor and you, as His property and) dedicate yourself to Him (with this awakening), all your sins (which kept you away from Him, so long) will cease; (once the cause ceases, the effect, namely, the body which tethers you will automatically cease) await then, the day when the physical body falls off.
Explanatory Notes
As soon as the body drops off, salvation, sure and certain, waits at the door of one who entrusts oneself to the Lord’s keeping, with the spiritual awakening, as above.
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.)
அவன் கண் — அந்த எம்பெருமானிடத்திலேயே; ஒடுங்க — சென்று சேர்ந்த பின்; ஒடுங்கலும் — ஆத்மாவை ஒடுங்கப் பண்ணுவதான அவித்யை; எல்லாம் — முதலானவை யெல்லாம்; விடும் — தானாகவே விடுபட்டு நீங்கும்; பின்னும் — அதன் பின்; ஆக்கை விடும்பொழுது — உயிர் உடலைவிட்டு நீங்கும் காலத்தை; எண்ணே — எதிர்பார்த்திரு
avan kaṇ — unto the master; odunga — being bound to him as per apruthak sidhdham (inseparable aspect); odungalum — Contraction of āthmā-s knowledge etc; ellām — the cause for such contraction such as avidhyā (ignorance) etc; vidum — will leave, will be eradicated; pinnum — āfter that, as explained in mahābhāratham -kruthakruthyā pradhīkshanthĕ- (those learned persons who have completed all that is to be done and expecting)-; ākkai — the remaining life of the current body; vidum pozhudhu — end; eṇ — look out for it
2811 எண் பெருக்கு அந் நலத்து * ஒண் பொருள் ஈறு இல ** வண் புகழ் நாரணன் * திண் கழல் சேரே (10)
2811 ĕṇ pĕrukku an nalattu * ŏṇ pŏrul̤ īṟu ila ** vaṇ pukazh nāraṇaṉ * tiṇ kazhal cere (10)
Ragam
Senjurutti / செஞ்சுருட்டி
Thalam
Ādi / ஆதி
Bhavam
Self
Upadesam
Simple Translation
2811. Seek ye, the mighty feet (the sure haven of all) of Nāraṇaṉ, who is, at once, the abode of countless souls of vast excellence and an inexhaustible fountain of bliss, the repository of innumerable auspicious attributes.
Explanatory Notes
(i) The Āzhvār concludes this, his first address to the fellow-beings, by teaching them how to pray, that is, by giving out the substance of the eight-lettered ‘Tirumantra’, as above.
(ii) Kūratṭāḻvāṉ, who was teaching Tiruvāymoḻi to his two sons, Bhaṭṭar and Śrīrāmappiḷḷai, stopped short when he came to this stanza, explanatory of the holy prayer (Tirumantra), which
+ Read more
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.)
எண் — எண்ணிக்கை; பெருக்கு — பெருகிக் கொண்டேயிருக்கும்படியான அளவற்ற; அந் நலத்து — ஞானம் போன்ற நற்குணங்களையுடைய; ஒண் பொருள் — சிறந்த பொருளாகிய ஜீவாத்மாவையும்; ஈறு இல — முடிவில்லாத கணக்கற்ற; வண் புகழ் — கல்யாண குணங்களையும் உடையவனான; நாரணன் — நாராயணனுடைய; திண்கழல் — உறுதியான திருவடிகளை; சேரே — அடைவாயாக
eṇ — (ās explained in thaiththirīya upanishath- ānandhavalli about the bliss of bhagavān) for count; perukku — grown infinitely; an nalaththu — those auspicious qualities such as bliss etc which match that brahmānandham (bliss of brahmam explained in ānandhavalli); oṇ porul̤ — the distinct group of all jīvāthmās explained by the phrase(in ānandhavalli) -akāmahatha srŏthriya- (unaffected by desire and most knowledgable); īṛila — innumerable and unlimited; vaṇ pugazh — auspicious qualities, having thus; nāraṇan — the master who is known as nārāyaṇan; thiṇ — firm (stable), such that those who approach him are fully protected; kazhal — lotus feet; sĕr — approach, surrender
2812 ## சேர்த்தடத் * தென் குரு கூர்ச் சடகோபன் சொல் ** சீர்த் தொடை ஆயிரத்து * ஓர்த்த இப் பத்தே (11)
2812 ## certtaṭat * tĕṉ kuru kūrc caṭakopaṉ cŏl ** cīrt tŏṭai āyirattu * ortta ip patte (11)
Ragam
Senjurutti / செஞ்சுருட்டி
Thalam
Ādi / ஆதி
Bhavam
Self
Upadesam
Simple Translation
2812. These ten stanzas, out of the thousand, sung in accurate metrical composition, by Caṭakōpaṉ of Tirunakari, with lovely ponds, convey his well-thought-out message (for the uplift and emancipation of mankind).
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.)
சேர்த்தட — செறிந்த தடாகங்களையுடைய; தென் குருகூர் — திருக்குருகூரில் அவதரித்த; சடகோபன் சொல் — நம்மாழ்வார் அருளிச்செய்த; சீர்த் தொடை — கவியுறுப்புக்களெல்லாம் நன்கு அமையப்பெற்ற; ஆயிரத்து — ஆயிரம் பாசுரங்களுக்குள்; இப் பத்தே — இந்த பத்துப் பாசுரங்களும்; ஓர்த்த — ஆராய்ந்து செய்யப்பட்டது
sĕr — abundance; thadam — ponds (water-bodies); then — beautiful; kurukūr — in āzhvārthirunagari; satakŏpan — nammāzhvār; sol — word blessed by (āzhvār); sīr — words/phrases which have nice form and meanings; thodai — poetic meter; āyiraththu — in these 1000 pāsurams; ippaththu — this decad which instructs those who surrender; ŏrththa — well-analysed