Amongst Bhagavān’s innumerable auspicious qualities, He is not only known for His supremacy (parathvam) but also for His ease in approachability (saulabhyam). The following divine hymns elaborate on the auspicious trait, saulabhyam. Āzhvār completely immerses himself enjoying this divine trait that he falls into a trance for the next six months.
**An
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பகவானிடம் பரத்வம் இருப்பது போல், ஸெளலப்யமும் இருக்கிறது. இத்திருவாய்மொழியில் ஸெளலப்ய குணம் கூறப்படுகிறது. இப்பண்பு ஆழ்வாரை ஆறு மாத காலம் மோஹிக்கச் செய்தது.
முதல் பத்து -மூன்றாம் -திருவாய்மொழி -பத்துடை அடியவர்க்கு எளியவன்-பிரவேசம்-
சர்வ ஸ்மாத் பரன் ‘எல்லாரினும் உயர்வு அற உயர்ந்தவன்’
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Verses: 2813 to 2823
Grammar: Kalinilaiththuṟai / கலிநிலைத்துறை
Pan: நட்டபாடை
Timing: 1.13-2.24 PM
Recital benefits: will not be born again and they will go to heaven and stay with the gods.
2813. Those who unto Him turn their minds, in utter devotion, He is easily accessible but is the Mystic, difficult of attainment by others. (Oh, what a wonder, as a mere infant, fondled by Yaśōdā and other damsels of Gōkul, he could vanquish the demoniac Pūthanā, Śakaṭāśura and a host of others!) Eagerly sought Malarmakaḷ (Śrī Mahālakṣmī), who emerged from the soft lotus flower and yet did not take to it kindly but took her abode on the broad and winsome chest of the Lord), what a marvel, our Lord, difficult to attain, was seen reduced to the abject position of a weeping child, fastened by the chest to a pounder (by Yaśōdā, as a punishment) for stealing butter off the churning rod—a paragon of simplicity galore!
Explanatory Notes
The Āzhvār is said to have gone into a trance for as many as six months, contemplating the amazing simplicity of the Supreme Lord, as brought out in this stanza.
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.)
paththudai — having bhakthi (devotion); adiyavarkku — for devotees; el̤iyavan — easily approachable; piṛargal̤ukku — for those others (who lack devotion); ariya — difficult to reach; viththagan — very wise; malarmagal̤ — (being joyous about the two aspects of being el̤iyavan and ariyavan) one who is having the lotus flower as her residence; virumbum — being desired by; peṛal — to get; arum — difficult; nam adigal̤ — our swāmy (master); maththu — by the churning staff; uṛu — with great effort; kadai — churned; veṇṇey kal̤avinil — while stealing of butter; uravidai — in the chest; āppuṇdu — being tied/bound; uralinodu iṇaindhirundhu — staying together with the mortar tirelessly; ĕngiya — crying out of fear; el̤ivu — simplicity; eththiṛam — how is it possible?
2814 எளிவரும் இயல்வினன் * நிலை வரம்பு இல பல பிறப்பாய் * ஒளிவரும் முழு நலம் * முதல் இல * கேடு இல வீடு ஆம் ** தெளிதரும் நிலைமையது * ஒழிவு இலன் முழுவதும் இறையோன் * அளிவரும் அருளினோடு * அகத்தனன் புறத்தனன் அமைந்தே (2)
2814 ĕl̤ivarum iyalviṉaṉ * nilai varampu ila pala piṟappāy * ŏl̤ivarum muzhu nalam * mutal ila * keṭu ila vīṭu ām ** tĕl̤itarum nilaimaiyatu * ŏzhivu ilaṉ muzhuvatum iṟaiyoṉ * al̤ivarum arul̤iṉoṭu * akattaṉaṉ puṟattaṉaṉ amainte (2)
Ragam
Aparūpa / அபரூப
Thalam
Jambai / ஜம்பை
Bhavam
Self
Reference Scriptures
BG. 9-29, 32
Simple Translation
2814. [Preamble:]—Tradition has it that Śrī Matura Kavi and several other savants, who had the great good fortune of listening to ‘Tiruvāymoḻi’ from the sacred lips of the Āzhvār, gathered round the insensate Āzhvār and eagerly awaited his return to his senses. It was after the lapse of a period of six months, that the Āzhvār recovered himself, took up the thread where he had left it and proceeded to expatiate on the Lord’s aforesaid ‘Saulabhya’ (easy accessibility) by saying that He is simplicity itself (simplicity personified).
Explanatory Notes
The Lord is the very personification of simplicity, which helps all His numerous auspicious qualities, without beginning or end, shine forth; having made innumerable descents without restriction of manner of birth and place of descent, it is always the Lord’s prerogative to grant that cleansed and clarified state (known as ‘Mokṣa’). Shedding, with sweet spontaniety, His unlimited grace unto the devotees (and doing even odd jobs for them) He is beyond the reach of others (the inimical).
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.)
2815 அமைவு உடை அறநெறி * முழுவதும் உயர்வு அற உயர்ந்து * அமைவு உடை முதல் கெடல் * ஒடிவு இடை அற நிலம் அது ஆம் ** அமைவு உடை அமரரும் * யாவையும் யாவரும் தான் ஆம் * அமைவு உடை நாரணன் மாயையை * அறிபவர் யாரே? (3)
2815. Who indeed can comprehend the wonderful secret of the descents (Avatāras) of (Lord) Nāraṇaṉ, the appropriate abode of all sentient beings including the ‘Amaras’ (the exalted Brahmā and other celestials) of outstanding eminence by virtue of their moral attainments of a high degree and mental perfection, as well as the non-sentient things?
Explanatory Notes
None can indeed comprehend this divine secret, neither the ever-free, eternal angels (Nitya Sūrīs) in the yonder spiritual world, totally immersed in the enjoyment of the Lord, in that transcendent setting nor the worldlings, engrossed in their pursuit after food and raiment nor even the Āzhvārs, although blest by the Lord with perfect knowledge, as they just get entranced by the mere contemplation of the Lord’s astounding simplicity and thaw down.
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.)
2816 யாரும் ஓர் நிலைமையன் என * அறிவு அரிய எம் பெருமான் * யாரும் ஓர் நிலைமையன் என * அறிவு எளிய எம் பெருமான் ** பேரும் ஓர் ஆயிரம் * பிற பல உடைய எம் பெருமான் * பேரும் ஓர் உருவமும் உளது இல்லை * இலது இல்லை பிணக்கே (4)
2816. Our Sire, bearing a thousand (innumerable) names and (the) forms (appropriate thereto) can be comprehended, as such, (by the devotees, however meagre, their intelect and poor, their parentage); (on the other hand) the ungodly who bear no love for Him cannot comprehend His names and forms (however exalted be their knowledge and parentage); (And so), there is a perennial debate (between these two sets of people) one group affirming that the Lord goes by several names and forms and the other group asserting that He has none of these.
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.)
பேரும் ஓர் ஆயிரம் — ஆயிரம் திருநாமங்களையும்; பிற பல — அப்பெயர்க்கேற்ற ஆயிரம் விக்ரகங்களும்; உடைய — உடைய; எம் பெருமான் — எனக்கு நாதனான எம் பெருமான்; யாரும் — எப்படிப்பட்ட உயர்ச்சிபெற்ற ஞானிகளுக்கும்; ஓர் நிலைமையன் என — ஒரு படியையுடையவன் என்று; அறிவு அரிய — அறிவதற்கு அரியவன் என்பதைக் காட்டி; எம் பெருமான் — என்னை அடிமை கொண்ட நாதனாய்; யாரும் ஓர் — அறிவில்லாமலிருந்தாலும் அடியார்களாகில்; நிலைமையன் என — அவர்களுக்கு; அறிவு எளிய — அறிவதற்கு எளியவனாக ஆவான்; எம் பெருமான் — என்னை அடிமை கொண்ட நாதனுக்கு; பேரும் ஓர் உருவமும் — ஒரு பேரும் ஒரு உருவமும்; உளது இல்லை — உள்ளது என்பது இல்லை அடியவர் அல்லாதார்க்கும்; இலது இல்லை — இல்லையாய் இருப்பதில்லையென்று அநுகூலர்க்கும்; பிணக்கே — நித்ய விவாதமாகவே இருக்கும்
pĕrum — names which highlight the divine forms; piṛa — the many other forms which are highlighted by those names; pala āyiram — many thousands; udaiya — being visible having such names/forms; yārum — those unfavourable ones even though they may be greatly knowledegable; ŏr nilaimaiyan — having a state; ena — thus; aṛivariya — difficult to know/understand; emperumān — the one who is my master accepting service from me; yārum — those devotees even though they may be very ignorant; ŏr nilaimaiyan — having a state; ena — thus; aṛivel̤iya — easy to know/understand; emperumān — to the one who is my master accepting service from me; ŏr pĕrum — a name; ŏr uruvamum — a form; ul̤adhillai — not present for such unfavourable persons; iladhillai — not absent for such favourable persons; piṇakku — eternal argument/doubt
2817. The eternal Lord, the lovely Primate possessing the Six principal attributes of knowledge, strength, sovereignty, valour, power and splendour) has set at naught the six heretical philosophical doctrines (Śāṅkhya, Yoga, Kaṇāta [Kaṇada], Bouddha (Bauddha), Jaina and Pāśupada) by setting forth the cream of the Vedic teachings in His ‘Song celestial’ (Gītā). Imbibing the quintessence of those teachings, stick to the path of loving surrender to His Sweet grace (Prapatti mārgā) to the exclusion of all the other paths of discipline, drying up, at the same time, the erstwhile springs of bodily pleasures in toto (not merely through non-indulgence in them but through a positive aversion thereto).
Explanatory Notes
As regards the concrete manner of worshipping the Supreme Lord, the Āzhvār, calls upon the fellow beings to tread the path of ‘Bhakti’ (God-love of melting tenderness of heart) indicated by the Lord Himself in His ‘Song Celestial’.
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.)
aṛuvagaich chamayamum piṇakku aṛa — ṛemoving the confusions which are in the six philosophical systems and eliminating the debate of such philosophers with vaidhikas (the followers of vĕdham); neṛi — the path of vĕdham; ul̤l̤i — analysed; uraiththa — mercifully spoken/explained; kaṇakkaṛu nalaththanan — unlimited auspicious qualities such as audhārya (generosity), āsritha vāthsalya (motherly forbearance towards the surrendered persons) etc; andhamil — endless; ādhi — eternal since he is the cause of everything; am — hĕya prathibatan (rivalling all inauspicious aspects); pagavan — bhagavān who is the abode of auspicious qualities such as gyānam, sakthi etc; vaṇakku — nama: etc (worshipping); udai — having; thava neṛi vazhi — bhakthi mārgam (path of bhakthi); ninṛu — being stable; puṛa neṛi — giving up useless paths as explained in muṇdaka upanishath -anyā vāchŏ vimunchatha- (give up talking about the other aspects); kal̤ai — weed; kattu — removing; avanudai — in his matters; uṇarvu koṇdu — through bhakthi rūpa gyānam (knowledge matured into devotion); uṇarndhu — having seen; pasai — attachment due to vāsanā (impressions); aṛa — to remove; uṇakkumin — eliminate it
2818 உணர்ந்து உணர்ந்து இழிந்து அகன்று * உயர்ந்து உரு வியந்த இந் நிலைமை * உணர்ந்து உணர்ந்து உணரிலும் * இறைநிலை உணர்வு அரிது உயிர்காள் ! ** உணர்ந்து உணர்ந்து உரைத்து உரைத்து * அரி அயன் அரன் என்னும் இவரை * உணர்ந்து உணர்ந்து உரைத்து உரைத்து * இறைஞ்சுமின் மனப்பட்டது ஒன்றே (6)
2818. [Preamble:]—Worldlings to the Āzhvār: “Oh, Saint, to us with limited knowledge, the Trinity, standing in a row, Brahmā, Viṣṇu and Rudra, appear to be all of the same stature. Pray, enlighten us, as to whether it is actually so or one of them is Superior to the other two or there is yet another Power superior to all the three, so that we may worship that Supreme Authority”.
Explanatory Notes
“For the Jīvātmā (individual Soul, with its innate intelligence and keen perception pervading far and wide), it is possible to know its own inherent nature and quality through a rigorous process of enquiry, intuition and contemplation. But a similar perception by the Individual Soul, of Iṟainilai (the Divine Nature, Īśvara Svarūpa) is hardly possible. (And yet) ye folks,
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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.)
உணர்ந்து — உணர்வையே; உணர்ந்து — இயற்கையாகவுடையவனாகி; இழிந்து — அந்த உணர்வு அகண்ட மாகையாலே; அகன்று — பத்துத் திக்கிலும் வியாபித்து; உரு வியந்த — ஜடப் பொருளைக் காட்டிலும் வேறுபட்டிருக்கிற; இந் நிலைமை — இந்த ஆத்மாவின் நிலைமையை; உணர்ந்து — கேட்பதால் உண்ர்ந்து; உணர்ந்து — மநநத்தினால் உணர்ந்து; உணரிலும் — யோகத்தால் உணர்ந்தாலும்; இறை நிலை — பிரம-ருத்ரர்களுக்கு நடுவில் மறைந்து நிற்கும் எம்பெருமான் நிலையை; உணர்வு அரிது — அறிந்துகொள்வது அரிது; உயிர்காள்! — ஆராய்ந்து அறியும் சேதநர்களே!; அரி அயன் அரன் — விஷ்ணு பிரமன் ருத்ரன் என்று; என்னும் இவரை — சொல்லப்படுகிற இவர்களின்; உணர்ந்து — குணவிசேஷங்களைக் கொண்டு; உணர்ந்து — பலகாலம் ஆராய்ந்து; உரைத்து — இவர்களைப் பற்றிக் கூறும்; உரைத்து — நூல்களை ஆராய்ந்து; மனப்பட்டது — உங்கள் மனதில் ஈச்வரனாகத் தோன்றின; ஒன்றே — ஒரு பொருளை; உணர்ந்து உணர்ந்து — பலகாலம் நினைத்து நினைத்து; உரைத்து — மந்திரம் நாமங்கள் ஆகியவற்றை நாவால்; உரைத்து — பலமுறை ஓதி; இறைஞ்சுமின் — வாழ்த்தி வணங்குங்கள்
uṇarndhu uṇarndhu — ṣince jīvāthmā is naturally knowledgeable, being the one who realises oneself constantly; izhindhu aganṛu uyarndhu — since that gyānam (knowledge) is unlimited in its pure form, pervading in all directions; uru — unlike achith which can be in a form/shape; viyandha — being distinct; innilaimai — the state of such āthmā; uṇarndhu — realising it through hearing; uṇarndhu — further, realising it through contemplation; uṇarilum — ĕven when realised through yŏgam; iṛai nilai — the nature of sarvĕsvaran who is concealing his supremacy and presenting himself in between brahmā and rudhran; uṇarvaridhu — difficult to understand; uyirgāl̤ — ŏh chĕthanas who have the ability to discriminate between different aspects and understand the same!; ari ayan aran ennum ivarai — those who are popularly known as hari, ajan (brahmā) and rudhran (siva); uṇarndhu uṇarndhu — analysing their qualities, wealth, nature etc; uraiththu uraiththu — reading through those pramāṇams which reveal their qualities, wealth etc-; manappattadhu onṛu — whoever is understood as īṣwara; uṇarndhu uṇarndhu — meditating on such person-s guṇa (qualities), vigraha (forms) etc-, constantly; uraiththu uraiththu — reciting manthrams and nāmams (names) of such sarvĕsvaran constantly; iṛainjumin — you perform worship
2819 ஒன்று எனப் பல என * அறிவு அரும் வடிவினுள் நின்ற * நன்று எழில் நாரணன் * நான்முகன் அரன் என்னும் இவரை ** ஒன்ற நும் மனத்து வைத்து * உள்ளி நும் இரு பசை அறுத்து * நன்று என நலம் செய்வது * அவனிடை நம்முடை நாளே (7)
2819. May you ponder in your mind, dispassionately, over the relative merits of the Gods. Nāraṇaṉ beaming through His auspicious attributes, firm and fine, Nāṉmukaṉ (the four-headed Brahmā) and Araṉ (Rudra), who look so much alike that it is difficult to comprehend whether they are one or many; may you also investigate (with the help of authoritative texts) and discern that there is but one God (and that is Nārāyaṇa, the Super-Soul residing in all, including Brahmā and Rudra); with this discovery you will do well to give up your allegiance to the other two (Brahmā and Rudra) as God and attach yourselves firmly to Nārāyaṇa (as the one and only God) during your life-time.
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.)
onṛenap palavena — Considering there is one chief controller or considering there are many chief controllers; aṛivarum — difficult to know; vadivinul̤ — in a form; ninṛa — residing; nanṛu — beautiful/distinct; ezhil — having radiance of auspicious qualities such as apahathapāpmathvam (being freed from all evils); nāraṇan — srīman nārāyaṇa who is explained in nārāyaṇa anuvākam and who is the in-dwelling supersoul of all chith and achith; nānmugan — chathur-muka (four faced) brahmā who has four faces (a) to recite the four vĕdhams and (b) for the different types of creation; aran — hara (rudhra/siva) who is focussed on samhāram (annihilation) only; ennum ivarai — these personalities who are explained in various pramāṇams to reveal their nature/activities; onṛa — being neutral instead of taking sides of any one (to identify the chief person); num manaththu vaiththu — contemplating in your heart/mind; ul̤l̤i — analysing their svarūpa (true nature) and svabhāva (qualities) through pramāṇams (sāsthram); num irupasai aṛuththu — eliminating the concept of being supreme from the 2 persons you may be attached to; avanidai — on that auspicious srīman nārāyaṇan; nammudai — our; nāl̤ — lifespan; nanṛena — well-matured as said in -ĕka bhakthi:- (single-focussed devotion); nalam — snĕham/friendship; seyvadhu — do it
2820 நாளும் நின்று அடு நம பழமை * அம் கொடுவினை உடனே மாளும் * ஓர் குறைவு இல்லை * மனன் அகம் மலம் அறக் கழுவி ** நாளும் நம் திரு உடை அடிகள் தம் * நலம் கழல் வணங்கி * மாளும் ஓர் இடத்திலும் * வணக்கொடு மாள்வது வலமே (8)
2820 nāl̤um niṉṟu aṭu nama pazhamai * am kŏṭuviṉai uṭaṉe māl̤um * or kuṟaivu illai * maṉaṉ akam malam aṟak kazhuvi ** nāl̤um nam tiru uṭai aṭikal̤ tam * nalam kazhal vaṇaṅki * māl̤um or iṭattilum * vaṇakkŏṭu māl̤vatu valame (8)
Ragam
Aparūpa / அபரூப
Thalam
Jambai / ஜம்பை
Bhavam
Self
Reference Scriptures
BG. 9-30, 31
Simple Translation
2820. If we cleanse our minds of the dirt (of misconceived notion of parity among the ‘Thiru-Murties’, Brahmā, Viṣṇu and Śiva) through that bleaching agent, called wisdom, and worship daily at the felicitous feet of our Lord, the gracious consort of Tiru (Śrī Mahālakṣmī), all our past sins which had been tormenting us so far will die out at once, and we will be free from wants of any kind. (It is never too late to switch on to the Lord thus.) better repose on His lap, even while dying.
Explanatory Notes
(i) To a question supposed to have been put to the Āzhvār by his interlocutors, whether their accumulated, age-long sins will not operate as a serious impediment to their worshipping the Lord, this stanza provides the answer. No doubt, the Śāstras proclaim.[1] that one cannot but taste the fruits of one’s actions; in other words, the sins can be liquidated only by the
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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.)
mananagam — in the heart; malam — dirt which is created due to confusion on thrimūrthi sāmyam (brahmā vishṇu rudhra being considered equal); aṛa — to remove; kazhuvi — purified through knowledge; nāl̤um — everyday which is dear to us; nam — for us; thiruvudai — srīmān (one who has srī mahālakshmi); adigal̤ tham — unto the swāmi (master); nalam — approachable by all, most enjoyable; kazhal — lotus feet; vaṇangi — surrendering; nāl̤um — everyday; ninṛu — always being with us; adum — torturing; nama — accumulated by us knowingly; pazhamai — eternal, always existing since time immemorial; am kodu — most cruel; vinai — pāpams (sins) such as akruthya karaṇa (indulging in the prohibited acts) etc; udanĕ — at the time of surrender; māl̤um — will be destroyed; ŏr kuṛaivillai — nothing to worry; māl̤umŏr idaththilum — even while leaving the body; vaṇakkodu — with surrender; māl̤vadhu — dies; valam — strong
2821. His (Lord Mahā Viṣṇu’s) navel is the seat of Ticai mukaṉ (Brahmā), the creator of many a lovely world, while (Rudra) the (Ostensible) destroyer of the three (flying) citadels (and their demoniac chiefs) propitiates the Lord and gets allotted some space to the right, on His (the Lord’s) broad, winsome chest (as a place of shelter, in any emergency). He (The Lord) also makes Himself visible to one and all, in the respective worlds (during His Āvatāras).
In a manner of talking, these (great qualities of the Lord are innumerable, but) arc kept in His stomach (undisclosed, far outnumbering those disclosed to us already); these are His enigmatic ways indeed.
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.)
ezhu thisaimukan — brahmā (who has four faces for each of the four directions) who has greatness (of controlling fourteen layers of the universe); padaiththa — created by; nallulagamum thānum — the beautiful universe and himself; thundhiththalaththu idam peṛa — having in the broad naval; thiripuram eriththavan — rudhran who performed thripura dhahanam (burning of the three towns); valaththanan — one who is present on the right side of the body as mentioned in mŏksha dharmam 167-51 -pasyaikādhasa mĕ rudhrān dhakshiṇam pārsvamāsrithān- (ṣee the eleven rudhras who are situated on my right side); pinnum — even after giving a place in his body for those who consider themselves as supreme and protecting them; pulappada — to be visible for those who long for him by saying as in thiruvāimozhi 8-5-2 -kāṇavārāy- (please come in front of me so that ī can see you); thānĕ — himself who is not bound by any karmā etc; than ulagaththil — in his own world; agaththanan — having descended/incarnated; solappugil — trying to highlight these; ivai — these many different qualities; pinnum — subsequently; vayiṝul̤a — there are many other different qualities which are still hidden (yet to be revealed); ivai avan thuyakku — he makes everyone become bewildered
2822. If aberrations are noticeable (now and then) in the mental attitudes of even those Amarars (Celestials) noted for clarity of knowledge and understanding) (like Indra and the ‘Nitya Sūrīs’, the ever free angels like Garuḍa), towards the supreme Lord, that is because the wonders (of His incarnation) exceed the bounds of the expansive sky and thus (easily) baffle them all. (Be that, as it may) I (on my part) shall unremittingly bow before the lovely feet of the cloud-hued Lord, which spanned the entire universe, embrace and extol them, with a mind wholly detached from all else.
Explanatory Notes
(i) Speaking about the mental aberrations of even those exalted personages, here are two typical anecdotes: There was a time when the Devas were uprooted from their homes and their women folks were kidnapped by the Asuras. During His Avatāra, as Lord Kṛṣṇa, the Lord fought out the demons and restored the home and hearth to the Devas. While returning from that expedition,
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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.)
thuyakkaṛu — without any anxiety due to not having doubtful/erroneous understanding; madhiyil — in the mind/intellect; nal gyānaththul̤ — those who are having good knowledge; amararai — dhĕvas; thuyakkum — make them anxious/bewildered; mayakku — ability to cheat/deceive; udai — having; māyaigal̤ — amaśing aspects; vānilum — even in the boundless sky; periyana vallan — one who is more capable than; puyal — like a dark cloud; karu niṛaththanan — having blackish hue; peru nilam — vast earth; kadandha — easily measured/stretched over; nal — distinct/beautiful; adippŏdhu — lotus feet; amarndhu — being situated firmly without expecting any other results; ayarppilan — not being forgetful; alaṝuvan — blabbering his qualities with my mouth; thazhuvuvan — embrace with great love; vaṇanguvan — offer obeisances bowing down my head
2823. Those that are conversant with these ten songs, out of the thousand sung sweetly, as a piece of Divine Service, by Caṭakōpaṉ of Kurukūr, rich and resourceful, in adoration of the one (Supreme Lord) that churned the milk-ocean with its surging waves, exciting the warm admiration and deep reverence of the (otherwise self-centred) Amarars (Devas) will get released from the firm and formidable grip of (the cycle of) births and join the holy band of the Amarars (the celestials) in SriVaikuntam.
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.)
amarargal̤ — those dhĕvas who wanted to get a medicine [nectar] to become immortal; thozhudhu ezhu — performing anjali (namaskāram with folded hands) as he did in thiruvāimozhi 1-1-1 -thozhudhu ezhu-; alai kadal — the sea with waves; kadaindhavan thannai — the one who churned to agitate it; amar — well-fit; pozhil val̤am — being beautiful due to the presence of gardens; kurukūr — belongs to āzhvārthirunagari; satakŏpan — nammāzhvār-s; kuṝĕvalgal̤ — confidential kainkaryams (reciting pāsurams); suvai — both sweet sound and meaning; āyiraththu avaṝinul̤ — among those 1000 pāsurams; ivai paththum — this decad which is like the amrutham (nectar) which came out of thiruppāṛkadal (kshīrābdhi #milk ocean); vallār — those who can repeatedly recite/understand; uyarvil — in greatness; amararŏdu senṛu — equaling nithyasūris; tham piṛavi — their birth; am siṛai aṛuvar — will destroy that prison