SausIlya Adhisayam (the auspicious quality to mingle with others ignoring their lowliness) - (வள ஏழ்)
மாறனை மால் சீலகுணத்தால் சேர்த்தல்
Āzhvār enumerates his sins and feels inadequate and lowly to praise/desire Him and so, decides to move away from Bhagavān. Bhagavān, unable to bear the separation from Āzhvār, portrays one of His auspicious qualities, sausIlyam, the ability to mingle with others ignoring His greatness and others’ lowliness. These divine hymns elaborate Bhagavān’s sausIlyam.
+ Read more
ஆழ்வார் தம் நிலைமைகளைக் கூறிப் பகவானை விட்டு அகன்றுவிட்டுப் பார்த்தார். அவரது பிரிவைப் பொறுக்கமாட்டாத பகவான் தன் சீல குணங்களைக் காட்டி ஆழ்வாரோடு கலக்கின்றான். இதனைக் கூறுகிறது இப்பகுதி.
முதல் பத்து -ஐந்தாம் -திருவாய்மொழி–வளவேழ் உலகின் – பிரவேசம்-
2835. How dare I, a deep-rooted sinner, meditate
On the Lord of all the worlds and SriVaikuntam and narrate
The mystery of His stealing butter and taming bulls,
As a cow-herd boy for the hand of Piṉṉai. the damsel
Of bewitching smile, and (pretend to) thaw down in ecstasy?
Explanatory Notes
The Āzhvār, in his present mood of self-denouncing humility, feels that he has defiled and desecrated the Supreme Lord by word, when he recounted His mysterious deeds and addressed Him as ‘My Sire’, by thought, when he meditated on Him, and by deed, when he melted down, in ecstasy, as it were, a mockery of devotion.
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.)
val̤am — big/spacious (great); ĕzhulagin — for the seven worlds; mudhalāya — etc (and other areas of the material realm); vānŏr — residents of paramapadham (spiritual realm)- nithyasūris and mukthāthmās; iṛaiyai — that supreme lord who is the master of both spiritual and material realm; aruvinaiyĕn — ī who have inexhaustible sins; ninaindhu — having meditated upon (with my mind); naindhu — (body becoming) depleted; kal̤avĕzh — being interested in stealing; veṇṇey — butter; thodu uṇda — eating secretly; kal̤vā! — ŏh thief!; enban — will say (the words of mother yasŏdhā); pinnaiyum — further; thal̤avu — (mullai) jasmine; ĕzh — looking like; muṛuval — having gentle smile; pinnaikku — for nappinnai (neel̤ā dhĕvi who is one of the primary consorts of srīman nārāyaṇan appeared as sathyā/nappinnai, as the daughter of kumba (nagnajith)); āy — keeping you at her disposal; val — famous; ānāyar — of the gŏpas (cowherd persons); thalaivanāy — coming as the leader; il̤am — youthfully arrogant; ĕṛu — bulls; ĕzhum — seven of them; thazhuviya — embraced and killed them (wanting to engage with nappinnai after winning over the bulls); endhāy — ŏh my master!; enban — ī will say (the words of those who are dear to you)
2836 நினைந்து நைந்து உள் கரைந்து உருகி * இமையோர் பலரும் முனிவரும் * புனைந்த கண்ணி நீர் சாந்தம் * புகையோடு ஏந்தி வணங்கினால் ** நினைந்த எல்லாப் பொருள்கட்கும் * வித்துஆய் முதலில் சிதையாமே மனம் செய் ஞானத்து உன் பெருமை * மாசூணாதோ? மாயோனே !(2)
2836. Oh, wonderful Lord, You are the supreme architect
Of all things conceivable and yet immutable you are!
Will it not from your glory great detract
If (Brahmā and other) Devas, Sages and others
(Your creatures all) meditate on you, thaw down and unto You offer
Flowers, sandal paste, sacramental water and incense burn?
Explanatory Notes
(i) In this stanza, the Āzhvār realises that he is unfit even to say that he has defiled the Lord, What is his title, cither way, to dabble in God-head? It is something like a person, who, by reason of his birth, is precluded from learning the Vedas, saying that he has not learnt the Vedas, as if he has failed to learn a thing he is entitled to learn. This feeling of the
+ 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.)
imaiyŏr — dhĕvas starting with brahmā, who don-t blink their eyes (ever); munivarum — those great sages who are constantly meditating on you- such as sanaka kumāras; palarum — many more; ninaindhu — thinking (about your auspicious qualities in their hearts/minds); naindhu — body becoming weak/depleted due to such constant meditation; ul̤ karaindhu — being heart-broken; urugi — becoming melted; punaindha — prepared/made (with such great love); kaṇṇi — garland; nīr — water for arghyam (washing hands), etc-; sāndham — sandalwood paste; pugaiyŏdu — with fragrant incense sticks; ĕndhi — holding them (for your acceptance); vaṇangināl — when they worship (you for having accepted their offerings); māyŏnĕ — ŏh the one who is always present together with the magnificent and distinct realm!; ninaindha — (out of mercy during creation) thought upon; ellāp porul̤gatkum — for all entities; viththāy — being the upādhāna kāraṇa (raw-material cause); mudhalil sidhaiyāmĕ — without any change in your true nature; manam — in heart/mind; sey — performed; gyānaththu — having knowledge in the form of sankalpam (vow); un — your; perumai — glories; māsūṇādhŏ? — would they not be tarnished?
2837 மா யோனிகளாய் நடை கற்ற * வானோர் பலரும் முனிவரும் * நீ யோனிகளைப் படை என்று * நிறை நான்முகனைப் படைத்தவன் ** சேயோன் எல்லா அறிவுக்கும் * திசைகள் எல்லாம் திருவடியால் தாயோன் * எல்லா எவ் உயிர்க்கும் தாயோன் * தான் ஓர் உருவனே (3)
2837. He who created the profound Nāṉmukaṉ (Brahmā) and bade him create
The exalted Vānōr (Devas), Sages and several others.
He who is beyond comprehension, whose lovely feet
Spanned the worlds, who unto all is like a Mother,
Is our unique Lord (as approachable as He is great).
Explanatory Notes
Finding the Āzhvār in a state of unparalleled humility, shrinking back, the Lord draws his attention to the other mellowing aspect, namely, His loving approachability. Did He not span the entire universe with utter impartiality and set His tender feet over hill and dale, and one and all, without distinction of high and low? Contemplating this episode, the Āzhvār got into
+ 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.)
māyŏnigal̤āy — having distinguished birth; nadai — suitable actions; kaṝa — learned; palarum — many different; vānŏr — dhĕvathās (celestial beings); munivarum — rishis (sages); yŏnigal̤ai — living beings; nī padai enṛu — saying -you create-; niṛai — having completeness (in gyānām (knowledge) etc-, that is required for vyashti srushti (variegated creation)); nānmuganai — chathur muka brahmā; padaiththavan — one who created; ellā aṛivukkum — the knowledge of all jīvāthmās starting with brahmā; sĕyŏn — having greatness which is beyond the reach of; thisaigal̤ ellām — all worlds indicated by dhik (directions); thiruvadiyāl — with the tender divine feet; thāyŏn — who touched; ellā evvuyirkkum — all beings of different species; thāyŏn — having motherly affection; thān — him (bhagavān); ŏr uruvanĕ — his qualities are so enjoyable!
2838 தான் ஓர் உருவே தனி வித்து ஆய்த் * தன்னில் மூவர் முதலாய * வானோர் பலரும் முனிவரும் * மற்றும் மற்றும் முற்றும் ஆய் ** தான் ஓர் பெருநீர் தன்னுள்ளே தோற்றி * அதனுள் கண்வளரும் * வானோர் பெருமான் மா மாயன் * வைகுந்தன் எம் பெருமானே (4) **
2838. The Supreme Lord beside whom there was none.
Created the first three (Brahmā, Śiva and Indra), this, that and the other,
(Devas, Sages, men, birds, beasts and all) with no external aid (i) whatever
And reposed (in Yoga nidra) on the vast expanse of water,
He had raised; the wondrous Lord, Chief of celestials, Vaikuntaṉ, is also my Master (ii).
Explanatory Notes
(i) The Lord is at once the Material (Upādāna) cause, Operative (nimitta) cause and Instrumental or efficient (Sahakāri) cause of Creation.
(ii) This is the key word for this stanza. The Master has come to reclaim His property (the Āzhvār) and He shall not be a party to its slipping through the fingers.
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.)
thān — ḥe (who is indicated by the word -sath-); ŏr uruvĕ — ḥaving single form/substratum (sahakāri nirapĕkshathvam- since he does not expect any assistance from any one- he is the ancillary cause); thani — singular (nimiththānthara rahithan- one who does not depend on the desire of any one else- he is the efficient cause); viththu āy — being the seed (upādhāna- seeking no other raw-material- since he is the material cause); thannil — (thus being the all three types of causes) his own inherent nature having sankalpam (vow); mūvar — the three (brahmā, rudhra, indhra); mudhalāya — et al, starting with,; vānŏr — dhĕvathās (celestial beings); munivarum — rishis (sages); palarum — many forms of jīvāthmās; maṝum — other human forms; maṝum — other animal forms and plant forms; muṝumāy — all; thān — ḥe (who has the sankalpam/vow); thannul̤l̤ĕ — as part of his inherent nature (within himself); ŏr — without second entity (since there is no other entity); peru nīr — ṣingular causal ocean; thŏṝi — created; adhan ul̤ — (to create brahmā et al) inside that; kaṇ val̤arum — lying down; vaikundhan — resident of paramapadham; vānŏr perumān — controller of nithyasūris; māmāyan — (being without any expectation) with his amaśing qualities and actions, having unlimited simplicity; em perumānĕ — my master-
2839. On your winsome chest, you hold doe-eyed Mother, Oh, Mādhava,
With perfect ease, you remove the hunch (i) off a damsel, oh, Gōvindā,
Your sapphire hue radiates the entire spiritual world, oh, Matusūthā (ii)
Your grace (iii), this sinner invokes to reach your lotus feet, shedding honey.
Explanatory Notes
(i) The underlying episode could be either the one stated here, pertaining to Kṛṣṇāvatāra or yet another pertaining to Rāmāvatāra. The former is: As Kṛṣṇa was wending His way through the main road of Mathura along with Balarāma, Tṛvakrā, the hump-backed young woman with handsome features, was passing along with a vessel containing sweet-smelling sandal paste, specially
+ 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.)
mānĕy — similar to deer; nŏkkin — having eyes; madavāl̤ai — the greatest lady who is an embodiment of humility; mārbil — in your chest; koṇdāy — you who are keeping/having; mādhava — and thus being called as mādhava; kūnĕ — hunch-back; sidhaiya — breaking; uṇdai vil niṛaththil — in the form of a bow (which is used to shoot clay-balls); theṛiththāy — straightened it (effortlessly); gŏvindhā — one who protected the ignorant cows (with great joy); vān — the land of the wise persons; ār — filled; sŏdhi — having radiance; maṇivaṇṇā — having form of carbuncle; madhusūdhā — the destroyer of madhu (who is an enemy of devotees); nī — you; un — your; thĕnĕ — honey; malarum — blossoming; thiruppādham — divine feet; vinaiyĕn — ī who have sins (which make me wait even after your accepting me); sĕrumāṛu — to approach/surrender; arul̤āy — bless me
2840. Oh, Kēshava, reigning supreme in the high SriVaikuntam
Thou art the antidote for this sinner’s (dire) sins.
Oh, Mādhavā, of mysterious deeds! Chief of cowherds,
The seven trees with branches many! oh, Shirīdharā, Thine arrow pierced.
Dissolve do I, recounting such other deeds of yours
And the relative names You are pleased to bear.
Explanatory Notes
This is a song sung in the same mood as the immediately preceding song.
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.)
vinaiyĕn — most qualified to be called as -most sinful-; vinai — for the sins (which make me shy away from emperumān though having great love towards him, seeing my lowly nature); thīr — that will rid; marundhu ānāy — being the medicine (that is in the form of simplicity/auspicious qualities); viṇṇŏr — sūris- the residents of paramapadham (where there are no such obstacles to enjoy you); thalaivā — ŏh controller/leader!; kĕsavā — ŏh one who is having the name kĕsava (which means- not only is he the leader of the residents of parampadham, he is also the leader of brahmā, rudhra et al who seek him for worldly benefits- for he is the one who sustains them); manai sĕr — land which is attached to; āyar — cowherd; kula — for the clan; mudhalĕ — ŏh the primary one!; māmāyanĕ — having amaśing activities (stealing butter etc); mādhavā — ḥaving the name mādhava! (as said in popular pramāṇam -ĕsha nārāyaṇa ṣrīmān- (nārāyaṇan who is the husband of srī mahālakshmi) which is the cause for the amaśing activities); sinai — with branches; ĕy — joined; thazhaiya — having well-sprouted leaves as well; marāmarangal̤ ĕzhum — 7 peepal trees; eydhāy — ŏh one who shot; siridharā — ŏh one who is having the name ṣrīdhara (after attaining vīraṣri #bravery due to shooting down those trees); inaiyāy — ŏh one having such qualities!; inaiya peyarināy enṛu — ŏh one who is having such auspicious names!; adiyĕn — ī who have (unconditional/eternal) relationship (with you); naivan — becoming emaciated
2841. This humble self of meagre intellect pines to meet
Kaṇṇaṉ, sporting tulasī garland, cool and lovely, of fragrance sweet.
Beyond the Comprehension of one and all (however great),
‘Tirumāl’, who, unto those that seek Him, does cut out
Their bondage dense; is there anything more indiscreet?
Explanatory Notes
The preceding song ended on a despondent note, showing the Āzhvār sinking down, due to the poignance of separation from the Lord. The merciful Lord would not run the risk of testing him anymore, and was about to oblige him with His presence. Sensing this, however, the Āzhvār was once more weighed down by inferiority complex, egging him on to retreat again. The Āzhvār has
+ 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.)
siṛiya gyānaththan — having a little knowledge; adiyĕn — me; ārkkum aṛidhal ariyānai — emperumān who is difficult to know even for the wisest; kadi — fragrance; sĕr — abundant; thaṇ — cool; am thuzhāyk kaṇṇi punaindhān thannai — the one who is having the attribute of wearing beautiful thul̤asi garland; kaṇṇanai — Being born as krishṇa (who is shining with greatness, being most enjoyable); sediyār — filled with sins (in this samsāram which is like a dense forest); ākkai — relationship with the body; adiyārai — for his inseparable devotees; sĕrdhal thīrkkum — stopping them from engulfing and protecting; thirumālai — srīya:pathi (divine consort of ṣrī mahālakshmi); adiyĕn — being his servitor; kāṇbān — to see him; alaṝuvan — long for it (so it will cause disrepute for him); idhanil — than this; mikku — greater; ŏr ayarvu — foolishness; uṇdĕ — is it there?
2842. Wondrous Lord, Once you ate up all the worlds seven
And then spat them out, You then came at your volition
Into this world, assuming the frail form of a human
And ate all the butter (in Gokul) leaving no remnant;
Could it be that you thus sought to dissolve the remnants
Of mud still sticking inside and keep off indigestion.
The fell sickness that befalls humans? (I think it wasn’t that).
Explanatory Notes
We are indeed under a deep debt of gratitude to those intellectual stalwarts, our great Pūrvācāryas, which we can hardly repay. Look at how they have delved in and unfolded the genesis of this song, from the way it has been worded. The Lord was bent upon having a rapport with the Āzhvār and hit upon a plan which would work well and bring round the Āzhvār, shaking off his
+ 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.)
māyŏnĕ — ŏh amaśing person (who does not get impacted negatively even while mixing with everyone in all aspects); munnamĕ — once upon a time; ulagĕzh — the seven worlds (which is a sample of all creation); uṇdāy — you consumed; umizhndhu — (without any residue) spat them out; siṛu manisar — insignificant humans; uvalai — to be avoided/abandoned; ākkai — body; nilai — position/situation; eydhi — descended/took; māyaiyāl — in cunning ways; pukku — entered; veṇṇey — butter; uṇdāy — ate; maṇdhān — some residue from the earth that was consumed before; sŏrndhu adhu uṇdĕlum — remaining that is present; manisarkku — for the humans; āgum — that occur; bīr — indigestion; siṛidhum — even a little; aṇdā vaṇṇam — kept away; maṇ — that soil; karaiya — to dissolve; ney ūṇ — (in a different incarnation) eating ghee; marundhŏ — is that a medicine? no
2843. The unique Lord of celestials, Malarāḷ’s (the lotus-born Lakṣmī’s) Consort,
A veritable Mother (unto all) who His own Sovereign is,
As well as mine, the typical (but wondrous) young infant that killed outright
The highly treacherous and loquacious demoness
Whose poisonous milk He sucked as if it were nectar (amṛt [amṛta])
Close unto the exalted one am I; may we never again be apart.
Explanatory Notes
Here is the continuation of the dialogue referred to in the preceding stanza. The Āzhvār observed that unlike the palatable butter, mixing with him, a terrible sinner, will be bitter like poison. But the Lord had a ready reply for this also. He pointed out that even the milk of the poisonous breast of Pūtaṉā, the evil-minded imposter of a mother, was sucked by Him, with
+ 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.)
thīya — having ill-intentions; alavalai — one who is a constant chatter; peru — beyond measurement; mā — big; vanjam — deceitful; pĕy — devil; vīya — to finish her; thūya — unblemished; kuzhviyāy — being a child; vidappāl — poisonous milk; amudhā — accepting it as nectar; amudhu seydhitta — ate; māyan — one with amaśing nature; vānŏr — for the nithyasūris; thanith thalaivan — singular controller; malarāl̤ — to ṣrī mahālakshmi who resides in the lotus flower; maindhan — one who has most enjoyable youth; evvuyirkkum — for all jīvāthmās; thāyŏn — having motherly affection; thammān — being the controller of himself; en ammān — my master who is not letting me leave him; ammā mūrththiyai — one who has that distinct and beautiful form; sārnthu — approached; māyŏm — cannot finish both emperumān and myself- īf not separated, both perumāl̤ andāzhvār can sustain themselves-
2844 சார்ந்த இரு வல் வினைகளும் சரித்து * மாயப் பற்று அறுத்து * தீர்ந்து தன்பால் மனம் வைக்கத் திருத்தி வீடு * திருத்துவான் ** ஆர்ந்த ஞானச் சுடர் ஆகி * அகலம் கீழ் மேல் அளவு இறந்து * நேர்ந்த உருவாய் அருவாகும் * இவற்றின் உயிராம் நெடுமாலே !(10)
2844. Of resplendent knowledge, full and flooding,
All things, with or without form, He is pervading
Up and down and all around; Nedumāl (of love supreme)
Rid me of my age-long sins of commission and omission and in Him
Rooted my mind firmly, freed from ignorance and attachments
And is now intent upon giving spiritual world a face-lift(to put me in).
Explanatory Notes
Immensely pleased with the assurance given by the Āzhvār in the previous song not to get parted from Him any more, the Lord now contemplates putting the Āzhvār in SriVaikuntam, so as to eliminate the possible risk of further separation from Him. And for this purpose, the Lord, in His unbounded love for the Āzhvār, wants to renovate even that Eternal Land, ever fresh and
+ 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.)
ārndha — complete; gyānach chudarāgi — (one who is) having naturally shining knowledge; agalam — around; kīzh — below; mĕl — above (all ten directions); al̤avu iṛandhu — being naturally unlimited; nĕrndha — very subtle; uruvāy aruvāgum — chith and achith; ivaṝin — for these; uyirām — being the antharāthmā (in-dwelling super soul); nedumāl — one who has boundless vāthsalyam (motherly affection) towards me; sārndha — being together (with me); iru — two types (virtues and vices); val — strong- irremovable; vinaigal̤um — karmas; sariththu — pushed over (completely without any remainder); māyam — done out of ignorance; paṝu — attachment with material pleasures; aṛuththu — cut off; thīrndhu — having full faith (existing for his pleasure only); thanpāl — towards him; manam — mind/heart; vaikka — to be situated; thiruththi — reformed (me); vīdu — in the mŏkshasthalam (paramapadham- the residence of freed persons); thiruththuvān — will freshen it up
2845 ## மாலே ! மாயப் பெருமானே ! * மா மாயனே ! என்று என்று * மாலே ஏறி மால் அருளால் * மன்னு குருகூர்ச் சடகோபன் ** பால் ஏய் தமிழர் இசைகாரர் * பத்தர் பரவும் ஆயிரத்தின் பாலே * பட்ட இவை பத்தும் * வல்லார்க்கு இல்லை பரிவதே (11)
2845. Those conversant with these songs ten,
Out of the thousand sung by Kurukūr Caṭakōpaṉ,
Firm recipient of the Lord’s grace, in ecstatic adoration
Of His wondrous deeds and glorious traits, evoking the admiration
Alike of the ‘Sweet-as-milk’ Tamil-Scholars, devotees and musicians,
Shall for ever be free from affliction.
Explanatory Notes
(i) The accent here is on the redemptive grace of the Lord, Who, by His condescending love, reclaimed the Āzhvār, thwarting his attempt to run away from Him in a frightfully unsettled state of mind.
(ii) These songs are of matchless grandeur and inestimable value for those who want to revel in singing sweet songs of a high order. And again, for those who want to delve into their meanings and eke out their time usefully, these songs afford unlimited scope.
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.)
mālĕ — ŏh the one who has natural greatness due to being superior to everyone!; māyap perumānĕ! — ŏh the one who has unlimited amaśing qualities (which are capable of placing an eternally materialistic person amidst the eternally liberated souls)!; mā māyanĕ! — ŏh the one who has unlimited wealth, forms and activities!; enṛu enṛu — thus meditating (the greatness of being the master, being the means and being the goal); mālĕ ĕṛi — being bewildered (that we will leave meditating upon one-s own lowly nature); māl — of the sarvĕsvaran who has unsurpassed motherly affection; arul̤āl — out of infinite mercy; mannu — approaching after being convinced; kurukūrch chatakŏpan — nammāzhvār-s; pālĕy — sweet like milk; thamizhar — ones who are learned in thamizh prose; isaikārar — ones who are learned in music and can sing; paththar — ones who are devotees who understand and relish the meanings; paravum — celebrating; āyiraththin pālĕ — in these 1000 pāsurams of thiruvāimozhi; patta — in (like -kadalilĕ muththup pattadhu- [pearls are in the ocean]); ivai paththum — this decad which explains emperumān-s auspicious qualities; vallārkku — those can recite it with the appropriate mood; parivathu — sorrow (out of separation due to considering oneself as lowly and shying away from perumāl̤); illai — not there