Svārādhathai - The One who is easy to worship - (பரிவது இல்)
ஆராதனைக்கு எளியவன்
A devout offering of a leaf (pathram), flower (pushpam), fruit (palam) or water (thOyam) or anything offered with bhakthi will be whole-heartedly accepted by Bhagavān. Thirumāl is easy to worship, portrayed by his auspicious trait, svārādhathai.
A Synthesis of the Avatārikās (Introductions) from our Revered Pūrvācāryas
2846. O zealous seekers of salvation, rise to your full stature,
Singing the praise of our griefless God;
Serve Him with water pure, seeking no personal good,
Burn incense before Him and flowers do offer.
Explanatory Notes
(i) This song is addressed to the seekers of salvation who should naturally rise to their full stature through complete expansion, rather, realisation of their true or essential nature.
(ii) Being the repository of innumerable auspicious traits, a veritable fountain of inexhaustible bliss, the Lord is naturally free from grief of any kind, on His own. But then, He grieves
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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.)
பரிவது இல் — துன்பமற்ற; ஈசனைப் பாடி — எம்பெருமானை வணங்கி; விரிவது — ஆத்ம ஸ்வரூவ விகாஸத்தை; மேவல் உறுவீர்! — பெறுதலில் உறுதியுடையவர்களே!; பிரிவகை — அவனைவிட்டு விலகி; இன்றி — போகாமலிருக்க நீங்கள்; நல் நீர் — நல்ல சுத்தமான தீர்த்தத்தையும்; தூய் — தூய்மையாக சமர்ப்பித்து; புகை — தூப தீபங்களையும்; பூவே — அன்றலர்ந்த மலர்களையும்; புரிவதுவும் — ஸமர்ப்பித்து வணங்குதலே செய்யத்தக்கது
parivadhil — one who rivals all inauspicious qualities; īsanai — sarvĕṣvaran (who is the controller of all and who is complete in all auspicious qualities); pādi — singing (in the form of sāma gānam which is an outcome of love due to divine experience); virivadhu — blossoming of true nature; mĕval — on acquiring; uṛuvīr — ŏh those who have strong conviction!; piri vagai — passing over (with ulterior motives); inṛi — not doing that; nal nīr — pure water; thūy — offering it (with love) even irregularly; purivadhuvum — submitting that; pugai pūvĕ — simply some fragrance stick and flower
2847. “What service is there, and that too, for poor me,
Appropriate to the Primate, the colossal Lord, by Vedas revealed,
Wearer of nice, cool, ‘tulacī’ garland, shedding honey?”
If one doesn’t think so (and shrink), by him is the Lord well served indeed.
Explanatory Notes
(i) Having ruled out, in the preceding song, the restriction regarding the thing to be offered to the Lord, the Āzhvār now stresses the fact that there is also no restriction regarding the persons eligible to serve Him. If one does not shrink back from the Lord’s service, in bewildering amazement that there is hardly any service that can be rendered, appropriate to 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.)
அம் மதுவார் — அழகிய தேன் பெருகும்; தண் துழாயான் — குளிர்ந்த துளசி மாலை அணிந்தவனும்; முது வேத — பழமையான வேதங்களால் முழுமுதற்கடவுளாகச்; முதல்வனுக்கு — சொல்லப்படுபவனுமான பெருமானுக்கு; எது பணி — செய்யக் கூடிய பெருமை வாய்ந்த கைங்கரியம் ஏது?; என் பணி ஏது — அதிலும் நான் செய்யக்கூடிய பணி எது?; என்னாது அதுவே — என்று சிந்தியாமலிருப்பதே; ஆள் செய்யும் ஈடே — அடிமை செய்கைக்குத் தகுதியாகும்
am — (beautiful) highlighting the supremacy; madhu ār — abundance of honey; thaṇ — cool; thuzhāyān — one who wears thul̤asi garland; mudhu — ancient; vĕdham — vĕdhams; mudhalvan — for the one who is explicitly explained in; edhu — (matching his caliber) what?; en paṇi ĕdhu — what is my service?; ennādhu adhuvĕ — instead of saying that (what can ī do to match his greatness?); saying -aham sarvam karishyāmi #(ī will serve him in all ways); āl̤ seyyum — to serve; īdu — qualification
2848. My mind can never be away from Īcaṉ (Lord Supreme),
Who makes no distinction between high and low;
My tongue His glory sings at all times
While my body dances in ecstatic glow.
Explanatory Notes
(i) The Lord does not extend special favours by reason of one’s high parentage, calibre and conduct, nor does He give up those of low descent, meagre intellect and poor conduct. He is absolutely impartial. †Prahlāda and Vibhīṣaṇa of Asura and Rākṣasa clan, respectively, were among His beneficiaries. If the other Asuras and Rākṣasas came to grief the fault was not with
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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.)
īdum — (ḍue to the defects) leaving behind; eduppum — (ḍue to the good qualities) accepting; il — not present; īsan — īṣwaran-s (one who has eternal relationship with everyone); mādu — proximity; en manan — my mind/heart; vidādhu — will not give up; en nā — my tongue; avan pādal — this thiruvāimozhi that glorifies him; pādum — will sing; en angam — my body; aṇangu — like possessed by some divine force; ādum — will dance
2849. Īcaṉ (the Lord) I venerate, dancing in gay abandon,
Is the natural repository of many an auspicious trait,
Leaving the celestials in the high spiritual world,
Entranced and engaged in endless debate.
Explanatory Notes
As the Lord said in Bhagavad-Gītā, His lover’s thoughts are rivetted to Him, their lives are nestled in Him and their conversation is solely about Him, full of mutual enlightenment and entertainment. The debate, referred to, in this Song, could arise from the adoration of the Lord by the Celestials, from different angles, one group talking about the Lord’s transcendent
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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.)
aṇangu ena — like being divinely possessed; ādum — dancing up and down (out of love); en — my; angam — body; vaṇangi vazhipadum — worshiping in the form of offering obeisance, etc; īsan — the one who is the master; amarar — nithyasūris- residents of parampadham who eternally enjoy bhagavān; piṇangi pidhaṝum — (based on the qualities enjoyed by them) happily arguing etc-,; guṇam kezhu — abundance of qualities; kol̤gaiyinān — one who has these as a natural phenomenon
2850. Not given to likes and dislikes, acceptance or rejection,
Of (service from) devotees, looking to their attainments alone,
A nectar of incomparable excellence, the Lord is
Unto those that with Him do mingle, giving up all else.
Explanatory Notes
In the preceding song, the Āzhvār presented to us the Lord as One, who would welcome to His benevolent fold every one, without distinction of high and low, seeking His protection. And now, we are told that the Lord is free from likes and dislikes and is, therefore, not prone to extend preferential treatment to some and be indifferent to others on the basis of their individual
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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.)
கொள்கை — குணம்பார்த்துக் கொள்ளுதலும்; கொளாமை — குணமில்லாமை பார்த்துத் தள்ளுதலும்; இலாதான் — இல்லாதவன்; எள்கல் — கைவிடுகைக்கு காரணமான வெறுப்பும்; இராகம் — கைக்கொள்ளுதற்கு காரணமான விருப்பும்; இலாதான் — இல்லாதவன்; விள் கை — வேறு பலன்களைக் கொண்டு விலகிப் போவதையும்; விள்ளாமை — தன்னையே விரும்பி நீங்காது இருப்பதையும்; விரும்பி — விரும்பி எதிர்பார்த்து; உள் கலந்தார்க்கு — தன்னில் கலந்தவர்களுக்கு; ஓர் அமுதே — ஒப்பற்ற அமுதமாவான்
kol̤gai — quality of accepting (seeing good qualities); kol̤āmai — quality of rejecting (seeing bad qualities); ilādhān — one who does not have; el̤gal — emotion (that leads to rejecting); irāgam — desire (that leads to accepting); ilādhān — neutral person who does not have; vil̤gai — (accepting ulterior benefits and) leaving; vil̤l̤āmai — (being fully focussed on serving emperumān and) staying together; virumbi — seeing that; ul̤ kalandhārkku — for those (who are inseparable from him) who entered (his heart); ŏr — distinct; amudhu — eternally nectarean (relishable)
2851. Of limitless glory, Neṭumāl, holding the discus
Of mounting radiance and reclining on the spacious
Milk-Ocean of surging waves, is more appetising indeed
Than the ambrosia which unto Amarars (Devas) He once delivered.
Explanatory Notes
The Āzhvār has nothing but contemptuous pity for the Devas who sought the ‘amṛt’ obtained by churning the Milk-Ocean, instead of the far more delicious Lord holding the effulgent discus, enchanting beyond words. Although the Āzhvār’s contempt for the Devas is not explicit from the text of the song, the episode of delivering the “amṛt” to the Devas, referred to, in 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.)
amarargatku — for the dhĕvas (who desired immortality); amudham — amrutham (nectar which is the medicine that bestows immortality); īndha — one who bestowed it; nimir sudar — glowing (growing) radiance; āzhi — one who beholds sudharsana chakram; nedumāl — one who is always with unlimited glories; nimir — raising (due to his touch); thirai — having the waves; nīl̤ — broad (matching his glories); kadalān — one who lies down in kshīrābdhi (milk ocean); amudhilum — more than amrutham (which was retrieved from the milk ocean); āṝa iniyan — very sweet
2852. If you bow unto Him Who Smote
The heads and shoulders of the King
Of Laṅkā, with the long sea as its moat,
The ocean of time, it helps crossing.
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.)
2853. O, servants of God, sever your contacts
With all things ungodly and serve the Lord;
Your age-long, sturdy sins, the Lord will cut out
And grant you eternal bliss and beatitude.
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.)
thoṇdīrgal̤ — ŏh those who are desirous (to serve bhagavān)!; kazhimin — give up (your attachment); kazhiththu — after giving up (that); avanai — chakkaravarththith thirumagan (srī rāma) who was explained in the previous pāsuram; thozhumin — worship him; thozhudhāl — merely by carrying out an anjali; val — difficult (to exhaust and existing since time-immemorial); vazhininṛa vinai — sins which are obstacles in attaining the goal; māl̤viththu — eliminating them; azhivinṛi — (eternally) without returning; ākkam — growing wealth; tharumĕ — certainly he will give
2854. The bliss very dear, Tirumakaḷ’s unique Spouse confers,
The Benefactor great (in her gloricus company) full of grace,
The fruits of actions, good and bad, He severs,
(The impediments to the free flow of His grace).
Explanatory Notes
(i) Tirumakaḷ, (Goddess Mahālakṣmī) is the very embodiment of grace.[1] Her perpetual presence by the side of the Lord is intended to prepare the ground for the supplication by the individual souls, at all times, without any restriction whatsoever. Although the Lord is the ultimate giver and deliverer, yet He invariably acts only when Mahālakṣmī plays the recommendatory
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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.)
tharumam — dharmams (virtuous processes/means); arum — difficult to attain; payanāya — the goal that is; thirumagal̤ār — srī mahālakshmi who is the best among women; thanikkĕl̤van — being the unique beloved/intimate husband; perumai udaiya — having the greatness; pirānār — sarvĕsvaran (srīman nārāyaṇan who is the supreme lord); irumai — puṇya (virtue) and pāpa (vice)- two types of; vinai — karmas; kadivār — he will destroy
2855. Mātavaṉ, of exquisite Form,
On whose banner is Garuḍa the bird,
Destroyer of enemies, will, in no time,
Root out the fell sins (we dread).
Explanatory Notes
What is emphasised here is the utmost speed with which Mādhava, the Lord, in conjunction with the Divine Mother, roots out all the evils in us. And what more? The Lord extends to the Soul, reclaimed just then, the same affinity as He holds for the pre-eminent Garuḍa, the ‘Ever-free angel—Nitya Sūri’. The reclamation is put through in a trice through the instrumentality
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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.)
thīya vinaigal̤ — cruel karmas; nodi ārum — the moment that is filled by a second; al̤aviakkaṇ — measurement of; kadivār — one who destroys; adu — destroying (enemies of his devotees); pul̤ — garudāzhvār; kodiyā — as flag; uyarththa — having; vadivār — one who is with a beautiful form; mādhavanār — sriya:pathi (husband of srī mahālakshmi)
2856 ## மாதவன்பால் சடகோபன் * தீது அவம் இன்றி உரைத்த ** ஏதம் இல் ஆயிரத்து இப் பத்து * ஓத வல்லார் பிறவாரே (11)
2856 ## mātavaṉpāl caṭakopaṉ * tītu avam iṉṟi uraitta ** etam il āyirattu ip pattu * ota vallār piṟavāre (11)
Ragam
Nādhanāmakriya / நாதநாமக்ரியை
Thalam
Aḍa / அட
Bhavam
Self
Simple Translation
2856. Those initiated in these songs ten,
Out of the thousand flawless songs of Caṭakōpaṉ,
Adoring Mātavaṉ as One above the twin faults
(Of aloofness and abandonment), will from rebirth be freed for ever.
Explanatory Notes
It might be apprehended that the Lord is open to the twin faults of (1) Keeping Himself aloof from us with an air of indifference because of His exaltation, and (2) abandoning us, looking to our truck-loads of vices. The Āzhvār avers, in this decad, that the Lord is above these faults, thereby emphasising His easy worshippability.
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.)
சடகோபன் — நம்மாழ்வார்; மாதவன்பால் — எம்பெருமானிடத்தில்; தீது — தன் மேன்மையைப் பார்த்து உதாஸீனனாயிருத்தல்; அவம் — அடியாருடைய குற்றங்களைப் பார்த்துக் கைவிடல்; இன்றி — ஆகிய இருவகைக் குற்றமும் இல்லை; உரைத்த — என்பதை எடுத்து உரைத்த; ஏதம் இல் — குற்றமற்ற இத்திருவாய்மொழி; ஆயிரத்து — ஆயிரம் பாசுரங்களுக்குள்; இப் பத்து — இப் பத்துப்பாசுரஙக்ளையும்; ஓத வல்லார் — கற்று ஓத வல்லார்; பிறவாரே — மீண்டும் பிறந்து வருந்த மாட்டார்கள்
satakŏpan — nammāzhvār; mādhavan pāl — towards sarvĕsvaran srīman nārāyaṇan; thīdhu — defect (of hesitating on seeing his own greatness); avam — defect (of failing the devotees seeing their faults); inṛi — not having; uraiththa — told; ĕdham — defects (of poetic structure etc); il — not having; āyiraththu — among the 1000 pāsurams; ippaththu — this decad (which explains the easily worshipable nature of emperumān); ŏdha vallār — those who are capable of learning/reciting (through an āchāryan); piṛavār — won-t be born (in this samsāram)