Āsritha vishaya ārjavam (being sincere and honest towards those who approach Him) - (ஓடும் புள்)
ஈஸ்வரன் ஆர்ஜவ குணமுடையவன்
Bhagavān always says what He thinks; always does what He says. Āzhvār celebrates Bhagavān’s auspicious trait, fairness and being just/unbiased, in these hymns.
The Sacred Introduction of Tirukkurukaippirāṉ Piḷḷāṉ
This chapter is a glorious exposition of the divine opulence, the immeasurable aiśvaryam, of Emperumāṉ. It particularly celebrates
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பகவான் என்ன நினைக்கிறானோ அதையே சொல்லுவான்; சொன்னதையே செய்வான் என்று அவனது நேர்மையின்(செம்மைப் பண்பின்) சிறப்பை ஆழ்வார் ஈண்டுக் கூறுகிறார்.
முதல் பத்து -எட்டாந்திருவாய்மொழி – ‘ஓடும் புள்’பிரவேசம்-
கீழில் திருவாய்மொழியில் நிரதிசய போக்யன் என்றார்; அவனுடைய ஆர்ஜவ குணத்தைச் சொல்கிறார்
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Verses: 2868 to 2878
Grammar: Vaṉjiththuṟai** / வஞ்சித்துறை
Pan: இந்தளம்
Timing: 9.37-10.48 AM
Recital benefits: will become His matchless devotees
2868. In SriVaikuntam, the Lord joyfully interacts with all Nithyasuris (eternally liberated souls) alike. He takes a swift ride on the bird, Garuḍa, and enjoys wearing the fragrant tulasī garland.
Explanatory Notes
This refers to the state of affairs in the yonder spiritual world. The Lord is said to regale one and all over there, by granting them suitable opportunities for rendering Him the appropriate service.
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.)
ஓடும் புள் ஏறி — கருடப்பறவையின் மேல் ஏறி; சூடும் — உலாவுதல் செய்யும் பெருமான்; தண் துழாய் — குளிர்ந்த துளசி மாலயை அணிந்தவன்; நீடு — இப்படி காலதத்துவம் உள்ளவரை; நின்றவை — நிலை நிற்கும் நித்ய வஸ்த்துக்களுடனும்; ஆடும் அம்மானே — நம்முடனும் கலந்து பழகுவான் எம்பெருமான்
ammān — nirupādhika swāmy (unconditional master); pul̤ ĕṛi — climbing on periya thiruvadi (garudāzhvār) fulfilling his desire (to carry emperumān); ŏdum — wander around; thaṇ — cool (stress-busting); thuzhāy — thiruththuzhāy (thul̤asi); sūdum — wearing (on his divine limbs maintaining the freshness of thul̤asi); nīdu ninṛu avai — with those entities which will live eternally; ādum — be joyfully engaged
2869. Our Lord, with large, red eyes, descended as Kaṇṇaṉ and mingled with us. He tore apart the mouth of the fierce demon who appeared as a horse to kill Him. Truly, His glorious incarnations are numerous.
Explanatory Notes
Although specific mention has been made here of the Lord’s incarnation as Kṛṣṇa, there is also a broad reference to all His Avatāras as well, wherein He mixes with the worldlings with remarkable transparence, even as He does with the denizens 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.)
அம்மானாய் — எம்பெருமானாய் இருந்துகொண்டு; வெம் மா வாய் — கொடிய வாயையுடைய கேசி என்னும்; கீண்ட — குதிரை வடிவுடன் வந்த அசுரனின் வாயைப் பிளந்த; செம் மா — சிவந்த பெரிய கண்களையுடைய; கண்ணனே — கண்ணன் மிகப் பெரியவனாக இருந்தும்; பின்னும் — அதற்கு மேலும்; எம் மாண்பும் — எல்லா அவதாரங்களையும் உடையவனாகவும்; ஆனான் — ஆனான்
ammānāy — being sarvasmāthaparan (supreme compared to everyone else) swāmi (master); vem — harsh/fierce; mā — horse; vāy — mouth; kīṇda — tore; sem — reddish; mā — big; kaṇṇan — krishṇa who has such (reddish big) eyes; pinnum — further, not stopping with that; emmāṇbum ānān — became great; became beautiful in various avathārams.
2870. For the Lord, both the Earth and SriVaikuntam are like His two eyes, and He resides in the pleasant and cool abode of Vēṅkaṭam, the cherished haven of the Devas and other celestial beings.
Explanatory Notes
Like unto the mother of twins lying in between her two kids, the Lord stays in Tiruvēṅkaṭam (in Andhra Pradesh), the meeting ground of the Earthlings and the Celestials. The Āzhvār even goes to the extent of calling this glorious hilly retreat as the home of the Celestials, on the ground that the Celestials visiting it far exceed the number of the earthly visitors. Actually,
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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.)
maṇṇŏr — (as explained in yajur vĕdham- -chakshurdhĕvānāmutha marththyānām-- one who blesses knowledge to the residents of higher realms and earthly realms) for the residents of the material realm; viṇṇŏrkkum — for the residents of the spiritual realm; enṛum — always; kaṇṇāvān — being the controller; thaṇ — with coolness; ār — abundant; vĕnkadam — the place which is named as thiruvĕnkadam; viṇṇŏr veṛpan — one who has thirumalai which is worshippable by nithyasūris
2871. Every day, let me speak and adore the Lord's abundant grace, as He is the One who effortlessly lifted Mount Govardhana and stood with ease holding it aloft.
Explanatory Notes
(i) Periyāḻvār extols the effortless holding by Śrī Kṛṣṇa of Govardhana Mountain, days on end, without the slightest strain on His fingers and nails (Periyāḻvār Tirumoḻi III-5-10).
(ii) Śrī Kūrattāḻvāṉ also exclaims, in sloka 45 of Varadarāja Stavaṃ that the Lord held Mount Govardhana continually for seven days and yet, His fingers were as fresh as ever.
(iii)
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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.)
2872. The Lord stretched His hands as far as He could, grabbed the butter, and ate as much as He liked. Similarly, He stretched His hand towards the His devotees too, and accepted them with the same enthusiasm.
Explanatory Notes
On the one hand, the Āzhvār goes into raptures in contemplation of the Lord’s auspicious attributes and, on the other, the Lord covets the Āzhvār’s body with the same avidity with which He swallowed butter in Gokula.
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.)
2873. The Lord, who tethered to me and made my soul pure, took land as alms in the captivating form of a midget, Vāmaṉa, and took three strides.
Explanatory Notes
As dwarfish Vāmaṉa of bewitching personality, He enticed away Emperor Bali and made all his possessions, His own; likewise, mixing now with the Āzhvār, the Lord has taken possession of his soul and made him His sole servitor, in keeping with his essential nature.
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.)
கலந்து — என் உடலில் கலந்து; என் ஆவி — என் ஆத்மாவின்; நலம் கொள் — நன்மையைக் கருதி; நாதன் — தனக்காக்கிக் கொண்ட பெருமான்; புலன் கொள் — இந்திரியங்களைக் கொள்ளை கொள்ளும் அழகுடன்; மாணாய் நிலம் — வாமந பிரம்மசாரியாய் மூவடி நிலத்தை; கொண்டானே — யாசித்துப் பெற்றான்
kalandhu — mixing (like water); en āvi — my āthmā-s; nalam — wellness (of being distinguished subservient to bhagavān); kol̤ — had (as his benefit); nādhan — one who is sĕshi (master); pulan — for the senses; kol̤ — ākarshaka (enchanting); māṇāy — having the form of vāmana- a dwarf, celibate youth; nilam — earth; koṇdān — accepted it
2874. He tamed the unruly seven bulls, held the seven worlds in His stomach, and, reversing my own thoughts, entered my body as if it were a cool spiritual world.
Explanatory Notes
(i) To win the hand of the bewitching young damsel, Nap-piṇṇai, a niece of Yaśodhā, the unruly bulls were the impediments; the Lord, as Śrī Kṛṣṇa, overcame them and secured the coveted bride. Likewise, the Āzhvār’s sins, the impediments for the Lord getting at him, were rooted out by Him and the Āzhvār taken possession of.
(ii) During the period of deluge, the Lord
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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.)
ஏழ் விடை — ஏழு எருதுகளையும் நப்பின்னைக்காக; கொண்டான் — அடக்கிக் கொன்றான்; ஏழ் வையம் — ஏழுலகங்களையும்; உண்டான் — பிரளய காலத்தில் உண்டான்; தண் தாமம் — குளிர்ந்த பரமபதத்தில் எவ்வளவு விருப்பமுடன்; செய்து — இருப்பானோ; தான் — அது போலவே மிகுந்த விருப்பத்துடன் என்னை ஏற்று; என் எண் ஆனானே — என் எண்ணப்படி ஆனான்
ĕzh vidai — seven bulls (which were hurdles which stop from achieving the goal of marrying nappinnai); koṇdān — one who took their vital air, i.e., killed them; ĕzh vaiyam — all the worlds; uṇdān — one who protected them by keeping them in his stomach; thaṇ — that which eliminates the heat of samsāram (material realm); thāmam — attachment towards paramapadham; seydhu — showed (towards me); en — my; eṇ — ambition/desire; thān — he; ānān — started desiring
2875. The Lord has countless incarnations; he descended as a cowherd, fish, boar, and many other forms just to reach me.
Explanatory Notes
The Āzhvār feels that the innumerable Avatāras of the Lord were all for his delectation, mainly directed towards getting hold of him and uniting with him.
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.)
ānān ān āyan — Became a cow-herd boy who is naturally inclined towards protecting cows; thān — he; mīnŏdu ĕnamum — (to protect his devotees) in the forms of fish, boar etc; ānān — he incarnated; ennil — while saying that; thānāya — (naturally most distinct) incarnations of his; sangu — no sankyā (no limits)
2876. Our Lord holds the conch and discus in His lovely hands, regardless of where or in which ever form He descends.
Explanatory Notes
The Lord who thus incarnates, for my sake, through different gates of birth, always bears the inseparable Conch and Discus, like unto the potion carried by some to entice people. These may, however, be visible only to some Godly souls and not all. The Lord’s descent could be likened to the Earthly Kings moving round their cities during nights, disguised in black clothes,
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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.)
engum — in all places; thānāya — (through his incarnations) manifesting himself; nangal̤ — our; nādhan — master; am — (naturally) beautiful; kaiyil — divine hands; sangu chakkaram — disc and conch (which are enjoyed by his devotees); koṇdān — having them
2877. The Supreme Master of the entire universe, whose feet measured all worlds, is truly my worthy Father. He is fit for the Vedas to speak about as loud as the ocean.
Explanatory Notes
The Āzhvār, who was all along maintaining that the Supreme Lord’s numerous incarnations were all for his sake, now says: “Who am I to voice forth the loving tenderness of the Lord, His uprightness which induced Him to incarnate so many times and iṇ so many ways? None is more competent to talk about Him Who, as Tṛivikrama, set His feet on one and all without distinction of high and low, than the Vedas, vociferous like the oceanic waters, in singing His glorious traits”.
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.)
nādhan — being unconditional master for all; gyālam — (to sustain his lordship over) all worlds; kol̤ — accepted/spread-over (without discriminating); pādhan — one with the divine feet; ennammān — (due to that) being my distinct master; ŏdham pŏl — like an ocean; kil̤ar — rising high (glorifying and revealing its heart); vĕdham — one who is spoken by vĕdham; nīran — one who has the quality of nīrmai (ārjavam- sincerity in this case)
2878. These ten songs, out of a thousand sung by Caṭakōpaṉ, reveal his profound view that the Lord, associated with water, is like water itself, pliable and transparent.
Explanatory Notes
The terminal stanza in each of the preceding decads set forth the good results flowing from the study or recital of the stanzas in that decad. This end-song is, however, silent in this regard; instead, it says that, in this decad, the Āzhvār has expressed his considered view, the one that is crystal-clear to him from the entire hymnal, namely, the Lord is transparent, progressive and pliable like water whose complexion He bears.
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.)
நீர்புரை — நீரையொத்த நிறத்தையுடைவனான; வண்ணன் சீர் — பெருமானின் சிறந்த குணங்களைக் குறித்து; சடகோபன் — நம்மாழ்வார்; நேர்தல் — நேர்ந்து அருளிச்செய்த; ஆயிரத்து — ஆயிரத்துள்; இவையே — இந்தப் பத்துப் பாசுரங்களும்; ஓர்தல் — ஆராய்ந்து அறிந்து ஓதத் தக்கவை
nīr purai — l̤ike water in honesty/sincerity (as it will flow where it is directed); vaṇṇan — one who is having such nature; sīr — ārjava guṇam (quality of honesty/sincerity); satakŏpan — nammāzhvār; nĕrdhal — analysed and mercifully revealed; āyiraththu — among the 1000 pāsurams; ivai — these (10 pāsurams); ŏrdhal — to be learned/understood