Sāthmya bhōga pradhathvam (bestowing bliss in a step-by-step manner) - (இவையும் அவையும்)
ஆழ்வாரோடு எம்பெருமான் கலந்த வகை
As a mother feeds her child morsel by morsel to nourish her child’s growth, so does Bhagavān allow His devotees to enjoy Him a little at a time (in increments). Bhagavān decides to sit on Nammāzhvār’s head (thirumudi). In order to do so, He initially stands near the rear end of Āzhvār; He comes closer; stands much closer to Āzhvār; sits on Āzhvār’s
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குழந்தைக்குத் தாய் உணவிட்டு வளர்ப்பதுபோல், பகவானும் அடியார்களுக்குத் தன்னை அனுபவிக்கும் இன்பத்தைச் சிறிது சிறிதாகவே தருகிறான். நம்மாழ்வாரின் திருமுடியிலே வந்து அமரவேண்டும் என்று எண்ணிய பகவான், ஆழ்வாரின் சுற்றுப் பக்கத்தில் நின்றான்; அருகில் வந்தான்; கூடி நின்றான்; இடுப்பில் அமர்ந்தான்;
2879. My Lord, my ambrosia, surrounds me. He is the consort of Tiru (Mahālakṣmī), known as Kaṇṇaṉ. He is the sole cause and Internal Controller, pervading all beings, both sentient and non-sentient, and sustaining them all within Himself.
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.)
ivaiyum avaiyum uvaiyum — those achĕthana (insentient) entities which are near, far and in-between; ivarum avarum uvarum — those chĕthana (sentient) entities which are near, far and in-between; yavaiyum yāvarum — everything; thannul̤l̤ĕ — within himself (during annihilation); āgiyum — being their existence (by sustaining them); ākkiyum — creating them (during creation); kākkum — protecting (those which/who are created by eliminating the obstacles and fulfilling their desires); avaiyul̤ — being the in-dwelling soul in them; thani mudhal — being the independent cause (without looking for anyone-s assistance); ammān — being the lord; kaṇṇa pirān — manifesting easy approachability in krishṇāvathāram; en amudham — being my enjoyable entity; suvaiyan — being a great enjoyer (due to that); thiruvin maṇāl̤an — with srī mahālakshmi; ennudai — in my; sūzhal ul̤ān — present in the surroundings
2880. My Lord, with many incarnations, is close to me. Once, as a unique Boar, He saved the Earth from the ocean. He defeated a tusker as Kēcavaṉ, breaking its tusks. Far beyond the understanding of the Devās, He is reclined on the deep and vast ocean.
Explanatory Notes
There are two different episodes about the Earth having been picked out of the ocean.
(a) Hiraṇyākṣa, the demon with golden eyes, had rolled up the Earth like a mat, tucked under his arm-pit and then hid himself inside the oceanic waters. Lord Viṣṇu, at the request of the Devas, incarnated as a Boar with a gigantic tusk, bent and protruding, chased the demon under 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.)
sūzhal — deceitful incarnations (for the purpose of attracting his devotees); pala pala — many; vallān — capable of assuming (out of his will); thollai — ancient; am — beautiful (due to its assisting in incarnations); kālaththu — in the beginning of varāha kalpam; ulagai — the universe (submerged in the causal ocean); kĕzhal onṛu āgi — becoming a unique boar; idandha — dug out; kĕsavan — having beautiful kĕsam (hair) (that has become wet due to contact with the causal water); ennudai ammān — being my master; vĕzham — (having incarnated as krishṇa), elephant named kuvalayāpīdam (which was an obstacle); maruppai osiththān — one who broke its tusks; viṇṇavarkku — dhĕvathās (who are most knowledgeable); eṇṇil — to comprehend; ariyān — being very difficult; āzham — (again to help his devotees) being very deep; nedum — wide; kadal — kshīrārṇavam- ocean of milk; sĕrndhān avan — lying down there mercifully; en arugalilān — arrived at a place which is close to me
2881. The Primal Lord of the Celestials, with auspicious, undiminishing, and eternal qualities, has a sapphire hue and red-lotus eyes. He rides the bird Garuḍā, known for its hefty wings, and is the peerless consort of lotus-born Lakṣmī. This Lord resides within me, delighting me in many ways.
Explanatory Notes
It is a rich and varied fare that the Lord serves to the Āzhvār, having taken possession of him and shifted unto his body which now constitutes the seat of His entire cosmic activities.
The Lord exhibits:
(a) His auspicious qualities, eternal and unlimited;
(b) His Overlordship of the Celestials in spiritual world;
(c) His exquisite form of sapphire hue;
(d)
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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.)
arugal il — not having defects such as apaksha (decline), etc; āya — ĕternal, ḍue to permanent existence; perum — unlimited; sīr — one who is having auspicious qualities; amarargal̤ — for the nithyasūris; ādhi — one who is the cause for their existence etc.,; mudhalvan — leader; karugiya — very blackish; neelam — like a blue gem; nal — good; mĕni vaṇṇan — one who is having bodily complexion; sem — reddish (being contrary to such bodily complexion); thāmarai — lotus like; kaṇṇan — having divine eyes; poru — abundant; siṛai — having feathers; pul̤ — periya thiruvadi (garudhāzhvār); uvandhu — with great desire; ĕṛum — one who climbs on; pū magal̤ār — most enjoyable srī mahālakshmi who is like the embodiment of flower-s fragrance; thanik kĕl̤van — singular enjoyer; ennŏdu udanĕ — being together with me; oru gathiyin — in one aspect; suvai — taste; thandhittu — giving; ozhivu ilan — does not leave
2882 உடன் அமர் காதல் மகளிர் * திருமகள் மண்மகள் ஆயர் * மட மகள் * என்று இவர் மூவர் ஆளும் * உலகமும் மூன்றே ** உடன் அவை ஒக்க விழுங்கி * ஆல் இலைச் சேர்ந்தவன் எம்மான் * கடல் மலி மாயப் பெருமான் * கண்ணன் என் ஒக்கலையானே (4)
2882. My Lord's three favorite spouses are Tirumakaḷ, Maṇmakaḷ, and Āyarmaṭamakaḷ. He rules over the three worlds, which He consumed all at once and then rested on a fig-leaf during the deluge. Known for His amazing deeds and vast glory greater than the ocean, Kaṇṇaṉ, my Liege-Lord, now sits on my hip.
Explanatory Notes
Notes
(i) The Universal Lord sits on the hip of the Āzhvār even as He sat on the hip of Yaśōda, during His Avatāra, as Śrī Kṛṣṇa.
(ii) The three worlds referred to are the Svarga, up above, the Underworld, down below (Pāthāla) and the Earth, in between. The three Spouses of the Lord in His transcendental setting are: Śrī (Tirumakaḷ), Bhū (Maṇmakaḷ) and Nīla (Āyar maṭa makaḷ).
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.)
udan — being together; amar — having; kādhal — love; magal̤ir — his consorts; thirumagal̤ — lakshmi (who has amaśing rich form); maṇmagal̤ — bhūmi dhĕvi (who is embodiment of forbearance); āyar mada magal̤ — (most-suitable) nappinnai who is having great family heritage and great qualities; enṛu — being the main and well known; ivar — these divine consorts; mūvar — three; āl̤um — ruling over (protecting); ulagamum — universe/world; mūnṛĕ — three layers- 1) from pāthāl̤a lŏka to svarga lŏkam, 2) jana lŏkam, thapa lŏkam, sathya lŏkam, 3) mahar lŏkam; avai — (during pral̤ayam/annihilation) those; udan — without any distinction; okka — evenly; vizhungi — consumed; ālilai — on banyan leaf; sĕrndhavan — lying down; emmān — (by doing this) being my lord and master; kadal — in kshīrārṇavam (milk ocean); mali — having the glories of resting; māyam — with amaśing qualities/activities; perumān — one with naturally unlimited qualities; kaṇṇan — krishṇa; en okkalaiyān — (like on yasŏdhā) sat on my hip
2883 ஒக்கலை வைத்து முலைப் பால் உண் என்று * தந்திட வாங்கி * செக்கம் செக அன்று அவள்பால் * உயிர் செக உண்ட பெருமான் ** நக்க பிரானோடு * அயனும் இந்திரனும் முதலாக * ஒக்கவும் தோற்றிய ஈசன் * மாயன் என் நெஞ்சின் உளானே (5)
2883. The Supreme Lord, who created everyone—Brahmā, Rudrā, Indrā, and others with extraordinary traits and deeds—sucked the breast and life of the demoness Pūtanā as He sat on her hip. He now resides in my heart.
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.)
nakka pirānŏdu — one who wears ākāsam (space/ether) as clothes (i.e., nagna- being naked), who is popularly known as īsvara; ayanum — brahmā who is popularly known as aja (unborn) since he is not born from a woman-s uterus (he was directly born from bhagavān out of bhagavān-s will/desire); indhiranum — indhra who considers himself as the most wealthy entity; mudhalāgavum — and all such beings; okka — at once; thŏṝiya — created; īṣanum — being the sarvĕṣvaran; okkalai vaiththu — (during krishṇāvathāram) placing him on her hip (like mother yasŏdhā does); mulaip pāl uṇ enṛu — (with loving intentions) saying drink my breast-milk; thandhida — (exclusively) gave; vāngi — (without any doubt) accepting it; sekkam — the thought of killing krishṇa; sega — to be destroyed (within her, without anyone else knowing); anṛu — that day (when she came to kill him); aval̤ pāl — in her; uyir — vital-air; sega — to be finished; uṇda — consumed (the milk she gave); perumān — sarvādhika (who is greater than all and who retained himself as the master of the universe); māyan — most amaśing person; en — my; nenjin ul̤ān — became contained in my heart (which is a part in my body
2884. The wonderful Lord, Māyaṉ, is right in my heart like no one else. He is at once body, soul, wind, and fire; close to some, yet distant to others. My flawless Lord is beyond everyone's mental grasp. For the unfortunate skeptics, He remains elusive and confounding. Now, He is firmly seated upon my shoulders.
Explanatory Notes
(i) The Supreme Lord controls the bodies of the different species of beings and the Souls inside them, the elements and all. Easily accessible to the devout who depend solely on His voluntary grace, He is beyond the comprehension of those who seek to know Him through their own efforts. Of easy grasp by the recipients of His grace, He is elusive unto others, who, by dint
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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.)
en — my; nenjin ul̤l̤ān — one who resides in (my) heart; māyan — amaśing person; maṝum yavarkkum — for others; adhuvĕ — can he do that?; kāyamum — sarīram/body; seevanum — āthmā/soul; thānĕ — having everything as his prakāram (form) and thus being seemingly identical to them; kālum — wind; eriyum — fire; avanĕ — having them as prakāram (form); sĕyan — being distant (for those who are not his devotees); aṇiyan — being close (for his devotees); yavarkkum — even for those great persons; sindhaikkum — to meditate upon (trying on their own efforts); gŏcharam allan — not within the grasp; thūyan — having purity (to be approachable by his devotees); thuyakkan mayakkan — one who creates doubts/errors in the minds (of those non-devotees); ennudai — my (like how he climbs garudāzhvār); thŏl̤iṇaiyān — stayed on my two shoulders
2885 தோள் இணை மேலும் நன் மார்பின் மேலும் * சுடர் முடி மேலும் * தாள் இணை மேலும் புனைந்த * தண் அம் துழாய் உடை அம்மான் ** கேள் இணை ஒன்றும் இலாதான் * கிளரும் சுடர் ஒளி மூர்த்தி * நாள் அணைந்து ஒன்றும் அகலான் * என்னுடை நாவின் உளானே (7)
2885. The peerless Lord, with His beautiful shoulders, chest, lustrous crown, and feet adorned with fragrant tulacī, grips me more each day. His mounting radiance and glowing fame now rest in my tongue.
Explanatory Notes
(i) Even as the wife bedecks and beautifies herself to excite the special fascination of her husband, the Lord bedecks Himself with tulacī, which holds out special fascination for the Āzhvār and mingles with him.
(ii) The sequence of decoration indicated in the stanza is appreciated by Śrī Parāśara Bhaṭṭar in his own inimitable way, as follows:
It is but meet,
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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.)
thŏl̤iṇai mĕlum — ŏn the divine shoulders (which) give protection); nal — that which is desirable for the beloved; mārbin mĕlum — on the divine chest; sudar — having radiance indicating the lordship; mudi mĕlum — on the divine head; thāl̤iṇai mĕlum — on the divine, lotus feet which are held by the servitors; punaindha — worn; thaṇ am thuzhāy udai — having cool/beautiful thul̤asi; ammān — being the master; kĕl̤ — matching (such decoration); iṇai — comparable example; onṛum — even in a single aspect; ilādhān — having none; kil̤arum sudar — having abundant radiance (natural radiance and the radiance of thul̤asi added); ol̤i mūrththy — having a resplendent divine form; nāl̤ — everyday; aṇaindhu — approached; onṛum — even a little; agalān — being inseparable; en udai nāvinul̤ān — entered my tongue
2886 நாவினுள் நின்று மலரும் * ஞானக் கலைகளுக்கு எல்லாம் * ஆவியும் ஆக்கையும் தானே * அழிப்போடு அளிப்பவன் தானே ** பூ இயல் நால் தடம் தோளன் * பொரு படை ஆழி சங்கு ஏந்தும் * காவி நன் மேனிக் கமலக் கண்ணன் * என் கண்ணின் உளானே (8)
2886. All arts that emerge from the tongue, including their form (sound) and essence (meaning), are guided by Him. The Lord, whose four lovely shoulders hold the conch and discus, has entered my eyes with His captivating, lotus-eyed charm.
Explanatory Notes
(i) Certain branches of knowledge become extinct due to lack of propagation, due again to lack of interest or adequate intelligence to grasp them and various other causes; the Lord allows them to die out and gets them resuscitated, as and when He deems it necessary.
(ii) Cf. IV-2 and 3 of Bhagavad Gītā where Lord Kṛṣṇa says that the Karma Yoga, explained by Him long
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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.)
nāvinul̤ ninṛu — from the tongue; malarum — permeate/spread; gyānam — tools for knowledge; kalaigal̤ukku ellām — for all those abodes (pramāṇams/ṣāsthram/scriptures); āviyum — essential meaning which is the soul; ākkaiyum — the word which is the body; thānĕ — having them under his disposal; azhippŏdu al̤ippavan thānĕ — having their creation and annihilation at his full disposal; pūviyal — fresh like a flower; nāl thadam thŏl̤an — one who is having four wide shoulders; poru — to destroy the enemies of devotees; padai — weapons; āzhi — sudharsana chakram- disc; sangu — pānchajanyam- conch; ĕndhum — holding them; kāvi — a dark-coloured flower; nal — good-looking; mĕni — divine bodily complexion; kamalam — lotus like; kaṇṇan — having the eyes; en kaṇṇin ul̤l̤ān — (with this beauty) entered my eyes
2887 கமலக் கண்ணன் என் கண்ணின் உள்ளான் * காண்பன் அவன் கண்களாலே * அமலங்கள் ஆக விழிக்கும் * ஐம்புலனும் அவன் மூர்த்தி ** கமலத்து அயன் நம்பி தன்னைக் * கண்ணுதலானொடும் தோற்றி * அமலத் தெய்வத்தோடு உலகம் ஆக்கி * என் நெற்றி உளானே (9)
2887. The lotus-eyed Lord could be seen through my eyes. His gaze destroyed my ignorance and made all my five senses serve Him. He created Brahmā, who sits on a lotus, Rudrā, who has an extra eye on his forehead, other Devās, and the rest of the worlds. This Lord of such eminence now resides on my forehead.
Explanatory Notes
The Lord, hitherto not visible, could now be seen in all His grandeur and enjoyed by the Āzhvār, not only through his eyes but all his other senses as well. This was possible only due to the Lord’s redemptive grace, shed in super-abundance through His benevolent looks. Finding that the Āzhvār could assimilate this grand experience, the Lord next passed on to the Āzhvār’s forehead on the penultimate lap of His Journey to the Āzhvār’s crown.
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.)
kamalak kaṇṇan — one who is lotus-eyed; en kaṇṇin ul̤l̤ān — becomes the object of my vision; kāṇban — (With that, after eliminating the state of -na chakshushā pasyathi #(cannot be seen by the eyes),) ī saw him; avan — (that is because) that lotus-eyed emperumān; than kaṇgal̤ālĕ — with his eyes; amalangal̤āga — eliminating the dirt such as ignorance etc; vizhikkum — glance at me; aim pulanum — (with that,) eyes and all other senses (totally five- eyes, ears nose, skin, tongue); avan mūrththi — became forms of his (he is the substratum) and his servitors; kamalaththu — (Who is the one who did this to me?) being born in lotus flower; ayan — brahmā who is known as aja; nambi thannai — Being complete to fulfil his tasks such as creation etc; kaṇ nudhalānŏdum — along with visibly powerful rudhra due to having the third eye in his forehead; thŏṝi — creating them; amalam — (starting with them) having abundant goodness; theyvaththŏdu — along with the dhĕvathās; ulagam — universes; ākki — one who naturally creates; en — (preserving these qualities,) in one of my body parts; neṝi ul̤ān — became placed in my forehead
2888 நெற்றியுள் நின்று என்னை ஆளும் * நிரை மலர்ப் பாதங்கள் சூடி * கற்றைத் துழாய் முடிக் கோலக் * கண்ண பிரானைத் தொழுவார் ** ஒற்றைப் பிறை அணிந்தானும் * நான்முகனும் இந்திரனும் * மற்றை அமரரும் எல்லாம் வந்து * எனது உச்சியுளானே (10)
2888. The Lord's lotus feet, wrapped in dense tuḷacī bands, rest on my forehead. They are worshipped and carried on the heads of Śivā, who wears the crescent moon, Brahmā, Indrā, and all the other Devās. This eminent Lord then rose from my forehead and entered my mind.
Explanatory Notes
(i) Even the exalted Śiva, Brahmā, Indra and other Devas have to queue up, seeking the appropriate time for the propitiation of the Lord. But He, in turn, has got into the Āzhvār’s head, seeking the most appropriate time for it.
(ii) In the first line of this stanza (original text) reference has been made to the Lord‘s pair of lotus feet, planted on the Āzhvār’s forehead,
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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.)
neṝiyul̤ ninṛu — being friendly; ennai — me; āl̤um — accepting service; nirai malar — having rows of flowers submitted by devotees; pādhangal̤ — divine feet; sūdi — wearing (on their heads); kaṝai — abundant/bunch of; thuzhāy — thul̤asi; mudik kŏlam — having decorated head/crown; kaṇṇa pirānai — krishṇa who has favoured me (and most humble towards his devotees); thozhuvār — (by joining palms etc) worshipers; oṝaip piṛai — moon which is just a day into waxing; aṇindhānum — rudhra who is decorated with; nānmuganum — four headed brahmā; indhiranum — indhra; maṝai — other; amararum ellām — all dhĕvathās; vandhu — (such emperumān who was worshipped by all) arrived (from that forehead); en uchchi ul̤ān — seated on my head
2889. The Lord's long feet will forever bless the heads of those who recite these ten songs, out of the thousand sung by Caṭakōpaṉ of Kurukūr. The songs describe his experience of how the Supreme Lord Kaṇṇapirāṉ moved from one part of his body to another and settled on his crown.
Explanatory Notes
The Supreme Lord, adorning the heads of the exalted Devas, coveted the Āzhvār’s head so much that He got into it by stages, and there being no higher place to step into, the Lord stays on there. In other words, the Āzhvār’s head is the new abode of the Lord. This is indeed the limit for the Lord’s loving condescension (Sauśīlya)! Here then is the mystic realisation that God loves His Subjects in the same way they pine for union 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.)
uchchi ul̤l̤ĕ niṛkum — (thus) staying on my head; dhĕva dhĕvaṛku — for the god of gods; kaṇṇa pirāṛku — maganimous krishṇa who has both supremacy (pirān) and simplicity (krishṇa); ichchai — (his) affection (towards āzhvār); ul̤ — inside (āzhvār); sella — occur, having realised; uṇarththi — informing that (to him); vaṇ kurukūrch chatakŏpan — nammāzhvār (who is the most liberal leader of the place named āzhvārthirunagari); ichchonna āyiraththul̤ — īn the thousand pāsurams mercifully given by him; ivai — these (which talk about emperumān-s union with āzhvār); ŏr — distinct, incomparable; paththu — ten pāsurams; em pirāṛku — to emperumān; viṇṇappam seyya — recite to him; nīl̤ — those which are so long that they reach up to his devotees; kazhal — his divine, lotus feet; senni — in the heads of those (who recite); nichchalum — every day, always; porum — will be fixed.