Āzhvār describes the various types of devotion - (கண்ணன் கழல்)
பக்தி பண்ணும் வகைகளைத் தொகுத்துக் கூறல்
Eminent souls, when nearing their departure to ThiruNādu (liberation), impart insightful wisdom to their near and dear ones. This segment elaborates on the wisdom imparted by Āzhvār during his last days.
The introductions penned by our venerable pūrvācāryas—Thirukkurukaippirān Piḷḷān, Nañjīyar, and Periyavāccān Piḷḷai—find their consummate expression
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பெரியோர்கள் திருநாட்டுக்கு எழுந்தருளும் கடைசி நாட்களில், தமக்கு மிகவும் நெருக்கமாக இருக்கும் அன்பர்களுக்கு அருமையான உபதேசங்கள் சிலவற்றைச் செய்வதுண்டு. ஆழ்வாரும் கடைசி உபதேசங்களைச் செய்கிறார் இப்பகுதியில்.
பத்தாம் பத்து -ஐந்தாம் திருவாய் மொழி -கண்ணன் கழலினை -பிரவேசம் –
3827. Nāraṇam (Nāraṇa) is the sacred name you must meditate upon. Besides this, I affirm, there is none other to consider. Take note, all those who yearn for the lovely feet of Kaṇṇaṉ, our Lord, who is easily accessible to the devout.
Explanatory Notes
In 1-2-10, the Āzhvār taught his fellow-beings how to pray, by giving out the substance of the eight-syllabled ‘Tirumantra’. The Subject of this ‘Mantra’ is none other than the Supreme Lord, Nārāyaṇa (used, in short form, as Nāraṇam), the abode of countless souls, of vast excellence and an inexhaustible fountain of bliss. That Nārāyaṇa is the sole Refuge unto those who
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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.)
naṇṇum — to reach; manam — heart; udaiyīr — you who all have; eṇṇum — to meditate upon; thirunāmam — divine name; thiṇṇam — certainly; nāraṇamĕ — the word nārāyaṇa which is part of the primary manthra (as seen in the vishṇu gāyathri); nāraṇan — the one who is known by the name -nārāyaṇa- as said in hari vamṣam “ĕsha nārāyaṇa:” (ṣrīman nārāyaṇa); emmān — being the controller of leelā vibhūthi (material realm) due to being the lord of people like me
3828. Nāraṇaṉ, our Sire, is the loving spouse of Mother Earth. He ordained this vast Universe and destroyed the gigantic elephant set upon Him by Kaṃsa, the great tyrant.
Explanatory Notes
The Āzhvār is now elaborating the meaning of the word ‘Nārāyaṇa used in a shortened form as ‘Nāraṇan’, in the preceding song. Mother Earth (Bhū Devī) is one of the three principal Consorts of Lord Nārāyaṇa and reference to Bhū Devī, in this song can be taken to include the two other Consorts as well, ‘Śrī’ and ‘Nīḷā’ Devis, in the Celestial setting. “Our Sire” would denote
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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.)
pār aṇangu āl̤an — being the controller of nithya vibhūthi (spiritual realm) due to being the dear consort of ṣrī bhūmip pirātti; varaṇam tholaiththa — one who eliminated kuvalayāpīdam (which was an enemy); nāraṇan thānĕ — krishṇa himself, who is the origin of the whole world.; thānĕ — ḥe (who is known by the name nārāyaṇa); ulagu ellām — one who can be said as the singular substratum for the entire cosmos as per sāmānādhikaraṇyam (multiple entities having singular base) as said in -sarvam kalvidham brahma-
3829. This is He (Nārāyaṇa), who pervades the whole universe, created it all with no external aid, sustained all the worlds in His stomach, and then spat them out. He once again lifted the Earth from deep waters; everything He ordains.
Explanatory Notes
The meaning of the word, ‘Nārāyaṇa’, is expounded further, particularly, the role of the Lord, as the Protector of one and all. The entire universe constitutes His very body and as such, He is bound to sustain His body. He is the sole Architect of the Universe, combining in Himself the triple causes of creation, the Material, the Operative and the Instrumental causes.
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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.)
thānĕ — ḥe (without any assistance from anyone); padaiththu — created; idandhu — digging it out from pral̤ayam (deluge); thānĕ — without anyone requesting; uṇdu — placed in his stomach and protected; umizhndhu — spat it out subsequently; thānĕ — ḥe (who is greater than all); āl̤vān — will rule.; āzhi nīr — the huge causal ocean; kŏl̤ vāy — one who has the mouth which is prideful and always praising emperumān
3830. Reclining on the strong and smart serpent, the Lord holds sway over the vast Universe. Adore Him all the time, placing fine flowers at His lovely feet.
Explanatory Notes
‘Āya’, the dative ending of the last word of Tirumantra, that is, ‘Nārāyaṇāya’ reveals the deep urge of the subject to render service unto the Lord in every conceivable manner, like that of ‘Ādiśesa’ (first servant), rather the factotum who serves the Lord in a number of ways, as umbrella, throne, footwear, bed etc., etc. Therefore it is, that the Āzhvār calls upon 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.)
ஆழி — அண்டங்களுக்கு அடிப்படையான; நீர் — ஆவரண ஜலத்தில்; கோள்வாய் — மிடுக்கு உடையவனான; அரவு — ஆதிசேஷன் மீது; அணையான் — சயனித்திருக்கும்; ஆள்வான் — உலகத்தை ரக்ஷிக்கும் எம்பெருமானின்; தாள்வாய் — திருவடிகளில்; மலர் இட்டு — மலர்களை ஸமர்ப்பித்து; நாள்வாய் — நாள்தோறும்; நாடீரே — வாழ்த்தி வணங்கி வழிபடுங்கள்
3831. You shall attain emancipation if you worship the Lord daily with fresh flowers and sing His holy names, set to nice tunes, gaily.
Explanatory Notes
When one renders service unto the Lord, in keeping with one’s essential nature, as the exclusive vassal of the Lord, solely dependent on Him, one is sure to attain spiritual world, the final emancipation from the terrific cycle of birth and death and eternal service unto the Lord in spiritual world, in close proximity. The worship of the Lord has to go on, all the time,
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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.)
நாள்தோறும் — நாள்தோறும்; வாடா மலர் — அன்றலர்ந்த மலர்களை; கொண்டு — எடுத்துக் கொண்டு வந்து; நாடீர் — வணங்கி வழிபடுங்கள்; அவன் நாமம் — அவன் நாமங்களை; பாடீர் — வாயாரப் பாடி ஆடுங்கள்; வீடே — இத்தகைய உங்கள் பக்தியே மோக்ஷத்தை; பெறலாமே — எளிதில் பெற்றுத் தரும்
nādīr — approach him (manifesting your state of seeking);; avan nāmam — the divine name of such nārāyaṇa; pādīr — sing;; vīdĕ — as mŏksham, the ultimate goal; peṛalām — can attain.; kāyā malar — dark, like kāyām pū [a purple coloured flower]; vaṇṇan — having form
3832. Mātavaṉ, with the lovely complexion of a lily flower, who defeated the devil Pūthanā by sucking her breasts to death, resides on Mount Vēṅkaṭam.
Explanatory Notes
In the preceding song, the Āzhvār had asked the men around, to seek out the Supreme Lord and worship Him daily with flowers and sing His glorious names. And now, he tells them that the Lord is not that cold, icy abstract thing, formless and invisible, as some would say, but is easily accessible, atop Mount Tiruvēṅkaṭam, exhibiting His resplendent Form of exquisite charm.
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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.)
pĕyār — pūthanā-s; mulai — bosom (filled with poison); uṇda — will eliminate our attachment here, as he fully sucked to extract her life; vāyān — one who has a nectarean mouth; mādhavan — as said in -svāmi pushkariṇi thīrĕ ramayā sahmŏdhathĕ-, with alarmĕlmangaith thāyār [ṣrī mahālakshmi]; vĕngadam mĕyān — is eternally residing in thirumalā.; mādhavan — the divine name mādhava (of emperumān who is with lakshmī who is having the responsibility of purushakāram (recommendation of us to emperumān) and kainkarya vardhakathvam (improving our kainkaryams towards emperumān)); enṛu enṛu — meditating (as the refuge as indicated as the upāyam (means) in the first part of dhvaya mahā manthram and as the goal as indicated as the upĕyam (end) in the second part of dhvaya mahā manthram)
3833. Past sins shall not affect you at all, nor shall future sins taint you, if you but spell the name ‘Mātavaṉ’.
Explanatory Notes
(i) Remarkable indeed is the magnitude of the Āzhvār’s compassion for the fellow-beings. Here is the Āzhvār’s recipe for those who are unable to seek out the Lord, in His worshippable image Form, and worship Him daily with choice flowers either at Tiruvēṅkaṭam or any other pilgrim centre. It will suffice if they chant ‘Dvaya’, the gem of a mantra, a couplet, the first
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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.)
மாதவன் — மாதவன் என்னும் திருநாமத்தை; என்று என்று — தினமும் அநுஸந்தித்து; ஓத வல்லீரேல் — வாயார ஓத வல்லீர்களே ஆகில்; தீது ஒன்றும் — கடந்த கால பாபங்களும்; அடையா ஏதம் — எதிர்கால பாபங்களும்; சாராவே — ஒரு சேரத் தொலையும் பிறவித் துயரமும் வராது
ŏdha — to recite; valleerĕl — if you are able to do; thīdhu onṛum — all the cruel sins accumulated so far; adaiyā — will not reach you to give results;; ĕdham sārā — future sins will not associate with us.; sārā — (on their own) will not come close;; nīr ār — filled with water
3834. Those that chant the holy names of the cloud-hued Lord, regardless of their descent and deeds, shall be well beyond the reach of evil and on par with the revered Nithyasuris.
Explanatory Notes
That there is no restriction whatsoever, conditioning one’s eligibility to chant the Lord’s names, is clearly brought out, in this song. Whosoever chants the holy names of the Lord, of enchanting complexion, shall not only be beyond the reach of evil of any kind but shall also be on a par with the exalted Celestials. The mere sight of the cloud-hued Lord is so exhilarating
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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.)
ஏதங்கள் — துக்கம் துயரம் எதுவும்; சாரா — வராது; நீர் ஆர் முகில் — நீருண்ட மேகம் போன்ற; வண்ணன் — நிறத்தை உடையவனின்; பேர் ஆர் — திருநாமத்தை; ஓதுவார் ஆரார் — ஓதுபவர் யாராக இருந்தாலும்; அமரரே — நித்யஸூரிகளுக்குச் சமமானவர் ஆவார்; அவர் — அவர்களுக்குப் பிறப்பு காலம் எதுவும் கிடையாது
mugil vaṇṇan — one who is having the complexion of a dark cloud, his; pĕr — divine name; ārār — without being satiated; ār — anyone (without seeing as per varṇāsrama rules, those who are only having the qualification of devotion); ŏdhuvār — who recites; amararĕ — are [comparable to] nithyasūris.; amararkku — for brahmā et al who are prayŏjanāntharaparas (those who seek other benefits); ariyānai — one who is difficult to attain
3835. Those who are soaked in God-love and adore the Lord Supreme, the One who is beyond the reach of even Brahmā and others but easily accessible to the devout, are indeed out of reach of ills and evils.
Explanatory Notes
The Lord is, no doubt, the Great Giver, rather the one and only Giver and there is no gift beyond Him. He is known as ‘Arthidhārtha paridhāna dhīkṣitha’. The ‘Ithihāsas’ and Purāṇas contain frequent references to the Lord’s benevolence unto the Devas vis-a-vis the Asuras, on whom the Lord inflicts sufferings. The Āzhvār has also alluded to this fact, quite often, in this
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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.)
thamargatku — for the ananyaprayŏjanas (those who seek kainkaryam only) who have the knowledge about their relationship with bhagavān; el̤iyānai — one who is easy to attain; amara — to fit well; thozhuvārgatku — those who worship; vinaigal̤ — sins which are hurdles for the attainment of the goal; amarā — will not touch.; vinai — karmas in the form of past and future sins; val irul̤ — very strong transformations in the form of anyathā gyānam (understanding an object to be something else) and viparītha gyānam (understanding the object’s attributes incorrectly).
3836. Sins in their multitude and dense ignorance shall clear out in sheer fright when you meditate on the Lord Supreme and worship Him with fresh flowers from ponds.
Explanatory Notes
(i) While the first song of this decad is in elucidation of ‘Tirumantra’ and the seventh deals with ‘Dvaya’, the ‘Mantra Ratna’ the later songs of this decad have a bearing on ‘CARAMA ŚLOKA’ (Bhagavad Gita XVIII-66), wherein Lord Kṛṣṇa assured Arjuna of release from all sins (Sarva pāpebhyo mokṣayiṣyāmi).
(ii) The Āzhvār calls upon people to worship the Lord with flowers,
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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.)
ennum — counted in this manner; munaigal̤ — bodily relationship with hurdles, instincts such as ruchi (taste), vāsanā (impressions); veruvip pŏm — will leave out of fear (on their own);; sunai — in the pond (which is its own habitat); nal malar — fresh flowers; ittu — offering; nediyān — one who is a great benefactor for his devotees; ninaimin — try to think about him.; nediyān — sarvĕṣvara who is greater than all, his; arul̤ — (learning) his mercy in all ways
3837. These ten songs, out of Caṭakōpaṉ's thousand, the One who revels in the abundant grace of the Lord Supreme, will elevate the chanters to his level.
Explanatory Notes
(i) The Āzhvār ends up this decad by stating that the chanters of these ten songs will be blest, like him, with the Lord’s spontaneous grace, in super-abundance.
(ii) Rāmāyaṇa, the great Ithihāsa, took birth in the grace of the four-headed Brahmā who is anything but steady, while ‘Viṣṇu Purāṇa’, the ‘Purāṇa-Rātna is the outcome of the benedictive grace of ‘Puḷasthya
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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.)
sūdum — enjoying; padiyān — having nature; satakŏpan — āzhvār-s; nodi — word; āyiraththu — among thousand pāsurams; ippaththu — this decad; adiyārkku — for the servitors of bhagavān; arul̤ pĕṛu — will lead to the result of his mercy.; arul̤ — his endless mercy; peṛuvār — those who are identified by receiving