Āzhvār acclaims the extent of the Lord’s affection for him - (செஞ்சொல் கவிகாள்)
எம்பெருமான் தம்மிடத்தில் வைத்திருந்த பெரும்பற்றை ஆழ்வார் பாராட்டுதல் (திருமாலிருஞ்சோலை)
When one desires a flower for its fragrance, one wears not just the flower but its stem/root as well. Similarly, emperumān doesn’t let go of the fragrance of knowledge that emanates from a sage’s body either. Since Bhagavān is a ‘bhakthi sabalan’ (meaning One whose resoluteness wavers when faced with ardent devotion), He wanted to take Āzhvār to paramapadam,
+ Read more
மணத்தின் வாசியறிந்து, வேர் சூடுவார் மண்ணையும் சேர்த்துச் சூடுவர். அதுபோல் ஞானியரின் ஞான பரிமளம் வீசும் தேகத்தை எம்பெருமான் விடுவதில்லை. பக்தி சபலனான எம்பெருமான் ஆழ்வாரை இத்திருமேனியோடு பரமபதத்திற்கு அழைத்துச் செல்ல ஆசை கொண்டான்.
அந்த எம்பெருமானே திருமாலிருஞ்சோலை எம்பெருமான் என்று
3849 செங்சொற்கவிகாள்! உயிர்காத்தாட்செய்மின் திருமாலிருஞ்சோலை * வஞ்சக்கள்வன்மாமாயன் மாயக்கவியாய்வந்து * என் நெஞ்சுமுயிருமுள்கலந்து நின்றாரறியாவண்ணம் * என் நெஞ்சுமுயிருமவையுண்டு தானேயாகிநிறைந்தானே. (2)
3849 ## செஞ்சொல் கவிகாள் உயிர் காத்து ஆட்செய்ம்மின் * திருமாலிருஞ்சோலை * வஞ்சக் கள்வன் மா மாயன் * மாயக் கவியாய் வந்து ** என் நெஞ்சும் உயிரும் உள் கலந்து * நின்றார் அறியாவண்ணம் * என் நெஞ்சும் உயிரும் அவை உண்டு * தானே ஆகி நிறைந்தானே (1)
3849. Beware, poets, as you weave your sweet and chaste songs, for attention is key lest you falter. The Lord of Tirumāliruñcōlai is mysterious, adept in deception and stealth. He seemingly grasped onto me to sing these songs, yet clandestinely dissolved into my heart and soul, consuming them entirely. Thus displacing me, He attained His complete stature.
Explanatory Notes
(i) Poets, sweet and chaste: Poets composing songs in elegant diction, abounding in choice words, pregnant with meaning, are said to be sweet and if they also happen to be selfless singers of the Lord’s glory, they are chaste indeed. This combined appellation would, however, cover only a few poets of the eminence of the first three Āzhvārs (Poikai, Pēy and Pūtattāḻvār).
+ 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.)
mā māyan — one who has very amaśing form, qualities etc (to attract others); māyak kaviyāy — one who remains with mischievous acts to make me sing poems; vandhu — arriving at (where we are, with determination); en nenjul̤l̤um — in my heart; uyir ul̤l̤um — in self; kalandhu — mixing seamlessly; ninṛār — even lakshmi et al who remain with him; aṛiyā vaṇṇam — without the knowledge; avai — those; nenjum — my heart; uyirum — self [āthmā]; uṇdu — consumed; thānĕ āgi — becoming the exclusive enjoyer; niṛaindhān — became avāptha samastha kāma (one who has no unfulfilled desire);; sem — having honesty (without any expectation); sol — with words; kavigāl̤ — ŏh all of you who can sing poems!; uyir kāththu — protecting (from his hand, your) selves and belongings from being stolen; ātcheymmin — try to serve with your [faculty of] speech.; ennai — me; muṝum — in all ways
3850. The Lord has completely consumed me, and now He himself has become complete within me. The essence of all worlds and beings now stands transformed into myself. He praises Himself through me, and His presence is as sweet to me as candy, nectar, milk, and honey. He is now the Lord of Tirumāliruñcōlai within me.
Explanatory Notes
(i) The Āzhvār finds that the Lord, Who mingled with him, completely displaced him and spread Himself out, in full, over the entire body of the Āzhvār; nay, He attained perfection and His sovereign stature only after this event. He could become God indeed only after the songs of His glory flowed from the sweet lips of the Āzhvār. It can be recalled that it is the Āzhvār
+ 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.)
uyir uṇdu — enjoying the self; thānĕ āgi — being the primary one; niṛaindhu — being complete; ellā ulagum — all worlds; uyirum — the creatures which are present in those worlds; thānĕ āy — to be himself (being the controller, by being the antharāthmā (indwelling super soul), and not just that common principle); yān enbān — being ī, the entity which is explained by the presence of consciousness; thānĕ āgi — to be himself (due to that inseparable nature); thannai — on him, who is praised; thānĕ thudhiththu — being the one who praises and praising him; enakku — due to revealing to me; thĕnĕ pālĕ kannalĕ amudhĕ — being honey, milk, sugar and nectar and all the taste in these objects; thirumālirunjŏlai — mercifully residing in thirumālirunjŏlai; kŏnĕ āgi — being the lord, himself; ninṛozhindhān — remained here without leaving; ennai — me; muṝum — in all ways
3851 என்னை முற்றும் உயிர் உண்டு * என் மாய ஆக்கை இதனுள் புக்கு * என்னை முற்றும் தானே ஆய் * நின்ற மாய அம்மான் சேர் ** தென் நன் திருமாலிருஞ்சோலைத் * திசை கைகூப்பிச் சேர்ந்த யான் * இன்னும் போவேனேகொலோ? * என்கொல் அம்மான் திரு அருளே? (3)
3851. The divine Lord of Tirumaliruñcōlai who faces the south, has completely absorbed my life essence, entering my physical form and transforming me entirely. Now, I stand dedicated to Him, offering reverence with folded hands. As His devoted servant, I contemplate His profound grace, wondering if I can ever leave His presence for elsewhere. His grace is truly limitless and incomparable.
Explanatory Notes
(i) The Āzhvār re-iterates that the Lord consumed him, in full, heart and Soul, deeming it a matter of great privilege and supreme joy, as if He had attained something unattainable. Nampiḷḷai has it that the Lord’s greatness and grandeur got heightened by His contact with the Āzhvār, even as His excellence shot up, while in conjunction with Goddess Mahālakṣmī, c.f. “Yasya
+ 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.)
uyir uṇdu — enjoying my āthmā; en — my; māyam — being the cause for ignorance etc; ākkai idhanul̤ — in this body (which is a product of prakruthi (matter), which is having defects which areperceivable by senses and which binds); pukku — entered; ennai — me (who is the controlling āthmā for this body); muṝum — on body etc which are connected; thānĕ āy — being the controller (to eliminate the ahanthā (ego) and mamathā (possessiveness)); ninṛa — one who stood (as kruthakruthya (one who accomplished the duties)); māyam — one who has amaśing qualities and acts; ammān — one who is the unconditional lord; sĕr — the abode where he firmly resides; then — for the southern direction; nan — praiseworthy; thirumālirunjŏlai — standing on thirumalai (divine hill) which is known as thirumālirunjŏlai; thisai — towards the direction; kai kūppi — performing an act of servitude; sĕrndha yān — ī who reached; innam — after acquiring the state (of worshipping that direction too); pŏvĕnĕkolŏ — will ī go anywhere else thinking that there is a destination for me?; ammān — the unconditional lord-s; thiruvarul̤ — affection; enkol — how [amaśing] is it?; ulagum — all the worlds; uyirum — all the creatures
3852. What a remarkable display of grace from my Lord! He clings lovingly to my body and to the sacred Mount Tirumāliruñ Cōlai, the pride of the South. As the Supreme Soul of all beings and things, He traversed the entire Earth to vanquish the impious Asuras.
Explanatory Notes
(i) The text of the song, in original, refers to the Lord’s peregrination on Earth but the inner meaning thereof seems to be that, under the pretext of spanning the entire universe as Trivikrama, the Lord was actually in search of a favourite spot where He could hold uninterrupted rapport with the Āzhvār and enjoy him to His heart’s fill. Tirumāliruñcōlai was the beauty
+ 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.)
thānĕ āy — to be himself (being antharāthmā, by pervading everywhere); naṇṇā — not interested (in surrendering unto him); asurar — demoniac persons; naliya — to be destroyed; gyālaththūdĕ — in the earth; nadandhu uzhakki — walked around, stepping on it; then — south; kol̤ — having; thisaikku — for the direction; thiladhamāy ninṛa — one which is held on the head; thirumālirunjŏlai — having the name thirumālirunjŏlai; nangal̤ — enjoyable for those who are like us; kunṛam — divine hill; kaividān — not abandoning (considering it to be a favourable abode to acquire me);; en udalam — my body; nangu — very much; kai vidān — not abandoning;; ammān — lord-s; thiruvarul̤gal̤ — the acts of ṣeelam (simplicity) which favour us; enkol — how [amaśing] are they?; naṇṇā — those who remain as obstacle, not desiring to acquire (bhagavath vishayam); asurar — demoniac persons
3853 நண்ணா அசுரர் நலிவு எய்த * நல்ல அமரர் பொலிவு எய்த * எண்ணாதனகள் எண்ணும் * நல் முனிவர் இன்பம் தலைசிறப்ப ** பண் ஆர் பாடல் இன் கவிகள் * யானாய்த் தன்னைத் தான் பாடி * தென்னா என்னும் என் அம்மான் * திருமாலிருஞ்சோலையானே (5)
3853. My Lord, who dissolved into me and sang sweet, pure songs, which sealed the fate of hostile demons and brought joy to the friendly Devas, as well as delighted the meditative sages who wish for the ever-expanding glory of His auspicious attributes, resides in Tirumāliruñcōlai.
Explanatory Notes
(i) “What a great connoisseur and how deeply interested!” exclaims the Āzhvār, when he sees the Lord who mingled with him and made him sing this great hymnal of Tiruvāymoḻi, humming with joy, as He listened to these songs.
(ii) The friendly Devas flourish while the Asuras, hostile and ungodly, perish, as a result of the Lord‘s incarnations. The same results are achieved
+ 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.)
nalivu eydha — to be destroyed (unable to bear this greatness); nalla amarar — the divine persons, who have devotion and are favourable; polivu eydha — to acquire opulence; eṇṇādhanagal̤ — greatness which were never thought about previously over and above the qualities and wealth of emperumān who is avāptha samastha kāman (one who has no unfulfilled desires); eṇṇum — those who desire due to love [towards him]; nal — those who are with devotion; munivar — meditators (who meditate and enjoy); inbam thalai siṛappa — being deeply joyful; paṇ ār — filled with tune; pādal — having music; in kavigal̤ — sweet poems; yānāy — being ī (who am his prakāra (attribute)); thannai — him (who is praiseworthy and who likes to be praised); thān pādi — being the one who praise, and sang; thirumālirunjŏlaiyān — standing as the lord of thirumālirunjŏlai; en ammān — my lord; thennā ennum — swaying his head, will sing.; sivanum — rudhran (who is very knowledgeable); piramanum — and brahmā
3854. The Supreme Lord, whom even Civaṉ and Piramaṉ couldn’t attain, bestowed His grace upon them when they intensely adored His lovely feet. He uniquely sustained the three bright worlds in His stomach at the end of each epoch and delivered them. Now, Tirumāl stands in Tirumāliruñcōlai, eager to enlist me as His vassal, showering upon me His supreme love.
Explanatory Notes
(i) The Lord, who sustained inside His little stomach all the worlds during the deluge, now wants to sustain Himself by clinging to the Āzhvār of whom He is passionately enamoured.
(ii) The Lord, who is well beyond the reach of even the exalted Śiva and Brahmā, is now after the Āzhvār and it is only to get at him that He has come down to Tirumāliruñcōlai.
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.)
kāṇādhu — being unable to see; aru — difficult to attain; māl — very great devotion; eydhi — being the one who is having; adi — divine feet; parava — to praise; arul̤ai īndha — one who fulfilled the desire with his (endless) grace; ammān — being sarvādhika (greater than all); sezhu — distinguished; mū ulagum — three worlds; than — one who can unite contrary aspects, his; oru — unique; mā — has skillful ability (to hide them from others- vision); vayiṝin ul̤l̤ĕ — in the divine stomach, in a particular way; vaiththu — placing; ūzhi ūzhi — every kalpam; thalai — primarily; al̤ikkum — one who protects; thirumāl — one who is having ṣriya:pathithvam (being the lord of ṣrī mahālakshmi, which is the cause for such ṣĕshithvam and rakshakthvam); thirumālirunjŏlaiyānĕ āgi — having his presence in thirumālirunjŏlai; ennai — me; āl̤um — to accept my service; māl — is very infatuated.; en ammānĕ — ŏh my lord!; arul̤ai ī — mercifully grant (your) mercy;
3855. Tirumāliruñcōlai, the beautiful mountain that dispels all ignorance, is where our Lord resides, adored with deep reverence by the triple-eyed Sire, Piramaṉ, renowned for his clear intelligence, as well as by the Devas, their Chief, and the sages who avoid ignorance.
Explanatory Notes
Seeing that Tirumāliruñcōlai is the place from where all that felicity, currently enjoyed by him, flows, the Āzhvār now adores that mountain itself, as the one that dispels ignorance and all other kindred impediments which stand between us and our destined goal. What more? It is the place coveted by the Lord who is adored by the exalted Devas, Śiva and Brahmā and enlightened sages, with deep 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.)
ennum — saying this; mukkaṇ ammānum — the three-eyed rudhra (who thinks of himself as īṣvara); therul̤ kol̤ — one who has qualities such as gyānam etc (which helps his being the creator etc); piraman ammānum — brahmā who is the lord of the universe, by being the creator; dhĕvarkŏnum — indhra who is the controller of dhĕvas; dhĕvarum — dhĕvas (in the count of thirty three distinguished dhĕvathas and crores of other dhĕvas); irul̤gal̤ — darkness (such as gyāna abhāvam (lack of knowledge), anyathā gyānam (understanding an object to be something else) and viparītha gyānam (understanding the object’s attributes incorrectly) etc on svarūpa (true nature) and purushārtha (goal)); kadiyum — those who can eliminate through the instructions in the form of purāṇa etc; munivarum — great sages; ĕththum — to praise; ammān — lord-s divine abode; thirumalai — thirumalai [divine mountain]; marul̤gal̤ — confusions such as avidhyā (ignorance) etc which are hurdles for the goal; kadiyum — which can eliminate; maṇi — distinguished, to be ultimately enjoyable; malai — hill; thirumālirunjŏlai — having the name, thirumālirunjŏlai; malaiyĕ — the divine hill only.; thirumālirunjŏlai malaiyĕ — thirumālirunjŏlai hill; thiruppāṛkadalĕ — thiruppāṛkadal (divine milky ocean)
3856. The Lord Supreme, the first cause of all things, cannot bear to be apart even for a moment from my head, and equated me with Mount Tirumāliruñcōlai and the Milky Ocean. He covets my physical frame as He does the exalted SriVaikuntam and Mount Tiruvēṅkaṭam, despite my soul being entangled with material concerns through thought, word, and deed.
Explanatory Notes
(i) The Āzhvār is amazed at the astounding love exhibited by the Lord unto him, rather every inch of his body, easily the aggregate of the love borne by Him for the sacred centres of front-rank eminence, like Mount Tirumāliruñcōlai, Mount Tiruvēṅkaṭam, the Milky Ocean and the High spiritual worlds (Śrī Vaikuṇṭa). So deep and intense is the Lord’s love that He shall not
+ 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.)
en thalaiyĕ — my head; thirumāl — being ṣriya:pathi as said in -ṣriyāsārdham-, residing in; vaigundhamĕ — paramapadham (spiritual realm); thaṇ — invigorating; thiruvĕngadamĕ — periya thirumalai (main divine hill); enadhu udalĕ — my body; aru — insurmountable; mā — great; māyaththu — united with the amaśing prakruthi (matter); enadhuyirĕ — my āthmā (self); manamĕ — mind; vākkĕ — speech; karumamĕ — action; oru mā nodiyum — even a fraction of a moment; piriyān — he is not separating; en ūzhi mudhalvan — being the cause for all entities which are controlled by time, to acquire me; oruvanĕ — he is the distinguished one!; ūzhi — all entities which are under the control of time; mudhalvan oruvanĕ — being the singular cause
3857. Hold fast, my dear mind, to Mount Tirumāliruñcōlai, the serene abode where my majestic Lord resides. He is the sole creator of all things, orchestrating their existence and dissolution through His divine will alone. May my mind remain steadfast in devotion, seeking prosperity through the grace of the Lord, who I beseech to relinquish the hold over worldly allurements, hastening the natural course of life's decline.
Explanatory Notes
In the seventh song of this decad, the Āzhvār adored Mount Māliruñcōlai itself, as the one from which all that bliss, currently experienced by him, flows. For that very reason, the Āzhvār now advises his mind not to relax its grip on this mascot of a mountain. On hearing the Āzhvār’s address to his mind, the Lord would appear to have addressed Himself not to give up 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.)
ennum — as said in kāraṇa vākyams (statements which emphasise emperumān being the cause) such as -ĕkamĕva-; oruvan — being distinguished; ulagu ellām — all worlds; ūzhi thŏṛum — all times which are favourable for creation etc; than ul̤l̤ĕ — in a small portion of his divine will; padaiththu — create; kāththu — protect; keduththu — annihilate; uzhalum — conducting these, having as routine; āzhi vaṇṇan — one who is unlimited; en ammān — being my lord due to this apt relationship; am — being beautiful; thaṇ — invigorating; thirumālirunjŏlai — thirumālirunjŏlai; manamĕ — ŏh heart!; udalum uyirum — our body, vital air etc are to be given up by us; manga — to be destroyed; ottu — go close and try to surrender unto;; kai vidĕl — do not give it up until our task is accomplished;; vāzhi — you should live long by this.; thirumālirunjŏlai — in thirumālirunjŏlai hill; mĕya — eternally residing
3858 மங்க ஒட்டு உன் மா மாயை * திருமாலிருஞ்சோலை மேய * நங்கள் கோனே யானே நீ ஆகி * என்னை அளித்தானே ** பொங்கு ஐம்புலனும் பொறி ஐந்தும் * கருமேந்திரியம் ஐம்பூதம் * இங்கு இவ் உயிர் ஏய் பிரகிருதி * மான் ஆங்காரம் மனங்களே. (10)
3858. My Lord in Tirumāliruñcōlai, You are my great Savior, becoming one with me. Untangle me from the mysterious complexities of the five senses, the five sensory organs, the five motor organs, the five elements, and the conjunction of spirit with primordial matter. Deliver me from ego and mind.
Explanatory Notes
(i) In the preceding song, the Āzhvār pleaded lustily with the Lord that He should no longer desire his foul body but despise it. But the Lord could not desist from lavishing His affections on the Āzhvār’s body. In order to remedy this state of affairs, the Āzhvār had to bring home to the Lord the unwholesome composition of his
physical body and argue his case for
+ 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.)
nangal̤ kŏnĕ — being the one who is the lord for those who are like me; yānĕ nī āgi — you being me without any difference between us, as if ī am giving the remedy myself; ennai — me; al̤iththāy — oh one who protected!; pongu — rising (due to the enjoyment); aim pulanum — five types of enjoyable aspects such as sound, touch, form, taste and smell; poṛi aindhum — five traps- (the senses which trap in such aspects) eye, ear, nose, tongue and skin which are gyānĕndhriyams (senses of knowledge); karumĕndhiriyam — five karmĕndhriyams (senses of action) which help in engaging in such aspects; aim būdham — pancha būthams (five great elements) such as earth, water, air, fire and ether which are the abodes for ṣabdha etc and which are the cause for the body which holds the senses; ingu — in this samsāram; i uyir ĕy — being closely bound with the āthmā; pirakiruthi — mūla prakruthi (primordial matter); mān — mahān which facilitates creation; āngāram — ahankāra which facilitates ego/intellect; manangal̤ — mind which is the cause for sankalpa (will); un mā māyai — your very amaśing prakruthi and effects of prakruthi; mangavottu — mercifully agree to destroy them.; mānāngāra manam — ṭhe connection with body through mahān, ahankāram and manas (mind); keda — to be destroyed
3859 ## மான் ஆங்காரம் மனம் கெட * ஐவர் வன்கையர் மங்க * தான் ஆங்காரமாய்ப் புக்கு * தானே தானே ஆனானை ** தேன் ஆங்காரப் பொழில் குருகூர்ச் * சடகோபன் சொல் ஆயிரத்துள் * மான் ஆங்காரத்து இவை பத்தும் * திருமாலிருஞ்சோலை மலைக்கே. (11)
3859. These ten songs, part of Caṭakōpaṉ's thousand, narrate how the Lord lovingly entered his body and soul, becoming one with him and severing his material attachments. They are dedicated to Mount Tirumāliruñcōlai, abounding in lovely orchards.
Explanatory Notes
That this decad pertains to the holy centre of Tirumāliruñcōlai is evident from every song in this decad. The special significance of this fact being mentioned in this end-song can, however, be appreciated in two ways, as indicated below:
(i) In 11-10, the Āzhvār had referred to this holy centre, abounding in orchards, young and gay, as one of bewildering charm. 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.)