Nammāzhvār, as parānkusa nāyaki (female persona), thinks that all living creatures in this world suffer from being separated from Bhagavān similar to her state of mind. Āzhvār looks at the Crane/stork, the andril bird, the sea, the wind and the moon and interprets some of their natural traits/tendencies as their expression of separation anxiety and
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உலகிலுள்ள எல்லா உயிரினங்களும் தம்மைப் போலவே பகவானை விட்டுப் பிரிந்து வருந்துகின்றன என்று நினைத்தார் நம்மாழ்வார், நாரை, அன்றில், கடல், காற்று, சந்திரன் ஆகியவற்றைக் கண்டார்; அவற்றிற்கு உண்டான சில தன்மைகளை இயற்கையாக எண்ணாமல், அவை பகவானைவிட்டுப் பிரிந்ததால் வருந்துகின்றன என்று நினைத்து,
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Verses: 2901 to 2911
Grammar: **Taravu Kocchakakkalippā / தரவு கொச்சகக்கலிப்பா
2901. Young stork in the seaside garden, you don't sleep, even though my mother and the entire SriVaikuntam have gone to rest. Your whole body seems white with great grief; like me, have you lost your heart to Tirumāl?
Explanatory Notes
(i) Not falling within the mischief of ‘tamas’ (inertia), there is no question of SriVaikuntam going into slumber. The wonder of it is that even SriVaikuntam, never known to sleep, have gone to sleep, but the poor stork doesn’t sleep! The (gnostic) mother would not sleep because there was a time when she was agitating her mind about finding a suitable match for her highly
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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.)
vāyum — approaching closely; thirai — in the tide; ugal̤um — carefully walking; kānal — in the seashore; madam — majestic; nārāy — ŏh crane!; āyum — (sleepless) mother; amar ulagum — dhĕva lŏkam- celestial world (where sleep is nonexistent); thunjilum — even if they sleep; nī — you; thunjāy — are not sleeping; āl — thus; nŏyum — the pain/disease inside; payalaimaiyum — (which causes) the pale complexion due to love-sickness; mīdhūra — raising; emmĕ pŏl — (being caught in dear one) like us; nīyum — you too; thirumālāl — by ṣrīman nārāyaṇan who is the consort of ṣrī mahālakshmi; nenjam — heart; kŏtpattāyĕ — have been stolen?
2902. Ye Aṉṟil with sharp beak, you seem downhearted, your voice weak, and you suffer from lack of sleep during the long nights. Do you, like me, yearn for the cool tulacī garland at the feet of the Lord who reclines on His serpent couch?
Explanatory Notes
Just as he was addressing the stork, the Āzhvār heard the Aṉṟil birds in the neighbouring palmyra tree, crying out their agony of separation, as and when their bills got unlocked during sleep, vide also the preamble to this decad. The Āzhvār extends his sympathy to these birds, looking upon them as comrades-in-distress.
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.)
kŏtpatta — stolen; sinthaiyaiyāy — having (been stolen of) heart; kūrvāya — (reflecting such sorrow in a stammering way) with loud voice; anṛilĕ — oh ibis!; sĕtpatta — lengthy; yāmangal̤ — night time; sĕrādhu — not having associated; irangudhi — being sorrowful; āl — thus; ātpatta — being servitors; emmĕ pŏl — like us; nīyum — you too (whose suffering in separation is physically visible); aravaṇaiyān — one who has ādhi sĕsha bed as his identity; thāl̤ — in his lotus feet; patta — having been stepped on (while enjoying); thaṇ — having freshnesss; thuzhāyth thāmam — thul̤asi garland; kāmuṝāyĕ — did you desire for that?
2903. Roaring Sea, you languish without sleep day and night, and I see your heart is full of water. Are you afflicted with grief like us, unable to reach the feet of our Lord who destroyed Laṅkā with fire? May you be free from grief and prosper!
Explanatory Notes
(i) The Sea can be said to sleep when it is silent without throwing the waves up. But the waves are surging up and down all the time, be it day or night; this sleeplessness is attributed by the Āzhvār to its separation from the Lord.
(ii) The sea roars and it is mere sound with no meaning, just like the indistinct sound coming from a throat, choked with grief. The Āzhvār
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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.)
kāmuṝa — enjoyment that was desired for; kaiyaṛavŏdu — being sad for not accomplishing them; nī — you; irāp pagal — night and day; muṝa — fully; kaṇ thuyilāy — not sleeping; nenju — even inside your heart; urugi — melted; ĕngudhi — calling out; āl — thus; thennilangai — lankā; muṝa — fully; thī ūttinān — one who set fire; thāl̤ — divine feet; nayandha — desired; yām — us; uṝadhu — whatever happened; uṝāyŏ — did you also experience?; kanai — making noise; kadalĕ — ŏh sea!; vāzhi — may you live long (after having your sorrow eliminated)
2904. Chill wind, do you suffer from chronic illness like me? You seem to search day and night without rest, exploring space, hills, and valleys, trying to find our mighty Lord who wields the conch and discus.
Explanatory Notes
(i) If the wind is chill, the Āzhvār thinks it is due to delirium; if the wind moves about, all over, all the time, gathering all the dust in the process, as is its want, the Āzhvār thinks that it goes in search of the Lord with the frantic fervour of an importunate lover who dashes off, breaking all norms of feminine conduct, disfigures herself and musters public opinion
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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.)
thaṇ — cool (like a body cured of fever); vādāy — ŏh northerly wind!; kadalum — sea; malaiyum — and mountain; visumbum — and sky; thuzhāy — touching; em pŏl — l̤ike us who seek out for him in milk ocean, thirumalā and paramapadham (paramākāsam- the ultimate sky) as stated in thaiththiriya upanishath -ambasyapārĕ bhuvanasya madhyĕ nāgasya prushtĕ-; sudar — radiance of moon, sun, etc; kol̤ — as identity; irā — in the night; pagalum — in the day; thunjāy — not sleeping (being stationed in a single place); āl — thus; adal — in the mahābhāratha war; kol̤ — took up (after saying -ī won-t pick up any weapons-); padai āzhi — having the divine sudharṣana chakram; ammānai — sarvĕṣvaran; kāṇbān — desiring to see (like how bhīshma wanted to see krishṇa); nī — you (who are helping all); ūzhidhŏṛūzhi — time after time (even if the yuga cycles change), forever (thinking about him); udalam — pervaded all through the body, until the body exists; nŏy — disease; uṝāyŏ — did you have?
2905. O clouds, always breaking into tears and flooding the worlds, do you suffer like me and my comrades, irresistibly drawn to Matucūtaṉ, desiring Him with heart and soul? May you be free from misery and prosper!
Explanatory Notes
(i) It is clear from this, that Parāṅkuśa Nāyakī and comrades of her ilk are grief-stricken to such an extent that their profuse tears flood the worlds like the rain-water unleashed by the clouds.
(ii) Matucūtaṉ (Madhusūdha)–Lord Mahā Viṣṇu, Who slew Madhu, the demon. The Āzhvār queries whether the clouds did also come under the spell of the Lord, attracted by His glorious trait of vanquishing the evil forces, in the same way as he and others of his ilk did.
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.)
2906 நைவாய எம்மேபோல் * நாள் மதியே !நீ இந் நாள் * மை வான் இருள் அகற்றாய் * மாழாந்து தேம்புதியால் ** ஐ வாய் அரவு அணைமேல் * ஆழிப் பெருமானார் * மெய் வாசகம் கேட்டு * உன் மெய்ந்நீர்மை தோற்றாயே? (6)
2906. Withering Moon, you seem worn out like us and no longer light up the dark sky as you once did. It appears you've lost your former glow, possibly misled by the words of the Lord who holds the discus and reclines on the serpent with its five hoods.
Explanatory Notes
(i) The Moon waxes and wanes because of its different phases, but Parāṅkuśa Nāyakī attributes the waning of the Moon and the resultant diminution of its brightness to a mental malady, on a par with her own.
(ii) In her present state of mental depression, the Nāyakī is so sore with the Lord that she says that the Lord’s utterances should not be taken at their face value.
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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.)
naivu — becoming weak only; āya — having it as nature; emmĕ pŏl — like us; nāl̤ — crescent shaped (1/16th of the siśe of full moon); madhiyĕ — oh chandra!; nī — you (who are radiant); innāl̤ — on this day (right now); mai — like very dark color paste; vān — in the sky; irul̤ — darkness; agaṝāy — unable to eradicate it;; māzhāndhu — losing the shine; thĕmbudhi — you have waned; āl — thus; aivāy — having many faces and two tongues (to lie); aravaṇai mĕl — on the serpent bed; āzhi — one how has the divine sudharṣana chakram; perumnānār — having great glories (who teaches them to lie); mey — big lie; vāsagam — words; kĕttu — after hearing; un — your; mey — in the form; nīrmai — the ability to uplift; thŏṝāyĕ — have you lost?
2907 தோற்றோம் மட நெஞ்சம் * எம் பெருமான் நாரணற்கு * எம் ஆற்றாமை சொல்லி * அழுவோமை நீ நடுவே ** வேற்றோர் வகையில் * கொடிதாய் எனை ஊழி * மாற்றாண்மை நிற்றியோ? வாழி கனை இருளே (7)
2907. We have lost our hearts to Nāraṇaṉ, our Lord, and have shared our sorrows with each other. But then you, dark night, stepped in, worse than our enemies. May you find prosperity and be freed from this state.
Explanatory Notes
(i) This stanza, as worded above, does not accord with the pattern of the preceding and succeeding stanzas in this decad. Based, however, oṇ the diction as such, Emperumāṉar (Rāmānuja) and other Ācāryas were inclined to interpret this soṇg, as follows: The dark night, instead of weeping along with Parāṅkuśa Nāyakī and her comrades, is worse than a foe, in so far as it
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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.)
em — our; perumān — master; nāraṇan — to srīman nārāyaṇan; madam — that which is humble towards us; nenjam — heart; thŏṝŏm — having lost it; em āṝāmai — (due to that) our sorrow; solli — spoke out loudly; azhuvŏmai — with respect to us who are crying; nī — you; naduvĕ — having entered in-between; vĕṝŏr vagaiyil — than the nature of enemies; kodiyadhāy — more cruel; enai ūzhi — until eternity (forever); māṝāṇmai — being the one who can remove our suffering; niṝiyŏ — are you standing firm?; kanai — dense; irul̤ĕ — ŏh darkness!; vāzhi — instead of manifesting your presence and torturing us, let the sufferings vanish and live long.
2908. O Channel, you release dark waters in abundance day and night, seemingly bewildered. Do you also yearn intensely for the grace of the Lord who shattered the demon in the rolling wheel?
Explanatory Notes
Parāṅkuśa Nāyakī gropes her way through, in darkness, and not being able to distinguish land from water, comes to a channel discharging lots of water and making plenty of noise in the process. She thinks that the channel is also lamenting its separation from Lord Kṛṣṇa, who destroyed Śakaṭāsura and whose grace it pines for.
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.)
2909 நொந்து ஆராக் காதல் நோய் * மெல் ஆவி உள் உலர்த்த * நந்தா விளக்கமே * நீயும் அளியத்தாய் ** செந்தாமரைத் தடங்கண் * செங்கனி வாய் எம் பெருமான் * அம் தாமம் தண் துழாய் * ஆசையால் வேவாயே? (9)
2909. Undying flame, your plight is truly sad. Your gentle soul is withered, burnt by the desire for the cool and bright tulacī garland worn by our Lord, who has large lotus eyes and red lips.
Explanatory Notes
(i) Parāṅkuśa Nāyakī returns home in a state of mental exhaustion, and sees the burning lamp. The heat of the flame, she thinks, is the one generated by its separation from the Lord, an experience identical with hers.
(ii) The flame of the lamp is not homogeneous, being of different intensity of heat at different places or zones, as they are called; the flame itself
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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.)
nandhā — continuous, without any break; vil̤akkamĕ — ŏh lamp!; al̤iyaththāy — (such) distinct; nīyum — you too; nondhu ārā — not being satisfied though being already engaged; kādhal — love; nŏy — sickness; mel — tender (like your body); āvi — prāṇa (vital air); ul̤ — inside; ularththa — to dry it up; sem — reddish; thāmarai — like a lotus; thadam — huge; kaṇ — eyes; sem — reddish; kani — like a fruit; vāy — having the mouth; emperumān — my master; am — beautiful; thaṇ thuzhāyth thāmam — cool thul̤asi garland-s; āsaiyāl — attachment/desire; vĕvāyĕ — are you suffering in anguish?
2910 வேவு ஆரா வேட்கை நோய் * மெல் ஆவி உள் உலர்த்த * ஓவாது இராப்பகல் * உன்பாலே வீழ்த்து ஒழிந்தாய் ** மா வாய் பிளந்து * மருதிடை போய் மண் அளந்த * மூவா முதல்வா * இனி எம்மைச் சோரேலே (10)
2910. Primate of eternal youth, you split open the big mouth of the horse demon Kēci, crawled between the twin trees and broke them down, and measured the worlds. Absorbed in you day and night, our delicate souls, struck down by the burning malady of love, have withered greatly. Please, don't leave us from now on.
Explanatory Notes
Seeing the Āzhvār’s pangs of separation from Him, the Lord approaches the Āzhvār, shedding His cool grace. Thereupon, the Lord is told by the Āzhvār that his tender soul, already worn out and emaciated due to its separation from the Lord, thaws down still further in contemplation of His wondrous deeds and glorious traits. The Āzhvār also fervently prays to the Lord, not to forsake him any 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.)
vĕvārā — not satisfied with torturing; nŏy — disease (love-sickness); mel — weak (due to separation); āvi — āthmā; ul̤ — like dried leaf; ularththa — to dry it completely; irāp pagal — night and day; ŏvādhu — incessantly; un pālĕ — in your qualities; vīzhthu ozhindhāy — one who captivated me; mā — the horse-s (that was the enemy of those who approach you); vāy — mouth; pil̤andhu — tore; marudhu — (twin) arjuna tree; idai — in between; pŏy — entered; maṇ — the earth (to make it fully subservient); al̤andhu — measured; mūvā — being every youthful; mudhalvā — ŏh the cause of all!; ini — going forward; emmai — us; chŏrĕl — never leave us
2911. Those who regularly recite these ten stanzas from the thousand composed by Kurukūr Caṭakōpaṉ, who has an insatiable love for the resplendent Lord (the source of everything), will surely enjoy the eternal bliss of SriVaikuntam.
Explanatory Notes
(i) It is only after the Lord came and joined the Āzhvār that He became God indeed, the Protector of oṇe and all, without any exception; again, the Lord became resplendent, only after His union with the Āzhvār.
(ii) It is also noteworthy that, In this decad, the Āzhvār has come to be identified through his boundless love for the Lord; that is why he is referred to not as mere Kurukūr Caṭakōpaṉ but as Caṭakōpaṉ of insatiable God-love.
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.)
sŏrādha — without leaving out even a single entity; epporutkum — for all entities; ādhiyām — being the cause; sŏdhikkĕ — one who is known by the term -paramjyŏthi #[supreme effulgence]; ārādha — insatiable; kādhal — having affection; kurukūrch chatakŏpan — nammāzhvār; ŏr — unique; āyiram — in thousand pāsurams,; sonna avaṝul̤ — among those which are spoken; ivai paththum — these 10 pāsurams (which are filled with great love); sŏrār — ones who stick to (these pāsurams); vaikundham — that paramapadham; thiṇṇana — certainly; vidār kaṇdīr — those who will never miss it