Āzhvār’s yearning and eagerness to uninterruptedly enjoy with devotees - (ஊனில் வாழ்)
அடியார் குழாத்தைக் கூடும் ஆசையுற்று உரைத்தல்
Āzhvār deems that there is no one in this world who deserves to enjoy the bliss of reuniting with the primordial Being after a long separation; he realizes that there is no one deserving in this mortal world filled with those who are more inclined to run after money and clothes; Āzhvār’s yearning and his eagerness awaiting for the day he joins the nithya
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ஆதாம் பகவானைப் பிரிந்த ஆற்றாமை தீர, பகவான் வந்து கலந்ததாலுண்டான இன்பத்தை அனுபவிக்க இவ்வுகில் யாரேனும் உளரோ என்று நம்மாழ்வார் சிந்தித்தார்; உண்டியே உடையே என்று உகந்து ஓடும் இவ்வுலகில் ஒருவரும் இல்லை என்பதை அறிந்தார்; நித்ய சூரிகளின் கூட்டத்தில் புகுந்து பகவானை இடைவிடாமல் அனுபவிக்கும்
2923. Oh, mind dwelling in the fleshy body, you are indeed good. Thanks to you, this vassal can mingle with Matucūtaṉ, my Lord and the Chief of Nithyasuris, and merge into Him like honey, milk, nectar, and candy.
Explanatory Notes
(i) In this decad, where the Āzhvār gives vent to his joy of communion with the Lord, the one he was pining for, praise is first bestowed on his forward mind which had overtaken him in its flight to God, seeking the bliss of union with Him. This is like a prince, restored back to his lost kingdom by some one, thanking that person first. The word ‘Uyir’ (soul) in the original
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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.)
ūnil — body which is made of flesh; vāzh — living (gloriously with bhagavath anubhvam in this body which is rare like a lotus blooming on a stove); uyirĕ — ŏh mind/heart!; nallai pŏ — this is good!; unnai — you; peṝu — getting (as subservient to me); vānul̤ār — more than the nithyasūris who are residents of paramapadham; perumān — having greater glory; madhusūdhan — one who finished my hurdles (since ī have the desire to enjoy him) like he finished the demon madhu; en ammān thānum — he who has the quality of being my master, accepting my services; yānum — ī (who desired to enjoy him and surrendered to him for that); than ul̤l̤ĕ — within himself; ellām — being all sweet; thĕnum — like honey and honey; pālum — like milk and milk; neyyum — like ghee and ghee; kannalum — like sugar and sugar; amudhum oththu — like nectar and nectar; kalandhu ozhindhŏm — we have mixed
2924. Oh, Lord of wondrous traits, there is no one above You and no one equal to You, yet You take on forms like all others. You are the life-giver to everyone, the Mother who bore me, the Father, and the Teacher. It's beyond me to list all Your favors.
Explanatory Notes
(i) While patting on the back of his forward mind, in the preceding song, the Āzhvār realised that even such an evolved mind was but the Lord’s gift and, therefore, he passed on to sing the glory of God.
(ii) When this song was discoursed upon, by that great preceptor, Empār, the question was raised by some one in the learned assembly as to who is the first spiritual
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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.)
oththār mikkārai ilaiyāya — not having anyone equal or greater (for such tasteful nature); māmāya — being very spectacular (even if enjoyed every moment, each moment being so new and relishable); oththāy epporutkum — descending in all forms to give joy; uyirāy — being the bearer of everything (like the āthmā bearing the body); ennai — me; peṝa — created; a — having such distinct relationship; thāyāy — being mother who looks after the desires of the child; a — being the cause for such creation; thandhaiyāy — being father who looks after the well-being of the child; aṛiyādhana — those experiences which one is ignorant about; aṛiviththu — taught; aththā! — ŏh one who has the natural relationship (to do such favours)!; nī — you (who have natural relationship unlike the mother/father of this world who have a relationship due to specific reason of being born to them due to karma); seydhana — favours done; adiyĕn — being a servitor; aṛiyĕn — would not know fully
2925. It is incredible how You entered my mind, even when I was caught up in this mysterious world, still naive. You instilled in me the desire to serve You, just as You cleverly obtained the land in three strides from Mahābali when You took the form of Vāmaṉa, the small child.
Explanatory Notes
The present versification conforms to the interpretation given by Śrī Rāmānuja, duly changing the prose order of the text, as in the original, quite in keeping with the current milieu. Śrī Rāmānuja was taught the meaning of this song by his spiritual Instructor (Tirumālai Āṇṭāṉ), as follows, without any change in the prose order of the poem (as in the original text).
“You
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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.)
aṛiyāmai — one who mesmerised (through his physical beauty so that others cannot know his true nature); kuṛal̤āy — one who became vāmana (dwarf); nilam māvali mūvadi enṛu — saying -land mahābali three feet- (even without proper sentence formation); aṛiyāmai — not understanding (the instructions given by ṣukrāchārya who said -this is supreme lord himself-); vanjiththāy — ŏh one who cheated (and grabbed the world which he considered as his own)!; enadhu āvi ul̤ kalandhu — entering into my heart (by revealing this incident); aṛiyā — that which will nurture ignorance; mā — having insurmountable glories; māyaththu — samsāra which is the result of māyā (ignorance); adiyĕnai — me (just considering our relationship as master-servant); aṛiyāk kālaththu ul̤l̤ĕ — when there was no scope to know about such relationship; adimaik kaṇ — in such servitude; anbu — attachment; seyviththu vaiththāyāl — created that
2926 எனது ஆவியுள் கலந்த * பெரு நல் உதவிக் கைம்மாறு * எனது ஆவி தந்தொழிந்தேன் * இனி மீள்வது என்பது உண்டே? ** எனது ஆவி ஆவியும் நீ * பொழில் ஏழும் உண்ட எந்தாய் * எனது ஆவி யார்? யான் ஆர்? * தந்த நீ கொண்டாக்கினையே (4)
2926. My Father, You held the seven worlds in Your stomach and then merged into my soul. In return for this great blessing, I offer You my soul, with no turning back. But what is my soul? Who am I? What belongs to You, You have already taken. You are the great Giver, the Soul of my soul.
Explanatory Notes
For all the good done to him by the Lord, the Āzhvār wanted to recompense Him and so, he offered his soul to the Lord, adding, with extra gusto, that it was a firm offer from which he would not recant. A little introspection, however, made him realise that there is hardly anything which does not belong to God and there is, therefore, no question of surrendering the soul
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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.)
pozhil ĕzhum — all worlds; uṇda — (while being destroyed during pral̤ayam (annihilation)) placed in your stomach and protected them; endhāy — ŏh lord/master!; enadhāvi ul̤ — inside my āthmā (which is to be rejected due its fallen nature); kalandha — mixed seamlessly (like water mixing with water); peru — (considering that as his benefit) huge; nal — good (since its nirhĕthukam- without any effort from āzhvār); udhavi — for the favour; kaimmāṛu — as return of favour; enadhāvi — my āthmā; thandhu ozhindhĕn — submitted (to you); ini — now; mīl̤vadhu — (for that) return; uṇdĕ — is not there; enadhu āviyum — for my āthmā (soul); āvi — āthmā; nī — you; enadhu āvi ār? — the actions of āthmā (which is submitted) are not under my control; yān ār — the doership of mine (who is submitting) is not under my control; thandha — one who created (the existence of this āthmā which has the ability to give, act etc); nī — you only; koṇdākkināy — subsequently accepted
2927 இனி யார் ஞானங்களால் * எடுக்கல் எழாத எந்தாய் * கனிவார் வீட்டு இன்பமே * என் கடல் படா அமுதே ** தனியேன் வாழ் முதலே * பொழில் ஏழும் ஏனம் ஒன்றாய் * நுனி ஆர் கோட்டில் வைத்தாய் * உன பாதம் சேர்ந்தேனே (5)
2927. My Lord, deep learning alone can't fully grasp You. For your devotees, you bring joy and spiritual bliss. You are my true nectar, the source of life for this unique devotee, and the One who redeemed me from the Ocean of Samsara., just like how You as the Boar, lifted the seven worlds on your tusk. Now, I have reached Your feet.
Explanatory Notes
The Āzhvār rejoices that he has been reclaimed by the Lord from the Ocean of Saṃsāra, even as He reclaimed the Earth from under the Oceanic waters, after slaying Hiraṇyākṣa, the golden-eyed demon.
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.)
yār — even those who are great; gyānangal̤āl — with the knowledge; edukkal — to grasp; ezhādha — cannot grasp; endhāy — my lord; kanivār — those with well matured heart (due to their attachment towards you); vīttu inbamĕ — one who is like the bliss in liberation; en — for me (who neither has knowledge nor has a matured heart); kadal — in the ocean; padā — not created from; amudhĕ — being (divine) nectar; thaniyĕn — lonely me (due to not fitting in this material realm); vāzh — (glorious) living (matching my nature); mudhalĕ — (due to his triggering the attachment, etc) the primary cause; pozhil ĕzhum — (to demonstrate lifting me up from the material world) the universe which is structured as seven islands; onṛu — distinct; ĕnamāy — being mahāvarāha (great wild-boar); nuniyār — sharp; kŏttil — in the tusk; vaiththāy — ŏh one who placed it!; ini — now (after your being my controller); un pādham — your divine feet; sĕrndhĕnĕ — reached (certainly)
2928. You grant Your devotees a steady and bright mind. Always close to the devout, You are their very life and guiding light. You are a deadly poison for their sins, just like how You struck the devil (Sūrpaṇakhā's) nose. From the earliest time, I, your vassal, have been at Your feet.
Explanatory Notes
(i) The Āzhvār affirms that he always belonged to the Lord and rejoices, now that he is in the Lord’s company, forgetting all the pangs of the earlier separation.
(ii) It is said that one has to inevitably pass through the reactions of one’s past actions. But this is true only in the case of those who are not devoted to the Supreme Lord, while, in respect of the devout,
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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.)
sĕrndhār — those who have reached (you); thī — cruel; vinaigatku — sins; aru — unbearable; nanjai — being the poison; thiṇ madhiyai — one who bestows strong mind which has complete faith; thīrndhār tham — for those who have such faith; manaththu — in their mind; piriyādhu — without being separated; avar uyirai — their āthmā; sŏrndhĕ — moving/dying away (by engaging in worldly matters); pŏgal kodā — without letting them; sudarai — the naturally radiant emperumān (who manifests his divine form to them); arakkiyai — sūrpaṇakā; mūkku īrndhāyai — you who can destroy (their worldly attachments) like you cut off the nose (of sūrpaṇakā); adiyĕn — me who is naturally a servant of you; mudhal munnamĕ — since time immemorial; adaindhĕnĕ — have ī not reached?
2929 முன் நல் யாழ் பயில் நூல் * நரம்பின் முதிர் சுவையே * பல் நலார் பயிலும் * பரனே பவித்திரனே ** கன்னலே அமுதே! * கார் முகிலே !என் கண்ணா * நின் அலால் இலேன்காண் * என்னை நீ குறிக்கொள்ளே (7)
2929. You are the delightful melody, pure and refined, from the ancient lyre, adored by the eminent. Oh, Lord, You are pure and supreme, as sweet as nectar and cane juice. My cloud-hued Kaṇṇā, I seek refuge only in You; take note and claim me as Yours.
Explanatory Notes
(i) Notwithstanding the assertion, as in the last song, that he belonged to the Lord from time immemorial, the Āzhvār apprehends the frightful possibility of getting separated from the Lord, over again, and he, therefore, entreats Him to note that he cannot brook separation from Him Who is sweetness itself. The sweetness of music which attracts the cow, the infant and
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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.)
mun — since time immemorial; nal — distinct/beautiful; yāzh — in the musical instrument named yāzh [similar to modern day vīṇā]; payil — practiced (by those who want to acquire proficiency); nūl — as laid out in gītha ṣāsthram (literature related to music); narambil — sourced from the nerve (ṣtring); mudhir — matured; suvaiyĕ — ūnlimitedly enjoyable like music; pal — multitude (of persons who enjoy as mentioned); nalār — those with greatness (which never slips); payilum — to enjoy eternally; paranĕ — one who is supreme; paviththiranĕ — one who purifies (those who don-t have such state of mind by eliminating their defects such as ignorance etc and giving them such joyful experience); kannalĕ — ḥaving unlimited sweetness like sweet food item which has sweetness everywhere; amudhĕ — nectar (which can give life to even dead ones); kārmugilĕ — ḥaving a magnanimous form like a cloud during rainy season (who is being the abode of such tastes); en — to give blissful experience to me (with such divine form); kaṇṇā — ŏh krishṇa!; ninnalāl — without you (who are so unlimitedly sweet); ilĕn kāṇ — ī have no existence; ennai — me (who will die in separation); nī — you (who have so much sweetness that will make others die while in separation); kuṛikkol̤ — consider in your divine heart (after analysing the nature of us both)
2930. In this very birth, I have achieved in a short time what others gain over long ages through deep penance and intense knowledge. I have been freed from the miseries of birth, all thanks to my Lord, the One who stole and ate milk and butter from hanging hoops. My mind remains close to Him.
Explanatory Notes
The Āzhvār could attain the Lord right now, not by following the disciplines, rigid and rigorous, but solely by His Grace which alighted on him while contemplating the boyish pranks of the Lord, as Śrī Kṛṣṇa, eating stealthily, the milk and butter, stored up in hanging hoops, in the pastoral village of 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.)
uṛi — in a pot (hung down from the ceiling in a rope to preserve milk, curd (yoghurt), butter etc); koṇda — preserved; veṇṇey — butter; pāl — milk; ol̤iththu — entered mischievously (without the knowledge of the owners); uṇṇum — since he eats; ammān — krishṇa who is the master (since he accepted the service); pin — subsequently; neṛi — path (which he took); koṇda — following; nenjanāy — having such heart; piṛavith thuyar — difficulties caused by birth; kadindhu — discarding them through detachment; kuṛikkol̤ — those which are pursued (through renunciation and control of senses); gyānangal̤āl — many different types of gyāna yŏgam (which vary in form as in vĕdhana, dhyāna, upāasana and in the process such as sadhvidhyā, dhahara vidhyā etc); enai ūzhi — in a long span of time; sey — performed; thavamum — the result of thapasyā (penance- bhakthi yŏgam); kiṛikkoṇdu — through good means (which is the mercy of bhagavān); ippiṛappĕ — in this life itself; sila nāl̤il — in a short span of time; yān — me (who is not qualified for such experience); eydhinan — attained
2931 கடி வார் தண் அம் துழாய்க் * கண்ணன் விண்ணவர் பெருமான் * படி வானம் இறந்த * பரமன் பவித்திரன் சீர் ** செடி ஆர் நோய்கள் கெடப் * படிந்து குடைந்து ஆடி * அடியேன் வாய்மடுத்துப் * பருகிக் களித்தேனே (9)
2931. Wearing the cool, fragrant tulacī garland, Kaṇṇaṉ, the Chief of Nithyasuris, has no equal, even in SriVaikuntam. As a vassal, I can come close to Him and be freed from vast and dense sins by reveling in and singing His auspicious traits profusely.
Explanatory Notes
The Āzhvār rejoices that he could partake of the spiritual worldly bliss even here, as the Lord is right with him in all His celestial grandeur, the dense sins which stood between him and the Lord having been eradicated, root and branch, by His grace. It is a case of the immaculate Lord purifying one and all falling within the purview of His sweet, spontaneous grace.
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.)
kadi — fragrance; vār — flowing; thaṇ am thuzhāy — one who is wearing fresh thul̤asi (garland); kaṇṇan — krishṇa (who is submissive towards his devotees); viṇṇavar perumān — for him who has supremacy (which is enjoyed by) nithyasūris who are matching in glory; vānam — in paramapadham (spiritual sky); padi — match; iṛandha — since (it is) not there; paraman — the supreme who has no one greater than him; paviththiran — one who is so pure (that he purifies even those who are ignorant and don-t have this proper understanding and gives them divine experience); sīr — in the qualities (which manifest his supremacy, simplicity, purity etc); sediyār — densely populated, abundant; nŏygal̤ — great diseases (starting with worldly attachments); keda — to destroy; padindhu — approached; kudaindhu — completely immersed; ādi — bathed (drenched/drowned); adiyĕn — ī who am fully existing for bhagavān; vāy maduththu — keeping my mouth (which is the desire that is the tool to enjoy) ready; parugi — consumed it (like a very thirsty person drinking water) for full satisfaction; kal̤iththtĕn — attained unsurpassed bliss.
2932. When will I be able to join the holy gatherings of the wondrous Lord's devotees? He holds the radiant conch and discus, and protects both SriVaikuntam and Earth. He is the light that illuminates all knowledge. By getting rid of worldly pleasures and their resulting sufferings—birth, death, old age, and disease—I can achieve this.
Explanatory Notes
In the preceding song, the Āzhvār gave vent to his supreme joy, exclaiming that the very spiritual worldly bliss had come to him, right here.
The Lord asked the Āzhvār whether there was anything more He could do for him.
The Āzhvār replied:
“My Lord, there is no doubt that 1 have found spiritual world on Earth. But then, the fear whether the present enjoyment
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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.)
kal̤ippum — joy (in worldly gains); kavarvum — craving (in the lack of such gains); aṝu — without; piṛappup piṇi mūppu iṛappu aṝu — without janma (birth), vyādhi (disease), jarā (old age), maraṇa (death) which are the cause for such gains and lack of them; ol̤ik koṇda — that which shines the flame (of knowledge etc); sŏdhiyamāy — having beautiful effulgent form; thul̤ikkinṛa — raining; vān — sky; innilam — earth (which sustains by that rain); sudar — greatly radiant; āzhi — chakra (disc); sangu — ṣanka (conch); ĕndhi — holding; al̤ikkinṛa — mercifully protecting; māyappirān — the great benefactor-s; adiyārgal̤ — nithyasūris who are engaged with eternal servitude; kuzhāngal̤ai — assemblies; udan — with agreement (to mix as water with water); kūduvadhu — joining; enṛu kolŏ? — When
2933 ## குழாம் கொள் பேர் அரக்கன் * குலம் வீய முனிந்தவனை * குழாம் கொள் தென் குருகூர்ச் * சடகோபன் தெரிந்து உரைத்த * குழாம் கொள் ஆயிரத்துள் * இவை பத்தும் உடன் பாடி * குழாங்களாய் அடியீர் உடன் * கூடிநின்று ஆடுமினே (11)
2933. Dance, O'devotees, and the ones singing these ten songs together, taken from the thousand learned songs of Caṭakōpaṉ, chief of the apostles of Ten Kurukūr. Sing in adoration of the fierce Lord who defeated the demon Rāvaṇa and his armies.
Explanatory Notes
In this end-stanza, there is a departure from the usual pattern of setting out the benefits of learning and singing the ten songs in each decad. The Āzhvār emphasises the importance of these ten songs being sung in a chorus by the devotees, as an end in itself. It may also be construed that those who learn these ten songs will have the felicity of singing them in the holy
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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.)
kuzhām kol̤ — having many groups(of rākshasas who are hindering (others)); pĕr — rāvaṇa who has greatness (of having such armies of rākshasas); arakkkan — rākshasa-s; kulam — whole clan; vīya — to be destroyed; munindhavanai — one who mercifully showed his anger; kuzhām kol̤ — having many groups (of ṣrīvaishṇavas); thenkurugūr — the controller of thirunagari; ṣatakŏpan — nammāzhvār; therindhu — analysed; uraiththa — mercifully spoke; kuzhām kol̤ — in the form of decads (collection of 10 pāsurams); āyiraththul̤ — in the thousand pāsurams of thiruvāimozhi; ivai paththum — these ten pāsurams; udan — agreeing (to the meanings); pādi — sing (to reveal the joy); kuzhāngal̤āy — in many groups (sharing the joy with each other); adiyīrudan — being like minded devotees matching your true nature; kūdi — associate; ninṛu — staying together (without break); ādumin — try to dance