The great joy attained by Āzhvār through union with Emperumān - (அம் தாமத்து)
இறைவன் ஆபரணாதிகளுடன் வந்து கலக்க ஆழ்வார் மகிழ்தல்
These divine hymns enumerate the joy-filled experience of Āzhvār when Bhagavān decides to put a stop to Āzhvār’s separation anxiety and despair by reuniting with him.
Insights from the Avatārikā of Tirukkurukaippirāṉ PiḷḷāṉInsights from the Avatārikā of Nañjīyar
In the fifth chapter, our Ācāryas draw a profound parallel between the
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ஆழ்வார் படும் வருத்தம் தீருமாறு பகவான் வந்து ஆழ்வாரோடு கலந்ததை மகிழ்ந்து பேசும் பாடல்கள் இவை.
இரண்டாம் பத்து ஐந்தாம் திருவாய்மொழி அந்தாமத்தன்பு’-பிரவேசம்
கஜ ஆகர்ஷதே தீரே க்ராஹ ஆகர்ஷதே ஜலே ஸ்ரீ கஜேந்திரன் என்னும் யானையானது, கரையில் இழுக்கிறது; முதலையானது, தண்ணீருக்குள் இழுக்கிறது,’என்றதனைப்
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Verses: 2945 to 2955
Grammar: **Taravu Kocchakakkalippā / தரவு கொச்சகக்கலிப்பா
2945 ## அம் தாமத்து அன்பு செய்து * என் ஆவி சேர் அம்மானுக்கு * அம் தாமம் வாழ் முடி சங்கு * ஆழி நூல் ஆரம் உள ** செந்தாமரைத்தடம் கண் * செங்கனி வாய் செங்கமலம் * செந்தாமரை அடிகள் * செம்பொன் திரு உடம்பே (1)
2945. The Lord resides in my soul, viewing it as a lovely spiritual world. He wears a beautiful garland, a dazzling crown, and carries the conch and discus, with a sacred thread and chain. His eyes are like red lotus ponds, and His lips and feet also glow like red lotuses. His presence shines like red gold.
Explanatory Notes
(i) It is the Lord’s will that the Āzhvār should be kept in this abode a little longer for the benefit of humanity at large. The Āzhvār, however, aspired to enter the gatherings of the celestials in the yonder spiritual world and sing the Lord’s glory profusely and for ever in their holy company. See II-3-10. As a compromise, the Lord meets the aspiration of 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.)
andhāmaththu — in paramapadham; anbu — attachment; seydhu — having; en āvi — in my heart (me who is not favourable); sĕr — well-placed; ammānukku — to the natural master; am — beautiful; dhāmam — having garland; vāl̤ — radiant; mudi — crown; sangu āzhi — divine weapons chakra (disc) and ṣanka (conch); nūl — yagyŏpavītham (sacred thread); āram — divine garland; ul̤a — they appeared; kaṇ — divine eyes; sem thāmaraith thadam — like a pond with red lotus flowers; sem — reddish; kani — like a ripened fruit; vāy — mouth/lips; sem — reddish; kamalam — like a lotus flower; adikkal̤ — divine feet; sem — reddish; thāmarai — like a lotus flower; thiru udambu — divine body; sem pon — like reddish gold
2946 திரு உடம்பு வான் சுடர் * செந்தாமரை கண் கை கமலம் * திரு இடமே மார்பம் * அயன் இடமே கொப்பூழ் ** ஒருவு இடமும் * எந்தை பெருமாற்கு அரனே ஓ * ஒருவு இடம் ஒன்று இன்றி * என்னுள் கலந்தானுக்கே (2)
2946. What a wonder! The Lord who carries Tiru (Lakṣmī) on His chest, whose navel is the seat of Brahmā while the rest is occupied by Araṉ, has mingled with me, filling every part of my body. My Father's body radiates rare brilliance, and His eyes and hands glow like red lotuses.
Explanatory Notes
(ī) Lakṣmī, the Divine Mother, stands ensconced on the Lord’s chest; Brahmā, the demi-urge, appointed by the Lord to create all the fourteen worlds, would not budge from His navel and the rest of the Lord’s body is occupied by Araṉ (Rudra). One so great has now come and taken possession of the entire body of the Āzhvār. Thrilled by his contact with the Lord’s exquisite
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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.)
2947. The One who has mingled with me sparkles like a dazzling mountain. His mouth, eyes, feet, and hands are as beautiful as red lotuses. His stomach sustains all seven worlds, and there is hardly anything that doesn't converge in Him.
Explanatory Notes
(i) Not only Lakṣmī, Brahmā and Rudra, but whatever exists subsists in Him alone. Even so, it is now made to appear that the Lord cannot subsist except by mingling with the Āzhvār. who has, in this context, given Him yet another name (like Nārāyaṇa Vāsudēva) namely, ‘The one iṇ me mingled’.
(ii) The Lord is in full bloom and joy only after He mingled with 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.)
2948 எப் பொருளும் தான் ஆய் * மரதகக் குன்றம் ஒக்கும் * அப்பொழுதைத் தாமரைப்பூக் * கண் பாதம் கை கமலம் ** எப்பொழுதும் நாள் திங்கள் * ஆண்டு ஊழி ஊழிதொறும் * அப்பொழுதைக்கு அப்பொழுது * என் ஆரா அமுதமே (4)
2948. The Lord, who encompasses all things within Himself, shines like an emerald mountain. His eyes, feet, and hands are like red lotuses in fresh bloom. He is an ever-refreshing nectar to me, at all times, through days, months, years, and ages.
Explanatory Notes
In his preamble to this song, the illustrious Nampiḷḷai says: Seeing the Āzhvār comparing repeatedly the Lord’s eyes, lips, hands and feet to red lotus, some persons asked him why he went on repeating the same thing. The Āzhvār rejoined, “Well, I cannot help saying so, for every moment, down the days, months, years and a whole epoch, there is a freshness about Him, like
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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.)
2949 ஆரா அமுதமாய் * அல் ஆவியுள் கலந்த * கார் ஆர் கருமுகில் போல் * என் அம்மான் கண்ணனுக்கு ** நேரா வாய் செம்பவளம் * கண் பாதம் கை கமலம் * பேர் ஆரம் நீள் முடி நாண் * பின்னும் இழை பலவே (5)
2949 ārā amutamāy * al āviyul̤ kalanta * kār ār karumukil pol * ĕṉ ammāṉ kaṇṇaṉukku ** nerā vāy cĕmpaval̤am * kaṇ pātam kai kamalam * per āram nīl̤ muṭi nāṇ * piṉṉum izhai palave (5)
Ragam
Bhairavi / பைரவி
Thalam
Ādi / ஆதி
Bhavam
Self
Simple Translation
2949. The cloud-hued Lord, who is the ever-refreshing nectar, has entered my worthless soul. Can the red fruits compare with the lips of Kaṇṇaṉ, my Father? Or can the planter of the lotus match His eyes, hands, and feet? He is adorned with many jewels, including a tall and majestic crown, a large necklace, and a waist band.
Explanatory Notes
The Āzhvār who was hitherto comparing the Lord’s lips to red, fruits and His eyes, hands and feet to the red lotus flower, has now a closer look at the Lord inside him and finds that the Lord is of matchless beauty and incomparable excellence and that the things hitherto compared with Him, stand nowhere. Then the Āzhvār beholds the vast array of jewels on the Lord’s person
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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.)
2950 பலபலவே ஆபரணம் * பேரும் பலபலவே * பலபலவே சோதி * வடிவு பண்பு எண்ணில் ** பலபல கண்டு உண்டு * கேட்டு உற்று மோந்து இன்பம் * பலபலவே ஞானமும் * பாம்பு அணை மேலாற்கேயோ (6)
2950. The Lord who reclines on the serpent bed has entered me and taken on new dimensions. If I were to pause and examine His union with me, He reveals an endless variety of jewels and exquisite forms. He revels within me, using the many sensual channels with the appropriate know-how.
Explanatory Notes
(i) The Āzhvār feels that the Lord, in union with him, is not satisfied with His assumption of a single form, a single set of jewels, a single method of enjoyment of the Āzhvār through the senses of seeing, smelling etc, or single type of knowledge but wants to enjoy the Āzhvār in myriad ways, employing different techniques, assuming different forms, displaying different
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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.)
pāmbaṇai mĕlāṛku — for the emperumān who united with me, just like having thiruvananthāzhwān (ādhiṣĕshan) as his bed (thus being united with him); paṇbu eṇṇil — when analysing his nature; ābharaṇam — ornaments; pala pala — having many ornaments like crown etc and having many varieties of each of such ornaments; pĕrum — names; pala pala — many due to his being present as different entities, having many different objects in each category; sŏdhi — radiantly shining; vadivu — divine spiritual forms; pala pala — many forms such as para (in ṣrīvaikuṇtam), vyūha (kshīrābdhi #milk ocean) etc and multiple forms in each such category; kaṇdu uṇdu kĕttu uṝu mŏndhu inbam — all pleasures acquired through the different senses such as eyes, mouth, ears, skin, nose; pala pala — many due to the presence of different entities and different objects in each category; gyānamum — knowledge acquired through such senses; pala pala — also many (like previously explained)
2951. My Lord, trim and lovely like a martial bull, wears a golden crown and the tulacī garland. Cool and well-put-together, He reclines on the serpent bed in the milk-ocean. For the sake of Piṉṉai with fine shoulders, He tamed the seven bulls all at once and pierced the seven trees.
Explanatory Notes
(i) In terms of the new technique adopted by the Lord, as set out in the previcus song, the Lord exhibited a few of the wondrous deeds performed by Him long back and the Āzhvār records them here, as envisioned by him.
(ii) According to one tradition, Nappiṇṇai, the charming shepherdess, believed to be an incarnation of Goddess Nīlā Devī, was a niece of Yaśodhā. Her
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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.)
2952 பொன் முடி அம் போர் * ஏற்றை எம்மானை நால் தடம் தோள் * தன் முடிவு ஒன்று இல்லாத * தண் துழாய் மாலையனை ** என் முடிவு காணாதே * என்னுள் கலந்தானை * சொல்முடிவு காணேன் நான் * சொல்லுவது என்? சொல்லீரே (8)
2952. My Lord is majestic like a warring bull, wearing a golden crown and having strong four shoulders. He has limitless glory and wears a cool tulacī garland. He joined with me despite my humble state. I struggle to sing His unending glory. Tell me, you talkative worldlings, how to properly praise my Lord!
Explanatory Notes
(i) The Āzhvār says that it is beyond his capacity to describe the condescending love of One, so great, mingling with him, so low.
(ii) The Lord’s crown and tulacī garland proclaim His sovereignty. If His glory is limitless, there is also no limit to the Āzhvār’s abjectness and yet He has chosen to mingle with the Āzhvār. By His deeds and traits, the Lord enthralled
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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.)
pon — radiant; mudi — having a crown; am pŏr ĕṝai — being very prideful; emmānai — the master who accepted my service (by showing such pride of full independence); nāl — four types of; thadam — huge; thŏl̤ — having divine shoulders; than — for his greatness; mudivu onṛillādha — having no end; thaṇ — cool; thuzhāy mālaiyanai — one who is wearing a divine thul̤asi garland; en mudivu kāṇādhĕ — (like there is no end for his greatness) without seeing my lowliness; en ul̤ — in my heart; kalandhānai — one who mingled/united; nān — me; sol — to explain through words; mudivu — method; kāṇĕn — not seeing; solluvadhu — explaining this; en — how?; solleer — (if possible) please do that (he is saying this to worldly people).
2953 சொல்லீர் என் அம்மானை * என் ஆவி ஆவிதனை * எல்லை இல் சீர் * என் கருமாணிக்கச் சுடரை ** நல்ல அமுதம் * பெறற்கு அரிய வீடும் ஆய் * அல்லி மலர் விரை ஒத்து * ஆண் அல்லன் பெண் அல்லனே (9)
2953. It is better to sing the praise of my Father, the Soul of my soul, the radiant sapphire of endless auspicious qualities, the delightful nectar. He is the great Ordainer of Mokṣa, which is difficult to attain, and is as sweet as the fragrance of the lotus flower. He transcends both male and female as we know them.
Explanatory Notes
(i) Although the Āzhvār found himself speechless, yet he could not resist the urge to sing the Lord’s praise, in the company of the worldlings. And, therefore, he exhorts them to desist from the worldly affairs, at least for a while, and sing the Lord’s glory along with him.
(ii) Being a ‘Puruṣa’ (Male), the Lord is certainly not a female and being a ‘Puruṣottama’
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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 — for me; ammānai — being the lord; en āvi — for my soul; āvi thanai — being the soul; ellai il — boundless; sīr — having qualities such as saukumāryam (beauty) etc; en karumāṇikkach chudarai — one who allowed me to experience his blue emerald like form; solleer — speak (if it is possible to do so for all of you together); nalla — being distinct (from worldly nectar); amudham — eternally sweet nectar; peṛaṛku — to attain; ariya — difficult; vīdumāy — the controller of the eternal land (of paramapadham- spiritual realm); alli malar — in water lily flower; virai oththu — most enjoyable like the fragrance; peṇ allan — like he is different from women (due to his being a man); āṇ allan — he is different from all men other than himself (due to his being purushŏththama- supreme man)
2954. It is truly challenging to accurately sing my Lord's glory. He is neither male nor female nor neutral. He neither exists nor does not exist. The naked eye cannot see Him, yet He takes on the form the devout desire, while remaining inaccessible to others.
Explanatory Notes
In Ṛg Veda, ‘Āraṇyaka’, the Lord is said, to be quite apart, that is, different from the rest. Therefore it is, the Āzhvār says that He is neither male nor female, nor the ‘in-between’. A Tamil Pundit, who was listening to Śrī Parāśara Bhaṭṭar’s discourse on this song, observed that it smacked of the doctrine of nothingness (Śūnya), as the Lord could not be brought under
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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.)
āṇ — male; allan — not being; peṇ — female; allan — not being; allā — useless; aliyum — gender-less; allan — not being; kāṇalum — to be seen (using the pramāṇams that show them); āgān — unable; ul̤an allan — does not exist (for those who are unfavourable); illai allan — exists- he is not void (for those who are favourable); pĕṇum — when being devoted (as devotees); kāl — at times; pĕṇum — desired (by those); uru āgum — assuming a form; allanum āy — (for those who don-t have such desire) he will not manifest his form; em pemmānai — my master; kūṛudhal — while explaining (me who has seen this nature of him as shown by him); peridhu — very; kŏṇai udaiththu — difficult
2955. Those who can recite these ten stanzas from the thousand sung by Kurukūr Caṭakōpaṉ, keen to recount the indescribable traits of Lord Kṛṣṇa, the great pot-dancer, will attain SriVaikuntam.
Explanatory Notes
(i) Those, conversant with this decad, will attain SriVaikuntam without undergoing any of the sufferings, passed through by the Āzhvār as set out in the last decad. It is like the sons enjoying, with ease, the property acquired by the father, by dint of hard labour and sufferings.
(ii) It is not the Lord’s transcendental glory that baffles description but His easy
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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.)
onṛu — one quality; kūṛudhal — if spoken; ārā — cannot be fully spoken; kudak kūththu — [emperumān who is having] auspicious qualities such as ṣeel̤a (simplicity) which is manifested by him dancing like a cow-herd boy with pots; ammānai — master; kūṛudhal — to explain (as is); mĕvi — set out; kurugūrch chatakŏpan — āzhvār (who became knowledgeable and devoted to emperumān by the grace of emperumān); kūṛina — mercifully explained; andhādhi — anthādhi style (ḫirst word/sentence of a pāsuram relates to the last word/sentence of previous pāsuram) in which the structure of the pāsurams cannot be corrupted; ŏr — unique/matchless; āyiraththul̤ — among the thousand pāsurams; ip paththum — this decad; kūṛudhal — to recite/speak; vallār — able; ul̤arĕl — if present; vaikundham — paramapadham (spiritual realm); kūduvar — reach