The joy emperumān acquired after uniting with Āzhvār - (வைகுந்தா மணிவண்ணனே)
ஆழ்வார் இறைவனைச் சிக்கெனப் பிடித்தல்
Bhagavān was pleased to reunite with Āzhvār; He stands wondering, “what help can I render Āzhvār? I’ve united with the unattainable Āzhvār. Would Āzhvār separate from me stating his differences out of humility? Āzhvār realizes Bhagavān’s thought process and says “My hold on you is not ordinary or casual; I will never let go of you, not even for a day.
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ஆழ்வாரோடு வந்து கலந்த எம்பெருமான் திருப்தியடைந்தான்; இவருக்கு என்ன உதவி செய்யலாம்? என்று யோசித்து நின்றான்; பெறமுடியாத ஆழ்வாரைப் பெற்றோம். இவர் தமக்கு இல்லாத தாழ்மைகளை எல்லாம் ஏறிட்டுச் சொல்லிக் கொண்டு நம்மை விட்டுப் பிரிந்து விடுவாரோ! என்று எண்ணினான். இதனை அறிந்த ஆழ்வார், நான் பிடித்தபிடி
2956. Oh, Vaikunta, Lord of SriVaikuntam, You are of sapphire hue. And as my lovely Vāmana, You stay firmly in my heart. Oh, Chief of Nithyasuris, You are my source of nectar every fleeting moment. You redeem the dire sins of your devotees and pass them on to the Asuras. Immaculate Lord, Kuntā, please note that I hold on firmly to You.
Explanatory Notes
(i) In the last decad, even while enjoying the bliss of the Lord’s union with him, the Āzhvār referred to himself as worthless (2-5-5) and as being lowly without limit, even as there is no limit to the Lord’s greatness (2-5-8). Naturally, expressions such as these roused the suspicion of the Lord that the Āzhvār, whose company He covets so much, might once again be caught
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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.)
vaikundhā — being the unmatched leader due to having parampadham as the residence; maṇivaṇṇanĕ — sulabha (easily approachable) due to having blue-emerald like complexion; en pollāth thirukkuṛal̤ā — having beautiful vāmana form and thus being most enjoyable; en ul̤ — in my heart; manni — staying there firmly and bonding; vaigum vaigal thŏṛum — at all times (forever); amudhāya — as eternal nectar; vānĕṛĕ — having greatness of giving the experience of nithyasūris [to me]; sey — being done; kundhā — not hesitating while bestowing results; arum — difficult to avoid; thīmai — cruel sins; un adiyārkku — for those who are your servitors; thīrththu — destroying them; asurarkku — for those (demons); thīmaigal̤ — disaster; sey — causing; kundhā — oh one who has the weapon named kundha!; unnai — you (who are enjoyable, removing the hurdles, being favourable towards your devotees); nān — ī (who knows your sweetness and cannot sustain myself without you); sikkena — firmly; pidiththĕn — holding on; kol̤ — you realise that
2957. The Lord, having compressed all the worlds in His stomach and taken care of His regal duties, has entered me and transposed His radiant knowledge, which shines like a bright lamp. Feeling firm and secure with my assurance, my nectar, the lotus-eyed Lord, is so absorbed within me that He sees neither this side nor that.
Explanatory Notes
(i) In the original text of this stanza, mention has been made of the Lord having gulped down all the worlds and kept them secure in His stomach, before entering the Āzhvār’s body. What the poet intends to say is that the Lord attended not only to this particular duty but all His other regal duties, as well, so that, once He enters the Āzhvār’s body, His rapport with 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.)
2958 தாமரைக் கண்ணனை * விண்ணோர் பரவும் தலைமகனை * துழாய் விரைப் பூ மருவு கண்ணி * எம் பிரானைப் பொன்மலையை ** நாம் மருவி நன்கு ஏத்தி * உள்ளி வணங்கி நாம் மகிழ்ந்து ஆட * நாவு அலர் பா மருவி நிற்கத் தந்த * பான்மையே வள்ளலே (3)
2958. The lotus-eyed Lord, adored by the Celestials and Nithyasuris, and wearing a fragrant tulacī garland, is my great benefactor and is as precious as a mountain of gold. He even allows us to praise Him through the songs we compose, dance in ecstasy, meditate, and worship Him. How generous of Him!
Explanatory Notes
(i) Entranced by the sweet glances from His lotus eyes, the celestials keep singing His glory, all the time. It was indeed very generous of the Lord, as the Āzhvār would put it, that He could likewise enable even him, so low, to meditate on Him and compose songs in His praise and sing besides revealing to him, out of His own free will and grace, His exquisite beauty, bedecked
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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.)
thāmarai — like a lotus flower; kaṇṇanai — having eyes; viṇṇŏr — nithyasūris; paravum — being eternally glorified; thalai maganai — having greatness; virai — buds; pū — flowers; maruvu — filled; thuzhāyk kaṇṇi — being the one who is decorated with thul̤asi garland; em — for us; pirānai — being the lord; ponmalaiyai — (due to that togetherness) one who is shining like a golden mountain; nām — we (without leaving, seeing our own lowly nature); maruvi — approached; nangu — (like nithyasūris, to be qualified for paramapadham) in a fine manner; ĕththi — glorifying; ul̤l̤i — meditating like them (nithyasūris) in our mind; vaṇangi — falling at his lotus feet; nām — we; magizhndhu — being joyful; āda — to dance; nā — in the tongue; alar — born; pā — in the poem; maruvi — being attached; niṛka — to be singing thiruvāimozhi; thandha — one who bestowed; pānmai — svabhāvam (nature/quality); ĕy — fitting; val̤l̤al — one who is with generosity
2959. My generous Lord, Matucūtaṉā, my delectable emerald Mount! You granted me a mind fully absorbed in You, immersed in Your vast qualities. Singing merrily and dancing in Your great glory, I am free from all ills and evils. Now that I have attained You, how could I ever give You up?
Explanatory Notes
In the preceding song, the Āzhvār was again harping on his lowliness while acknowledging the many favours done to him by the Lord. Naturally, such expressions of the Āzhvār’s abject humility make the Lord ill at ease but the Āzhvār hastens to assure Him that, as the recipient of His spontaneous grace in the form of multifarious favours, he shall not give up the Lord, on
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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.)
val̤l̤alĕ — being most generous (irrespective of whether being asked or not); madhusūdhanā — being the destroyer of my hurdles like you destroyed the demon named madhu; en — for me; maragadha malaiyĕ — one who makes me experience his (tall radiant) emerald hill-like beautiful form; unnai — you; ninaindhu — on meditating upon; el̤gal — having acquired detachment (for worldly pleasures); thandha — bestowed; endhāy — ŏh lord!; vel̤l̤amĕ purai — countless like an ocean; nin — your; pugazh — qualities; kudaindhu — immerse in you and experience you; ādip pādi — (out of great joy) dancing and singing; kal̤iththu — becoming joyful; ugandhu ugandhu — (not stopping at some point) increasing more and more; ul̤l̤a nŏygal̤ ellām — all diseases (such as ahankāram (considering body as oneself), artham (wealth), kāmam (lust), anubhava viṣlĕsham (break in divine experience), nikarsha anusandhānam (considering oneself to be worthy) etc); thurandhu — eliminating them to keep them far away; uyndhu — having achieved the goal; pŏndhu — (leaving the state of existence in this material realm and) reaching unto you; irundhu — staying there with permanent experience; unnai — you (who are such generous lord); enganam — how; vidugĕn — will ī leave?
2960 உய்ந்து போந்து என் உலப்பு இலாத * வெம் தீவினைகளை நாசம் செய்து * உனது அந்தம் இல் அடிமை அடைந்தேன் விடுவேனோ ** ஐந்து பைந்தலை ஆடு அரவு அணை மேவிப் * பாற்கடல் யோக நித்திரை * சிந்தை செய்த எந்தாய் * உன்னைச் சிந்தை செய்து செய்தே? (5)
2960. My Father, absorbed in thoughts of the welfare of all, You rest on the milky ocean upon Your five-hooded serpent bed. Meditating on You repeatedly has delivered me from my endless deadly sins, and now I have entered Your perpetual service. Will I ever try to be separated from You?
Explanatory Notes
(i) Totally absorbed, that he is, in the daily service of the Lord, the Āzhvār avers that there is no question of his giving Him up.
(ii) Adīśeṣa (First servant) on whom the Lord rests in ‘Yoga Nidrā’, the highest form of psychic activity or self-activisation, is steeped in the enjoyment of perennial service unto the Lord, in many ways. Through each of his five heads,
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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.)
pāṛkadal — in the milk ocean; aindhu — in five types; pai — expanded; thalai — having hoods; ādu — with mild rhythmic rocking movements; aravaṇai — in the divine serpent bed; mĕvi — fitting nicely in the serpent bed and resting; yŏgam — meditating for the welfare of the universe; niththirai — like sleeping; sindhai seydhu — thinking (about the protection of all); endhāy — my lord!; unnai — you (who manifested this quality of protecting others); sindhai seydhu seydhu — by constantly meditating upon; uyndhu — having achieved the goal; pŏndhu — being different from materialistic people who are focused on other worldly matters; en — my (which are caused by me); ulappilādha — countless; vem — cruel; thī — having the nature of fire; vinaigal̤ai — sins; nāsam seydhu — destroyed; unadhu — (the apt) you; andham il — boundless; adimai — the joy of serving; adaindhĕn — ī, who attained it; viduvĕnŏ — there is no reason for me to leave it
2961 உன்னைச்சிந்தைசெய்து உன்நெடுமாமொழியிசை பாடியாடி * என் முன்னைத்தீவினைகள் முழுவேரரிந்தனன்யான் * உன்னைச்சிந்தையினாலிகழ்ந்த இரணியனகல்மார்வம் கீண்ட * என் முன்னைக்கோளரியே!முடியாததென்எனக்கே?
2961 உன்னைச் சிந்தை செய்து செய்து * உன் நெடு மா மொழி இசை பாடி ஆடி * என் முன்னைத் தீவினைகள் * முழு வேர் அரிந்தனன் யான் ** உன்னைச் சிந்தையினால் * இகழ்ந்த இரணியன் அகல் மார்வம் கீண்ட * என் முன்னைக் கோளரியே * முடியாதது என் எனக்கே? (6)
2961. Mighty Narasiṅka, my primordial Lord! You split the broad chest of the demon Iraṇiyaṉ, who despised You. But here I am, meditating on You repeatedly and freed from my lifelong sins. I dance and sing sweetly of Your great glory. Is there anything at all that this vassal of Yours cannot obtain?
Explanatory Notes
Lord: Oh, Āzhvār! is there anything more 1 can do for you?
Āzhvār: Sire! what is there I haven’t got from you? My age-long sins have been rooted out, with a mind solely rivetted in you, I go on singing your great glory and dance in ecstasy. What more do I need?
The Lord is more keen to reward people than to punish them. Even if one’s praise of Him is only lip-deep,
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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.)
unnai — you (who are apt lord and helper); sindhaiyināl — by his heart/mind; igazhndha — ignored/insulted; iraṇiyan — hiraṇyakaṣipu-s; agal — wide, spacious; mārvam — chest; kīṇda — one who effortlessly tore; en — my (who is the best example for wanting hurdles to be removed); munnai — superceded (his devotee prahlādha-s thoughts); kŏl̤ariyĕ — ŏh one who appeared as narasimha (half-lion half-man incarnation)!; unnai — you (who are helper of the needy, apt and sweet); sindhai seydhu seydhu — constantly meditating upon; nedu — (out of such devotion) great; un — words that highlight your qualities; mozhi — thiruvāimozhi; mā — having greatness (matching it); isai — with music; pādi — singing; ādi — dancing (to the tunes of the singing); en — my; munnaith thīvinaigal̤ — sins accumulated since time immemorial; yān — ī; muzhu vĕrarindhanan — eliminated completely from the root (once nature of self is realised as completely dependent on bhagavān, as the joy is for the āthmā, elimination of hurdles can also be attributed to self); enakku — for me; mudiyādhadhu — impossible; en — what is there?
2962 முடியாதது என் எனக்கேல் இனி? * முழு ஏழ் உலகும் உண்டான் * உகந்து வந்து அடியேன் உட்புகுந்தான் * அகல்வானும் அல்லன் இனி ** செடி ஆர் நோய்கள் எல்லாம் துரந்து * எமர் கீழ் மேல் எழு பிறப்பும் * விடியா வெம் நரகத்து என்றும் * சேர்தல் மாறினரே (7)
2962. With the Lord who swallowed all seven worlds now entering my mind with great delight, never to leave me again, what can this servant not attain? Those connected to me for seven generations above and seven generations below will be freed from their heavy sins and never again fall into the bottomless, cruel abyss.
Explanatory Notes
(i) The bottomless (endless) abyss or eternal hell, referred to here, is the ‘Saṃsāra’, the stye of worldly life, in which the worldlings are wallowing, caught up in its interminable labyrinth.
(ii) In the preceding song, the Āzhvār declared that there was nothing he could not attain. When asked by some persons whether he had got everything, the Āzhvār affirmed that
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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.)
muzhu ĕzh ulagum — all worlds; uṇdān — (since he cannot exist without protecting them) one who consumed them [during pral̤ayam]; ugandhu — (further, since he has the same attachment towards me) having great affection; adiyĕn — considering my relationship as a servitor to him as the only reason; ul̤ — inside; vandhu — arrived; pugundhān — entered; ini — further; agalvānum — one who lets them go [during srushti]; allan — not; kīzh — previous (ancestors); mĕl — subsequent (descendants); ezhu piṛappum — seven generations; emar — those who are related to me; sedi — like a dense bush; ār — abundant; nŏygal̤ ellām — all diseases (such as avidhyā (ignorance), karma (virtues/vices), vāsanā (impressions) etc); thurandhu — driving them away; vidiyā — no relief; vem — very hot; naragaththu — hell named samsāram (material realm- where we live now); enṛum — forever; sĕrdhal — reach, be present; māṛinar — avoided; ini — thus, after emperumān showing his partiality towards my whole clan and those who are related to that clan; enakkĕl — for me; mudiyādhadhu — impossible; en — is it there?
2963 மாறி மாறிப் பல பிறப்பும் பிறந்து * அடியை அடைந்து உள்ளம் தேறி * ஈறு இல் இன்பத்து இரு வெள்ளம் * யான் மூழ்கினன் ** பாறிப் பாறி அசுரர் தம் * பல் குழாங்கள் நீறு எழ * பாய் பறவை ஒன்று ஏறி வீற்றிருந்தாய் * உன்னை என்னுள் நீக்கேல் எந்தாய் (8)
2963. I have gone through many cycles of birth, and now I find myself at Your beautiful feet with a pure and chaste mind. I'm immersed in the boundless ocean of joy. Mounted on the unique bird that soars high, my Father, routing the Asura hordes, please never leave me.
Explanatory Notes
(i) Reference to the unique bird (Garuḍa) here is very significant. Even as the Lord presses Garuḍa into service, all the time and never gets parted from him, the Āzhvār prays that the Lord should take service from him for all time, keeping him in close proximity.
(ii) What is it that the Āzhvār did, to attain the feet of the Lord? “Absolutely nothing” is the answer.
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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.)
pala piṛappum — in many births (such as dhĕva (celestial), thiryak (animal), manushya (human), sthāvara (plant) forms); māṛi māṛip piṛanthu — while being born again and again (in the same form of birth too); adiyai — your divine feet; adaindhu — reached (with knowledge about servitude); ul̤l̤am thĕṛi — having clarity in heart (that you are my means); īṛu — end; il — not existing; inbam — bliss; iru — big; vel̤l̤am — flood; yān — ī (who am indicated by the word -aham-); mūzhginan — drowned; asurar tham — demons-; pal — many different; kuzhāngal̤ — groups; pāṛip pāṛi — to break them in many ways; nīṛu — to turn them into dust; ezha — and rise; pāy — one who could crash into (amidst their army); onṛu — one who is distinct; paṛavai — on the garuda; ĕṛi — riding; vīṛu — manifesting your superiority; irundhāy — being present; endhāy — my lord!; unnai — you (who are my apt master, refuge, enjoyable entity and eliminator of enemies); ennul̤ — from inside me (who is subservient to you in all manners); nīkkĕl — never leave
2964. My Lord, who graces Tiruvēṅkaṭam and stands on the cool mountain, You conquered Laṅkā and pierced the tough seven trees with a single arrow. You wear the lush and cool tulacī garland, and have merged with me, my Nectar, my darling! Chief of Nithyasuris, where could You possibly go to get away from me now?
Explanatory Notes
[Āzhvār to the Lord:]—
“Unto me, who was steeped in ignorance, you revealed yourself and your excellence and worked me upto the present pitch, wheṇ I just cannot exist without you. Will it be just and proper for you to get parted from me, at this stage? As a matter of fact, you stepped on Mount Tiruvēṅkaṭam, only to get held of this vassal. Even as you routed Rāvaṇa
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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.)
endhāy — being my categorical lord; thaṇ — cool- giving relief from fatigue; thiruvĕngadaththul̤ — in thirumalā; ninṛāy — arrived and stayed there, being very simple to approach; ilangai — lankā (which is the abode of the enemies of emperumān-s devotees); seṝāy — one who destroyed; marāmaram — pipal (peepal) trees-; paim — well-rounded; thāl̤ — bottom portion; ĕzhu — seven; uruva — to pierce; oru vāl̤i — an arrow; kŏththa — (effortlessly) launched; villā — one who is having the bow; koththu — bunches; ār — abundance; thaṇ — cool; am thuzhāyināy — being decorated with thul̤asi garland; em amudhĕ — being eternally sweet (for me); unnai — you with such qualities/aspects; en ul̤l̤ĕ — inside me; kuzhaiththa — completely united (like water mixing in water); maindhā — being eternally youthful; vān — for the nithyasūris; ĕṛĕ — being their prideful leader; ini — now; engu — where; pŏginṛadhu — going? ṭhis implies thatāzhvāris saying -don-t go anywhere-.
2965. Now that I have you, the most eminent Lord, shall I ever leave you? You, the ruler of all three worlds, grace the cool mount Tiruvēṅkaṭam. You wear the fragrant, cool tulacī garland and are eternally renowned. You are as dear to me as Father, Mother, and Soul, always—past, present, and future.
Explanatory Notes
(i) Lord to the Āzhvār:
“Well, you are asking me, not to leave you. But my anxiety is about you, whether you might once again run away from me, struck down, by your feeling of lowliness. Please, therefore, assure me that you will not leave me and go”.
Āzhvār to the Lord: Reply as in the stanza, above.
(ii) A doubt might be raised how the Āzhvār could talk about
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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.)
pŏginṛa kālangal̤ pŏya kālangal̤ pŏgu kālangal̤ — present, past and future times; thāy thandhai uyirāginṛāy — one who is caring for me like my mother, father and self; pāginṛa — spreading thus to protect all; thol — eternally present; pugazh — having [auspicious] qualities; mūvulagukkum — for the three types of chĕthana [sentient- nithyāathmās (eternally free), mukthāthmās (liberated), badhdhāthmās (bound in material realm)] and achĕthana [insentient- ṣudhdha sathva (pure goodness), miṣra sathva (mixed goodness- sathva/rajas/thamas), sathva ṣūnya (kālam- time)]; nādhanĕ — being the lord; paramā — having no one superior for such greatness; thaṇ — cool (giving relief from fatigue); vĕngadam — in thirumalā; mĕginṛāy — staying there out of love, being easily approachable; thaṇ — cool; thuzhāy — having thul̤asi leaves; virai — fragrance; nāṛu — spreading; kaṇṇiyanĕ — oh one who is wearing garlands!; unnai — you who are of such qualities; adaindhĕn — having united; nān — ī; viduvĕnŏ — will [ī] leave?
2966. Those who tunefully sing these ten songs from the thousand composed by Kurukūr Caṭakōpaṉ, scion of Māṟaṉ, praising the glory of the Lord with large lotus eyes and the cool tulacī garland on His crown, will join the ranks of Kēcavaṉ's (the Lord's) devotees.
Explanatory Notes
The glory of the Lord, referred to here, in particular, is His boundless love (vyāmoha) for His devotees, like that shown unto the Āzhvār. To become His devotee, one has only to sing these ten songs, tunefully. Caste, creed and colour shall not stand in his/her way.
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.)
kaṇṇi — in the form of a garland; thaṇ — cool; am thuzhāy — being decorated with thul̤asi; mudi — crown; kamalam — delight to watch like a lotus flower; thadam — broad; perum — wide; kaṇṇanai — one who is having divine eyes; pugazh — qualities (which make him unite with his devotees); naṇṇi — reach; then — beautiful; kurugūr — being the leader of āzhvārthirunagari; māṛan — having -māṛan- as his family name; satakŏpan — nammāzhvār; sonna — mercifully compiled; eṇṇil — bhagavān-s wishes; sŏrvil — without missing; andhādhi — in the form of anthādhi (last word of one pāsuram, being connected to the first word of next pāsuram); āyiraththul̤ — in the thousand pāsurams; ŏr — distinct/unique; ivai paththum — these ten pāsurams; isaiyodum — with music; paṇṇil — with proper tune; pāda vallār avar — those who can sing; kĕṣavan thamar — will become inseparably related to sarvĕṣvaran who is greater than all