Upon realizing Bhagavān’s love and affection for him, Āzhvār elaborates on the immense help rendered by Bhagavān in detail here in these hymns.
In the revered introduction by Tirukkurukaippirāṉ Piḷḷāṉ, it is revealed that in the section beginning Kēśavan tamar, the Āzhvār further elaborates upon the profound theme of Emperumān's benevolent
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பகவான் தம்மீது வைத்திருக்கும் பேரன்பைக் கண்டு, அவரது பேருதவியை ஆழ்வார் விரிவாகக் கூறுகிறார்.
இரண்டாம் பத்து -ஏழாந்திருவாய்மொழி -‘கேசவன்தமர்’-பிரவேசம் –
‘ஆடி ஆடி’ என்ற திருவாய்மொழியில் ‘வாடி வாடும்’ என்கையாலே, ஒரு நீர்ச்சாவியாய் வாடினபடி சொல்லிற்று; அந்த நீர்ச்சாவியானது தீரக்
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Verses: 2967 to 2979
Grammar: Kalinilaiththuṟai / கலிநிலைத்துறை
Pan: தக்கராகம்
Timing: 6.00-7.30 PM
Recital benefits: will reach the feet of the highest one
2967 ## கேசவன் தமர் * கீழ் மேல் எமர் ஏழ் எழு பிறப்பும் * மா சதிர் இது பெற்று * நம்முடை வாழ்வு வாய்க்கின்றவா! ** ஈசன் என் கருமாணிக்கம் என் செங்கோலக் கண்ணன் * விண்ணோர் நாயகன் * எம் பிரான் எம்மான் * நாராயணனாலே (1)
2967. My delectable blue gem, Master of all, with beautiful red-lotus eyes, and Chief of the Nithyasuris, Nārāyaṇaṉ, my Lord and Benefactor, has elevated all who are associated with me as Kēcavā's (His) devotees, across seven generations up and down. How grand is the growth of our spiritual wealth!
Explanatory Notes
(i) ‘Kēcava’ yields three meanings, viz,:
(a) One with lovely locks of hair,
(b) Slayer of Keśi, the demon—Śrī Kṛṣṇa and
(c) Progenitor of Brahmā and Śiva.
(ii) Reference to seven generations, up and down, follows the trend in the Vedic texts.
(iii) The spiritual growth resulting from the Lord’s spontaneous grace is indeed astounding; the progress made by our own efforts will but be tiny in comparison.
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.)
īsan — having lordship (towards everyone); en karumāṇikkam — (instead of such common aspect towards everyone) showing his blue-emerald like form; en sem kŏlak kaṇṇan — (contrasting his bluish form) making me exist fully for him with his reddish beautiful divine eyes; viṇṇŏr nāyagan — acknowledged by the nithyasūris too; empirān — giving me joy; emmān — due to being my lord; nārāyaṇālĕ — by ṣrīman nārāyaṇan (who has unlimited vāthsalyam (motherly forbearance); kīzh mĕl ĕzh ezhu piṛappum — seven generations of ancestors and descendants; kĕṣavan thamar — devotees of kĕṣava (who is greater than all); emar — mine; idhu — this (unconditional acknowledgement of bhagavān); mā — great; sadhir — glory; peṝu — having acquired; nammudaiya — our; vāzhvu — this wealth of ṣrīvaishṇavam; vāykkinṛavā — flourishing!
2968 நாரணன் முழு ஏழ் உலகுக்கும் * நாதன் வேத மயன் * காரணம் கிரிசை கருமம் இவை * முதல்வன் எந்தை ** சீர் அணங்கு அமரர் பிறர் பலரும் * தொழுது ஏத்த நின்று * வாரணத்தை மருப்பு ஒசித்த பிரான் * என் மாதவனே (2)
2968. Nāraṇaṉ, the Supreme support of all the worlds, ordains everything, including cause, effect, and action. He permeates the Vedas and is adored by the Nithyasuris (exalted Celestials) and all others. Mātavaṇ, who killed the giant tusker, is my beneficent Lord.
Explanatory Notes
(i) ‘Nārāyaṇa’, as a Bahuvrīhi compound, brings out the meaning that the Lord is the In-dweller of all things and creatures having name and form:
(ii) The Tatpuruṣa compound of the word reveals the Lord as sustaining the whole universe.
(iii) ‘Nāra’ treats of the objects pervaded by the Lord; One aspect of ‘ayana’ spotlights the Lord as the ‘Means’ and another
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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.)
nāraṇan — one who has the name nārāyaṇa; muzhu ĕzh ulagukkum — for all worlds; nādhan — being the swāmi (nātha, lord); vĕdhamayan — he being revealed by vĕdham (which primarily speaks about this name); kāraṇam — cause for kriyā (activity); kirisai — kriyā, activity; karumam — kāryam, which is the result of such activity; ivai — for these; mudhalvan — being the prime cause; sīr — one who is having [auspicious] qualities; aṇangu — divine; amarar — dhĕvas (celestial beings); piṛar — rishis (sages), manushyas (humans) et al; palarum — all; thozhudhu — worshipping; ĕththa — to be praised; ninṛu — stood; vāraṇaththai — elephant named kuvalyāpīdam; maruppu — tusk; osiththa — broke; pirān — being the most generous lord; en — revealing to me (that all these aspects which fall under the category of nāra (groups of eternal entities) are his wealth); mādhavan — krishṇa who is ṣriya:pathi (lord of ṣrī mahālakshmi); endhai — is my master who made me fully exist for him
2969 மாதவன் என்றதே கொண்டு * என்னை இனி இப்பால் பட்டது * யாது அவங்களும் சேர்கொடேன் என்று * என்னுள் புகுந்து இருந்து ** தீது அவம் கெடுக்கும் அமுதம் * செந்தாமரைக் கண் குன்றம் * கோது அவம் இல் என் கன்னல் கட்டி * எம்மான் என் கோவிந்தனே (3)
2969. I casually spoke the name 'Mātavaṉ', and yet my Lord Kōvintaṉ entered within me, removing all evils. The lotus-eyed Lord, my flawless nectar, my firm rock, now stands solid within me.
Explanatory Notes
(i) ‘Madhava’ is the Lord’s name, most intimately associated with the Mother, Lakṣmī, meaning the ‘Consort of Mā’ and, for this reason, most endearing to Him. Śrī Parāśara Bhaṭṭar tells Goddess Raṅganāyakī, enshrined in Śrīraṅgam, that the Lord is dear to the devotees because of Her association with Him (śloka 51 of Śrī guṇaratnakośam [Guṇaratnakośa])
In aphorism 111
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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; gŏvindhan — one who appeared as krishṇa; emmān — one who is my swāmi (lord); mādhavan — ṣrīmān (mādhava- the lord of lakshmi); enṛadhĕ — considering that word (which was uttered without heart-s intent) alone; koṇdu — having that as the reason; ennai — me (who does not know the difference between different utterings); ini — after uttering; ippāl pattadhu — for the subsequent times; avangal̤ — (avam- sin/defect) defects such as avidhyā (ignorance); yādhum — completely; sĕrkodĕn — will not let them approach/affect; enṛu — vowing that; en ul̤ — in my heart; pugundhu — entered; irundhu — stayed there without any other thought; thīdhu — vices (which were committed knowingly); avam — (incidental) vices; kedukkum — destroying; amudham — eternally sweet; sem — reddish; thāmarai — lotus like; kaṇ — divine eyes; kunṛam — letting me experience his well established divine form; kŏdhu — the type of defect that arises due to mixing with other objects; avam — the type of defect that arises due to being cooked; il — not having; en kannal katti — sweet like a block of sugar
2970. Gōvintaṉ, the pot-dancer and cowherd, the Supreme Lord, has me singing and dancing in awe of His glory. He has blessed me, driving away my sins, and bestowed His grace on those connected to me for generations. How powerful is Viṣṇu, my great benefactor!
Explanatory Notes
(i) The Āzhvār is lost in admiration of the immense prowess of Lord Viṣṇu, in redeeming him and placing him on a par with the Evcr-free angels in spiritual world (Nitya Sūrīs), a literal transformation of a base metal into gold. All his sins destroyed, he has been endowed with a mind steeped in the hilarious enjoyment of the Lord’s glory. His amazing simplicity (Saulabhya)
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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.)
vallan — being capable (of completing any task he desires); vittu — pervading all objects [as vishṇu]; empirān — my lord who acknowledged me (like rounding up a town to catch a single person]; gŏvindhan — (suiting his birth) having abundance of cows; kudak kūththan — (expressing the joy of such abundance of cattle through) being a dancer (with pots); kŏvalan — having a birth in cowherd clan (which matches such wealth and activities); enṛu enṛĕ — saying these aspects individually; kuniththu — dancing out of great joy; thĕvum — dhĕvathvam- supremacy (which is the cause for such simplicity); thannaiyum — his special aspect of simplicity; pādi — singing (to express the joy); āda — to dance; thiruththi — reformed me (to be on a par with nithyasūris like an alchemist who would change iron to gold); ennai — me; koṇdu — accepting (me as his own); en — my; pāvam thannaiyum — sins; pāṛa — to run away; kaiththu — drove; emar — those who are related to me; ĕzh ezhu piṛappum — seven times seven births; mĕvum thanmaiyum — made us to desire for him and attain him; ākkinān — done
2971 விட்டு இலங்கு செஞ்சோதித் * தாமரை பாதம் கைகள் கண்கள் * விட்டு இலங்கு கருஞ்சுடர் * மலையே திரு உடம்பு ** விட்டு இலங்கு மதியம் சீர் * சங்கு சக்கரம் பரிதி * விட்டு இலங்கு முடி அம்மான் * மதுசூதனன் தனக்கே (5)
2971. My Lord, Matucūtaṉ, wears a majestic and exceedingly bright crown. His eyes, hands, and feet are as lovely as red and broad lotuses. His body shines like a blue mountain, while His conch resembles the bright Moon and His discus, a radiant Sun.
Explanatory Notes
Tirumāḻai Āṇṭāṉ told Rāmānuja that this song reveals how the Āzhvār was attracted to the Lord through the display of His exquisite personal charms and ascribed this interpretation to his Master, Śrī Āḷavantār (Yāmuṉa) Śrī Rāmānuja was unusually quiet and when asked by the Instructor whether he had nothing to say against, as he very often did, Śrī Rāmānuja signified his
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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.)
2972 மதுசூதனை அன்றி மற்று இலேன் என்று * எத்தாலும் கருமம் இன்றி * துதி சூழ்ந்த பாடல்கள் பாடி ஆட * நின்று ஊழி ஊழிதொறும் ** எதிர் சூழல் புக்கு எனைத்தோர் பிறப்பும் * எனக்கே அருள்கள் செய்ய * விதி சூழ்ந்ததால் எனக்கேல் அம்மான் * திரிவிக்கிரமனையே (6)
2972. I take refuge only in Matucūtan, and I continually sing hymns of His glory for its own sake. This is thanks to the extraordinary grace of Tirivikkiramaṉ, who took births alongside me throughout the ages to guide me on the right path.
Explanatory Notes
The Āzhvār has passed through a staggering cycle of births. The Lord also incarnated every time, in order to get hold of the Āzhvār, but only now He could get hold of him and bring him up to the required standard. A pertinent question is asked at this stage as to why the Omnipotent Lord should not have grabbed at the Āzhvār straightaway if He was so keen on getting at
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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.)
madhusūdhanai anṛi — ŏther than madhusūdhanan (who removed my obstacles); maṝu — any other goal; ilĕn — ī don-t have; enṛu — saying thus; eththālum — with anything; karumam — expectation for a result; inṛi — not having; thudhi — in the form of sthŏthram (praises); sūzhndha — covering (his countless qualities); pādalgal̤ai — songs; ninṛu — staying firm (without attachment for ulterior motives); pādi — sing; ādi — dance; ūzhi ūzhi thoṛum — kalpa (a day of brahmā) after kalpa; enaiththu — many; ŏr — unique/distinct; piṛappum — in births; edhir — to be friendly with me; sūzhal pukku — appearing with tricks; enakkĕ — exclusively for me; arul̤gal̤ — favours (from initial merciful blessing to total devotion towards him); seyya — to do; enakku — for me; ĕl — position himself; ammān — being my lord; thirivikkiramanai — thrivikrama; vidhi — mercy in the form of unavoidable destiny; sūzhndhadhu — wrapped
2973 திரிவிக்கிரமன் செந்தாமரைக் கண் * எம்மான் என் செங்கனி வாய் * உருவில் பொலிந்த வெள்ளைப் பளிங்கு * நிறத்தனன் என்று என்று ** உள்ளிப் பரவிப் பணிந்து * பல் ஊழி ஊழி நின் பாத பங்கயமே * மருவித் தொழும் மனமே தந்தாய் * வல்லைகாண் என் வாமனனே (7)
2973. Vāmaṉaṉ, my Lord, You measured the entire universe in just three strides as Tirivikkiramaṉ and instilled in me a mind fixed on Your lotus feet, adoring You endlessly. My red lotus-eyed Master with sparkling teeth, how capable You are!
Explanatory Notes
(1) Āzhvār to the Lord: How capable of you, how gracious! you have endowed me with a mind which adores You and sings your glory all the time as an end in itself.
(2) Śrī Nampiḻḻai has it that it was not a case of reconditioning the Āzhvār’s mind so as to make it God-bent but one of fitting him with a new mind altogehter, one picked out from the Lord’s strong room where valuables are stored up.
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.)
thirivikkiraman — one who measured the worlds and won over them; sem — reddish; thāmarai — lotus flower like; kaṇ — with the eyes; emmān — my lord who accepted my service to say -jitham- (victory to him); en sem kani vāy uruvil polindha vel̤l̤aip pal̤ingu niṛaththan — one who let me experience the beautiful row of white pearl like teeth inside the reddish mouth (lips) and made me exist for him exclusively; enṛu enṛu — thus saying each aspect individually; ul̤l̤i — contemplating in the heart; paravi — (as the experience is not subdued in the heart, it is expressed by) speaking in a disorderly manner; paṇindhu — (due to that overwhelming love) bowing (at the lotus feet); pal — many; ūzhi ūzhi — until time exists in different types of kalpa (i.e., forever); nin — your; pādha pangayamĕ — enjoyable lotus feet; maruvi — fitting well (without any other expectation); thozhum — serving; manamĕ — mind; thandhāy — you bestowed; en vāmananĕ — ŏh my vāmana!; vallai kāṇ — you are very capable
2974 வாமனன் என் மரதக வண்ணன் * தாமரைக் கண்ணினன் காமனைப் பயந்தாய் * என்று என்று உன் கழல் * பாடியே பணிந்து ** தூ மனத்தனனாய்ப் * பிறவித் துழதி நீங்க * என்னைத் தீ மனம் கெடுத்தாய் * உனக்கு என் செய்கேன்? என் சிரீதரனே (8)
2974. Oh, Citītaraṉ, my Lord, you redeemed my troubled mind and freed me from life's miseries. Now, with a pure mind, I worship your feet, singing and adoring you as the Father of Kāmaṉ, Vāmaṉaṉ, my lotus-eyed Lord, and the emerald mount. How can I ever repay this great good you've done for me?
Explanatory Notes
(i) The Lord is referred to as the Father of Kāmaṉ (Manmatha), because He begot through Rukmiṇī Devī, a Son by name Pradhyumna of exquisite beauty, said to be an ‘Aṃśa’ or incarnation of Manmatha, the minor-deity inducing amorous love.
(ii) What was the Āzhvār’s mind like before it was redeemed? Śrī Nampiḷḷai says that it was hardly fit for reconditioning, as such,
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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.)
vāmanan — ŏh (most easily approachable) vāmana!; en — for me to experience; maradhaga vaṇṇan — ŏh one who is having a beautiful form resembling emerald!; thāmarai — like lotus flower; kaṇṇinan — ŏh one who is having such eyes!; kāmanai — for cupid (who is loved by all); payandhāy — ŏh one who is the creator!; enṛu enṛu — saying so; un kazhal — your divine feet; pādiyĕ — sing; paṇindhu — bow to them; thū manaththananāy — having pure mind (which does not hanker for ulterior goals); piṛavi — caused by birth; thuzhadhi — sufferings; nīnga — to eradicate; ennaith thīmanam keduththāy — reformed my evil mind (which was focussed on worldly pleasures); en — being the helper for such me; sirīdharanĕ — ŏh ṣrīmān (lord of ṣrī mahālakshmi)!; unakku — for you (who are complete); en — what; seygĕn — can ī do?
2975 சிரீதரன் செய்ய தாமரைக் கண்ணன் * என்று என்று இராப்பகல் வாய் வெரீஇ * அலமந்து கண்கள் நீர் மல்கி * வெவ்வுயிர்த்து உயிர்த்து ** மரீஇய தீவினை மாள இன்பம் வளர * வைகல் வைகல் இரீஇ * உன்னை என்னுள் வைத்தனை * என் இருடீகேசனே (9)
2975. My Lord Iruṭīkēcaṉ, how gracious You are! You reside within me and expand my joy every moment. You have freed me from all my past dense sins. Day and night, with hot tears in my rolling eyes, I kept crying out, "Oh, Cirītaraṉ, oh, lotus-eyed Lord."
Explanatory Notes
Āzhvār to the Lord:
“I was crying out for you all the time, with tears welling up my eyes, breathing hot, but all my erstwhile miseries you have now irrevocably cut out so that I go on enjoying you, and my joy grows by leaps and bounds every moment”.
Well, this is the interpretation, current from the days of Śrī Parāśara Bhaṭṭar who gave out this meaning. The earlier
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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.)
sireeidharan — one who is ṣriya:pathi (husband of ṣrī mahālakshmi); seyya — fresh (due to the joy acquired after uniting with her); thāmarai — like a lotus flower; kaṇṇan — one who has eyes; enṛu enṛu — saying so; irāp pagal — night and day; vāy vereei — repeatedly saying/blabbering; alamandhu — (as said in thiruvāimozhi 2.4.1 -engum nādi nādi #) looking blank and confused; kaṇgal̤ nīr malgi — (as said in thiruvāimozhi 2.4.5 -kuval̤ai oṇ kaṇṇa nīr koṇdāl̤- and thiruvāimozhi 2.4.10 -kĕzhil oṇ kaṇṇa nīr koṇdāl̤-) shedding tears; vevvuyirththu uyirththu — (as said in thiruvāimozhi 2.4.4 -ul̤l̤am malanga vevvuyirkkum- and thiruvāimozhi 2.4.8 -nenjam vĕva nedithuyirkkum-) breathing hot and long, continuously; mareeiya — suffered (as in thiruvāimozhi 2.4 -ādiyādi #); thīvinai — vices; māl̤a — to eradicate; inbam val̤ara — to increase the joy (starting from thiruvāimozhi 2.5 -andhāmaththanbu-); vaigal vaigal — always; en irudīkĕṣanĕ — since you are the controller of my senses; en ul̤ — in my heart (which is submissive towards you); unnai — you (who are the controller, enjoyer); ireei — (as said in thiruvāimozhi 2.6.2 -pakka nŏkkaṛiyān-) keeping; vaiththanai — placed
2976 இருடீகேசன் எம் பிரான் * இலங்கை அரக்கர் குலம் * முருடு தீர்த்த பிரான் எம்மான் * அமரர் பெம்மான் என்று என்று ** தெருடியாகில் நெஞ்சே வணங்கு * திண்ணம் அறி அறிந்து * மருடியேலும் விடேல் கண்டாய் * நம்பி பற்பநாபனையே (10)
2976. My mind, if you have any clarity left, worship my Lord, Iruṭikēcaṉ, Chief of Nithyasuris. Know for sure and take action—He is our great Benefactor who freed Laṅkā from the tough Rākṣasa clan. Do not shy away from Him; hold on to Paṟpanāpaṉ, the perfect one.
Explanatory Notes
(i) By addressing his mind in this manner the Āzhvār was only disclosing to the Lord his firm hold on Him.
(ii) Slaying the ten-headed Rāvaṇa is on a par with the redemption of the Āzhvār’s mind which, aided by the five motororgans and five sense-organs, was holding fiendish sway over him, launched into the Sea of Saṃsāra. Śrī Nampiḻḷai likens the bestowal, on 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.)
irudīkĕṣan — controlling my mind (which is the entrance for all my 10 senses); empirān — my saviour (who favoured me); ilangai — in lankā; arakkar kulam — for the clan of rākshasas; murudu — most cruel rāvaṇa; thīrththa — destroyed; pirān — one who helped (the citiśens); amarar pemmān — like nithyasūris (their leader); emmān — my lord who let me enjoy him (like nithyasūris enjoy him); enṛu enṛu — meditating like this in many ways; nenjĕ! — oh mind!; therudiyāgil — if you are wise; vaṇangu — see that you worship (him);; thiṇṇam — firmly; aṛi — know; aṛindhu — even after having such knowledge; marudiyĕlum — if you get disturbed (due to your unworthiness); nambi — being complete in all qualities; paṛpanābanai — this great saviour who has divine lotus flower in his navel (which is the cause for everything); vidĕl kaṇdāy — don-t let go of him- so says āzhvār to his heart
2977 பற்பநாபன் உயர்வு அற உயரும் * பெரும் திறலோன் * எற்பரன் என்னை ஆக்கிக் கொண்டு * எனக்கே தன்னைத் தந்த கற்பகம் ** என் அமுதம் கார் முகில் போலும் * வேங்கட நல் வெற்பன் * விசும்போர் பிரான் * எந்தை தாமோதரனே (11)
2977. From Paṟpanāpaṉ's navel sprouted the lotus, from which all worlds emerged with unmatched strength. He is completely absorbed in me. He is the 'Kaṛpaka' tree that gave me life and then offered itself to me. He is the Chief of Nithyasuris, and Vēṅkaṭam is His favorite abode. He is my nectar, the cloud-hued Lord, and my loving Master, Tāmōtaraṉ.
Explanatory Notes
(i) The Āzhvār says that the Supreme Lord, with none above Him, is also the humblest; having made the Āzhvār His vassal, the Lord is wholly absorbed in him, making it appear that He knows no one else.
(ii) The ‘Kaṛpaka’ tree is the legendary wish-yielding tree. Even as there is a vast gulf between the Lord’s attributes and the comparable material in each case, 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.)
paṛpanāban — being the one who has divine lotus flower in his navel (which is the cause for creation of the material worlds); uyarvaṛa uyarum — being very tall; perum — boundless; thiṛalŏn — having the ability; eṛparan — (having such greatness) being focussed towards me; ennai — me; ākki — created; koṇdu — acknowledged me; enakkĕ — exclusively for me; thannai — him; thandha — gave; kaṛpagam — kalpaka tree (which fulfils the wishes of one who seeks); en — for me; amudham — being sweet like nectar; kār mugil pŏlum — resembling a dark cloud (which would rain without checking the ground status); vĕngadam — having the name thiruvĕngadam (which is suitable abode for such dark cloud); nal — exceptional; veṛpan — having thirumalā as his abode; visumbŏr — nithyasūris, the residents of paramapadham; pirān — one who has subservience towards his devotees to let them enjoy him; dhāmŏdharan — dhāmŏdhara; endhai — accepted me as his servitor
2978 தாமோதரனை தனி முதல்வனை * ஞாலம் உண்டவனை * ஆமோ தரம் அறிய * ஒருவர்க்கு என்றே தொழும் அவர்கள் ** தாமோதரன் உரு ஆகிய * சிவற்கும் திசைமுகற்கும் * ஆமோ தரம் அறிய * எம்மானை என் ஆழி வண்ணனையே? (12)
2978. Tāmōtaraṉ, my incomparable, primordial Lord of oceanic hue, devoured all the worlds. Even exalted Ticaimukaṉ (Brahmā) and Civaṉ (Śiva) cannot fully understand Him, despite residing on His person, worshiping Him, and believing they can fathom His glory.
Explanatory Notes
The Lord cannot be comprehended through one’s own effort by any one, including the exalted Brahmā and Śiva, although they stay right on His body and are inclined to be presumptuous, venturing to attempt the impossible. But He is fully comprehended by the Āzhvār and devotees like him to whom the Lord has, on His own, vouchsafed all that knowledge, clear and concise, full
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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.)
dhāmŏdharanai — having the simplicity of showing total subservience towards his devotees [as krishṇa- dhāmŏdhara]; thani mudhalvanai — having the greatness of being the singular cause for all worlds; gyālam uṇdavanai — one who has the ability to protect all during pral̤ayam (annihilation); tharam — analyse; aṛiya — know; oruvarkku — for anyone; āmŏ — is it possible?; enṛu — saying thus; thozhum avargal̤ — those who worship; dhāmŏdharan — for such dhāmŏdhara; uru āgiya — servitors who are the prakāram (mode/form) of emperumān; sivaṛkum — for rudhra; thisai mugaṛkum — for brahmā; en — in me; āzhi vaṇṇan — placing his ocean of auspicious qualities; emmān — my lord who accepted my service; tharam — measure; aṛiya āmŏ — is it possible to know?
2979. These melodious songs, each presenting one of the Lord's twelve names, are part of the thousand Tamil hymns composed by Teṉkurukūr Caṭakōpaṉ. They express the intense and boundless love of Kaṇṇaṉ, who shines like a grand blue gem and is the Chief of Nithyasuris. For the chanters of these hymns, the songs will lead them to the Lord's feet and bind them to Him.
Explanatory Notes
In this end-stanza, the Lord's love, intense and unlimited, for His devotees is emphasized. This provides the impetus for the Lord looking upon His devotees as His sole objects of enjoyment. Contact with this decad (Thiruvaymoli) is enough to render one, such a beloved devotee of Lord Kecavan.
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.)
vaṇṇam — having beautiful complexion; mā — most expensive; maṇi — blue gem-s; chŏdhiyai — having radiance like a bright light; amarar — for nithyasūris (eternally free souls who are residents of paramapadham); thalai maganai — being the great leader who is incomprehensible (even for such nithyasūris); kaṇṇanai — being the one (as krishṇa) who enjoys his own devotees; nedumālai — to reach emperumān who is having great love (which is the cause for enjoying his devotees); then — beautiful; kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār; paṇṇiya — sung by; thamizh mālai — woven together in thamizh (dhrāvida) language which can be pursued by all without any restriction; āyiraththul̤ — in the thousand pāsurams; paṇṇil — fitting in the tune; panniru nāmap pāttu — which are focussed on the twelve divine names of emperumān; ivai panniraṇdum — these twelve pāsurams; aṇṇal — sarvĕṣvaran (supreme lord); thāl̤ — divine feet; aṇaivikkum — will facilitate attainment