“Bhagavān! I do not want anything for myself. I only desire to have what Your heart desires. I am not worried whether you give me moksham, kaivalyam (eternal self enjoyment), hell or heaven, destruction of ātmā and this body at the time of death. I want what You think is suitable” prays Āzhvār. These hymns elaborate on purushārtham amongst the Tatvahita
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பகவானே! எனக்கென்று எதுவும் வேண்டா. உன் திருவுள்ளத்திற்கு விருப்பமானதே எனக்கு வேண்டும். மோக்ஷமோ, கைவல்யமோ, சுவர்க்கமோ, நரகமோ, இறக்கும் போது உடல் மற்றும் ஆத்ம நாசமோ நீ எது கொடுத்தாலும் எனக்குக் கவலை இல்லை. உன் விருப்பத்திற்கு ஏற்றதே எனக்கு வேண்டும் என்று ஆழ்வார் பிரார்த்திக்கிறார்.
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Verses: 2991 to 3001
Grammar: Kaliviruththam / கலிவிருத்தம்
Pan: முதிர்ந்த குறிஞ்சி
Timing: NIGHT
Recital benefits: will reach moksha where there is no suffering
2991. Benevolent Lord, you once relieved an elephant's distress! If only you would soon place your grand, red lotus feet on my head, I wouldn't speak about SriVaikuntam. This is all I ask for, I want nothing more.
Explanatory Notes
Right in the beginning of this song, the Āzhvār makes his position abundantly clear. He shall no longer mention about SriVaikuntam, be it a matter of assuming a form like unto that of God (Sārūpya), staying in the same area as the seat of the Lord’s kingdom in spiritual world (sālokya) etc. All that he needs is that the Lord should set His lovely pair of red lotus feet on his head.
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.)
e — in all ways; mā — great; vīttuth thiṛam — form of liberation; seppam — won-t say/ask; nin — your; sem — reddish; mā — apt; pādha paṛpu — divine lotus feet; thalai — on my head; ollai — immediately; sĕrththu — to be joined/placed; kaimmā — the elephant who had drowned into the pond along with its trunk; thunbam — suffering; kadindha — one who eliminated; pirānĕ — being most magnanimous; ammā — the lord who accepted my servitude (manifesting this incident); adiyĕn — ī who am servant (of you); vĕṇduvadhu — praying for (the result which matches my nature); īdhĕ — this only.
2992 ஈதே யான் உன்னைக் * கொள்வது எஞ்ஞான்றும் * என் மை தோய் சோதி * மணிவண்ண எந்தாய் ** எய்தா நின் கழல் * யான் எய்த * ஞானக் கை தா * காலக் கழிவு செய்யேலே (2)
2992 īte yāṉ uṉṉaik * kŏl̤vatu ĕññāṉṟum * ĕṉ mai toy coti * maṇivaṇṇa ĕntāy ** ĕytā niṉ kazhal * yāṉ ĕyta * ñāṉak kai tā * kālak kazhivu cĕyyele (2)
Ragam
Shaurāṣhṭra / சௌராஷ்ட்
Thalam
Aḍa / அட
Bhavam
Self
Simple Translation
2992. My lovely Lord, as radiant as the dark blue gem, I always pray to you now and forever. Please grant me wisdom to reach your feet, which are hard to attain, immediately.
Explanatory Notes
(i) In the preceding song, the Āzhvār had categorically stated that he wanted nothing more than the Lord’s lovely pair of lotus feet being set firmly on his head. And yet, the Lord tempts the Āzhvār and asks him whether he would want anything more. The Āzhvār, however, stands his ground, all right and reaffirms that he wants nothing else.
Lord: Well, how long will
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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, this taste-inducing; mai — black/dark; thŏy — abundant; sŏdhi — having radiance; maṇi — like a precious gem; vaṇṇam — having beautiful form; endhāy — ŏh my lord!; unnai — you; yān — ī; engyānṛum — at all times; kol̤vadhu — the result of having; īdhĕ — this only;; eydhā — difficult to achieve; nin — your; kazhal — divine feet; yān — ī; eydha — to attain; gyānak kai — the helping-hand of knowledge that gives clarity; thā — you give; kālak kazhivu — delay; seyyĕl — don-t do
2993 செய்யேல் தீவினை என்று * அருள் செய்யும் * என் கை ஆர் சக்கரக் * கண்ண பிரானே ** ஐ ஆர் கண்டம் அடைக்கிலும் * நின் கழல் எய்யாது ஏத்த * அருள்செய் எனக்கே (3)
2993. Kaṇṇā, my benefactor, who wields the bright discus. It is by Your grace that I refrain from evil deeds. Bless me so that I may adore Your beautiful feet without pause, even when phlegm chokes my throat.
Explanatory Notes
Āzhvār to the Lord:
“I pray not for relief from sufferings but for a mind rivetted to your feet at all times, even in those dark moments when the throat gets choked by phlegm”.
C.f. the 12th Jitante śloka (recited at the conclusion of the worship of the household Deity)
Which means:
“Whatever calamities might befall me, let not my mind be apart from you; this would be enough to salve me”. (2-9-4)
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.)
thīvinai — sins (those which are forbidden in ṣāsthram etc); seyyĕl — ensure that ī don-t do; enṛu — saying so; en — towards me; arul̤ — mercy in the form of an order; seyyum — to do; kai — with the divine hand; ār — well fitting; chakkaram — having sudharṣana chakra (divine disc); kaṇṇan — with his simplicity in the form of krishṇa; pirānĕ — oh one who favoured!; ai — mucus; ār — filled; kaṇdam — throat; adaikkilum — even if it becomes speechless; nin — your (you who are the eliminator of hurdles, who are simple and apt); kazhal — divine feet; eyyādhu — being tireless; ĕththa — to praise; enakkĕ — for me exclusively; arul̤ sey — mercifully you should bless
2994 எனக்கே ஆட்செய் * எக் காலத்தும் என்று * என் மனக்கே வந்து * இடைவீடு இன்றி மன்னி ** தனக்கே ஆக * எனைக் கொள்ளும் ஈதே * எனக்கே கண்ணனை * யான் கொள் சிறப்பே (4)
2994. The greatest good I seek from Kaṇṇaṉ, my Lord, in line with my true nature, is His command that I serve Him completely and always. I hope He claims me as His devoted vassal.
Explanatory Notes
(i) This song is the quintessence of this decad, determining, as it does, the greatest good for the individual soul, in keeping with its essential nature, namely, abject dependence on the Lord as His exclusive vassal for all time. For abiding in such a state without the slightest aberration at any time, the Āzhvār seeks the Lord‘s Grace.
(ii) Śrī Nampiḷḷai appreciates
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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.)
2995 சிறப்பில் வீடு * சுவர்க்கம் நரகம் * இறப்பில் எய்துக * எய்தற்க ** யானும் பிறப்பு இல் பல் * பிறவிப் பெருமானை * மறப்பு ஒன்று இன்றி * என்றும் மகிழ்வனே (5)
2995. Whether I go to SriVaikuntam, svarga, or hell after death, doesn't matter to me. May I meditate on the Lord, who, though free from birth, chooses to take many births continuously. May I never forget Him and always be filled with joy.
Explanatory Notes
The Āzhvār’s sole concern is to remain steeped for ever in the enjoyment of the Lord’s wondrous deeds and auspicious traits, displayed during the numerous incarnations taken at His sweet volition.
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.)
iṛappil — after leaving this body; siṛappil — having goodness (of bliss); vīdu — mŏksham (liberation); suvarkkam — svarga- heaven (which is fictitious joy or a misconceived joy); naragam — naraka- hell (which is filled with sorrow); eydhuga — reach there (when considering the body to be different from the soul); eydhaṛka — does not reach and get finished (when considering the body to be the same as the soul); piṛappu — cause for birth; il — when not there; pal — in many forms; piṛavi — one who is born; perumānai — sarvĕsvaran; onṛu — any (of these qualities which win over his devotees and make them fully depend on him); maṛappu inṛi — not forgetting; enṛum — always; magizhvĕn — let me have the bliss (caused by such continuous remembrance)
2996. Oh Lord, you brought forth the joyous Moon and the radiant Sun, the blissful Celestials, humanity with bright knowledge, and fauna and flora. Please reveal yourself to me so that I may worship you always with my words, deeds, and thoughts.
Explanatory Notes
Āzhvār to the Lord: My Lord, you made the celestials, full of bliss, the mankind, radiant with knowledge, the luminous Sun aṇd Moon as well as the non-sentient beings, devoid of knowledge. You, who could create this Kaleidoscopic Universe, can surely make me enjoy you wholly, by word, deed and thought and, for this purpose, you should be before me, at all times.
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.)
magizh kol̤ — abundance of joy; dheyvam — dhĕvathās (celestial beings); ulŏgam — humans who have shining knowledge; alŏgam — animals and plants which lack shining of knowledge; magizh — joy (acquired through lustre); kol̤ — having; sŏdhi — being radiant objects; malarndha — one who is expanded (as said in thaiththiriya upanishadh -bahu syām- (let me become many)); ammānĕ — ŏh one who is the lord!; magizh kol̤ — with love (due to being friendly with you); sindhai — mind/thoughts; sol — speech; seygai — action; koṇdu — having; enṛum — always; magizhvuṝu — being blissful without any worries; unnai — you (who created such aspects for all my three faculties of mind, speech, body); vaṇanga — to experience; vārāy — mercifully come here
2997. Oh Lord, you haven't granted me the favor of reaching Your lotus feet forever. How much ever I wrap you in my mind, I am not satisfied. Please appear before me so my eyes can feast on You forever.
Explanatory Notes
The Āzhvār feels that, having whetted his God-thirst and God-hunger, it was but meet that the Lord should appear before him for his eyes to continually drink deep of His nectarean beauty.
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.)
2998. Vedic scholars of high standing eagerly consume Your teachings with love, oh, my candy-fruit, my eternal Master. If You enter and remain in my mind firmly and securely, I will never ask You for any other favor.
Explanatory Notes
(i) Rock-candy is a delicious product of cane-juice and it is the Āzhvār’s figment of imagination that conceives of the Lord being as delicious as the fruit of the imaginary Rock-candy tree, (akkārakkaṉi is the term used in the original text of this song, to denote this imaginary fruit of an imaginary tree).
(ii) The versification, as above, conforms to the interpretation
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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.)
mikkār — being greatly exalted; vĕdha vimalar — the purest leaders of vaidhika path; vizhungum — (due to their great attachment) consume and enjoy him; en — for me; akkāram — soaked in sugar; kaniyĕ — one who is filled with sweetness like a fruit; ekkālaththu — even a fleeting moment; endhaiyāy — visibly manifesting your lordship over me; en ul̤ — in my heart; mannil — if residing firmly; maṝu — except this; ekkālaththilum — at all times; yādhu — anything; onṛum — other; unnai — you; yān — ī; vĕṇdĕn — won-t ask
2999. My Lord, You are adored by the entire spiritual world! In my ignorance, I believed I was my own master and owned all things. But now I realize that everything, including myself, belongs to You.
Explanatory Notes
The Lord had done His best, down the ages, to reclaim the Āzhvār but the latter was striking a divergent path all the time, not knowing his essential nature and relationship with God. Prior to his reclamation, the Āzhvār was like unto a Prince, fallen into the hands of a hunter and brought up like the hunter’s son in strange environments, totally alien to his native surroundings.
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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.)
வானே — விண்ணுலகம் முழுவதும்; ஏத்தும் — துதிக்குமாறும்; எம் வானவர் — அங்குள்ள நித்யஸூரிகளும்; ஏறே! — துதிக்கின்ற தலைவனே!; யானே என்னை — நான் என்னை; அறியகிலாதே — அறிவின்மையாலே; யானே — ஸ்வதந்திரனே என்றும்; என் தனதே — என் உடமைகளையும்; என்று — அஹங்கார மமகாரங்களால்; இருந்தேன் — என்னுடையது என்றும் இருந்தேன்; யானே நீ — யானும் நீயே; என் உடைமையும் — என் உடைமைகளும்; நீயே — நீயே என்பதை இப்போது உணர்ந்தேன்
yānĕ — ī myself; ennai — in the matters relating to me; aṛiyagilādhĕ — due to not having true knowledge; yānĕ — considering myself as independent; en thanadhĕ — considering everything but myself as my belongings; enṛu — engaged in ahankāram (considering myself as independent) and mamakāram (considering the belongings of bhagavān as mine); irundhĕn — merely existed (without manifesting āthmā-s eternal nature); vānĕ — all of paramapadham (where true knowledge is practiced without this ignorance); ĕththum — praising (your relationship with them); avvānavar — those residents of the paramapadham; ĕṛĕ — ŏh one who resides there manifesting the pride of lordship!; yān — ī; nīyĕ — being prakāra (attribute) of you which is inseparable and thus can be said as -ẏou-; en udaimaiyum — those which are my belongings; nīyĕ — (in the same manner, being attributes) are such that they can be said as -ẏou-
3000 ஏறேல் ஏழும் * வென்று ஏர் கொள் இலங்கையை * நீறே செய்த * நெடுஞ் சுடர்ச் சோதி ** தேறேல் என்னை * உன் பொன் அடிச் சேர்த்து * ஒல்லை வேறே போக * எஞ்ஞான்றும் விடலே (10)
3000. My radiant Lord, You tamed the seven unruly bulls and conquered the beautiful city of Laṅkā. Don't trust me; instead, quickly lead me to Your golden feet and never let me return to worldly things again.
Explanatory Notes
Lord:
“Āzhvār, I suppose you are quite safe now and have nothing more to fear.”
Āzhvār:
“Sire, you can’t be too certain about me, still in this material body, and in these frightful surroundings. Situated as I am, the possibility of my going astray and slipping back to old ways cannot be ruled out. I cannot, therefore, feel safe unless and until I am laid 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.)
ĕl — ŏpposed; ĕṛu — bull; ĕzhum — seven; venṛu — won; ĕr — beautiful; kol̤ — having; ilangaiyai — lankā; nīṛĕ seydha — due to burning into ashes; nedum — great; sudar — one who is having splendour; sŏdhi — one who is having radiant form; ennai — me; thĕṛĕl — not having faith (that ī know what is good for me); un — your; pon — radiant; adi — in divine feet; ollai — immediately; sĕrththu — accept; vĕṛĕ pŏga — going astray (thinking about worldly pleasures); engyānṛum — at all times; vidal — don-t leave me
3001 ## விடல் இல் சக்கரத்து * அண்ணலை மேவல் * விடல் இல் வண் குருகூர்ச் ** சடகோபன் சொல் கெடல் இல் ஆயிரத்துள் * இவை பத்தும் கெடல் இல் வீடு செய்யும் * கிளர்வார்க்கே (11)
3001 ## viṭal il cakkarattu * aṇṇalai meval * viṭal il vaṇ kurukūrc ** caṭakopaṉ cŏl kĕṭal il āyirattul̤ * ivai pattum kĕṭal il vīṭu cĕyyum * kil̤arvārkke (11)
Ragam
Ānandabhairavi / ஆனந்தபைரவி
Thalam
Aḍa / அட
Bhavam
Self
Simple Translation
3001. These ten songs, chosen from the thousand immortal songs of Kurukūr Caṭakōpaṉ, who remains ever close to the Lord holding the inseparable discus, will bring spiritual and worldly bliss to those who sing them fervently, freeing them from all troubles.
Explanatory Notes
(i) These ten stanzas will confer on those who recite them spiritual worldly bliss. It need not be questioned how these songs could, by themselves, grant Mokṣa, which is the sole prerogative of the Supreme Lord. What is intended to be conveyed by this end-song is that the recital of these ten songs will gladden the Lord and, as a consequence thereof, His gift of Mokṣa
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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.)
vidal — putting away; il — not; chakkaraththu — having divine chakra (disc); aṇṇal — master/lord; mĕval — approached; vidalil — one who cannot bear leaving; vaṇ — most magnanimous; kurugūrch chatakŏpan — nammāzhvār; sol — mercifully said; kedal — disaster; il — that which will not occur; āyirathtul̤ — among the thousand pāsurams; ivai paththum — these 10 pāsurams; kil̤arvārkku — for those who recite with desire; kedalil — not having disasters such as avidhyā etc; vīdu — blissful mŏksham; seyyum — will facilitate