Dwelling on the beauty of Azhagar - (முடிச் சோதியாய்)
திருமாலிருஞ்சோலை அழகரது வடிவழகில் ஈடுபடல்
Āzhvār rejoices in being able to adore the exquisite beauty of Azhagar residing on Thirumālirum Solai, who grants boons to all who seek Him, like the divine celestial Karpaga tree.
### Introduction from Vādhi Kesarī Azhakiya Maṇavāḷa Jīyar
While the first two Decades explained the goal—that is, brahman (Bhagavān), specifically
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திருமாலிருஞ்சோலையில் கேட்டார்க்கு வரமளிக்கும் கற்பக மரம் போல் இருக்கும் அழகரின் வடிவழகை அனுபவித்து ஆழ்வார் இன்பமடைகிறார்.
மூன்றாம் பத்து -முதல் திருவாய்மொழி – ‘முடிச்சோதி’-பிரவேசம்
முதற்பத்தால், பகவத் கைங்கரியம் புருஷார்த்தம் என்று அறுதியிட்டார்: இரண்டாம்பத்தால், அந்தக் கைங்கரியத்தில்
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Verses: 3013 to 3023
Grammar: **Taravu Kocchakakkalippā / தரவு கொச்சகக்கலிப்பா
Pan: இந்தளம்
Timing: 9.37-10.48 AM
Recital benefits: will not be born again in this world surrounded by roaring oceans
3013. Oh, Tirumāl, may You clarify if Your shining crown is merely the upward extension of the glow of your face. Is Your lotus seat a reflection of Your dazzling feet? Are the many jewels on You and Your silk garment a reflection of the radiance from Your waist?
Explanatory Notes
The above poser of the Āzhvār is the result of his observation of the Lord’s bewitching chaim, in His iconic manifestation as Aḻakar, in conjunction with the jewels adorning Him, so well matched that the Āzhvār sees the crown as but an upward expansion of the effulgence on the Lord’s face. At the other end, the lotus seat on which the Lord’s feet are poised seems to be
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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.)
unadhu — your; mugam — divine face-s; chŏdhi — radiance; mudi — in the divine crown; chŏdhi — radiance; malarndhadhuvŏ — did it rise upwards?; adi — the divine feet-s; chŏdhi — radiance; nī ninṛa — where you stand; thāmaraiyāy — the lotus seat; alarndhadhuvŏ — did it spread downwards?; pai — well spread; pon — having beauty; nin — your; kadi — waist-s; chŏdhi — radiance; padi — natural; chŏdhi — having radiance; ādaiyodum — with the divine clothes; pal — many; kalanāy — being divine ornaments; kalandhadhuvŏ — did it spread upwards and downwards?; thirumālĕ — since you are the lord of ṣrī mahālakshmi; katturai — mercifully explain this to remove my doubts
3014 கட்டுரைக்கில் தாமரை * நின் கண் பாதம் கை ஒவ்வா * சுட்டு உரைத்த நன் பொன் * உன் திருமேனி ஒளி ஒவ்வாது ** ஒட்டு உரைத்து இவ் உலகு உன்னைப் * புகழ்வு எல்லாம் பெரும்பாலும் * பட்டுரையாய் புற்கு என்றே * காட்டுமால் பரஞ்சோதீ (2)
3014. My resplendent Lord, if one were to describe Your exquisite charm, the lotus flower would not compare to Your eyes, hands, and feet. The lustrous gold could not match Your grand complexion. All the eulogies heaped upon You by people in this world, drawing analogies from worldly things, would be mere words, lacking clarity and depth.
Explanatory Notes
The Lord’s exquisite charm can best be enjoyed only by drinking it in, with one’s eyes and mind. Words are but poor substitutes, and the comparisons, simiḷies and analogies indulged in by us, worldlings, are much too-feebḷe and faulty too, and cannot, therefore, describe the Lord’s exquisite features effectively.
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.)
3015 பரஞ்சோதி நீ பரமாய் * நின் இகழ்ந்து பின் * மற்று ஓர் பரம் சோதி இன்மையின் * படி ஓவி நிகழ்கின்ற ** பரஞ்சோதி நின்னுள்ளே * படர் உலகம் படைத்த * எம் பரஞ்சோதி கோவிந்தா * பண்பு உரைக்கமாட்டேனே (3)
3015. Oh, Lord of supreme splendor, unparalleled in brilliance, You transcend all comparisons. With Your radiant resolve, You created the vast universe. Oh, Gōvintā of exceptional brilliance, I cannot describe Your attributes.
Explanatory Notes
Lord to the Alvār: “Āzhvār, I agree that the worldlings cannot praise Me adequately. But you should be able to do full justice, having been endowed by Me with knowledge, full and flooding”.
Alvār to the Lord: “My Lord, none in any clime can make pretensions to your unrivalled splendour. Having, by a mere resolve, created the entire Universe, you are beyond the ken
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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.)
paramāy — being supreme; paranjŏdhi — one who is having unlimited radiant form; nī — you;; nin — you; igazhndhu — except; pin maṝu — any other; ŏr paranjŏdhi — a radiant entity who is supreme; inmaiyil — due to non-existence; padi ŏvi — not having example; nigazhginṛa — present; paranjŏdhi — being glorified as -paranjyŏthi #; nin ul̤l̤ĕ — in your will; padar — vast; ulagam — world; padaiththa — created; em paranjŏdhi — one who manifested to me the unsurpassed radiance of not being touched by the qualities of the created world; gŏvindhā — ŏh one who is having radiance of tending to cows which is even greater than your supremacy!; paṇbu — your radiant nature that is due to your supreme unique forms, you having no example, your supreme nature of being the cause for this world and your unlimited simplicity; uraikka — to sing/glorify; māttĕn — ī am incapable
3016 மாட்டாதே ஆகிலும் * இம் மலர் தலை மா ஞாலம் * நின் மாட்டு ஆய மலர் புரையும் * திருவுருவம் மனம் வைக்க ** மாட்டாத பல சமய * மதி கொடுத்தாய் * மலர்த் துழாய் மாட்டே நீ மனம் வைத்தாய் * மா ஞாலம் வருந்தாதே? (4)
3016. The sprawling world that sprouted from your navel often forgets your glory and your exquisite form. Additionally, various religions promote heretical doctrines that lead minds astray. You gave them these minds, yet if you are solely intent on enjoying the fragrance of your tuḷaci garland, it would be a grievous loss for this world.
Explanatory Notes
(i) Brahmā, the demi-urge, emerged from the lotus stalk on the Lord’s navel and created all the worlds; hence the worlds are said to have come up from the Lord’s navel.
(ii) No doubt, in the preceding song, the Āzhvār confessed to his inability to describe the Lord’s attributes and yet it is Lord Aḻakar’s extraordinary beauty that eggs him on, to speak out his mind,
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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.)
malar — the lotus flower in the divine navel; thalai — having it as (its) head; i — indha- this; mā — huge; gyālam — world; nin — (the apt) your; māttāya — in the true nature; malar puraiyum — tender like a flower; thiru uruvam — divine form; manam — in the heart; vaikka — to keep; māttādhĕ āgilum — though not having done it since time immemorial (forever); māttādha — unqualified for meditating upon the divine form; pala samaya madhi — knowledge about many different philosophies; koduththāy — you bestowed;; nī — you; malar — blossomed; thuzhāy māttĕ — in the divine thul̤asi; manam — your heart; vaiththāl — enjoying continuously; mā gyālam — this great world; varundhādhĕ — would it not worry?
3017 வருந்தாதவருந்தவத்த மலர் கதிரின்சுடருடம்பாய் * வருந்தாதஞானமாய் வரம்பின்றிமுழுதியன்றாய்! * வருங்காலம்நிகழ்காலம் கழிகாலமாய் * உலகை ஒருங்காகஅளிப்பாய்! சீர் எங்குஉலக்கஓதுவனே?
3017 வருந்தாத அரும் தவத்த * மலர் கதிரின் சுடர் உடம்பு ஆய் * வருந்தாத ஞானம் ஆய் * வரம்பு இன்றி முழுது இயன்றாய் ** வரும் காலம் நிகழ் காலம் * கழி காலம் * ஆய் உலகை ஒருங்காக அளிப்பாய் சீர் * எங்கு உலக்க ஓதுவனே? (5)
3017. You assume Your resplendent form at Your own sweet will, perhaps as a result of Your devotees' great penance. Supreme knowledge is Yours effortlessly, pervading and protecting the worlds without limits. Time is at your command—past, present, and future. How can I fully describe all Your attributes?
Explanatory Notes
The preceding stanza (3-1-4) stands in isolation; in the midst of his enjoyment of Lord Aḻakar, the Āzhvār’s heart leapt towards the straying humanity and deplored their failure, rather their inability to feast on the exquisite charm of Aḻakar. This song has, therefore, to be studied in continuation of the third stanza where the Āzhvār had said” Oh, Kovindā, how can I
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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.)
varundhādha — not attainable without great efforts; aru(m) — difficult to attain; thavaththa — to be said as the result of (such) penances; malar — blossomed; kadhirin — having rays; sudar — radiant; udambai — having as form; varundhādha — natural instead of attaining through efforts; gyānamāy — being the one which (such) knowledge; varambu — limit; inṛi — not having; muzhudhu — all entities; iyanṛāy — one who is residing; varungālam nigazhkālam kazhikālamāy — being present in all times (future, present and past); ulagai — world; orungāga — to stabiliśe; al̤ippāy — ŏh one who protects!; sīr — qualities (which are there due to your natural radiance, radiance in your knowledge, omnipresence and protection); engu — where (how); ulakka — comprehensively; ŏdhuvan — can ī speak?
3018 ஓதுவார் ஓத்து எல்லாம் * எவ் உலகத்து எவ் எவையும் * சாதுவாய் நின் புகழின் * தகை அல்லால் பிறிது இல்லை ** போது வாழ் புனம் துழாய் * முடியினாய் பூவின்மேல் மாது வாழ் மார்பினாய் * என் சொல்லி யான் வாழ்த்துவனே? (6)
3018. My Lord, wearing a tuḷaci garland on Your crown, adorned with choice flowers, and holding Mātu (Lakṣmī), the lotus-born, on Your lovely chest, how the scriptures and sacred texts across the entire land strive to praise You yet fall short! I cannot fathom how I can properly praise You.
Explanatory Notes
All the scriptures and sacred texts can only make an attempt to sing the Lord’s praise; none of these can, however, sing His glory, in toto. These praises are like unto the rain drops falling on the surface of the oceanic waters without, however, swelling them up. The faculty of speech dowered on us by the Lord is indeed put to proper use when we sing His glory, however
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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.)
ŏdhuvār — having classification such as rig, yajur, sāma etc to be pursued by the qualified persons belonging to such branches of vĕdham; ŏththu ellām — all of vĕdhams; evvulagaththu — in all worlds; evvevaiyum — having all branches; sādhuvāy — having the goodness (of teaching the meanings as it is); nin — your; pugazhin — qualities-; thagai allāl — will stop with a little engagement; piṛidhu — explaining completely or beyond; illai — not there;; pŏdhu — having flower; punam vāzh thuzhāy — being decorated with divine thul̤asi which is fresh as if it is staying in its natural base; mudiyināy — having the divine crown; pūvin mĕl — eternally residing on top of the lotus flower; mādhu — ṣrī mahālakshmi; vāzh — (leaving that) eternally residing; mārbināy — ŏh one who is having the divine chest!; en solli — saying what (can ī sing your sweetness? can ī sing your attachment towards ṣrī mahālakshmi?); yān — ī; vāzhththuvan — will praise?
3019 வாழ்த்துவார் பலர் ஆக * நின்னுள்ளே நான்முகனை * மூழ்த்த நீர் உலகு எல்லாம் * படை என்று முதல் படைத்தாய் ** கேழ்த்த சீர் அரன் முதலாக் * கிளர் தெய்வமாய்க் கிளர்ந்து * சூழ்த்து அமரர் துதித்தால் * உன் தொல் புகழ் மாசூணாதே? (7)
3019. You first raised Nāṉmukaṉ (Brahmā) by Your resolve and instructed him to create the many worlds from the deep waters. If Araṉ (Śiva) of great prowess and other devas, all Your creations, were to praise You, would it not diminish Your ancient glory?
Explanatory Notes
What does it matter how many sing the Lord’s glory and how powerful and knowledgeable they are? None can indeed be more articulate than the Vedas and even they can have only a sense of participation in a scheme of recital of the Lord’s glory, as distinguished from a sense of due fulfilment. Even the exalted Śiva, known for His extra ordinary wisdom, is no exception 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.)
vāzhththuvār — those who praise you; palar — many; āga — to exist; nin ul̤l̤ĕ — in your will; nānmuganai — four headed brahmā; mūzhththa nīr — in the causal ocean; ulagellām — all the worlds; padai — you create; enṛu — saying thus; mudhal — as the primary entity; padaiththavanĕ — oh one who created!; kĕzhththa — abundance; sīr — having qualities such as gyānam etc; aran — rudhra; mudhalā — starting with; kil̤ar — those who are with risen divine powers; amarar — having immortality [to a limited extent]; dheyvamāy — dhĕvathās; kil̤arndhu — śealously; sūzhththu — covering (the qualities which reap benefits [for them]); thudhiththāl — if they praise; un — your; thol — natural (ancient); pugazh — radiant qualities; māsūṇādhĕ — would they not become tainted?
3020. Oh, immaculate Lord of radiant presence! Your flawless knowledge is full and complete, neither expanding nor contracting. You control all things, and they subsist within You. Wouldn’t the splendor of Your spotless lotus feet diminish even if Brahmā, the chief of the celestials, sang Your glory to his utmost?
Explanatory Notes
Even if Brahmā who is relatively superior to Śiva, attempted to sing the Lord’s glory, the result would be just the same.
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.)
māsūṇā — without a trace of blemish; sudar — in the form of radiant light; udambāy — having divine form; malarādhu kuviyādhu — without expansion and contraction; māsūṇā — devoid of blemishes such as doubt, error etc; gyānamāy — having such knowledge as a natural quality; muzhudhumāy — having all qualities and wealth/realms as attributes; muzhudhu — all of those; iyanṛāy — oh one who is the abode for all of them to exist on you!; māsūṇā — devoid of blemishes; vān kŏlaththu — being decorated with great knowledge etc; amarar kŏn — brahmā who is served by the dhĕvathās; vazhip pattāl — if he engages in serving you in the form of praising your greatness; māsūṇā — being the opposite of all defects; un — your; pādha malar — divine lotus feet-s; sŏdhi — radiance; mazhungādhĕ — will it not be reduced?
3021 மழுங்காத வைந் நுதிய * சக்கர நல் வலத்தையாய் * தொழும் காதல் களிறு அளிப்பான் * புள் ஊர்ந்து தோன்றினையே ** மழுங்காத ஞானமே படை * ஆக மலர் உலகில் * தொழும்பாயார்க்கு அளித்தால் * உன் சுடர்ச் சோதி மறையாதே? (9)
3021. It was fitting that You went and rescued the elephant that was passionately intent on worshipping You, mounted on that bird (Garuḍa) and wielding the sharp discus. However, if You simply used Your resolve to effortlessly aid Your devotees all over this vast world, it would indeed diminish Your great splendor.
Explanatory Notes
(i) The omnipotent Lord could, by a mere resolve, create this vast and wonderful universe. He can likewise achieve all things, by a mere resolve from His spiritual worldly abode, without moving about. And then, He has such powerful weapons as the discus, ever sharp, which can be commissioned at any time, anywhere. And yet, when Gajendra the pious elephant, engaged in a
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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.)
mazhungādha — not blunt; vai — having sharpness; nudhiya — having mouth; chakkaram — divine disc (sudharṣana chakra); nal — beautiful; valaththaiyāy — one who is having it in his right [hand]; thozhum — due to rendering service; kādhal — having attachment; kal̤iṛu — elephant; al̤ippān — to protect; pul̤ — periya thiruvadi (garudāzhvār); ūrndhu — rode him with great urgency; thŏnṛinaiyĕ — you appeared in front of that elephant; mazhungādha — unfailing; gyānamĕ — gyānam (knowledge) in the form of sankalpam (divine will); padaiyāga — as entourage; malar — blossomed/expanded; ulagil — in the world; thozhumbāyārkku — to those who worship (you); al̤iththāl — if you helped them; un — your; sudar — greatly radiant; sŏdhi — lustre; maṛaiyādhĕ — will it not be reduced?
3022. My lustrous Lord, You are enshrined in the four Vedas, which do not reveal You to aliens and heretics. You created the worlds, picked them out from deep waters, swallowed them up during the deluge, then spat them out, and spanned them as well. Seen as the Supreme Master, if You are worshipped by Śiva, who sports the crescent moon on his matted locks, Nāṉmukaṉ (Brahmā, the four-headed), and Indra, is it really any wonder?
Explanatory Notes
Brahmā was created by the Lord and all the rest created by Brahmā. And then, it is the Lord who redeemed the worlds from underneath the Oceanic waters, sustained them inside His stomach during the period of deluge and put them back, in position, later on. He also spanned all the worlds in just three strides. It is, therefore, hardly any matter for wonder that His Supremacy
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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.)
maṛaiyāya — that which conceals (its meanings for those who are filled with rajas (passion) and thamas (ignorance)); nāl vĕdhaththu — vĕdhams which are four-fold (starting with rig vĕdham etc which reveals its meaning to those who are situated in sathvam (goodness)); ul̤ ninṛa — being the intrinsic essence; malar — having blossomed; sudarĕ! — being in the form of a radiant light; muṛaiyāl — at every (creation) cycle; i — indha- this; ulagellām — worlds; padaiththu — created; idandhu — lifting them up (by entering into the causal ocean); uṇdu — consuming them (during total deluge); umizhndhu — spitting them out again; al̤andhāy — oh one who measured them (so that others cannot claim ownership)!; iṛaiyādhal — being the lord (being revealed by vĕdham only and engaging in creation etc); aṛindhu — knowing thus (about you); piṛai ĕṛu sadaiyānum — rudhra who is engaged in enjoyment and austerity due to having chandrakalā (crescent moon) in his head and having matted hair respectively,; nānmuganum — brahmā (who has all the abilities to engage in creation); indhiranum — indhra (who is the lord of 3 worlds namely svarga lŏka, bhuvar lŏka and bhūlŏka); ĕththa — to take shelter of you (by praising you); vīṛu — being great/distinct (since he is the one who gives shelter to all); iruththal idhu — such stature; viyappĕ — is it surprising?
3023. This decad, from the thousand crystal-clear verses composed by Caṭakōpaṉ of Kurukūr, the mighty home of spiritually renowned people, is an adoration of the Lord revealed by the Vedas, above all known wonders. It will free men of this world, bound by roaring waters, from the cycle of rebirth.
Explanatory Notes
(i) The Lord is a marvel unto Himself. What appears to be a matter of wonder for us, with limited intellect and meagre perception, is by-no-means wonderful for Him, who is the All-powerful Lord of the entire Universe. If some one presented to another as many as four cows at a time, it would indeed be a matter for surprise but if Lord Rāma gifted away thousands of cows
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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.)
viyappāya — surprising to see qualities, activities etc (when seen in others); viyappillā — nothing unusual (in bhagavān-s case); mey gyānam — that which explains such true knowledge; vĕdhiyanai — one who is known through vĕdhams; sayam — jayam- victory (over samsāram (worldly bondage)) leading to; pugazhār — one who has glories (such as gyānam (knowledge), vairāgyam (detachment)); palar — many; vāzhum — living (enjoying āzhvār-s greatness); thadam — vast; kurugūr — leader of āzhvārthirunagari; ṣatakŏpan — nammāzhvār; thuyakku — confusion of mind (in the form samṣaya (doubt), viparyaya (error)); inṛi — without; thozhudhu — rendering service (which is the natural act of true knowledge); uraiththa — mercifully spoken; āyiraththul̤ ippaththum — this decad among the thousand pāsurams; oli — joyful noise; munnīr — having the ocean which has three types of water (river water, ground water and rain water); gyālaththu — in the world; uyak koṇdu — uplifting (by bestowing knowledge etc); piṛappu — relationship with [further worldly] births; aṛukkum — will eradicate