Āzhvār relishes his position to sing Emperumān's praise and not mere mortals - (சன்மம் பலபல)
திருமால் சீர் பரவப்பெற்ற எனக்கு ஒரு குறையும் இல்லை எனல்
Āzhvār makes an effort to correct those poets who sing praise of other human beings instead of focusing on Bhagavān. The poets did not take heed to Āzhvār’s efforts. Āzhvār feels proud that at least he escaped not praising other mortals and is amazed that he was able to immerse and lose himself contemplating Bhagavān's auspicious qualities.
***Highlights
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பகவானைத் துதிப்பதை விட்டு மனிதர்களைத் துதித்துக் கவி பாடும் புலவர்களை அறிவுரைகளால் திருத்தப் பார்த்தார் ஆழ்வார். அவர்கள் திருந்தவில்லை. தாம் ஒருவராவது நரஸ்துதி செய்யாமல் மீண்டதை நினைத்துப் பெருமைப்படுகிறார். பகவானின் பண்புகளில் மூழ்கி அவனை அனுபவிக்கும் பேறு பெற்றோமே என்று நினைத்து
3112 ## சன்மம் பலபல செய்து வெளிப்பட்டுச் * சங்கொடு சக்கரம் வில் * ஒண்மை உடைய உலக்கை ஒள் வாள் * தண்டு கொண்டு புள் ஊர்ந்து ** உலகில் வன்மை உடைய அரக்கர் * அசுரரை மாளப் படை பொருத * நன்மை உடையவன் சீர் பரவப் பெற்ற * நான் ஓர் குறைவு இலனே (1)
3112. Singing the glory of the benevolent Lord who took many births, visible to the naked eye of the worldly, wielding the sword, mace, pounder, bow, conch, and discus, and slew the Asuras and fiends while flying on that bird (Garuḍa), I am indeed free from any kind of want.
Explanatory Notes
(i) While the Lord incarnates as a matter of grace we are born under compulsion, as the result of our past Karmas (deeds), to eke out our load. But by the Lord’s spontaneous grace, the cycle of birth and rebirth will, some day, be brought to a halt in our case, and we won’t have any more births, having once reached the Eternal Land (spiritual world) whence there is no
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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 — in different species such as dhĕva (celestial), manushya (human), thiryak (animal) and sthāvara (plant); pala — in different inner categories of those species; sanmam — different births; seydhu — assuming (not just with his vow, but physically being born amidst the particular species); vel̤ippattu — manifesting himself (so that his divine form which is beyond perception becomes visible for samsāris (worldly people)); sangodu sakkaram — ṣanka (conch) and chakra (disc) which are inseparable from him; vil — ṣrī ṣārnga bow; oṇmaiyudaiya ulakkai — the club which breaks the enemies; ol̤ vāl̤ — nandhaka sword which never gives up while destroying the enemies; thaṇdu — gadhā (mace); koṇdu — having these as tools/weapons; pul̤ — periya thiruvadi (garudāzhvār); ūrndhu — ride; ulagil — in this world (which is protected by him); vanmai udaiya — having hardness (without being attracted to such beautiful emperumān); arakkarai — rākshasas (demoniac persons among humans); asurarai — asuras (demoniac persons among celestial beings); māl̤a — to kill; padai porudha — to march as an army against; nanmai — the goodness of honesty/straightness; udaiyavan — one who has; sīr — ṣaurya (valour), vīrya (bravery), parākrama (courage) and swāmithva (lordship), vāthsalya (motherly affection) towards his devotees; paravap peṝa — to praise and speak about them elaborately; nān — ī; ŏr kuṛaivu ilan — have no dissatisfaction (in enjoying any aspect of bhagavath vishayam (matters relating to bhagavān) in any place, any time and any body)
3113 குறைவு இல் தடங் கடல் கோள் அரவு ஏறித் * தன் கோலச் செந்தாமரைக்கண் * உறைபவன் போல ஓர் யோகு புணர்ந்த * ஒளி மணி வண்ணன் கண்ணன் ** கறை அணி மூக்கு உடைப் புள்ளைக் கடாவி * அசுரரைக் காய்ந்த அம்மான் * நிறை புகழ் ஏத்தியும் பாடியும் ஆடியும் * யான் ஒரு முட்டு இலனே (2)
3113. There is no hindrance for me to sing, dance, and enjoy my lustrous Lord, full of fame, resting on the serpent-bed in the vast milk-ocean. Closing His red-lotus eyes, He is absorbed in deep thoughts. He came down as Kaṇṇaṉ and vanquished the destructive Asuras while mounted on a bird with a blood-stained beak.
Explanatory Notes
(i) The Lord reposed on His serpent-bed in the Milk-ocean in ‘Yoga niddhrā”, preparatory to His incarnation as Śrī Kṛṣṇa to destroy the evil forces arrayed against the Godly men. The Āzhvār recounting, as he does, the great glory of Lord Kṛṣṇa, says that He has cut out all the impediments for his continual enjoyment of this bliss.
(ii) In deep thoughts absorbed: 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.)
kuṛaivu il — being complete in his togetherness; thadam kadal — in the ocean which is spacious (for reclining); kŏl̤ aravu — on very strong thiruvananthāzhwān (ādhiṣĕshan); ĕṛi — climb; than kŏlam — having his beauty which highlights his supremacy; sem thāmaraik kaṇ uṛaibavan pŏla — pretending to sleep such that his reddish lotus like eyes blossom; ŏr yŏgu puṇarndha — meditating upon his own unparalleled divine nature and the protection of all; maṇi — like a precious gem embossed on a gold plate; ol̤i — having great radiance; vaṇṇan — having a form; kaṇṇan — (giving up such reclining posture as said in ḥari vamṣam -āgathŏ mathurām purīm- (arrived at the city of mathurā)) appeared as krishṇa; kaṛai aṇi — having a stain as ornamental decoration (due to breaking of the egg prematurely); mūkkudai — having divine beak; pul̤l̤ai — periya thiruvadi (garudāzhvār); kadāvi — ride; asuraraik kāyndha — destroying the asuras with his power; ammān — supreme person-s; niṛai pugazh — complete victorious nature; ĕththiyum — (with devotion) praise; pādiyum — sing with music; ādiyum — (out of joy) dance; yān — ī; oru muttu ilan — have no break/hurdle
3114 முட்டில்பல்போகத்தொருதனிநாயகன் மூவுலகுக்குரிய * கட்டியைத்தேனையமுதை நன்பாலைக்கனியைக் கரும்பு தன்னை * மட்டவிழ்தண்ணந்துழாய்முடியானைவணங்கி அவன் திறத்துப் பட்டபின்னை * இறையாகிலும் யானென்மனத்துப் பரிவிலனே.
3114 முட்டு இல் பல் போகத்து ஒரு தனி நாயகன் * மூவுலகுக்கு உரிய * கட்டியைத் தேனை அமுதை * நன்பாலைக் கனியைக் கரும்பு தன்னை ** மட்டு அவிழ் தண் அம் துழாய் முடியானை வணங்கி * அவன் திறத்துப் பட்ட பின்னை * இறையாகிலும் * யான் என் மனத்துப் பரிவு இலனே (3)
3114. I have no mental afflictions at all as I am absorbed in my Lord, whose cool tulasi garland sheds abundant honey. He is full of uninterrupted bliss and is the peerless Master to all the worlds. He is as delicious as honey and candy, pure milk, fruit, nectar, sugar cane, and all such delights.
Explanatory Notes
(i) The Āzhvār declares that, attracted as he is by the Lord’s extraordinary sweetness and steeped in His service, he is absolutely free from mental afflictions. Even the spiritual worldly bliss he is having right here.
(ii) Of bliss uninterrupted: Unlike the felicities of all the others, including the exalted Devas like Indra, Brahmā and Śiva, which have their limitations
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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.)
mūvulagukku uriya — being the distinguished lord for three types of chĕthana (nithya, muktha and badhdha) and achĕthana (sudhdha sathvam, miṣra sathvam, kālam); muttu il — without break; pal bŏgam — having multifarious enjoyable aspects; oru — unparalleled; thani nāyagan — being the distinguished leader; nal kattiyai — block of sugar which is sweet inside and outside; nal thĕnai — honey which has collection of all tastes; nal amudhai — eternally sweet nectar; nal pālai — milk which has the goodness of natural sweetness; nal kaniyai — well ripened fruit which is tempting to be eaten immediately; nal karumbu thannai — sugarcane which is sweet in each piece (thus emperumān who is having all kinds of enjoyable aspects); mattu — with honey; avizh — blossoming; thaṇ — cool; am — beauiful; thuzhāy — being decorated with divine thul̤asi; mudiyānai — having divine crown; vaṇangi — (being won over by these enjoyable aspects) worshipping him,; avan thiṛaththu — in his matters; patta pinnai — being totally surrendered (as ananyārha- not existing for any one other than bhagavān); yān — ī (who am immersed in bhagavān, who is complete); iṛai āgilum — even a little bit; parivu — continuous craving (for sorrows due to unfulfilled worldly desires); manaththu — in my mind; ilan — not having
3115 பரிவு இன்றி வாணனைக் காத்தும் * என்று அன்று படையொடும் வந்து எதிர்ந்த * திரிபுரம் செற்றவனும் மகனும் * பின்னும் அங்கியும் போர் தொலைய ** பொரு சிறைப் புள்ளைக் கடாவிய மாயனை * ஆயனைப் பொன் சக்கரத்து அரியினை * அச்சுதனைப் பற்றி * யான் இறையேனும் இடர் இலனே (4)
3115. I face no distractions as a devotee of the wondrous and steadfast Lord, Accutaṉ (the steadfast one). He, with His lovely discus, destroys enemies as Kṛṣṇa, mounted on the valiant bird, causing them all to fall to the ground. In a distant past, Śiva, the destroyer of Tripura, and his son, along with Aṅki, were allies of the demoniac Vāṇaṉ and stood against the Lord.
Explanatory Notes
(i) The Āzhvār brings out here that the lesser deities can hardly protect their votaries while the Supreme Lord, ‘Accuta’ sure and steadfast, will never give up His devotees. The Āzhvār, therefore, feels he is in a very happy position, absolutely safe, free from obstruction of any kind.
(ii) Uṣā, the charming daughter of Bāṇāsura (Vāṇaṉ, in Tamil) fell madly in love
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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.)
anṛu — that day (when krishṇa himself arrived for anirudhdha, his grand son); vāṇanai — of bāṇāsura; parivu inṛi — removing the sorrows; kāththum — will protect-; enṛu — saying flowery words; padiyodum — with weapons; vandhu edhirndha — came and stood against; thiripuram seṝavanum — rudhra who is proud about destroying thripura (the three towns); maganum — his son, subrahmaṇya who is having the greatness of being the commander-in-chief of the army of dhĕvathās (celestial beings); pinnum — further; angiyum — agni (who resembles rudhra in his anger); pŏr tholaiya — run away saying -we will never fight again-; poru — attacking; siṛai — having divine wings; pul̤l̤ai — periya thiruvadi (garudāzhvār); kadāviya — rode; māyanai — amaśing personality; āyanai — in the guise of incarnation, one who positions himself in a lowly stature (as a cowherd boy); pon — attractive [like gold]; sakkaraththu — having divine disc; ariyinai — destroying the enemies; achchudhanai — achyutha (one who does not abandon his devotees); paṝi — attain; yān — ī (who am enjoying); iṛaiyĕnum — even a little bit; idar ilan — have no sorrows
3116 இடர் இன்றியே ஒரு நாள் ஒரு போழ்தில் * எல்லா உலகும் கழிய * படர் புகழ்ப் பார்த்தனும் வைதிகனும் * உடன் ஏறத் திண் தேர் கடவி ** சுடர் ஒளியாய் நின்ற தன்னுடைச் சோதியில் * வைதிகன் பிள்ளைகளை * உடலொடும் கொண்டு கொடுத்தவனைப் பற்றி * ஒன்றும் துயர் இலனே (5)
3116. I have not the slightest tinge of grief because I have reached my gracious Lord who safely returned the lost sons of a Vedic man back to him. He took the man and Arjuna in a strong chariot, journeying to the upper regions and reclaiming the four sons from the radiant SriVaikuntam.
Explanatory Notes
(i) The Āzhvār asserts that there is no question of his being confronted by grief of any kind, having taken sole refuge in the Supreme Lord, Who, as Kṛṣṇa, went light into SriVaikuntam, reclaimed the four missing sons of a ‘Vaidik’ (Brahmin) and delivered them back to him as promised.
(ii) The ‘Vaidik’, referred to in (i) above, lost three sons successively; immediately
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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.)
idar inṛiyĕ — without difficulty; oru nāl̤ — one day; oru pŏzhdhil — at a time (which is in between the completion of one karma (task) and the beginning of the next karma); ellā ulagum — for all worlds; kazhiya — to go away from; padar pugazh — very famous (due to being surrendered to krishṇa); pārththanum — arjuna; vaidhikanum — and the brāhmaṇa; udan ĕṛa — climb along and go with; thiṇ thĕr — the firm chariot (which does not go through any change even while reaching the causal region [paramapadham]); kadavi — ride; sudar ol̤iyāy ninṛa — standing, greatly radiant, changeless; thannudaich chŏdhiyil — his own abode which is indicated by the term -param jyŏthi #(supremely radiant abode); vaidhikan pil̤l̤aigal̤ai — the four sons of that brāhmaṇa; udalodum — with their unchanged bodies (since paramapadham does not get affected by change in time); koṇdu koduththavanai — brought back and gave them to him [brāhmhaṇa]; paṝi — approached and enjoyed; onṛum — in any manner; thuyar ilan — remain free from worldly sorrows
3117 துயர் இல் சுடர் ஒளி தன்னுடைச் சோதி * நின்ற வண்ணம் நிற்கவே * துயரில் மலியும் மனிசர் பிறவியில் * தோன்றிக்கண் காண வந்து ** துயரங்கள் செய்து தன் தெய்வநிலை உலகில் * புக உய்க்கும் அம்மான் * துயரம் இல் சீர்க் கண்ணன் மாயன் புகழ் துற்ற * யான் ஓர் துன்பம் இலனே (6)
3117. I am absolutely trouble-free as I sing the great glory of my wondrous Lord, full of auspicious traits and free from base qualities. He descended as Kannan, in all His supernal splendor, among sorrow-stricken humans, spreading His unique glory in this world and attracting everyone.
Explanatory Notes
(i) Though born among humans as Sr! Krsna, son of Vasudeva, the Lord retained His Supernal Form and traits in tact as He assumes the Form of His choice, unlike
the bodies He dowers on us under compulsion, according to our Karma. Making Himself VlSlble to the worldlings and mixing with them freely, He displays His auspicious traits in “abundance. Meditating on these great
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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.)
thuyar il — (since it is spiritual) being opposite to sorrow etc; sudar ol̤i — (since it is sudhdha sathvam (pure goodness)) very radiant resplendent form; thannudaich chŏdhi — his distinguished form which is termed as param jyŏthi (supreme light); ninṛa vaṇṇamĕ — in the same original state; niṛka — retaining; thuyaril — in sorrow; maliyum — subsisted; manisar piṛaviyil — in human birth; thŏnṛi — appear/incarnate; kaṇ kāṇa vandhu — presenting (his spiritual form which is imperceptible) to the human eyes; thuyarangal̤ seydhu — engage (devotees and others in his qualities (physical, magnanimity, bravery etc)); than — his distinguished; dheyvam nilai — divine supreme state; ulagil — in this world (which does not understand his greatness); puga uykkum — place firmly; ammān — one who is greater than all; thuyaram il sīr — one who is opposite to all bad aspects and the abode of all auspicious qualities; kaṇṇan — krishṇa; māyan — amaśing person-s; pugazh — qualities and activities; thuṝa — closely enjoyed; yān — ī; ŏr thunbam — an undesirable aspect; ilan — not having
3118. I have no sorrows as I connect with my Lord, the playful Controller of all. He oversees the many creatures, their pleasure and pain, their good and bad deeds, the pleasant Svarga, and the dire hell.
Explanatory Notes
The Lord who delights in the creation of the Universe as a pastime, is in over-all control of the acts, good and bad, of His subjects, the reward and punishments therefor, the seats of enjoyment of the reward (Svarg [svarga]) and infliction of punishment (Hell) and so cn. Having attained Him, the Āzhvār avers that he is free from sorrows of any kind, rid of the bonds of Karma, the fountain source of all sufferings, through His unfailing grace.
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.)
thunbamum — sorrow (in the form of dislikes); inbamum — joy (in the form of likes); āgiya — to occur; sey — done by (chĕthanas- sentient beings); vinai — karma (in the form of puṇya and pāpa); āy — being the controller; ulagangal̤um — for the worlds (where these can be performed); āy — being the controller; inbam il vem naragu — for hell where there is no trace of joy; āgi — being the controller; iniya — with pleasing enjoyable aspects; nal — nice; vān — best; suvarggangal̤um — regions of heaven; āy — being the controller; man — eternal (due to being present at all times such as the time when the karma is performed, the time when the results are reaped); pal uyirgal̤um — countless beings; āgi — being the controller; pala pala — countless (in different qualities, different intellectual levels, different tastes); māyam mayakkukkal̤āl — chĕthanas who are bewildered due to effects of prakruthi (material nature); inbuṛum — causing enjoyment; iv vil̤aiyāttudaiyānai — one who has leelās (sports) in this material realm; peṝu — attaining truly; ĕdhum — even a little bit; allal — suffering (in this material realm which is bound by karma); ilan — ī don-t have.
3119 அல்லல் இல் இன்பம் அளவு இறந்து எங்கும் * அழகு அமர் சூழ் ஒளியன் * அல்லி மலர் மகள் போக மயக்குக்கள் * ஆகியும் நிற்கும் அம்மான் ** எல்லை இல் ஞானத்தன் ஞானம் அஃதே கொண்டு * எல்லாக் கருமங்களும் செய் * எல்லை இல் மாயனைக் கண்ணனைத் தாள் பற்றி * யான் ஓர் துக்கம் இலனே (8)
3119. I have nothing to worry about as I worship the feet of the Lord of pure bliss and boundless beauty. He is present throughout all things and delights in His connection with (Lakṣmī), the lotus-born, who possesses unlimited radiant knowledge. With this knowledge, He creates the everyday worlds and has incarnated as the wondrous Kaṇṇaṉ of unlimited glory.
Explanatory Notes
(i) Bliss unalloyed: This obtains only in spiritual world. Even Svarga, the seat of enjoyment of the reward for one’s good acts, known to be pleasurable, does not provide unalloyed happiness, as the inmates are haunted by the fear of being thrown out at the end of the prescribed tenure of their stay there. This fear gathers momentum every time a fellow-being is hurled
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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.)
allal — without any sorrow; inbam — quality of bliss; al̤avu iṛandhu — without end; engum amar — pervaded everywhere; azhagu — with beauty in all parts [of his divine body]; sūzh — with; ol̤iyan — being with overall beauty; alli malar magal̤ — with ṣrī mahālakshmi, the best among women, who is infinitely enjoyable due to having lotus flower as her abode; bŏgam — due to the union; mayakkukkal̤āgiyum — (unable to distinguish between the two) being with blissful joyful form; niṛkum — standing; ammān — greater than all; ellai il — (like previously explained bliss, beauty and joy) boundless; gyānaththan — having great knowledge; ahdhu — that (which does not expect anything else); gyānamĕ — knowledge; koṇdu — having; ellāk karumangal̤um — all worlds which are part of the effect; sey — (just with his divine will) being the controller; ellai il — boundless; māyanai — having amaśing activities; kaṇṇanai — krishṇa; thāl̤ paṝi — holding on to his divine feet tightly; yān — ī; ŏr dhukkam — any sorrow; ilan — not having.
3120 துக்கம் இல் ஞானச் சுடர் ஒளி மூர்த்தி * துழாய் அலங்கல் பெருமான் * மிக்க பல் மாயங்களால் விகிர்தம் செய்து * வேண்டும் உருவு கொண்டு ** நக்க பிரானோடு அயன் முதலாக * எல்லாரும் எவையும் * தன்னுள் ஒக்க ஒடுங்க விழுங்க வல்லானைப் பெற்று * ஒன்றும் தளர்வு இலனே (9)
3120. I have no fatigue, having reached my Lord of pure knowledge and glorious form, adorned with a tuḷaci garland. By His incredible ability, He can take on any form He desires and performs many wondrous deeds. During the deluge, He contains within His stomach Nakkapirāṉ (Śiva), Ayaṉ (Brahmā), and all other things and beings.
Explanatory Notes
It is only the Omnipotent Lord who can achieve the seemingly impossible and blend into harmony the incompatibles, such as floating on a tender fig-leaf over the vast watery expanse as a mere young infant, holding in its stomach all the world with their variegated contents, all things and beings. Singing the glory of the great Sustainer, the Āzhvār is naturally free from fatigues.
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.)
dhukkam il — without trace of sorrow; gyānam — one who is having knowledge; sudar ol̤i — very radiant; mūrththi — having form; thuzhāy alangal — decorated with thiruththuzhāy (thul̤asi) garland; perumān — sarvādhika (greater than all); mikka — (as said in ṣvĕthāṣvathara upanishath as “… parāsya sakthir vividhaiva srūyathĕ …” (that supreme bhagavān who has full ability)) greatly excellent; pal māyangal̤āl — multifarious amaśing abilities; vĕṇdum uruvu — forms (as desired by him) that are dear to him; koṇdu — accepting; vikirutham seydhu — performs [wondrous] activities (to make others think of him to be one among those species he is born in); nakka pirānŏdu — rudhra who has directions as cloth (naked) and who considers himself to be supreme; ayan — brahmā who is popularly known as aja (who is creator of such rudhra); mudhalāga — starting with; ellārum — every chĕthana (sentient being); evaiyum — achĕthana (insentient objects); okka — without any difference; thannul̤ odunga — to have them rest in a small portion inside him; vizhunga vallānai — one who has the power to protect them by swallowing them; peṝu — having attained; onṛum thal̤arvu — any weakness (loss of strength); ilan — do not have.
3121 தளர்வு இன்றியே என்றும் எங்கும் பரந்த * தனிமுதல் ஞானம் ஒன்றாய் * அளவு உடை ஐம்புலன்கள் அறியாவகையால் * அருவு ஆகி நிற்கும் ** வளர் ஒளி ஈசனை மூர்த்தியைப் * பூதங்கள் ஐந்தை இரு சுடரை * கிளர் ஒளி மாயனைக் கண்ணனைத் தாள் பற்றி * யான் என்றும் கேடு இலனே (10)
3121. No harm can ever come to me as I adore the feet of Kaṇṇaṉ, my wondrous Lord of exquisite form. His radiance ever-expands, and He permeates all things at all times without effort. He possesses supreme knowledge and controls the five elements, yet the five senses cannot comprehend Him.
Explanatory Notes
The Lord is everywhere, permeating effortlessly everyone and everything, at all times and yet, He is not tainted by them nor can He, in His universal Form, be comprehended by the five senses, Far from being tainted by the persons and things wherein He stays. His resplendence goes up all the time and His exclusive, auspicious Form (Divya maṅgala vigraha) is of matchless grace and beauty; Adoring Him of such great prowess, the Āzhvār is naturally well beyond the mischief of harm of any kind.
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.)
enṛum — at all times; engum — in all places; thal̤arvu inṛiyĕ — being complete without relaxing (from his ability to control); parandha — being all pervading; thani — unparalleled; mudhal — the cause for everything; gyānam onṛāy — identified exclusively by knowledge; al̤avudai — limited in capacity; aim pulangal̤ — for the five senses; aṛiyā vagai — being imperceptible; aruvāgi — being without any avayava (parts/limbs); niṛkum — present [as antharyāmi (in-dwelling super soul]; val̤ar — grown (due to having control by pervading); ol̤i — having radiance; īsanai — being the lord; mūrththiyai — with distinguished divine form; pūdhangal̤ aindhai — pancha bhūthas (five great elements), in samashti srushti stage (initial creation); iru sudarai — chandhra (moon) and ādhithya (sun), in vyashti srushti stage (subsequent variegated creation) (since having them as ṣarīra (body), they can be said as him); kil̤ar — grown due to incarnating; ol̤i — greatly radiant; māyanai — having amaśing qualities; kaṇṇanai — krishṇa; thāl̤ paṝi — being surrendered to the divine feet; yān — ī; enṛum — always; kĕdu ilan — am free from destruction/disaster.
3122 ## கேடு இல் விழுப் புகழ்க் கேசவனைக் * குருகூர்ச் சடகோபன் சொன்ன * பாடல் ஓர் ஆயிரத்துள் * இவை ஒரு பத்தும் பயிற்ற வல்லார்கட்கு ** அவன் நாடும் நகரமும் நன்குடன் காண * நலனிடை ஊர்தி பண்ணி * வீடும் பெறுத்தித் தன் மூவுலகுக்கும் தரும் * ஒரு நாயகமே (11)
3122. Those who can recite these ten songs from the thousand composed by Kurukūr Caṭakōpaṉ in adoration of Kēcavaṉ of undying fame will be enlisted in His service. They will receive spiritual and worldly bliss, clearly visible to the people of this world, and will be made the sole rulers of all His worlds.
Explanatory Notes
Those that can recite these ten stanzas will be blessed by the Lord, right here, with spiritual fervour of universal fame and, on their ascent to spiritual world, He would invite them to rule over it.
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.)
kĕdu il — (since opposite to all defects) being imperishable; vizhu — excellent (since auspicious); pugazh — having qualities; kĕsavanai — krishṇa who is the destroyer of kĕṣi (the demoniac horse); kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār; sonna — mercifully spoke; pādal — in the form of song; ŏr — unparalleled; āyiraththul̤ — among the thousand pāsurams; oru — the one which bestows experience of bhagavān; ivai paththum — this decad; payiṝa vallārgatku — those who can recite to reflect the richness of the words and the meanings; avan — such krishṇa; nādum — the country side (which has more illiterate people); nagaramum — the cities (which have more knowledgeable people); nangudan — with fame; kāṇa — to see; nalanidai — with the wealth of servitude towards bhagavān and bhāgavathas; ūrdhi paṇṇi — conduct; vīdum — mŏkshānandham (bliss of liberation); peṛuththi — bestow; than mūvulagukkum — due to the relationship with him, to independently enjoy the three types of chĕthana and achĕthana, like he would do; (avaṝukku — for them); oru nāyagam — being the unparalleled leader; tharum — will bestow