Āzhvār separated from Azhagar, cries out in his overwhelming grief; Emperumān comes to his rescue- (முந்நீர் ஞாலம்)
அழகரை முற்றும் அனுபவிக்க ஏலாது ஆழ்வார் கலங்க எம்பெருமான் அவரது கலக்கத்தைத் தீர்த்தல்
These divine hymns comprise Āzhvār's words filled with restless eagerness (words directed towards Bhagavān).
Insights from the avatārikā of Tirukkurukaippirāṉ Piḷḷāṉ
Although the Āzhvār was graced with a profound vision of Emperumāṉ, he found himself unable to attain the complete and final union for which his soul intensely yearned. Recognizing
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ஆழ்வார், தரித்திருக்கமாட்டாத துடிப்புடன் (பகவானிடம்) கூறும் வார்த்தைகள் நிரம்பிய பகுதி.
மூன்றாம் பத்து -இரண்டாம் திருவாய்மொழி – ‘முந்நீர்’-பிரவேசம்-
ஸ்ரீ பட்டர் ஸ்ரீ திருக்கோட்டியூரிலே எழுந்தருளியிருக்கச் செய்தே -ஸ்ரீ சீராமப்பிள்ளை, ‘இவர் பரத்துவ அனுபவத்தை ஆசைப்பட்டு, அது ஒரு
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Verses: 3024 to 3034
Grammar: Kaliviruththam / கலிவிருத்தம்
Pan: சீகாமரம்
Timing: 9.00-10.30 PM
Recital benefits: will remove the suffering that the senses give
3024 ## முந்நீர் ஞாலம் படைத்த * எம் முகில் வண்ணனே * அந் நாள் நீ தந்த * ஆக்கையின்வழி உழல்வேன் ** வெம் நாள் நோய் வீய * வினைகளை வேர் அறப் பாய்ந்து * எந் நாள் யான் உன்னை * இனி வந்து கூடுவனே? (1)
3024. My cloud-hued Lord, you raised this world surrounded by oceanic waters. In the body you granted me, I stray, following its errant ways. I don't know when my ills will be rooted out and when I will attain You.
Explanatory Notes
[Ālvār to the Lord:]—
(i) “I was like a wingless bird aṇd by giving me the limbs etc., you capacitated me for a career of gainful activity. But alas! the body, so kindly dowered by you, was misused by me and I have got all miseries heaped on my head. Now that I can hardly brook any separation from you, when will my deadly sins, the impediments for my union with you,
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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.)
munnīr — having 3 types of water; gyālam — universe; padaiththa em mugil vaṇṇanĕ — created and because of such magnanimous act similar to that of dark clouds (that shower the rain irrespective of land or water), you became my saviour!; annāl̤ — during the time of such srushti (creation); nī — you; thandha — gave (to reach you); ākkaiyin — body-s; vazhi — going in its ways (that adds bondage); uzhalvĕn — me who is suffering (in garbha (womb), naraka (hell) etc); vem — that which leads to a pitiable state (after having acquired knowledge); nāl̤ — in such day; nŏy — diseases (in the form of ahankāram (considering oneself to be body), artha (worldly wealth), kāma (worldly pleasure) etc); vīya — to destroy; vinaigal̤ai — karmas (which cause them); vĕr — with its traces; aṛappāyndhu — plucked and thrown away; yān — ī (who used the senses whichwere supposed to be favourable towards you, against you); unnai — you (who is the primary saviour); ini — after being ungrateful; vandhu — come (giving up this situation); kūduvan — unite; en nāl̤ — when is that?
3025. My Lord Vāmaṉā, you measured the worlds, vast and mighty. As I remain caught up in the cycle of varied births, when will my age-old and violent sins be rooted out, allowing me to stay steadfast at Your lovely feet?
Explanatory Notes
[Lord to the Āzhvār:]—
“Well, if you couldn’t go to me, I came to you, spanned the whole universe, high and low, and set my feet on one and all, with no distinction of rich and poor, Saint or debauchee, land and water”.
[Ālvar to the Lord:]—
“Sire, it is a pity, even then, I was out of your reach. In spite of your initial help in endowing me with a body to
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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.)
val — being tight due to firmness; mā — vast; vaiyam — world; al̤andha — measured (with your tender divine feet); em — made me exist fully for him by such act; vāmanā — ŏh vāmana!; nin — for your sport; pal — variegated (due to the qualities and resulting forms); mā — very difficult to cross over; māyam — in prakruthi (material realm) which is amaśing; pal piṛaviyil — many different forms (such as dhĕva, manushya etc); padiginṛa — living in a well fitting manner; yān — ī; thol — since time immemorial; mā — countless; val — difficult to eradicate; vinai — sins; thodargal̤ai — chains; mudhal — with their cause; arindhu — cut them off; nin — your (who is apt to be attained); mā — having great glories (that are to be attained); thāl̤ — divine feet; sĕrndhu — reach; niṛpathu — stay there firmly (without moving away); engyānṛu kol — when will that be?
3026. My Master! With just a non-lethal horsewhip in Your hand, You routed the armies in this vast land during Bhārat's great battle. May You reveal the way to sever my connection with this burdensome body, which is so hard to escape, so that I may attain Your lovely feet.
Explanatory Notes
(i) It is sheer ignorance to hold that the great battle of Mahā Bhārata was won by the Pāṇḍavas. Actually it was Lord Kṛṣṇa, who got Mother Earth rid of her unwholesome burden, and it was indeed the purpose of His incarnation. Barring a few, on both sides (the five Pāṇḍavas, Aśvattāma, Kṛpācārya and Kṛtavarmā), all the rest were annihilated and it was all the work of Śrī
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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.)
kollā — tool which is not meant to kill; mā — that which drives a horse; kŏl — stick with thorn; kolai — killing; seydhu — done; bhāradhap pŏr — in the mahābhāratha yudhdham (battle); ellāch chĕnaiyum — all the armies (irrespective of them belonging to the enemies or pāṇdavas, those who are causing burden to the earth); iru nilaththu — in the vast land (of dharmakshĕthra- the righteous place of kurukshĕthra); aviththa — destroyed; endhāy — my swāmy (lord and master)!; pollā — that which causes disaster; ākkaiyin — with the body; puṇarvinai — connection; aṛukkal — (if ī tried) to cut off; aṛā — unable to do so;; yān — me (who is caught in this); unnai — you (who can eliminate my hurdles); chārvadhu — to reach; ŏr — distinct; sūzhchchi — method; sollāy — please tell (like you explained to arjuna)
3027 சூழ்ச்சி ஞானச் * சுடர் ஒளி ஆகி * என்றும் ஏழ்ச்சிக் கேடு இன்றி * எங்கணும் நிறைந்த எந்தாய் ** தாழ்ச்சி மற்று எங்கும் தவிர்ந்து * நின் தாள் இணைக்கீழ் * வாழ்ச்சி யான் சேரும் * வகை அருளாய் வந்தே (4)
3027. My Lord, Your radiant knowledge envelops everyone; You neither contract nor expand, but You are present everywhere at all times. Please come and tell me how I can dispel any thoughts other than You and dwell in reverence at Your lovely feet.
Explanatory Notes
[Āzhvār to the Lord:]—
“My Lord, let alone my failure to benefit by your Avatāras, as Vāmana and Kṛṣṇa. Even your Omnipresence, and omniscience, directed towards the uplift of your subject, has not delivered the goods in my case. It is now up to you to devise other ways of redeeming mt, if need be, through yet another incarnation, wholly for my sake.”
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.)
sūzhchchi — surrounding (everything); gyānach chudar — having the rays of knowledge; ol̤iyāgi — being naturally self-effulgent; enṛum — at all times; ĕzhchchi — expansion; kĕdu — contraction; inṛi — not having; engaṇum — everywhere; niṛaindha — fully pervading; endhāy — ŏh the lord who accepted me (like surrounding a town to capture a single person)!; maṝu — except (you); engum — in all aspects; thāzhchchi — engagement in; thavirndhu — skipped; nin — your (apt); thāl̤ — (enjoyable) divine feet; iṇai — two; kīzh — underneath; vāzhchchi — living such life (of being subservient to you); yān — ī (who have not done this before); sĕrum — attaining; vagai — method; vandhu — coming and standing (in front of me assuming a particular form); arul̤āy — mercifully tell me
3028 வந்தாய் போலே * வந்தும் என் மனத்தினை நீ * சிந்தாமல் செய்யாய் * இதுவே இது ஆகில் ** கொந்து ஆர்க் காயாவின் * கொழு மலர்த் திரு நிறத்த * எந்தாய் யான் உன்னை * எங்கு வந்து அணுகிற்பனே? (5)
3028. My Lord, your grand complexion is like a bunch of red flowers. If You continue to deny me Your helping hand and fail to guide my wandering mind, how can I attain You on my own? Please do appear before me, as You did for the sake of Gajendra and Prahlāda.
Explanatory Notes
In the preceding song, the Āzhvār requested the Lord to incarnate once more for his sake. The Lord tells the Āzhvār that, as Śrī Rāma, He was in this abode for eleven thousand years and, as Śrī Kṛṣṇa, He stayed here for one hundred years. It would be pretty difficult for Him to incarnate again. The Āzhvār, however, pleads that the Lord should incarnate for his sake, 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.)
vandhāy pŏlĕ — as you came (for prahlādha, gajĕndhra); vandhum — even if appeared; en — my (me who desired to approach you); manaththinai — heart; nī — you (who helped when in danger); sindhāmal — from becoming weak (thinking about the hurdles); seyyāy — not doing; idhuvĕ — this (being unhelpful ); idhu — your true nature; āgil — if it is; kondhu — bunches; ār — filled; kāyāvin — kāyām (flax- a bluish flower); kozhu malar — fresh flowers; thiruniṛaththa — having such complexion; endhāy — oh the master who won over me (by manifesting such beauty)!; yān — ī (who cannot survive without your beauty); unnai — you (who showed this beauty); engu — where (how); vandhu — come; aṇugiṛpan — will be able to approach?
3029. In the past, I did nothing good and did not avoid evil. I strayed away from you and became absorbed in petty pleasures. You have the power to animate myriads of souls at your will, oh, mighty Lord. When shall I attain your resplendent feet?
Explanatory Notes
[Alvar to the Lord:]—
“My Lord, I am guilty, both ways, not doing any good that will take me unto your lovely feet and at the same time, not desisting from evil, which puts me very much away from you. I strayed away from you, doing things as I liked. Seeing what you have done to myriads of souls for their uplift, 1 am sure I would not be asking of you too much if I prayed that you should redeem me and make me fit to attain your lustrous feet”.
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.)
muna nāl̤ āl — in previous times; kiṛpan enṛu ilan — (if told to -do-- that is for the well-being) ī will disagree saying -ī am incapable-;; killĕn enṛu ilan — (if told to -refrain-- that it is not good to engage in evil activities) ī will not avoid engaging in such activities; aṛpam — very insignificant; sārangal̤ — having attractions; avai — those diverse evil aspects; suvaiththu — enjoyed them (wrongly thinking that they have real attraction); aganṛu ozhindhĕn — (due to that) ī have gone far away [from emperumān]; pal pal — many many; āyiram — countless; uyir — types of life forms; seydha — able to create (as desired); paramā — oh one who has great ability!; nin — your (you who is apt master); nal — spiritual (not made of worldly matter); pon — very relishable; sŏdhi — radiant; thāl̤ — divine feet; naṇuguvadhu — to attain; engyānru — when?
3030 எஞ்ஞான்றும் நாம் இருந்து இருந்து * இரங்கி நெஞ்சே * மெய்ஞ்ஞானம் இன்றி * வினை இயல் பிறப்பு அழுந்தி ** எஞ்ஞான்றும் எங்கும் * ஒழிவு அற நிறைந்து நின்ற * மெய்ஞ் ஞானச் சோதிக் * கண்ணனை மேவுதுமே (7)
3030. My mind, deeply entangled in ignorance and sin, we have been journeying through countless births. Will we ever attain Kaṇṇaṉ, the lustrous and omniscient Lord, who pervades all things eternally?
Explanatory Notes
Mention of the Lord’s resplendent feet, in the preceding song, set the Āzhvār’s mind throbbing for them and now the Āzhvār hastens to disabuse his mind, sunk deep in age-long ignorance and accumulated sins, of its ill-conceived ambition.
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.)
nenjĕ! — ŏh heart!; engyānṛum — always; irundhu irundhu — being; irangi — grieving (due to desire for the goal); mey gyānam — true knowledge (which is the tool for attaining such goal); inṛi — not having; vinai — due to the sins (that are the hurdles for attaining such goal); iyal — leading to; piṛappu — births; azhundhi — trapped; nām — we (who have this as the routine); engyānṛum — all times; engum — in all entities; ozhivaṛa — without leaving anything; niṛaindhu — fully pervading; ninṛa — stayed; mey gyānam — eternal knowledge; sŏdhi — having radiance of; kaṇṇanai — krishṇa (who appeared to be easily approachable by his devotees); mĕvudhumĕ — when will we reach?
3031. I did not free myself from sins that breed many miseries, nor did I continually worship Your holy feet. My beloved Kaṇṇā, of supreme radiance and inherent grace, I call out to You now and again to behold You, the all-pervading one, but where and how can I truly attain You?
Explanatory Notes
[Āzhvār to the Lord:]—
“Sire, all along, I have been providing grist for the grinding mill of my senses but little did I do for my advancement. And now, I call you out, as if I have the necessary qualification to meet you. But you are everywhere, and in me too; you make me pounce upon your auspicious traits so natural to you that they attract even a sinner like me”.
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.)
mĕvu thunbam — having inseparable sorrows; vinaigal̤ai — sins; viduththum ilĕn — did not give up (by engaging in thapa (penance), gyāna (knowledge), sama (good qualities) etc); ŏvudhal inṛi — constantly; un — your (the apt you); kazhal — divine feet; vaṇangiṝilĕn — did not worship (as said in thiruvāimozhi 1.3.5 -vaṇakkudaith thavaneṛi #); pāvu — pervaded (everywhere); thol — natural; sīr — having qualities (for protection [of his devotees]); kaṇṇā — being krishṇa; en — for me whose desires are triggered by; param sudarĕ — oh one who is having infinitely radiant form!; kāṇbān — to see; kūvuginṛĕn — crying out (like those who engaged in various processes and called out for you since you did not appear even after such efforts); engu — where; eydha — to reach; kūvuvan — will ī call?
3032 கூவிக் கூவிக் * கொடுவினைத் தூற்றுள் நின்று * பாவியேன் பல காலம் * வழி திகைத்து அலமர்கின்றேன் ** மேவி அன்று ஆ நிரை காத்தவன் * உலகம் எல்லாம் * தாவிய அம்மானை * எங்கு இனித் தலைப்பெய்வனே? (9)
3032. Caught up in the dense entanglement of worldly life, the source of dire sins, I lost my way and wandered for ages. I repeatedly call upon my Lord, who once shepherded cows and measured all the worlds. Where and how shall I truly find Him?
Explanatory Notes
[Āzhvār to the Lord:]—
“My Lord, as Śrī Kṛṣṇa, you protected the cows in the pastoral village of Gokula and not a drop of rain fell on them although it was pouring down with mad fury for a whole week. And then, when you spanned the entire universe, as Tṛvikrama, you set your lovely feet on one and all but I eluded you, even then. Having missed such a golden opportunity,
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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.)
kodu — cruel; vinai — source for sins; thūṝul̤ — being caught in the quagmire (samsāram- material realm, where one cannot escape from); ninṛu — staying here; pala kālam — for long time; vazhi — way (to escape); thigaiththu — being confused; alamaruginṛĕn — toiled (in such situation); pāviyĕn — me who is very sinful; anṛu — back when (you helped by giving sticks to the cowherd boys to herd the cows); mĕvi — with full heart (instead of just to accomplish the task); ānirai — cows; kāththavan — you who protected; ulagamellām — towards all worlds (unlike limiting to a single place [like in krishṇāvathāram]); thāviya — you who performed the act of thraivikrama (being victorious over the three worlds); ammānai — sarva swāmy (the master of all); ini — after missing out back then; kūvik kūvi — crying out again and again with great grief; engu — where; thalaip peyvan — will ī reach?
3033 தலைப்பெய் காலம் * நமன்தமர் பாசம் விட்டால் * அலைப்பூண் உண்ணும் * அவ் அல்லல் எல்லாம் அகல ** கலைப் பல் ஞானத்து * என் கண்ணனைக் கண்டுகொண்டு * நிலைப் பெற்று என் நெஞ்சம் பெற்றது * நீடு உயிரே (10)
3033. Gruesome miseries, akin to Yama’s burden, have come to an end, and I have seen Kaṇṇaṉ, my beloved Lord, comprehended through many sacred texts. My mind is now steady, and my soul has been restored to its original purity and true stature.
Explanatory Notes
(i) Śrī Nampiḷḷai elucidates the context of this song, as follows:
Finding the Āzhvār in an extremely critical condition, the Lord calls upon him to enjoy His Iconic Form in Tiruvēṅkaṭaṃ and sustain himself. Thereupon, the Āzhvār feels greatly relieved and gives vent to his sense of relief, in this song.
(ii) Being away from the Lord is as gruesome as suffering
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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.)
naman thamar — the servitors of yama; thalaip pey kālam — in the last moments; pāsam — rope; vittāl — throw; alaippūṇ — being tortured; uṇṇum — such as experiencing it (due to seeing enemies); a — that; allal ellām — sorrows; agala — to eliminate; pal — many types of; kalai — vĕdhams; gyānam — having known; en — [emperumān] who is easily approachable by me; kaṇṇanai — krishṇa; kaṇdu koṇdu — having seen; en nenjam — my heart (which is broken); nilai — stability; peṝu — acquired; uyir — āthmā (which was going to be finished due to grief); nīdu — eternity; peṝadhu — acquired
3034 ## உயிர்கள் எல்லா * உலக(மு)ம் உடையவனை * குயில் கொள் சோலைத் * தென் குருகூர்ச் சடகோபன் ** செயிர் இல் சொல் இசை மாலை * ஆயிரத்துள் இப் பத்தும் * உயிரின்மேல் ஆக்கை * ஊனிடை ஒழிவிக்குமே (11)
3034. These ten songs from the thousand-song hymnal garland, chaste and sweet, composed by Caṭakōpaṉ of Kurukūr, where Koels joyfully sing in the orchards, are in adoration of the Sovereign Master of all worlds and beings. Chanting these songs will free the chanters from their fleshy shackles.
Explanatory Notes
(i) The Āzhvār invests the Lord and the surroundings with his own feelings. Now that he has been put back on his feet, he sees in the Lord a special aura, and His ownership of all things and souls now becomes more pronounced, with the resuscitation of the Āzhvār himself.
(ii) Kurukūr is described, in this song, as a lovely place abounding in orchards, where koels sing
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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.)