TVM 3.4.5

Achyuta is like the Nectar of Six Tastes.

அறுசுவை அமிழ்து அன்னவன் அச்சுதன்

3050 அச்சுதனமலனென்கோ? அடியவர்வினைகெடுக்கும் *
நச்சுமாமருந்தமென்கோ? நலங்கடலமுதமென்கோ? *
அச்சுவைக்கட்டியென்கோ? அறுசுவையடிசிலென்கோ? *
நெய்ச்சுவைத்தேறலென்கோ? கனியென்கோ? பாலென்கேனோ.

TVM.3.4.5

3050 accutaṉ amalaṉ ĕṉko? *
aṭiyavar viṉai kĕṭukkum *
naccum mā maruntam ĕṉko? *
nalaṅ kaṭal amutam ĕṉko? **
ac cuvaik kaṭṭi ĕṉko? *
aṟucuvai aṭicil ĕṉko? *
nĕyc cuvait teṟal ĕṉko? *
kaṉi ĕṉko? pāl ĕṉkeṉo? (5)

Ragam

Yamunākalyāṇi / யமுனாகல்யாணி

Thalam

Ādi / ஆதி

Bhavam

Self

Divya Desam

Thiruppārkadal

Simple Translation

3050. Shall I call my Lord Accutaṉ (the steadfast) or the Immaculate? Perhaps He is the delightful, high-class medicine that removes devotees' ills and evils, or the nectar from the fine milk ocean. Is He the delicious cream, a meal with six tastes, or honey as flavorful as fruit, ghee, or milk?

Explanatory Notes

(i) True to the Upaniṣadik text, depicting the Lord as very delicious, the Āzhvār presents the Lord here as all those things that are juicy and appetising.

(ii) Cutting out the devotees’ ills and evils: The expression ‘Ills and evils’ is used in a comprehensive sense, covering the effective operation of both ‘Puṇya’ and ‘Pāpa’, as the former is a golden fetter 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.)

அச்சுதன் அமலன் — அச்சுதன் அமலன்; என்கோ? — என்று சொல்வேனோ?; அடியவர் — அடியவர்களின்; வினை — பாப புண்ணியங்களை; கெடுக்கும் — போக்கும்; நச்சும் மா மருந்தம் — இனிமையான ஔஷதம்; என்கோ? — என்று சொல்வேனோ?; நலங் கடல் — நல்ல பாற்கடலில் தோன்றிய; அமுதம் — அம்ருதம்; என்கோ? — என்று சொல்வேனோ?; அச் சுவை — அமிருதத்தின் ருசியையுடைய; கட்டி — கற்கண்டு; என்கோ? — என்று சொல்வேனோ?; அறு சுவை அடிசில் — அறு சுவை அடிசில்; என்கோ? — என்று சொல்வேனோ?; நெய்ச் சுவை தேறல் — நெய்போல் சுவையுள்ள தேன்; என்கோ? — என்று சொல்வேனோ?; கனி என்கோ? — பழம்; பால் என்கேனோ? — பால் என்று சொல்வேனோ?

achchudhan — one who is having sweetness that never lets go of those who enjoy him; amalan — having purity (of letting us enjoy him, as a fortune for him); adiyavar — those who are related to him; vinai — suffering of not attaining the desired results; kedukkum — that which eliminates; nachchum — that which is desired (due to its taste); mā marundham — medicine acquired from cow; nal — (due to the connection of milk) being distinguished; am — (due to connection with bhagavān) being pleasant to the eyes; kadal — in the ocean; amudham — nectar (which was churned and fetched by him); a — that nectar-s; suvai — having taste; katti — sugar (cane) block; aṛusuvai — having six types of tastes (madhura (sweet), amla (sour), lavaṇa (salty), katu (pungent), kashāya (astringent), thiktha (bitter)); adisil — rice; ney — of ghee; suvai — having taste; thĕṛal — honey; kani — fruit (which cannot be left unconsumed due to its ripened state); pāl — milk (which has natural taste); enkŏ (enkĕnŏ) — should ī say/call?

Detailed Explanation

In this fifth pāśuram of the chapter, our Āzhvār, deeply immersed in the experience of Bhagavān, contemplates the profound truth that all delectable and savory objects in existence are but a manifestation of the Lord's divine opulence and sweetness. Overwhelmed by this realization, the Āzhvār enters a state of blissful inquiry, finding worldly analogies insufficient

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TVM 3.4.4 TVM 3.4.6