Deity Form - emperumān’s ultimate manifestation of simplicity - (செய்ய தாமரை)
அர்ச்சாவதாரமே எளிது என்று அருளிச்செய்தல்
Āzhvār feels merciful towards those who were chastised in the previous set of hymns; In a kind gesture, he wishes to guide them so as to hope for a change in their behavior by expounding on Bhagavān’s auspicious quality, saulabhyam (ease in approachability) in a way that could be grasped by all.
**Highlights from the Introduction of Tirukkurukaip
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முன்பகுதியில் நிந்திக்கப்பட்டவர்களையும் கைவிடலாகாது என்ற கருணையினால், அவர்களையும் வழிப்படுத்திக்கொள்ள நினைத்த ஆழ்வார், யாவரும் நன்கு அறிந்து கொள்ளும்படி பகவானின் சவுலப்ய குணத்தை ஈண்டு விரிவாக எடுத்துக் கூறுகிறார்.
மூன்றாம் பத்து -ஆறாந்திருவாய்மொழி – ‘செய்ய தாமரை’-பிரவேசம் –
3068 ## செய்ய தாமரைக் கண்ணன் * ஆய் உலகு ஏழும் உண்ட அவன் கண்டீர் * வையம் வானம் மனிசர் தெய்வம் * மற்றும் மற்றும் மற்றும் முற்றும் ஆய் ** செய்ய சூழ் சுடர் ஞானம் ஆய் * வெளிப் பட்டு இவை படைத்தான் * பின்னும் மொய் கொள் சோதியோடு ஆயினான் * ஒரு மூவர் ஆகிய மூர்த்தியே (1)
3068. Know that it is the red lotus-eyed Lord who once held the seven worlds in His stomach. He created this Earth, the upper regions, humans, Devas, beasts, plants, and all else through His radiant knowledge. He resides in the resplendent SriVaikuntam and carries out the triple functions as the Trinity.
Explanatory Notes
(i) The opening stanza deals with the Lord’s ‘Paratva’, the transcendental glory, although this decad is intended to spotlight the Lord’s ‘Saulabhya’, or easy accessibility. Indeed, the Lord’s ‘Paratva’ serves as a foil against which His astounding simplicity becomes even more pronounced and amazing and hence the Āzhvār begins with this complementary role of the Lord.
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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.)
seyya — reddish (revealing the wealth/control of bhagavān due to his being greater than all); thāmarai — like a lotus; kaṇṇanāy — having beautiful eyes; ulagĕzhum — all worlds; uṇda — drew them inside him; avan kaṇdīr — he is; oru — distinguished; mūvar āgiya — having the three forms of brahmā, vishṇu and ṣiva; vaiyam — earth; vānam — upper regions; manisar — humans; dheyvam — celestial beings; maṝum — animals; maṝum — plants; maṝum — five great elements [earth, water, fire, air, ether]; muṝum — mahath etc (which are primary elements of creation); āy — being the raw material to create [them]; seyya — (since amŏgha (unerring)) being honest; sūzh — to surround (all created objects); sudar — radiant; gyānamāy — being embodiment of knowledge in the form of sankalpam (divine will/vow); vel̤ip pattu — appearing with inclination to create; ivai — all these aforementioned objects; padaiththān — (being the nimiththa (instrumental cause)) created; pinnum — further; moy kol̤ — abundant; sŏdhiyŏdu — with divine radiance; āyinān — remained with
3069 மூவர் ஆகிய மூர்த்தியை * முதல் மூவர்க்கும் முதல்வன் தன்னை * சாவம் உள்ளன நீக்குவானைத் * தடங் கடல் கிடந்தான் தன்னை ** தேவ தேவனைத் தென் இலங்கை * எரி எழச் செற்ற வில்லியை * பாவ நாசனைப் பங்கயத் தடங் கண்ணனைப் * பரவுமினோ (2)
3069. Sing the glory of the immaculate Lord with large lotus eyes, who set Laṅkā ablaze and vanquished His enemies with His valiant bow. He is the Chief of Nithyasuris, destroyer of sins, and the one who alleviates the distress of the Devas. Foremost among the first three, He forms the Trinity and rests upon the broad milky ocean.
Explanatory Notes
(i) On being told about the Lord’s transcendent glory, as in the preceding song, the Āzhvār was questioned by his listeners as to how they could at all propitiate such an exalted overlord. The Āzhvār, however, puts them at ease by pointing out in this song, the Lord’s simplicity in His incarnate Form as Rāma.
(ii) “First and foremost, Who the Trinity composes”: Please
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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.)
mūvar āgiya mūrththiyai — ās said in nārāyaṇa sūktham -sa brahmā sa ṣivassĕndhra:- (he [bhagavān] is brahmā, he is ṣiva, he is indhra), bhagavān who is the ṣarīrī (āthmā) of brahmā, rudhra and indhra, [yet] they are seen as himself; mudhal — lŏka pradhāna (prime personalities of the world); mūvarkku — (for those) three personalities; mudhalvan thannai — being the causal entity; sāvam — curses (for them which are caused by hurting own guru etc); ul̤l̤ana — that are present; nīkkuvānai — one who removes them; thadam — vast; kadal — in kshīrābdhi (milk ocean); kidandhān thannai — resting [there]; thĕva thĕvanai — appearing as the shelter for dhĕvas (celestial beings, who wanted to kill rāvaṇa); then ilangai — in lankā; eri — gruesome fire; ezha — to rise; seṝa — destroyed the enemies; villiyai — the archer; pāva nāsanai — (in sĕthu, through boons and charity) one who destroys the sins; pangayath thadam kaṇṇanai — puṇdarikāksha (lotus-eyed lord); paravumin — take shelter by praising him
3070 பரவி வானவர் ஏத்த நின்ற * பரமனைப் பரஞ்சோதியை * குரவை கோத்த குழகனை * மணி வண்ணனைக் குடக் கூத்தனை ** அரவம் ஏறி அலை கடல் அமரும் * துயில்கொண்ட அண்ணலை * இரவும் நன் பகலும் விடாது * என்றும் ஏத்துதல் மனம் வைம்மினோ (3)
3070. Day and night, without interruption, sing the glory of the supreme Lord. Focus your mind on Him, who is profusely praised by the Devas. He tastefully danced hand in hand with the Gopīs and is of superlative splendor. He is the Pot-dancer with the complexion of a blue gem, reposing on His serpent-bed in the surging ocean.
Explanatory Notes
(i) And now, the Āzhvār introduces his audience to the Lord’s Avatāra as Kṛṣṇa, of unsurpassed simplicity and calls upon the folks to set their minds firmly on Him who cannot but be loved because of His loving condescension, tender solicitude, unique charm, adorability and a host of other auspicious attributes.
Tradition has it that Mother Earth bitterly complained
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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.)
paravi — speaking (his collection of qualities) clearly; vānavar — dhĕvas (celestial beings); ĕththa — to be praised; ninṛa — stood (in front of them); paramanai — one who is having supremacy; param sŏdhiyai — (īn his incarnations, as said in -dhĕva dhĕVĕṣa-) having unsurpassed radiance; kuravai kŏththa — through the divine rāsa krīdā (romantic sport); kuzhaganai — one who is being subservient to be fully at the disposal [of the cowherd girls]; maṇi — Very simple like a precious gem that can be secured in one-s cloth; vaṇṇanai — having the form; kudak kūththanai — being the one who danced with pots; aravam — on thiruvananthāzhwān (ādhi ṣĕshan); ĕṛi — climbed; alai — (due to his presence, being agitated) and throwing the waves up in the air,; kadal — in the ocean; amarum — fit in well (thinking about their protection); thuyil — sleep; koṇda — accepted; aṇṇalai — lord; nan — good (due to being used in praising); iravum pagalum — without knowing the difference between day and night; vidādhu — without any break; enṛum — always; ĕththudhal — to engage in praising; manam — mind; vaimmin — keep
3071. I'm not even going to attempt to describe the wondrous Lord or urge you to focus your mind on Him. His glory and goodness are such that Indra, the Devas' overlord, Nāṉmukaṉ (Brahmā), and Śiva with matted locks contemplate Him reverently and are forever engaged in worshiping His lotus feet.
Explanatory Notes
The Āzhvār tells his listeners: “Apart from people of my ilk dinning into your ears the Lord’s easy accessibility and his many other auspicious traits, I want you to note how Indra, Brahmā and Śiva, worshipped by many as their God, themselves keep meditating all the time on Lord Viṣṇu’s glory and goodness and worship His lotus feet. If the supreme Lord has made Himself
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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.)
num — your; manaththu — in mind/heart; vaimmin — keep; enṛu — as; yān — ī; uraikkinṛa — saying; māyavan — one who is having amaśing qualities and activities; sīrmaiyai — great qualities such as excellent disposition; emmanŏrgal̤ — like me (who are greatly attached to him); uraippadhu — saying; en — what is surprising about it?; adhu niṛka — that aside;; vānavar thammai — celestial beings (who have their individual positions); āl̤um avanum — indhra who rules them; nānmuganum — brahmā (who creates, teaches etc); sadai mudi — due to his greatness in penance which is highlighted by his having matted hair; aṇṇalum — rudhra, who is lord of this world; semmaiyāl — out of honesty (understanding the master/servitor relationship between bhagavān and themselves, after giving up their false pride); avan — his (i.e., bhagavān who is the master); pangayam — unsurpassed enjoyability; pādham — divine feet; nāl̤ thoṛum — daily/always; sindhiththu — meditating on; ĕththi — praising; thirivar — will do (as their routine)
3072 திரியும் காற்றோடு அகல் விசும்பு * திணிந்த மண் கிடந்த கடல் * எரியும் தீயோடு இரு சுடர் தெய்வம் * மற்றும் மற்றும் முற்றும் ஆய் ** கரிய மேனியன் செய்ய தாமரைக் கண்ணன் * கண்ணன் விண்ணோர் இறை * சுரியும் பல் கருங் குஞ்சி * எங்கள் சுடர் முடி அண்ணல் தோற்றமே (5)
3072. The red lotus-eyed Kaṇṇaṉ, with his bluish hue and dark curly locks, is the Chief of Nithyasuris. He wears a radiant crown and is present in the five elements, the Sun and Moon, the Devas, humans, and all other species.
Explanatory Notes
The Āzhvār speaks here of both the universal (lines 3 and 4) and the exclusive Individual (lines 1 and 2) Forms of the Lord, as visualised by him. (Aṟāyirappaṭi).
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.)
3073 தோற்றக் கேடு அவை இல்லவன் உடையான் * அவன் ஒரு மூர்த்தியாய் * சீற்றத்தோடு அருள் பெற்றவன் அடிக் கீழ்ப் * புக நின்ற செங்கண்மால் ** நாற்றத் தோற்றத் சுவை ஒலி * உறல் ஆகி நின்ற * எம் வானவர் ஏற்றையே அன்றி * மற்றொருவரை யான் இலேன் எழுமைக்குமே (6)
3073. At no time will I seek refuge in anyone other than my red lotus-eyed Lord, who is full of love for His devotees. He encompasses all my five senses: smell, color, taste, touch, and sound. As the Chief of Nithyasuris, He is free from birth and death, and He owns us all mortals. The peerless one (Naraciṅka) was full of fury, yet He bestowed His grace upon Prahlāda, who stood at His feet.
Explanatory Notes
(i) The Āzhvār avers that He belongs to none but Naraciñka, the incarnate Form of the Lord, who exhibited boundless love for Prahlāda. To the question put to Śrī Rāmānuja, how the little lad, Prahlāda, could at all approach the ferocious Naraciṅka, when He was pouring His unmitigated wrath on Hhaṇya, the great Ācārya replied in a homely way that eveṅ while the lion attacks
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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.)
avai — as in the other entities; thŏṝak kĕdu — birth and demise; illavan — being the one who is not having; udaiyān — being the one who is having (appearance and disappearance during specific times as required for his devotees); avan — one who is well established in pramāṇams (authentic scriptures); oru — distinguished (which is not seen in this world); mūrththiyāy — in the form of narasimha; sīṝāththŏdu — with anger (for hiraṇya kashyap); arul̤ peṝavan — prahlādha who received his blessing; adik kīzh — under his divine feet; puga — to take shelter; ninṛa — stood (in an easily approachable manner for prahlādha); sem kaṇ — reddish eyes; māl — having vāthsalyam (motherly affection); nāṝath thŏṝach chuvai oli uṛal āgi ninṛa — being the controller of all entities which have gandha (fragrance), rūpa (form), rasa (taste), ṣabdha (sound) and sparṣa (touch sensation); em vānavar ĕṝaiyĕ anṛi — other than the one who is enjoyable for us in the same way he is enjoyed by the nithyasūris; yān — ī; ezhumaikkum — forever; maṝu oruvarai — any other person; ilĕn — won-t have (as the goal)
3074 எழுமைக்கும் எனது ஆவிக்கு * இன் அமுதத்தினை எனது ஆர் உயிர் * கெழுமிய கதிர்ச் சோதியை * மணி வண்ணனைக் குடக் கூத்தனை ** விழுமிய அமரர் முனிவர் விழுங்கும் * கன்னல் கனியினை * தொழுமின் தூய மனத்தர் ஆய் * இறையும் நில்லா துயரங்களே (7)
3074. My Lord is the candy fruit savored by Sages and Devas, my soul's eternal nectar of sapphire hue and the guiding light in my soul. If you worship the Lord with a clean mind and remain absorbed in this pot-dancer, you will be completely freed from miseries.
Explanatory Notes
(i) The Āzhvār exhorts his listeners to shake off their fear of an unapproachable, distant Lord, by emphasising His easy-accessibility and enormous love for His devotees. There was indeed a time, when he too was afraid of mingling with the Lord, lest he should defile Him, but now, freed from such a complex, he is in grand communion with the Lord and his tempo goes up all
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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.)
ezhumaikkum — in all situations; enadhu āvikku — for my āthmā; in amudhaththinai — being perfectly enjoyable; enadhu ār uyir — being fully united in my true nature; kezhumiya kadhir — shining radiantly due to such union; sŏdhiyai — having radiance; maṇivaṇṇanaik kudak kūththanai — having physical beauty and activities (to unite with me); vizhumiya — best; amarar — the immortal personalities of ṣrīvaikuṇtam; munivarum — and the sages (of ṣrīvaikuṇtam) as said in thiruvāimozhi 10.9.9 -vaikundhaththamarum munivarm-; vizhungum — consuming [enjoying]; kannal kaniyinai — one who is perfectly sweet like a fruit mixed with sugar; thūya manaththarāy — being ananyaprayŏjana (exclusively devoted without any ulterior motives, instead of keeping their mind in something other than bhagavān); thozhumin — you surrender unto him; thuyarangal̤ — difficulties (that block such blissful experience); iṛaiyum — even a little bit; nillā — will not remain
3075 துயரமே தரு துன்ப இன்ப வினைகள் ஆய் * அவை அல்லன் ஆய் * உயர நின்றது ஓர் சோதி ஆய் * உலகு ஏழும் உண்டு உமிழ்ந்தான் தன்னை ** அயர வாங்கும் நமன் தமர்க்கு * அரு நஞ்சினை அச்சுதன் தன்னை * தயரதற்கு மகன் தன்னை அன்றி * மற்று இலேன் தஞ்சமாகவே (8)
3075. I seek refuge only in Tayarataṉ’s Son, Accutaṉ (the steadfast Protector), who is a deadly poison to Namaṉ’s cruel hordes. He once held the seven worlds and then released them. He is the light of SriVaikuntam, with unique splendor, distributing rewards and punishments for good and bad deeds. Despite this, He remains unaffected by them.
Explanatory Notes
(i) The Āzhvār declares his firm faith in Śrī Rāma (who incarnated as King Daśaratha’s son) as his sole Refuge, in order to infuse in others a similar interest in the Lord.
(ii) As the upaniṣads put it, the so-called rewards for good acts also operate as impediments for entry into spiritual world and are thus no better then punishments undergone for bad acts. The best
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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.)
thuyaramĕ tharu — that which will give (exclusive distress); thunbam — sorrows; inbam — cause for happiness (which is also exclusive distress since it is attained by difficult process, the resulting happiness is missed with distress, is ultimately ending with distress); vinaigal̤āy — being the controller of karmas in the form of puṇya (virtue) and pāpa (vice); avai — by them; allanāy — not being bound; uyara — having greatness (as said in chāndhŏgya upanishath -viṣwatha: prushtĕshu sarvatha: prushtĕshu- (paramapadham which is greater than vyashti srushti and samashti srushti)); ninṛadhu ŏr — eternal, unparalleled; sŏdhiyāy — having a divine body which is filled with radiance; ulagu ĕzhum — when all the worlds (which are bound by karma) are endangered during deluge; uṇdu — consuming them; umizhndhān thannai — one who [subsequently] lets them out and protects them; ayara — for the bewilderment; vāngum — take away the life; naman thamarkku — for the servitors of yama; aru — difficult to rescue; nanjinai — being poison; achchudhan thannai — one who is having the nature of not abandoning his devotees; thayaradhaṛku magan thannai — ṣrī rāma, the son of dhaṣaratha chakravarthi; anṛi — other than him; maṝu — any one, even another form of bhagavān; thanjamāga ilĕn — will not have as my refuge
3076 தஞ்சம் ஆகிய தந்தை தாயொடு * தானும் ஆய் அவை அல்லன் ஆய் * எஞ்சல் இல் அமரர் குலமுதல் * மூவர் தம்முள்ளும் ஆதியை ** அஞ்சி நீர் உலகத்துள்ளீர்கள் * அவன் இவன் என்று கூழேன்மின் * நெஞ்சினால் நினைப்பான் எவன் * அவன் ஆகும் நீள் கடல் வண்ணனே (9)
3076. People of the world, do not be frightened by the supremacy of our Lord, Chief of the Nithyasuris, foremost of the Trinity. He is the kind Father, Mother, and much more. Do not worry whether He is different from the one you see in image form. Be assured that the Lord of oceanic hue takes on whatever form you lovingly conceive of Him in your mind.
Explanatory Notes
(i) The worldlings, addressed by the Āzhvār, expressed their difficulty in worshipping the Lord currently, either in His transcendent form or in His incarnate forms as Rāma or Kṛṣṇa. The Āzhvār puts them at ease by telling them now that the Lord is easily worshippable in any form they like, without any loss or diminution of His divine prowess and that they can, therefore,
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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.)
thanjam āgiya — being the refuge (unlike biological mother and father who may abandon their child in specific situations, emperumān who will never abandon); thandhai thāyodu — (due to seeking for the well-being and to fulfil the desires) being father and mother, with them; thānum āy — being self (who will always seek out the well-being of oneself); avai allan āy — not just that, being all types of relation; enjal il — those who have no limit in their experience; amarar kula mudhal — being the cause for the existence of nithyasūris; mūvar tham ul̤l̤um — in the trio of primary deities namely brahmā et al; ādhiyai — to hold on to the principal one; ulagaththu ul̤l̤īrgal̤ — worldly people; nīr — you; anji — (looking at his supremacy) being afraid; avan — he (who is having unlimited greatness [such bhagavān in paramapadham]); ivan — him (who assumed the [archā/deity] form which we desired); enṛu — thinking of superiority and inferiority [of these forms]; kūzhĕnmin — instead of doubting (if he is to be surrendered to or not?); nenjināl — with the heart; ninaippān — thought about and joyfully consecrated; yavan — that emperumān; avan — him; kadal — like ocean; nīl̤ — vast/boundless; vaṇṇan — sarvĕṣvaran, having such nature; āgum — he is.
3077 கடல் வண்ணன் கண்ணன் * விண்ணவர் கருமாணிக்கம் எனது ஆர் உயிர் * பட அரவின் அணைக்கிடந்த * பரஞ்சுடர் பண்டு நூற்றுவர் ** அட வரும் படை மங்க * ஐவர்கட்கு ஆகி வெம் சமத்து * அன்று தேர் கடவிய பெருமான் * கனை கழல் காண்பது என்றுகொல் கண்களே (10)
3077. When will I behold the victorious feet of my Lord, Kaṇṇaṉ, of oceanic hue, adored by those in SriVaikuntam? He is like a blue gem and the supreme light, dear to my soul. He reclines on the hooded serpent and was dear to the five Pāṇḍavas. He drove Arjuna's chariot and annihilated the armies, slaying the hundred Kauravas in the war of Mahābhārata.
Explanatory Notes
Having expounded the Lord’s easy-accessibility (Saulabhya) in all His manifestations, right up to the ‘Arcā’ (Iconic Form) the Āzhvār is now deeply absorbed in the Lord’s incarnate form as Kṛṣṇa, because it was in this Avatāra that he caught the first glimpses of the Lord’s amazing simplicity and went into a trance state, lasting several months. Picturing in his mind Kṛṣṇa,
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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.)
viṇṇavar — for the residents of paramapadham; karu māṇikkam — being enjoyable like a blue gem, not changing his form; padam — having hoods (which are expanded due to his touch); aravin — anantha (ādhiṣĕsha) [who has natural softness, coolness and fragrance]; aṇaik kidandha — on the bed; param sudar — having bright glow (which establishes his supremacy); kadal vaṇṇan — having endless auspicious qualities and invigorating physical form; enadhu — for me; ār uyir — being the sustainer without whom ī cannot live; paṇdu — previously; nūṝuvar — of the hundred brothers (starting with dhuryŏdhana); ada varum — those who wanted to harm and marched towards him; padai — army; manga — to be destroyed; aivargatku — for the five pāṇdavas; āgi — became the protector in all manner; vem samaththu — in the heated battle; anṛu — at that time (back when the enemies came in large numbers); thĕr kadaviya — who rode the chariot (as the charioteer); perumān — one who is filled with the quality of simplicity; kanai kazhal — the divine feet which are decorated with anklets which make loud victorious noise; kaṇgal̤ — eyes; kāṇbadhu — seeing (to my heart-s content); enṛu kol — when?
3078 ## கண்கள் காண்டற்கு அரியன் ஆய்க் * கருத்துக்கு நன்றும் எளியன் ஆய் * மண் கொள் ஞாலத்து உயிர்க்கு எல்லாம் அருள் செய்யும் * வானவர் ஈசனை ** பண் கொள் சோலை வழுதி நாடன் * குருகைக்கோன் சடகோபன் சொல் * பண் கொள் ஆயிரத்து இப் பத்தால் * பத்தர் ஆகக் கூடும் பயிலுமினே (11)
3078. Learn these ten songs from the thousand tunefully composed by Caṭakōpaṉ of Vaḻutināṭu, the distinguished figure of fertile Kurukūr. These songs are in adoration of the Supreme Lord, who is difficult to behold but easy to meditate upon, as He sheds His abundant grace, making Himself visible to all in this world through His image form. By doing so, you too will become pure devotees.
Explanatory Notes
(i) Difficult to behold but easy to meditate: The Āzhvār does not enjoy the physical presence of the Lord and, therefore, regretfully observes that the Lord is difficult to behold. Out of sight but not out of mind, as his forward mind keeps meditating on Him. As a matter of fact, throughout this work, the Āzhvār’s union with the Lord only connotes his mental comprehension
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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.)
kaṇgal̤ — eyes; kāṇdaṛku — to perceive; ariyanāy — being difficult; karuththukku — for the heart; nanṛum el̤iyanāy — being the target of elaborate experience; maṇ kol̤ gyālaththu — in the world which is dominated by land; uyirkku — for creatures; ellām — all; arul̤ seyyum — doing favours (through archāvathāram); vānavar īsanai — the lord who gives out the same experience that is given to nithyasūris; paṇ kol̤ — (due to the buśś of the bees) having abundant noise; sŏlai — having garden; vazhudhi nādan — being the leader of thiruvazhudhi nādu (āzhvārthirunagari region); kurugaik kŏn — the lord of āzhvārthirunagari town; ṣatakŏpan — nammāzhvār; sol — mercifully spoke; paṇ kol̤ — with meter; āyiraththu — among the thousand pāsurams; ip paththāl — this decad (which highlights the simplicity of archāvathāra emperumān); paththar — having bhakthi [as said in ṣrī bhagavath gīthā 7.19 -sa mahāthmā sudhurlabha:- (such greatly devoted souls are very rare to find), very difficult to see]; āgak kūdum — would become;; payilumin — practice [this decad].