Āzhvār calling himself as a servant's servant of the devotee of the Lord - (பயிலும் சுடர்)
அடியார்களின் அடியார்களுக்குத் தாம் அடியவர் எனல்
Āzhvār extols those with the attribute to surrender to Bhagavān and are a servant to Him. Even better than that is to serve those devotees who are in servitude to Him. Āzhvār explains paramapurushārtham known as bhagāvatha seshattavam through these hymns.
From the Avatārikā of Tirukkurukai-p-pirān Piḷḷān
In this chapter, entitled Payilum,
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பகவானுக்கு அடிமை செய்துகொண்டு அடியவராக இருப்பது மிகவும் ஏற்றம். அவனடியார்களுக்கு அடிமை செய்துகொண்டு அடியவராக இருப்பது அதைவிட ஏற்றம். பாகவத சேஷத்வம் என்கிற பரமபுருஷார்த்தத்தை ஆழ்வார் இப்பகுதியில் அருளிச்செய்கிறார். பகவானிடம் அடியார்க்கு அடியாரை வணங்குவதில் விசேஷம் எனல்.
3079. Those who are endowed with the eternal wealth of God-love, regardless of their descent, meditate on our Supreme Lord, who rests on the milk-ocean. The Lord is lotus-eyed and possesses a form of solid splendor and growing sweetness. Such devotees will hold me as their vassal in all the births to come.
Explanatory Notes
(i) The Āzhvār says that all those who are steeped in the enjoyment of the Supreme Lord’s auspicious traits and enthralling form, are his masters, irrespective of their parentage. These devotees have now been accorded by the Āzhvār the position of eminence attributed earlier to the Supreme Lord alone.
(ii) The lotus-eyed: This special feature proclaims the Lord’s transcendent
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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.)
payilum — abundant; sudar — having radiance (such as saundharyam (overall beauty), lāvaṇyam (beauty of specific parts) etc); ol̤i mūrththiyai — having divine form which is an embodiment of splendour; pangayak kaṇṇanai — having pūṇdarīkākshathvam (being lotus-eyed which is indication of supremacy over all); payila iniya — being perfectly enjoyable for those who are fully engaged (in this beauty); nam — for the devotees; pāṛkadal — in the divine milk ocean; sĕrndha — one who mercifully rests; paramanai — having supremacy in the enjoyable nature of form and qualities; payilum — being together and eternally engaged in; thiru — wealth; udaiyār — those who have; evarĕlum — even if they lack (high birth, knowledge, actions); avar — in that same state; payilum — (for us, in ever repeating) many; piṛappidai thŏṛu — in births; emmai — us; āl̤um — having as servitors; paramar kaṇdīr — they are the supreme masters
3080 ஆளும் பரமனைக் கண்ணனை * ஆழிப் பிரான் தன்னை தோளும் ஓர் நான்கு உடைத் * தூ மணி வண்ணன் எம்மான் தன்னை ** தாளும் தடக் கையும் கூப்பிப் * பணியும் அவர் கண்டீர் நாளும் பிறப்பிடைதோறு * எம்மை ஆளுடை நாதரே (2)
3080. They are the Masters who enslave me daily and throughout lifetimes. They prostrate themselves with joined palms and legs before Kaṇṇaṉ, the Supreme Lord and great Benefactor. He holds the discus and possesses the hue of an immaculate blue gem, with unmatched four shoulders, reigning as the Chief.
Explanatory Notes
(i) The Āzhvār affirms that those that are swayed by the Lord’s exquisite charm, in all its details, are his perennial masters.
(ii) Reigning Chief: If the Lord’s devotees are the Āzhvār’s masters, how could the Lord be called the reigning Chief? This prima facie contradiction is resolved by holding that the Lord’s reign over His subjects is directed towards reclaiming
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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.)
āl̤um paramanai — being the one who has the superior qualities such as ṣeelam (disposition) etc to enslave (his devotees); kaṇṇanai — being the one who has simplicity in his incarnations which reveal that; āzhip pirān thannai — (to protect his devotees, even in his incarnations) being the one who has the sudharṣana chakra (disc); ŏr — unparalleled; nāngu thŏl̤um udai — being the one with four shoulders; thū — enjoyable (for them); maṇi — distinguished like a blue gem stone (which can be tied in one-s cloth and controlled); vaṇṇan — being the one with the form; emmān thannai — my lord who enslaved me (by manifesting such form); thadam thāl̤um kaiyum kūppi — folding their hands and legs revealing their submissive nature; paṇiyum avar kaṇdīr — those who offer their obeisances; nāl̤um — forever; piṛappidai thŏru — in many births to come; emmai āl̤ udai — those who have me as their servant; nādhar — nāthabhūthar (lord)
3081. Birth after birth, they will be my masters, prostrating at the feet of my Liege-Lord, who holds the magnificent golden Discus and wears a fragrant tuḷaci garland. He is adored by those in both SriVaikuntam and Earth.
Explanatory Notes
(i) The Āzhvār declares that those God-lovers, who are lost in enjoyment of the Lord’s sinewy shoulders and the lovely tuḷaci garland adorning them, are his perpetual masters.
As a matter of fact, this fascinating combination of shoulder and garland attracts the denizens of spiritual world and Earth alike. Even those who are out to denigrate Godhead, get enthralled
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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.)
nādhanai — being the unconditional master; gyālamum — (the ignorant) samsāris [worldly people who are residents of the material realm]; vānamum — (the wise) nithyasūris [eternally free souls who are residents of the spiritual realm], without any distinction; ĕththum — as glorified by; naṛum thuzhāyp pŏdhanai — being decorated with very fragrant thiruththuzhāy (thul̤asi) garland; pon — good-looking; nedum — overwhelming (with sweetness); chakkaraththu — with the beauty of his divine hands and sudharṣana chakra (disc); endhai pirān thannai — one who is my infinite lord; pādham — in the lotus feet; paṇiya vallārai — those who bow; paṇiyum avar kaṇdīr — those who bow and serve them; ŏdhum — spoken (in ṣāsthram); piṛappu idai thŏṛu — in various births; emmai — us; āl̤udaiyārgal̤ — who have as servitors
3082 உடையார்ந்தவாடையன் கண்டிகையன் உடை நாணினன் * புடையார்பொன்னூலினன் பொன்முடியன், மற்றும் பல்கலன் * நடையாவுடைத்திருநாரணன் தொண்டர்தொண்டர் கண்டீர் * இடையார்பிறப்பிடைதோறு எமக்கெம்பெருமக்களே.
3082 உடை ஆர்ந்த ஆடையன் கண்டிகையன் * உடை நாணினன் புடை ஆர் பொன் நூலினன் * பொன் முடியன் மற்றும் பல்கலன் ** நடையா உடைத் திருநாரணன் * தொண்டர் தொண்டர் கண்டீர் இடை ஆர் பிறப்பிடைதோறு * எமக்கு எம் பெருமக்களே (4)
3082. In every birth without exception, they are far superior to us, the vassals of the vassals of Tiru Nāraṇaṉ. He is exquisitely charming, smartly clad, and adorned with many jewels, including a golden waistband, necklace, sacred thread, and a beautiful crown. These and many other natural and fitting adornments highlight His splendor.
Explanatory Notes
Here the Āzhvār avers that the vassals of the vassals of the Lord, lost in admiration of His natural beauty, imparting special lustre to the numerous jewels on His person, each one of which, from head to foot, steals the hearts of the beholders, are any day superior to him not only in this birth but in all future births also.
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.)
udai ārndha — fitting with the waist; ādaiyan — having divine garment; kaṇdigaiyan — being the one wearing ornaments in the neck; udai nāṇinan — being the one who is wearing a waist string on top of the garment; pudai ār — placed on one side; pon nūlinan — being the one with golden yagyŏpavītham (sacred thread); pon mudiyan — wearing an attractive crown; maṝum — and; pal kalan — many different ornaments; nadaiyā udai — having them naturally; thirunāraṇan — nārāyaṇan who is ṣrīmān; thoṇdar — for those who are servitors; thoṇdar kaṇdīr — those who are servitors of; idai ār — permanent; piṛappu idai thŏṛu — in every moment of every birth; emakku — for us; em perumakkal̤ — distinguished supreme lords
3083. Those who ecstatically and incoherently proclaim the great glory of the Lord who once fed the Devas with nectar, and is the Chief of the exalted Nithyasuris, are truly our grand saviors both in this world and beyond.
Explanatory Notes
(i) Chief of the exaḻted Celestials: The Nityasūris (ever free angels in spiritual world) stand on a high pedestal of their own and the Lord, as their Chief, is higher than the highest.
(ii) The Devas sought from the Lord the ambrosia in order to become deathless. No doubt, the Lord felt very much that the Devas should have been so short-sighted and under-evolved as
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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.)
peru makkal̤ ul̤l̤avar — for the nithyasūris who have greatness of having parama sāmyāpaththi (having similar qualities that are of bhagavān-s); tham perumānai — the distinguished emperor; amarargatku — for the dhĕvas (celestial beings) who desire for immortality; arumai ozhiya — eliminating difficulty; anṛu — previously (when they were cursed by dhurvāsa muni); ār amudhu ūttiya — feeding them the nectar fully; appanai — towards the one who ensured their existence; perumai — his greatness of favouring others; pidhaṝa vallārai — those who can speak about it (in a disorderly manner due to overflowing love); pidhaṝum avar kaṇdīr — those who speak about them (in turn being overwhelmed with love); varumaiyum immaiyum — in aihika (of this world- material realm- samsāram) and āmushmika (belonging to the other world- spiritual realm- paramapadham); pirākkal̤ — those who provide us favours
3084 அளிக்கும் பரமனைக் கண்ணனை * ஆழிப் பிரான் தன்னை துளிக்கும் நறும் கண்ணித் * தூ மணி வண்ணன் எம்மான் தன்னை ** ஒளிக் கொண்ட சோதியை * உள்ளத்துக் கொள்ளும் அவர் கண்டீர் சலிப்பு இன்றி ஆண்டு எம்மைச் * சன்ம சன்மாந்தரம் காப்பரே (6)
3084. They will be my saviors and guide me in all my births without interruption. They hold Kaṇṇaṉ, the most generous benefactor of radiant form, in their hearts. His form is like the flawless blue gem, and He wields the discus and wears the fragrant tulacī garland, which sheds abundant honey.
Explanatory Notes
(i) Donor superfine: The Lord is not merely the Donor Supreme but also the Donor Superfine in that He gifts Himself away as He did during His Avatāra as Kṛṣṇa.
(ii) The (beneficent) discus: The Lord would not only give of Himself to His devotees but also give them His extraordinary weapons as He did in the case of King Ambarīṣa. The Lord’s alert discus served as 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.)
al̤ikkum paramanai — (while helping others) there is none greater than him in giving (himself); kaṇṇanai — being subservient (to be at the disposal of his devotees); āzhip pirān thannai — the beautiful combination of his divine hand and the sudharṣana chakra (disc); thul̤ikkum naṛum kaṇṇi — the beauty of the fragrant garland with flowing honey; thū maṇi — like a flawless precious stone; vaṇṇam — form; pirān thannai — bestowing (manifesting); emmān thannai — being the master who enslaved me; ol̤ik koṇda — acquiring shine (as a result of that); sŏdhiyai — one who is having splendour; ul̤l̤aththu — through the heart; kol̤l̤umavar kaṇdīr — those who enjoy; emmai — us; salippu inṛi — firmly (ensuring that we don-t seek ulterior benefits); āṇdu — engaging us in their service; sanmam — in this birth; sanmāntharam — in the subsequent births; kāppar — they will protect
3085 சன்ம சன்மாந்தரம் காத்து * அடியார்களைக் கொண்டு போய் தன்மை பெறுத்தித் * தன் தாளிணைக்கீழ்க் கொள்ளும் அப்பனை ** தொன்மை பிதற்ற வல்லாரைப் * பிதற்றும் அவர் கண்டீர் நன்மை பெறுத்து எம்மை * நாள் உய்யக் கொள்கின்ற நம்பரே (7)
3085. They are our eternal saviors, upon whom we can safely rely for our salvation. They profusely praise the Lord's spontaneous grace, which ends His devotees' cycle of births and instills true knowledge in them. This knowledge allows them to serve at His feet in the eternal SriVaikuntam.
Explanatory Notes
The Āzhvār has been spot-lighting the Lord’s magnanimity in the last two songs, and he continues to dwell on the Lord’s generosity in this song also, by extolling those lost in admiration of this great trait of the Lord. It is the Lord’s extreme generosity that cuts out an otherwise interminable cycle of births and rebirths through which one’s ethical accounts, hopelessly unbalanced as they are, have to be settled with the ever-increasing risk of losing merit faster than acquiring 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.)
sanma sanmāntharam — many births; kāththu — (protecting by) relieving them; adiyārgal̤ai — those who have the knowledge about servitude; koṇdu pŏy — carry them (to paramapadham); thanmai peṛuththi — making them realiśe their true nature; than thāl̤iṇaik kīzh — under his divine feet; kol̤l̤um — mercifully accepting service; appanai — one who is the master; thonmai — natural helping tendency; pidhaṝa vallārai — those who can praise in a disorderly manner; pidhaṝumavar kaṇdīr — those who glorify them being overwhelmed with love; emmai — us; nanmai peṛuththu — making us acquire the excellence (of being in paramapadham with devotees as said in thiruvāimozhi 10.9.11 -andhamil pĕr inbaththu adiyarŏdu-); nāl̤ — forever; uyyak kol̤ginṛa — one who would uplift; nambar — would be believed
3086 நம்பனை ஞாலம் படைத்தவனைத் * திரு மார்பனை * உம்பர் உலகினில் யார்க்கும் * உணர்வு அரியான் தன்னை ** கும்பி நரகர்கள் ஏத்துவரேலும் * அவர் கண்டீர் * எம் பல் பிறப்பிடைதோறு * எம் தொழுகுலம் தாங்களே (8)
3086. Even if they were cruel sinners destined for hell, they are revered as apostles in all my births. These apostles sing the glory of our safe haven, the Lord who inseparably holds 'Tiru' (Lakṣmī) on His chest. He ordained the universe, yet is beyond the comprehension of everyone, even those in the upper region.
Explanatory Notes
The Āzhvār avers that those adoring the blissful conjunction of the Lord and the Divine Mother, are his spiritual mentors for generations, although they might be cruel sinners either fit to be condemned to the dastardly abyss, known as ‘Kumbhīpāka [kumbhīpākam]’, or even those actually drudging there. This only shows the extreme lengths to which the Āzhvār is prepared
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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.)
nambanai — being the refuge (unconditionally); gyālam padaiththavanai — one who performs creation of the universe (to let others take refuge of him and enjoy him); thirumārbanai — having ṣrīya:pathithvam (at all stages such as during creation, while taking refuge and while being enjoyed as the goal); umbar ulaginil — in higher worlds (which were created by him); yārkkum — even for the most knowledgeable persons; uṇarvu aṛiyān thannai — one who is too great to be known by them; kumbi naragargal̤um — even the most sinful persons who reside in kumbī naraka (a region in the hell which is gruesome); ĕththuvarĕl — if (they) glorify; avar thāngal̤ kaṇdīr — those persons; em pal piṛappidai thŏṛu — in our many different births; em thozhu kulam — the clan which is the recipient of our servitude
3087 குலந்தாங்குசாதிகள் நாலிலுங்கீழிழிந்து * எத்தனை நலந்தானிலாத சண்டாளசண்டாளர்களாகிலும் * வலந்தாங்குசக்கரத்தண்ணல் மணிவண்ணற்காளென்று உள் கலந்தார் * அடியார்தம்அடியார் எம்மடிகளே.
3087 குலம் தாங்கு சாதிகள் * நாலிலும் கீழ் இழிந்து எத்தனை நலம் தான் இலாத * சண்டாள சண்டாளர்கள் ஆகிலும் ** வலம் தாங்கு சக்கரத்து அண்ணல் * மணிவண்ணற்கு ஆள் என்று உள் கலந்தார் * அடியார் தம் * அடியார் எம் அடிகளே (9)
3087. They are my masters who serve as vassals to the vassals of those who, as loving servitors, mingle with the Lord of sapphire hue, who holds the bright discus in His right hand. This is true even if they are born into a lowly caste, worse than the Caṇṭāḷa and lacking in repute.
Explanatory Notes
(i) The servants of the servants of those devotees, enthralled by the bewitching beauty of the Lord holding the charming discus in hand, are said to be the Āzhvār’s masters, even though the said devotees are otherwise terribly depraved, and worse than the ‘Caṇṭāḷa’, outside the Ken of the four prescribed, time-honoured castes. While devotion to the Lord’s devotees is 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.)
kulam — (by anulŏma vivāham (brāhmaṇa man marrying khsathriya/vaiṣya/ṣūdhra woman, kshathriya man marrying vaiṣya/ṣūdhra woman, vaiṣya man marrying ṣūdhra woman) and prathilŏma vivāham (ṣūdhra man marrying vaiṣya/kshathriya/brāhmaṇa woman, vaiṣya man marrying kshathriya/brāhmaṇa woman, kshathriya man marrying brāmaṇa woman)) for all clans; thāngu — being the anchor; sādhigal̤ — varṇams (classes); nālilum — in four of them; kīzh izhindhu — below them; eththanai nalam thān ilādha — being totally ignorant (that -we are very low by birth-); saṇdāl̤ar — chaṇdāl̤a (considering this first chaṇdāl̤a to be brāhmaṇa); saṇdāl̤argal̤ āgilum — those who are abandoned by (even such chaṇdāl̤a highlighted in previous word); valam thāngu — being carried on the right side; sakkaraththu — (ās said in -ṣaraṇam pavithram- (pure refuge)) very pure/sacred [sudharṣana] āzhwān-s; aṇṇal — being the lord; maṇi — pure like a precious gem (which will purify others who come into contact with it); vaṇṇaṛku — for the who is having (radiant) form; āl̤ — (we are) ṣĕshabhūthar (servitors); enṛu — thinking that; ul̤ kalandhār — united with him as ananyaprayŏjanar; adiyār tham — for their servitors; adiyār — those who are servitors; em — for us; adigal̤ — lords
3088 அடி ஆர்ந்த வையம் உண்டு * ஆல் இலை அன்னவசம் செய்யும் * படி யாதும் இல் குழவிப்படி * எந்தை பிரான் தனக்கு ** அடியார் அடியார் தம் * அடியார் அடியார் தமக்கு * அடியார் அடியார் தம் * அடியார் அடியோங்களே (10)
3088. We are vassals of the last in the chain of vassals of the devotees of our Liege-Lord. As an unparalleled baby, He reclined on a fig leaf, holding the seven worlds in His stomach, which He previously spanned.
Explanatory Notes
(i) The Āzhvār affirms that he is the vassal unto those that stand last in the chain of the Lord’s devotees, sure and steadfast, lost in admiration of His once spanning all the worlds in just three strides and then sustaining, in His stomach, all the worlds, during the period of deluge.
(ii) The worlds devoured by the Lord during the period of deluge are just those
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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.)
3089 அடியோங்குநூற்றுவர்வீய அன்றுஐவர்க்கருள்செய்த நெடியோனை * தென்குருகூர்ச்சடகோபன் குற்றேவல்கள் * அடியார்ந்தவாயிரத்துள் இவைபத்துஅவன்தொண்டர் மேல் முடிவு * ஆரக்கற்கிற்கில் சன்மஞ்செய்யாமை முடியுமே. (2)
3089 ## அடி ஓங்கு நூற்றுவர் வீய * அன்று ஐவர்க்கு அருள்செய்த நெடியோனை தென் குருகூர்ச் சடகோபன் * குற்றேவல்கள் ** அடி ஆர்ந்த ஆயிரத்துள் * இவை பத்து அவன் தொண்டர்மேல் முடிவு ஆரக் கற்கிற்கில் * சன்மம் செய்யாமை முடியுமே (11)
3089. Those who earnestly learn these ten songs, which expound the great glory of godly men, from the thousand chaste and elegant songs composed by Caṭakōpaṉ of Teṉkurukūr in a spirit of dedication to the Lord, who shed His grace on the five (Pāṇḍavas) and put an end to the hundred (vicious cousins), will bring their cycle of births to a close.
Explanatory Notes
(i) This end-stanza reveals the benefit accruing to those learning this decad without skipping over any stanza. They will not have to be reborn and caught up in the unenviable meshes of worldly life militating against service unto the Lord’s devotees.
(ii) The Kauravas’ advancement was at the expense of their five cousins, the Pāṇḍavas, who were, however, very dear to Lord Kṛṣṇa. The vicious hundred naturally met their doom.
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.)
adi ŏngu — the rise of their kingdom/reign; nūṝuvar — the hundred brothers starting with dhuryŏdhana; vīya — to be finished; anṛu — at that time (when they were banished); aivarkku — for the five pāṇdavas; arul̤ seydha — helping them in all ways; nediyŏnai — on the one who remained very eager (as if he has done nothing); then kurugūr — the leader of the orderly āzhvārthirunagari; ṣatakŏpan — nammāzhvār-s; kuṝĕvalgal̤ — in the form of confidential activity; adi ārndha — being complete due to the pādha bhandham (connection with the divine feet of emperumān. īt can also mean, the proper sequence/connection of the words/lines); āyiraththul̤l̤um — among the thousand pāsurams; avan thoṇdar mĕl — on his servitors; mudivu — focussed; ivai paththu — these ten pāsurams; āra — to grasp it well (in the heart); kaṛkiṛkil — if one can practice it well; sanmam seyyāmai — birth (which blocks one-s servitude); mudiyum — will be finished