Āzhvār wants to enjoy emperumān through all his sense organs in all manner - (முடியானே மூவுலகும்)
கரணங்களும் தாமும் பெருவிடாய்ப்பட்டுப் பேசுதல்
Āzhvār yearns to attain Bhagavān and enjoy Him. Āzhvār’s five senses crave to meditate, see and sing His praises and feel proud doing so. These hymns focus on Āzhvār calling out to Bhagavān citing his powerlessness to attain Him.
Insights from the Avatārikā of Tirukkurukaip Pirān Piḷḷān
In the preceding chapters, Śrī Nammāzhvār acquired
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பகவானை அடைந்து அனுபவிக்கவேண்டும் என்று ஆழ்வாருக்கு ஆசை. அவருடைய ஐம்புலன்களும் பரமனை நினைத்துக்கண்டு பாடிப் பெருமைப்படவேண்டும் என்று ஆசைப்படுகின்றன. இவ்வாறு ஆற்றாமையால் நோவுபட்டுப் பகவானை ஆழ்வார் கூப்பிடும் முறையை இப்பகுதி கூறுகிறது.
மூன்றாம் பத்து -எட்டாந்திருவாய்மொழி – ‘முடியானே’-பிரவேசம்
3090. My mind softens as I call upon You, my Lord, the wearer of the regal crown and possessor of feet adored by all three worlds. You churned the deep sea and have the bird Garuḍa on Your banner, who also carries you. You are cloud-hued and super-eminent among the denizens of SriVaikuntam and beyond.
Explanatory Notes
The Āzhvār longs for the physical presence of the Lord whose resplendent crown proclaims His overlordship of the entire universe. Knowing full well that He can’t be seen unless He deigns to come and present Himself, the Āzhvār’s mind is, all the same, very much agitated, meditating on the various features and aspects of the Lord. The dovetailing of thoughts, as presented
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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.)
mudiyānĕ — ŏh one with the crown (which highlights your supremacy of being the lord of both spiritual and material realm)!; mūvulagum — all the worlds; thozhudhu ĕththum — will approach and praise; sīr adiyānĕ — ŏh one who is having the divine feet which have the complete qualities of being the apt refuge!; āzh kadal — the deep ocean; kadaindhāy — ŏh one who helped them by churning!; pul̤ ūr kodiyānĕ — ŏh one who is having periya thiruvadi (garudāzhvār) as his vehicle and the flag (so he can visit his devotees and give them pleasure when they see him from distance)!; koṇdal — l̤ike a black cloud (to be enjoyed by those devotees and to invigorate them); vaṇṇā! — oh one who is having the form!; aṇdaththu — the residents of paramapadham; umbaril — the leader of nithyasūris; nediyānĕ — ŏh the great!; enṛu — meditating upon these (qualities individually); en nenjam — my heart; kidakkum — will remain still (being very weak without engagement in any activity)
3091 நெஞ்சமே நீள் நகர் ஆக * இருந்த என் தஞ்சனே * தண் இலங்கைக்கு * இறையைச் செற்ற நஞ்சனே ** ஞாலம் கொள்வான் * குறள் ஆகிய வஞ்சனே * என்னும் எப்போதும் * என் வாசகமே (2)
3091. My tongue constantly utters Your names, my Lord! You are my only refuge, firmly lodged in my mind like a great fortress. You are the one with the deadly poison that destroyed Rāvaṇa, the Chief of cool Laṅkā, and as the midget Vāmana, You slyly took control of the worlds from Bali.
Explanatory Notes
(i) The Āzhvār’s tongue prays unto the Lord.
“Sire, even as you have condescended to get into the Āzhvār’s mind, pray, get into me, as well, so that I keep on uttering your names. I do hope the Āzhvār’s mind has no monopolistic hold on you”.
(ii) My sole Refuge: The Āzhvār’s tongue is well aware of the fact that it is the Āzhvār’s mind that has sought refuge in
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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.)
en vāsagam — my speech; eppŏdhum — always; nenjamĕ — heart; nīl̤ nagarāga — considering it as a big divine city; irundha — (due to his) residing; en thanjanĕ — ŏh one who is a good companion!; thaṇ — cool (like a bee-hive which is filled with bees, the place which is filled with rākshasas); ilangaikku — for lankā; iṛaiyai — rāvaṇa who is the leader; cheṝa — finished; nanjanĕ — ŏh one who became like a poison!; gyālam — earth; kol̤vān — to make it fully exist for him; kuṛal̤ āgiya — one assumed the form of a vāmana; vanjanĕ — ŏh mischievous one!; ennum — will keep saying
3092 வாசகமே ஏத்த அருள் செய்யும் * வானவர் தம் நாயகனே * நாள் இளம் திங்களைக் * கோள் விடுத்து ** வேய் அகம் பால் வெண்ணெய் தொடு உண்ட * ஆன் ஆயர் தாயவனே * என்று தடவும் என் கைகளே (3)
3092. My hands search for you, the Celestials' overlord, the one solely praised by my tongue. As the cowherd Kṛṣṇa, You ate sweet butter stolen from the bamboo-built houses. The light from Your teeth shone brightly, sparkling like the rising Moon.
Explanatory Notes
(i) The hands longing to experience the bliss, hitherto enjoyed solely by the tongue, addressed the Lord:
“Oh, Lord of the Celestials! the Āzhvār’s tongue praises you as well as the Celestials do. Why has this special favour been extended by you to the tongue alone and what is it that precludes you from making us also taste that bliss?”
(ii) Kṛṣṇa, the dark lad,
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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.)
vāsagamĕ — speech only; ĕththa — to praise; (adhukkĕ) arul̤ seyyum — one who blesses (that only); vānavar tham — (as a result of that) to be glorified by nithyasūris; nāyaganĕ — ŏh one who is the controller!; nāl̤ — being fresh every day; il̤am thingal̤ — young rising moon; kŏl̤ — pleasing radiance; viduththu — revealing (like the moon will rise softly, releasing the beautiful shining smile (of the intact teeth) and the beauty of the lips); vĕyagam pāl — placed inside bamboo hut; veṇṇey — butter; thoduvu uṇda — due to stealing and consuming it; ān āyar — cowherds; thāyavanĕ — one who nurtures their existence etc; enṛu — saying so; en kaigal̤ — my hands; thadavum — (where he performed his act of stealing) will seek out to touch him
3093 கைகளால் ஆரத் * தொழுது தொழுது உன்னை வைகலும் மாத்திரைப் * போதும் ஓர் வீடு இன்றி ** பை கொள் பாம்பு ஏறி * உறை பரனே * உன்னை மெய்கொள்ளக் காண * விரும்பும் என் கண்களே (4)
3093. Oh, Supreme Lord, resting on the hooded serpent, my eyes yearn for the pleasure of my hands, which constantly offer salutations to You. They also long to endlessly behold Your exquisite form.
Explanatory Notes
(i) The Āzhvār’s eyes pine for the experience of the hands besides their own. They long to enjoy the bliss of worshipping the Lord, thus performing the function of the hands. They also wish to truly (physically) behold His sweet Form, as distinguished from mere mental perception so that He can be touched and embraced.
(ii) That portion of this stanza (original) which
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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.)
3094 கண்களால் காண வருங்கொல்? * என்று ஆசையால் மண் கொண்ட வாமனன் * ஏற மகிழ்ந்து செல் ** பண் கொண்ட புள்ளின் * சிறகு ஒலி பாவித்து * திண் கொள்ள ஓர்க்கும் * கிடந்து என் செவிகளே (5)
3094. My ears long to see Vāmaṉaṉ (the Lord), who took the land from Bali while riding on his joyous mount, Garuḍa. I wish to hear intently the sweet sound of the bird's tuneful wings.
Explanatory Notes
(i) The Āzhvār’s ears long both to see and hear and, therefore, drew up a picture, as above. The Lord moving on His merry mount, Garuḍa, must be seen by the ears which should also listen to the sweet strains emanating from the wings of that angelic bird, in flight, like unto the tuneful Sāma Veda (Bṛhat and Rantra Sāma).
(ii) As Vāmana or Tṛvikrama [Tṛvikrama], 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.)
kaṇgal̤āl — with eyes (which are the faculty for seeing); kāṇa — to see in front; varum kol — would he come?; enṛu — that; āsaiyāl — with desire; maṇ koṇda — accepting earth (going as a needy person to accept his own property); vāmanan — ṣrī vamānan; ĕṛa — climbing (to show himself to those who desire to see him); magizhndhu — (as a result of that) being pleased; sel — one who can move around; pul̤l̤in — periya thiruvadi #s (garuda-s); paṇ kol̤ — that which has the tune of sāma vĕdham; siṛagoli — sound of the flapping of the wings; bāviththu — meditating upon; en sevigal̤ — my ears; kidandhu — remaining (attracted); thiṇ kol̤l̤a — firmly; ŏrkkum — think about that
3095 செவிகளால் ஆர * நின் கீர்த்திக் கனி என்னும் கவிகளே * காலப் பண் தேன் * உறைப்பத் துற்று ** புவியின்மேல் * பொன் நெடும் சக்கரத்து உன்னையே * அவிவு இன்றி ஆதரிக்கும் * எனது ஆவியே (6)
3095. Oh Lord, my spirit yearns to fill its ears with songs that praise Your glory. The songs are sweet like fruits soaked in the honey of appropriate tunes. I long to enjoy, without interruption on Earth, Your radiant form as You wield the large and exquisite discus.
Explanatory Notes
(i) The Āzhvār’s spirit either wants to grow ears or be transformed into ears to feast sumptuously on the songs singing the great glory of the Lord, the delicious fruits rendered sweeter, soaked and saturated with honey. If the songs are like unto fruits the tunes in which they are sung, sweeten them like honey.
(ii) Hearing such melodies as Sāma Veda and beholding
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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.)
3096. This verse is an expression of devotion and longing for the Lord, who rides the celestial bird Garuda. Azhvar acknowledges his own limitations and sinfulness, yet continues to call upon the Lord, hoping for divine grace and salvation.
Explanatory Notes
(i) From this stanza onwards, the Āzhvār narrates his own woes and wants. Hitherto, those of his senses were described. This is like the king narrating the miseries of his subjects first and then talking about his own.
(ii) It is difficult to live apart from one’s life. The Lord is not only dear to the Āzhvār like his own life but is also extremely delicious, the rare
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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.)
āviyĕ — being the (sustaining) prāṇa (vital air) (which will finish in separation); ār — fully; amudhĕ — eternally enjoyable; ennai āl̤udai — one who is fit to enslave me; am thūvi — having beautiful wings; pul̤ — periya thiruvadi (garudāzhvār); udaiyāy — having as vehicle; sudar — (that which will eliminate the enemies) radiant; nĕmiyāya — one who holds the thiruvāzhi (divine sudharṣana chakra); un — your; kŏlam — (endlessly enjoyable) beautiful form; pāviyĕn — greatly sinful me; nenjam — my heart; pulamba — call out with desire; pala kālam — many times; kūviyum — when ī called out; kāṇap peṛĕn — have not seen and enjoyed.
3097 கோலமே தாமரைக் கண்ணது ஓர் * அஞ்சன நீலமே * நின்று எனது ஆவியை * ஈர்கின்ற சீலமே ** சென்று செல்லாதன * முன் நிலாம் காலமே * உன்னை எந் நாள் * கண்டுகொள்வனே? (8)
3097. Oh Lord, with lotus eyes and the unique dark-blue complexion of a mountain, You embody sheer beauty. Your loving condescension has ensnared my soul. You ordain time—past, present, and future. When can I attain You?
Explanatory Notes
(i) To the complaint made by the Āzhvār in the preceding song regarding the non-appearance of the Lord despite repeated calls, the Lord would appear to have observed that the Āzhvār should wait till the appropriate time for the bestowal of His grace. But the Āzhvār is quick to point out that ‘Time’ is also at the Lord’s beck and call and He is the sole Controller of ‘Time’,
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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.)
கோலமே! — அழகே வடிவானவனே!; தாமரை — தாமரை போன்ற; கண்ணது — கண்களையுடைய; ஓர் அஞ்சன — ஒப்பற்ற அஞ்சன நிறம் போன்ற; நீலமே! — நீல நிற வடிவுடையவனே!; நின்று — நிலைத்து நின்று; எனது ஆவியை — என் ஆத்மாவை; ஈர்கின்ற — ஈடுபடுத்துகின்ற; சீலமே! — சீலகுணமே வடிவெடுத்திருப்பவனே!; சென்று — இறந்தகாலம்; செல்லாதன — எதிர்காலம்; முன் நிலாம் — நிகழ்காலம் என்னும்; காலமே! — முக்காலங்களுக்கும் நியாமகனே!; உன்னை — உன்னைக் காண எனக்கு; என் நாள் — ஒரு காலம் கிடைக்காதோ? என்று; கண்டு கொள்வனே? — உன்னைக் கண்டு அநுபவிப்பேன்?
kŏlamĕ — very pleasant (like having specifically decorated form); thāmarai — like a lotus flower; kaṇṇadhu — having eyes; ŏr — unparalleled; anjanam — black pigment; neelamĕ — having form which is an embodiment of blackish-blue complexion; ninṛu — firmly standing; enadhu āviyai — my soul; īrginṛa — cuts; seelamĕ — having qualities [such as simplicity] as his identity; senṛu — past times which are gone; sellādhana — future times which are yet to occur; munnilām kālamĕ — one who is the controller of the present times as well; unnai — (such) you; ennāl̤ — when; kaṇdu kol̤van — will ī see and enjoy?
3098. Oh Lord, riding on the bird Garuḍa! You slyly demanded three strides of land from Māvali. You thwarted Kañcaṉ's treacherous plans, dispelled Vāṇaṉ's mindset, and cut off his thousand arms. When will I be bound to You?
Explanatory Notes
(i) Indra, Chief of the Devas was dispossessed of his Kingdom by Māvali (Mahā Bali), the Asura Chief. The former prayed to Lord Viṣṇu for the restoration of the lost Kingdom. But then, Mahā Bali was a generous donor, although he belonged to the Asura clan. So, the Lord had to adopt the peculiar method of seeking alms from Bali for getting back the lost domain. Not being
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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.)
3099 பொருந்திய மா மருதின் இடை போய * எம் பெருந்தகாய் * உன் கழல் காணிய பேதுற்று ** வருந்தி நான் * வாசகமாலை கொண்டு * உன்னையே இருந்து இருந்து * எத்தனை காலம் புலம்புவனே? (10)
3099. My bounteous Lord, You broke the huge 'maruta' trees by crawling in between them. How long shall I keep crying out words of anguish to You, flowing like a wreath, eager beyond measure to behold Your lovely feet?
Explanatory Notes
Sage Nārada saw Nalakūpar and Maṇigrīva [Maṇigṛva], sons of Kubera, the Deity of Wealth, bathing in the river naked, and cursed them to become mere trees. Tied to a mortar by Queen Yaśodhā [Yasodha], as a punishment for His many pranks, Kṛṣṇa crawled on and hit the trees in question. The trees fell down and broke, releasing the regenerated Gandharvas from within. Sage
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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.)
porundhiya — bushy; mā marudhin idai — in between two huge arjuna (terminalia arjuna) trees; pŏya — entered and effortlessly crushed them; em perum thagāy — oh great entity, who gave yourself to us!; un — your; kazhal — reddish divine feet; kāṇiya — to see; pĕdhu — attachment; uṝu — one who is having; varundhi — grieving; nān — ī (who cannot wait any longer); vāsagam — words in praise of your glories; mālai koṇdu — with a garland of such words; unnaiyĕ — exclusively towards you (who is perfectly enjoyable); irundhu irundhu — being weak; eththanai kālam — how long; pulambuvan — will call out?
3100 புலம்புசீர்ப் பூமியளந்தபெருமானை * நலங்கொள்சீர் நன்குருகூர்ச்சடகோபன் * சொல் வலங்கொண்டவாயிரத்துள் இவையுமோர் பத்து * இலங்குவான் யாவருமேறுவர் சொன்னாலே. (2)
3100 ## புலம்பு சீர்ப் * பூமி அளந்த பெருமானை * நலம் கொள் சீர் * நன் குருகூர்ச் சடகோபன் ** சொல் வலம் கொண்ட ஆயிரத்துள் * இவையும் ஓர் பத்து இலங்கு வான் * யாவரும் ஏறுவர் சொன்னாலே (11)
3100. Those who recite these ten songs from the thousand of great literary excellence composed by the richly endowed Kurukūr Caṭakōpaṉ, in adoration of the generous Lord who spanned the universe, will all ascend to the radiant SriVaikuntam.
Explanatory Notes
As the Āzhvār aspired for spiritual worldly bliss in this decad those that recite these ten stanzas are also assured of their ascent to spiritual world.
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.)
pulambu sīr — having qualities that are praised (by everyone); būmi — world; al̤andha — measured; perumānai — sarvæṣvara; nalam kol̤ — having auspiciousness (of attachment towards experiencing bhagavān); sīr — having qualities such as gyāna (knowledge) etc; nal — wonderful; kurugūr — leader of āzhvārthirungari; ṣatakŏpan — nammāzhvār; sol — mercifully spoken by; valam koṇda āyiraththul̤ — among the thousand pāsurams which have the strength of conveying the meanings; ŏr — unparalleled; ivai paththum — this decad; sonnāl — if recited; yāvarum — everyone; ilangu vān — in radiant paramapadham; ĕṛuvar — will ascend