Advise that wealth is ephemeral and self realization is lowly whereas serving the Lord is the highest goal - (ஒரு நாயகமாய்)**
செல்வம் நிலையாமையும் திருமாலடிமையின் நிலைபேறும்
Upon attaining Bhagavān, Āzhvār realizes that there is no dearth in his life and wishes for all in existence on this earth to experience the same. Except for attaining Bhagavān, everything else in life is transitory, emphasizes Āzhvār.
It is said that Sri Ramanujar dedicated this set of divine hymns to the divine feet of ThiruNārāyanaperumāL residing
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பகவானை அடைந்ததால், தாம் ஒரு குறையும் இல்லாதவராய் இருப்பதாக உணர்ந்த ஆழ்வார். தம்மைப் போலவே பூமியிலுள்ளார் அனைவரும் குறைவின்றி வாழவேண்டும் என்று நினைத்தார். எனவே பகவானை அடைவதைத் தவிர மற்றவை நிலையில்லாதவை என்று ஈண்டுக் கூறுகிறார்.
ஸ்ரீ ராமானுஜர் இத்திருவாய்மொழிப் பகுதியைத் திருநாராயணபுரத்திலுள்ள
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Verses: 3123 to 3133
Grammar: Kalinilaiththuṟai / கலிநிலைத்துறை
Pan: நட்டபாடை
Timing: 1.13-2.24 PM
Recital benefits: will survive on this earth without troubles and reach Vaikuntam
3123 ## ஒரு நாயகமாய் ஓட * உலகு உடன் ஆண்டவர் * கரு நாய் கவர்ந்த காலர் * சிதைகிய பானையர் ** பெரு நாடு காண * இம்மையிலே பிச்சை தாம் கொள்வர் * திருநாரணன் தாள் * காலம்பெறச் சிந்தித்து உய்ம்மினோ (1)
3123. The great monarchs who once held supreme power will eventually beg for alms under the gaze of the very worlds they ruled, with broken bowls in hand and legs bitten by black dogs. Therefore, hurry, people, to meditate on the feet of Tirunāraṇaṉ, where your salvation truly lies.
Explanatory Notes
(1) The first three lines speak about the ephemeral wealth while the remaining lines deal with Eternal wealth. That the earthly riches, whatever their magnitude, are evanescent, has been brought out by citing the well-known example of mighty monarchs being reduced, in one and the same span of life, to abject poverty, seeking alms under cover of night. Treading upon black
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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.)
ஒரு நாயகமாய் — பூமண்டலம் முழுமைக்கும் ஒப்பற்ற அரசனாய்; ஓட — நெடுங்காலம்; உலகு உடன் — உலகங்களை எல்லாம்; ஆண்டவர் — அரசாட்சி புரிந்தவர்களானாலும் ஒரு காலவிசேஷத்திலே தரித்திரர்களாகி; கரு நாய் — கருத்த நாய்களால்; கவர்ந்த — கவ்வப்பட்ட; காலர் — கால்களையுடையவர்களாய்; சிதைகிய — உடைந்த; பானையர் — பானைகளை உடையவர்களாய்; பெரு நாடு — உலகத்தவர் எல்லோரும்; காண — காணும்படியாக; இம்மையிலே — இப்பிறவியிலேயே; தாம் — தாங்களே; பிச்சை — இரந்து உண்ணும் நிலை; கொள்வர் — அடைவர் ஆதலால்; திரு நாரணன் — திருமகள் கேள்வன் நாராயணனின்; தாள் — திருவடிகளை; காலம் பெற — விரைவாகப் பற்றி; சிந்தித்து — சிந்தித்து வாழ்த்தி வணங்கி; உய்ம்மினோ — வாழுங்கள்
oru nāyagamāy — having supremely independent empire; ŏda — to conduct (for a lengthy period of time); ulagu — with the world; udan — fitting firmly; āṇdavar — those who protected their kingdom; karu — black (unable to distinguish from the darkness); nāy — by a dog; kavarndha — bitten; kālar — having leg; sidhaigiya — (useless) broken and discarded; pānaiyar — having that as the pot for begging; peru nādu — by the people of this great earth (which was once ruled by them); kāṇa — to be seen; immaiyilĕ — in this birth itself; pichchai — alms; thām — themselves (asking after giving up their shame); kol̤var — will accept;; thiru — being nithyaṣrī (eternally wealthy); nāraṇan — (the natural lord) nārāyaṇan-s; thāl̤ — divine feet; kālam peṛa — immediately, without wasting any time; sindhiththu — meditate upon; uymmin — be uplifted.
3124 உய்ம்மின் திறைகொணர்ந்து * என்று உலகு ஆண்டவர் * இம்மையே தம் இன்சுவை மடவாரைப் * பிறர் கொள்ளத் தாம் விட்டு ** வெம் மின் ஒளி வெயில் * கானகம் போய்க் குமை தின்பர்கள் * செம்மின் முடித் திருமாலை * விரைந்து அடி சேர்மினோ (2)
3124. Don't delay in worshiping 'Tirumāl', the One with a radiant crown, because the earthly overlords who once ruled for long, with many minor chiefs paying them tributes, become despondent. In this very lifetime, they lose their kingdoms and beloved consorts, living a miserable existence in the unforgiving forest.
Explanatory Notes
(i) Even those mighty kings who held sway for long, keeping under their heels many a chieftain forced to pay them tributes, lose their vast kingdoms and become helpless spectators when the lovely damsels kept in their proud harem, are forcibly seized by others under their very nose. If this happens to the mighty overlords what to say about the lesser men and their so-called
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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.)
thiṛai — tribute; koṇarndhu — bringing along; uymmin — survive; enṛu — saying this (just words, not even action); ulagu — world; āṇdavar — who ruled over; immaiyĕ — in the same life; tham — their exclusive; in — dear; suvai — pleasure giving; madavārai — wives (who are totally dependent on them and cannot live without them); piṛar — others; kol̤l̤a — to grab; thām — they themselves; vittu — abandon; vem — very hot; min ol̤i — (having a blinding effect for the one who saw ) such expansive brightness; veyil — sunshine; kānagam — in forest; pŏy — go; kumaithinbargal̤ — will be tortured (by other kings, there too);; sem min — unstoppably radiant; mudi — having crown; thirumālai — divine husband of ṣrī mahālakshmi; viraindhu — quickly with goodness; adi sĕrmin — surrender unto the divine feet
3125. The earthly overlords of mighty empires, who care little for the kings waiting on them for days and get lost in festivities with drums beating fast in the courtyards, will soon be reduced to mere dust. Therefore, hurry to meditate on the feet of Kaṇṇaṉ, adorned with a tuḷaci garland full of sweet fragrance on His crown.
Explanatory Notes
The supercilious overlords who once took pride in despising their subordinates, will soon be reduced to a predicament wherein they will, in turn, be despised by others. From the durbar hall to the dust is not a long way cff and these men of erstwhile eminence become imperceptible non-entities, as good as the life-less dust men tread upon. The Āzhvār, therefore, advises
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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.)
3126. The number of rulers who once governed this land for a long time and then faded into oblivion, leaving no trace of their former possessions and surroundings, far exceeds the minute particles of sea sand. Therefore, worship the feet of the One who slew the monstrous elephant Kuvalayāpīṭa [Kuvalayāpīḍa].
Explanatory Notes
When a mighty tree comes crashing down, it destroys quite a few things all around, as well. Likewise, when the kingdoms of the earthly Lords perished the territories around also got wiped off, the unrelenting ravage of time! The Āzhvār is emphasising the intransigence of the mundane wealth in so many ways, song after song. Side by side, he stresses the positive need for
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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.)
ninaippān — to speak (about kings who died giving up bhagavath anubhavam (experience of bhagavān)); pugil — set out; enaiththŏrugangal̤um — many yugas; i ulagu — this world; āṇdu — ruled; kazhindhavar — who passed away; kadal ekkalil — in the ocean, sand dunes; nuṇ maṇalil — than very tiny sand particles; palar — many;; manaip pāl — residence (where they lived); marungu — and their surroundings; aṛa — without any distinction [everything would be flattened]; māydhal allāl — will only be destroyed; maṝu — any remainder; kaṇdilam — we have not seen;; panai — well-rounded like a palm tree; thāl̤ — having feet; madha kal̤iṛu — mad elephant; attavan — one who destroyed; pādham — divine feet; paṇimin — you all worship.
3127 பணிமின் திருவருள் என்னும் * அம் சீதப் பைம் பூம் பள்ளி * அணி மென் குழலார் * இன்பக் கலவி அமுது உண்டார் ** துணி முன்பு நாலப் பல் ஏழையர் * தாம் இழிப்பச் செல்வர் * மணி மின்னு மேனி * நம் மாயவன் பேர் சொல்லி வாழ்மினோ (5)
3127 paṇimiṉ tiruvarul̤ ĕṉṉum * am cītap paim pūm pal̤l̤i * aṇi mĕṉ kuzhalār * iṉpak kalavi amutu uṇṭār ** tuṇi muṉpu nālap pal ezhaiyar * tām izhippac cĕlvar * maṇi miṉṉu meṉi * nam māyavaṉ per cŏlli vāzhmiṉo (5)
Ragam
Surutti / சுருட்டி
Thalam
Tiripuṭai / திரிபுடை
Bhavam
Self
Upadesam
Simple Translation
3127. Sing and live on the holy names of our amazing Lord, shining like a blue gem. Understand that those who pursue the cool and lovely bed and long to be embraced by sleek damsels with fine hair strands, end up impoverished and poorly dressed, mocked by many women as they go begging.
Explanatory Notes
Even the glamour of sensual pleasures wears cut soon; with energy dissipated and wealth gone, the participants cut a sorry figure, becoming the objects of ridicule by those very persons who once adored them. The material, wealth and the sensual pleasures derived therefrom, therefore, deserve to be eschewed alike. On the other hand, one should eke out one’s existence, singing the Sweet names of the Lord of innumerable auspicious traits.
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.)
am — beautiful; sīdham — cool; pai — huge; pū pal̤l̤i — in flower bed; thiruvarul̤ — divine grace; paṇimin — to bestow; ennum — having attachment; aṇi — with decorations; mel — very tender; kuzhalār — those who have hairs; inbak kalavi amudhu — the nectar of blissful union; uṇdār — those who enjoyed; thuṇi — cloth; munbu — in front; nāla — hanging; pal — many; ĕzhaiyar — those damsels who were desirous previously; thām — themselves; izhippa — speak insulting words; selvar — will go (back there due to their desire);; maṇi — like a blue gem; minnu — having radiance; mĕni — having divine form; nam — one who lets us (devotees) enjoy him; māyavan — amaśing lord; pĕr — divine names; solli — reciting; vāzhmin — live happily
3128 வாழ்ந்தார்கள் வாழ்ந்தது * மா மழை மொக்குளின் மாய்ந்து மாய்ந்து * ஆழ்ந்தார் என்று அல்லால் * அன்று முதல் இன்று அறுதியா ** வாழ்ந்தார்கள் வாழ்ந்தே நிற்பர் * என்பது இல்லை நிற்குறில் * ஆழ்ந்து ஆர் கடற்பள்ளி * அண்ணல் அடியவர் ஆமினோ (6)
3128. Throughout history, if you delve into the lives of those said to have flourished in this world in days gone by, you'll find that they didn't stay forever in that state but disappeared like bubbles in rainwater. So, if you seek a life that truly lasts, become the servant of the Lord who rests on the deep ocean.
Explanatory Notes
The earthly opulence goes on dwindling with the passage of time; from the beginning of creation up till now, it has been seen that the so-called earthly magnates, said to have flourished in this world with all that show of affluence, did not last long. They had their cups of sorrow duly served, while the riches of the mundane world buried them deep into the earth and they
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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.)
3129 ஆம் இன் சுவை அவை * ஆறோடு அடிசில் உண்டு ஆர்ந்தபின் * தூ மென் மொழி மடவார் இரக்கப் * பின்னும் துற்றுவார் ** ஈமின் எமக்கு ஒரு துற்று என்று * இடறுவர் ஆதலின் * கோமின் துழாய் முடி * ஆதி அம் சோதி குணங்களே (7)
3129. Those who indulged in hearty drinks and delicious dishes, pampered by sweet-tongued damsels, will soon lose all their wealth and end up on the brink of ruin, begging for food bit by bit. It's better to sing and rejoice together in the fame of the Lord, adorned with a tuḷaci garland on His crown.
Explanatory Notes
This is yet another stanza wherein the Āzhvār brings out, in sharp contrast, the fleeting and the firm, the ephemeral and the eternal. The pompous participants in the pleasures of the world put up a poor show when their wealth is gone and health is lost, naturally forsaken by the sycophants who once paraded in their courts and pampered them. Recounting the great glory
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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.)
ām — ṃatching the nature; in — pleasing; avai — world renowned; āṛu suvaiyŏdu — having six types of tastes (madhura (sweet), amla (sour), lavaṇa (salty), katu (pungent), kashāya (astringent), thiktha (bitter)); adisil — (distinguished) food; uṇdu — ate; ārndha pin — after feeling full [filled with such food]; thū — pure (due to affectionate attitude); men — soft (audible); mozhi — having speech; madavār — (humble) damsels; irakka — due to their desire; pinnum — again; thuṝuvār — will eat, with difficulty; emakku — for us; oru thuṝu — a handful of food; īmin — give; enṛu — asking so; idaṛuvar — (even if they don-t get that, at every house) knock around;; ādhalil — thus; thuzhāy — decorated by thiruththuzhāy (thul̤asi); mudi — the infinitely enjoyable lord, due to having the divine crown; ādhi — being the cause of all; am — beautiful; sŏdhi — one who has radiant divine form, sarvĕṣvaran-s; guṇangal̤ — qualities; kŏmin — enjoy together; guṇam — for qualities such as seelam (simplicity) etc
3130 குணம் கொள் நிறை புகழ் * மன்னர் கொடைக்கடன் பூண்டிருந்து * இணங்கி உலகு உடன் ஆக்கிலும் * ஆங்கு அவனை இல்லார் ** மணம் கொண்ட போகத்து மன்னியும் * மீள்வர்கள் மீள்வு இல்லை * பணம் கொள் அரவு அணையான் * திருநாமம் படிமினோ (8)
3130. Even kings, known for their goodness and generosity, who wield immense wealth and have a great reputation, will suffer if they do not worship the Supreme Lord. Recite the holy names of the Lord who lies on a serpent-bed, and you will attain eternal wealth.
Explanatory Notes
Even kings of flawless fame will get dislodged from their seat of distinction, if they do not turn their minds towards God in grateful acknowledgement of His gifts. But those who laud the Lord’s glory and recite His holy names are bound to enjoy the perennial bliss of eternal service unto the Lord, even as Ādi-Śeṣa does. The Lord will also cling fast to such devotees even as He clings to Ādiśeṣa.
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.)
kol̤ — being the abode; niṛai — being complete (since everyone praises these qualities); pugazh — famous; mannar — crowned princes; kodai — magnanimity (of making their wealth available for the welfare of all); kadan — nature; pūṇdu — assuming; irundhu — well established; iṇangi — fitting well together; ulagu — world; udan ākkilum — even while protecting harmoniously; āngu — in matters relating to such aiṣwarya (wealth/control); avanai — sarvĕṣvara; illār — those who are not subservient to; maṇam — freshness of daily celebrations; koṇda — having; bŏgaththu — joy of wealth; manniyum — though staying firm in this manner; mīl̤vargal̤ — will become bankrupt;; mīl̤vu illai — you will attain the goal from where there is no return;; paṇam kol̤ — with hoods which are expanded (due to coming in contact with him); aravu — ādhiṣĕsha; aṇaiyān — one who is inclined to be united with his devotees, since he is having as bed; thirunāmam — divine names; padimin — recite/practice; padi — lands/properties
3131 படி மன்னு பல் கலன் பற்றோடு அறுத்து * ஐம்புலன் வென்று * செடி மன்னு காயம் செற்றார்களும் * ஆங்கு அவனை இல்லார் ** குடி மன்னும் இன் சுவர்க்கம் எய்தியும் * மீள்வர்கள் மீள்வு இல்லை * கொடி மன்னு புள் உடை * அண்ணல் கழல்கள் குறுகுமினோ (9)
3131. Even those who renounce inherited wealth and conquer the five senses through rigorous penance, with great aversion for this gross and dense body, will only reach the pleasant Svarga and eventually be thrown back to Earth. It's better to attain the feet of the Lord, who has the bird Garuḍa on His banner, and enjoy everlasting bliss.
Explanatory Notes
In the preceding stanzas, the Āzhvār deprecated the earthly pleasures. And now, he points out that the ‘Svarga’, the fairy land known for its unmixed pleasures attained through rigorous penance., abjuring the wealth and bodily pleasures over here, is not hospitable enough to provide these men asylum for all time. They are literally hurled down to Earth at the end of 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.)
mannu — wearing always (without removing); pal — many types of; kalan — ornaments; paṝŏdu — with the attachment; aṛuththu — giving up; aim pulan — the five sensory organs (which are attached to worldly pleasures); venṛu — winning over (to have full control over them); sedi mannu — (due to lengthy penance) bushes formed around them; kāyam — body; seṝārgal̤um — troubled (through fasting etc); mannum — permanent (existing for a long time, as a result of their penance); kudi — having settlements; in — very enjoyable; suvargam — svarga (heaven); eydhiyum — even if they attained; avanai — bhagavān (who is the benefactor); āngu — staying there; illār — those who don-t take shelter of him; mīl̤vargal̤ — will lose such heavenly life;; mīl̤villai — to acquire ever-lasting result; kodi — in the dhvaja (flag); mannu — staying eternally; pul̤ — periya thiruvadi (garudāzhvār); udai — one who has; aṇṇal — sarvĕṣvaran-s (supreme lord-s); kazhalgal̤ — divine feet; kuṛugumin — try to reach; kuṛuga — in proximity (of self instead of going astray in worldly pleasures)
3132 குறுக மிக உணர்வத்தொடு * நோக்கி எல்லாம் விட்ட * இறுகல் இறப்பு என்னும் * ஞானிக்கும் அப் பயன் இல்லையேல் ** சிறுக நினைவது ஓர் பாசம் உண்டாம் * பின்னும் வீடு இல்லை * மறுகல் இல் ஈசனைப் பற்றி * விடாவிடில் வீடு அஃதே (10)
3132 kuṟuka mika uṇarvattŏṭu * nokki ĕllām viṭṭa * iṟukal iṟappu ĕṉṉum * ñāṉikkum ap payaṉ illaiyel ** ciṟuka niṉaivatu or pācam uṇṭām * piṉṉum vīṭu illai * maṟukal il īcaṉaip paṟṟi * viṭāviṭil vīṭu aḵte (10)
3132. Even the wise person who strives through many austerities solely for liberation will encounter obstacles due to petty desires or may forever be lost in self-enjoyment, thus not getting divine service. Therefore, it's better to seek refuge in the immaculate Lord and attain the supreme bliss that lasts forever.
Explanatory Notes
The Āzhvār exhorts people to give up striving after ‘Kaivalya Mokṣa’, even though it is everlasting, unlike the limited stay in Svarga and seek, instead, the Supreme bliss of eternal service unto the Lord, as enunciated in the opening stanza of this decad. The ‘Kaivalya Niṣṭa’ subjects himself to an extremely rigorous course of mental and physical discipline in his attempt
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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.)
uṇarvaththodu — with the āthmā who is identified by his gyānam (knowledge); miga nŏkki — meditating upon it intensely (to attain vision of self); ellām — all goals (other than āthmā); vitta — the one who has given up; iṛugal — exclusively ending on āthmā; iṛappu — mŏksha (liberation); ennum — considering as the goal; gyānikkum — for the gyāni (wise); appayan — accepting (bhagavān, who is the ultimate exclusive goal) as the means; illaiyĕl — if not present; siṛuga — lowly goals; ninaivadhu — to think about; ŏr pāsam — attachment; uṇdām — will exist;; pinnum — further; vīdu — mŏksham (in the form of attaining self-enjoyment); illai — will not be attained;; maṛugal il — being the opposite of all defects; īsanai — (natural) controller of all and the lord who is the abode of all auspicious qualities; paṝi — surrendering unto him (considering him as the goal and the means); vidā vidil — not leaving him ever (like the others who accept ulterior benefits from bhagavān [and leave him]); ahdhĕ — that itself; vīdu — is parama purushārtham (the ultimate goal); uyya — to be uplifted
3133. Those who learn these ten songs out of the thousand composed by Kurukūr Caṭakōpaṉ, pure and elegant, emphasizing that salvation lies only in worshiping Lord Tirunāraṇaṉ's feet, will be relieved from deep distress and attain salvation.
Explanatory Notes
(i) The Āzhvār ends up this decad, just as he began it, by stressing the importance of taking refuge at Śrīman Nārāyaṇa’s lotus feet which dispel our distress and elevate us unto Him.
(ii) Chaste and elegant: The chastity of Tiruvāymoḻi as a composition, lies in the fact that it has been compiled by the Āzhvār in a spirit of Divine Service with supreme dedication.
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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.)
pugum — approach; āṛu — upāyam (means); ahdhĕ — only that (saying firmly so); kaṇṇan — krishṇa-s; kazhalgal̤ mĕl — on the divine feet; koy — pluckable; pū — having abundance of flowers; pozhil — having garden; kurugūr — the leader of āzhvārthirunagari; ṣatakŏpan — nammāzhvār; kuṝĕvalgal̤ — in the form of confidential services; sey — performed; kŏlam — decorated to perfection; āyiram — thousand; sīrth thodai — having sīr and thodai (grammatical aspects in composing verse); pādal — thiruvāimozhi in the form of a song; ivai paththum — this decad; ahkāmal — without losing; kaṛpavar — those who learn; āzh — being immersed (in worldly wealth and self-enjoyment); thuyar — grief; pŏy — having eradicated; uyyaṛpālar — will be engaged in upliftment of self (leading to devotion towards bhagavān); bālanāy — having a very infant-like form