As per parAnkusa nAyaki’s wishes, Bhagavān expressing His immense love and affection, joins her. Āzhvār focuses on His auspicious trait, pranayithva (fake quarrel between couples) in these hymns.
An exposition on the introductions (avatārikais) to the chapter beginning “Kōvai Vāyāḷ,” as presented by the great Pūrvācāryas in our glorious Sampradāyam.
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பராங்குச நாயகி ஆசைப்பட்டபடியே பகவான் அவரோடு வந்து கலந்து தன் பேரன்பை வெளியிட்டான். ஆழ்வார் அவனது பிரணயித்வ குணத்தை இப்பகுதியில் புலப்படுத்துகிறார்.
நான்காம் பத்து -மூன்றாந்திருவாய்மொழி – ‘கோவை வாயாள்’-பிரவேசம்
எல்லாத் தேசத்திலும் எல்லாக் காலத்திலும் உண்டான அவன் படிகள் எல்லாம்
3145. Oh, Lord, You broke the hump of the bulls truly and secured Nappiṉṉai, the red-lipped beauty. The king of Laṅkā, with ramparts high, You killed with Your infallible bow, and out You pulled the tusk of that majestic elephant and slew it. At these crucial moments, I served You not in a manner fit with flowers fine and water pure, and yet my mind is the sandal paste fit for Your lovely body of lily tint.
Explanatory Notes
(i) The Āzhvār regrets that he wasn’t keeping himself close to the Lord, when He tamed the unruly bulls for winning the hand of Nappiṉṉai, the charming bride, when he slew Rāvaṇa, the king of Laṅkā and killed Kuvalayāpīḍa, the high class elephant, set on Him by the treacherous Kaṃsa, by crushing its tusks. Had he (Āzhvār) been by the side of the Lord on those occasions,
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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.)
vāyāl̤ poruttu — for nappinnai who has lips; ĕṝin — bulls-; eruththam — nape (the back of the neck); iṛuththāy — one who broke; madhil̤ — having forts; ilangai — for lankā; kŏvai — rāvaṇa who is the kŏ (ruler); vīya — to finish; silai — bow; kuniththāy — one who drew; kulam — having high birth (best breed); nal — having best abilities; yānai — kuvalayāpīda-s; maruppu — tusk; osiththāy — ŏh one who (effortlessly) broke!; pūvai — flowers; vīyā — inseparable from; nīr — water; thūvi — offering unto you in a disorderly manner (due to love); pŏdhu — at those times; vaṇangĕnĕlum — though ī did not worship; nin — your; pūvai vīyām — having the complexion of pūvaippū (a dark-blue coloured flower); mĕnikku — for the divine form; pūsum — qualified to apply; sāndhu — angarāga (scented cosmetic); en nenjamĕ — let it be my heart!; īsan — being natural controller
3146. My devotion knows no bounds, as I offer my mind as the fragrant sandalwood paste, symbolizing purity and reverence, to adorn the Supreme Lord. He, who encompasses all existence, once ingested and then released the entire universe, demonstrating His unfathomable power. My hymns, crafted with devotion, serve as garlands adorning His divine form, while my heartfelt salutations, expressed with hands clasped in reverence, bestow upon Him the brilliance of precious jewels, symbolizing my utmost respect and adoration.
Explanatory Notes
The Āzhvār keeps meditating on the Lord’s resplendent Form and His extraordinary love for him. All the three faculties of the Āzhvār-word, deed and thought-are extremely delectable to Him and loom large in His eyes. If the Āzhvār’s mind is unto Him as aromatic as the sandal paste, his hymns are like unto the colourful garlands made of choice flowers of special fragrance.
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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.)
gyālam uṇdu umizhndha — being the protector of all since he consumes everything and spits them out again (during the danger of pral̤ayam (deluge)); endhai — being my lord (enslaving me by manifesting this activity); ĕkam — matchless; mūrththikku — for the one who has form; pūsum — suitable (as given by kūni [vendor of sandal paste]); sāndhu — sāththuppadi (sandalwood paste); en nenjam — my heart;; punaiyum — adorning (as joyfully offered by ṣrīmālākārar [vendor of garlands]); kaṇṇi — divine garland; enadhudaiya — my; vāsagam — the words which are the result of my speech; sey — strung; mālai — garland;; vān — best; pattādaiyum — garment; ahdhĕ — those words only;; thĕsamāna — adding thĕjas (radiance); aṇi — worn; kalanum — ābharaṇams (ornaments); en — my; kai kūppuch cheygaiyĕ — the anjali (salutation with joined palms); ĕka mūrththi — ḥaving the causal form (as said in chāndhŏgya upanishath -ĕkamĕva- (ŏnly him) with the chith (sentient entities) and achith (insentient entities) in their subtle form)
3147 ஏக மூர்த்தி இரு மூர்த்தி * மூன்று மூர்த்தி பல மூர்த்தி ஆகி * ஐந்து பூதம் ஆய் இரண்டு சுடர் ஆய் * அருவு ஆகி ** நாகம் ஏறி நடுக் கடலுள் துயின்ற * நாராயணனே * உன் ஆகம் முற்றும் அகத்து அடக்கி * ஆவி அல்லல் மாய்த்ததே (3)
3147. You assumed a single form, then two, three, and many—the form you took of the senses five, the Sun, and the Moon. Formless, you did everywhere, as the Internal Controller, pervade. You repose, Oh, Nārāyaṇa, in the mid-ocean on a serpent-bed, and now Your body and all it needs you have compressed right in my mind, and thus I feel fully relaxed.
Explanatory Notes
(i) Here is a complete reversal of the picture, we saw in the last decad. The Āzhvār, sunk deep in dejection in that decad, is now very happy and proclaims that the Lord is also jubilant that His task has been well done, having taken the Āzhvār unto His fold, with great delight.
(ii) Single Form: This refers to the state of affairs prior to creation, when 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.)
iru mūrththi — having the forms of mahath and ahankāram (both of which are sequential manifested states of the primordial matter which is avyaktha (unmanifest)); mūnṛu mūrththi — having the variations based on sathvam (goodness), rajas (passion) and thamas (ignorance) qualities, as attributes; pala mūrththi āgi — having the 11 senses (pancha karmĕndhriyam (5 sense organs of action), pancha gyānĕndhriyam (5 sense organs of knowledge) and manas (mind)) as attributes (these 11 senses are an effect of vaikārika, one of the three types of ahankāram), as attributes; aindhu būthamāy — having pancha bhūthams (five great elements, which are effects of bhūthādhi, which is the thāmasa ahankāram, one of the three types of ahankāram) as attributes; iraṇdu sudarāy — having sun and moon (which are cited as a sample for the entities inside the aṇdam (oval shaped universe), which are part of vyashti srushti (variegated creation)) as his forms; aru āgi — being in a subtle form (as the in-dwelling super soul of such entities); nāgam — on thiruvananthāzhwān (ādhiṣĕshan); ĕṛi — climb; naduk kadal ul̤ — in the thiruppāṛkadal (milk ocean); thuyinṛa — resting; nārāyaṇanĕ — ŏh one who is known by the word nārāyaṇa (which is established by such antharāthmathva (being the in-dwelling super-soul) and samudhrasāyithva (resting in ocean))!; un — your; āgam — form; muṝum — all beauty (of having all of my faculties as all of your decorations); agaththu — in my heart; adakki — consumed and enjoyed; āvi — my āthmā; allal — the sorrows (which occurred to me in previous decad); māyththadhĕ — are gone; māyththal — to finish
3148 மாய்த்தல் எண்ணி வாய் முலை தந்த * மாயப் பேய் உயிர் மாய்த்த * ஆய மாயனே! * வாமனனே! மாதவா! ** பூத் தண் மாலை கொண்டு * உன்னைப் போதால் வணங்கேனேலும் * நின் பூத் தண் மாலை நெடு முடிக்குப் * புனையும் கண்ணி எனது உயிரே (4)
3148. My Lord, I served you not with nice garlands when You killed the strange demoness with a poisoned breast, who suckled you with intent to kill. When, as Vāmaṉaṉ, you sought alms from Bali, when you churned the ocean and took Lakṣmī (Mother) on your chest as 'Mātavaṉ', yet how is it that my life You hold dear like the garland on Your high crown?
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.)
eṇṇi — thinking; vāy — in the divine mouth; mulai thandha — placed her breast; māyam — having a motherly form (which is favourable); pĕy — evil demon-s; uyir — prāṇa (vital air); māyththa — finished; āyan — without any deficiency in -cowherd child- qualities; māyanĕ — ŏh amaśing emperumān!; vāmananĕ — blessing me to see vāmanāvathāram (where he manifested his lordship over the whole universe and showed that everything is fully dependent on him); mādhavā — ŏh one who established (your natural) ṣriya:pathithvam (being the lord of ṣrī mahālakshmi)!; unnai — you (who is the destroyer of enemy in disguise); pū — with distinguished flowers; thaṇ — cool; mālai koṇdu — with garlands; pŏdhu — according to the situation; vaṇangĕnĕlum — even though ī did not get to worship you; nin — your; pū — abundant flowers; thaṇ — fresh; mālai — decorated with garland; nedu — tall (revealing the supremacy over everyone); mudikku — for the divine crown; punaiyum — worn as decoration; kaṇṇi — garland; enadhu uyirĕ — my prāṇa (vital air, life)!; kālam — to control the time
3149 கண்ணி எனது உயிர் * காதல் கனகச் சோதி முடி முதலா * எண் இல் பல் கலன்களும் * ஏலும் ஆடையும் அஃதே ** நண்ணி மூவுலகும் * நவிற்றும் கீர்த்தியும் அஃதே * கண்ணன் எம் பிரான் எம்மான் * கால சக்கரத்தானுக்கே (5)
3149. My soul finds exquisite delight in the divine presence of Lord Kaṇṇaṉ, the gracious bestower of blessings, who wields the mighty discus governing the cycles of time. Just as a fragrant garland adorns His divine form, my love for Him is like a precious jewel, cherished and valued. He perceives my affection as His radiant golden crown, embellished with countless jewels that symbolize the praises showered upon Him by the entire universe.
Explanatory Notes
(i) The Āzhvār speaks of the Lord’s adoration, strong and steadfast, of his soul and inordinate love for him. Having made the Āzhvār subsist in the real sense, the Godbound, rejuvenated life of the Āzhvār is as dear to Him as His famous garland ‘Vaijayanti’. And what more? The Lord sees the Āzhvār’s God-love as manifesting itself in His dazzling crown and the numerous
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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.)
chakkaraththān — having the thiruvāzhi (divine chakra [disc]); emmān — (by showing such beauty) being the lord who enslaved me; empirān — my great benefactor (one who lets me enjoy such beauty eternally); kaṇṇanukku — krishṇa (who incarnated with simplicity synchronous with the time); enadhu — my dear; uyir — āthmā; kaṇṇi — became the garland (which is placed on his head);; kādhal — prĕma [love] (which is the natural expression of this āthmā); kanagam — golden; sŏdhi — radiance (which reveals his supremacy over all); mudi mudhalā — crown etc; eṇ il pal — innumerable; kalangal̤um — became ornaments;; ĕlum — matching (revealing his supremacy over all); ādaiyum — his divine pīthāmbaram (garment); ahdhĕ — the same;; mū ulagum — three types of āthmās [nithya (eternally free), muktha (liberated), badhdha (bound) souls]; naṇṇi — approach; naviṝum — continuously recite; kīrththiyum — eulogies; ahdhĕ — the same; kālan — having the nature of becoming kāla (the destroyer) (to destroy the enemies)
3150 கால சக்கரத்தொடு * வெண் சங்கம் கை ஏந்தினாய் * ஞாலம் முற்றும் உண்டு உமிழ்ந்த * நாராயணனே! என்று என்று ** ஓலம் இட்டு நான் அழைத்தால் * ஒன்றும் வாராயாகிலும் * கோலம் ஆம் என் சென்னிக்கு * உன் கமலம் அன்ன குரைகழலே (6)
3150. Oh, Lord, with Your hands adorned by the deadly discus and the white conch, Your divine presence encompasses all. Even if my calls to You remain unanswered, I shall still adorn my head with devotion for Your lotus feet, adorned with victorious anklets. Your magnificence transcends words, as You once consumed and then recreated all the worlds. Your divine name echoes in my heart, a constant reminder of your omnipresence.
Explanatory Notes
In the pieceding songs of this decad, the Lord’s love for the Āzhvār was expatiated on, and now, the Āzhvār’s reciprocal love for the Lord is being talked about. The Āzhvār avers that, even if the Lord studiously kept Himself away without responding to the repeated calls from him, His feet shall always adorn his head. It might be asked how the Lord’s feet could adorn 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.)
chakkaraththodu — with thiruvāzhi (divine chakra, disc); vel̤ sangu — ṣrī pānchajanya conch which has (contrasting) white colour; am — beautiful (adding grace to them); kai — in the divine hand; ĕndhināy — one who held; gyālam — for the world (which is protected); muṝum — without a trace; uṇdu — placing it in his stomach and protecting it; umizhndha — (after the deluge) spitting it out to let it see the outside; nārāyaṇanĕ — ŏh nārāyaṇa (who has natural relationship)!; enṛu enṛu — saying these aspects repeatedly; ŏlamittu — crying out; nān — ī (who is not worthy of your arrival); azhaiththāl — even if ī called; onṛum — without any indication (of your arrival, as said in periya thiruvanthādhi 8 -arugum suvadum therivuṇarŏm- (we don-t have the ability to approach you or know the means to approach you)); vārāy āgilum — even if you don-t arrive; en sennikku — for my head (for me who cannot sustain without you); un — your (the master); kamalam anna — infinitely enjoyable like a lotus flower; kurai — making sounds of bravery (which highlight the protection for your devotees); kazhal — divine feet; kŏlam ām — shining radiantly as decoration.; kurai — having brave ornaments (which were added for his activities which make others exist exclusively for him)
3151 குரை கழல்கள் நீட்டி * மண் கொண்ட கோல வாமனா * குரை கழல் கைகூப்புவார்கள் * கூட நின்ற மாயனே ** விரை கொள் பூவும் நீரும் கொண்டு * ஏத்தமாட்டேனேலும் * உன் உரை கொள் சோதித் திரு உருவம் * என்னது ஆவி மேலதே (7)
3151. Oh, Vāmaṉā, the handsome - Your resounding feet measured the worlds. They who but once salute those feet shall attain You, wondrous Sire. Even if I worship You not with fragrant flowers and pure water, Your resplendent form, has made my soul subsist. What a wonder!
Explanatory Notes
(i) Despite the failure of the Āzhvār to worship, with flowers and water, the Lord, who is attainable by a single salutation with joined palms, the Āzhvār’s soul has become the sole object of redemption by the Lord! The Aḷver simply thaws down at this boundless love and magnanimity of the Lord.
(ii) It was Vāmaṉa, transformed into Trivikrama, that measured the worlds,
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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.)
3152. My soul, infused with intense love for You, finds You permeating the seven beautiful worlds, for all things are but manifestations of your divine presence. As radiant knowledge personified, You have seamlessly blended with my soul, and mine with Yours. The depth of this unique blending is beyond expression, for it transcends words and comprehension.
Explanatory Notes
(i) The original text lends itself to a two-fold interpretation, namely:
(a) Having secured my soul and thus made it subsist in the real sense, You are mighty pleased and are even inclined to feel that the purpose of Your immanence was achieved only when you got at me. This is like a whole town being besieged, for capturing just one person.
(b) Very keen on getting
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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.)
ĕrkol̤ — having natural radiance; ĕzh ulagamum — all worlds which are classified into seven categories; thunni — completely pervading; muṝum — all objects; āgi — having them as [your] prakāra (attributes/modes); ninṛa — stood; sŏdhi — naturally lustrous; gyānam — knowledge; mūrththiyāy — oh one who is having as true nature!; ennadhu āvi — my āthmā-s nature; unnadhum — enjoyable for you; unnadhu āvi — your divine āthmā-s nature; ennadhum — enjoyable for me; inna vaṇṇamĕ — in this manner; ninṛāy — you stood; enṛu uraikka vallĕnĕ — how will ī sing/praise this?; uraikka vallĕn allĕn — not capable (to sing your loving attitude towards your devotees);
3153. Oh, Lord, complete and certain are Your sovereignty and splendor, like Your mingling with me. I can hardly express whether at all I can find the shore of the endless ocean of your love. Steeped in love, I do praise you a little, in the footsteps of the good and great Nithyasuris who chant your glory in reverberating tones.
Explanatory Notes
The Āzhvār is well aware of his incompetence to sing the praise of the Lord of limitless glory; for the matter of that, the Celestials (Nitya Sūrīs) also fall far short, in this regard, their eminence notwithstanding. Even the Lord does not know the full extent of His glory. That being the case, the Āzhvār praises the Lord, in a state of ecstatic imbalance, lured by 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.)
ulappu il — endless; un — your; kīrththi — overwhelming love; vel̤l̤aththin — ocean-s; karaikkaṇ — shore; nān — ī; enṛu — when; selvan — will reach?; kādhal — out of love; maiyalĕṛinĕn — became bewildered;; puraippu ilādha — without any falsehood; param paranĕ — having supremacy over all; poy ilādha — without any falsehood; param sudarĕ — oh one who is having infinite radiance!; nalla — having distinguished knowledge; mĕl — having supremacy over all; makkal̤ — nithyasūris; iraiththu — making noise (like rising tides in the ocean); ĕththa — praising saying -hā-hū hā-hū-; yānum — ī too; ĕththinĕn — praised.; yānum — ī (who was fully blessed by him with faultless knowledge and devotion)
3154. How can His great glory ever be exhausted if I sing His praise, followed by all the worlds and the Lord Himself? Sweet unto me like honey, milk, and candy, I subsist by lauding my nectarean Lord.
Explanatory Notes
The Āzhvār, blest by the Lord with divine knowledge, full and complete, sings His praise, all the worlds without distinction of high and low, knowledgeable or otherwise, extol Him and then, the Omniscient, Omnipotent Lord Himself follows suit. And yet, all of them, put together cannot exhaust His glory, even if they sang His praise for ages, notwithstanding the involvement
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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.)
ĕththi — glorify; muṝum — without distinction between ignorant and wise; ĕzhulagum — all the worlds; ĕththi — glorify; pinnaiyum — further more; thānum — he himself (who is sarvagya (omniscient) and bestows knowledge to everyone); ĕththilum — even if glorifies; thannai — him (who is incomprehensible); ĕththa ĕththa — repeatedly glorify (without repeating the same aspect); engu — where (ḥow); eydhum — can we complete?; thĕnum — honey; pālum — milk; kannalum — sugar; amudhumāgi — like nectar; thiththippa — relishable/sweet (in all manners); em — one who bestowed me such enjoyment [of him]; pirānaiyĕ — great benefactor only; yān — ī; uyvān — for my uplifting; yānum — ī too; ĕththinĕn — glorified; uyvu upāyam — means for uplifting
3155. Those well-versed in these ten songs, out of the thousand composed by Caṭakōpaṉ of lovely Teṉkurukūr, with lotus ponds and fertile fields, adoring the comely feet of Kaṇṇaṉ, for sheer survival, will flourish for long in this abode and rule as well, right from here and the SriVaikuntam abode.
Explanatory Notes
(i) The Āzhvār spoke about the love that subsists between him and his beloved, the Supreme Lord, in this decad, not because he could talk about it, in any appreciable measure, but for his mere survival.
(ii) Even as Brahma assured Sage Vālmiki, that not a word in the great Kāvya (Rāmāyaṇa) would be untrue, the Dramiḍa Veda (Tiruvāymoḻi) is of unquestionable veracity.
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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.)
maṝu inmai — nothing else existing; thĕṛi — established; kaṇṇan — (the one who is so attached towards his devotees,) krishṇa-s; ol̤ — most enjoyable; kazhalgal̤ mĕl — on the divine feet; seyya — reddish; thāmarai — having lotus flower; pazhanam — having water bodies; then — in south direction; nal — praiseworthy; kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār-s; poy il — without any falsehood (in his love towards emperumān); pādal — sung; āyiraththul̤ — in the thousand pāsurams; ivai paththum — this decad; vallārgal̤ — those who can recite (along with meditating upon their meanings); vaiyam — in this world; manni — firmly for a long time; vīṝirundhu — remain (in a distinguished manner); maṇṇŏdĕ — with this world (material realm); viṇṇum — paramapadham also (spiritual realm); āl̤var — will rule over (under their control).; maṇṇai — earth