Exultation upon the Lord's presence - (வீற்றிருந்து ஏழ்)
எம்பெருமானது இருப்பைக் கண்டு மகிழ்தல்
On obtaining Bhagavān’s divine blessings, the joy overflows from Āzhvār’s heart like the floodgates have been opened. “Who is equal to me in attaining this bliss?” says Āzhvār. Who else deserves to receive this unparalleled utter bliss of an experience?
Insights from the Vyākhyānam of Thirukkurukaippirān Piḷḷān
In his celebrated commentary,
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பகவானின் திருவருள் பெற்ற ஆழ்வாரின் ஆனந்தம் வெள்ளம்போல் புரண்டோடுகிறது இப்படிப்பட்ட எனக்கு நிகராவார் யார்? என்று ஆழ்வார் இத்திருவாய்மொழியில் கூறுகிறார். நிகரற்ற ஆனந்தானுபவம் இவருக்கின்றி யாருக்குக் கிடைக்கும்?
நான்காம் பத்து -ஐந்தாந்திருவாய்மொழி – ‘வீற்றிருந்து’-பிரவேசம்
3167 ## வீற்றிருந்து ஏழ் உலகும் * தனிக்கோல் செல்ல வீவு இல் சீர் * ஆற்றல் மிக்கு ஆளும் அம்மானை * வெம் மா பிளந்தான் தன்னை ** போற்றி என்றே கைகள் ஆரத் * தொழுது சொல் மாலைகள் * ஏற்ற நோற்றேற்கு * இனி என்ன குறை எழுமையுமே? (1)
3167. Could I ever lack anything for generations? I'm blessed to enthusiastically bow down and offer fitting hymns to the Lord. He defeated the fierce horse-shaped fiend and holds endless auspicious attributes. Seated in SriVaikuntam, He rules over all with great serenity.
Explanatory Notes
Being in the happy position of lauding the Master of the entire universe and envisioning, right from here, the spiritual worldly splendour, the Āzhvār feels he is above wants of any kind. For instance, in the last decad, with joined palms, the Nāyakī pointed to the mere sky as the spiritual world and now the void is more than filled, those hands being lustily fed by repeated
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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.)
irundhu — seated (in the divine throne in the divine realm); ĕzhulagum — seven types of worlds (representing seven types of entities; four types of achĕthana (matter)- vyaktha (manifested), avyaktha (unmanifested), kāla (time) and ṣudhdha sathva (divine matter) and three types of chĕthana (soul)- badhdha (bound souls in material realm), muktha (liberated souls in spiritual realm) and nithya (ever-free souls in spiritual realm)); thani — matchless (in the form of his divine will); kŏl — sceptre; sella — to conduct; vīvil — endless; sīr — being with groups of auspicious qualities (such as gyāna, ṣakthi etc); āṝal mikku — being with (natural) infinite ṣānthi (peace); āl̤um — conducting with great natural glories; ammānai — lord of all; vem — naturally very cruel (which are hurdles for the protected ones as said in -mahāraudhra:- (very fierce)); mā — horse (named kĕṣi, which is possessed by a demon); pil̤andhān thannai — sarvĕṣvara who tore its mouth (as said in -nipapāthadhvidhābhūtha:-); pŏṝi enṛĕ — performing mangal̤āṣāsanam saying -pŏṝi, pŏṝi #[long live]; kaigal̤ — hands (which were as said in thiruvāimozhi 4.4.1 -viṇṇaith thozhudhu- (worshipping the sky)); āra — to the full satisfaction; thozhudhu — performing anjali (joined palms); sol — in the form of a collection strung with words; mālaigal̤ — garlands [poems]; ĕṝa — to submit (so he can wear them on his head); nŏṝĕṛku — for me who has the puṇya (virtue) of his (nirhĕthuka (unconditional)) krupā (mercy) (as said in thiruvāimozhi 10.6.1 -vidhi vāykkinṛu- (his mercy occurring)); ini — going forward; ezhumaiyum — (as said in -sapthasapthachasapthacha- (twenty one births)) even if ī am to be born many more times; enna kuṛai — what worries do ī have? [implies- no worries]; maiya — (as she is always residing in his chest [and looking at him] his black complexion got transferred to her eyes and being naturally known as asithĕkshaṇā (black-eyed), beyond all of these) as if applied with black pigment
3168 மைய கண்ணாள் மலர் மேல் உறைவாள் * உறை மார்பினன் * செய்ய கோலத் தடங் கண்ணன் * விண்ணோர் பெருமான் தன்னை ** மொய்ய சொல்லால் இசை மாலைகள் ஏத்தி * உள்ளப் பெற்றேன் * வெய்ய நோய்கள் முழுதும் * வியன் ஞாலத்து வீயவே (2)
3168. I am blessed while still in this vast land to contemplate and praise the Lord of Nithyasuris through well-set hymnal garlands. He has large, lovely red eyes, and Lakṣmī, the lotus-born, always stays on His chest with kajal in her eyes. Through this praise, all dire ills and evils are rooted out.
Explanatory Notes
(i) It is lakṣmī, the Goddess of plenty and riches, who adds lustre to the Lord’s glory by making His chest, her permanent abode. This glorious conjunction, which the Āzhvār praises, cures all ills and evils. If the Divine Mother looked at the Lord full in the face just once, the latter would feel exhilarated, cool and pleasant, as at the end of a heavy downpour. It is
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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.)
kaṇṇāl̤ — having eyes; malar mĕl uṛaivāl̤ — most enjoyable lakshmi having been born in and residing in the lotus flower, and having high heritage and a form which is embodiment of the fragrance of the flower; uṛai — most enjoyable abode where she eternally resides; mārbinan — having the chest; seyya — (by constantly enjoying the lotus coloured mahālakshmi through his eyes, acquiring more redness on top of the naturally) reddish; kŏlam — having beauty; thadam — expansive (out of great excitement in love); kaṇṇan — having divine eyes; viṇṇŏr — letting nithyasūris (eternally free souls of paramapadham) experience (such mutual and enjoyable togetherness); perumān thannai — sarvĕṣvara, who is their lord; moyya — collected together (like when they recite sāma gānam [that part of vĕdha which is sung as hymns]); sollāl — made with words; isai — having tune; mālaigal̤ — with garlands; viyal — vast; gyālaththu — while being in this world; veyya — (as said in -na thathra sancharishyanthi #) that which causes grief; nŏygal̤ muzhudhum — all sorrows (such as avidhyā (ignorance), karma (actions), vāsanā (impressions), ruchi (taste), prakruthi sambandham (bondage)); vīya — to be destroyed (so they don-t ever occur); ĕththi — praise; ul̤l̤a — experience in my heart (his happiness revealed in his face, the one who is known as sthavapriya (one who likes to be praised)); peṝĕn — got; vīvu il inbam — continuous bliss
3169 வீவு இல் இன்பம் மிக * எல்லை நிகழ்ந்த நம் அச்சுதன் * வீவு இல் சீரன் மலர்க் கண்ணன் * விண்ணோர் பெருமான் தன்னை ** வீவு இல் காலம் இசைமாலைகள் ஏத்தி * மேவப் பெற்றேன் * வீவு இல் இன்பம் மிக * எல்லை நிகழ்ந்தனன் மேவியே (3)
3169 vīvu il iṉpam mika * ĕllai nikazhnta nam accutaṉ * vīvu il cīraṉ malark kaṇṇaṉ * viṇṇor pĕrumāṉ taṉṉai ** vīvu il kālam icaimālaikal̤ etti * mevap pĕṟṟeṉ * vīvu il iṉpam mika * ĕllai nikazhntaṉaṉ meviye (3)
Ragam
Tōdi / தோடி
Thalam
Jambai / ஜம்பை
Bhavam
Self
Simple Translation
3169. I dwell at the peak of eternal bliss, having attained Accutan, my Lord, Chief of Nithyasuris, with limitless glory and eternal bliss, and red-lotus eyes. This is achieved through incessant praise with melodious hymns.
Explanatory Notes
(i) The bliss that the Āzhvār experiences, as a result of singing Tiruvāymoḻi', is not merely unlimited but also supreme. Unlike the Veda Puruṣa, who attempted the impossible in trying to gauge the extent of the Lord’s bliss and had to acknowledge defeat, the Āzhvār has, right from the beginning, been declaring that the Lord is an inexhaustible fountain of bliss. And now,
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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.)
miga ellai nigazhndha — (as said in ānandhavalli, being beyond comprehension of mind and speech) being in the ultimate state; nam achchudhan — one who is of aprachyutha svabhāva (nature of never deviating) who gives enjoyment to persons like me; vīvu il — endless; sīran — having distinguished qualities such as yuvathva (youth) etc and wealth; malark kaṇṇan — being lotus-eyed (which reveals this greatness); viṇṇŏr — worshipped by the residents of paramapadham; perumān thannai — the leader; vīvu il — without any break; kālam — time; isai — in the form of songs; mālaigal̤ — collection [of words]; ĕththi — praised; mĕvap peṝĕn — attained; mĕvi — having attained (the one who is filled with bliss as said in thaiththirīya upanishath -labdhvānandhī bhavathi #); vīvu il — endless; inbam — bliss; miga ellai — continuous [joyful] aspects; nigazhndhana — occurred.; mĕvi — (being ananya prayŏjana) united
3170. I don't know how the Lord transformed my soul to sing His glorious hymns tunefully. As the Supreme Benefactor, He mingles with those absorbed in Him and destroys their sins. Garuḍa, the bird with lovely plumes, is His mount, and He holds the valiant discus in His hands.
Explanatory Notes
(i) The Lord gives Himself to those who long for Him exclusively, cutting out all other desires. All other desires gone, the sins also vanish. Oh, what a wonder, the Lord of the Eternal Heroes lavishes His bounty on a worldling like the Āzhvār, and the latter, a mere speck enjoys the bliss and beatitude, on a par with the infinite Lord, if not more!
(ii) The hymns
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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.)
மேவி நின்று — பயன் கருதாது பொருந்தி நின்று; தொழுவார் — தொழும் அடியார்களின்; வினை — பாவங்கள்; போக — போகும்படி; மேவும் — அவர்களுடன் சேரும்; பிரான் — பெருமான்; தூவி — சிறகுகளையுடைய; அம் புள் — அழகிய கருடனை; உடையான் — வாகனமாக உடைய பெருமான்; அடல் — பகைவர்களை அழிக்கும்; ஆழி — சக்கரத்தைக் கையிலுடையவனுமான; அம்மான் தன்னை — பெருமானை; நா இயலால் இசை — நாவினால் இசைபாடும்; மாலைகள் — மாலைகள் கொண்டு; ஏத்தி நண்ண — வாழ்த்தி வணங்கி அடைய; பெற்றேன் — பெற்றேன்; ஆவி என் — எனக்கு அந்தாராத்மாவான; ஆவியை — எம்பெருமான்; ஆற்றையே — என் ஆத்மாவில் புகுந்து தன் ஆனந்தத்தை; செய்த — நான் அடையும்படி செய்ததை; அறியேன் — நான் அறியேன்
ninṛu — staying firmly; thozhuvār — those who enjoy; vinai — sins (which are hurdles for such enjoyment); pŏga — to be destroyed (naturally); mĕvum — (he) uniting(with them); pirān — great benefactor; thūvi — wings (to bring him to where they were as said in periya thirumozhi 9.2.8 -anjiṛaip pul̤l̤um onṛu ĕṛi vandhār-); am — having beauty; pul̤ — periya thiruvadi (garudāzhvār); udaiyān — having as vehicle; adal — for battle (as said in periya thiruvanthādhi 87 -kaikazhalā nĕmiyān nam mĕl vinai kadivān- (one who has the sudharṣana chakra in his hands to eliminate our sins), having it for destruction of the enemies of the devotees); āzhi — having thiruvāzhi (divine chakra); ammān thannai — sarvĕṣvara; nā — for the tongue; iyalāl — action; isai — in the form of a song; mālaigal̤ — with collections (garlands); ĕththi — glorifying; naṇṇa — activity; peṝĕn — ī got;; āvi — my antharyāmi (indwelling super soul), who sustains me; en — my (body-s); āviyai — āthmā (soul- me); seydha āṝai — manner in which he made me praise him, made me enjoy that and desire for that; yān — ī; aṛiyĕn — (as -ĕvam vidham- (in this manner)) cannot examine and know.; āṝa — as much as acceptable
3171 ஆற்ற நல்ல வகை காட்டும் அம்மானை * அமரர் தம் ஏற்றை * எல்லாப் பொருளும் விரித்தானை எம்மான் தன்னை ** மாற்ற மாலைப் புனைந்து ஏத்தி * நாளும் மகிழ்வு எய்தினேன் * காற்றின் முன்னம் கடுகி * வினை நோய்கள் கரியவே (5)
3171. Singing the praise of my Lord, the Chief of Nithyasuris, who reveals to His devotees the path of progress and imparts sound knowledge. His hymns cut through dense ills and evils, moving faster than the wind. I feel forever jubilant.
Explanatory Notes
(i) That the Lord duly regulates the influx of His grace has been brought out at length, in the preamble to 1-9, quoting the relevant aphorism of ‘Ācārya-Hṛdayam’, which elucidates the theme admirably.
(ii) The great truths: In Bhagavad Gītā Lord Kṛṣṇa imparted to the world at large, through Arjuna, a volume of spiritual-knowledge—the distinction between the Supreme
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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.)
nalla — (as tool for the enjoyment) distinct; vagai — attributes (such as gyāna (knowledge), bhakthi (devotion, [advanced stages of bhakthi such as] parabhakthi, paragyāna, paramabhakthi); kāttum — reveals (to the āthmās who enjoy); ammānai — being natural lord; amarar tham — (those who have such attributes are facilitated to enjoy like) nithyasūris are facilitated to enjoy him; ĕṝai — having pride; ellāp porul̤um — all such distinct principles; viriththānai — elaborately explained; emmān thannai — my lord who unconditionally bestowed these; vinai — sins (which are hurdles for knowledge, devotion etc); nŏygal̤ — great diseases (such as rāga (desire), dhvĕsha (hatred) etc); kāṝin — wind (which can move fast); munnam — faster than; kadugi — flee; kariya — (as said in -agnau prŏtham-) to burn; māṝam mālai — garland of words; punaindhu — strung; ĕththi — praised; nāl̤um — always; magizhvu eydhinĕn — attained happiness.; kariya — blackish
3172 கரியமேனிமிசை வெளியநீறுசிறிதேயிடும் * பெரியகோலத்தடங்கண்ணன் விண்ணோர்பெருமான் தன்னை * உரியசொல்லாலிசைமாலைகளேத்தி உள்ளப்பெற்றேற்கு * அரியதுண்டோ? எனக்கு இன்றுதொட்டும்இனி யென்றுமே.
3172 கரிய மேனிமிசை * வெளிய நீறு சிறிதே இடும் * பெரிய கோலத் தடங்கண்ணன் * விண்ணோர் பெருமான் தன்னை ** உரிய சொல்லால் இசைமாலைகள் ஏத்தி * உள்ளப் பெற்றேற்கு * அரியது உண்டோ எனக்கு * இன்று தொட்டும் இனி என்றுமே (6)
3172. Could there be anything scarce for me, now and beyond? I am blessed to praise the Chief of Celestials, my Lord, through hymnal garlands, using appropriate words, whose large lovely eyes are gently smeared with kajal.
Explanatory Notes
(i) To a question put by the Lord to the Āzhvār what he needs, pat goes the reply from him, saturated with divine bliss, that there is scarcely a thing he hasn’t got already and there would be nothing beyond attainment in the days to come. This depicts the mental state of the divine bard, in the realm of ecstasy, born of singing ‘Tiruvāymoḻi’, which stands on a pedestal
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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.)
mĕni misai — on top of the beautiful form; vel̤iya nīṛu — black pigment; siṛidhĕ — to the extent required; idum — wearing; periya kŏlam — with unsurpassed beauty; thadam — large; kaṇṇan — having beautiful eyes; viṇṇŏr perumān thannai — sarvĕṣvara who has the greatness of drowning the nithyasūris; uriya — matching (such beauty); sollāl — made with words; isai mālaigal̤ — with garlands of songs; ĕththi — praise; ul̤l̤a — to enjoy; peṝĕṛku enakku — for me who got; inṛu thottum — starting today (when the enjoyment commenced); ini — going forward; enṛum — forever in the future; ariyadhu — difficult to attain; uṇdŏ — is there anything?; enṛum — in all states (whether it is parathvam (in paramapadham) or in his avathārams (incarnations))
3173 என்றும் ஒன்று ஆகி * ஒத்தாரும் மிக்கார்களும் * தன் தனக்கு இன்றி நின்றானை * எல்லா உலகும் உடையான் தன்னை ** குன்றம் ஒன்றால் மழை காத்த பிரானைச் * சொல் மாலைகள் * நன்று சூட்டும் விதி எய்தினம் * என்ன குறை நமக்கே? (7)
3173. We are blessed to offer hymns to the great Benefactor who stopped the rains by lifting the mountain. There is no one above or equal to Him. He is the Master of all worlds and remains constant forever. Could we need anything more?
Explanatory Notes
(i) In the preceding song, the Āzhvār declared that he is free from wants of any kind and shall be above wants in the days to come as well. This night sound boastful but such a stance on his part is attributable to his authorship of the marvellous hymns, the Tiruvāymoḻi, which again is due to the Lord’s grace, a fact emphasised in this song.
(ii) The Lord is constant
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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.)
onṛu āgi — having a prakāra (form); oththārum — equal; mikkārgal̤um — greater; than thanakku — for his unsurpassedly enjoyable distinct aspects such as saulabhya (simplicity) etc; inṛi — without; ninṛānai — remained; ellā ulagum — all worlds; udaiyān thannai — having subservient to him; mazhai — the danger in the form of heavy rain (with which indhra threatened emperumān-s dependents); kunṛam onṛāl — with a mountain (which he set his sight on); kāththa — protected; pirānai — great benefactor; sol mālaigal̤ — garlands with abundance of words; nanṛu sūttum — to prepare so that he wears them with great liking; vidhi — fortune (in the form of his mercy); eydhinam — got; namakku — for us; enna kuṛai — is there any worry?; namakkum — for us (who are lower than nithya samsāris (eternally bound souls), due to our involvement with ignorance etc since time immemorial)
3174. Is there anyone, even in the vast spiritual world, equal to me, gifted with the ability to compose hymns? I adore the Lord, who is dear to both us and the lotus-born Lakṣmī. He is the Sovereign Master of those in SriVaikuntam and all other realms. The cool lotus bears His lovely feet.
Explanatory Notes
(i) Seeing the Lord’s overwhelming love for him, the Āzhvār feels tempted to declare that there is none equal to him, the Lord’s poet, even in spiritual world. The Lord’s love for His devotees is even greater than that borne by Him for Lakṣmi, His consort, as could be seen from the fact that we the devotees, are mentioned first, in the text of this song, Lakṣmī comes next.
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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.)
pūvin misai nangaikkum — for pirātti (ṣrī mahālakshmi) who is greater than nithyasūris (eternally free souls) due to her enjoyable aspect of being born in a lotus flower and her completeness in all auspicious qualities.; inbanai — one who gives bliss (due to his ultimately enjoyable nature); gyālaththār thamakkum — the residents of material realm (who are not greatly knowledgeable); vānaththavarkkum — residents of paramapadham (who are greatly knowledgeable), without any difference; perumānai — one who is having natural lordship for all; thaṇ — having freshness; thāmarai — lotus flower; sumakkum — carrying; pādham — one who is having divine feet; perumānai — the supreme lord; sol mālaigal̤ — garlands of words; sollumāṛu — to praise; amaikka vallĕṛku — to remain firm; agal — vast; vānaththu — in thripādh vibhūthi (paramapadham, spiritual realm); yāvar — who (can enjoy without becoming emotional); ini — now; nigar — match?; vānaththum — in svarga (heaven) which is indicated by the word -ākāṣa- (sky)
3175. Is there a poet as good as me, singing the glory of the Lord, who is everywhere, in the highest, middle, and lowest places? He holds the beautiful spiral conch in His hand. He is the enchanting pot-dancer, the Chief of the Nithyasuris
Explanatory Notes
(i) The Āzhvār is the peerless poet, singing the Lord’s glory embiacing all His five aspects of ‘Para’ (transcendent), Vyūha (Operative), Vibhava (Incarnate), ‘Antaryāmi’ (Internal Controller) and ‘Arca’ (Iconic) Forms. The ‘Nityas’ (Eternal Heroes) and ‘Muktas’ (Released Souls), in spiritual world, confine themselves to the transcendent glory of the Lord; Sages like Parāśara
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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.)
ul̤ vānaththu — residing inside the sky; umbarum — in the higher regions; maṇṇul̤l̤um — in the earth; maṇṇin kīzh thānaththum — the lower regions below earth such as pāthāl̤a etc; eṇ thisaiyum — eight type of entities (which exist in these different regions, classified by categories such as dhĕva (celestial), manushya (human), thiryak (animal), sthāvara (plant) and varṇa such as brāhmaṇa, kshathriya, vaiṣya and ṣūdhra); thavirādhu — without missing anything; ninṛān thannai — one who has the nature of pervading everything; kūn — bent; nal — attractive; sangam — having ṣrī pānchajanya (the divine conch); thada — large; kaiyavanai — one who is having divine hands; kudamādiyai — one who performs activities such as dancing with pots, which captivate the hearts of everyone; vānam kŏnai — emperumān who has the greatness of being enjoyed by nithyasūris (eternally free souls); kavi solla vallĕṛku — for me who can sing his praises; ini — now; māṛu — [matching] opponent; uṇdĕ — is there any?; uṇdum — placed in [his] stomach (during total deluge)
3176. I bring joy to devotees through fine Tamil hymns that I have the fortune to compose, adoring Him who, from time to time, ate, spat, spanned, and pulled out the worlds. He lay as Rāma on the sea-front, stood victorious on the battlefield, and then sat for a long time on the throne. These acts proclaim Him as the Sovereign Supreme.
Explanatory Notes
(i) The Āzhvār feels doubly blessed, in that he not only renders service unto the Lord, by word of mouth, (Vācika Kaiṅkarya) but also regales His devotees, through his hymns. The Lord’s wondrous deeds and marvellous achievements, the Āzhvār recounts rapidly but with great ease. The Lord sustained, in His stomach, all the worlds, for the duration of the deluge and then
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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.)
umizhndhum — (subsequently) spat out; kadandhum — measured and placed under his foot (to remove any thought of any other person being the owner); idandhum — lifted up (during intermediary deluge, in the form of varāha); kidandhum — (as said in -prathiṣiṣĕ mahŏdhadhĕ:-, at the seashore) laid down; ninṛum — stood (giving dharṣan to the dhĕvathās after killing rāvaṇa as said in -avashtabhya cha thishtantham-); koṇda — returned [to ayŏdhyā] and accepted the throne; kŏlaththodu — with that divine attire; vīṝirundhum — sat; maṇam — daily festivities; kūdiyum — being united (with mother earth) and ruled over; kaṇda — as visibly seen in these cases; āṝāl — his activities; ulagu — world; thanadhĕ — subservient to him; ena — as praised by the whole world; ninṛān thannai — on sarvĕṣvara who stood; vaṇ thamizh — the dhrāvida prabandham which is distinguished and practicable by all; nūṛka — to compile; nŏṝĕn — acquired the puṇya (virtue) (of his acknowledgement);; adiyārkku — for the [pleasure of the] bhāgavathas who are his servitors; inba māri — cloud which rains joy; māri māṛādha — due to non-stop rains
3177. Lakṣmī, who was born from a lotus and always smells sweet, will help those who learn these ten songs. These songs are part of a thousand composed by Caṭakōpaṉ from Kurukūr, a place with never-ending water and large, beautiful gardens full of flowers. The songs praise the Lord of Vēṅkaṭam, a cool and lovely mountain with constant rain. By learning these songs, one can get rid of all sins.
Explanatory Notes
(i) There is no mention in any of the ten preceding songs, about the Lord enshrined in Tiruvēṅkaṭam, and yet, in this end-song, the Lord, in His iconic Form, has been referred to. This only shows that the emphasis rests on ‘Arca’ throughout ‘Tiruvāymoḻi’. In the eighth stanza of this decad, the amazing extent of God’s condescending love, giving precedence to the worldlings
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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.)
thaṇ — cool; am — attractive; vĕnkatam — having the divine name thiruvĕnkatam; malai — in thirumalai; aṇṇalai — natural lord; vāri māṛādha — having abundance of water (for services at his divine feet etc); paim pūm pozhil — attractive gardens with abundance of flowers; sūzh — surrounded by; kurugūr nagar — in āzhvārthirunagari; kāri — having the relationship with kāri (who is his father); māṛan — having the family name of māṛan; satakŏpan — nammāzhvār; sol — mercifully spoke; āyiraththu — in the thousand pāsurams; ippaththāl — through this decad; vĕri māṛādha — having continuous flow of honey; pū mĕl — in the lotus flower; iruppāl̤ — lakshmi who eternally resides; vinai — all sins (which are hurdles for enjoying bhagavān); thīrkkum — eliminate (by her divine glance); annaimīr — (due to love towards her, you who think -somehow or other her disease should be cured-) mother!