Detachment from those that the Lord dislikes - (ஏறு ஆளும்)
எம்பெருமான் விரும்பாதவைகளால் தமக்குப் பயன் இல்லை என்று தலைவி கூற்றாகப் பேசுதல்
No matter how long or hard parAnkusa nāyaki called out to Bhagavān, Āzhvār is yet to be graced by His presence. Āzhvār comes to the conclusion that Bhagavān hates him and has rejected him. Āzhvār rejects his own ātma since assuming Bhagavān has rejected it. Āzhvār sings these hymns (lamentations) as parānkusa nāyaki.
***Highlights from the Vyākhyānam
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பராங்குச நாயகி இவ்வாறு அழைத்தும் பகவான் எதிரில் வந்து முகம் காட்டவில்லை. அவன் நம்மை வெறுத்துவிட்டான் என்று ஆழ்வார் முடிவு செய்தார். அவனுக்கு வேண்டாத இந்த ஆத்மா தமக்கும் வேண்டாம் என்று அவர் எண்ணுகிறார்; தம்மைத் தலைவியாகக் கருதி ஈண்டுப் பாடுகிறார்.
நான்காம் பத்து -எட்டாந்திருவாய்மொழி
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Verses: 3200 to 3210
Grammar: **Taravu Kocchakakkalippā / தரவு கொச்சகக்கலிப்பா
3200 ## ஏறு ஆளும் இறையோனும் * திசைமுகனும் திருமகளும் * கூறு ஆளும் தனி உடம்பன் * குலம் குலமா அசுரர்களை ** நீறு ஆகும்படியாக * நிருமித்துப் படை தொட்ட * மாறாளன் கவராத * மணி மாமை குறைவு இலமே (1)
3200. What use is my lovely complexion if it doesn't attract my valorous Lord, who resolved to rout the Asura hordes and destroyed them with deadly weapons? On his unique and vast person dwell Ticaimukaṉ (Brahmā), Iṟaiyōṉ (Śiva), whose mount is the bull, and Tirumakaḷ (Lakṣmī) (well apart).
Explanatory Notes
The Āzhvār highlights the Lord’s ‘Sauśilya’ or condescending love, allotting portions of His body, well demarcated, for the occupation of Iṟaiyōṉ (Śiva), Brahmā and Lakṣmī. And then, the Lord’s valour is talked about. By a mere resolve, He could create the entire universe and likewise, He could as well destroy all the evil forces. And yet, He incarnated, now 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.)
thisai muganum — chathur mukha (four headed) brahmā who is qualified to engage in variegated creation; thirumagal̤um — lakshmi, who is inseparable from him and who is his wealth; kūṛu — individually (part by part); āl̤um — enjoy and consider to be their own abode; thani — unique, and having spiritually distinguished; udamban — having divine body; kulam kulamā — groups and groups of; asurargal̤ai — asuras (demoniac people); nīṛu āgum padiyāga — to transform them into particles of dust; nirumiththu — vowing in his divine heart; padai thotta — one who took up weapons and fought; māṛāl̤an — hostile controller; kavarādha — not desired; maṇi māmai — radiant complexion; kuṛaivu ilam — there is no use.; maṇi — infinitely radiant (due to eternal union with emperumān); māmai — in the complexion
3201. Even my docile mind I shall discard outright if it does not attract my Lord of sapphire hue, who enlisted this vassal in His service, who holds the bright discus in His huge hand, who has stout and strong shoulders, and on whose chest resides the lotus-born Lakṣmī of exquisite hue.
Explanatory Notes
(i) It was the charming conjunction of the Lord and Lakṣmī of exquisite complexion that attracted the Āzhvār and enlisted him as their vassal. And yet, if the Lord is not attracted by his docile mind, of what use is it to him either? Nañcīyar would elucidate this, as follows: There was a time when the Nāyakī’s mind was unto her lover as delectable as high-class sandal
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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.)
kuṛaivillā — one who is having no shortcoming; malar mādhar — the best among women, ṣrī mahālkshmi, who is having enjoyability due to the tender nature etc as a result of having the high birth of being born in a flower; uṛai — eternally residing; mārban — having the divine chest; aṇi — decorated by ornaments; mānam — elongated; thada — well rounded; varai — like perfectly carved out of a mountain; thŏl̤ — having shoulders; adal — capable of destroying the enemies; āzhi — having divine chakra; thadakkaiyan — having huge hands; paṇi mānam — aspects in rendering service; pizhaiyāmĕ — without missing; adiyĕnai — me who has the nature of a servitor; paṇi koṇda — engaging in matching service; maṇi māyan — one who has black complexion like a bluish precious stone; kavarādha — not desiring; mada nenjāl — obedient heart; kuṛaivu ilam — there is no use; madam nenjāl — having an affectionate heart (towards the nursing baby); kuṛaivillā — without any shortcoming
3202 மட நெஞ்சால் குறைவு இல்லா * மகள் தாய் செய்து ஒரு பேய்ச்சி * விட நஞ்ச முலை சுவைத்த * மிகு ஞானச் சிறு குழவி ** பட நாகத்து அணைக் கிடந்த * பரு வரைத் தோள் பரம் புருடன் * நெடுமாயன் கவராத * நிறையினால் குறைவு இலமே (3)
3202. I shall forsake my sense of modesty if it does not attract the Lord Supreme, of unlimited wondrous deeds, with huge and hefty shoulders, resting on a hooded serpent-bed. He, as the little baby with great Knowledge, sucked the life out of the demoness who played the perfect mother and suckled Him with deadly poison on her breast.
Explanatory Notes
(i) In the preceding song, the Nāyakī disowned her mind, on the ground that it failed to attract the Lord and become the object of His affection. And now, she is prepared to abjure her sense of modesty, which had kept her under restraint so long, thinking that the Lord would come to her of His own accord. What is the good of her modesty, after she has been discarded by
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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.)
thāy magal̤ — mother (yaṣŏdhā); seydhu — arriving in the form; oru — distinguished to defeat (the opponent); pĕychchi — the lady devil-s; vidam nanjam mulai — the breast which is covered with strong poison (where the poison of this world appears like nectar, when compared to her poison); suvaiththa — completely sucked out; migu gyānam — knowledgeable about different tastes; siṛu kuzhavi — being an innocent toddler; padam nāgaththu aṇai — on the serpent bed (where the serpent-s hoods are expanded due to coming in contact with emperumān); kidandha — one who rests; paru varai thŏl̤ — one who is having mountain like huge shoulders; param purudan — (as said in -uththama:purusha:-) being the supreme lord; nedu māyan — krishṇa who is having infinitely amaśing qualities and activities; kavarādha — not desired by; niṛaivināl — completeness in my feminine nature; kuṛaivu ilam — what use is there?; niṛaivināl — completeness in sthrīthvam (femininity); kuṛaivillā — without any shortcoming
3203. I hardly like my tender leaf-like complexion when it holds no attraction for my Lord Kṛṣṇa, whose body is not adorned, clothed only in leather. He bears many stains, yet with his bamboo pipe and lovely whip, moves about. He tamed the unruly seven bulls to grip and embrace Piṇṇai with long feminine shoulders and perfection.
Explanatory Notes
The pastoral life led by the Lord, as Kṛṣṇa, the young cow-herd is vividly described in this song, in all its details. The shepherds wear cloth made of leather, when they move about in the forests tending the cows and calves, as a safeguard against brambles and bushes. The wild fruits they gather in plenty, tie them up in clothes and eat, thereby staining the clothes.
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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.)
nedum paṇaith thŏl̤ — having long and well grown shoulder; madam — being modest with respect to her beloved consort; pinnai — nappinnaip pirātti; mulai — bosom; aṇaivān — to embrace; poṛaiyināl — with pride (along with sorrow); poru vidai ĕzh — the seven bulls which were all set to fight him; adarththu ugandha — killed them (and considering -ī have now fulfilled my desire-) and became happy about it; kaṛaiyinār — his clothes having stains [due to gathering fruits in the forest); thuvar — tree bark; udukkai — garments; kadaiyāvin — bamboo container (which is used to collect the milk from cow); kazhikŏlum — stick which is carried by cowherd boys; kai — having them in his hands; chaṛaiyinār — one who is wearing the waist string with bells (on his waist); kavarādha — not liked; thal̤ir niṛaththāl — sprout like reddish complexion; kuṛaivilam — no use (for us); thal̤ir niṛaththāl — with the attractive tender sprout like complexion; kuṛaivillā — being complete
3204. Knowledge is of no avail to me as well if it does not aid in service unto the Lord, full of love, sporting on His crown a tuḷaci garland of full fragrance, shedding plenty of honey. He destroyed the haughty demon Rāvaṇa's city and rescued the sweet-tongued Sītā of peerless grace and exquisite complexion from Her unique captivity.
Explanatory Notes
(i) Captivity unique: Rāmāyaṇa is said to describe the greatness of Sītā, the captive. The greatness of Sītā’s captivity in Laṅkā lies in the spontaniety with which she courted imprisonment in Laṅkā and underwent unspeakable sufferings, in order to secure the release of the numerous celestial beauties, kept in bondage by the formidable Rāvaṇa—an act of grace galore! 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.)
thanich chiṛaiyil — (like the rays which were separated from the sun) alone (amidst the rākshasis) in a confined manner; vil̤appuṝa — being famous (to be glorified all over the world as the one who became imprisoned to protect others); kil̤i mozhiyāl̤ — sīthāp pirātti who has a sweet voice like that of a parrot; kāraṇamā — for her sake; kil̤ar — being tumultuous out of being unjust; arrakkan — rāvaṇa-s; kil̤ar nagar — wealthy city; eriththa — one who burnt it down; kal̤i malar — having honey, well blossomed; thuzhāy alangal — by the thiruththuzhāy (thul̤asi) garland; kamazh — best fragrance; mudiyan — wearing the crown; kadal gyālaththu — the earth which is surrounded by ocean; al̤i mikkān — mercifully lived manifesting his cool mercy; kavarādha — not liked; aṛivināl — knowledge; kuṛaivilam — we have no use.; aṛivināl — not having desire for knowledge; kuṛaivillā — without any limitation
3205 அறிவினால் குறைவு இல்லா * அகல் ஞாலத்து அவர் அறிய * நெறி எல்லாம் எடுத்து உரைத்த * நிறை ஞானத்து ஒருமூர்த்தி ** குறிய மாண் உரு ஆகிக் * கொடுங் கோளால் நிலம் கொண்ட * கிறி அம்மான் கவராத * கிளர் ஒளியால் குறைவு இலமே (6)
3205. My charming beauty is of no avail to me when it holds no charm for the unique Lord, full of Knowledge, who imparted knowledge to the people of this wide world, and the ways and means of attaining Him. He, as the resourceful midget, got land (from Bali) on the sly.
Explanatory Notes
The Lord Himself has clearly set out, in Bhagavad Gītā, the ways and means of attaining Him. Those who are not amenable to advice, He would entice by His alluring Charm and His exquisite Form, enthralling every one, as in the case of Mahā Bali. “Of what use is my comeliness if my Lord, so generous, is not attracted by it? the Āzhvār questions himself.
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.)
agal gyālaththavar — those who are in the vast earth; aṛiya — to be known; neṛiyellām — all means (starting from karma yŏga upto prapaththi (surrender)); eduththu uraiththa — (himself) mercifully explained (to be clear); niṛai gyānaththu — one who is complete in knowledge; oru mūrththi — one who is having unmatched nature; kuṛiya — l̤ike bringing the whole mĕru mountain into a small stone, being very attractive in vāmana (dwarf) form; māṇ uruvāgi — having brahmachāri (celibate) form (which is identified by accepting alms); kodum kŏl̤āl — deceiving in a wicked manner (by showing his physical beauty and captivating mahābali #s attention, by showing the small feet and convincing mahābali); nilam koṇda — one who made the earth to be his own; kiṛi — having good abilities; ammān — sarvĕṣvara (supreme lord); kavarādha — not liked; kil̤ar ol̤iyāl — glowing radiance; kuṛaivilam — what is the use?; maṇi — best; neelam — very radiant like blue gem
3206. I wouldn't need the nice bangles disliked by the Lord, who is lustrous like the blue gem, who holds the flamboyant discus, who emerged with rage as 'Ari', the Man-Lion of mounting radiance, and gladly split the broad chest of Iraṇiyaṉ, of great prowess.
Explanatory Notes
(i) The Lord, who emerged as Narasiṃha, the effulgent Man-Lion, split into two, the powerful Hiraṇyā’s broad chest and rejoiced that He had destroyed the enemy of Prahlāda, His great devotee. The only weapons, He then used, were His sharp nails. The boons which had fortified the demon, virtually served as the feed for his gigantic strength of formidable proportions and
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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.)
val̤ar — distinguished; ol̤iyān — one who is having vigraha thĕjas (glowing divine form); kil̤ar — (as said in -jvalantham- (blazing)) abundant; ol̤iyāl — with radiance; kuṛaivillā — complete; ari uruvāy — assuming a lion-s form; kil̤arndhu ezhundhu — set out to kill the enemy; kil̤ar ol̤iya — very radiant; iraṇiyanadhu — hiraṇya-s [hiraṇyakashyap]; agal mārbam — broad chest; kizhiththu — (effortlessly) tearing; ugandha — became joyful (as the enemy of his devotee was finished); val̤ar ol̤iya — having increasing flames; kanal āzhi — fire-like divine sudharṣana chakra; valam puriyan — one who has ṣrī pānchajanyam [divine conch]; kavarādha — not supported (liked); vari val̤aiyāl — bangle which has lines in it; kuṛaivilam — what is the use?; vari — having lines (on its face); val̤aiyāl — made by ṣrī pānchajanyam (conch)
3207 வரி வளையால் குறைவு இல்லாப் * பெரு முழக்கால் அடங்காரை * எரி அழலம் புக ஊதி * இரு நிலம் முன் துயர் தவிர்த்த ** தெரிவு அரிய சிவன் பிரமன் * அமரர் கோன் பணிந்து ஏத்தும் * விரி புகழான் கவராத * மேகலையால் குறைவு இலமே (8)
3207. I don’t need clothes that don’t attract my famous Lord, who rid the Earth of its heavy burden and struck fear into enemies by blowing His conch. He is adored by Śiva, Brahmā, Amararkōṉ, and Nithyasuris.
Explanatory Notes
When Lord Kṛṣṇa blew ‘Pāñcajanya His conch, on the battlefield, it instantly unnerved all His enemies. On the other hand, it warmed up the ardent devotees. Rukmiṇi was in such a forlorn state, after her betrothal to Śiśupāla, that she was on the very verge of collapse and it was the heartening sound from Śrī Kṛṣṇa’s conch, from an ambush nearby, that revived her. When
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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.)
3208. We have no need for this body disliked by the Lord, who seems asleep on the bosom of Ādiśeṣa the serpent but thinks out ways and means of the worlds’ betterment. He severed the sturdy shoulders of Vāṇaṉ, the redoubted father of Uṣā, the young lady of supple grace and ravishing beauty, with plenty of nice garments.
Explanatory Notes
If Bāṇāsura’s life was spared by the Lord, it was only out of consideration for Uṣā, that she shall not be orphaned. The Nāyakī naturally feels that the Lord does not extend a similar care in her case and if her body holds out no charm for Him, it hardly deserves to be relished by her.
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.)
melivu uṝa — having shrinkages (due to the union with anirudhdha); agal algul — having wide distinguished waist region; bŏgam magal̤ — for ushā who is having enjoyable femininity; thandhai — father; pugazh — having fame; viṛal — without any shortcoming in valour, bravery etc; vāṇan — bāṇāsura-s; buyam — shoulders (which have the itch to fight); thuṇiththu — severed; nāgamisai — reclining on the ancient serpent bed; thuyilvānpŏl — pretending to sleep; ulagellām — all worlds; nangu odunga — to give shelter in the goodness (of attaining him); yŏgu aṇivān — one who contemplates the means; kavarādha — not liked; udambināl — body; kuṛaivilam — what is the use?; udambināl kuṛaivillā — being well built due to nurturing their bodies well; asurar kuzhām — groups of asuras (evil persons)
3209 உடம்பினால் குறைவு இல்லா * உயிர் பிரிந்த மலைத்துண்டம் * கிடந்தனபோல் துணி பலவா * அசுரர் குழாம் துணித்து உகந்த ** தடம் புனல சடைமுடியன் * தனி ஒருகூறு அமர்ந்து உறையும் * உடம்பு உடையான் கவராத * உயிரினால் குறைவு இலமே (10)
3209. I can hardly love my soul if it repels the Lord, the One who split the hefty Asura hordes into many bits and complacently fed, and on whose huge body resides Śiva, bearing the cool waters of Gaṅgā on matted locks.
Explanatory Notes
The essential nature of the Soul is to subserve the Lord but if He doesn’t like to take service from it, it just doesn’t deserve to exist. The immortality of the Soul is not to be brought in here and the point at issue confused. What is emphasised here is that things which are not linked up with God, are as good as non-existent. The Nāyakī is indeed vexed that 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.)
3210. Those who chant these ten songs out of the flawless and mellifluous thousand by Caṭakōpaṉ, adoring the Lord who compressed and sustained countless souls and their seven worlds within Himself, and then ate up curds and butter as the divine child, will have their chronic cycle of birth and death ended and attain SriVaikuṇṭam - the high spiritual world.
Explanatory Notes
Unlike the worshipper at the sanctum, remaining worried about the safety of the pair of sandals left by him at the temple gate, the Lord attended to His cosmic duties first, such as the sustenance of the worlds and their contents in His stomach during the deluge, and then addressed Himself to the task of eating up the curds and butter in the pastoral village of Gokula,
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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.)
ĕzhulagu — all worlds; than ul̤ odukki — having the supremacy to protect them to become subdued in his sankalpa (will); thayir — curd; veṇṇey — butter; uṇdānai — on emperumān who is having saulabhyam (simplicity) of consuming; thadam kurugūr — the leader of very spacious āzhvārthirunagari; satakŏpan — nammāzhvār-s; seyir il — flawless (in both poetry and its meaning); sol — words; isai — with music; mālai — garland; āyiraththul̤ — among the thousand pāsurams; ippaththāl — by this decad; vayiram sĕr — deep-rooted since time immemorial; piṛappu — bondage in this material realm; aṛuththu — severing; vaikundham — paramapadham; naṇṇuvar — will attain.; naṇṇādhār — those who do not stay by one-s side, due to enmity; muṛuvalippa — to smile (joyfully seeing his suffering)