Detesting worldly pleasures, Āzhvār pleads the Lord for liberation - (நண்ணாதார் முறுவலிப்ப)
உலக இயற்கையில் வெறுப்புற்ற ஆழ்வார் திருவடி சேர்க்குமாறு எம்பெருமானைப் பிரார்த்தித்தல்
Āzhvār vehemently refuses all that’s associated with him saying “I reject color (luster), heart, body, life force.” No matter how much he attempts to do away with the above, they do not leave him. Āzhvār realizes just like its prerequisite/integral to have His blessings to exist and thrive, the same holds good even in this scenario where one desires
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நிறம் வேண்டா நெஞ்சு வேண்டா உடல் வேண்டா உயிர் வேண்டா என்றெல்லாம் கூறி ஆத்மீயங்களைத் தள்ளிவிட நினைத்தார் ஆழ்வார். தள்ளினாலும் அவை சென்றுவிடா வாழ்வதற்கு அவனருளை எதிர்பார்ப்பதுபோல், வாழ்வை முடித்துக்கொள்வதற்கும் அவனருளையே எதிர்பார்த்திருக்க வேண்டும் என்று அறிந்த அவர் எம்பிரானே! நீயே என்னை
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Verses: 3211 to 3221
Grammar: **Taravu Kocchakakkalippā / தரவு கொச்சகக்கலிப்பா
3211 ## நண்ணாதார் முறுவலிப்ப * நல் உற்றார் கரைந்து ஏங்க * எண் ஆராத் துயர் விளைக்கும் * இவை என்ன உலகு இயற்கை ** கண்ணாளா கடல் கடைந்தாய் * உன கழற்கே வரும் பரிசு * தண்ணாவாது அடியேனைப் * பணி கண்டாய் சாமாறே (1)
3211. Oh, what a world is this, which breeds countless miseries, where friends and relations grieve over one's privations, while the hostile ones chuckle with immense joy! Oh, merciful Lord who churned the milk ocean, please hasten my end so that I may attain Your feet.
Explanatory Notes
The Āzhvār lays before the Lord two options, namely, curing the miseries of the worldlings or terminating his stay over here. It is a fantastic world, without a correct perspective of good and bad things. When calamities befall a person, his friends and relations bemoan his lot while his foes rejoice, as if there is a festivity in their homes. This is indeed too much 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.)
nal uṝār — those relatives who stay by one-s side, out of friendship; karaindhu ĕnga — seeing his suffering, being weakened and to worry for his suffering; eṇ ārā — innumerable; thuyar — sufferings; vil̤aikkum — which causes; ivai ulagiyaṛkai — these worldly aspects; enna — how [strange] are they?; kaṇṇāl̤ā — (due to being natural controller,) being merciful; kadal kadaindhāy — oh one who has the helping tendency of churning the ocean (even when requested by those with ulterior motives)!; una kazhaṛkĕ — for the sake of the divine feet of you, who are apt [lord]; varum parisu — for my attainment; thaṇṇāvādhu — without delaying any further; adiyĕnai — me (who is your exclusive servitor); sāmāṛu — to die (and shed my body); paṇi kaṇdāy — you have to mercifully speak a word (as in the case of ṣrī bhagavath gīthā 18.66 -mŏkshayishyāmi #(ī will free you)).; sāmāṛum — to die (while setting out to live long); kedumāṛum — to lose (the wealth, while setting out to increase it)
3212 சாம் ஆறும் கெடும் ஆறும் * தமர் உற்றார் தலைத்தலைப்பெய்து * ஏமாறிக் கிடந்து அலற்றும் * இவை என்ன உலகு இயற்கை ** ஆம் ஆறு ஒன்று அறியேன் நான் * அரவு அணையாய் அம்மானே * கூமாறே விரைகண்டாய் * அடியேனைக் குறிக்கொண்டே (2)
3212. My Sire, resting on serpent-bed, I shudder
How I can out of this mesh escape unhurt,
Pray call me quick unto your lovely feet;
Oh, what a world this is! death befalls all of a sudden
And people are beset with miseries umpteen,
Grief-stricken, the near ones do their lots bemoan,
Falling on each other, indeed a pathetic scene.
Explanatory Notes
(i) The material world taints people to an alarming extent. They plan ahead for a long stay here but death suddenly overtakes them like the thunderbolt. They set much store by their so called possessions, and sink into grief, when they get dispossessed due to loss by fire, theft etc. They are so miserably addicted to lucre as to look upon their dear money as even more
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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.)
thamar — the paternal relatives; uṝār — other relatives; thalaith thalaip peydhu — all of them showing their attachment; ĕmāṛi — without any break; kidandhu — staying; alaṝum — crying; ivai enna ulagiyaṛkai — what is the nature of these worldly activities?; nān — ī; ām āṛu — to finish these [sufferings] within my ability; onṛu — any means; aṛiyĕn — ī don-t know; aravaṇaiyāy — one who engages anantha, your servitor, in your service; ammānĕ — ŏh lord who has similar relationship with everyone!; adiyĕnai — me, who is a servitor; kuṛikkoṇdu — considering me (to be not deserving to go through sufferings); kūmāṛu — call me; virai kaṇdāy — rush to do so.; koṇdāttum — due to having wealth, the praises done by the [people of the] world; kulam punaivum — pride of being born in high family heritage (which was not there, but assumed)
3213. My Lord of oceanic hue, do not think of this vassal as before. Lift me up so that I may serve right at Your feet. I can't endure the trends of the world anymore. People shoot up to name and fame overnight, these upstarts acquire home and hearth, the fair bride and all that. But leaving them all behind, life suddenly departs.
Explanatory Notes
(i) The Ācāryas who have delved deep into the śāstras and acquired a keen insight of Vedanta, the spiritual domain, are no less keen in their observation of the mechanics of the mundane world, as revealed by the commentary on this song. A fellow who was nobody till yesterday, suddenly comes by a few chips and gets boosted by people around, waiting for a suitable opportunity
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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.)
thamar — the paternal relatives (who arrived seeing the wealth); uṝār — other relatives; vizhu nidhiyum — the glorious wealth; vaṇdu ār pū kuzhalāl̤um — the enjoyable damsel who is having hair-locks, filled with beetles.; manai — the distinguished residence which is where the damsel is enjoyed; ozhiya — while all these remain; uyir māydhal — losing one-s life; ulagiyaṛkai — this worldly nature; kaṇdu — seeing; āṝĕn — ī am unable to tolerate;; kadal vaṇṇā — ŏh one who is having ocean-like boundless physical beauty!; adiyĕnai — me who became enslaved to you (losing to your beauty); paṇdĕ pŏl — like previously (when ī called for you in separation); karudhādhu — instead of thinking; un adikkĕ — to exist exclusively for your divine feet; kūvi — invite; paṇi kol̤ — mercifully accept my service.; kol̤ enṛu — saying -pursue me, pursue me-; kil̤arndhu ezhundha — rising and visible in an appealing manner
3214 கொள் என்று கிளர்ந்து எழுந்த * பெரும் செல்வம் நெருப்பு ஆக * கொள் என்று தமம் மூடும் * இவை என்ன உலகு இயற்கை ** வள்ளலே மணிவண்ணா * உன கழற்கே வரும்பரிசு * வள்ளல் செய்து அடியேனை * உனது அருளால் வாங்காயே (4)
3214. Bounteous Lord of sapphire hue, may your benevolent grace alight on me and lift me up to Your feet! How impudent is this world, steeped in ignorance, madly chasing after elusive riches, which only gut the whole lot like a blazing fire!
Explanatory Notes
(i) Material wealth is a virtual man-killer, being open to the hazards of theft, arson and even murder, not to speak of the rank jealousy it kindles in the have-nots, friends and the relations and the disastrous results that follow. In short, the so-called earthly riches literally burn down the wielders, like fire which burns out whatever it gets hold of. 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.)
peru selvam — great wealth; neruppāga — while being like fire (due to leading to destruction etc and to be defeated by enemies); kol̤ enṛu — (again) saying -pursue- (this); thamam mūdum — to be consumed by the darkness of ignorance; ivai — these; enna ulagiyaṛkai — ḥow sad are [these] worldly incidents?; val̤l̤alĕ — having unsurpassed magnanimity; maṇi vaṇṇā — ŏh one who is having divine form which resembles blue gem!; una kazhaṛkĕ — at your divine feet; varum parisu — to reach; val̤l̤al seydhu — show your magnanimity for this; adiyĕnai — me (who exist exclusively for you); unadhu arul̤āl — by your grace; vāngāy — mercifully accept me; vāngum — that which will consume (those objects which are caught in the tides); nīr — having oceanic water
3215 வாங்கு நீர் மலர் உலகில் * நிற்பனவும் திரிவனவும் * ஆங்கு உயிர்கள் பிறப்பு இறப்புப் * பிணி மூப்பால் தகர்ப்புண்ணும் ** ஈங்கு இதன்மேல் வெம் நரகம் * இவை என்ன உலகு இயற்கை * வாங்கு எனை நீ மணிவண்ணா * அடியேனை மறுக்கேலே (5)
3215. Confuse not this vassal, oh, gem-hued Lord. Please take me out of this vast world, which emerged from the waters, where all creatures, both static and mobile, are seen screaming, ground by the wheel of birth, death, old age, and pestilence, and then go to hell to drudge.
Explanatory Notes
(i) Āzhvār to the Lord: “Sire, are you keeping me on in this abode, just to witness and realise the harrowing depth of the sufferings of the worldlings, tossed up between birth on one side, and death, on the other, and old age and pestilence, in between? and then there are the postmortem sufferings in hell, far more severe. I pray Thee not to stir up my feelings any more,
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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.)
malar ulagil — in the vast earth; niṛpanavum — immovable; thirivanavum — and movable entities; āngu — in those abodes; uyirgal̤ — āthmās which are attached to the prāṇa (vital-air in body); īngu — here; piṛappu iṛappu piṇi mūppāl — by birth, death, disease and old-age; thagarppuṇṇum — are tortured;; idhan mĕl — moreover; ven naragam — very cruel raurava narakam (hell) etc; ivai — these; enna ulagiyaṛkai — ḥow said are these worldly situations?; maṇi — (to be at the disposal of his devotees) attractive and easily manageable like a blue gem; vaṇṇā — ŏh one who is having a form!; nī — you; enai — me (who cannot bear this suffering); vāngu — mercifully acknowledge me; adiyĕnai — me (who is your servitor); maṛukkĕl — don-t bewilder; maṛukki — (speaking fearsome words and making his heart to) be afraid; valvalaip paduththi — captivating him in the net [of fear]
3216 மறுக்கி வல் வலைப்படுத்திக் * குமைத்திட்டுக் கொன்று உண்பர் * அறப்பொருளை அறிந்து ஓரார் * இவை என்ன உலகு இயற்கை ** வெறித் துளவ முடியானே * வினையேனை உனக்கு அடிமை அறக்கொண்டாய் * இனி என் ஆர் அமுதே * கூயருளாயே (6)
3216. Oh, Lord, wearing the fragrant tuḷaci garland on Your crown, You have enlisted me as Your vassal, my perfect Nectar. Now I pray that You grant me a lift and clear me out of this place I detest, where men live by torturing others and immorality runs rampant.
Explanatory Notes
It is indeed remarkable that Saint Nammāḻvār, seated in the hollow of a tamarind tree inside the temple, could televise, as it were, the happenings in the world around and lament, “oh, the ways of the world!” He deplores the unfair means by which people hoard lucre, throwing morals to the winds. Here is a typical example of the nefarious means by which people stuff their
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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.)
kumaiththittu — catching him (so that he himself hands over his belongings); konṛu — killing him so that there is no trace [of such incident]; uṇbar — will live their life; aṛam porul̤ai — dharma, the first goal; aṛindhu — knowing; ŏrār — those who don-t determine (that -this is the way for our uplifting-); ivai enna ulagiyaṛkai — ḥow sad are these worldly situations?; veṛi thul̤avam — having very fragrant thiruththuzhāy (thulasi); mudiyānĕ — oh one who is wearing divine crown!; vinaiyĕnai — me who is an embodiment of sins; unakku — for you; aṛa — to exist exclusively; adimai koṇdāy — ŏh one who enslaved me!; en — for me; ār — perfect and most enjoyable; amudhĕ — ŏh divine nectar!; kūyarul̤āy — mercifully invite me and accept me.; i uvalagaththu — in this world; niṛpanavum — immovable entities
3217 ஆயே இவ் உலகத்து * நிற்பனவும் திரிவனவும் * நீயே மற்று ஒரு பொருளும் * இன்றி நீ நின்றமையால் ** நோயே மூப்பு பிறப்பு இறப்புப் * பிணியே என்று இவை ஒழிய * கூயேகொள் அடியேனைக் * கொடு உலகம் காட்டேலே (7)
3217. My Lord, all things in this world, still or mobile, are controlled by You. I pray that this vassal not be shown this wicked world but be freed from birth, death, old age, and pestilence, and lifted up to Your feet in SriVaikuntam.
Explanatory Notes
(i) Lord to the Āzhvār: Why don’t you try to get what you aspire for, without my interference?
(ii) Āzhvār to the Lord: Sire, not a tiny twig can move without Your aid. Having segregated me from the rest, as a legitimate aspirant for entry into spiritual world, why don’t you release me from this world and make me a ‘Mukta’, the released soul in spiritual world, which You intend me to be?
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.)
thirivanavum — movable entities; nīyĕ āy — you yourself; maṝu oru porul̤um — any other entity; inṛi — without; nī — you; ninṛamaiyāl — as you exist; nŏyĕ — disease; mūppĕ — old-age; piṛappĕ — birth; iṛappĕ — death; piṇiyĕ — pain (also, indicates poverty); enṛa — these individual aspects which are cause for sorrow; ivai — these; ozhiya — to eliminate; adiyĕnai — me who is a servitor (of you); kūyĕ kol̤ — mercifully call and accept me;; kodu — cruel; ulagam — world; kāttĕl — hide them from me (my eyes); kātti — (in previous creation) revealing; nī — you who are unconditional cause
3218 காட்டி நீ கரந்து உமிழும் * நிலம் நீர் தீ விசும்பு கால் * ஈட்டி நீ வைத்து அமைத்த * இமையோர் வாழ் தனி முட்டை ** கோட்டையினில் கழித்து * என்னை உன் கொழும் சோதி உயரத்து * கூட்டு அரிய திருவடிக்கள் * எஞ்ஞான்று கூட்டுதியே? (8)
3218. My Lord, when will you take me unto your feet in the resplendent SriVaikuntam, difficult to attain, pulling me out of this fortress, the cosmic egg you ordained out of the five elements, which shone for a time, then got inside your stomach, and was then let out?
Explanatory Notes
(i) The Lord tells the Āzhvār that He would certainly fulfil the Āzhvār’s desire. The Āzhvār, however, wants to know when exactly He would do it. The Lord has to set a date for the Āzhvār’s entry into spiritual world, even as Bharata was assured of Śrī Rāma’s return from exile at the end of fourteen years.
(ii) Piḻḻai Tirunarayūr Araiyar is said to have observed that
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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.)
karandhu — (during samhāram (deluge), conceal as said in -thama: ĕkībhavathi #(everything becomes merged into primordial matter)); umizhum — (during srushti (creation), create as spitting out what was consumed before, without any change as said in -yathāpūrvamakalpayath- (everything gets created as before); nilam nīr thī visumbu kāl — the five great elements starting with pruthvi (earth); ītti — collecting them (through the process of panchīkaraṇam); vaiththu — placing them (in the outside [of the oval shaped world] as layers of protection); imaiyŏīr — brahmā et al, who don-t blink their eyes; vāzh — to be their abodes; amaiththa — prepared; thani muttai — unparalelled world; kŏttaiyinai — unbreakable fort; kazhiththu — freeing; ennai — me who am desirous (to reach you, since the existence in this world is sorrowful for me); un kozhum sŏdhi — greatly radiant, which is distinguished/special for you; uyaraththu — the most supreme abode, paramapadham, as said in -viṣvatha:prushtĕshu sarvatha: prushtĕshu- (higher than the [material] world, beyond everything [material]); kūdu ariya — difficult to attain; thiruvadikkal̤ — divine feet; engyānṛu — when; kūttudhi — will you unite me?; nī — you (who is omnipotent); kurai — perfectly enjoyable
3219. Oh, Lord on the serpent-bed, this vassal also knows your ways, that you lift those favored by you unto your jingling feet, while even the exalted Devas you keep away. I perceive that my craze for sensual pleasures you have destroyed, and now you admit me unto your difficult-to-attain feet, that I may bear them on my head and roam about.
Explanatory Notes
(i) The Lord having revealed to the Āzhvār the glorious setting in spiritual world, he rejoices.
(ii) Śrī Rāma gave to Bharata only a pair of wooden sandals. But the Lord has now made it possible for the Āzhvār to bear His very feet on his head, and move about. The Āzhvār’s joy, therefore, knows no bounds. The observations made by the Āzhvār, in this song, about the Lord’s ways are not based on hear-say but on his personal experience.
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.)
nin kazhalgal̤ — at your divine feet; kūttudhi — please accept me; imaiyŏrum — (greatly knowledgeable) dhĕvas; thozhā vagai — to not see and enjoy you; seydhu — doing; āttudhi — agitate them;; aravu — thiruvananthāzhwān (the leader among devotees); aṇaiyāy — ŏh one who is having as bed!; adhu — your nature of being easy to be attained and difficult to be attained with respect to devotees and others respectively.; adiyĕnum — ī too who am a servitor; aṛivan — knows;; vĕtkai ellām — affection in worldly matters; viduththu — eliminating with the trace; ennai — me who have great desire towards you and cannot live without you; thiru — perfectly enjoyable; un adi — your divine feet; sumandhu — holding them on my head; uzhala — to follow you as said in -yĕna yĕna dhāthā gachchathi #(wherever the master goes); kūtta — to reach (even for the most knowledgeable); ariya — difficult; thiruvadikkal̤ — at the divine feet; kūttinai — you accepted.; nān kaṇdĕn — ī saw (it in front of me) and enjoyed; ĕ — certainly; kaṇdu — seeing (the quality of form); kĕttu — hearing (the quality of sound)
3220 கண்டு கேட்டு உற்று மோந்து உண்டு உழலும் * ஐங்கருவி கண்ட இன்பம் * தெரிவு அரிய அளவு இல்லாச் சிற்றின்பம் ** ஒண் தொடியாள் திருமகளும் * நீயுமே நிலாநிற்ப * கண்ட சதிர் கண்டொழிந்தேன் * அடைந்தேன் உன் திருவடியே (10)
3220. I beheld you, my Lord, in the glorious company of Tirumakaḷ, wearing lovely bangles on her wrist. I renounced the lowly pleasures of the five sense organs and the state of Kaivalya, which is inferior and attained your feet, the state of limitless bliss.
Explanatory Notes
(i) Besides the Lord and Lakṣmī, the Divine Consort, there are millions of ‘Muktas’ (Released Souls) and ‘Nityas’ (Eternal Heroes) in spiritual world, in constant attendance on the Divine Couple. Reference to the Lord and the Divine Mother only, in this song, goes to show that all the other denizens of spiritual world literally merge in the patronising love of the Divine
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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.)
uṝu — contacting (the quality of touch); mŏndhu — smelling (the quality of fragrance); uṇdu — eating (the quality of taste); uzhalum — agitate (not being satisfied with what was acquired and will make one long for more of the same kind); aim karuvi — through the five senses; kaṇda — enjoyed by analysing individually; inbam — the joy of worldly pleasure; therivu — to be comprehended by these senses and enjoy; ariya — difficult; al̤avillā — incomprehensible (in comparison to worldly pleasures in terms of being eternal etc); chiṛu inbam — the joy of self-enjoyment which is very insignificant when compared to the joy of experiencing bhagavān; oṇ thodiyāl̤ — one who is having distinguished curved forearms; thirumagal̤um — the best among women, who is known as ṣrī due to being the collection of all wealth; nīyumĕ — you only (who is the best among men); nilā niṛpa — remaining together (to manifest the wealth and the true nature); kaṇda — determined; sadhir — the best means; kaṇdu — seeing it in front of me; ozhindhĕn — gave up (worldly pleasure and self-enjoyment); un thiruvadi — (to have all entities present in you, being ṣriya:pathi and the ultimate goal) your divine feet; adaindhĕn — attained (in the form of visual experience); thiruvadiyai — being sarvaṣĕshi (master of all); nāraṇanai — having the ability to be present as in-dwelling soul in every entity, to lord over every entity
3221. These ten songs out of the thousand by Caṭakōpaṉ of fertile Kurukūr, adoring the lovely feet of Nāraṇaṉ, the Lord Supreme, Kēcavaṉ, of supreme splendor, will lead the chanters to those very feet in order to gain them. Therefore, remain steadfast unto those feet.
Explanatory Notes
The Āzhvār exhorts the people of this world to keep on chanting this decad, as long as they stay in this abode, as that will ensure their attaining His feet in spiritual world. Throughout this decad, the Āzhvār longed for the feet of the Lord and by merely chanting this decad. one can attain those very feet in spiritual world and render uninterrupted service.
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.)
kĕsavanai — eliminating the hurdles of his devotees just as he killed kĕṣi, the demoniac horse; param sudarai — on krishṇa who is having unsurpassed radiance (due to having the relationship with all, having vāthsalyam (motherly forbearance) and having the ability to eliminate the enemies); thiruvadi — his divine feet; sĕrvadhu — to attain; karudhi — having the intention; sezhum kurugūr — being the leader of āzhvārthirunagari which is having unsurpassed enjoyability; ṣatakŏpan — nammāzhvār; thiruvadi mĕl — on his divine feet; uraiththa — mercifully spoke; thamizh āyiraththul̤ — among the thousand thamizh pāsurams; ip paththum — this decad; thiruvadiyĕ — those divine feet themselves; adaivikkum — help attain;; thiruvadi — those divine feet; sĕrndhu — attain; onṛumin — (being inseparable) try to serve them.; onṛum — (as said in -thama: ĕkī bhavathi #, in his nature) became subdued,; dhĕvum — dhĕva (celestial) species