Āzhvār beseeches the Lord to join him in his state of bliss - (பிறந்த ஆறும்)
ஆழ்வார் தாம் சேர்ந்து அனுபவிக்கும் நிலையைச் செய் என எம்பெருமானை வேண்டுதல்
“emperumAnE! Even when I suffer from being separated from you, grant that your auspicious traits are always in my utterances” so saying, Āzhvār surrenders at His divine feet.
In his sublime introduction, the venerable commentator Vādhikēsari Azhagiya Maṇavāḷa Jīyar mercifully elucidates the context for the tenth chapter. Having endeavoured
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“எம்பெருமானே! உன்னை விட்டுப் பிரிந்து நான் வருந்தினாலும் உன் குணங்களையே நான் கூறும்படி அருளவேண்டும்” என்று அவன் திருவடிகளில் ஆழ்வார் சரணம் புகுகிறார்.
ஐந்தாம் பத்து பத்தாம் திருவாய்மொழி – “பிறந்தவாறும்”-பிரவேசம் –
ஸ்ரீ திருவல்லவாழ் என்னும் திவ்விய தேசத்திலே சென்று புக்கு அங்கு
3332 ## பிறந்த ஆறும் வளர்ந்த ஆறும் * பெரிய பாரதம் கைசெய்து * ஐவர்க்குத் திறங்கள் காட்டியிட்டுச் * செய்து போன மாயங்களும் ** நிறம் தன் ஊடு புக்கு எனது ஆவியை * நின்று நின்று உருக்கி உண்கின்ற * இச் சிறந்த வான் சுடரே! * உன்னை என்றுகொல் சேர்வதுவே? (1)
3332. Oh, Lord of boundless radiance, the tale of Your birth, Your upbringing, and Your remarkable military strategy in the great battle of Bhārata, leading the five to victory, followed by Your return to SriVaikuntam, all leave one breathless, penetrating deep into the core of my heart and draining my soul continually. When will I, Your humble servant, be united with You?
Explanatory Notes
After briefly touching upon the Lord’s Avatāra as Śrī Kṛṣṇa, the Āzhvār deplores his inability to remain steady and recount His wonderful deeds, as they send him into a trance, touching as they do the inner core of his being. As a matter of fact, even as he contemplated the manner of the Lord’s birth as Kṛṣṇa, entering the mother’s womb as we, bound souls do, he fell into
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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.)
val̤arndha — grew (to have his enemies destroyed and to sustain himself with the materials which are dear to his devotees); āṛum — way; periya bāradham — in mahābhāratha [war]; kai seydhu — arranging the armies; aivarkku — for the five pāṇdavas; thiṛangal̤ — the means for victory; kātti ittu — revealing; seydhu — completing the purpose of his incarnation (by favouring his devotees and destroying the others); pŏna — returning to his own radiant abode; māyangal̤aum — amaśing ways; niṛandhan — for the inner region of my heart; ūdu — inside; pukku — entered; enadhu — my; āviyai — āthmā; ninṛu ninṛu — moment after moment; urukki — melting to be fluid; uṇginṛa — consuming;; i — being present for me always; siṛandha — matching; vān — infinite; sudarĕ — ŏh one who is having radiance!; unnai — you; enṛu kol — when; sĕrvadhu — will ī reach?; vadhuvai vārththaiyul̤ — when the marriage plan [for nappinnaip pirātti] came up; ĕṛu — bulls
3333. Oh Lord, your wondrous deeds leave me speechless and melt my heart. You pounced upon the bulls during the talk of your wedding with Nappiṉṉai. You tore open the mouth of the treacherous fiend, horse-shaped, and danced merrily in the sweet company of those damsels whose locks shed plenty of honey. When can I attain your lovely feet?
Explanatory Notes
The moment the challenging task of taming the seven unruly bulls, all at once, was set up as a pre-condition by the fair Nappiṉṉai’s father for winning her hand, Kṛṣṇa dashed forward and pounced upon the animals, killing them all. Again, when Kṛṣṇa was in the company of the Gopis, a demon in the disguise of a horse came running fiercely to trample upon Him, but, with perfect
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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.)
3334 பெய்யும் பூங் குழல் பேய் முலை உண்ட * பிள்ளைத் தேற்றமும் * பேர்ந்து ஓர் சாடு இறச் செய்ய பாதம் ஒன்றால் * செய்த நின் சிறுச் சேவகமும் ** நெய் உண் வார்த்தையுள் அன்னை கோல் கொள்ள * நீ உன் தாமரைக் கண்கள் நீர் மல்க * பையவே நிலையும் வந்து * என் நெஞ்சை உருக்குங்களே (3)
3334. You looked innocent while sucking the Devil's breast and kicking the demon in the wheel. Envisioning the innocence in Your eyes as Your mother approached, stick in hand, to question You about stealing butter, fills my mind. These tender moments, captured in memory, melt my heart with their sweetness.
Explanatory Notes
(i) The infant looks of the Babe reveal His innocence, the inability to distinguish between the real mother and the Imposter.
(ii) The Babe had pinching hunger and cried for the mother’s breast-milk, casually kicking the cart-wheel. But then, what a mighty kick it was and, that too, just from one foot of the tender Babe! The wheel broke into bits and with it, the demon who had taken possession of it-Juvenile valour indeed!
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.)
kuzhal — having hair; pĕy — demon; mulai — bosom; uṇda — consumed [milk]; pil̤l̤ai — in childish act; thĕṝamum — clearly knowing it is not his mother-s bosom;; ŏr — being possessed by demon; sādu — wheel; pĕrndhu — to be thrown; iṛa — and be finished; seyya — reddish; pādham — divine foot; onṛāl — by one; seydha — mercifully done [kicked]; nin — your; siṛuch chĕvagamum — childish yet valourous act;; ney — ghee [clarified butter]; uṇ — ate; vārththaiyul̤ — when such discussion came up; annai — mother yaṣŏdhā; kŏl — stick; kol̤l̤a — having; nī — you (the omnipotent who controls everything under your sceptre); un — matching your stature; thāmarai — lotus like; kaṇgal̤ — eyes; nīr — tears; malga — to flow; paiya — standing with fear; nilaiyum — that state; vandhu — coming (from those days up to me); en — my; nenjai — desirous heart; urukkungal̤ — melting.; kal̤l̤a vĕdaththai — deceptive form (of budhdha who is outside the tenets of vĕdham); koṇdu — assuming
3335. The form You assumed, oh Lord, as Buddha, and your entry into the three citadels, mingling freely with the Asuras and altering their outlook, resulting in their annihilation. (Śiva), with Gangā on matted locks, in close unison with You, I behold, and all these are locked in my mind, making my soul just melt down.
Explanatory Notes
(i) The Āzhvār characterises the advent of Buddha as a mask put on by Lord Viṣṇu, in order to sow the seeds of doubt, dissension and heresy among the Asuras (who were very powerful, by dint of their rigorous rituals, but most unscrupulous and destructive), with a view to reducing their prowess and strength and getting them annihilated thereby. The story of Buddha, as recorded
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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.)
pŏy — going (to become trustworthy by his beauty and maturity); puram — in thripura; pukka — enter; āṛum — way;; asurarai — the demoniac residents there; kalandhu — mingling inside; ul̤l̤am bĕdham — confusion in mind; seydhittu — created; uyir — their life; uṇda — taking away; upāyangal̤um — ways; vel̤l̤am — abundant; nīr — gangā water; sadaiyānum — rudhra who is having in his matted hair; ninnidai — in you; vĕṛalāmai — being inseparable (by ṣarīra ṣarīri bhāvam- body soul relationship); vil̤anga — well known through ṣāsthram; ninṛadhum — stood; ul̤l̤am — in my heart; ul̤ — all my intellectual acts (thoughts); kudaindhu — engrossed; en — my; uyirai — āthmā; urukki — melting it into fluid state; uṇṇum — consumed.; vānavar kŏnukku — for indhra who is with his assistants; uṇṇa — to eat
3336. Meditating on the Lord's wondrous deeds makes my mind melt like wax set on fire. How He consumed all the food set by the cowherds unto Devas' chief, repelled the rains, held the lovely mount aloft, created the worlds, ate and spat, spanned and pulled them out of the waters deep, and wed Mother Earth.
Explanatory Notes
The Āzhvār says that his mind thaws down in contemplation of the Lord’s wondrous deeds, those performed for the general weal of the Universe, as well as specially directed towards the amelioration of His ardent devotees.
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.)
āyar — cowherd people (who are engaged in herding cows); oruppaduththa — prepared with intent; adisil — food; uṇdadhum — consuming it (assuming the form of gŏvardhana hill); vaṇṇam — colourful due to the presence of different minerals; māl — huge; varaiyai — hill; eduththu — lift; mazhai — rain (caused by indhra having lost his worship); kāththadhum — protected; maṇṇai — universe (which is indicated by earth); mun — initially; padaiththu — created; uṇdu — protecting it by placing it in his stomach during deluge; umizhndhu — (subsequently) spitting it out; kadandhu — scaling it (to eliminate the ownership claim by others); idhandhu — rescuing it (during intermediary deluge, with the form of varāha); maṇandha — united with mother earth who was rescued from the deluge; māyangal̤ — these amaśing qualities and activities; eṇṇum thŏṛum — every time ī meditate upon; en — my; nenju — heart; ninṛu — in a singular manner; erivāy — in fire; mezhugokkum — melting like wax; ninṛa āṛum — his standing ways; irundha āṛum — his sitting ways
3337 நின்ற ஆறும் இருந்த ஆறும் * கிடந்த ஆறும் நினைப்பு அரியன * ஒன்று அலா உருவு ஆய் * அருவு ஆய நின் மாயங்கள் ** நின்று நின்று நினைக்கின்றேன் * உன்னை எங்ஙனம் நினைகிற்பன்? * பாவியேற்கு ஒன்று நன்கு உரையாய் * உலகம் உண்ட ஒண் சுடரே (6)
3337. The miracles of Your presence in one place, sitting in another, and resting elsewhere, along with numerous other unfathomable wonders, surpass my comprehension. I contemplate them gradually, pleading with You, the radiant Lord who once engulfed the worlds, to grant this humble sinner the stamina to meditate without faltering.
Explanatory Notes
(i) The places where the Lord stood, sat and reposed, not having been specified in this Song, the Ācāryas take delight in interpreting this in a number of ways, as elucidated below:
I Standing
(Incarnate Forms)
Śrī Rāma standing at the entrance to Laṅka with bow in hand;
The victorious Rāma standing with bow in hand after slaying Vāli;
Śrī Kṛṣṇa standing,
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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.)
kidandha āṛum — his resting ways; ninaippu — to think about; ariyana — difficult;; onṛu — any single; alā — not restricted to; uruvāy — having form; aruvāya — not seen for me to experience; nin — your; māyangal̤ — amaśing activities; ninṛu ninṛu — tormenting the already weakened heart at every stage; ninaiginṛĕn — trying to fully think about;; unnai — you (who are performing the activities which weaken me); enganam — how; ninaigiṛpan — can think about in a focussed manner?; pāviyĕṛku — for me who am having sin (which stops me from meditating in a focussed manner); ulagam — universe which was getting destroyed in the deluge; uṇda — consumed and protected; oṇ sudarĕ — ŏh one who became radiant!; onṛu — unique; nangu — distinguished means; uraiyāy — you should mercifully indicate.; uṇmaiyŏdu — being present with the form which is shining in my heart; inmaiyāy — non-existing due to not being seen physically in a shining manner
3338 ஒண் சுடரோடு இருளுமாய் * நின்ற ஆறும் உண்மையோடு இன்மையாய் வந்து * என் கண் கொளாவகை * நீ கரந்து என்னைச் செய்கின்றன ** எண் கொள் சிந்தையுள் நைகின்றேன் * என் கரிய மாணிக்கமே * என் கண்கட்குத் திண் கொள்ள ஒரு நாள் * அருளாய் உன் திரு உருவே (7)
3338. In my heart, my Lord of sapphire hue, You shine with all radiance, but outside, You aren't seen, and it's darkness indeed. Torn between such contradictions, I ponder which is true and which is false and dwindle. Once in a while, let me see Your tangible form.
Explanatory Notes
The Āzhvār prays unto the Lord who has blest him with perpetual light inside, the glorious mental vision of the Divine, to make Himself perceptible to the external senses as well, at least once in a way. The Lord does exist for the devout and sheds light on them while He does not exist so far as the sceptical unbelievers are concerned and nonexistence of God is but synonymous with darkness or blindness. For the conflicting individuals these contradictions do exist.
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.)
3339 திரு உருவு கிடந்த ஆறும் * கொப்பூழ்ச் செந்தாமரைமேல் * திசைமுகன் கருவுள் வீற்றிருந்து * படைத்திட்ட கருமங்களும் ** பொரு இல் உன் தனி நாயகம் அவை கேட்கும்தோறும் * என் நெஞ்சம் நின்று நெக்கு * அருவி சோரும் கண்ணீர் * என் செய்கேன் அடியேனே? (8)
3339. The sight of Your exquisite form reclining on the Milk Ocean, accompanied by the emergence of Brahma from the lotus stalk on Your navel for the creation of the worlds, speaks volumes of Your unparalleled glory. As I hear the Vedantins recount these marvels, my heart overflows with ecstasy, and tears stream down my cheeks uncontrollably. How can this humble servant endure such divine splendor?
Explanatory Notes
The Āzhvār is simply overwhelmed by the Lord’s transcendent glory and, in an unsteady frame of mind charged with great emotion, he is unable to do any sustained thinking, clear and cogent.
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.)
kidandha āṛum — the way he reclines; koppūzh — in the navel in such form; sem — reddish; thāmarai mĕl — on lotus flower; thisai mugan — four headed brahmā; karu ul̤ — inside the womb; vīṝu — being seated as the distinguished antharāthmā (super-soul); irundhu — present; padaiththitta — (you) created (the universe to make it appear as -brahmā created it-); karumangal̤um — activities; poru — opponent; il — not having; un — your; thani nāyagam — highlighting your distinct supremacy; avai — those; kĕtkum thŏṛum — every time ī hear (through pramāṇam (authentic texts)); en — my; nenjam — heart; ninṛu — remaining focussed; nekku — loosened up; kaṇṇīr — tears; aruvi — like waterfall; sŏrum — falling;; adiyĕn — ī (who am totally subservient to you); en — what; seygĕn — shall do?; mūnṛu — three; adiyai — feet
3340. I hear of Your great glory recounted by the devout, how You sought land with three strides and covered the Earth, the deep ocean, and the spiritual world in two strides. My mind, absorbed in You, melts down, heavy with sin as I am. When will I meditate on You, calm and steady?
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.)
irandha — humbly requested so that he [mahābali] cannot refuse; āṛum — way; angu — in that yagyavātam (the place of fire sacrifice) where he agreed and promised on water; ninṛĕ — standing; āzh — deep; kadalum — oceans; maṇṇum — the earth which has seven islands; viṇṇum — the sky going up to brahma lŏkam (the abode of brahmā); īradiyāl — with two feet; mudiya — to cover; mudiththuk koṇda — fulfilled his desire; mukkiyamum — predominance; avai — those; nodiyum — to say; āṛu — way; kĕtkum thŏṛum — every time ī hear; en — my; nenjam — heart; nin thanakkĕ — Being avāptha samastha kāma (one how is having no unfulfilled desires), you became a seeker for the sake of your devotee- your qualities such as simplicity; karaindhu — melt; ugum — flowing away;; val — too strong to be atoned; kodiya — which cannot be wished away other than by experiencing; vinaiyĕn — me who am having sin in the form of love (to not become broken), to steady myself and enjoy you; unnai — you; enṛu kol — when; kūduvadhu — will ī reach?; kūdi — being together with dhĕvas (celestial persons) and asuras (demoniac persons); nīrai — making arrangements such as mortar, rope and base to churn the fluid in the milky ocean
3341 கூடி நீரைக் கடைந்த ஆறும் * அமுதம் தேவர் உண்ண * அசுரரை வீடும் வண்ணங்களே * செய்து போன வித்தகமும் ** ஊடு புக்கு எனது ஆவியை * உருக்கி உண்டிடுகின்ற * நின் தன்னை நாடும் வண்ணம் சொல்லாய் * நச்சு நாகு அணையானே (10)
3341. Your act of churning the Milky Ocean, collaborating with Devas and Asuras yet bestowing the nectar solely upon the Devas, profoundly impacts my soul. The intricacies of this divine plan leave me in awe and reflection. How can I possibly contemplate Your glory without being overwhelmed?
Explanatory Notes
The fickle-minded Asuras gave up their bid for the nectar that came from the Milky ocean, when they beheld Lord Viṣṇu’s Mohinī Avatāra of ravishing feminine charm and ran after the strange Visitor. Contemplating this wonderful sequence of events, the Āzhvār thaws down in wonderment and prays that he should be enabled to meditate on Him with that steadiness with which Ādiśeṣa serves Him. Reference to the Lord’s serpent-bed is thus quite significant.
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.)
3342. Those who devoutly recite these ten songs, among the thousand composed by Caṭakōpaṉ of Kurukūr for his own spiritual enlightenment, dedicated solely to the Lord resting on the Serpent-bed, whom he regarded as his sole sanctuary, will experience everlasting bliss in SriVaikuntam.
Explanatory Notes
Ādiśeṣa, the Lord's couch cum bed will not allow the Lord to give up the supplicants and therefore it is that the Āzhvār seeks to take advantage of this favourable combination.
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.)
pirān — lord; saraṇĕ — charaṇ (divine feet) only; saraṇ — ṣaraṇam, upāyam (means); namakku — for us; enṛu — that; nāl̤ thoṛum — always; ĕka sindhaiyanāy — having the desire in his mind; kurugūrch chatakŏpan māṛan — nammāzhvār [the leader of āzhvārthirunagari]; āga — to survive; nūṝa — mercifully spoke; andhādhi — in the [poetic] form of anthādhi [ending of one pāsuram connecting with the beginning of the next pāsuram]; āyiraththul̤ — among the thousand pāsurams; ŏr — distinguished; ivai — these; paththum — ten pāsurams; vallār — those who can practice; māgam — the great spiritual sky; vaigundhaththu — in ṣrīvaikuṇtam; vaigalum — forever; magizhvu eydhuvar — will remain blissfully.; vaigal — always; pū — beautiful