Complaining about the length of the night - (ஊர் எல்லாம்)
தலைவி இரவு நீட்டிப்புக்கு வருந்திக் கூறல்
In order to engage in the act of madal (pursuing Him by going against Āzhvār’s nature), nAyaki has to sketch her nAyakan’s (paramour) image. But, the disappearance of the sun giving way to the darkness hampered her attempt. Āzhvār immediately attributed this impediment to thinking that Bhagavān used His divine discus to conceal the sun and bring in
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மடலூர வேண்டுமாயின், தான் விரும்புகின்ற நாயகனை ஒரு படத்தில் எழுதவேண்டும். ஆனால், சூரியன் மறைந்து இருள் வந்து அவரது முயற்சியைத் தடுத்துவிட்டது. “இவள் மடலூர்வது தனக்குக் கவுரவக் குறைவு” என்று பகவானே ஆழியால் சூரியனை மறைத்து இருள் வரச்செய்துவிட்டானோ என்றும் அவர் நினைத்தார்.
3266 ## ஊர் எல்லாம் துஞ்சி * உலகு எல்லாம் நள் இருள் ஆய் * நீர் எல்லாம் தேறி * ஓர் நீள் இரவு ஆய் நீண்டதால் ** பார் எல்லாம் உண்ட * நம் பாம்பு அணையான் வாரானால் * ஆர் எல்லே வல்வினையேன் * ஆவி காப்பார் இனியே? (1)
3266. In the stillness of the night, as the town slumbers and darkness blankets the world, a profound silence settles over the land and waters. It feels like an endless night, with the Lord, who once devoured the worlds, remaining distant. In this moment of solitude and longing, the question arises: Who will come to the aid of this troubled soul?
Explanatory Notes
The Nāyakī laments that the benevolent Lord, who sustained all the worlds with their contents, in His stomach and protected them during the deluge, does not come to her aid in her present state of distress. The slanderous folks whose gossips actually fostered her God-love are fast asleep and so is the rest of the world. The Nāyakī cannot move about either because 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.)
thunji — is sleep; ulagellām — the whole world; nal̤ — abundant; irul̤āy — being dark; nīr — water; ellām — all; thĕṛi — quiet, without any tides (as the living beings that live in water have slept); ŏr — just being night, without any difference between day and night; nīl̤ — extended; iravāy — night; nīṇdadhu — stretched so that there appears no end to it;; pār — earth which was in danger due to pral̤aya (total deluge); ellām — the whole; uṇda — one who kept it in his stomach and protected it; pāmbu — thiruvanthāzhwān (ādhi ṣĕsha), the servitor; aṇaiyān — having as bed and protecting him; nam — one who is the refuge for us; vārān — have not arrived and protected us; ellĕ — alas!; ini — now, when the protector has not helped; val — very strong (that which cannot be exhausted by experiencing the fruits of); vinaiyĕn — ī, who am a sinner, my; āvi — āthmā (self); kāppār — protector/saviour; ār — who?; āzh — deep; kadal — ocean
3267. In this never-ending, dark night that veils the deep sea, the land, and the sky, my mind, too, offers no solace. Alas! my only refuge, Kaṇṇaṉ, the Lord with a blue tint, does not come to my aid. Who will save me in the days to come?
Explanatory Notes
In the middle of the famous ‘Rāsa Krīḍa’, when Kṛṣṇa danced with the Gopīs, the damsels of Vrindāvan, He disappeared for a while, and the Gopīs were thrown on tenter hooks. But then, Kṛṣṇa reappeared and made amends for His sudden withdrawal by assuming the form, par excellence, far more exquisite than in the earlier session. The Nāyakī too probably expected the Lord to present Himself before her likewise, but this expectation didn’t materialise. Hence, this lamentation.
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.)
maṇ — earth; viṇ — sky; mūdi — covering; mā — huge; vikāramāy — having a well developed state; val — dense (even many suns cannot break the darkness); ŏr iravāy — lengthy night filled with darkness; nīṇdadhu — extended without an end;; kāvi — with neydhal (blue nelumbo) flower; sĕr — matching; vaṇṇan — having complexion; en — obedient to have such complexion as my wealth; kaṇṇanum — krishṇa; vārān — have not come so far;; pāviyĕn — one who is having sins (which makes the obedient krishṇa to disobey me), my; nenjamĕ — oh heart!; nīyum — you too; pāngallai — are not favourable;; ini — when krishṇa, the protector is not helping and you, the companion are not helping,; āvi — my life; kāppār — protector; ār — who?; nenjamĕ — ŏh heart!; niyum — you who are the main cause for all actions
3268 நீயும் பாங்கு அல்லைகாண் * நெஞ்சமே நீள் இரவும் * ஓயும் பொழுது இன்றி * ஊழி ஆய் நீண்டதால் * காயும் கடும் சிலை * என் காகுத்தன் வாரானால் * மாயும் வகை அறியேன் * வல்வினையேன் பெண் பிறந்தே * (3)
3268. As the night stretches on endlessly, my own mind refuses to cooperate, adding to the sense of eternity in this dark hour. The mighty Kākuttaṉ, whose formidable bow strikes down enemies, remains elusive. As a troubled soul born into the limitations of a female existence, I am left wondering about my fate, uncertain of how to find resolution in this moment of despair.
Explanatory Notes
The Nāyakī is in the same predicament as Sītā during her captivity in Laṅkā. Sītā lamented that there was none in that hostile land who could help her with poison or a sharp knife to end her miserable life. There at least, Sītā could hear the heartening sound from Śrī Rāma’s (Kākuttaṉ’s) bow in the nearby battlefield, which disillusioned her and set her mind at ease, 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.)
pāngu allai — are not obedient;; nīl̤ — already extending; iravum — night; ŏyum pozhudhu — ending time; inṛi — not having; ūzhiyāy — like a kalpa (a day of brahmā); nīṇdadhu — stretched;; kāyum — roasting the enemies of his devotees; kadu — cruel; silai — having ṣrī ṣārnga [divine bow]; en kāguththan — [kākuthstha] ṣrī rāma, chakravarthi thirumangan (divine son of emperor dhaṣaratha), who is born in the family heritage which gives great importance to helping others; vārān — has not helped me like he helped sīthā, the divine daughter of king ṣrī janaka; val vinaiyĕn — ī who am having great sins (which stop even emperumān from helping); peṇ — woman (who does not even have the independence to kill herself); piṛandhu — having been born; māyum vagai — ways to finish myself; aṛiyĕn — ī don-t know; peṇ — as a female; piṛandhār — born
3269 பெண் பிறந்தார் எய்தும் * பெரும் துயர் காண்கிலேன் என்று * ஒண் சுடரோன் * வாராது ஒளித்தான் ** இம் மண் அளந்த கண் பெரிய செவ்வாய் * எம் கார் ஏறு வாரானால் * எண் பெரிய சிந்தை நோய் * தீர்ப்பார் ஆர் என்னையே? (4)
3269. It seems the Sun refuses to shine upon a woman in such deep distress. My Lord, with skin like a cloud and features akin to a bull, whose eyes are wide and lips red, does not come to my aid. Alas! Who can cure me of this cruel mental affliction?
Explanatory Notes
The sun’s diurnal course is put through, regularly, at the Lord’s command and he dare not disobey. And yet, he would not come out, for fear of seeing the Nāyakī in such great distress. At the same time, he is afraid of being hunted out by the Lord’s emissaries and, therefore, keeps hiding somewhere beyond their reach. This has resulted in prolongation of the night. Well,
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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.)
eydhum — gets; perum thuyar — unbearable great sorrow; kāṇgilĕn — unable to witness; enṛu — saying so; oṇ — attractive during the time of dawn; sudarŏn — radiant sun; vārādhu — not coming; ol̤iththān — hid himself (so that he is not found, even if searched for);; i — this; maṇ — earth; al̤andha — as a result of joy due to measuring it to keep it for himself; periya — vast; kaṇ — divine eyes; sem — reddish; vāy — having divine lips; em — (like that earth, with his beautiful features) making us exist exclusively for him; kār — having cloud like blackish form; ĕṛu — thrivikrama who appears like a prideful bull (having accomplished his desired task); vārān — has not come;; periya — great (to be out of reach, not conceivable through speech and mind); sindhai nŏy — mental anguish; ennai — me; thīrppār — will eliminate; ār — who?; annaiyarum — mothers (who protect with affection); thŏzhiyarum — friends (who protect due to well-wishing heart)
3270 ஆர் என்னை ஆராய்வார்? * அன்னையரும் தோழியரும் * நீர் என்னே என்னாதே * நீள் இரவும் துஞ்சுவரால் ** கார் அன்ன மேனி * நம் கண்ணனும் வாரானால் * பேர் என்னை மாயாதால் * வல்வினையேன் பின் நின்றே (5)
3270. As the night drags on, both the elders and companions slumber, leaving me to confront the darkness alone. Even our beloved cloud-hued Kaṇṇaṉ remains out of reach. Despite this solitude, my name will endure, even after this troubled soul has passed on.
Explanatory Notes
Oh, how enchanting is this God-sickness! The Āzhvār who keeps scanning the whole scene, laments that there is none to think of him. What is even more exciting is his own statement that his name will outlive him. How true! the entire vaiṣṇavite world rests on him. But there the Nāyakī means to say that, on the one hand, the mates and the elders sleep on with no thought
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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.)
nīr — her condition; ennĕ — how is it; ennādhĕ — instead of determining; nīl̤ — lengthy; iravum — the whole night; thunjuvar — are sleeping;; kār anna — like a dark cloud (which is having the quality to greatly help others); mĕni — having a divine form; nam — one who is obedient towards us; kaṇṇanum — krishṇa too; vārān — has not come to protect;; val vinaiyĕn — for me who is having very strong sins (which stops even those who protect, not to protect); pin — behind; ninṛu — standing; pĕr — for name sake; ennai — me; māyādhu — not allowing to die;; ennai — me; ārāyvār — one who protects; ār — who?; pin — following; ninṛa — not leaving
3271 பின்நின்று காதல் நோய் * நெஞ்சம் பெரிது அடுமால் * முன்நின்று இரா ஊழி * கண் புதைய மூடிற்றால் ** மன் நின்ற சக்கரத்து * எம் மாயவனும் வாரானால் * இந் நின்ற நீள் ஆவி * காப்பார் ஆர் இவ் இடத்தே? * (6)
3271. This longing, like a persistent sickness, consumes my mind, while the endless night ahead blinds my eyes. My beloved Lord, who wields the unseparable discus, does not appear. Who then can offer protection to my weary life?
Explanatory Notes
(i) It is a strange sickness that afflicts the Nāyakī. This Godsickness or God-love keeps on pushing her from behind and will, she says, pursue her even on the yonder side of death, unlike the earthly kind of sickness, which holds sway only as long as there is life.
(ii) While the night makes for physical blindness, God-love screens her mind’s eye. It is a pity, the darkness prevents the Nāyakī from beholding her Lord, if He were at all to present Himself before her at that hour.
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.)
kādhal — love; nŏy — disease; nenjam — heart (which is its originating place); perithu — very; adum — destroyed;; mun — in front; ninṛu — standing; irā — night; ūzhi — kalpa (day of brahma, eon); kaṇ — eye [vision]; pudhaiya — to cover; mūdiṝu — concealed;; manninṛa — present eternally (to eliminate the enemies of devotees); chakkaram — being the one with divine [sudharṣana] chakra (disc); em māyavanum — krishṇa who made himself as our wealth by manifesting his amaśing qualities; vārān — has not come;; ninṛa — that which is not weakened even after experiencing sorrows eternally; en — my; nīl̤ — eternal; i — this; āvi — āthmā (soul); ivvidaththu — in this situation; kāppār — protector; ār — who?; ivvidaththu — in this condition (when the protector is not helping); kāppār — protector
3272. On this dark and dewy night, the Lord, adorned with the discus and conch, doesn't appear before me. Who can protect me in this state? Oh, deities, what can this fearful sinner do?
Explanatory Notes
(i) When the whole world is plunged in protracted darkness the Nāyakī finds the godlings awake and, in a spirit of companionship, the wakeful Nāyakī cries out her woe to the wakeful deities and perhaps enlists their sympathy.
(ii) The Nāyakī who had earlier been proclaiming from the house-top that the Lord is the Sole Protector and we, His Subjects, are His exclusive
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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.)
ār — who?; kangu — abundant to be in the ultimate state; irul̤ — darkness; nuṇ — tiny; thul̤i — misty droplet; āy — having; sĕṇ — very lengthy; pāladhu — having the nature; ūzhiyāy — kalpa (eon); selginṛa — passing; kangulvāy — in the night; thū — pure; pāla — having nature; veṇ — white; sangu — ṣrīpānchajanya; chakkaraththan — one who is having divine sudharṣana chakra; thŏnṛān — not appearing;; thī — like fire; pāla — burning nature; val — very strong; vinaiyĕn — ī, who am having sins; dheyvangāl̤ — ŏh dhĕvathās (who are watching my suffering without even blinking the eyes); en — what; seygĕn — shall do?; dheyvangāl̤ — ŏh dhĕvathās (celestial beings, who are awake)!; en — what
3273 தெய்வங்காள் என் செய்கேன்? * ஓர் இரவு ஏழ் ஊழி ஆய் * மெய் வந்து நின்று * எனது ஆவி மெலிவிக்கும் ** கைவந்த சக்கரத்து * என் கண்ணனும் வாரானால் * தைவந்த தண் தென்றல் * வெம் சுடரில் தான் அடுமே * (8)
3273. In the silent night, I find myself tormented by the darkness that seems to stretch endlessly. Despite my pleas, even my beloved Lord Kaṇṇaṉ, who wields the powerful Discus, remains elusive. The once comforting breeze now feels like flames, intensifying my suffering. Oh, divine beings, what can I do in this moment of agony as the night weighs heavily on my spirit, engulfing me in its relentless grip?
Explanatory Notes
The Nāyakī is already emaciated due to separation from her Lord; the dark night of extra-ordinary duration now exploits her weakness by inflicting on her countless miseries. In her present state, even the cool, southerly breeze is far from soothing; actually, it produces the diametrically opposite effect. The night seems to assume, with a vengeance, several forms, (even
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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.)
seygĕn — can (ī) do?; ŏr — one; iravu — night; ĕzhu — seven; ūzhiyāy — feeling like kalpa (brahmā-s day, eon); mey — truthfully; vandhu — coming in forefront; ninṛu — standing; enadhu — my; āvi — prāṇa (life, vital air); melivikkum — weakens;; kai vandha — obedient (to act knowing the inner thoughts fully); chakkaram — having divine disc; en kaṇṇanum — krishṇa; vārān — has not come (to eliminate this night with the help of that chakra);; thai vandha — caressing (like those who come to torture); thaṇ — cool; thenṛal — [southerly] breeśe; vem — hot; sudaril — more than fire; adum — burning.; vīngu — huge; irul̤ — having darkness
3274. In this dark night, with tiny dewdrops falling, the absence of the radiant Sun's chariot and the sight of the opulent Lord with red-lotus eyes are nowhere to be found. My heart constantly melts in anguish. Who indeed will relieve the ache in my mind in such a state?
Explanatory Notes
The night is very oppressive and the Nāyakī is sinking deep in dejection. There is, however, no hope of relief yet; neither the Sun has come out nor even the Lord whom an ardent devotee of the calibre of the Nāyakī could reasonably expect in such moments of distress. Indeed, the Lord is the Sun that never sets and He illumines the entire universe spiritual world downwards.
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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.)
nuṇ — tiny; thul̤i — mist droplet; āy — having; vem — hot; sudaril — more than fire; adum — burning;; am — beautiful; sudar — having rays; veyyŏn — ādhithya who is the hot sun, his; aṇi — beautiful; nedu — tall; thĕr — chariot; thŏnṛādhu — not appearing;; sem — reddish (highlighting his great opulence); sudar — having radiance; thāmarai — like a lotus flower; kaṇ — one who is having eye; selvanum — ṣrīmān [one who has ṣrī mahālakshmi]; vārān — has not come;; ninṛu — standing steadily; uruguginṛĕn — ī am melting;; ini — now; nenjidar — the suffering in my mind; thīrppār — destroyer; ār — who?; ninṛu — staying (instead of leaving); uruguginṛĕnĕ pŏla — like me who is melting
3275 நின்று உருகுகின்றேனே போல * நெடு வானம் * சென்று உருகி நுண் துளி ஆய்ச் * செல்கின்ற கங்குல்வாய் ** அன்று ஒருகால் வையம் * அளந்த பிரான் வாரான் என்று * ஒன்று ஒருகால் சொல்லாது * உலகோ உறங்குமே (10) *
3275. As the world slumbers deeply, I find myself engulfed in the darkness of the night. Each tiny dewdrop falls from the vast sky, echoing my own sense of dissolution. In this moment of despair, there is no solace, no comforting voice to assure me that the Lord, who once held the universe in His embrace, will come to my aid.
Explanatory Notes
(i) The Nāyakī thinks that the dew drops come from the sky, melting down, in distress, like her c.f. similar sentiments expressed by the Nāyakī in II-I ante.
(ii) It would be some consolation for her, if there was yet another soul, awake like her, to sustain her by recounting the Lord’s wondrous deeds as Trivikrama or tell her that she needn’t expect the Lord whose
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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.)
nedu — the vastly spacious; vānam — sky; senṛu — waning; urugum — melting; nuṇ — tiny; thul̤i — droplets; āy — having; selginṛa — (continuously) going on; kangul vāy — in the night; anṛu — that day (when mahābali encroached upon); orukāl — back then; vaiyam — earth; al̤andha — measured; pirān — the one who benefits the whole world; vārān — is he coming today; enṛu — at least saying so; onṛu — a word; orukāl — once; sollādhu — without saying so; ulagu — world; uṛangum — sleeping; ŏ! — parānguṣa nāyaki saying with disgust -what kind of attitude is this?-; uṛanguvān pŏl — pretending to be sleeping (when getting an opportunity to do so); yŏgu — the meditation of thinking about protecting the world
3276 ## உறங்குவான் போல் * யோகுசெய்த பெருமானை * சிறந்த பொழில் சூழ் * குருகூர்ச் சடகோபன் சொல் ** நிறம் கிளர்ந்த அந்தாதி * ஆயிரத்துள் இப் பத்தால் * இறந்து போய் வைகுந்தம் * சேராவாறு எங்ஙனேயோ? * (11)
3276. Those who chant these ten songs, among the thousand sung by Caṭakōpaṉ in Kurukūr, where orchards bloom, praising the Lord who appears asleep but tirelessly works for His devotees' well-being, are destined for the spiritual realm afterlife.
Explanatory Notes
The Nāyakī had said, in the preceding song, that the whole world was asleep, suggesting that even the Lord had gone to sleep. The Lord was, however, quick to point out to the Āzhvār that He was not asleep but was only contemplating the manner in which He should present Himself to the Āzhvār and regale him. Thus informed, the Āzhvār could sustain himself and so also, 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.)
seydha — engaged in; perumānai — about sarvĕṣvaran; siṛandha — rich; pozhil — garden; sūzh — surrounded; kurugūr — leader of āzhvārthirunagari; satakŏpan — āzhvār; sol — mercifully compiled; niṛam — paṇ (tune); kil̤arndha — abundant; andhādhi — in anthādhi style (beginning of a pāsuram matching the ending of previous pāsuram); āyiraththul̤ — among the thousand pāsurams; ip paththāl — by this decad; iṛandhu — shedding the body; pŏy — travelling in the archirādhi (the illuminated) path; vaigundham — in paramapadham (spiritual realm); sĕrāvāṛu — not reaching; enganĕ — how?; annimīrgāl̤ — ŏh mothers!; nīr — ẏou all