Mother's anger on seeing her daughter owned by the Lord - (கடல் ஞாலம்)
தலைவன் தன்மைகளைத் தன்னதாகக்கொண்டு பேசும் தலைவியின் நிலைகண்ட தாய் ஆவேசமோ என்று நொந்து கூறல்
parAnkusa nAyaki’s words ‘I am the creator of the world surrounded by the oceans, I am the world’ reflect that she considers herself as Bhagavān. “What is this??!!” says her astonished and confused mother. Some relatives come by to enquire about her daughter. “It seems like empurumAn has entered her body” says her mother who tries to unravel the mystery
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பராங்குச நாயகி, ‘கடல் ஞாலம் செய்தேனும் யானே கடல் ஞானம் ஆவேனும் யானே’ என்று பலவாறாகக் கூறி, தன்னை எம்பெருமானாகவே கருதிப் பேசித் தரித்திருக்கப் பார்க்கிறார். தாயோ தன் மகளின் நிலையைக் கண்டு “இது என்ன?” என்று வியந்து கலக்குகிறாள். உறவினர் சிலர் வந்து இம்மகளின் நிலையைப் பற்றிக் கேட்கிறார்கள்.
3288 ## கடல் ஞாலம் செய்தேனும் யானே என்னும் * கடல் ஞாலம் ஆவேனும் யானே என்னும் * கடல் ஞாலம் கொண்டேனும் யானே என்னும் * கடல் ஞாலம் கீண்டேனும் யானே என்னும் ** கடல் ஞாலம் உண்டேனும் யானே என்னும் * கடல் ஞாலம் ஈசன் வந்து ஏறக்கொலோ? * கடல் ஞாலத்தீர்க்கு இவை என் சொல்லுகேன் * கடல் ஞாலத்து என் மகள் கற்கின்றவே? * (1)
3288. My daughter claims dominion over this expansive world, declaring she created it and permeates every corner. She boasts of seizing all realms from Bali and even holding the world within her stomach during the deluge. What can I possibly convey to you, persistent worldlings, about this? Is she perhaps possessed by the Supreme Lord himself?
Explanatory Notes
(i) It is God that created the entire Universe. The relevant expressions in ‘Chāndogya Upaniṣad’ are ‘Sadeva’ ‘Ekameva’ and ‘advitīyam’, indicative of the fact that the Lord combines in Himself all the three causes of creation, namely, the ‘Upādhāna’ (material cause) ‘Sahakāri’ (Operative cause) and ‘Nimitta’ (Instrumental cause). The fact that the Lord is the sole cause
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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.)
seydhĕnum — one who created; yānĕ — ī am; ennum — she said;; kadal gyālam āvĕnum — (after creating, entering into, and as said in thaiththirīya upanishath -sachchathyachchā bhavath-) being the antharyāmi of every entity which is named; yānĕ — ī am; ennum — she said;; kadal gyālam — this earth; koṇdĕnum — (when mahābali considers it to be his own, went and begged, ) measured and accepted; yānĕ — ī am; ennum — she said;; kadal gyālam — this earth; kīṇdĕnum — dug it out; yānĕ — ī am; ennum — she said;; kadal gyālam — this earth; uṇdĕnum — annihilated [and consumed]; yānĕ — ī am; ennum — she said;; kadal gyālaththu īsan — sarvĕṣvaran, the controller of all worlds; vandhu — came; ĕṛa — entered her; kolŏ — is it possible?; kadal gyālaththīrkku — you all who are ignorant and engaged in worldly pursuits; kadal gyālaththu — being present in this world itself; en magal̤ — my daughter (who has a divine nature); kaṛkinṛa — practicing; ivai — these amaśing aspects; en — how; solluvĕn — can explain?; kaṛkum — learnt (not through books or observation, but through an āchārya); kalvikku — knowledge in the form of vĕdham [sacred text]
3289 கற்கும் கல்விக்கு எல்லை இலனே என்னும் * கற்கும் கல்வி ஆவேனும் யானே என்னும் * கற்கும் கல்வி செய்வேனும் யானே என்னும் * கற்கும் கல்வி தீர்ப்பேனும் யானே என்னும் ** கற்கும் கல்விச் சாரமும் யானே என்னும் * கற்கும் கல்வி நாதன் வந்து ஏறக்கொலோ? * கற்கும் கல்வியீர்க்கு இவை என் சொல்லுகேன் * கற்கும் கல்வி என் மகள் காண்கின்றவே? * (2)
3289. My daughter stands at the threshold of knowledge, claiming she has mastered all branches of learning and embodies the essence of it all within herself. It seems she is possessed by the Lord, from whom all knowledge emanates. What more can I say about the depths of learning?
Explanatory Notes
(i) The Lord is the embodiment of all learning, the aggregate of the Vedas; He disseminates particular branches of learning at the appropriate moments; He is the final arbiter of the true meanings of the texts and at the time of dissolution of the worlds, He stores up all learning in His mind. Indeed, the object of all learning is to know Him.
(ii) Mastered all learning:
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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.)
ellai — boundary; ilan — not having; ennum — she said;; kaṛkum kalvi āvĕnum — Being the soul of ṣabdha (vĕdham), to have that knowledge as my prakāra (attributes); yānĕ — ī am; ennum — she said;; kaṛkum kalvi — this knowledge; seyvĕnum — creator (ḍuring srushti (creation), ī create them as they existed before according to supthaprabudhdha nyāyam (the logic of recollecting everything after waking up)).; yānĕ — ī am; ennum — she said;; kaṛkum kalvi thīrppĕnum — during deluge, finishing it and preserving it in my heart; yānĕ — ī am; ennum — she said;; kaṛkum kalvich chāramum — mūla manthram etc which are the essence of that knowledge; yānĕ — at my disposal; ennum — she said;; kaṛkum kalvi — the propounder of all of vĕdham; nāthan — sarvĕṣvaran; vandhĕṛa — entered her; kolŏ — is it possible?; kaṛkum kalviyīrkku — you who are ready to learn these from me; kaṛkum kalvi — now in learning age; en magal̤ — my daughter; kāṇginṛa — the vision she had and speaking; ivai — these; en — what; sollugĕn — shall ī say?; kāṇginṛa — seen (through pramāṇam); nilam ellām — all the pruthvi (land/earth, which is the last of the five elements)
3290 காண்கின்ற நிலம் எல்லாம் யானே என்னும் * காண்கின்ற விசும்பு எல்லாம் யானே என்னும் * காண்கின்ற வெம் தீ எல்லாம் யானே என்னும் * காண்கின்ற இக் காற்று எல்லாம் யானே என்னும் ** காண்கின்ற கடல் எல்லாம் யானே என்னும் * காண்கின்ற கடல்வண்ணன் ஏறக்கொலோ? * காண்கின்ற உலகத்தீர்க்கு என் சொல்லுகேன் * காண்கின்ற என் காரிகை செய்கின்றவே? * (3)
3290. My daughter speaks with clarity, claiming to embody the visible elements—Earth, Wind, Water, Sky, and Fire. It seems she is indeed possessed by the sea-hued Lord. What more can I say about this world?
Explanatory Notes
The mother tells the kinsmen that, unlike them all, with a narrow vision, confined to the things seen around, her daughter (Parāṅkuśa Nāyakī) has a cosmic vision. New visions of beauty shine before the eyes of a Saint. He alone can see and enjoy the viśvarūpa (Universal form) of the Lord. He hears the unheard melodies and enjoys divine scents, unfelt on the Earth, 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.)
yānĕ — ī am; ennum — she said;; kāṇginṛa — seen, in the same manner; visumbu — ākāṣam (ĕther, which is the first of the five elements); ellām — all; yānĕ — ī am; ennum — she said;; kāṇginṛa — main among the luminous objects; vem — hot; thī — agni (fire); ellām — all; yānĕ — ī am; ennum — she said;; kāṇginṛa — the previous element [to fire, in sequence of creation]; i — these- being in close proximity, due to sustaining; kāṝu ellām — vāyus (airs); yānĕ — ī am; ennum — she said;; kāṇginṛa — the next element [to air, in sequence of creation]; kadal — water; ellām — all; yānĕ — ī am; ennum — she said;; kāṇginṛa — attractive; kadal — (infinite) ocean like; vaṇṇan — sarvĕṣvaran who is having such form; ĕṛak kolŏ — has entered?; kāṇginṛa — seeing; ulagaththīrkku — you who don-t know anything beyond this world; kāṇginṛa — my very beautiful daughter who can see what is not seen by any one; kārigai — daughter; seyginṛa — actions; en — in what way; sollugĕn — ī can explain; seyginṛa — being performed; kidhi — (present) karma/kriyā (actions)
3291 செய்கின்ற கிதி எல்லாம் யானே என்னும் * செய்வான் நின்றனகளும் யானே என்னும் * செய்து முன் இறந்தவும் யானே என்னும் * செய்கைப் பயன் உண்பேனும் யானே என்னும் ** செய்வார்களைச் செய்வேனும் யானே என்னும் * செய்ய கமலக்கண்ணன் ஏறக்கொலோ? * செய்ய உலகத்தீர்க்கு இவை என் சொல்லுகேன் * செய்ய கனி வாய் இள மான் திறத்தே? * (4)
3291. This tender girl, with lips like ripe fruit, claims dominion over all deeds—past, present, and future. She asserts responsibility for creating the authors of those deeds and revels in their outcomes. It appears she may be influenced by the Lord of red lotus eyes. What more can I say to you, who are so innocent and unaware, about her?
Explanatory Notes
The Lord is referred to as the enjoyer of the fruits of all actions which He controls, both the performance and the performers, c.f. śloka IX-24, Bhagavad Gītā, where the Lord has said that it is He that is propitiated by the various acts, rites and rituals. The Nāyakī, possessed by God, speaks as though she is God. Not having the faintest idea of this strange malady, the poor, innocent kinsfolk foolishly insist upon having more and more details.
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.)
ellām — all; yānĕ — at my disposal; ennum — she said;; seyvān — to be performed; ninṛanagal̤um — actions that are waiting (in future); yānĕ — at my disposal; ennum — she said;; mun — previously; seydhu — performed; iṛandhavum — actions that were completed (in the past); yānĕ — at my disposal; ennum — she said;; seygai — for these actions; payan — results; uṇbĕnum — enjoyer; yānĕ — ī am; ennum — she said;; seyvārgal̤ai — for the performers of these actions; seyvĕnum — creator; yānĕ — ī am; ennum — she said;; seyya — reddish; kamalam — lotus like; kaṇṇan — sarvĕṣvaran having eyes; ĕṛak kolŏ — is it due to his entering her?; seyya — you who are honest/straightforward; ulagaththīrkku — for the worldly people; seyya — reddish; kani — fruit like; vāy — having lips; il̤am — young; mān — doe; thiṛaththu — in her matter; ivai — these; en — what; sollugĕn — shall ī say?; thiṛambāmal — not violating the norms; maṇ — universe
3292 திறம்பாமல் மண் காக்கின்றேன் யானே என்னும் * திறம்பாமல் மலை எடுத்தேனே என்னும் * திறம்பாமல் அசுரரைக் கொன்றேனே என்னும் * திறம் காட்டி அன்று ஐவரைக் காத்தேனே என்னும் ** திறம்பாமல் கடல் கடைந்தேனே என்னும் * திறம்பாத கடல்வண்ணன் ஏறக்கொலோ? * திறம்பாத உலகத்தீர்க்கு என் சொல்லுகேன் * திறம்பாது என் திருமகள் எய்தினவே? * (5)
3292. My beloved daughter boldly proclaims her governance over the worlds. She claims to have effortlessly lifted Mount Govardhan, defeated numerous demons, safely churned the milk ocean, and secured victory for the Pandavas. It appears she is possessed by the sea-hued Lord, always attentive to His devotees. Oh, people of the world, what more can I say about her, beyond any hope of correction?
Explanatory Notes
All these deeds performed by the Supreme Lord, from time to time, the Nāyakī, possessed by Him, attributes to herself. How can the worldlings standing ashore comprehend the mysticism of the Nāyakī (Āzhvār), sunk deep in the ocean of Divine consciousness?
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.)
kākkinṛĕn — protecting; yānĕ — ī am; ennum — she said;; thiṛambāmal — to hold it still [ [to avoid any disturbance to those who have taken shelter underneath]; malai — [gŏvardhana] hill; eduththĕnĕ — ī lifted; ennum — she said; thiṛambāmal — without letting anyone escape; asurarai — demons (such arishta, dhĕnu et al); konĕnĕ — ī killed; ennum — she said;; thiṛam — strengths (which highlight his ability to be victorious); kātti — manifested; anṛu — long ago (when dhuryŏdhana et al were fighting them); aivarai — the five pāṇdavas; kāththĕnĕ — ī protected; ennum — she said;; thiṛambāmal — without forgetting [the purpose]; kadal — ocean; kadaindhĕnĕ — churned; ennum — she said;; thiṛambādha — one who does not falter (in protecting his devotees); kadal vaṇṇan — one who has ocean like form/colour; ĕṛak kolŏ — is this how emperumān entered her?; thiṛambādha — fixated on knowing [about parānguṣa nāyaki]; ulagaththīrkku — for the worldly people; en — my; thiru — comparable to lakshmī; magal̤ — daughter; thirambādhu — without missing; eydhina — the qualities that are attained; en — in what way; sollogĕn — shall ī explain?; inam — abundant; vĕy — having bamboos
3293 இன வேய் மலை ஏந்தினேன் யானே என்னும் * இன ஏறுகள் செற்றேனும் யானே என்னும் * இன ஆன் கன்று மேய்த்தேனும் யானே என்னும் * இன ஆ நிரை காத்தேனும் யானே என்னும் ** இன ஆயர் தலைவனும் யானே என்னும் * இனத் தேவர் தலைவன் வந்து ஏறக்கொலோ? * இன வேல் கண் நல்லீர்க்கு இவை என் சொல்லுகேன் * இன வேல் கண்ணி என் மகள் உற்றனவே? * (6)
3293. My daughter, with eyes sharp as a spear, claims that she lifted Mount Govardhana with abundant bamboos, defeated the seven bulls, and tended to numerous calves and cows like the Cowherd-Chief. It appears she is imbued with the qualities of the Lord, the Chief of Nithyasuris. What can I express about my daughter's remarkable transformation to you, the spear-eyed ladies?
Explanatory Notes
The Supreme Lord, Chief of the ‘Nitya Sūrīs’ in spiritual world, having taken possession of the Nāyakī, she identifies herself with His incarnation as Śrī Kṛṣṇa, as set out above. As a little lad, Kṛṣṇa tended the calves, literally played with them, as one of them and when He came of age, He grazed the cows, a vast multitude, like unto the change-over from, ‘Brahmacarya’ (bachelorhood) to the next stage of ‘Grahasta’ (householder).
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.)
3294 உற்றார்கள் எனக்கு இல்லை யாரும் என்னும் * உற்றார்கள் எனக்கு இங்கு எல்லாரும் என்னும் * உற்றார்களைச் செய்வேனும் யானே என்னும் * உற்றார்களை அழிப்பேனும் யானே என்னும் ** உற்றார்களுக்கு உற்றேனும் யானே என்னும் * உற்றார் இலி மாயன் வந்து ஏறக்கொலோ? * உற்றீர்கட்கு என் சொல்லிச் சொல்லுகேன் யான் * உற்று என்னுடைப் பேதை உரைக்கின்றவே? * (7)
3294. What can I possibly explain to you, my kin? My daughter asserts with clarity that she has no relatives, yet everyone is connected to her. She creates and destroys relationships effortlessly, embodying all roles for those who seek her wholeheartedly. It appears she is captivated by the marvelous Lord, whom no one can attain through mere self-effort.
Explanatory Notes
(i) The Lord can be said to have no relations, in the sense that the individual souls either stray away from Him and run after minor deities or those that seek Him are not quite conscious of their true inter-relationship. In any case, none has ever attained Him through self-effort alone, without His co-operative grace.
(ii) All are related to the Lord, as they are
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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.)
yārum — any one; illai — not present; ennum — she said;; ingu — in this world; ellārum — everyone; enakku — for me; uṝārgal̤ — relatives; ennum — she said;; uṝārgal̤ai — to be my relative; seyvĕnum — will make; yānĕ — ī; ennum — she said;; uṝārgal̤ai — those who approached me with ulterior motives; azhippĕnum — cut off my relationship (by bestowing what they ask for [and pushing them away]); yānĕ — ī; ennum — she said;; uṝārgal̤ukku — those who approached me without any ulterior motives; uṝĕnum — all types of relationships; yānĕ — ī am; ennum — she said;; uṝār — no matter how intelligent one is, one who saw him [by his own effort]; ili — not present; māyan — amaśing lord; vandhĕṛak kolŏ — is this how he entered her?; uṝirgatku — for you all who are my relatives; ennudaip pĕdhai — very young daughter of mine; uṝu — seen through her inner vision; uraikkinṛa — the words which are spoken; en — how; solli — tell; soluugĕn — will explain?; uraikkinṛa — explained (as a form of bhagavān in -saṣiva:-); mukkaṇ — three-eyed
3295. My darling speaks so gracefully, likening herself to Mukkaṭpirāṉ (Śiva), who some believe to be the Supreme Lord, Ticaimukaṉ of great renown, the revered devas, their head Indra, along with the renowned sages. Could it be that she is influenced by the illustrious Lord, whose hue resembles the color of clouds?
Explanatory Notes
What the Nāyakī brings out here is that the Supreme Lord is the Internal Controller of all, including Śiva, Ticaimukaṉ (Brahmā), Indra and other celebrities. They just constitute His bodies, in the same way as all other beings and things.
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 — rudhran who is famously known as īṣvaran; yānĕ — is my prakāram (form); ennum — she said;; uraikkinṛa — explained (as in -sabrahmā-); thisai mugan — chathurmukha (four-faced); yānĕ — is my form; ennum — she said;; uraikkinṛa — explained (as bhagavān-s wealth, as in -dhakshādhaya:-); amararum — dhĕvas who are the ten prajāpathis (progenitors); yānĕ — are my forms; ennum — she said;; uraikkinṛa — explained (as in -sĕndhra:-); amarar kŏn — indhra (who is the lord of thirty three crore dhĕvathās); yānĕ — is my form; ennum — she said;; uraikkinṛa — explained (as in -dhĕvarishīṇām cha nāradha:-); munivarum — rishis (sages); yānĕ — are at my disposal; ennum — she said;; uraikkinṛa — explained (in vĕdhānthams as in -neela thŏyatha madhyasthā-); mugil — dark like a black cloud; vaṇṇan — one who is having a form; ĕṛak kolŏ — is this how he has entered her?; uraikkinṛa — who are telling (-tell us- repeatedly); ulagaththīrkku — you who are part of this world; uraikkinṛa — who is not speaking according to the limits of this world; en — my; kŏmal̤am — tender; oṇ — attractive; kodikku — for my daughter who is like a creeper which falls on the ground, when there is no support; ivai — these qualities; en — what; sollugĕn — shall ī say?; kodiya — having cruelty (to torture the badhdha chĕthanas (bound souls) who are bound by their karma); vinai — karma (action- virtue/vice)
3296 கொடிய வினை யாதும் இலனே என்னும் * கொடிய வினை ஆவேனும் யானே என்னும் * கொடிய வினை செய்வேனும் யானே என்னும் * கொடிய வினை தீர்ப்பேனும் யானே என்னும் ** கொடியான் இலங்கை செற்றேனே என்னும் * கொடிய புள் உடையவன் ஏறக்கொலோ? * கொடிய உலகத்தீர்க்கு இவை என் சொல்லுகேன் * கொடியேன் கொடி என் மகள் கோலங்களே? * (9)
3296. What can I possibly tell you, persistent worldlings, about the charming behavior of my daughter, akin to a vine? She claims to distance herself from evil deeds, while those who displease her persist in them. Yet, she is also the one who absolves devotees of their grave sins and transfers them to others. She even reduced the felon's Lanka to ashes. Is she perhaps possessed by the One who carries the formidable bird on His banner?
Explanatory Notes
The sentient and non-sentient beings are the Lord’s bodies. He is thus the ‘Viśeṣya’ or Substance present in all these bodies, known as the ‘Viśeṣaṇa’, the attributes or modes of the Lord. While the attributes undergo transformations, such as growth and decay, enjoyment and misery, the ‘Viśeṣya’ undergoes no changes and is ‘nirvikāra’. While the ‘Jīva’ or the individual
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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.)
yādhum — any; ilan — ī don-t have; ennum — she said;; kodiya vinai — that; āvĕnum — one who becomes; yānĕ — ī am; ennum — she said;; kodiya vinai — engaging them in those karmas; seyvĕnum — make them perform; yānĕ — ī am; ennum — she said;; kodiya vinai — that karma; thīrppĕnum — one who removes for the devotees; yānĕ — ī am; ennum — she said;; kodiyān — the cruel person, rāvaṇa- his; ilangai — lankā; seṝĕn — ī destroyed; ennum — she said;; kodiya — cruel like death (for the enemies of devotees); pul̤ — periya thiruvadi (garudāzhvār); udaiyavan — one who has as vehicle; ĕṛak kolŏ — is this how he entered her?; kodiya — having cruelty (of very much forcing instead of remaining -this cannot be understood by us-); ulagaththīrkku — people of this world; kodiyĕn — experiencing cruelty (of the sins which made me witness my disturbed daughter); en — my; kodi — creeper like very slim girl; magal̤ — daughter-s; kŏlangal̤ — attractive pastimes; ivai — these; en — what; sollugĕn — shall ī say?; kŏlam — enjoyability (in being attractive); kol̤ — having
3297. My daughter claims to embody both the enchanting cuvarkkam and the dreary hell, as well as the spiritual bliss (mōkkam) of the worldly and spiritual realms. She asserts authority over souls inhabiting various bodies and identifies with the Primordial Force, showcasing its extraordinary potential. It seems she might be influenced by the charming cloud-hued Lord. What more can I say to you all gathered here about my daughter, adorned with a beautiful garland in her locks?
Explanatory Notes
(i) The Lord dominates every thing, the Svarga, the Hell and the spiritual world. The gnostic, whose goal is God, attaches little importance to the Svarga, as, in his eyes, it is no better than hell, the one being a golden fetter and the other, an iron fetter. And yet, the worldlings are enamoured of the pleasures of Svarga and perform austere penances for gaining access
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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.)
suvarggamum — svargam (heaven); yānĕ — at my disposal; ennum — she said;; kŏlam — having special features; il — not; naragamum — narakam (hell, which has great sorrow); yānĕ — at my disposal; ennum — she said;; kŏlam — due to distinguished form (of unlimited bliss); thigazh — shining; mŏkkamum — mŏksham [paramapadham, the spiritual realm]; yānĕ — at my disposal; ennum — she said;; kŏlam — these results; kol̤ — putting efforts to attain; uyirgal̤um — creatures; yānĕ — at my disposal; ennum — she said;; kŏlam — controlling all of these through his mind; kol̤ — having; thani — not expecting help from anyone else; mudhal — the supreme causal entity; yānĕ — ī am; ennum — she said;; kŏlam — fresh form, shining lightning and multi #coloured rainbow; kol̤ — having; mugil — cloud like; vaṇṇan — one who is having a form; ĕṛak kolŏ — is this how he entered her?; kŏlam kol̤ — being fixed on -we will not leave until we hear-; ulagaththīrkku — for you all; kŏlam — beauty; thigazh — shining; kŏdhai — having garland; en kūndhalukku — for my daughter who is having locks of hair; en — in what manner it was; sollugĕn — how can ī say?; kūndhal — having distinguished hair (as said in thiruvāimozhi 10.10.2 -vāsam sey pūm kuzhalāl̤-); malar — being infinitely enjoyable due to having been born in the lotus flower
3298 ## கூந்தல் மலர் மங்கைக்கும் மண் மடந்தைக்கும் * குல ஆயர் கொழுந்துக்கும் கேள்வன் தன்னை * வாய்ந்த வழுதி வள நாடன் * மன்னு குருகூர்ச் சடகோபன் குற்றேவல் செய்து ** ஆய்ந்த தமிழ் மாலை * ஆயிரத்துள் இவையும் ஓர் பத்தும் வல்லார் * உலகில் ஏந்து பெரும் செல்வத்தராய்த் * திருமால் அடியார்களைப் பூசிக்க நோற்றார்களே * (11)
3298. Those who deeply understand these ten verses, among the thousand composed by Kurukur Catakopan, honoring the Consort of the lotus-born Lakshmi and the cream of the shepherd clan, will be blessed in this world with immense devotion towards the devotees of Lord Tirumal, ensuring their rightful reverence.
Explanatory Notes
(i) Worship of the Lord’s devotees is even more meritorious than worship of the Lord and it is rendered possible only through the Lord’s special grace. The influx of the Lord’s grace in this regard, is assured to the chanters of this decad.
(ii) Lakṣmī, the unfailing intercessor between Man and God, unleashes her irresistible physical charms on the Lord, when, in His
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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.)
mangaikkum — for lakshmi (who is ever youthful); maṇ madandhaikkum — for ṣrī bhūmip pirātti (who is as distinguished in her beauty etc as ṣrī mahālakshmi); kulam — having high family heritage; āyar — for cowherd clan; kozhundhukkum — for nappinnaip pirātti (who is like a crown jewel); kĕl̤van thannai — towards sarvĕṣvaran who is very dear; vāyndha — due to overwhelming emotions, having attained the mood of bhagavān; vazhudhi val̤a nādan — leader of vazhudhi val̤a nādu (region covering āzhvārthirunagari); mannu — firmly placed; kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār; kuṝĕval — as confidential service; seydhu — performed; āyndha — spoken after analysis; thamizh mālai — garland in thamizh; āyiraththul̤ — among the thousand pāsurams; ivaiyum oru paththum — this distinguished decad which is hailed as -what a decad is this!-; vallār — those who can meditate upon (with the same emotions); ulagil — in this world; ĕndhu — to be held high; perum selvaththarāy — having the great wealth of ṣrīvaishṇavaṣrī; thirumāl — for sarvĕṣvaran who is ṣriya:pathi (lord of ṣrī mahālakshmi); adiyārgal̤ai — bhāgavathas who are servitors; pūsikka — to worship; nŏṝārgal̤ — fortunate to do.; nŏṝa — performed to attain the result; nŏnbu — karma yŏgam