Not having got what he sought, Āzhvār puts forth his incapacity to seek another refuge and speaks with Ārāvamudhan about his endless love - (ஆரா அமுதே)*
Vānamāmalai Perumāl too chose not to grace Āzhvār with His presence. “Maybe Bhagavān thought to grace me with His presence in ThirukkudaNthai…” so speculating Āzhvār reached ThirukkudaNthai divyadesam. “Just like how Krishna conversed with Akroorar, Bhagavān will come to me”, Āzhvār thinks with certainty. Bhagavān did not come; heartbroken Āzhvār laments,
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வானமாமலைப் பெருமாளும் ஆழ்வாருக்கு முகம் காட்டவில்லை. “ஒரு வேளை திருக்குடந்தையிலே ஸேவை ஸாதிக்கலாம் என்று பகவான் நினைத்திருக்கக்கூடும்” என்று எண்ணிய ஆழ்வார் திருக்குடந்தையிலே சென்று புகுந்தார்; “கண்ணன் அக்ரூரரோடு உரையாடியதுபோல், பகவானும் நம்மிடம் வருவான்” என்று நினைத்தார். வரவில்லை;
3310. Oh, inexhaustible Nectar, Your captivating form mesmerizes me and melts my being. In Tirukkuṭantai, the lush land with its invigorating climate, abundant paddy fields, and ample water, I have beheld You reclining, my Lord, surpassing all sweetness.
Explanatory Notes
(i) This decad which opens by addressing the Lord as ‘non-satiate Nectar’, has always had a special fascination for the great Ācāryas of yore. The Supreme Lord is an inexhaustible fountain of bliss and it was but meet that Nammāḻvār addressed the Lord at Tirukkuṭantai as above. All the same, this appellation sounded unique unto one Lōkaśāraṅga mahāmuni who lived in North
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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.)
amudhĕ — being eternally enjoyable; adiyĕn — my (me who were captivated by such enjoyability); udalam — body; ninpāl — towards you; anbāyĕ — having love as the mood/form; nīrāy — losing firmness to become watery; alaindhu — agitated (and not being steady); karaiya — to dissolve; urukkuginṛa — making it melt; nedumālĕ — ŏh one who is having infinitely enjoyable greatness!; sīr — by weight; ār — abundance; sennel — paddy crops; kavari vīsum — appearing like fans swaying; sezhu — rich; nīr — having water; thirukkudandhai — in thirukkudandhai; ĕr — beauty; ār — abundance; kŏlam — decoration; thigazha — shining; kidandhāy — resting;; kaṇdĕn — enjoyed by seeing with my own eyes.; emmānĕ — being my lord (to have my activities at your disposal); en — for me to acquire sathva guṇam (goodness)
3311. You, the faultless One, made me Your servant, oh, delightful Lord, assuming any form as You wish. In Tirukkuṭantai, large red lotus flowers bloom everywhere, yet You lie with Your lotus eyes closed. How can I bear this?
Explanatory Notes
The Āzhvār sees the red lotus flowers in full bloom in the ponds of Tirukkuṭantai. But the lotus-eyed Lord doesn’t open His eyes yet and greet the Āzhvār with sweet glances. This is more than the Āzhvār can bear. The Saint would expect quite a lot of favours from the Lord besides those already heaped on him. Although the Lord, in His iconic Form, does not, as a rule, open
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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.)
vel̤l̤ai — very pure; mūrththi — having a form; ennai — to ensure that ī don-t lose my existence; āl̤vānĕ — one who lets me enjoy him; e — in all species (such as dhĕva (celestial), manushya (human), thiryak (animal) and sthāvara (plant), for the sake of his devotees); mā — great; uruvum — incarnations; vĕṇdum āṝāl — out of desire; āvāy — one who assumes; ezhil — with the beauty in those forms, capturing the hearts as said in -pumsām dhrushti chiththāpahāriṇām-; ĕṛĕ — appears majestic; sem — reddish; mā — big; kamalam — lotus flowers; sezhu — abundance; nīrmisai — on the water; kaṇ — everywhere; malarum — blossoming; thirukkudandhai — in thirukkudandhai; a — that; mā — distinguished; malar — lotus flower like; kaṇ — divine eyes; val̤argiṇrānĕ — oh one who is resting [with your closed eyes]!; nān — ī; en — what; seygĕn — shall ī do?; nān — ī (who have no control over my doership); en — what activity
3312 என் நான் செய்கேன்? * யாரே களைகண்? * என்னை என் செய்கின்றாய்? * உன்னால் அல்லால் யாவராலும் * ஒன்றும் குறை வேண்டேன் ** கன் ஆர் மதிள் சூழ் குடந்தைக் கிடந்தாய் * அடியேன் அரு வாழ்நாள் * செல் நாள் எந் நாள்? அந் நாள் * உன தாள் பிடித்தே செலக்காணே (3)
3312. Oh, Lord, who rests in Kuṭantai, surrounded by skillfully crafted walls, what can I do and who shall be my protector? What plans do You have for me? I desire nothing but to cling to Your feet for as long as I live.
Explanatory Notes
Finding the Lord unmoved by his ardent entreaties, the Āzhvār apprehends that the Lord expects him to fall back on other means and, therefore, puts the Lord the triple questions spelt out in lines 2 and 3 of this stanza. In essence, the Āzhvār asks the Lord whether He expects him to fend for himself or run after some one else seeking protection, or He would do the job
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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 — shall do;; kal̤aikaṇ — protector; yār — who?; ennai — me (who am incapable); en seyginṛāy — what are you planning to do? (are you planning to engage me in difficult upāyams (means)? or are you considering to accept responsibility for me?); unnāl allāl — other than you (who are protector of all, apt and capable); yāvarālum — anyone else (who is not a protector, inapt and incapable); onṛu — anything; kuṛaiyum — desire; vĕṇdĕn — ī will not pray;; kan — firmness; ār — abundant; madhil̤ — fort; sūzh — surrounded; kudandhai — in thirukkudandhai; kidandhāy — ŏh one who is mercifully resting!; adiyĕn — ī who am your servitor; aru — āthmā; vāzh — uplifting; nāl̤ — time; sel — happening; nāl̤ — day; e — how many; nāl̤ — days; annāl̤ — those days; una — your; thāl̤ — divine feet; pidiththĕ — holding on; sela — to be; kāṇ — kindly see to it.; sela — to go further; kāṇgiṛpār — those who have the ability to see
3313 செலக் காண்கிற்பார் காணும் அளவும் * செல்லும் கீர்த்தியாய் * உலப்பு இலானே எல்லா உலகும் உடைய * ஒரு மூர்த்தி ** நலத்தால் மிக்கார் குடந்தைக் கிடந்தாய் * உன்னைக் காண்பான் நான் அலப்பு ஆய் * ஆகாசத்தை நோக்கி அழுவன் தொழுவனே * (4)
3313. You, unmatched Lord of all realms, possess auspicious qualities that reach beyond sight and comprehension. To gaze upon You lying in Kuṭantai, where devout souls reside, I raise my eyes to the heavens, shedding tears, and bowing in reverence.
Explanatory Notes
The Āzhvār does not seek out the Lord in spiritual world or in the Milky-ocean but the One in nearby Tirukkuṭantai. Seeing the Lord connotes not merely seeing His Form, as others do, but conversing with and embracing Him. The Āzhvār is gazing at the sky, hoping that the Lord would drop down, from above, as He did, to rescue Gajendra, the elephant in distress. The Āzhvār weeps like a child and worships like elders.
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.)
kāṇum al̤avum — as far as they can see; sellum — having greatness of going beyond the reach; kīrththiyāy — one who is having qualities, wealth etc; ulappu — end; ilānĕ — one without having; ellā ulagum — all of the world; udaiya — having at his service; oru — distinguished; mūrththi — having a form, which is the goal; nalaththār mikkār — of those who have great love towards you; kudandhai — in thirukkudandhai; kidandhāy — ŏh one who is resting (for their enjoyment)!; unnai — you (who is greater than all, yet easily accessible for all); nān — ī (who am very determined); kāṇbān — to see and enjoy as desired; alappāy — grieved; ākāsaththai — the sky (from where you can descend); nŏkki — looking at; azhuvan — crying out like those who have great devotion; thozhuvan — worshipping you (like those who have surrendered to you).; azhuvan — (due to being bewildered) cry; thozhuvan — (due to having clarity) worship
3314. My Lord, with red lotus-eyes, you rest in Kuṭantai, lush and fertile. I cry, worship, sing, dance, and talk shyly, burdened by heavy sins. I search for You in all directions, longing to reach Your feet. Please orchestrate the means for me to attain You.
Explanatory Notes
(i) The Āzhvār says that he has tried all methods at his disposal to induce the Lord’s response, but in vain. The young ones cry out their needs and get them while the knowledgeable elders achieve their purpose through worship; the Āzhvār has tried both these methods. It is now up to the Lord to take him on to His feet.
(ii) The sins, referred to here, connote the Āzhvār’s God-love remaining unreciprocated by the Lord.
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.)
ādi — dance; kāṇban — see; pādi — (being overwhelmed with [emperumān-s] qualities) sing; alaṝuvan — (due to grief) blabber; thazhu — embracing me; val vinaiyāl — this powerful sin of love; pakkam — directions (from where he can arrive); nŏkki — look; nāṇi — feeling ashamed (due to not retaining the true nature [having done all of these] and not attaining the desire [of emperumān-s arrival]); kavizhndhiruppan — hang my head down;; sezhu — abundant; oṇ — attractive; pazhanam — having water rich fields; kudandhai — in thirukkudandhai; kidandhāy — resting there (for the sake of your devotees); sem — reddish; thāmarai — lotus flower like; kaṇṇā — oh one who is having divine eyes!; thozhuvanĕnai — (due to lacking any other refuge) ī who am very needy [of your protection]; un — (you who are apt) your; thāl̤ — (enjoyable) divine feet; sĕrum vagai — to reach; (nīyĕ) sūzh kaṇdāy — find out the appropriate means.; vāzh — due to enriched living (of experiencing bhagavān); thol — natural
3315. In Kuṭantai, renowned since ancient times, oh Chief of Nithyasuris, you are like the sweet melody from a lyre, delightful as nectar, the ultimate destination of all knowledge, majestic like a lion and a bull combined. Though I am aware of this, I find myself buried in worldly concerns. How long can I remain separated from You? I implore You to remove my ancient sins and graciously welcome me into your divine abode.
Explanatory Notes
The Lord is unto the Āzhvār, the sum total of all things delicious, and he prays that the Lord should cut out the sins of one so deeply absorbed in Him, even as He did in the case of the chaste ones worshipping Him in Tirukkuṭantai. The ultimate aim of knowledge is to secure happiness and; the Lord is happiness itself.
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.)
pugazhār — of those who are having glories; kudandhai — in thirukkudandhai; kidandhāy — mercifully resting (to be enjoyed by them); vānŏr — for nithyasūris; kŏmānĕ — being the controller (and enjoyed by them); yāzhin — the musical instrument yāzh (an ancient string instrument, which is unlike the throat which may not function well at times); isaiyĕ — like the tune (enjoyable to the ears); amudhĕ — like the eternally enjoyable nectar, one who is enjoyable to the tongue through sthuthis (praising songs) etc.; aṛivin payanĕ — being enjoyable to the mind, since you are the result of knowledge; ariyĕṛĕ — like the best among the lions, one who is great and hence cannot be comprehended; (nān) un — (ī) your; adi — divine feet; sĕrum — to reach and exist exclusively for you; ūzh — ancient aspect; kaṇdirundhĕ — having seen; thūrā — difficult to fill; kuzhi — the pit of inappropriate desires; thūrththu — dug (through inappropriate pleasures); enai — how many; nāl̤ — days; aganṛu — being separate; iruppan — can ī exist; en — my; thol vinaiyai — ancient sins; aṛuththu — sever; unnadi sĕrumpadi — to reach your divine feet which is apt for my true nature; sūzhkaṇdāy — mercifully do it.; ariyĕṛĕ — one who is appearing majestic due to his uncontrollable independence; am — attractive
3316 அரிஏறே என் அம் பொன் சுடரே * செங்கண் கரு முகிலே! * எரி ஏய் பவளக் குன்றே! * நால் தோள் எந்தாய் உனது அருளே ** பிரியா அடிமை என்னைக் கொண்டாய் * குடந்தைத் திருமாலே * தரியேன் இனி உன் சரணம் தந்து * என் சன்மம் களையாயே (7)
3316 arieṟe ĕṉ am pŏṉ cuṭare * cĕṅkaṇ karu mukile! * ĕri ey paval̤ak kuṉṟe! * nāl tol̤ ĕntāy uṉatu arul̤e ** piriyā aṭimai ĕṉṉaik kŏṇṭāy * kuṭantait tirumāle * tariyeṉ iṉi uṉ caraṇam tantu * ĕṉ caṉmam kal̤aiyāye (7)
3316. Oh, my Lord with broad shoulders, resembling a radiant coral mountain, adorned with a golden beam, and possessing captivating red eyes, like a majestic blue mountain. By Your grace, You have welcomed me into Your service. Oh, revered Sire, residing in Kuṭantai, I can no longer bear to be apart from You. I beseech You to sever this mortal frame and bless me with the proximity of Your divine feet.
Explanatory Notes
The Āzhvār‘s complaint is that, even after having induced in him God-love of such a high order, the Lord has kept him in this material body, instead of lifting him up to His feet. In nearby Kuṭantai, the Lord and His Divine Consort are gracing the votaries, enlisting them in Divine Service. Is it not odd that the Āzhvār should languish like a child, dying of hunger, right
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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.)
pon — like gold; sudar — radiance in his form; en — one who let me enjoy; sem — reddish; kaṇ — having divine eyes; karu mugilĕ — having dark cloud like form which is the abode for previously explained radiance; eriyĕ — reddish like fire; paval̤ak kunṛĕ — having a tall firm form like that of a pearl mountain; nāl thŏl̤ — manifesting four shoulders along with that form; endhāy — being my lord who accepted me as his servant; unadhu — your; arul̤ — mercy; piriyā — to never separate; adimai — services through speech etc; (ennai) koṇdāy — accepted (me), and as the recipient of such service; kudandhai — in thirukkudandhai; thirumālĕ — oh one who appeared along with lakshmī!; ini — after (you being the benefactor along with pirātti); thariyĕn — will not remain relaxed.; un — your; saraṇam — charaṇam, the divine feet; thandhu — bestow; en — my; sanmam — connection with this body; kal̤aivāy — eliminate with the traces.; thunbam — sorrow (of not enjoying you); kal̤aivāy — eliminate
3317. My marvelous Lord, resting in Kuṭantai, as my weary body reaches its end, bless me to remain steadfast at Your feet, oh wielder of the lovely discus with its curved mouth! Let me not loosen my grip on Your feet; whether or not You alleviate my sorrows, there is no refuge for me other than You.
Explanatory Notes
(i) The ‘Prapanna’, pursuing the path of loving surrender to the Lord’s spontaneous grace, has to invoke the Lord’s grace as the sole saviour, for deliverance from all ills and evils; he shall not knock at any door other than His, whatever be the provocation. Whether the Lord fulfils His part of the obligation or not. the Āzhvār will not budge from his avowed stand.
(ii)
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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.)
kal̤iyādhozhivāy — not eliminate; kal̤aikaṇ — eliminator of sorrows; maṝu — any other; ilĕn — not having;; val̤ai — round; vāy — having mouth; nĕmi — divine chakra; padaiyāy — one who is having as weapon; kudandhai — in thirukkudandhai; kidandha — mercifully resting; māmāyā — oh one who is very amaśingly beautiful!; udalam — body; thal̤arā — weakened; enadhu — my; āvi — prāṇa (life); sarindhu — becomes shaken; pŏm pŏdhu — the final stage of leaving the body arrives; il̤aiyādhu — without losing the mental strength; una — your; thāl̤ — divine feet; orunga — in a singular manner (as upāyam (means) and upĕyam (goal)); pidiththu — holding on; pŏdha — to conduct; nīyĕ — you only; isai — allow.; ennai — me (who have turned away from you since time immemorial); isaiviththu — to accept (my true nature of being your servitor)
3318 இசைவித்து என்னை உன் தாள் இணைக்கீழ் * இருத்தும் அம்மானே * அசைவு இல் அமரர் தலைவர் தலைவா * ஆதிப் பெரு மூர்த்தி ** திசை வில் வீசும் செழு மா மணிகள் சேரும் * திருக்குடந்தை * அசைவு இல் உலகம் பரவக் கிடந்தாய் * காண வாராயே (9)
3318. Oh, Supreme Chief of the eternal Nithyasuris in SriVaikuntam! Oh, primordial Lord, I wandered far from Your presence, but You, as my Father, instilled in me the longing for Your divine feet. You abide incessantly in Tirukkuṭantai, where precious gems gather, and You are revered by the entire world. Please descend, my Lord, so that I may behold You.
Explanatory Notes
(i) It is all due to the Lord’s grace and age-long effort that the straying individual is brought round and made to submit to the Lord’s protection, giving up all notions of self-ownership and self-protection. Having generated in the Āzhvār God-love of such great magnitude, the Lord should naturally follow it up by obliging Him with His presence. Having seen the Lord in
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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.)
un — your; thāl̤ iṇaik kīzh — at divine feet, with the knowledge of them being both the means and the goal; iruththum — placing (me to exist exclusively for you); ammānĕ — being the lord; asaivu — disturbance; il — not having; amarar — nithyasūris [eternal residents of paramapadham]; thalaivar — leaders such as anantha [ādhiṣĕshan] , garuda, vishvaksĕna et al; thalaivā — being the leader; ādhi — being the cause for everything; peru — greater than all; mūrththi — having a form; thisai — in all directions; vil — radiance; vīsum — spreading; sezhu — attractive; mā — most expensive; maṇigal̤ — precious gems; sĕrum — reaching; thirukkudandhai — in thirukkudandhai; asaivu — shakiness due to doubt of difficulty [in attaining him]; il — being removed; ulagam — world; parava — to praise; kidandhāy — oh one who is mercifully resting; kāṇa — to see (your beauty in walking posture); vārāy — should come.; vārā — instead of walking towards us with your beautiful form to be seen by the eyes and enjoyed; aruvāy — without a [physical] form
3319. My wondrous Lord, Your celestial form resides formless in my mind, sweetening it, but Your irresistible and insatiable form, You refuse to reveal to me; sins beyond remedy, You have destroyed, binding me as Your vassal. Oh Lord, reigning over Tirukkuṭantai, should I still suffer even as Your loyal servant?
Explanatory Notes
(i) The Āzhvār who was fondly hoping to enjoy the resplendent form of the Lord enshrined at Tirukkuṭantai, feels frustrated, as the Lord didn’t come up to him and reveal His alluring Form, insatiable. The Āzhvār, therefore, asks the Lord whether He intends that he should knock at many more pilgrim centres.
(ii) When the Āzhvār addressed the Lord as ‘Insatiable Nectar’, it is not a mere vocal exercise; it goes right to the interior of his heart and sweetens it.
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.)
varum — appearing inside me; en māyā — revealing your amaśing qualities; māyā — free from decay and destruction; mūrththiyāy — having eternal auspicious form; ārā — unsatiated even after enjoying; amudhāy — being enjoyable like nectar; adiyĕn — me who am your servitor, my; āvi — the abode of my soul; agam — inside the heart; thiththippāy — one who triggers great taste; thīrā — inexhaustible; vinaigal̤ — sins; thīra — to destroy; ennai — me; āṇdāy — who accepted my service by speech; thirukkudandhai — thirukkudandhai; ūrāy — one who is having it as your distinguished abode and being present there; unakku — for you (who has such saulabhyam (easy accessibility) and saundharyam (beauty)); āl̤ pattum — though being your servant; adiyĕn — ī who am existing exclusively for you and have no other refuge; innam — still, in future; uzhalvĕnŏ — should ī suffer with no interaction with you as desired?; uzhalai — resembling collection of wooden bars; enbu — having bones
3320. Those who deeply understand these ten songs, among the thousand melodious verses crafted by Kurukur Catakopan, who sought refuge at the feet of the Lord who sucked the life out of the demoness Putana's breast, will be adored as the doe-eyed maidens adore their beloved ones.
Explanatory Notes
This end-stanza reveals that those who learn this decad throughly, will unto the Lord’s devotees be as dear as the erotic lovers are unto their suitors. The doe-eyed damsels, obviously, refer to the Apsarās in spiritual world, beyond the mischief of sensuality. The Āzhvār’s intention could only be as explained above, as he is not the one to hark back to the domain of sensual
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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.)
pĕychchi — demoniac lady; mulaiyūdu — through her bosom; aval̤ai — her; uyir uṇdān — krishṇa sucked her life and eliminated the enemy/hurdle, his; avai — those which were revealed to āzhvār as means; kazhalgal̤ĕ — divine feet only; saraṇāga — means to fulfil the desire; koṇda — considered; kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār; kuzhalil — more than the flute which is the source for the sound and tune; maliya — having more sweetness; sonna — mercifully spoken; ŏr — distinguished; āyiraththul̤ — among the thousand pāsurams; ip paththum — this decad; mazhalai — their childishness, ignorance; thīra — to be rid of; vallār — those who can recite with the same emotion as āzhvār; mānĕy — like a deer; nŏkkiyarkku — those having eyes, i.e., divine celestial damsels who have beautiful moon like face; kāmar — will be cared by, while doing brahmālankāram [when the liberated soul reaches paramapadham, many beautiful divine damsels will decorate the liberated soul before bringing that soul to bhagavān]. ṭhis is also explained as- just as damsels would desire for their beloved, such devotees who recite this decad will be desired by ṣrīvaishṇavas.; mān — deer-s eyes; ĕy — matching