Āzhvār contemplates, “For the sole purpose that everyone should come and pay obeisance to receive His blessings, emprumAn has descended from Vaikuntam to stand on the ThiruvEnkatam hill.” With this thought, Āzhvār approaches pirātti first and then surrenders at the divine feet of ThiruvEnkatamudaiyān.
In his sacred introduction, the venerable
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“எம்பெருமான், தன்னை எல்லோரும் வந்தடைந்து ஸேவித்துப் பயன் பெறவேண்டும் என்பதற்காகவே வைகுந்தத்திலிருந்து வந்து திருவேங்கடமலையில் நிற்கிறான்” என்பதை நினைத்து, பிராட்டியை முன்னிட்டுக்கொண்டு, ஆழ்வார் திருவேங்கடமுடையானைச் சரணடைகிறார்.
ஆறாம் பத்து -பத்தாம் திருவாய் மொழி -உலகமுண்ட -பிரவேசம்
3442 ## உலகம் உண்ட பெருவாயா * உலப்பு இல் கீர்த்தி அம்மானே * நிலவும் சுடர் சூழ் ஒளி மூர்த்தி * நெடியாய் அடியேன் ஆர் உயிரே ** திலதம் உலகுக்கு ஆய் நின்ற * திருவேங்கடத்து எம் பெருமானே * குல தொல் அடியேன் உன பாதம் * கூடும் ஆறு கூறாயே (1)
3442. My Lord at Tiruvēṅkaṭam, with the bright vermilion mark adorning the face of the cosmos! Your mammoth mouth once swallowed the entire Universe, gaining unparalleled fame upon its retrieval. Your supernal form, resplendent and supreme, is dearest to me, Your humble vassal from generations. I invoke Your grace with utmost veneration to attain Your divine feet.
Explanatory Notes
(i) The Āzhvār prays that he should be enabled to enjoy the beatific bliss, in close proximity to the Lord at Tiruvēṅkaṭam. The Āzhvār’s grief, in not being able to get at the Lord’s feet, calls for the same attention on His part, as the great deluge when He did sustain all the worlds, with their contents, inside His stomach. All that fame, He derived by that great gesture,
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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 — having great eagerness (more than the world which is to be protected); vāyā — having divine lips/mouth which is the tool to protect; ulappu — end; il — not having; kīrththi — glory (of all auspicious qualities such as gyāna, ṣakthi etc); ammānĕ — being the one with natural lordship; nilavum sudar sūzh — revealing the complete radiance of natural beauty etc; ol̤i — filled with divine splendour; mūrththi — being with divine form; nediyāy — having unbounded glory (for the aforementioned nature, form, qualities and activities); adiyĕn — for me (who is at your disposal); ār uyirĕ — being my perfectly complete vital air; ulagukku — for the whole world; thiladham — like a thilak which is applied on the forehead in the form of ūrdhvapuṇdram (upwards pointing symbol); āy — being; ninṛa — (firmly) stood; thiruvĕngadaththu — on thirumalā; em — to me; perumānĕ — ŏh one who stood revealing your lordship!; kulam — coming in famous lineage; thol — ancient; adiyĕn — ī (servitor); un — (lord, protector and enjoyable) your; pādham — divine feet; kūdum — attaining; āṛu — means; kūṛāy — mercifully tell!; kodu — being cruel; val — very strong
3443. Oh, Supreme Lord, dwelling in Tiruvēṅkaṭam, where fiery-red lotus blooms adorn the cloddy ponds! With Your effulgent discus held high in Your right hand, You vanquished hordes of monstrous Rākṣasas, cutting, burning, and razing them to the ground. I beseech Your sweet grace, O boundless in love, to enable me to attain Your divine feet.
Explanatory Notes
(i) The Āzhvār prays unto the Lord holding the discus, the great destroyer of all enemies, to destroy his enemies also and take him unto His lovely feet, so that His stay on mount Tiruvēṅkaṭam could indeed be fruitful.
(ii) The Āzhvār’s God-love is an inexhaustible fountain which won’t dry up even if the ponds in Tiruvēṅkaṭam went dry; that is because all that knowledge, which blossomed into intellectual love of God, was dowered on him by the Lord Himself. (1-1-1).
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.)
asurar — demons; kulam — group; ellām — all; kūṛu āy — to be cut into many pieces; nīṛu āy — to turn into dust; nilan āgi — while being flattened; sīṛā — showing anger; eriyum — shining; thiru — having the wealth of valour; nĕmi — thiruvāzhi, divine chakra (divine disc); valavā — being the omnipotent who can control; dheyvam — for nithyasūris; kŏmānĕ — being the lord; sĕṛu — by mud (for the lotus to stay in); ār — filled; sunai — pond; thāmarai — reddish lotus; sem — reddish; thī — acquiring the complexion of fire; malarum — blossoming; thiruvĕngdaththānĕ — ŏh one who is residing in thirumalā!; āṛā — ever endless; anbu — love; il — having; adiyĕn — ī, who am a servitor; un — your; adi — divine feet; sĕr vaṇṇam — to reach; arul̤āy — kindly bless; vaṇṇam — complexion; marul̤ — madness
3444 வண்ணம் அருள் கொள் அணி மேக வண்ணா * மாய அம்மானே * எண்ணம் புகுந்து தித்திக்கும் அமுதே * இமையோர் அதிபதியே ** தெள் நல் அருவி மணி பொன் முத்து அலைக்கும் * திருவேங்கடத்தானே * அண்ணலே உன் அடி சேர * அடியேற்கு ஆஆ என்னாயே (3)
3444. Oh, Lord of Celestials, radiant in Tiruvēṅkaṭam, where the cascades flow clear and lovely, bringing forth rubies, gold, and pearls in abundance. You, my cloud-hued Sire, are the embodiment of grace and wondrous traits. As You enter, You sweeten my heart. Have mercy on me and grant me the attainment of Your feet, my Master!
Explanatory Notes
The Lord at Tiruvēṅkaṭam is the very embodiment of grace; He, who imparted unalloyed knowledge to the Āzhvār, resulting in his single-minded devotion to the Lord, should also help him to attain His feet. This is the humble submission of the Āzhvār.
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.)
kol̤ — to cause; aṇi — having beauty; mĕgam — like cloud; vaṇṇā — having form; māyam — with amaśing qualities; ammānĕ — being greater than all; eṇṇam — in the heart; pugundhu — entered; thiththikkum — being sweet; amudhĕ — being nectar; imaiyŏr — letting nithyasūris enjoy; adhipadhiyĕ — [adhipathi] having supremacy; thel̤ — having clarity; nal — attractive; aruvi — waterfalls; maṇi — gemstones; pon — gold; muththu — pearl; alaikkum — toss around; thiruvĕngadaththānĕ — being present in thirumalā; aṇṇalĕ — ŏh one who effortlessly manifesting your lordship!; un — your; adi — apt, divine feet; sĕra — to reach; adiyŏrkku — for us, the servitors; ā ā — alas! alas! [taking pity on us]; ennāy — you should manifest your mercy; ulagaththai — world; ā ā — alas! alas! [taking pity]
3445 ஆஆ என்னாது உலகத்தை அலைக்கும் * அசுரர் வாழ் நாள்மேல் * தீ வாய் வாளி மழை பொழிந்த சிலையா * திரு மா மகள் கேள்வா தேவா ** சுரர்கள் முனிக்கணங்கள் விரும்பும் * திருவேங்கடத்தானே * பூ ஆர் கழல்கள் அருவினையேன் * பொருந்துமாறு புணராயே (4)
3445. Oh, Divine Spouse of Tirumāmakaḻ, dwelling in Tiruvēṅkaṭam, revered by sages and Nithyasuris. In Your strength, arrows spit fire. You, the great Archer, showered upon the unrelenting Acurar. Teach this humble sinner how to attain Your radiant feet, my Sanctum.
Explanatory Notes
(i) The Āzhvār tells the Lord that none of the means, outlined in the Śāstras for attaining His feet, has been of any avail to him and that He should, therefore, teach him yet another way, implying thereby that, for him, the Lord should at once be the ‘Means’ and the ‘End’, the path and the goal.
A disciple of Nañcīyar caused him great mental pain by questioning 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.)
ennādhu — not showing mercy; alaikkum — those who torment; asurar — demons; vāṇāl̤ mĕl — on life; thīvāy — fire-faced; vāl̤i — arrows; mazhai — like rain; pozhindha — shooting; silaiyā — oh one who is having ṣrī ṣārnga bow; thiru mā magal̤ — for lakshmi who is being the valourous consort and who is pleased after his eliminating such enemies; kĕl̤vā — being the aptly beautiful consort; dhĕvā — shining due to that; surargal̤ — dhĕvas (celestial beings); muni — rishis (sages); kaṇangal̤ — groups; virumbum — to be desired; thiruvĕngadaththānĕ — ŏh one who resides in thirumalā!; pū — by flowers (offered by groups of celestial beings and sages); ār — filled; kazhalgal̤ — divine feet; aru — unconquerable; vinaiyĕn — ī, who am having sins; porundhum — to reach; āṛu — means; puṇarāy — mercifully teach me.; puṇarā ninṛa — standing as a collection; maram — marāmarams (ebony trees)
3446 புணரா நின்ற மரம் ஏழ் * அன்று எய்த ஒரு வில் வலவா ஓ * புணர் ஏய் நின்ற மரம் இரண்டின் * நடுவே போன முதல்வா ஓ ** திணர் ஆர் மேகம் எனக் களிறு சேரும் * திருவேங்கடத்தானே * திணர் ஆர் சார்ங்கத்து உன பாதம் * சேர்வது அடியேன் எந்நாளே? (5)
3446. You're the special Archer, shooting arrows through clustered Sal trees. The Primate Who crawled between twin trees, now in Tiruvēṅkaṭam where elephants gather like clouds. My Lord, strong with the bow. When will I reach Your feet?
Explanatory Notes
(i) The Lord would appear to have told the Āzhvār that He was surely taking him to His abode in spiritual world; the expectant Āzhvār is, however, not satisfied with a general assurance of this kind and insists that a date be set for the consummation.
(ii) It can be both ways, namely, elephants gathering like clouds and clouds gathering like elephants, in that holy
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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.)
ĕzh — seven; anṛu — on that day (when sugrīva mahārāja doubted ṣrī rāmas ability); eydha — shot (to instill faith in him); oru vil valavā — being the unique archer; puṇar — togetherness; ĕy — to fit well; ninṛa — standing; maram iraṇdin — two trees; naduvĕ — in between; pŏna — crawled; mudhalvā — being the primary cause of the universe; thiṇar — density; ār — abundance; mĕgam — clouds; ena — to say; kal̤iṛu — elephants; sĕrum — residing together; thiruvĕngadaththānĕ — one who is present in thirumalā!; thiṇar — greatness (of filling the hands which hold on); ār — having; sārngam — ṣrī sārnga bow; una — your; pādham — divine feet; adiyĕn — ī who am a servitor (being captivated by your valorous history); sĕrvadhu — reaching; ennāl̤ — when?; ŏ — revealing the agony of not uniting yet.; maṇ — all worlds indicated by earth; al̤andha — measured and mingled with everyone, having overwhelming simplicity
3447 எந்நாளே நாம் மண் அளந்த * இணைத் தாமரைகள் காண்பதற்கு என்று * எந்நாளும் நின்று இமையோர்கள் ஏத்தி * இறைஞ்சி இனம் இனமாய் ** மெய்ந் நா மனத்தால் வழிபாடு செய்யும் * திருவேங்கடத்தானே * மெய்ந் நான் எய்தி எந் நாள் * உன் அடிக்கண் அடியேன் மேவுவதே? (6)
3447. Enshrined in Tiruvēṅkaṭam, where groups of Nithyasuris wait reverently, day after day, to worship Your lotus feet, the pair that spanned the Universe. They meditate on You by word, deed, and thought. Oh, Lord! When will this humble servant truly attain Your feet?
Explanatory Notes
There was indeed no need for the Lord to set a date for His union with the Āzhvār, as desired by him, in the preceding song; he could very well enjoy that bliss, right here, at Tiruvēṅkaṭam, where even ‘Nitya Sūrīs’ come down from spiritual world and worship. And so, he would not like to miss that bliss, near at hand.
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.)
3448. You are the Nectar, enjoyed by this humble servant. Oh, Lord of Nithyasuris. On Your banner, Garuḍa burns the enemies' troubles, for deep woes, You are the remedy. Oh, Lord of Tiruvēṅkaṭam, Your lips so enticing like ripe fruit, I eagerly await; my impatience is rising. With no delay, not a moment to tolerate, in worshipping Your feet, though I lack any special rites to complete.
Explanatory Notes
(i) It is the insatiable Nectar, deeply imbedded in the mind of the Āzhvār, that he hastens to behold physically. All this flutter, on his part, is not because of any misgiving regarding the attainment of the goal but because of his inability to brook the delay in getting at it, overwhelmed by its grandeur.
(ii) ‘The Nectar by this vassal enjoyed’, is yet another addition
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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.)
amarginṛa — to experience eternally; amudhĕ — eternally enjoyable; imaiyŏr — for them (nithyasūris); adhipadhiyĕ — [adhipathi] having the supremacy to control them; adu — being the one who eliminates the enemies of devotees; pul̤ — periya thiruvadi (garudāzhwān); kodiyā — as flag; udaiyānĕ — one who is having; kŏlam — having beauty etc which increase such enjoyability; kani — reddish like a ripened fruit; vāy — having beautiful lips; perumānĕ — having greatness of unlimited enjoyability; sedi — like bush; ār — dense; vinaigal̤ — sins; thīr — to eliminate; marundhĕ — being the best medicine; thiruvĕngadaththu — residing on thirumalā; em — me; perumānĕ — oh one who accepted as servitor!; una — your; pādham — divine feet; kāṇa — to see; nŏlādhu — without any effort; nodi — a fraction; ār — of; pozhudhu — moment; āṝĕn — cannot bear.; una — your; pādham — divine feet
3449. My Lord, residing in Tiruvēṅkaṭam, the revered blue-necked Sire (Śiva) of acute intelligence, and Nāṉmukaṉ, with consummate knowledge, along with Intiraṉ, declare the inadequacy of their equipment to worship Your feet. With their enchanting consorts, they eagerly serve You. I pray for Your appearance before this dependent, as Kaṇṇaṉ did before His dear parents.
Explanatory Notes
Apprehending the possibility of the Lord keeping aloof, in view of the inadequacy, rather, absence of any equipment, worth the name, in the Āzhvār, referred to by him already, in the preceding song, he now claims parity, in this regard, with those in the higher echelons. Even the Celestials, at the top, suffer from inadequacy in this respect, despite their massive 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.)
kāṇa — to see; nŏlādhu — without pursuing any means; āṝĕn — ī am not able to bear; enṛu — saying this; nuṇ uṇarvil — since he is omniscient, being able to see subtle things; neela — black colour; ār — fully; kaṇdam — having throat; ammānum — rudhra, who became important one in the universe due to that; niṛai — being the father of such rudhra, and having complete knowledge to create etc; nānmuganum — four-headed brahmā; indhiranum — indhra who has the wealth of three worlds (bhū:, bhuva: and svarga worlds); sĕl ĕy — like a fish; kaṇṇār — having eyes; sūzha — being in their proximity; virumbum — surrender with desire; thiruvĕngadaththānĕ — ŏh one who is residing in thirumalā!; māl āy — having dark complexion; mayakki — mesmerising everyone with the qualities and activities; vandhāy pŏlĕ — like you came; adiyĕnpāl — towards me who is exclusively devoted to you and cannot sustain without you; vārāy — you should come!; vandhāy pŏlĕ — as if arrived and being within reach; vārādhāy — being unreachable
3450. Oh, Lord of Tiruvēṅkaṭam, where the unique sheen of gems makes night shine like day. You appear seemingly near yet far, but in despair, when You seem afar, You draw near. Your Form, with lotus eyes red, lips like ripe fruit, and shoulders four, is most dear to me. From Your feet, alas! this humble lover cannot, for a moment, be apart.
Explanatory Notes
(i) The gems could refer either to those in the sacred Mount or those embedded in the Jewels on the Lord’s person.
(ii) The Āzhvār’s mental vision of the Lord was so full and complete that he could easily mistake it for physical perception, in three dimensions; when, out of deep yearning, he held out his arms for embracing the Lord, he would be disillusioned, rather
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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.)
vārādhāy pŏl — due to ākinchanyam (lack of anything) in self, while thinking there is no possibility of his arrival; varuvānĕ — arriving and being fully subservient; sem — reddish; thāmarai — attractive like lotus (will make one say jitham (victory)); kaṇ — divine eyes; sem — reddish; kani — enjoyable like fruit; vāy — the divine lips which say māmĕkam ṣaraṇam vraja; nāl — four; thŏl̤ — having divine shoulders; amudhĕ — being eternally enjoyable for the devotees; enadhu — manifesting to me; uyirĕ — became my sustaining force; sindhā — [chinthā] wish fulfilling; maṇigal̤ — valuable gemstones; pagar — radiance; allai — night; pagal — day; sey — making; thiruvĕngadaththānĕ — ŏh one who resides in thirumalā!; andhŏ — alas!; una — your; pādham — divine feet; adiyĕn — the totally subservient me, who has no other refuge; iṛaiyum — not even a moment; agala — to leave; killĕn — unable to do.; iṛaiyum — not even a moment; agala — to separate
3451 அகலகில்லேன் இறையும் என்று * அலர்மேல் மங்கை உறை மார்பா * நிகர் இல் புகழாய் உலகம் மூன்று உடையாய் * என்னை ஆள்வானே ** நிகர் இல் அமரர் முனிக்கணங்கள் விரும்பும் * திருவேங்கடத்தானே * புகல் ஒன்று இல்லா அடியேன் * உன் அடிக்கீழ் அமர்ந்து புகுந்தேனே. (10)
3451. Oh, Dweller of Tiruvēṅkaṭam, sought after with reverence by the matchless Amarars and gathered sages, the Divine Mother resides on Your enchanting chest, professing eternal union with You. In Your unparalleled glory, You reign as the Lord of all three worlds, and it is at Your beautiful feet that this humble servant seeks refuge, with no other support.
Explanatory Notes
(i) In the preceding nine hymns of this decad, Nammāzhvār described the supreme greatness and unparalleled grandeur of Sriman Nārāyaṇa, while simultaneously articulating his own profound and intense longing for union with Him. Now, in this culminating pāśuram, the Āzhvār formally takes refuge at the divine feet of the Lord. He performs this act of surrender by invoking
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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.)
killĕn — not ready to; enṛu — saying; alarmĕl — one who is having softness, enjoyability etc due to being born in the flower,; mangai — lakshmi who is very dear to emperumān due to her adolescent age; uṛai — (in a special portion of emperumāns divine form, while her high family lineage, qualities of self and beautiful form are there) being greatly enjoyable due to eternally residing in; mārbā — one who is having the divine chest; nigar il — matchless (the quality which cannot be simply counted along with the other qualities, due to ignoring the faults of the devotees); pugazhāy — having great vāthsalyam (motherly forbearance); mūnṛu ulagam — the three types of chĕthanas (souls) and achĕthana (matter) which are well known from pramāṇams (authentic scriptures); udaiyāy — having svāmithvam (lordship) of owning; ennai — me too who has many faults; āl̤vānĕ — having sauṣeelyam (superior person mingling freely with inferior persons) which makes you acknowledge/accept me; nigar — match; il — not having; amarar — amaras (nithyasūris) who are focussed on service; muni — (being engaged in meditating upon his qualities) sages who meditate; kaṇangal̤ — groups; virumbum — residing with great desire (due to his vāthsalyam etc); thiruvĕngadaththānĕ — one who is present in thirumalā with perfect saulabhyam (simplicity)!; pugal — refuges such as upāyāntharam (other means such as karma yŏga etc) and other saviours (such as other dhĕvathās, self et al); onṛu — any; illā — ī who am an ananyaṣaraṇan (not having any other refuge); adiyĕn — ī (who have pārathanthriyam (total dependence)); un — your (who are with purushakāram (of pirātti) and the qualities); adi — divine feet; kīzh — beneath; amarndhu — being seated with exclusive focus on kainkaryam and no other expectation; pugundhĕn — ī have surrendered.; adiyīr — ŏh servitors!; adik kīzh — under my divine feet
3452. Those who recite or listen to these ten songs, dedicated to the sacred Tiruvēṅkaṭam, out of the thousand sung by Kurukūr Caṭakōpaṉ, will be liberated from worldly attachments. Through sweet adoration of the unparalleled Lord, who forever displays His divine feet, urging devotees to seek refuge therein, they shall dwell eternally in the exalted SriVaikuntam.
Explanatory Notes
(i) The thousand songs were sung by Saint Nammāḻvār, stung by the severe fright of the worldly distractions and the mischief of the unruly senses, in order to cut out the worldly ties, vide also VI-9-9.
(ii) These ten songs are made over to Tiruvēṅkaṭam, out of the thousand, meant, as a whole, to adore Lord Raṅganātha, enshrined in the walled city of Śrīraṅgam.
(iii)
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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.)
amarndhu — being ananya sādhanar (not pursuing any means other than emperumān) and ananya prayŏjanar (not desiring for anything other than kainkaryam); pugundhu — enter; vāzhmin — eternally enjoy!; enṛu enṛu — saying so; arul̤ — his mercy; kodukkum — bestowing; padi — the manner in which; kĕzh — match; illā — not having; perumānai — towards emperumān who is greater than all; pazhanam — having invigorating water bodies; kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār; mudippān — to fulfil all his desires; sonna — mercifully spoke; āyiraththu — among the thousand pāsurams; thiruvĕngadaththukku — focussed on thirumalā; ivai — these; paththum — ten pāsurams; pidiththār — those who hold on to the pāsurams; pidiththār — those who hold on to the meanings of the pāsurams (all of them); periya — having infinite greatness; vānul̤ — paramapadham which is indicated by the term parmavyŏma (great sky); vīṝirundhu — being present in a distinguished manner (to highlight their connection with this decad); nilāvuvar — live there with eternal enjoyment.; ul̤ — inside; nilāviya — being the internal enemy due to residing permanently