Parānkusa Nāyaki having a love quarrel with the Lord for coming late - (மின் இடை)
தலைவன் காலம் தாழ்த்து வரக்கண்ட தலைவி ஊடல்கொண்டு உரைத்தல்
Unable to bear the separation from emperumAn, Āzhvār sends various birds as messengers. Realizing Āzhvār’s yearning, emperumAn wishes to run and grace Āzhvār with His presence just like how He had rescued the elephant held by the jaws of the crocodile. Cognizant of emperumān’s decision, “perumānE! There is nothing for you to do here; go someplace where
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எம்பெருமானின் பிரிவாற்றமாட்டாமல் ஆழ்வார் புள்ளினங்களைத் தூது விட்டார். ஆழ்வாரின் துன்பத்தை அறிந்த எம்பெருமான், முதலை வாய்ப்பட்ட யானைக்கு அருள வந்தாற்போல் ஓடிவந்து காட்சி தர எண்ணினான். அப்போது ஆழ்வார், “பெருமானே! இங்கு உமக்குச் செய்யவேண்டுவது ஒன்றுமில்லை; காரியம் உள்ள இடத்திற்குச்
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Verses: 3354 to 3364
Grammar: Āsiriyaththuṟai / ஆசிரியத்துறை
Pan: சீகாமரம்
Timing: 9.00-10.30 PM
Recital benefits: will have no troubles in their lives
3354 ## மின் இடை மடவார்கள் நின் அருள் சூடுவார் * முன்பு நான் அது அஞ்சுவன் * மன் உடை இலங்கை * அரண் காய்ந்த மாயவனே ** உன்னுடைய சுண்டாயம் நான் அறிவன் * இனி அதுகொண்டு செய்வது என்? * என்னுடைய பந்தும் கழலும் * தந்து போகு நம்பீ (1)
3354. I fear that both You and I, Your slender-waisted favorites, will face reprimand. I am well aware of all Your mischief, yet it no longer concerns me. You tore down the ramparts of Rāvaṇa's Laṅkā in great anger, You, the perfect One of wondrous deeds. It is better for You to depart from here and go wherever You please, but leave my playthings here, alright?
Explanatory Notes
(i) Reference to playthings, in this song, would make it appear that Parāṅkuśa Nāyakī and the Lord were playing some game and the latter suddenly left. The Nāyakī felt piqued by this sudden departure of the game-partner so that, when He presented Himself later on, she would keep mum. And now, the Lord tried to coax her, in ever so many ways: He lavished epithets on her
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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.)
madavārgal̤ — having humility etc which are qualities of the soul; nin — your; arul̤ — mercy; sūduvār — having acquired, them; munbu — in presence; nān — ī who know your actions towards them; adhu — about this act of yours which will make them shy away from you to weaken you; anjuvan — ī fear;; man udai ilangai arṇ kāyndha — ḫor us, is there any one other than you!; māyavanĕ — ŏh such emperumān who is having the mischievous form to deceive the young girls and captivate them!; (adhu — that); unnudaiya — your; suṇdāyam — selfish nature; nān — ī who know your thoughts, unlike others; aṛivan — know;; ini — now; adhu — that; koṇdu — with; seyvadhu — to do; en — is there anything?; nambī — ŏnly ī am missing [he is known to have 16100 wives as said in -padhinārām āyiravar dhĕvimār-, you should go there, so that they don-t hate me); ennudaiya — considered to be owned and possessed by me,; pandhum — ball; kazhalum — anklet; thandhu — give; pŏgu — go.; nambī — ŏh you who are complete!; pŏgu — (why are you not leaving even after being asked to go? ḫrom our proximity,) go
3355. Leave us be, oh Sire; we womenfolk seem destined to fade away under the enchantment of Your lotus eyes and captivating smiles upon Your red lips. It's best for You to go and tend to the cows, playing the flute from afar for those who are the objects of Your affection, with locks as beautiful as the spread-out plumes of the peacock.
Explanatory Notes
When asked by the Nāyakī to get away, the Lord entered into an argument with her, saying that she could not claim ownership of the games materials and that apart, it would be most uncharitable on her part to expel Him who had come over to her, out of deep love. The Lover advanced towards the Nāyakī with bewitching smile and sweet glances but the Nāyakī, still smarting
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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 — you are smiling at us; your,; thāmarai purai — attractive like a lotus flower; kaṇṇiṇaiyum — eyes; sem — reddish; vāy — in your mouth; muṛuvalum — smile (we are not fortunate to see that and be happy); yām — us (hurting our posture); āgulangal̤ — anguish; seyya — manifest; azhidhaṛku — to be finished; nŏṝŏmĕ — have we not vowed?; thŏgai — with expanded feathers; mā — nice; mayilārgal̤ — having hairdo like peacock; nin — your; arul̤ — mercy; sūduvār — don-t they have?; — ; ŏsai — sound; sevi vaiththu — on hearing; ezha — to rise and arrive; āgal̤ — cows; pŏga vittu — driving them far away; pŏy — going there; irundhu — staying there; kuzhal — flute; ūdhu — play.; — ; nambī — you who are complete (in mischief)
3356. Oh, Sire, it's best to stay away from us and test Your charms on unsuspecting maidens. Indeed, Your lips and eyes, resembling ripe fruits, are more captivating than ever. I am uncertain who those fortunate ones with shoulders like bamboo will be blessed to enjoy the company of this great churner of the vast ocean.
Explanatory Notes
The Lord who was asked to go and fend the cows and play the flute, as in the last song, affirmed that He could play the flute and give vent to His love all right, only in the company of His beloved ones, of which the Nāyakī was indeed the crown jewel. But the Nāyakī was adamant and retorted that she would not be led away by His guiles any more and that He would 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.)
pŏy — leaving (from our proximity); irundhu — staying (in proximity of your dear ones); nin — your; pul̤l̤uvam — mischief; aṛiyādhavarkku — those who don-t know; urai — tell (these mischievous words);; nin — your; seyya — reddish; vāy — lips; iru — best; kaniyum — fruit; kaṇgal̤um — eyes (which are naturally having the tendency to finish others); innāl̤ — nowadays; viparīdham — are causing pain.; mā — deep; iru — vast; kadalai — ocean; kadaindha — churned; perumānālĕ — by him who has wondrous abilities; ith thiruvarul̤ — the mercy which makes his heart go craśy and praise; peṛuvār — those who attain; vĕy — like bamboo shoots; iru — well rounded; thada — tall; thŏl̤inār — those who are having shoulders; yavar kol — who?; ĕzhulagum — all worlds; uṇdu — consuming them (to keep them in his small stomach)
3357 ஆலினீளிலையேழுலகமுண்டு அன்றுநீகிடந்தாய் * உன் மாயங்கள் மேலைவானவருமறியார் இனியெம்பரமே? * வேலினேர்தடங்கண்ணினார் விளையாடுசூழலைச்சூழவே நின்று * காலிமேய்க்கவல்லாய்! எம்மைநீகழறேலே.
3357 ஆலின் நீள் இலை ஏழ் உலகும் உண்டு * அன்று நீ கிடந்தாய் * உன் மாயங்கள் மேலை வானவரும் அறியார் * இனி எம் பரமே? ** வேலின் நேர் தடம் கண்ணினார் * விளையாடு சூழலைச் சூழவே நின்று * காலி மேய்க்க வல்லாய்! * எம்மை நீ கழறேலே (4)
3357. Are You not the One who once rested on a tender fig leaf, holding all the worlds within Your stomach? Your extraordinary deeds are beyond comprehension. Even the Nithyasuris cannot fully understand. Oh, Lord, tending to cows near maidens with eyes like spears, do not tempt us with falsehoods any longer.
Explanatory Notes
The Lord refuted the Nāyakī’s allegation of hollowness and insincerity and put it back on her and her mates, saying that He was absolutely forthright and straightforward and it was only they that were full of viles. The Nāyakī was, however, quick to point out the incompatibility of His reposing on a tender fig-leaf afloat, holding, as a tender young infant, all the worlds
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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.)
ālin — the peepal-s (which makes one wonder -where did this spring from-); nīl̤ — stretched (having blossomed); ilai — on the leaf; anṛu — on that day (when all worlds were not present due to the total deluge); nī — you (who has childishness of not knowing that you may slip and fall into the deluge); kidandhāy — did you not lie down without any worries!; un — your; māyangal̤ — mischievous acts; mĕlai — those who are without any contact with materialistic aspects; vānavarum — nithyasūris (permanent residents of paramapadham); aṛiyār — will not know (as they let you go and seek out for butter as said in thiruviruththam 21 -ŏr māyaiyināl īttiya veṇṇey thoduvuṇṇap pŏndhu-);; ini — now; em — to speak about (this); paramĕ — is it possible?; vĕlin nĕr — destroying people like a spear; thadam — vast; kaṇinār — those who are having eyes; vil̤aiyādu — playing; sūzhalai — sand hill; sūzha — surrounding; ninṛĕ — standing there; kāli — cattle; mĕykka vallāy — aren-t you greatly skilled to accomplish the impossible tasks such as tending the cows to their stomach-s full satisfaction?; emmai — we who know your mischief; nī — you; kazhaṛĕl — don-t try to fool us (by saying -why are you blaming me for telling lies, when ī had gone to tend the cattle?-); nambī — (as said in -poy nambi #(complete in lies)) you who are complete (in lies)!; kazhaṛĕl — don-t argue with me (saying -why are you calling me a liar?-);
3358 கழறேல் நம்பீ ! * உன் கைதவம் மண்ணும் விண்ணும் நன்கு அறியும் * திண் சக்கர நிழறு தொல் படையாய் * உனக்கு ஒன்று உணர்த்துவன் நான் ** மழறு தேன் மொழியார்கள் நின் அருள் சூடுவார் மனம் வாடி நிற்க * எம் குழறு பூவையொடும் * கிளியோடும் குழகேலே (5)
3358. Oh, Sire, do not speak such insincere words to us. Your deceitful ways are known throughout the worlds. You, the wielder of the ancient and powerful discus! Let me remind You that You should refrain from playing with the singing Pūvai birds and parrots here, lest You should harm the hearts of Your sweet-tongued favorites.
Explanatory Notes
The Lord suggests that they should seek arbitration to prove that He is the damned liar, they are dubbing Him to be. The Nāyakī, however, rules out the necessity for such a course for His stratagems are too well known, both on Earth and in spiritual world. Did He not take advantage of the screen raised by the smoke from the incense burnt by the denizens in spiritual world
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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.)
thiṇ — firm (being a great support for falsely transforming day into night); chakkaram — divine disc; nizhaṛu — emitting radiance; thol padaiyāy — oh one who is having distinguished weapon!; un — your; kaithavam — mischievous acts; maṇṇum — (during the mahābhāratha battle times) the princely people who gathered on earth; viṇṇum — dhĕvas, the residents of higher worlds, without any distinction; nangu — clearly; aṛiyum — know;; unakku — for you; nān — ī; onṛu — one thing; uṇarththuvan — inform you, listen;; nin — your; arul̤ — mercy; sūduvār — born to behold; mazhaṛu — very fresh; thĕn — honey like; mozhiyārgal̤ — those with voice; manam — heart; vādi — to wither; niṛka — to stand; em — ours (instead of theirs); kuzhaṛu — (unlike them who speak clearly to you) speaking incohesively; pūvaiyodum — with maina; kil̤iyŏdum — and parrot; kuzhagĕl — don-t play joyfully.; kuzhagi engal̤ kuzhamaṇan koṇdu — picking up our doll which is used in our play; kŏyinmai seydhu — feeling superior due to the pleasure of having got hold of it
3359 குழகி எங்கள் குழமணன்கொண்டு * கோயின்மை செய்து கன்மம் ஒன்று இல்லை * பழகி யாம் இருப்போம் * பரமே இத் திரு அருள்கள்? ** அழகியார் இவ் உலகம் மூன்றுக்கும் * தேவிமை ஈதகுவார் பலர் உளர் * கழகம் ஏறேல் நம்பீ * உனக்கும் இளைதே கன்மமே (6)
3359. Oh, Sire, it's futile to trample over us, playing with our dolls. We are well aware of who You are from our long association with You. We are not targets for Your romantic gestures; indeed, there are others suitable to be Your companions, surpassing in beauty across all realms. You shall not coerce Your way into our circle. Your actions may even bring shame upon Yourself and cause You to lower Your head.
Explanatory Notes
Sensing the pulse of the Nāyakī, even the birds flew off' and now, only the dolls remain on the scene. The Lord starts fondling the dolls but the Nāyakī prods Him, saying that all this behaviour will not help Him. The Lord, however, swears that He is hers, contemplating her all the time. This draws forth a sharp rebuff from the Nayaki that she has known enough of Him 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.)
onṛu — any; kanmam — use; illai — not there;; yām — we; pazhagi — previously used; iruppŏm — to it;; i — these; thiru — great; arul̤gal̤ — mercies; paramĕ — we cannot handle;; azhagiyār — having beauty (fitting to receive your mercy); i — (target of your supremacy,) these; ulagu mūnṛukkum — for the three worlds; dhĕvimai — to be crowned along with you; thaguvār — deserving; palar — many (as said in -dhĕvyas sahasram-); ul̤ar — are present;; nambī — aren-t they fitting for you who are complete in all qualities!; kazhagam — in our assembly; ĕṛĕl — do not mingle;; unakkum — for you (who have the nature of only harming others); kanmam — this act; il̤aidhu — childish.; engal̤ — our; kaiyil — in the hand
3360 கன்மம் அன்று எங்கள் கையில் பாவை பறிப்பது * கடல் ஞாலம் உண்டிட்ட * நின்மலா நெடியாய்! * உனக்கேலும் பிழை பிழையே ** வன்மமே சொல்லி எம்மை நீ விளையாடுதி * அது கேட்கில் என் ஐம்மார் * தன்ம பாவம் என்னார் * ஒரு நான்று தடி பிணக்கே (7)
3360. Oh, immaculate Lord, who once swallowed the boundless worlds, it is not fitting for You, oh great One, to snatch our playthings from our hands. A mistake remains a mistake even if committed by You. The words You whisper, we dare not repeat, and yet You flirt with us. Surely, when our brethren come to know, they will feel hurt. They may not care whether it's good or bad, and they might retaliate against You.
Explanatory Notes
(i) Finding the Gopīs terribly vexed with Him, Śrī Kṛṣṇa bade good-bye to them, wishing them well and told them that He would, however, be taking with Him, His playthings. But the Gopīs lost no time in picking up those pieces, with a view to detaining Him and prolonging the controversy. This gave Śrī Kṛṣṇa the golden opportunity He was looking for, to come in physical
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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.)
pāvai — doll; pārippadhu — touching and grabbing; kanmam — apt acts; anṛu — not;; kadal — submerged in the causal ocean; gyālam — world; uṇditta — consumed and protected by placing in stomach; ninmalā — ŏh one who is having radiance due to doing that as a great accomplishment!; nediyāy — ŏh one who is having greatness (of letting them out and protecting them thinking -what ī have done is not sufficient-)!; unakkum — even for you (who are having such greatness); pizhai — mistake (of touching and grabbing the doll from us, the helpless girls); pizhaiyĕ — is a disgrace;; nī — you (who are great in this manner); vanmam — (saying -ṣhall ī touch you? Who were you thinking before?-, reminded us about our previous union) secrets (which cannot be thought about or spoken about by us); emmai — towards us; solli — telling; vil̤aiyādudhi — teasing playfully;; ennaimār — our brothers; adhu kĕtkil — if they hear that; thanmapāvam — will not analyse whether it is right or wrong;; ennār — will not prove; oru nānṛu — one day they will come; thadi — picking up a stick; piṇakku ām — will engage in fight.; yāvarum yāvaiyum — all chĕthanas (sentient beings) and achĕthanas (insentient entities); piṇakki — mixing (at the time of deluge not to have name and form)
3361. Oh, Sire, you embody all radiant knowledge. You keep all sentient and non-sentient things without name and form during dissolution and sort them out at creation, placing each species back in its rightful sphere, clear and coherent. (We didn't expect You'd be here). Our companions brought us here to play. If You were to embrace us closely, what would the unfriendly say?
Explanatory Notes
When the Gopīs threatened to get Śrī Kṛṣṇa beaten, He took up the challenge and shouted at them. The Gopīs coolly told Him, they had known all about Him and there was no need for Him to make all that fuss. When called upon by Him to cite what exactly they had known about Him, they stated, as in the first four lines of this stanza. Śrī Kṛṣṇa then questioned them how, despite
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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.)
pizhaiyāmal — without causing (any effect to karmas (deeds) of those chĕthanas); bĕdhiththum — while causing differences in the form of dhĕva (celestials), manushya (humans), thiryak (animals), sthāvara (plants); bhĕdhiyādhadhu — not to have the true nature impacted (due to the defects in those forms); ŏr — unparallel; kaṇakku il — unlimited; kīrththi vel̤l̤am — having ocean of glories; kadhir — in the form of rays (radiance); gyānam — gyānam (knowledge) in the form of sankalpa (will); mūrththiyināy — oh you who are having as form!; em — belonging to the same category [as we] and having equal sorrow [as we]; thŏzhimār — friends; emmai iṇakki — convincing us; vil̤aiyāda — #NAME?; pŏdhumin — go-; enna — as they told us, considering such playing as the reason; pŏndhŏmai — us who came here (without knowing that you are here, just to play); uṇakki — make us wither, being unable to even eat; nī — you; val̤aiththāl — block us; ugavādhavar — those people who don-t like this; en — what; sollār — will they say?; ugavaiyāl — due to the internal joy; nenjam — heart
3362 உகவையால் நெஞ்சம் உள் உருகி * உன் தாமரைத் தடம் கண் விழிகளின் * அக வலைப் படுப்பான் * அழித்தாய் உன் திருவடியால் ** தகவு செய்திலை எங்கள் சிற்றிலும் * யாம் அடு சிறு சோறும் கண்டு * நின் முக ஒளி திகழ * முறுவல் செய்து நின்றிலையே (9)
3362. You could have smiled and watched with Your radiant face, the castles we built in our play and the food we cooked. But You destroyed them all; indeed, You have no heart. And all this just to ensnare us with the sweet gaze from Your large, lotus eyes, causing our hearts to melt away.
Explanatory Notes
In spite of His intercepting the Gopīs, they went their own way, playing games like building houses and cooking food. Śrī Kṛṣṇa, literally pining for their sweet glances, albeit by way of quarrelling with Him, kicked all those things out. Knowing His mind quite well, the Gopīs looked at Him squarely and addressed Him, as above. The inner (esoteric) meaning of this 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.)
3363 நின்று இலங்கு முடியினாய்! * இருபத்தோர் கால் அரசு களைகட்ட * வென்றி நீள் மழுவா! * வியன் ஞாலம் முன் படைத்தாய்! ** இன்று இவ் ஆயர் குலத்தை வீடு உய்யத் தோன்றிய * கருமாணிக்கச் சுடர் * நின்தன்னால் நலிவே படுவோம் என்றும் * ஆய்ச்சியோமே (10)
3363. Oh, Sire of sapphire hue, adorned with a grand crown. With Your triumphant axe, You uprooted kings for generations, once creating the vast universe, and now here to redeem this shepherd clan. But we shepherdesses are forever tormented by You.
Explanatory Notes
The rancour of the overzealous Gopīs would obviously not last long, as it is but a temporary phase, an interim facet of connubial relationship, culminating in the reunion of the lover and the beloveds. Śrī Kṛṣṇa didn’t merely kick the houses etc, put up by the Gopīs during play, but kicked their rancour out and made them gaze at His exquisite Form, from the lotus feet
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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.)
mudiyināy — wearing divine crown; irubaththŏrkāl — twenty one generations; arasu — kings; kal̤ai katta — destroyed; venṛi — victorious; nīl̤ — big; mazhuvāl — one who is having the axe!; viyal — vast; gyālam — world; mun — during srushti (creation); padaiththāy — one who created; inṛu — now as well; i — this; āyar kulam — cowherd clan; vīdu — with their families; uyya — to uplift; thŏnṛiya — one who appeared; karu māṇikkach chudar — oh one who is having the form which is radiant like blue gem!; nin thannāl — by you (since you are the protector in all ways, you being our lord who eliminated our anger, and brought us back to life, and having relationship with us and are having an enjoyable form); āychchiyŏm — we who are born in this ignorant cowherd clan; enṛum — always; nalivu — suffering; paduvŏmĕ — will go through- she is recollecting and telling about the previous sufferings after being pacified.; āychchi āgiya — born in cowherd clan; annaiyāl — by mother yaṣŏdhā
3364 ## ஆய்ச்சி ஆகிய அன்னையால் * அன்று வெண்ணெய் வார்த்தையுள் சீற்ற முண்டு அழு கூத்த அப்பன் தன்னை * குருகூர்ச் சடகோபன் ** ஏத்திய தமிழ் மாலை * ஆயிரத்துள் இவையும் ஓர் பத்து இசை யொடும் * நாத்தன்னால் நவில உரைப்பார்க்கு * இல்லை நல்குரவே (11)
3364. Those who melodiously chant these ten verses out of the thousand Tamil songs of Caṭakōpaṉ of Kurukūr, praising the Lord, who cried bitterly as child Kṛṣṇa when accused of stealing butter, to His mother, will never endure poverty (of God-love).
Explanatory Notes
(i) Here is a splendid reference to one of the many infant sports of the Lord. The shepherdesses of Bṛndāvaṉ complained to Yaśodha that all their butter had been stolen by some one. Just on hearing this g neral complaint without any mention about Him in particular, child Kṛṣṇa cried immediately, as if to plead that He was not the culprit. Thus, by His own unbidden cry,
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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.)
anṛu — then; veṇṇey vārththaiyul̤ — when the news about butter theft came about; sīṝamuṇdu — angered upon; azhu — cried and performed sit-ups [as punishment]; kūththan — one who is having joyful pastime; appan thannai — one who is the benefactor for the world; kurugūrch chatakŏpan — nammāzhvār; ĕththiya — mercifully spoke in the form of praises; thamizh mālai — in the form of a garland in dhrāvida (thamizh) language; āyiraththul̤l̤um — among the thousand pāsurams; ivai — these (distinguished pāsurams which turned the unfavourable to be favourable); ŏr paththum — ten pāsurams (decad); isaiyodum — with tune; nāththannāl — as a benefit for the tongue; navila — well; uraippārkku — for those who recite; nalguravu — the poverty of bhagavath alābham (not having bhagavān); illai — is not there.; nalguravum — the poverty of having contracted forms; selvum — the wealth of having expanded forms