Realizing the one who charmed her was the Lord of Thiruvinnagar - (நல்குரவும் செல்வும்)
தம்மை வசீகரித்தவன் ஸர்வேஸ்வரன் என்று அருளிச் செய்தல் (திருவிண்ணகர்)
Āzhvār wonders, “I was stubborn not to unite with Him, but He forcefully united me.” emperumān declares His ability to do rare deeds and indicates His throne that is situated in Thiruvinnagar. Āzhvār rejoices in this new development. (Thiruvinnagar - Oppiliappan Temple)
Select insights from the introduction of Vādhikēsari Azhagiya Maṇavāḷa Jīyar
In
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“கூடேன் என்று இருந்த தம்மையும் எம்பிரான் வலிந்து கூட்டிக்கொண்டான்” என்பதை அறிந்த ஆழ்வார் வியக்கிறார். இவருக்கு எம்பெருமான் தனக்கே உரிய அரியன செய்யும் செயல் திறனை அறிவித்துக்கொண்டு, திருவிண்ணகரில் இருக்கும் இருப்பைக் காட்டினான். இந்நிலையைப் பேசி இன்பம் அடைகிறார் ஆழ்வார். (திருவிண்ணகர்-ஒப்பிலியப்பன்
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Verses: 3365 to 3375
Grammar: Kalinilaiththuṟai / கலிநிலைத்துறை
Pan: நட்டராகம்
Timing: 12.00- 1.12 PM
Recital benefits: will become the gurus of the gods in the sky
3365. In Tiruviṇṇakar, filled with riches, I have witnessed my Liege-Lord, who encompasses within His vast universe pelf and penury, hell and Svarga, love and hatred, poison and nectar, and many such opposites.
Explanatory Notes
(i) The Āzhvār says that he has seen in Tiruviṇṇakar, the the Lord who composes within Himself all the incompatibles. It is He who kept kucela poor initially, then made him rich and again pushed him into penury. It is He that puts some people in the luxurious and delightful Svarga and consigns some others to the dismal hell; He engenders in us hatred as well as love for
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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.)
naragum — hell which is the abode of sorrow; suvarggamum — heaven which is the abode of joy; āy — being [having as his form/attribute]; vel — knocking down the opponents; pagaiyum — hostility; natpum — friendship which is the opposite of that; vidamum — poison which finishes [the one who consumes it]; amudhamum — amrutham (nectar, which gives immortality) which redeems the life; āy — being [having as his form/attribute]; pal vagaiyum — in many ways; parandha — one who has permeated; perumān — greater than all; ennai — manifesting such forms to me; āl̤vānai — the master (who accepted me as a servitor); selvam — the wealth of experiencing bhagavān; malgu — abundant; kudi — having group of virtuous people; thiruviṇṇagar — in thiruviṇṇagar [oppili appan temple]; kaṇdĕn — ī have seen.; kaṇda — seen in this world; inbam thunbam — joy and sorrow
3366. Tiruviṇṇakar, the beautiful city surrounded by clear waters, is where my Lord resides, whose vast possessions none can comprehend. He is simultaneously pleasure and pain, clarity and confusion, fury and favor, blistering heat and cool shade.
Explanatory Notes
This is just a follow-up of the theme mooted in the preceding song, the blending in Him of the opposites. Sensual pleasures, hankered after by many, are studiously eschewed by those blessed by Him, as a serious impediment in the way of attaining Him. Again, there are the book-worms, who despite their immense reading do not have clear ideas, suffering as they do from lack
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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.)
kalakkangal̤um — the mental worries which arise from such sorrows; thĕṝamum āy — being the serenities which arise from joy; thaṇdamum — the anger (which arises from such worries); thaṇmaiyum — clarity (which arises from such serenities); thazhalum — fire (which has anger-like heat); nizhalum — shadow (which has serene coolness); āy — being; kaṇdukŏdaṛku — to be seen similar to other species; ariya — one who is difficult; perumān — being sarvĕṣvaran (supreme lord); ennai — me; āl̤vān — one who accepted as servitor; ūr — divine abode; theṇ — pristine; thirai — having rising tides; punal — water; sūzh — surrounded; thiruviṇṇagar — thiruviṇṇagar; nal nagar — beautiful town; nagaramum — city which has many knowledgeable persons; nādugal̤um — countryside which has many ordinary persons
3367. For everyone, salvation lies solely in the radiant grace of the Lord in Tiruviṇṇakar, with its towering mansions, who is simultaneously hall and hamlet, intelligence and ignorance, the sky and Earth, profound darkness and unparalleled brilliance.
Explanatory Notes
There are some, enjoying the luxuries of life in big cities with extra amenities while there are others, toiling hard and eking out a miserable existence in the villages with no amenities whatsoever. Well, these are all controlled and regulated by the Lord. The correct perception of things, with due intelligence as well as misconception resulting from ignorance, light
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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.)
gyānamum — knowledge; mūdamum — foolishness; āy — being; nigar — match; il — not having; sūzh — expansive; sudar — radiance; āy — being; irul̤ — darkness (which is lacking such radiance); āy — being; nilan — (abode of such darkness) earth; āy — being; visumbu — (abode of radiance) sky; āy — being; sigaram — having peaks; mādangal̤ — mansions; sūzh — surrounded; thiruviṇṇagar — in thiruviṇṇagar; sĕrndha — one who is residing well; pirān — sarvĕṣvaran-s; pugar — radiance; kol̤ — having; kīrththi — glorious qualities; allāl — other than; yāvarkkum — for everyone; puṇṇiyam — fortune which leads to uplifting; illai — not there; puṇṇiyam pāvam — puṇyam and pāpam which lead to desirable and undesirable results respectively; puṇarchchi pirivu — the union and separation with such results
3368. Understand, all is the sweet and spontaneous grace of Kaṇṇaṉ, enshrined in Tiruviṇṇakar with its sturdy mansions. He combines within Himself merit and demerit, unity and division, remembrance and forgetfulness, truth and falsehood, yet remains detached from them all. Should this solid truth be questioned at all?
Explanatory Notes
(i) ‘Puṇya’, giving rise to happiness and ‘Pāpa’ leading to misery, the corresponding pleasure of enjoying the coveted things and pain of privation from them, are directed and regulated by the Supreme Lord.
(ii) Again, remembrance and forgetfulness, the truth revealing His existence and the falsehood denying it, are also controlled by him, as the Internal Controller
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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.)
enṛu — that; ivai āy — being these; eṇṇam — thoughts about such union and separation; āy — being; maṛappāu āy — being the forgetful state about the same; uṇmai āy inmai āy — being the existence and non-existence of those aspects; allan āy — being free from bondage of such aspects; thiṇṇam — firm; mādangal̤ — mansions; sūzh — surrounded; thiruviṇṇagar — in thiruviṇṇagar; sĕrndha — reached [descended]; pirān — supreme lord; kaṇṇan — krishṇa-s; in — greatly enjoyable, without any expectation; arul̤ĕ — mercy only; kaṇdu koṇmingal̤ — know that this is the glorious means which was explained previously.; kaithavamĕ — is there any mischief in this?; kaithavam — (inferior) dishonesty; semmai — (superior) honesty
3369. The triple worlds where the exalted Devas (like Brahmā and others) reside are merely orchards raised by the benevolent Lord in Tiruviṇṇakar, with its sturdy and beautiful ramparts. He governs truth and falsehood, the cunning and the righteous, the young and the old, the ancient and the new, the dark and the light.
Explanatory Notes
(i) From Brahmā down to the smallest insect, all are His wards, without distinction of high and low. Some are forthright and straightforward while there are others who are nothing but crooked and who can never be erect in word, deed or thought. Well, all these are controlled by the Supreme Lord who also combines in Himself these contrary traits. For instance, as Kṛṣṇa,
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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.)
karumai vel̤umaiyum āy — being [having as his forms] black and white colours; mey poy — the truth which is form for superior and lie which is form for inferior; il̤amai mudhumai — youth and old-age; pudhumai pazhamai āy — being modern and ancient; seydha — well crafted; thiṇ — firm; madhil̤ — fort; sūzh — surrounded by; thiruviṇṇagar — in thiruviṇṇagar; sĕrndha — descended; pirān — sarvĕṣvaran; peydha — placed; kāvu kaṇdīr — this is the garden where he enjoys his sport; perum dhĕvu — dhĕvathās starting with the great brahmā; udai — inhabited by; mūvalugu — the three layered world; mū ulagangal̤um āy — being [having as form] the three layered world (this samsāram, material realm, which is having inferior attributes such as being created, being bound by karma and having the three qualities viś sathva (goodness), rajas (passion) and thamas (ignorance)); allan āy — being with nithya vibhūthi (spiritual realm) which is opposite of the aforementioned samsāram
3370. The radiant Supreme Lord, who resides in this sinner's mind, combines within Him the eternal SriVaikuntam and the fleeting material worlds, along with likes and dislikes, the Goddess of affluence and her contrasting counterpart, fame and infamy. He resides in Tiruviṇṇakar, the favored resort of the Nithyasuris.
Explanatory Notes
(i) The three worlds, with their strange admixture of Satva, Rajas and Tamas, with their inhabitants, bound down by their actions, past and present, liable to dissolution, as well as the Eternal Land (spiritual world) in contra-distinction to the Sportive Universe, referred to above, are controlled by the Supreme Lord.
(ii) A thing, liked by some, is disliked by some
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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.)
ugappu āy munivu āy — being such liking and hatred of such fantastic and inferior entities respectively; pūvil vāzh magal̤āy — being the desirable lakshmi [ṣrī dhĕvi]; thavvai āy — being the undesirable jyĕshtā (elder sister of lakshmi [who is popularly known as mūdhĕvi]); pugazh āy — being the fame; pazhi āy — having blame as his form too; dhĕvar — nithyasūris (eternal residents of paramapadham); mĕvi — fitting well; thozhum — praying; thiruviṇṇagar — in thiruviṇṇagar; sĕrndha — descended; pirān — sarvĕṣvaran; pāviyĕn — ī who am having sins which make me turn away from him even when he pursues me rigorously, my; manaththĕ — in the heart; uṛaiginṛa — residing eternally; param sudar — having great radiance due to that; param sudar udambu āy — ḍivine form which is enjoyed by his devotees; azhukku — to be rejected
3371. The safe and sound refuge for each and every one lies solely in the glorious feet of the enigmatic Lord, who is both the worldly and the transcendent, concealed and revealed, residing in Tiruviṇṇakar where even the Devas come and bow their heads.
Explanatory Notes
The entire Universe is the Lord’s body. He also possesses His own unique form (Divya maṅgala vigraha), the aprākṛta (ultra mundane) and Śuddha Satva (impeccable purity).
He sustains all things and beings, hidden inside them as their Internal Controller; He also comes out in the open as Śrī Rāma and Kṛṣṇa. He is transparent to the devotees and hidden to the rest. 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.)
padhiththa — complete; udambu āy — having the form of this material universe; karandhum — (for the non-devotees) not shining; thŏnṛiyum — (for the devotees) shining; ninṛum — being firm (where he is shining); kaidhavangal̤ seydhum — being uncertain (in other places); āy — being; viṇṇŏr — brahmā rudhra et al; sirangal̤āl — with their heads; vaṇangum — to bow down; thiruviṇṇagar — in thiruviṇṇagar; sĕrndha — descended; pirān — sarvĕṣvaran-s; varam — greatness of not having any thing equal or greater; kol̤ — having; pādham — divine feet; allāl — other than; yāvarkkum — for every sentient being; van — very strong, to give protection; saraṇ — refuge; illai — not there; surarkku — for the dhĕvas (celestial beings) who are favourable; van — indestructible
3372 வன் சரண் சுரர்க்கு ஆய் * அசுரர்க்கு வெம் கூற்றமும் ஆய் * தன் சரண் நிழற்கீழ் * உலகம் வைத்தும் வையாதும் ** தென் சரண் திசைக்குத் * திருவிண்ணகர் சேர்ந்த பிரான் * என் சரண் என் கண்ணன் * என்னை ஆளுடை என் அப்பனே (8)
3372. In Tiruviṇṇakar, the Refuge of the southerly direction, resides Kaṇṇaṉ, my Liege-Lord, my sole Refuge, the safe haven of the Devas, the fierce opponent of the Asuras. He caresses under His feet and shelters the devout while leaving others in scorching heat.
Explanatory Notes
(i) The Lord is known to be absolutely impartial and yet, whenever the Devas are tormented by the Asuras, the former seek refuge in Him and He engages Himself in a pitched battle against the Asuras and vanquishes them. There is, however, no inconsistency, if looked at in the manner indicated below.
(ii) In the tanks dug by charitable men, one man allays his thirst,
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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.)
saraṇ — refuge; āy — being; asurarkku — for the asuras (demoniac) who are unfavourable; vem — cruel; kūṝamum — mruthyu (death); āy — being; ulagam — worldly humans who are classified in this manner; than — his; saraṇ nizhal kīzh — in the shadow of his divine feet; vaiththum — placing; vaiyādhum — not placing; āy — being; then thisaikku — for the southern direction; saraṇ — refuge; thiruviṇṇagar — in thiruviṇṇagar; sĕrndha — descended; pirān — being sarvĕṣvaran; en — to accept me; kaṇṇan — as krishṇa; ennai — me; āl̤ udai — accepting my service; ennappan — my lord; en — for me; saraṇ — natural refuge; enakku — being distinguished for me; en — the cause for my sustenance
3373 என் அப்பன் எனக்கு ஆய் * இகுள் ஆய் என்னைப் பெற்றவள் ஆய் * பொன் அப்பன் மணி அப்பன் * முத்து அப்பன் அன் அப்பனும் ஆய் ** மின்னப் பொன் மதிள் சூழ் * திருவிண்ணகர் சேர்ந்த அப்பன் * தன் ஒப்பார் இல் அப்பன் * தந்தனன் தன தாள் நிழலே (9)
3373. The unmatched Lord, who is to me Father, Mate, and Mother all in one, like gold, ruby, and pearl combined, resides in Tiruviṇṇakar with its golden ramparts encircling. He has grounded me under the cool shade of His feet.
Explanatory Notes
(i) The great Sages have proclaimed: “Vāsudeva tharucchāyā nāthi śīthā na gharmadhā...,” that is, the shade of Vāsudeva, the gigantic tree, is most soothing and refreshing, it prevents entry into hell and is, therefore, worth getting into. Such a shade has been granted to Saint Nammāḻvār by the Lord of His own accord in His spontaneous Grace. This great benefaction of
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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.)
appan — father; āy — being; igul̤ — the step mother, who is having the femininity which is opposite to such masculinity; āy — being; ennaip peṝaval̤ āy — being my distinguished, real mother who is unlike the step mother who just raises the child; pon appan — manifesting his attractive nature which resembles gold; maṇi appan — manifesting his radiant nature resembling a precious gem (which is greater than gold in radiance and great worth); muththu appan — manifesting the coolness resembling a pearl (which is greater than precious gem in the coolness); en appan um — the benefactor for me (in many ways); āy — being; minna — to shine; pon — golden; madhil̤ — by fort; sūzh — surrounded; thiruviṇṇagar — in thiruviṇṇagar; sĕrndha — living; appan — being the lord of all; than — for him; oppār il — having no match; appan — great benefactor; than — his; thāl̤ — divine feet-s; nizhal — shadow; thandhanan — mercifully bestowed.; nizhal — shade which reduces the heat; veyyil — sunshine which causes heat
3374. I swear, we have no savior but the feet of the Lord, who dwells in Tiruviṇṇakar where the bees hum joyfully. He is both short and tall, shade and heat, stationary and mobile, and all else is simply attached to Him, in no other way.
Explanatory Notes
In every centum of this great work, there is a decad which is addressed by the Saint to the world at large, wherein he preaches the Supremacy of God, His amazing simplicity etc. So then, this is the crucial decad in this centum, conveying the golden message to the people that the feet of the Lord, enshrined in Tiruviṇṇakar constitute our sole Refuge.
The Lord is said
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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.)
siṛumai — atomic form which is the ultimate state of smallness; perumai — universal form which is the ultimate state of largeness; kuṛumai — shortness; nedumaiyum — longness; āy — being; suzhalvana niṛpana — movable and immovable; maṝum — all other entities; āy — being (sarvaṣarīri #having everything as his body); avai — their qualities; allanum — not having [unaffected]; āy — being; mazhalai — babyish; vāy — having sounds; vaṇdu — beetles; vāzh — living due to the enjoyment; thiruviṇṇagar — in thiruviṇṇagar; mannu — eternally residing; pirān — sarvĕṣvaran-s; kazhalgal̤ — divine feet; anṛi — than; maṝu — other; ŏr — one; kal̤aigaṇ — protection; ilam — we are not having;; kāṇmingal̤ — you can determine (this) for yourself.; ulagīr — ŏh people of this world!; kāṇmingal̤ — see this
3375. Those who are familiar with these ten songs out of the thousand composed by Caṭakōpaṉ of Kurukūr, under the Lord's command, directing the worldlings straight to the Lord's towering feet, will become worthy of unreserved admiration by the Nithyasuris.
Explanatory Notes
(i) The Dramiḍa (Tamil) Vedas, like the Sanskrit Vedas convey the Lord’s command—‘Śrutis Smṛtir mamaivājñā.’
(ii) Those that are well-versed in these ten songs will compel the unreserved admiration of the ‘Nitya Sūrīs’ (the Ever-free Angels) in spiritual world and command their respect, that even these people, dwelling in the dark land of nescience, are enjoying the Lord so well.
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.)
enṛu — saying that; kaṇ mugappĕ — in front of those who are contrary to each other; nimirndha — grew; thāl̤iṇaiyin thannai — sarvĕṣvaran who permeated into contrary entities in many ways, as he did during the incarnation as thrivikrama, who has the divine feet; kurugūr — the leader of āzhvārthirunagari; satakŏpan — nammāzhvār; sonna — mercifully spoke; āṇai — in the form of bhagavath āgyā (bhagavān-s commandments); āyiraththu — among the thousand pāsurams; thiruviṇṇagar — for thiruviṇṇagar; paththum — decad; vallār — experts; kŏṇai — difficulty; inṛi — without; viṇṇŏrkku — for nithyasūris; enṛum — always; kuravargal̤ — admirable; āvar — will become; āychchiyarŏdu — with the cowherd girls; kuravai — in thirkkuravai (rāsa krīdā in vrindhāvanam)