Āzhvār completely immersed himself in enjoying Bhagavān’s glorious deeds as Sri Krishna but was disheartened that he was unable to sustain the experience as he fell unconscious - a state of mind that he has expressed in hymn ‘piRandhavāRum’. These hymns express Āzhvār’s overflowing joy in immersing and exalting His wondrous deeds that Āzhvār missed
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எம்பெருமானின் அற்புதச் செயல்களில் ஈடுபட்ட ஆழ்வார், அவற்றை அனுபவிக்கமுடியவில்லையே என்று ‘பிறந்தவாறும்’ என்ற திருவாய்மொழியில் மனம் தளர்ந்து பேசினார். எம்பெருமானின் செயல்களை அனுபவித்து அதனால் தமக்குண்டான பெருமிதத்தை ஈண்டு வெளியிடுகிறார்.
3376. Could there be any want for us, who day and night adore the mighty and marvelous exploits of the great Benefactor, our Lord, resting on a serpent bed? His joyous dancing with the Gopīs, lifting Mount Govardhana, and defeating the serpent in deep waters—do we need anything more?
Explanatory Notes
The Lord, who was reposing on His serpent-bed in the Milky-ocean, gave up His bed and came down to Mathurā (Uttar Pradesh). Recounting the many deeds of Lord Kṛṣṇa, Who thus came down from the Milk-ocean to Mathurā, the Āzhvār begins with the famous ‘Rāsa Krīḍā’ where Kṛṣṇa assumes many forms and holds the hand of each of the half a million Gopīs, moving in a circle. It
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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.)
kŏththadhum — uniting (holding hands with all girls by inserting himself in between each of them, in the shape of a garland strung with different flowers); onṛu — a; kunṛam — hill; ĕndhiyadhum — lifted it up and stood there holding it up for seven days effortlessly; uravu — matured; nīr — having water; poygai — in the pond; nāgam — kāl̤iya serpent; kāyndhadhum — the way he angrily tamed; ul̤pada — like those; maṝum — other; pala — many [such acts]; aravil pal̤l̤i — the serpent bed on which he was resting; pirān than — krishṇa, the benefactor who left it behind, his; māyam — amaśing; vinaigal̤aiyĕ — activities; alaṝi — reciting out of overwhelming love; nan — having goodness to facilitate us to think about his qualities; iravum — night; pagalum — day; thavirgilam — not stopping;; namakku — for us; enna — what; kuṛai — shortcoming; uṇdu — present?; kĕyam — using songs (which appear humble); thīm — to be sweet
3377. Is there anyone equal to me in this world, as I go into raptures over the wondrous Lord? He plays the flute sweetly, leads cows to pasture, and embraces the fish-eyed Piṉṉai, whose locks are adorned with fragrant flowers, among countless other miracles.
Explanatory Notes
(i) A whole decad has been devoted by Periyāḻvār to a thrilling description of the enthralling strains from Lord Kṛṣṇā’s flute. Śrī Parāṣara Bhaṭṭar has epitomised all that, in just one Śloka of the second centum of his ‘Śrī Raṅgarāja Stavaṃ’, where the author goes to the extent of saying that Śrī Kṛṣṇa felt entranced by His own music.
(ii) Oh, what a wonder of wonders!
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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.)
3378 நிகர் இல் மல்லரைச் செற்றதும் * நிரை மேய்த்ததும் நீள் நெடும் கை * சிகர மா களிறு அட்டதும் * இவை போல்வனவும் பிறவும் ** புகர்கொள் சோதிப் பிரான் தன் * செய்கை நினைந்து புலம்பி என்றும் * நுகர வைகல் வைகப்பெற்றேன் * எனக்கு என் இனி நோவதுவே? (3)
3378. Could there be any affliction for me, who spends time with mind and tongue immersed in the miraculous deeds of Kṛṣṇa, the radiant Lord? He who killed peerless wrestlers, tended the cows, and slew the tall, huge elephant with a long trunk?
Explanatory Notes
(i) Śrī Kṛṣṇa had to encounter hostile wrestlers on two different occasions. The first was when Akrūra escorted Him and Balarāma to Kaṃsa’s court, all the way from Vrindāvan. Right at the entrance to the palace was stationed a frenzied elephant of formidable size, in must, so as to pull down the Divine Brothers and trample them to death. But Kṛṣṇa pulled out the tusk 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.)
3379 நோவ ஆய்ச்சி உரலோடு ஆர்க்க * இரங்கிற்றும் வஞ்சப் பெண்ணை * சாவப் பால் உண்டதும் * ஊர் சகடம் இறச் சாடியதும் ** தேவக் கோலப் பிரான் தன் * செய்கை நினைந்து மனம் குழைந்து * மேவக் காலங்கள் கூடினேன் * எனக்கு என் இனி வேண்டுவதே? (4)
3379. With all my heart, I contemplate constantly the wondrous deeds of the Lord with His transcendent form. I ponder the pain He endured when tied to a pounder by His mother, His slaying of the imposter Pūtanā by sucking her breast, His destruction of the demon in the cart-wheel, and many other deeds. Is there indeed anything more that I need?
Explanatory Notes
Nañcīyar used to observe, with great feeling, while chanting this song: “Look at the telling manner in which this song has been worded by the Saint. The pain on the person of child Kṛṣṇa, when He was tied to the pounder by Yaśodhā, is now felt by the Āzhvār as if it were inflicted on him. Oh, what an engrossment!”
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.)
uralŏdu — with the mortar; ārkka — binding him tightly; irangiṝum — being immersed in that experience; vanjam — came with mischief (assuming the motherly form); peṇṇai — pūthanā, the demoniac woman; sāva — to kill; pāl — breast milk; uṇdadhum — consumed; ūr — moving towards him, being possessed by a demon; sagadam — wheel; iṛa — to break; ṣādiyadhum — kicked with his divine feet; dhĕvak kŏlam — with divine form; pirān than — krishṇa-s; seygai — activities; ninaindhu — thinking about; manam — heart; kuzhaindhu — melted; mĕva — to fit well; kālangal̤ — times; kūdinĕn — attained;; enakku — for me; en — what else is; ini — now; vĕṇduvadhu — needed?; dhĕvar — dhĕvas (celestial beings); irakka — prayed
3380 வேண்டித் தேவர் இரக்க வந்து பிறந்ததும் * வீங்கு இருள்வாய் பூண்டு * அன்று அன்னைப் புலம்ப போய் * அங்கு ஓர் ஆய்க்குலம் புக்கதும் ** காண்டல் இன்றி வளர்ந்து * கஞ்சனைத் துஞ்ச வஞ்சம் செய்ததும் * ஈண்டு நான் அலற்றப்பெற்றேன் * எனக்கு என்ன இகல் உளதே? (5)
3380. Full-throated, I recount right here the golden deeds of my Lord, who incarnated as Kṛṣṇa at the Devas' request. To set aside His mother's fears, He retreated under the cover of night into the shepherd clan. Hidden from enemies, He grew up, outwitted Kaṃsa, and slew him. Is there any want for me that needs to be allayed?
Explanatory Notes
(i) The Lord's incarnation is ostensibly at the request of the Devas but intrinsically to fulfil His own urge to mingle freely with the devout, over here, and feed them with His exquisite charm and exhilarating traits—the ‘Sādhu paritrāṇāṃ’ (Sustenance of the devout), in its true sense.
(ii) King Kaṃsa, simulating affection for Balarāma and Kṛṣṇa, his nephews, invited
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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.)
vĕṇdi — out of own desire; vandhu — descended (from kshīrārṇavam (milk ocean)); piṛandhadhum — the way he incarnated;; anṛu — on that same day; annai — mother dhĕvaki who gave birth to him; pūṇdu — (out of fear towards kamsa) lifted him up and embraced him; pulamba — cried out; vīngu — abundance; irul̤vāy — in darkness; pŏy — went; angu — in a place which was under the reign of kamsa; ŏr — distinguished (to hide him and raise him, without fear towards kamsa); āyk kulam — in cowherd clan; pukkadhum — the way he entered;; kāṇdal — the sight of such kamsa; inṛi — not to have; val̤arndhu — grow up; kanjan — kamsa; thunja — to finish; vanjam — mischief; seydhadhum — did; īṇdu — from here; nān — ī; alaṝa — to speak out; peṝĕn — got;; enakku — for me; enna — what; igal — hurdle; ul̤adhu — is there?; igal — in the battle; kol̤ — came with focus
3381 இகல் கொள் புள்ளைப் பிளந்ததும் * இமில் ஏறுகள் செற்றதுவும் * உயர் கொள் சோலைக் குருந்து ஒசித்ததும் * உட்பட மற்றும் பல ** அகல் கொள் வையம் அளந்த மாயன் * என் அப்பன் தன் மாயங்களே * பகல் இராப் பரவப் பெற்றேன் * எனக்கு என்ன மனப் பரிப்பே? (6)
3381. Blessed am I to praise, day and night, the wondrous deeds of my mysterious Lord who spanned all the worlds, tore in two the beak of the demoniac bird, controlled the unruly bulls, and slew the demon trapped between the twin trees, pulling them down. With these and many more wonders, could there be any mental affliction for me any longer?
Explanatory Notes
A demon, set upon child Kṛṣṇa by Kaṃsa, stood on the bank of the river Yamuna, in the form of a gigantic stork and swallowed the Divine Child Who, however, blistered the stomach of the bird. Unable to bear the torture inside, the devil spat the child out and was about to peck at Him with its beak, when the latter took time by the forelock and split the bird’s beak into
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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.)
pul̤l̤ai — bakāsura (the demon in the form of a crane); pil̤andhadhum — tore his beak;; imil — having (prideful) hump; ĕṛugal̤ — bulls; seṝadhuvum — angrily killed;; uyar — tallness; kol̤ — having; sŏlai — well grown; kurundhu — kurundhu (a type of tree); osiththadhum — broke; utpada — including; maṝum — other; pala — many activities relating to killing the enemies; agal — expansiveness; kol̤ — having; vaiyam — earth; al̤andha — measured and eliminated the ego of mahābali; māyan — amaśing as thrivikrama; en — manifesting the similarity between that thrivikrama avathāram and krishṇavathāram for me; appan than — the great benefactor, krishṇa-s; māyangal̤ — amaśing activities; pagal irā — day and night, without any difference; parava — to praise; peṝĕn — got;; enakku — for me; enna — what; manapparippu — grief is there?; manap parippŏdu — with anguish in heart; azhukku — to be rejected
3382 மனப் பரிப்போடு அழுக்கு * மானிட சாதியில் தான்பிறந்து * தனக்கு வேண்டு உருக்கொண்டு * தான் தன சீற்றத்தினை முடிக்கும் ** புனத் துழாய் முடி மாலை மார்பன் * என் அப்பன் தன் மாயங்களே * நினைக்கும் நெஞ்சு உடையேன் * எனக்கு இனி யார் நிகர் நீள் நிலத்தே? (7)
3382. Is there anyone in this vast world who matches me, possessing a mind wholly absorbed in the wondrous deeds of my Sire? He wears a fresh tuḷaci garland on His crown and charming chest. The radiant Lord assumes forms of His own, coming among humans to express His fury and quell ungodly demons.
Explanatory Notes
(i) The last line conveys the cream of this song. The benevolent Lord gets terribly furious when His devotees are offended against; if He came down and took birth among the humans, with all their dirt and squalor and engaged Himself in a duel with Hiraṇya and Rāvaṇa, it was because of the terrible affront they had thrown at His devotees. The Lord’s anger would not get
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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.)
mānida sādhiyil — in human species; thān — himself (who is hĕya prathyanīka (opposite to any such defects, rejectable aspects)); piṛandhu — even while born as one amongst them; thanakku vĕṇdu — that which he desires; uru — dear forms; koṇdu — accepting; thān — he (who is caring towards his devotees); thana — his; sīṝaththinai — anger; mudikkum — one who brings it to an end; punam — having freshness as if being present in its natural place; thuzhāy — having thul̤asi garland; mudi — crown; mālai — that divine garland; mārban — being the one who has the divine chest; en — manifesting such beauty to me; appan than — benefactor-s; māyangal̤ — amaśing activities; ninaikkum — obedient, to contemplate; nenju — heart; udaiyĕn — me who am having it in a distinguished manner; enakku — for me; ini — now; nīl̤ nilaththu — in this great earth; nigar — match; ār — who?; nīl̤ — expansive; nilaththodu — earth
3383 நீள் நிலத்தொடு வான் வியப்ப * நிறை பெரும் போர்கள் செய்து * வாணன் ஆயிரம் தோள் துணித்ததும் * உட்பட மற்றும் பல ** மாணி ஆய் நிலம் கொண்ட மாயன் * என் அப்பன் தன் மாயங்களே * காணும் நெஞ்சு உடையேன் * எனக்கு இனி என்ன கலக்கம் உண்டே? (8)
3383. Blessed with a mind that can envision my wondrous Lord, who as Vāmana received the whole world as a gift from Bali, and as Kṛṣṇa waged the great battle admired by denizens of both SriVaikuntam and Earth, severing Vāṇaṉ’s thousand arms, how can I suffer from mental agitation any longer?
Explanatory Notes
Bāṇāsura was a descendent of Mahā Bali from whom Lord Vāmana Mūrti managed to get the entire land, as gift. The furious battle waged by Lord Kṛṣṇa against Bāṇāsura and how, in the end, he was let off with a bare four arms, out of the thousand he had, at the special intervention and request of Rudra, have been set out already, in great detail, in the notes below III-10-4.
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.)
vān — sky; viyappa — to the amaśement; niṛai — with many strong associates (while bāṇa himself was the real enemy, even those who came to support him such as rudhra, subrahmaṇya et al); perum pŏrgal̤ — great battles; seydhu — performing; vāṇan — bāṇa-s; āyiram thŏl̤ — the thousand shoulders (which were craving for battle); thuṇiththadhum — the way he severed; utpada — including; maṝum — other; pala — many; māṇiyāy — as a brahmachāri (celibate boy, as a person seeking alms); nilam — earth; koṇda — accepted; māyan — mischievous; en — manifesting such mischief to me; appan than — the benefactor, krishṇa-s; māyangal̤ — amaśing activities; kāṇum — to see in front of me and enjoy the same; nenju — heart; udaiyĕn — having;; ini — now; enakku — for me; enna kalakkam — what bewilderment; uṇdu — present?; ĕzh — seven; kadal — oceans
3384 கலக்க ஏழ் கடல் ஏழ் * மலை உலகு ஏழும் கழியக் கடாய் * உலக்கத் தேர்கொடு சென்ற மாயமும் * உட்பட மற்றும் பல ** வலக்கை ஆழி இடக்கைச் சங்கம் * இவை உடை மால்வண்ணனை * மலக்கும் நா உடையேற்கு * மாறு உளதோ இம் மண்ணின் மிசையே? (9)
3384. With my love-inspired tongue, I captivate the cloud-hued Lord, who wields the discus in His right hand and the conch in His left. As Kṛṣṇa, He drove to distant regions in a deft chariot, crossing the seven seas, seven mountains, and seven worlds, performing many such wonders. Could anyone in all the land be equal to me?
Explanatory Notes
(i) The episode of Śrī Kṛṣṇa going in a chariot, along with a Brahmin and Arjuna, to the ultra-mundane region and restoring to the Brahmin, his missing children, reclaimed from spiritual world, has been set forth, in detail, in the notes below III-10-5.
(ii) Saint Nammāḻvār is also known as Parāṅkuśa, the goad weaning round his spiritual antagonists through his scintillating
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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; malai — mountains; ĕzh — seven; ulagum — worlds; kalakka — to be fitting well (so that there is no difference between land and water); kazhiya — to reach beyond the top of the oval shaped universe; kadāy — bring over; thĕr — chariot which is a part of the resulting material world; kodu — using; ulakka — upto the end; senṛa — went; māyamum — amaśing act; utpada — including; maṝum — other; pala — many other activities (such as bringing back the sons of vaidhika without any delay etc); valakkai āzhi idakkaich changam ivai — these distinguished symbols of the chakra (disc) in the right hand and ṣanka (conch) in the left hand; udai — having; māl vaṇṇanai — one who is with dark form; malakkum — bewildering him out of bliss; nā — powerful tongue; udaiyĕṛku — for me who is having; i — this; maṇṇin — earth; misai — on; māṛu — opposition; ul̤adhŏ — is there?; maṇ — earth-s; misai — on top
3385 மண்மிசைப் பெரும் பாரம் நீங்க * ஓர் பாரத மா பெரும் போர் பண்ணி * மாயங்கள் செய்து சேனையைப் பாழ்பட * நூற்றிட்டுப் போய் ** விண்மிசைத் தன தாமமே புக * மேவிய சோதி தன் தாள் * நண்ணி நான் வணங்கப்பெற்றேன் * எனக்கு ஆர் பிறர் நாயகரே? (10)
3385. There is no one to command me, blessed as I am to approach and adore the feet of my radiant Lord who rid the Earth of its burdens through the great war of Mahā-Bhāratha and its wondrous strategy with a firm resolve to rout the armies. He later ascended to His celestial abode - SriVaikuntam.
Explanatory Notes
The inhabitants of the Earth having turned out to be unholy and selfish pleasure-seekers, Mother Earth couldn’t carry the unwholesome burden. Lord Kṛṣṇa is said to have incarnated, to rid the Earth of this unwholesome burden and the great War of Mahābhārata came in handy for this purpose, the number of survivors on both sides being so sparse that they could easily be counted
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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 — great (unbearable even for the all-bearing mother earth); bāram — burden; nīnga — to eliminate; ŏr — unique; bhāradham — bhāratha; ā — that; peru — great; pŏr — battle; paṇṇi — causing; māyangal̤ — amaśing activities (such as taking up arms giving up his own vow, transforming day into night etc); seydhu — performing; sĕnaiyai — all the armies; pāzh pada — to destroy; nūṝittu — finishing by surrounding; pŏy — ascending on completion of his task; viṇ misai — on the paramākāṣam (supreme sky); thana — his distinguished; dhāmamĕ — in the abode; puga mĕviya — entered; sŏdhi than — krishṇa who is in a radiant form; thāl̤ — divine feet; naṇṇi — approach; nān — ī; vaṇanga — serve; peṝĕn — got to;; enakku — for me (who got this throne of servitude and became an emperor of servitude); piṛar — any other; nāyagar — controller; ār — who?; muzhu ĕzh ulagukkum — for all worlds; nāyagan — controller
3386 நாயகன்முழுவேழுலகுக்குமாய் முழுவேழுலகும் * தன் வாயகம்புகவைத்துமிழ்ந்தவையாய் அவையல்லனுமாம் * கேசவனடியிணை மிசைக் குரு கூர்ச்சடகோபன்சொன்ன * தூயவாயிரத்திப்பத்தால் பத்தராவர்துவளின்றியே. (2)
3386 ## நாயகன் முழு ஏழ் உலகுக்கும் ஆய் * முழு ஏழ் உலகும் * தன் வாயகம் புக வைத்து உமிழ்ந்து * அவை ஆய் அவை அல்லனும் ஆம் ** கேசவன் அடி இணைமிசைக் * குருகூர்ச் சடகோபன் சொன்ன * தூய ஆயிரத்து இப் பத்தால் * பத்தர் ஆவர் துவள் இன்றியே (11)
3386. Those who learn these ten songs out of the immaculate thousand composed by Caṭakōpaṉ of Kurukūr, adoring the lovely pair of feet of Kēcavaṉ, the Supreme Lord of the entire universe, who sustained all the worlds in His stomach and then released them, who pervades them all and yet remains apart, will become blemishless devotees.
Explanatory Notes
(i) Blemishless devotees: Those that learn these songs will be exclusively devoted to Lord Kṛṣṇa, like Saint Nammāḻvār. It is this exclusive devotion like unto that of Toṇṭaraṭippoṭi Āzhvār for the holy Śrīraṅgam, that the word ‘blemishless’ connotes.
(ii) The immaculate thousand: Contrary to his prefatory resolve to write out Śrī Rāma’s life story, Śrī Vālmīki introduced
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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.)