TVM 6.9.1

O Lord! Grant Me Your Darśana for One Day.

பெருமானே! ஒரு நாள் தரிசனம் தா

3431 நீராய்நிலனாய்த் தீயாய்க்காலாய்நெடுவானாய் *
சீரார்சுடர்க்களிரண்டாய்ச் சிவனாயனானாய்! *
கூராராழிவெண்சங்கேந்திக் கொடியேன்பால்
வாராய் * ஒருநாள் மண்ணும்விண்ணும்மகிழவே. (2)

TVM.6.9.1

3431 ## nīr āy nilaṉ āyt * tī āy kāl āy nĕṭu vāṉ āyk *
cīr ār cuṭarkal̤ iraṇṭu āyc * civaṉ āy ayaṉ āṉāy **
kūr ār āzhi vĕṇ caṅku entik * kŏṭiyeṉpāl
vārāy * ŏrunāl̤ maṇṇum viṇṇum makizhave (1)

Ragam

Sāveri / ஸாவேரி

Thalam

Ādi / ஆதி

Bhavam

Self

Simple Translation

3431. Oh, Lord, you permeate all elements, from the Sun to the Moon, from Shiva to Vishnu, as the internal controller of everything. I beseech you to grace this humble sinner with Your presence, even if just for a day, holding your mighty discus and the sacred white conch, bringing joy to both SriVaikuntam and the Earth.

Explanatory Notes

The Āzhvār could certainly cognise the Universal Form of the Lord, in the created world of multifarious things and creatures, even as Prahlāda did. There was obviously no need, in that case, for him to send emissaries to the Lord, here and there, as he has been doing. And now, the Āzhvār clarifies his stand; he pines for the Lord’s extraordinary Form of exquisite charm,

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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.)

நீர் ஆய் நிலன் ஆய் — நீராய் நிலனாய்; தீ ஆய் கால் ஆய் — தீயாய் காற்றாய்; நெடு வான் ஆய் — நீண்ட ஆகாசமாய்; சீரார் — சிறந்த; சுடர்கள் இரண்டு ஆய் — சந்திர சூர்யர்களாகவும்; சிவன் ஆய் — சிவனாகவும்; அயன் ஆய் — பிரமனாகவும் ஆனாய்; கூர் ஆர் ஆழி — கூர்மையான சக்கரத்தையும்; வெண் சங்கு — வெண்சங்கையும்; ஏந்தி — கையில் ஏந்திக் கொண்டு; மண்ணும் — மண்ணுலகும்; விண்ணும் — விண்ணுலகும்; மகிழவே — மகிழும்படி; கொடியேன் பால் — கொடியேனான அடியேனிடத்தில்; ஒரு நாள் — ஒரு நாளாவது; வாராய் — வரவேண்டும்

nilan — earth (which is an effect of water); āy — having as body; thī — fire (which is the cause for both water and earth, which is given great importance in chāndhŏgya upanishath); āy — having as body; kāl — air (which is the cause for fire); āy — having as body; nedu — very expansive; vān — ether; with all these, the samashti (initial creation); āy — create, enter inside and be the antharyāmi for them; sīrār — being the primary person for vyashti srushti (variegated creation) (as said in “sūryā chandhramasau dhāthā yathāpūrvamakalpayath” (ṣun, moon etc get created as before by the lord); iraṇdu sudargal̤ — moon and sun (benefactors due to providing heat and coolness); āy — having as body; sivan — rudhra; āy — having as body; ayan — brahmā; ānāy — ŏh one who is having them as body by being their antharāthmā (indwelling soul)!; kūr — sharpness (in eliminating the enemies); ār — having; āzhi — divine chakra (disc); veṇ — having pure white complexion (which is enjoyable for the devotees); sangu — ṣrī pānchajanyam (the divine conch); ĕndhi — holding; maṇṇum — leelā vibhūthi (material realm) which is highlighted by the earth; viṇṇum — nithya vibhūthi which is highlighted by the term -parama vyŏma- (supreme sky); magizha — to be delighted; kodiyĕnpāl — for ī who am having cruelty (of forcing you to show your distinguished form); oru nāl̤ — at least on one day; vārāy — should arrive; maṇṇum — earth; viṇṇum — the higher worlds

Detailed Explanation

In the profound sequence of the Sixth chapter, this opening pāśuram unfolds as a divine dialogue. As articulated by the venerable ācāryas like Nañjīyar, Emperumān presents His magnificent universal form, declaring, "I have shown you the cosmos as My very body." To this, Śrī Nammāzhvār replies with profound yearning, "That is not sufficient for me; I long to behold

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TVM 6.9.2