Bhagavān doesn’t grace Āzhvār with His presence even after the emissaries were sent to deliver the messages. Āzhvār cries out, “Please come! When you do, it will be a day when both this material realm (maNNum) and your spiritual realm (viNNum) will rejoice.”
Insights from the avatārikai of Tirukkurukaippirāṉ Piḷḷāṉ
The commentary of this esteemed
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தூது விட்டனுப்பியும் எம்பெருமான் வரவில்லை. “வாராய்! ஒரு நாள் மண்ணும் விண்ணும் மகிழவே!” என்று ஆழ்வார் கூவியழைக்கிறார்.
ஆறாம் பத்து -ஒன்பதாம் திருவாய் மொழி -நீராய் -பிரவேசம்
எங்குச் சென்றாகிலும் கண்டு” என்றும், வானவர் கோனைக் கண்டு” என்றும் தூது போகச் சொன்னார்; அவை போக மாட்டாதபடி
3431 ## நீர் ஆய் நிலன் ஆய்த் * தீ ஆய் கால் ஆய் நெடு வான் ஆய்க் * சீர் ஆர் சுடர்கள் இரண்டு ஆய்ச் * சிவன் ஆய் அயன் ஆனாய் ** கூர் ஆர் ஆழி வெண் சங்கு ஏந்திக் * கொடியேன்பால் வாராய் * ஒருநாள் மண்ணும் விண்ணும் மகிழவே (1)
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.)
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
3432. Oh, wondrous Lord, in Your captivating form as the midget Vāmana, You enjoyed the entire universe, taking all the worlds from Bali. Please come to this land for just one day, so I can dance under the enchantment of Your presence.
Explanatory Notes
Unto the Āzhvār who invited the Lord to come down here and exhibit His superb Form, the Lord would appear to have told that He would rather comply with the Āzhvār’s request after lifting him up to spiritual world, in due course. But the Āzhvār insists that He. who displayed His exquisite Form to Asuras like Mahā Bali, shouldn’t hesitate to respond to his (Āzhvār’s) devout call and regale him, right here.
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.)
magizha — to the delight; kuṛal̤āy — as vāmana (who shrunk his huge form); valam — the omnipotency; kātti — manifesting; maṇṇum — earth; viṇṇum — the higher worlds; koṇda — measured; māyam — having amaśing activity; ammānĕ — ŏh lord!; unai — you (who are having beauty which was manifested to those with ulterior motives); nān — ī (who am having the extreme desire ); naṇṇi — reaching (with that beauty); kaṇdu — (not just through internal vision but ) physically seeing; ugandhu — being pleased; kūththāda — to dance; naṇṇi — arrive here (just as you arrived at the sacrificial arena; oru nāl̤ — one day; gyālaththūdĕ — in the earth; nadavāy — should walk; ugandhŏṛu — every yuga; gyālaththūdĕ — descending on earth
3433 ஞாலத்தூடே நடந்தும் நின்றும் * கிடந்து இருந்தும் * சாலப் பல நாள் * உகம்தோறு உயிர்கள் காப்பானே ** கோலத் திரு மா மகளோடு * உன்னைக் கூடாதே * சாலப் பல நாள் * அடியேன் இன்னம் தளர்வேனோ? (3)
3433. Oh, Lord, throughout the ages, you have graced the Earth with your incarnations, tirelessly aiding your devotees for countless years, assuming myriad forms. Yet, must I endure this separation from you and your divine consort any longer?
Explanatory Notes
The Āzhvār rightly questions the Lord who incarnated, in many ways and on many occasions, to succour His devotees, whether He cannot incarnate once more, for his sake. As, Śrī Rāma, the Lord walked through the depopulated forests where very few could enjoy His entrancing gait. And now, why should He not walk in front of the Āzhvār, yearning to behold His majestic gait, at least once in a way?
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.)
nadandhum — mercifully walked as said in -chachāra vasudhāthalĕ-; ninṛum — stood (holding the bow with the arrow ready to be launched as said in -avashtabya cha thishtantham dhadharṣa dhanurūrjitham-); kidandhum — mercifully rested (like an ocean in front of another ocean as said in -prathiṣiṣyĕ mahŏdhadhĕ:-); irundhum — being nicely seated along with pirātti (as said in -ĕvam āsthĕ sa dharmāthmā sīthayā saharāghava:-); sālap pala nāl̤ — for a long time (as said in -dhaṣa varsha sahasrāṇi dhaṣa varsha ṣathāni cha-); uyirgal̤ — creatures; kāppānĕ — ŏh one who protects!; kŏlam — one who appears matching your beautiful form as said in -vishṇŏr dhĕhānurūpām vai karŏthyĕshā-thmanasthanūm-; thiru mā magal̤ŏdu — with lakshmi; unnai — you; kūdādhĕ — without reaching and enjoying; sālap pala nāl̤ — for the times to come; adiyĕn — ī (who knows our [lord-servant] relationship); innum — even after acquiring the taste [for bhagavath vishayam]; thal̤arvĕnŏ — should ī suffer due to not acquiring the experience?; sakata asurar — ṣakatāsura-s; udal — body
3434. Oh, Lord, your powerful feet shattered the demon trapped in the cart-wheel. I implore you to manifest in the sky, even if just for a fleeting moment, alongside Brahma, Shiva, and other celestial beings, so that I may behold the splendor of your divine galaxy.
Explanatory Notes
The Lord’s feet afford protection not only to us all. His subjects, but to the Lord, as well. Baby Kṛṣṇa was fast asleep in the can, an improvised cradle, when a demon entered the cartwheel. The Babe cried for milk and the legs kicked violently against the wheel, shattering the demon to pieces. Therefore it is, the text in this song (original) contains a phrase (Tirukkālāṇṭa
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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.)
thal̤arndhum — losing firmness; muṛindhum — splitting into two; vĕṛā — to become different pieces; pil̤andhu — broke; vīya — to lose its form; thirukkāl — divine foot; āṇda — engaged; perumānĕ — ŏh lord!; kil̤arndhu — being active (with desire, giving up their ego of considering themselves as the lords); biraman — brahmā; sivan — rudhra; indhiran — indhra; viṇṇavar — dhĕvas; sūzha — surround and worship; vil̤anga — manifesting the splendour (of being their lord); oru nāl̤ — one day; viṇ mīdhu — on the sky; kāṇa — to be seen; vārāy — you should appear!; viṇ mīdhu — in paramapadham (which is the ultimate manifestation of his supremacy); iruppāy — residing there (superior to everyone)
3435 விண்மீது இருப்பாய் மலைமேல் நிற்பாய் * கடல் சேர்ப்பாய் * மண்மீது உழல்வாய் * இவற்றுள் எங்கும் மறைந்து உறைவாய் ** எண்மீது இயன்ற புற அண்டத்தாய் * எனது ஆவி * உள் மீது ஆடி * உருக் காட்டாதே ஒளிப்பாயோ? (5)
3435. Oh, Lord, you dwell in the lofty SriVaikuntam, stand in your iconic form on Mount Tiruvēṅkaṭam, recline on the Milk-ocean, and roam on Earth in your incarnate forms. Yet you remain invisible inside all things and beings, pervading countless regions far beyond. Should you hide yourself after stimulating my mind?
Explanatory Notes
(i) The five different manifestations of the Lord, namely, ‘Para’, ‘Vyūha’, ‘Vibhava’, ‘Antaryāmi’ and ‘Arca’ are set out here. The ‘Vyūha’ denotes the Lord’s seat of creative activity, namely, the Milk-ocean; all the other aspects have been indicated in the verse itself, within brackets.
(ii) The Āzhvār longs for the external perception of the Lord inside, in His ‘Divya Maṅgala Vigraha’ (exclusive Form of exquisite charm).
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.)
malai mĕl — in thirumalā (which is the ultimate manifestation of his simplicity); niṛpāy — standing there (in archā (deity) form); kadal — in thiruppāṛkadal (kshīrābdhi #milky ocean); sĕrppāy — reclining mercifully (assuming the anirudhdha form); maṇ mīdhu — incarnating on earth; uzhalvāy — roaming around (along with the mortals there); ivaṝul̤ — in this universe; engum — in all objects; maṛaindhu — being invisible to the senses (being the antharāthmā (in-dwelling super-soul)); uṛaivāy — residing; eṇ — count; mīdhu — beyond; iyanṛa — to go; puṛam — other; aṇdaththāy — you who are present in oval shaped universes; enadhu — my; āvi ul̤ — in the heart (which is the abode for prāṇa (vital air)); mīdhādi — after being fully present; uru — form; kāttādhĕ — not making visible for my eyes; ol̤ippāyŏ — why are you hiding [from me]?; ŏr — one; adi — divine foot
3436 பாய் ஓர் அடி வைத்து அதன் கீழ்ப் * பரவை நிலம் எல்லாம் தாய் * ஓர் அடியால் * எல்லா உலகும் தடவந்த மாயோன் ** உன்னைக் காண்பான் * வருந்தி எனைநாளும் * தீயோடு உடன்சேர் மெழுகாய் * உலகில் திரிவேனோ? (6)
3436. My wondrous Lord, with just one step, you encompassed the entire land surrounded by oceans, and with another, you pervaded all the regions above. In vain do I wait to behold you. How much longer must I suffer in this world before we come face to face, like wax melting close to fire?
Explanatory Notes
There was a time when the Lord was after the Āzhvār, trying to reclaim the errant soul, straying away from Him and eluding His grasp. But now, it is the other way round; the Āzhvār is madly after the Lord. Who is eluding him. The Āzhvār’s plight is like that of the wax close to fire, as distinguished from wax actually placed on fire, neither dead nor alive, in the true sense.
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.)
3437. My Lord, You are the Super-Soul of both the seen and unseen, overseeing all actions and their performers in countless worlds. Even in distant realms, Your grace extends to souls released from worldly bonds, their wisdom spanning ten directions. Please bestow Your sweet grace upon me, despite my countless failings.
Explanatory Notes
The sentient beings (intelligent souls, embodied) and the non-sentient matter, which constitute the worlds, form the body of God and they are inseparably related to Him, as attributes are to a substance, body to the soul.
Whosoever performs acts as the means for securing certain objectives, owes the very performance of those acts to the Lord who endowed them with body
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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.)
karumam — leading to result; gathi — for the means; āy — being the controller; ulagam — for the doers of those means; āy — being the promoter (by being the antharāthmā); ulagukku — for all the worlds; ŏr uyirum — being the singular soul; ānāy — being the one; puṛa aṇdaththu — those who remain outside the oval shaped universe; alagil polindha — with countless (endless) nature; paththu — ten; thisai — in directions; āya — pervaded; aruvĕ — ŏh one who is having the mukthāthmās (liberated souls) as prakāram (form)!; alagil polindha — countless [endless]; aṛivilĕnukku — me who is not having the means to attain you, due to my ignorance; arul̤āy — should shower your mercy (to have you as the means and end).; aṛivār — for the distinguished wise persons; uyir — dhāraka (sustainer)
3438. Oh, Lord, within the wise, Your divine essence resides. Your radiant form emanates fragrant grace, showering upon me boundless love despite my ignorance. I seek refuge solely in You; please do not lead me astray with any mischief, but rather bestow Your guidance upon me.
Explanatory Notes
In the preceding song, the Āzhvār invoked the Lord’s grace and yet, the Lord did not condescend to come unto him. The Āzhvār grows sceptical about the Lord’s intentions whether He still tries to confound him and unsettle his firm conviction that the Lord’s lovely feet constitute his sole Refuge, making him slip back to his old ways.
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.)
ānāy — you are;; veṛikol̤ — totally fragrant; sŏdhi — radiant; mūrththi — having divine form; adiyĕn — you who made me totally exist for you to desire for you; nedumālĕ — ŏh one who is having great attachment!; aṛivilĕnukku — for me who does not know the means (to enjoy such beautiful form); arul̤āy — you should let me enjoy it by your mercy;; piṛidhu — other than you; onṛu — any other goal; aṛiyā — without knowing; adiyĕn — me (who is having the nature to be at your disposal); āvi — heart; thigaikka — to become worried; kiṛi — by some means; seydhu — having planted the taste; ennai — me (who knows the greatness of your beautiful form); puṛaththu — worldly matters; ittu — engage; innam — even today (when ī have the desire for you); keduppāyŏ — are you planning to torment me?; āvi — heart; thigaikka — to tremble
3439 ஆவி திகைக்க * ஐவர் குமைக்கும் சிற்றின்பம் * பாவியேனைப் * பல நீ காட்டிப் படுப்பாயோ? ** தாவி வையம் கொண்ட * தடம் தாமரை கட்கே * கூவிக் கொள்ளும் காலம் * இன்னம் குறுகாதோ? (9)
3439. My Lord, will You eliminate the gap and unite me with Your divine feet, which traverse the realms? Or do You plan to forsake me and lead my mind astray, leaving me ensnared by worldly desires?
Explanatory Notes
(i) The Āzhvār prays unto the Lord that He need no longer persevere in the dangerous experiment of keeping him in this land of nescience, where the senses have free play. Nampiḷḷai, in his unique diction, would put it, as a preamble to this song, the Āzhvār telling the Lord, “You ask me what mischief You have pḷayed unto me; let me tell You that Your exposing me to 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.)
aivar — the five senses; kumaikkum — torturing saying -give me more-; siṛu — insignificant; inbam — sweet pleasures; pala — in many varieties; kātti — revealing; nī — you (who have the ability to destroy these); pāviyĕnai — me who is a sinner (to be residing in this sorrowful place while being qualified to be joyful endlessly); paduppāyŏ — are you planning to finish me?; vaiyam — earth; thāvi — measured to claim full ownership; koṇda — accepted; thadam — infinitely enjoyable; thāmaraigatku — to engage in the divine lotus feet; kūvik kol̤l̤um — to invite me; kālam — the time; innam — even at this stage (when ī have realised that even the sight of worldly pleasures is the cause to disaster); kuṛugādhŏ — Will it not happen soon?; kuṛugā nīl̤ā — without expansion or contraction in true nature; iṛudhi kūdā — without an end
3440 குறுகா நீளா * இறுதிகூடா எனை ஊழி * சிறுகா பெருகா * அளவு இல் இன்பம் சேர்ந்தாலும் ** மறு கால் இன்றி மாயோன் * உனக்கே ஆளாகும் * சிறு காலத்தை உறுமோ * அந்தோ தெரியிலே? (10)
3440. Oh, wondrous Lord, the purported bliss in a state free from the body upon ultimate liberation is undoubtedly eternal and unchanging. However, can it ever compare to the joy of serving at your feet, even if just once and for a brief moment?
Explanatory Notes
Reference to the petty pleasures, prompted by the five senses, was made by the Āzhvār in the last song. This would appear to have raised a doubt in the Lord’s mind whether or not the Āzhvār eschewed the ‘Kaivalya Mokṣa’, which was everlasting, undergoing no modification, at any time. The Āzhvār, therefore, hastens to clarify his stand in this regard, as well. The so-called
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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.)
மாயோன் — மாயோனே!; குறுகா — குறுகுவதும் இல்லாததும்; நீளா — பெருகுவதும் இல்லாததும்; இறுதி கூடா — முடிவு இல்லாததும்; எனை ஊழி — எத்தனை கற்பங்கள் சென்றாலும்; சிறுகா — காலவேறுபாட்டினால் குறைவதும்; பெருகா — பெருகுவதும் இல்லாததும்; அளவு இல் இன்பம் — அளவில்லாத சிற்றின்பம்; சேர்ந்தாலும் — சேர்ந்தாலும் (கைவல்யம் ); தெரியிலே — ஆராய்ந்து பார்த்தால்; மறுகால் இன்றி — அற்ப காலமானாலும்; உனக்கே — உனக்கே கைங்கர்யம்; ஆளாகும் — செய்யும் அடிமைப் பேறான; சிறு காலத்தை — சிறிய காலமே கொள்ளத் தக்கது; உறுமோ — ஆத்மாநுபவமான கைவல்யம்; அந்தோ! — தள்ளத் தக்கது அந்தோ!
enai ūzhi — at all times; siṛugā perugā — without decay and growth; al̤avil — without any limit; inbam — bliss of self; sĕrndhālum — even if attained; māyŏn — ŏh the amaśing one whose momentary experience is greatly distinguished!; theriyil — if analysed; maṛugāl — repeat; inṛi — not having; unakkĕ — for you only; āl̤ āgum — being a servitor and enjoying that servitude; siṛu kālaththai — that small fraction of time; andhŏ — alas!; uṛumŏ — is it a match?; theridhal — having clarity (through hearing); ninaidhal — thinking (firmly through contemplation)
3441. Those who learn these ten songs out of the profound thousand, composed by Caṭakōpaṉ, the humble servant of the eternal Servants of Tirumāl, will become exclusive servants of the Lord Supreme, Whose magnificence transcends mere learning, contemplation, or meditation, He who consumed all the worlds.
Explanatory Notes
The Lord is, no doubt, to be realised through learning, contem plation and meditation but all these, by themselves, will be of no avail, unless accompanied by deep love for Him. The Āzhvār plunges himself down to the bottom-most depth of service, like unto the extremely thirsty diving into the deep pocket of water in the river bed. This is the only way by which he could
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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.)
eṇṇal — even if fixed in mind (through repeated meditation); āgā — without any limit; thirumālukku — for emperumān who is the consort of ṣrī mahālakshmi; uriya thoṇdar — for those who became exclusive servitors; thoṇdar — for those who are servitors; thoṇdan — servitor; satakŏpan — nammāzhvār; theriya — in detail; sonna — mercifully spoke; ŏr āyiraththul̤ ippaththum — this decad among the thousand pāsurams; ulagam uṇdāṛku — one who protected everything; uriya thoṇdar — exclusive servitor; ākkum — will make.; ulagam — the world; uṇda — while consuming