Āzhvār laments from being imprisoned by sensory organs - (உள் நிலாவிய)
இந்திரியங்களால் இன்னும் எத்தனை நாள் துன்புறுவேன் என்று ஆழ்வார் வருந்தல்
It makes Āzhvār shiver with great apprehension when he ponders on what more suffering he would incur and face if he continues to stay alive in this world.
### Introduction from Vādhi Kesarī Azhakiya Maṇavāḷa Jīyar
Having mercifully highlighted the nature of the means (Bhagavān) and the pursuit of that means in the previous two Decades,
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இவ்வுலகில் இருந்தால் இன்னும் என்னென்ன துன்பம் விளையுமோ என்று அஞ்சி நடுங்கி ஓலமிடுகிறார் ஆழ்வார்.
ஏழாம் பத்து -முதல் திருவாய்மொழி – ‘உண்ணிலாவிய’-பிரவேசம்
முதற்பத்தால், பகவத் கைங்கரியம் புருஷார்த்தம் என்று அறுதியிட்டார்; இரண்டாம் பத்தால். அந்தக் கைங்கரியத்தில் களையறுத்தார்; மூன்றாம்
3453 ## உள் நிலாவிய ஐவரால் குமைதீற்றி * என்னை உன் பாதபங்கயம் * நண்ணிலாவகையே * நலிவான் இன்னும் எண்ணுகின்றாய் ** எண் இலாப் பெரு மாயனே! இமையோர்கள் ஏத்தும் * உலகம் மூன்று உடை * அண்ணலே அமுதே அப்பனே * என்னை ஆள்வானே (1)
3453. Oh, my nectarean Lord, great Benefactor, adored by Nithyasuris, you control Māyā of unlimited dimensions. My Father, Master of all worlds, do You intend for me, Your servant, to be tormented by the five senses within, preventing me from attaining Your lovely lotus feet?
Explanatory Notes
(i) The Āzhvār questions the propriety of his being made a prey to the senses haunting him from within, by being kept still in this body by the Lord. Unlike the external enemies who are quite visible and inflict injuries through weapons etc., the five senses, constituting the hidden enemies, torment the individual souls in ever so many ways, a very pathetic and intolerable
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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.)
aivarāl — with the senses; kumai thīṝi — torture; ennai — me (who surrendered unto you fearing them); un — you who are apt, enjoyable; pādha pangayam — divine feet; naṇṇilā vagaiyĕ — to not reach; innam — even after having acquired the urge (as said in thiruvāimozhi 6.9.9 “kāttip paduppāyŏ” (are you planning to finish me by revealing varieties of pleasures?)); nalivān — torment (by placing in samsāram); eṇṇuginṛāy — you are thinking;; eṇṇilā — countless; peru — unlimited; māyanĕ — having the amaśing prakruthi thathvam (matter) as prakāram (form); imaiyŏrgal̤ — by nithyasūris (who are untouched by samsāram and have unfailing knowledge); ĕththum — praised; mūnṛu ulagam — three types of chĕthanas (sentient beings) and achĕthanas (insentient entities); udai — having them as subservient entities; aṇṇalĕ — being the lord; amudhĕ — naturally having eternal enjoyability; appanĕ — being a benefactor right from the beginning; ennai — me; āl̤vānĕ — one who controls in all of these aspects!; kannalĕ — having complete sweetness; amudhĕ — not just that, but being the sustainer, and with enjoyability
3454 என்னை ஆளும் வன் கோ ஓர் ஐந்து இவை பெய்து * இராப்பகல் மோதுவித்திட்டு * உன்னை நான் அணுகாவகை * செய்து போதிகண்டாய் ** கன்னலே! அமுதே! கார் முகில் வண்ணனே! * கடல் ஞாலம் காக்கின்ற * மின்னு நேமியினாய் * வினையேனுடை வேதியனே (2)
3454. My most delicious Nectar, cloud-hued Lord, You wield the radiant discus that shields the ocean-bound worlds. You are understood through the Vedas, far beyond the reach of a sinner like me. Yet, You have left me to the cruel control of the five senses, keeping me away from You day and night.
Explanatory Notes
(i) Āzhvār to the Lord: My Lord, why should You at all endow me with the refractory senses, which upset the natural order of things and hold me in their cruel grip, day and night? You are so far away that I can’t even cry out my woes to you. The natural order of things would be: The individual soul is the vassal of the Lord, the mind is subordinate to the individual 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.)
kār mugil vaṇṇanĕ — having the generosity without any restriction like dark clouds which help everyone; kadal — surrounded by ocean; gyālam — world; minnu — radiant; nĕmiyināy — having divine chakra; kākkinṛa — being the protector, nourisher; vinayĕnudai — to be heard by me who is having the sin which stops me from attaining you; vĕdhiyanĕ — oh one who is revealed by vĕdham only!; ennai — me (who is your servitor); āl̤um — to be ruled over by them to be obedient; van — very strong; kŏ — having independence; ŏr — distinguished; ivai — these; aindhu — five senses; peydhu — using them against me to harm me; irāp pagal — continuously throughout day and night; mŏdhuviththittu — to be affected; unnai — you who are apt and enjoyable; nān — ī (who know your greatness); aṇugāvagai — to not reach; seydhu — do; pŏdhi kaṇdāy — gone away from me; ādhi — the root cause; āgi — being
3455 வேதியாநிற்கும் ஐவரால் * வினையேனை மோதுவித்து * உன் திருவடிச் சாதியாவகை * நீ தடுத்து என் பெறுதி? அந்தோ! ** ஆதி ஆகி அகல் இடம் படைத்து * உண்டு உமிழ்ந்து கடந்து இடந்திட்ட * சோதி நீள் முடியாய் * தொண்டனேன் மதுசூதனனே (3)
3455. Oh Lord, with Your radiant long crown, You created the worlds, swallowed them during the deluge, and later brought them back. You spanned the worlds and pulled them from the deep waters. Oh, Slayer of Matu, you once captivated me, but now You shut me out from Your lovely feet, leaving me to struggle against the senses without rest. Alas, I do not understand how this benefits You, as I am just a sinner.
Explanatory Notes
(i) The Scriptures enjoin that the Brahmins should tend the ritualistic (sacramental) fire throughout life and stipulate the morning and the evening as the periods during which it should be done. The Āzhvār, however, yearned to serve the Lord all his life without any intermission whatever. But what is happening? He is cruelly dominated by the wayward senses without break.
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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.)
agal — very expansive; idam — universe; padaiththu — create; uṇdu — protect by placing in stomach (during deluge); umizhndhu — spit out (subsequently); kadandhu — measured (to eliminate others- claim of ownership); idandhu — dig out (as varāha during intermediary deluge); sŏdhi — radiance (revealing his supremacy over all); nīl̤ — having tallness; mudiyāy — one who is wearing the crown; thoṇdanĕn — to me who is desirous of enjoying you; madhusūdhananĕ — oh one who is capable of eliminating my hurdles like you eliminated [the demon] madhu!; vĕdhiyā niṛkum — those who pierce through me to torment me; aivarāl — with the five senses; vinaiyĕnai — me who is sinner (in being unable to be protected by you); mŏdhuviththu — to be affected; un — you (who is protector of all); thiruvadi — divine foot; sādhiyā vagai — to not attain; nī — you; thaduththu — stopping; en — what benefit; peṛudhi — you get?; andhŏ — alas! īmplying -the saviour has turned to be the tormentor-; yādhum — all achĕthanas (insentient entities); yāvarum — all chĕthanas (sentient beings)
3456 சூது நான் அறியாவகை * சுழற்றி ஓர் ஐவரைக் காட்டி * உன் அடிப் போது நான் அணுகாவகை * செய்து போதிகண்டாய் ** யாதும் யாவரும் இன்றி நின் அகம்பால் ஒடுக்கி * ஓர் ஆலின் நீள் இலை * மீது சேர் குழவி * வினையேன் வினைதீர் மருந்தே (4)
3456. As a mere baby, You lay on a tender fig leaf, oh Lord, holding all things and beings within a corner of your stomach. You are the cure for this sinner's ills, yet You have confounded me and placed me in the snare of the five senses. By doing so, You have kept me far from Your lotus feet, which remain invisible and distant.
Explanatory Notes
The Āzhvār bitterly complains that:
(i) The Lord, who had weaned him away from the mischief of the senses and cured him of all his sins, has now exposed him to the serious risk of slipping back to his old ways;
(ii) The Lord has bewildered the Āzhvār who was looking upon His feet as the Sole Refuge, by bringing him once again under the cruel spell of the five senses
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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.)
inṛi — without leaving anything behind; nin — your; agampāl — inside your divine stomach; odukki — placing them in a corner; ŏr — a (one which cannot be traced to a location where it sprouted from); ālin — peepal tree-s; nīl̤ — stretched out (due to having blossomed); ilai — the leaf; mīdhu — on top of; sĕr — reclining (without realising that he is in the dangerous deluge); kuzhavi — having childishness; vinaiyĕn — my, who is embodiment of sin; vinai — sin; thīr — eliminating; marundhĕ — oh one who is the medicine!; ŏr — having distinguished strength; aivarai — the five senses; kātti — showing; nān — ī (who am having the qualification for the ultimate goal); sūdhu — apt goal; aṛiyāvagai — to not know; suzhaṝi — to bewilder in the worldly pleasures; un — your (you, the companion in dangerous times); adip pŏdhu — infinitely enjoyable divine foot which is like a lotus; nān — ī (who has no other refuge); aṇugā vagai — to not reach; seydhu — do; pŏdhi kaṇdāy — moved away from my vision; adal — being set out to fight (to destroy the enemies of devotees); āzhi — thiruvāzhi (divine chakra)
3457 தீர் மருந்து இன்றி ஐந்து நோய் அடும் * செக்கில் இட்டுத் திரிக்கும் ஐவரை * நேர் மருங்கு உடைத்தா அடைத்து * நெகிழ்ப்பான் ஒக்கின்றாய் ** ஆர் மருந்து இனி ஆகுவார் * அடல் ஆழி ஏந்தி அசுரர் வன் குலம் * வேர் மருங்கு அறுத்தாய் * விண்ணுளார் பெருமானே ஓ! (5)
3457. Oh, Lord of Nithyasuris, You have destroyed the mighty hordes of Acurar with Your radiant discus. It feels like You have pushed me into the grinding mill of the five senses, where I am crushed with no escape. It seems You are loosening Your hold on me. Who then will be my source of life and strength?
Explanatory Notes
(i) The grinding mill is the human body where the five senses are ever active with the relative activities and their ramifications leaving no chance for the soul to thrive, crushing it beyond recognition and making redemption impossible, even by the omnipotent Lord. By putting it down as an incurable state of affairs, the Āzhvār only stresses the severity of the impact
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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.)
ĕndhi — holding; asurar — asuras (demons) who are unfavourable; van — very strong; kulam — groups; marungu vĕr — with the roots in sideways; aṛuththāy — being the one who severed; viṇṇul̤ār — for the residents of paramapadham; perumānĕ — ŏh leader who is infinitely enjoyable!; thīr — pacifier; marundhu — remedial medicine; inṛi — to not have; aindhu — five types of; nŏy — by diseases (subtle elements such as ṣabdha (sound), sparṣa (touch), rūpa (form), rasa (taste) and gandha (smell)); adum — which can finish; sekkil — in the mortar of body, which can cause bewilderment; ittu — placing; thirukkum — bewildering; aivarai — five senses; nĕr — in front of me; marungu — in the side; udaiththā — to have; adaiththu — placing; negizhppān okkinṛāy — you are breaking me;; ini — now (after you who are the eliminator of hurdles, are nurturing the hurdles); marundhu — medicine; āguvār — be; ār — who?; viṇ ul̤ār — being residents of paramapadham; perumāṛku — to you who are greater than all
3458. Oh, Supreme Lord, You know the depth and voice of my yearning. You reside in my eyes, mind, and the words I speak. Can’t you come to me and offer a word of comfort? The five senses can taint even the Nithyasuris devoted to You if they come to this earthly soil. What won't they do to me if you abandon me?
Explanatory Notes
Even exalted persons, in the upper regions, including SriVaikuntam are not above the mischief of the senses. That being so, the Āzhvār’s fears are indeed well-founded, the more so, when he stays in this physical body and in this land of dark nescience. To cite but a few instances of the havoc played by the senses on noted personages, let us take first, Indra, the Chief
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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.)
adimai seyvāraiyum — those who serve, like vainadhĕya (garudāzhwān); maṇ ul̤ — this world, which is a natural habitat [for the senses]; seṛum — overcome and torment; ivai — these; aimpulan — five senses; ennai — me who lacks strength to overcome them; peṝāl — when they find; maṝum — further; nīyum — you (who are the controller); vittāl — if abandon me; en — what; seyyā — will not do?; en — my (who is calling you with involvement); paṇ — the tune of my wailing; ul̤ āy — being inside; kavi than — the poem which is the placeholder for the tune; ul̤ āy — being inside; paththiyin — of the desire (which is the cause for such poem); ul̤l̤āy — being the object; param — being supreme (so that everything is at your disposal); īsanĕ — being the controller (lord); kaṇ — eye; ul̤āy — being inside; nenju — heart; ul̤āy — being inside; sol — speech; ul̤āy — being present inside; vandhu — arriving here; onṛu — a word; sollāy — mercifully speak.; anṛu — on that day (when he surrendered unto you having faith in your nithyathva (eternity)); dhĕvar — dhĕvas
3459 ஒன்று சொல்லி ஒருத்தினில் நிற்கிலாத * ஓர் ஐவர் வன் கயவரை * என்று யான் வெல்கிற்பன் * உன் திருவருள் இல்லையேல்? ** அன்று தேவர் அசுரர் வாங்க * அலைகடல் அரவம் அளாவி * ஓர் குன்றம் வைத்த எந்தாய்! * கொடியேன் பருகு இன் அமுதே! (7)
3459. My Lord, You are the grand Nectar drunk by sinners like me. You once planted a huge mountain in surging waters and made the Devas and Asuras churn it with a serpent. Without Your sweet grace, how can I conquer the senses, which are notoriously fickle and do not stick to one thing or another?
Explanatory Notes
(i) The churning episode reveals the extent? to which the Lord would go to help His devotees in multifarious roles, and yet, if He does not go to the rescue of the Āzhvār, how can he at all get the better of the notoriously fickle senses?
(ii) The Nectar grand, drunk by this sinner: Far from being satisfied with the interior bliss with which the Lord has endowed him
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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.)
asurar — asuras (who united with them for the nectar); vānga — to pull; alai — having rising waves; kadal — in the ocean; aravam — snake named vāsuki; al̤āvi — coiled around; ŏr — distinguished; kunṛam — manthara mountain; vaiththa — manifesting the magnanimity of how you anchored it firmly; endhāy — being my master; kodiyĕn — having the anguish (of desiring to enjoy you only) unlike them who were satisfied with getting the nectar; parugu — to drink; in amudhĕ — ŏh one who is eternally enjoyable!; un — your; thiruvarul̤ — infinite mercy; illaiyĕl — if not present; onṛu — find something and give; solli — saying; oruththinil — in a steady manner; niṛkilādha — without being focussed; ŏr — individually independent and not matching together; aivar — five senses; van — very strong; kayavarai — though being together [with me], the unknown evil entities; yān — ī who am weak; enṛu — when; velgiṛpan — will win over?; en — for me; ammā — being the natural lord
3460 இன் அமுது எனத் தோன்றி * ஓர் ஐவர் யாவரையும் மயக்க * நீ வைத்த முன்னம் மாயம் எல்லாம் * முழு வேர் அரிந்து ** என்னை உன் சின்னமும் திரு மூர்த்தியும் * சிந்தித்து ஏத்திக் கைதொழவே அருள் எனக்கு * என் அம்மா என் கண்ணா * இமையோர் தம் குலமுதலே (8)
3460. My Lord, Chief of Nithyasuris, I invoke your grace to cut out, root, and branch, my age-long Saṃsāra. The five senses, disguised as nectarous pleasures, cast their spell on everyone, being Your creation. Please fix my mind on Your insignia—the conch and discus—and Your exquisite form. I will sing Your glory and worship You all the time.
Explanatory Notes
The sensual pleasures of sound, sight, smell, touch and taste, assume the garb of happiness, to begin with and eventually throw the participants into the abyss of endless miseries. Hence, the request of the Āzhvār that he be studiously kept beyond their mischief so that he may constantly meditate on the Lord’s exquisite Form, wondrous weapons etc, sing His glory and worship Him, thus involving himself in such exclusive participation, by word, deed and thought.
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.)
en kaṇṇā — manifesting your simplicity to me; imaiyŏr tham kulam — for the group of nithyasūris; mudhalĕ — ŏh one who is the cause for the sustenance etc!; ŏr — distinguished; aivar — by the five senses; in — sweet; amudhu — nectar; ena — appear to be enjoyable like; thŏnṛi — manifesting; yāvaraiyuum — even brahmā et al who are very knowledgeable; mayakka — to cause bewilderment; nī — you (who are omnipotent); vaiththa — (created and) placed; munnam — since time immemorial; māyam — matters known by the term māyā, since they cause ignorance; ellām — all; muzhu — fully; vĕr — root; arindhu — sever; ennai — me who is fearful of samsāram; un — your; chinnamum — distinguished symbols such as ṣanka, chakra etc; thiru — decorated by them; mūrththiyum — the divine form; sindhiththu — think with my mind; ĕththi — praise with my speech; kai — with the hand; thozha — to worship; enakkĕ — specially for me; arul̤ — bestow your mercy.; nilam — earth; mudhal — starting with
3461 குலம் முதல் அடும் தீவினைக் * கொடு வன் குழியினில் வீழ்க்கும் ஐவரை * வலம் முதல் கெடுக்கும் * வரமே தந்தருள்கண்டாய் ** நிலம் முதல் இனி எவ் உலகுக்கும் * நிற்பன செல்வன என * பொருள் பல முதல் படைத்தாய் * என் கண்ணா என் பரஞ்சுடரே (9)
3461. My Kaṇṇā of supreme splendor, you created the worlds and everything in them, both still and moving. I pray to You to grant me strong strength. Help me eliminate the five senses that breed sins, which can destroy an entire clan.
Explanatory Notes
The sins committed by the sense-buried affect generations, back and forth, c.f. Hanumān’s advice to Rāvaṇa, that one of the latter’s calibre and wisdom should desist from committing sins which shall destroy the entire race. The Āzhvār wants the Lord to dower on him the strength which will make him tougher than this tough fountain-source of all sins, so as to demolish it effectively.
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.)
ini — further; evvulagukkum — for all worlds; niṛpana selvana ena — immovable and movable; porul̤ — objects; pala — many; mudhal — in the beginning; padaiththāy — being the creator; en kaṇṇā — manifesting simplicity of appearing as krishṇa (for the protection of the world) to me; en — being enjoyable to me; param sudarĕ — oh one who is having infinitely radiant form!; kulam — clan; mudhal — with the primary ancestor; adum — capable of destroying fully; thī — burning; vinai — nurturing sins; kodu — cruel; van — strong sensual pleasures; kuzhiyinil — deep pit; vīzhkkum — able to push; aivarai — five senses; vala mudhal — with the evil inclination which is the cause for one-s strength; kedukkum — finishing; valamĕ — strength only; thandhu arul̤ kaṇdāy — kindly bestow; mun — previously; paravai — the expansive ocean
3462 என் பரஞ்சுடரே என்று உன்னை அலற்றி * உன் இணைத் தாமரைகட்கு * அன்பு உருகி நிற்கும் * அது நிற்கச் சுமடு தந்தாய் ** வன் பரங்கள் எடுத்து ஐவர் * திசை திசை வலித்து எற்றுகின்றனர் * முன் பரவை கடைந்து * அமுதம் கொண்ட மூர்த்தி ஓ (10)
3462. Oh, Lord, You churned the ocean once and delivered the nectar. Bound to utter Your sweet names, oh Splendour Supreme, steeped in love unto Your lotus feet. Yet, You bestowed this burden of a body upon me, causing me to groan under its weight and shattering the five senses. Alas, I can hardly bear their indifferent pulls in different directions.
Explanatory Notes
The Āzhvār is puzzled how the Lord gives nectar to some and the sense-bound body to some, like unto a deadly poison. The very body, dowered by Him for God-enjoyment, has deteriorated into a facile field for the foul play of the domineering senses, each pulling in a different direction; oh, what a tragic picture, like unto a Prince standing on the road-side, wearing a head-gear for carrying load, iṅ place of his regal crown, being forced by strangers to carry their loads!
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.)
kadaindhu — churned; amudham — nectar (which is the essence of that ocean); koṇda — accepting and offering it (to dhĕvas); mūrththi — ŏh one who is having lordship!; en — for me; param sudarĕ — ŏh infinitely radiant enjoyable entity!; enṛu — saying so; unnai — seeing you; alaṝi — calling you incohesively due to [my] attachment; un — your; iṇai — mutually fitting; thāmaraigatku — for the pair of divine feet; anbu — out of love; urugi — becoming fluid; niṛkum — remaining; adhu — that state of perfect essence; niṛka — while that is the nature; sumadu — body which is a baggage [burden]; thandhāy — you gave;; van — very strong; parangal̤ — sensual pleasures; eduththu — using; aivar — five senses; thisai thisai — the directions of their liking; valiththu — pulling; eṝuginṛanar — tormenting.; ŏ — what a disaster!; guṇangal̤ — qualities (in the form of sathva (goodness), rajas (passion) and thamas (ignorance)); koṇda — having
3463 ## கொண்ட மூர்த்தி ஓர் மூவராய்க் * குணங்கள் படைத்து அளித்து கெடுக்கும் * அப் புண்டரீகக் கொப்பூழ்ப் * புனல் பள்ளி அப்பனுக்கே ** தொண்டர் தொண்டர் தொண்டர் தொண்டன் * சடகோபன் சொல் ஆயிரத்துள் இப் பத்தும் * கண்டு பாட வல்லார் * வினை போம் கங்குலும் பகலே (11)
3463. The sins of those who sing day and night these ten songs out of the thousand songs , composed by Catakopan, the vassal of Lord Padmanabhan, with fine understanding, are gone. Lord Padmanabhan, as the Trinity, carries out the functions of creation, preservation, and dissolution. During the deluge, He reclined on the vast expanse of water.
Explanatory Notes
(i) Lord Narayana, on whose navel emerged the lotus flower on which Brahma appeared, carries out the triple functions of creation, sustentation and dissolution, the
middle one by Himself and the other two as the Internal Controller of Brahmé. and Siva.
(ii) The Alvér seeks to assuage his mental agony in talking about the Senses and sensuality, by going the whole hog out in the service of the devout, like unto a parched-up
soul diving fast into the deep pockets of water.
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.)
mūrththi — having forms (of brahmā, vishṇu and rudhra); ŏr — distinguished; mūvar — three (causal) individuals; āy — being; padaiththu — creates (as antharyāmi of brahmā); al̤iththu — protects (as vishnū who is an incarnation of ṣrīman nārāyaṇa); kedukkum — one who annihilates (as antharyāmi of rudhra); a — being the root for all of these, as known in scriptures; puṇdarīgam — having puṇdarīka (lotus); koppūzh — having divine navel; punal — in the causal ocean; pal̤l̤i — resting; appanukku — for the great benefactor; thoṇdar — those who became related; thoṇdar — those who got related; thoṇdar — those who related; thoṇdan — servitor; satakŏpan — nammāzhvār; sol — mercifully spoke; āyiraththul̤ — among the thousand pāsurams; ippaththum — this decad; kaṇdu — seeing the meanings; pāda vallār — those who can sing being triggered by love; kangulum pagal — at all times whether day or night; vinai — sin which puts hurdle for experiencing bhagavān; pŏm — will be freed.; kangulum — night (when worldly people sleep); pagalum — day (when those who are in love sleep)