As Parānkusa nāyaki is infatuated with Sri Ranganātha, her mother enquires the Lord regarding His intentions towards her daughter- (கங்குலும் பகலும்)*
திருவரங்கப் பெருமானிடம் தலைவி மிகவும் மோகித்திருப்பதைக் கண்ட தாய் அரங்கரைப் பார்த்து வினாவுதல் (திருவரங்கம்)
These divine hymns elaborate on the depth of love Āzhvār has on Sri Ranganāthan. They are also based on the mother’s point of view elaborating parānkusa nāyaki’s state of mind as a plea to Sri Ranganāthan (nAyakan).
An Exposition on the Prefaces to Tiruvāymozhi 7.2, Synthesized from the Vyākhyānams of our Pūrvācāryas
In the preceding chapter
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நம்மாழ்வார் ஸ்ரீ ரங்கநாதனிடம் கொண்டிருக்கும் ஈடுபாட்டின் மிகுதியை இப்பகுதி கூறுகிறது. ஆழ்வாராகிய தலைவியின் நிலையைக் கண்ணுற்ற தாய் அரங்கராகிய தலைவரைப் பார்த்து வினவுதல்போல் ஈண்டுப் பாடல்கள் அமைந்துள்ளன.
ஏழாம் பத்து -இரண்டாம் திருவாயமொழி-‘கங்குலும்’-பிரவேசம்
3464 ## கங்குலும் பகலும் கண் துயில் அறியாள் * கண்ண நீர் கைகளால் இறைக்கும் * சங்கு சக்கரங்கள் என்று கை கூப்பும் * தாமரைக் கண் என்றே தளரும் ** எங்ஙனே தரிக்கேன் உன்னைவிட்டு? என்னும் * இரு நிலம் கை துழா இருக்கும் * செங்கயல் பாய் நீர்த் திருவரங்கத்தாய் ! * இவள் திறத்து என் செய்கின்றாயே? (1)
3464. Oh, Lord reclining in Tiruvaraṅkam where water flows abundantly, and red fish gambol, this lady knows no sleep day and night. Tears flow in torrents from her eyes, and she bails them out with her palms joined. With joined palms, she utters, "Oh conch," "Oh discus," "these are the lotus eyes," and reels. She gropes all over the earth for her Lord, from whom she cannot bear being apart. What indeed do You intend to do with her?
Explanatory Notes
(i) The worldlings are steeped in sleep, both day and night, while the Celestials in spiritual world have neither nights nor sleep. The Nāyakī also knows no sleep, like the Celestials. It is said that she knows no sleep instead of saying that she doesn’t sleep, because when in communion with the Lord, He wouldn’t allow her to sleep and, when away from Him, she is so disconsolate
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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.)
kaṇ — eyes; thuyil — to sleep; aṛiyāl̤ — does not even realise;; kaṇṇa nīr — tears; kaigal̤āl — with her hands; iṛaikkum — removing them; sangu chakkarangal̤ — ṣanka (conch) and chakra (disc); enṛu — saying; kai kūppum — she would perform anjali which she would do upon his arrival;; thāmarai — lotus like; kaṇ — eye; enṛĕ — saying that; thal̤arum — would become tired;; unnai — you (who have such beautiful weapons and limbs); vittu — without; enganĕ — how; dharikkĕn — will ī sustain?; ennum — will say;; iru nilam — the whole ground; kai — with her hand; thuzhā — search; irukkum — will remain in an inactive state (due to not having strength for searching the land too);; sem — reddish due to youthful state; kayal — fish; pāy — jumping around; nīr — having water; thiruvarangaththāy — oh one who is residing in kŏyil (ṣrīrangam)!; ival̤ thiṛaththu — this girl who is having these amaśing emotions; en — what; seyginṛāy — are you planning to do?; en — (first) making me existing for you only; thāmarai — very enjoyable (to cause desire in me)
3465 என்செய்கின்றாய்? என்தாமரைக் கண்ணா! என்னும் கண்ணீர்மல்கவிருக்கும் * என்செய்கேன்? எறிநீர்த்திருவரங்கத்தாய் என்னும் வெவ்வுயிர்த்துயிர்த்துருகும் * முன்செய்தவினையே! முகப்படாயென்னும் முகில்வண்ணா! தகுவதோ? என்னும் * முன்செய்திவ்வுலகமுண்டுமிழ்ந்தளந்தாய் எங்கொலோமுடிகின்றதிவட்கே?
3465 என் செய்கின்றாய் என் தாமரைக் கண்ணா? என்னும் * கண்ணீர் மல்க இருக்கும் * என் செய்கேன் எறி நீர்த் திருவரங்கத்தாய்? என்னும் * வெவ்வுயிர்த்து உயிர்த்து உருகும் ** முன் செய்த வினையே முகப்படாய் என்னும் * முகில்வண்ணா தகுவதோ? என்னும் * முன் செய்து இவ் உலகம் உண்டு உமிழ்ந்து அளந்தாய் * என்கொலோ முடிகின்றது இவட்கே? (2)
3465. The lady, with tears filling her eyes, questions, "My lotus-eyed Lord, what will You do for me?" She stands still and asks again, "What must I do to reach You, Lord of Tiruvaraṅkam, a place with surging waters?" Panting and breathing heavily, she pleads, "Come before me, my past sins," to the cloud-hued Lord, expressing tension. She wonders if this is all His mercy. Oh Lord, who created, preserved, and did many such things to protect the worlds, what will happen next?
Explanatory Notes
(i) The Nāyakī would like to know what those massive sins committed by her, are, which stand between her and the Lord. That only shows, she is painfully conscious of the fact that she has to face the consequences of her past sins, instead of blaming the Lord. But then, the cloud-hued Lord, known for His munificence like the rain-clouds, could, in the exercise of His quality
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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.)
kaṇṇā — ŏh one who is having eyes!; en seyginṛāy — what are you thinking to do?; ennum — says;; kaṇ — eye; nīr — tears; malga — to overflow; irukkum — remain put being unable to move;; eṛi — with rising waves; nīr — having water; thiruvarangaththāy — ŏh one who resides in kŏyil (ṣrīrangam)!; en — what; seygĕn — shall ī do?; ennum — says;; vev — (due to inward heat) to become hot; uyirththu uyirththu — repeatedly breathing heavily; urugum — will melt due to that situation;; mun — previously; seydha — (ī) committed; vinaiyĕ — karma (virtues/vices); mugappadāy — appearing in front; ennum — says considering the karma to be a chĕthana (sentient being) due to its act of causing harm;; mugilvaṇṇā — ŏh one who is magnanimous like clouds which pour the rain without distinguishing between land and water!; thaguvadhŏ — does it match (such magnanimity)?; ennum — says;; i — this; ulagam — world; mun — first; seydhu — created; uṇdu — consumed (during deluge); umizhndhu — spat out; al̤andhāy — ŏh one who measured and accepted!; ivatku — for her (who cannot survive without you); en — how; mudiginṛadhu kolŏ — is it going to end?; iṛaiyum — even a little bit; vatku — shyness which is her identity
3466 வட்கிலளிறையும் மணிவண்ணா! என்னும் வானமேநோக்கும்மையாக்கும் * உட்குடையசுரருயிரெல்லாமுண்ட ஒருவனே! என்னும்உள்ளுருகும் * கட்கிலீ! உன்னைக்காணுமாறருளாய் காகுத்தா! கண்ணனே! என்னும் * திட்கொடிமதிள்சூழ்திருவரங்கத்தாய்? இவள்திறத்தென்செய்திட்டாயே?
3466 வட்கு இலள் இறையும் மணிவண்ணா என்னும் * வானமே நோக்கும் மையாக்கும் * உட்கு உடை அசுரர் உயிர் எல்லாம் உண்ட * ஒருவனே என்னும் உள் உருகும் ** கட்கிலீ உன்னைக் காணுமாறு அருளாய் * காகுத்தா கண்ணனே என்னும் * திண் கொடி மதிள் சூழ் திருவரங்கத்தாய்! * இவள்திறத்து என் செய்திட்டாயே? (3)
3466. Shaking off all reserve, this lady calls out, "Oh, Lord of sapphire hue," and gazes at the sky, longing for the unique One who slew formidable Asuras. Melting down, she prays, "Oh, invisible Lord, You incarnated as Rama and Krishna, make Yourself visible to me now." Oh Lord, reclining in Tiruvaraṅkam, the strong-walled city, what have You done for this girl?
Explanatory Notes
(i) The mother is amazed at the complete lack of the innate modesty on the part of her love-intoxicated daughter, her calling out loudly the name of her spouse and that too, the one indicative of His bewitching Form which she ought to enjoy secretly at heart.
(ii) The Lord, who slew the Asuras and relieved the distress of the Devas, notoriously selfish, should certainly
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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.)
ilal̤ — she is not having;; maṇivaṇṇā — ŏh one who is obedient to me like a blue gem which can be placed in the pocket!; ennum — says;; vānamĕ — sky; nŏkkum — looks up;; maiyākkum — becomes unconscious;; utku — pride; udai — having; asurar — demoniac person-s; uyir — life; ellām — without any remainder; uṇda — swallowed; oruvanĕ — oh independently valorous person!; ennum — says;; ul̤ — inside; urugum — breaks down;; katku — by the eye; ilee — oh one who is difficult to be seen!; unnai — you (who cannot be missed to be seen for my survival); kāṇumāṛu — to be seen; arul̤āy — kindly be merciful;; kāguththā — as the divine son of dhaṣaratha who manifested himself to those belonging to cities and forests as said in -pumsām dhrushti chiththāpahāriṇām- and -dhadhruṣu: vismithākārā:- respectively; kaṇṇanĕ — did you not incarnate as krishṇa who manifested your beauty to cowherd girls as said in -thāsām āvirabhūth-?; ennum — says;; thiṇ — firm; kodi — having flag; madhil̤ — fort; sūzh — surrounded; thiruvarangaththāy — oh one who is residing in kŏyil (ṣrīrangam)!; ival̤ thiṛaththu — to put her in sorrow; en seythittāy — what did you do?; itta itta — wherever placed; kāl — leg
3467 இட்ட கால் இட்ட கையளாய் இருக்கும் * எழுந்து உலாய் மயங்கும் கை கூப்பும் * கட்டமே காதல் என்று மூர்ச்சிக்கும் * கடல்வண்ணா கடியைகாண் என்னும் ** வட்ட வாய் நேமி வலங்கையா என்னும் * வந்திடாய் என்று என்றே மயங்கும் * சிட்டனே செழு நீர்த் திருவரங்கத்தாய் * இவள்திறத்து என் சிந்தித்தாயே? (4)
3467. At times, this lady remains motionless, while at other times she moves about. Sometimes she seems insensate but is still seen with joined palms. She swoons, exclaiming that the love of God is hard to endure, and she feels that the sea-hued Lord is too severe unto her. She calls out many times to the Lord who wields the discus in his right hand, fainting when He does not come. Oh immaculate Lord reclining in fertile Tiruvaraṅkam, what do You contemplate for her?
Explanatory Notes
(i) The Nāyakī, intoxicated with God-love, exhibits the same behaviour as those struck by Śrī Rāma’s mighty arrows. The targets of those arrows will be severally seen fainting with pain, tortured or running about here and there in great fright. So also, the Nāyakī is at times insensate, sometimes, she moves about here and there agitated, and at other times, feels tortured
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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.)
kaiyal̤ — and hand; āy — having; irukkum — remains;; ezhundhu — stands up, after regaining consciousness; ulāy — walks around;; mayangum — subsequently becomes unconscious;; kai kūppum — performs anjali (joined palms);; kādhal — love; kattamĕ — is difficult to handle; enṛu — becoming upset; mūrchchikkum — loses conscious;; kadalvaṇṇā — oh one who is like immeasurable ocean which secures everything inside it!; kadiyai kāṇ — ẏou are being cruel towards me!; ennum — says;; vatta vāy — wholesome; nĕmi — divine chakra; valam kaiyā — oh one who is having in your right hand!; ennum — says;; vandhidāy — come here with the divine chakra in your hand; enṛu enṛĕ — repeatedly requesting; mayangum — loses her mind thinking -ī lost my nature due to repeatedly calling him, and lost the desire/goal as he did not come-;; sittanĕ — pretending to be a reputed person; sezhu nīrth thiruvarangaththāy — oh one who is reclining on the beautiful banks of the river [kāvĕri]!; ival̤ thiṛaththu — in her case (where she is bewildered in separation); en — what; sindhiththāy — are you thinking?; andhi — sandhyā (dusk); pŏdhu — in the particular time
3468 சிந்திக்கும் திசைக்கும் தேறும் கை கூப்பும் * திருவரங்கத்துள்ளாய்! என்னும் வந்திக்கும் * ஆங்கே மழைக்கண் நீர் மல்க * வந்திடாய் என்று என்றே மயங்கும் ** அந்திப்போது அவுணன் உடல் இடந்தானே * அலை கடல் கடைந்த ஆர் அமுதே * சந்தித்து உன் சரணம் சார்வதே வலித்த * தையலை மையல் செய்தானே (5)
3468. Oh, Lord, You tore off Avuṇaṉ’s body at twilight, and You are the insatiable Nectar that churned the ocean. You have stolen the heart of this lady, who is resolved to join You and stay at Your feet. She dwindles in contemplation of her past union with You. Suddenly, she rallies round, with joined palms and head bent, and calls out, "Oh, Lord in Tiruvaraṅkam," as tears rain from her eyes. "You haven’t come, You haven’t come," she utters before fainting.
Explanatory Notes
(i) Turning the searchlight inward, the Nāyakī finds that a soul, badly caught up in the vortex of worldly life, with its terrific involvement in a recurring cycle of birth and death, was attracted by the Lord’s bewitching eyes, had the blissful union with Him for a while, only to be deserted by Him as at present. Contemplating thus, she breaks down and even then, her
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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.)
avuṇan — hiraṇya, the asura (demon), his; udal — body; idandhānĕ — one who tore apart; alai — having waves; kadal — ocean; kadaindha — churned; āramudhĕ — being infinitely enjoyable; sandhiththu — meeting, to have external experience; un charaṇamĕ — your divine feet only; sārvadhu — to unite and enjoy; valiththa — having perfectly fit form; thaiyalai — this girl; maiyal seydhānĕ — oh one who bewildered!; sindhikkum — thinks about how you united with her previously;; thisaikkum — (since she cannot experience it immediately) becomes bewildered;; thĕṛum — regains composure;; kai kūppum — performs anjali;; thiruvarangaththu — in kŏyil (ṣrīrangam); ul̤l̤āy — ŏh one who is reclining!; ennum — calls saying [that];; vandhikkum — (thinking about your beauty) she bows her head;; angĕ — remaining there itself; mazhai — cool; kaṇṇīr malga — to have eyes filled with tears; vandhidāy — come and accept me; enṛu enṛĕ — repeatedly saying; mayangum — becomes unconscious (since her desire is not fulfilled).; ennai — me; maiyal seydhu — causing bewilderment
3469 மையல்செய்தென்னைமனம்கவர்ந்தானே! என்னும் மாமாயனே! என்னும் * செய்யவாய்மணியே! என்னும் தண்புனல்சூழ் திருவரங்கத்துள்ளாய்! என்னும் * வெய்யவாள்தண்டுசங்குசக்கரம்வில்லேந்தும் விண்ணோர்முதல்! என்னும் * பைகொள்பாம்பணையாய்! இவள்திறத்தருளாய் பாவியேன்செயற்பாலதுவே.
3469 மையல் செய்து என்னை மனம் கவர்ந்தானே என்னும் * மா மாயனே என்னும் * செய்ய வாய் மணியே என்னும் * தண் புனல் சூழ் திருவரங்கத்துள்ளாய் என்னும் ** வெய்ய வாள் தண்டு சங்கு சக்கரம் வில் ஏந்தும் * விண்ணோர் முதல் என்னும்; * பை கொள் பாம்பு அணையாய் இவள்திறத்து அருளாய் * பாவியேன் செயற்பாலதுவே (6)
3469. This sinner can guide her daughter to understand the divine qualities and manifestations of Lord Padmanabhan, who reclines amid cool waters, depicted as Araṅkaṉ. She can teach her daughter to appreciate the Lord's enticing nature, the wonders He performs, and His divine attributes, such as his sapphire hue and his role as the Chief of Nithyasuris, wielding powerful weapons.
Explanatory Notes
The mother says unto Lord Raṅganāthā;
“My daughter keeps wondering how you stole her heart, by engendering in her enormous love, how, during your union with her, you worked many wonders such as exhibiting your loving condescension of amazing magnitude, how you enthralled her by your exquisite physical charm, your red lips and sapphire hue, how you don’t come unto her,
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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.)
manam — heart; kavarndhānĕ — oh one who stole!; ennum — says;; māmāyanĕ — having infinite, amaśing activities in order to cause bewilderment in me; ennum — says; seyya — reddish; vāy — having beautiful lips; maṇiyĕ — oh one who is easy to handle like a precious gemstone!; ennum — says;; thaṇ — (to reach you and eliminating my suffering, being) cool; punal — water; sūzh — surrounded; thiruvarangaththu — in kŏyil (ṣrīrangam); ul̤l̤āy — oh one who is residing!; ennum — says;; veyya — very angry towards enemies; vāl̤ thaṇdu sangu chakkaram vil — the five divine weapons; ĕndhum — carrying them always as someone who cannot delay the protection of the surrendered ones; viṇṇŏr — letting the nithyasūris enjoy; mudhal — oh one who is the cause for their existence etc!; ennum — says;; pai — expanded hoods, due to being in contact with you; kol̤ — having; pāmbu — thiruvananthāzhwān (who is having infinite enjoyability due to its natural tenderness, coolness, fragrance); aṇaiyāy — oh one who is having as mattress!; ival̤ thiṛaththu — towards her (who is suffering due to lying on the ground, while you are comfortably resting on the mattress); pāviyĕn — ī who am having sins which made me witness her such pathetic state; seyaṛpāladhu — the act; arul̤āy — mercifully say.; ennudai — my; kŏmal̤am — tender natured
3470 பாலதுன்பங்களின்பங்கள்படைத்தாய்! பற்றிலார்பற்றநின்றானே! * காலசக்கரத்தாய்! கடலிடங்கொண்ட கடல்வண்ணா! கண்ணணே! என்னும் * சேல்கொள்தண்புனல்சூழ்திருவரங்கத்தாய்! என்னும் என்தீர்த்தனே! என்னும் * கோலமாமழைக்கண்பனிமல்கவிருக்கும் என்னுடைக்கோமளக்கொழுந்தே.
3470 பால துன்பங்கள் இன்பங்கள் படைத்தாய் * பற்றிலார் பற்ற நின்றானே * கால சக்கரத்தாய் கடல் இடம் கொண்ட * கடல்வண்ணா கண்ணனே என்னும் ** சேல் கொள் தண் புனல் சூழ் திருவரங்கத்தாய் என்னும் * என் தீர்த்தனே என்னும் * கோல மா மழைக்கண் பனி மல்க இருக்கும் * என்னுடைக் கோமளக் கொழுந்தே (7)
3470. My tender darling, with cool and lovely eyes filled with tears, says, "Oh, Distributor of weal and woe among Your creatures, even unto those who seek not refuge in You, You are the Protector. Oh, Controller of the wheel of Time, the Milk-ocean is Your abode. Oh, sea-hued Lord, Oh, Kaṇṇā, You that reside in Tiruvaraṅkam amid cool waters full of fish, You are my Sanctifier," and so on.
Explanatory Notes
The Nāyakī’s address, as above, quoted by the Mother, when analysed, would reveal her trend of thought as follows:
(i) My Lord, You are known to inflict miseries on the ungodly and regale the devout. Perhaps, you have excluded me from the scope of such a dispensation.
(ii) My Lord, You carry the credential that you extend protection even to those who do not submit
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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.)
kozhundhu — my daughter who is like a slender creeper; pāla — in every place; thunbangal̤ — sorrows for those who are not surrendered; inbangal̤ — joy for the surrendered ones; padaiththāy — one who created; paṝu — attachment; ilār — like jayantha who did not have; paṝa — to surrender; ninṛānĕ — one who stands as the refuge for those who don-t have refuge; kāla chakkaraththāy — being the controller of the wheel of time (to ensure that the apt time for the surrendered ones be at his disposal, having the units such as month, season, year etc); kadal — in the divine milk ocean; kadal vaṇṇā — like an ocean reclining on another ocean; idam koṇda — mercifully resting; kaṇṇanĕ — ŏh one who appeared as krishṇa for the protection [of devotees]!; ennum — says;; sĕl — fish; kol̤ — having; thaṇ — cool; punal — water [kāvĕri]; sūzh — surrounded; thiruvarangaththāy — ŏh one who is residing in kŏyil (ṣrīrangam)!; ennum — says;; en — for me to immerse; thīrththanĕ — ŏh one who is like a ghat!; ennum — says;; kŏlam — beautiful; mā — expansive; mazhai — cool; kaṇ — eye; pani — tears; malga — to be filled; irukkum — remains inactive.; vānavargatku — for the nithyasūris; kozhundhu — being the head
3471 கொழுந்துவானவர்கட்கு! என்னும் குன்றேந்திக் கோநிரைகாத்தவன்! என்னும் * அழுந்தொழும்ஆவியனலவெவ்வுயிர்க்கும் அஞ்சனவண்ணனே! என்னும் * எழுந்துமேல்நோக்கியிமைப்பிலளிருக்கும் எங்ஙனேநோக்குகேன்? என்னும் * செழுந்தடம்புனல்சூழ்திருவரங்கத்தாய்! என்செய்கேன்என்திருமகட்கே?
3471 கொழுந்து வானவர்கட்கு என்னும் * குன்று ஏந்திக் கோ நிரை காத்தவன் என்னும் * அழும் தொழும் ஆவி அனல வெவ்வுயிர்க்கும் * அஞ்சன வண்ணனே என்னும் ** எழுந்து மேல் நோக்கி இமைப்பிலள் இருக்கும் * எங்ஙனே நோக்குகேன்? என்னும் * செழும் தடம் புனல் சூழ் திருவரங்கத்தாய் * என் செய்கேன் என் திருமகட்கே? (8)
3471. Oh, Lord, reclining in Tiruvaraṅkam amid sacred waters, what shall I do for my daughter, who is like Tirumakaḷ, ever calling you, "Oh Chief of Nithyasuris, Oh, Lifter of Mount (Govardhan) and Protector of cows"? With joined palms and tearful eyes, breathing heavily, she calls, "Oh, dark-hued Lord," and gazes at the sky, asking how and where indeed she could look for You.
Explanatory Notes
(i) The Nāyakī mentions, side by side, the Lord’s supremacy and simplicity, so that one need not be scared of the former nor be tempted to underrate Him because of the latter;
(ii) The mother suggests that the Lord should be inseparably attached to her daughter even as Tirumakaḷ (Mahālakṣmī) inheres in His chest always, brooking no separation;
(iii) Not sighting
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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.)
ennum — says;; kunṛu — hill; ĕndhi — effortlessly lifted; kŏnirai — cows; kāththavan — ŏh one who performed the super-human task and protected!; ennum — says;; azhum — remains with teary eyes like those who are immersed in devotion;; thozhum — performs anjali like a surrendered person;; āvi — the soul which cannot be burnt; anal — to be burnt; vev — hot; uyirkkum — breathes;; anjana vaṇṇanĕ — ŏh one who is having dark-coloured form which caused anguish!; ennum — says;; mĕl — up; ezhundhu — rise; nŏkki — see; imaippilal̤ — without blinking the eyes; irukkum — remains;; enganĕ — how; nŏkkugĕn — will ī see?; ennum — says;; sezhu — beautiful; thadam — vast; punal — water; sūzh — surrounded; thiruvarangaththāy — ŏh one who is residing in kŏyil (ṣrīrangam)!; en — my; thirumagatku — daughter who is comparable to lakshmi; en — what; seygĕn — shall ī do?; en — my lady lord; thirumagal̤ — lakshmi
3472 என்திருமகள்சேர்மார்வனே! என்னு மென்னுடையாவியே! என்னும் * நின்திருவெயிற்றாலிடந்துநீகொண்ட நிலமகள்கேள்வனே! என்னும் * அன்றுருவேழும்தழுவிநீகொண்ட ஆய்மகளன்பனே! என்னும் * தென்திருவரங்கம்கோயில்கொண்டானே! தெளிகிலேன்முடிவிவள்தனக்கே. (2)
3472 என் திருமகள் சேர் மார்வனே என்னும் * என்னுடை ஆவியே என்னும் * நின் திரு எயிற்றால் இடந்து நீ கொண்ட * நிலமகள் கேள்வனே என்னும் ** அன்று உரு ஏழும் தழுவி நீ கொண்ட * ஆய்மகள் அன்பனே என்னும் * தென் திருவரங்கம் கோயில் கொண்டானே * தெளிகிலேன் முடிவு இவள் தனக்கே (9)
3472. Oh, Lord enshrined in Teṉtiruvaraṅkam, it is not clear to me what will be the end of this lady's inordinate longing. She calls, "Oh, my Soul, bearing Tirumakaḷ, my Mother, on Your chest," "Oh, Spouse of Dame Earth whom You lifted on Your bent tooth long," "Oh, dear One unto the shepherd girl whom You once took over, slaying the unruly bulls seven with the voice of thunder."
Explanatory Notes
(i) The Nāyakī wonders how she could suffer inspite of Tirumakaḷ (Mahālakṣmī), the unfailing Intercessor between the Lord and His subjects being ever present on His winsome chest. The Lord is the soul of all souls and what is more, the Mother is always in conjunction with Him; here then is a grand setting, the soul of our soul, the super-soul being a mighty combination,
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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.)
sĕr — being united, as her desirable place; mārbanĕ — ŏh one who is having the divine chest!; ennum — says;; ennudai — for me; āviyĕ — ŏh one who remained in my heart as the sustaining life!; ennum — says;; nin — your; thiru eyiṝāl — with the divine tusk; idandhu — (submerging into the deluge, from the wall of the oval shaped universe) dug it out; nī — you; koṇda — kept as your beloved one; nila magal̤ — ṣrī bhūmip pirātti; kĕl̤vanĕ — matching consort!; ennum — says;; anṛu — when the bulls were placed as a challenge; uru — the bulls which roared like the thunder causing fear; ĕzhum — seven; thazhuvi — (effortlessly as done with the beloved ones) embraced; nī — you; koṇda — accepted like finding and keeping a treasure; āy magal̤ — nappinnaip pirātti who appeared in a matching clan for you; anbanĕ — ŏh one who has fixed affection!; ennnum — says;; then — well protected; thiruvarangam — ṣrīranga kshĕthram; kŏyil — as the abode; koṇdānĕ — ŏh one who acknowledged!; ival̤ thanakku — for her; mudivu — means to end her suffering; thel̤igilĕn — ī am unaware.; ival̤ — my daughter (who is visibly anguished); thanakku — for her anguished state
3473 முடிவிவள்தனக்கொன்றறிகிலேனென்னும் மூவுலகாளியே! என்னும் * கடிகமழ்கொன்றைச்சடையனே! என்னும் நான்முகக்கடவுளே! என்னும் * வடிவுடைவானோர்தலைவனே! என்னும் வண்திருவரங்கனே! என்னும் * அடியடையாதாள்போல்இவளணுகி யடைந்தனள் முகில்வண்ணனடியே.
3473 முடிவு இவள் தனக்கு ஒன்று அறிகிலேன் என்னும் * மூவுலகு ஆளியே என்னும் * கடி கமழ் கொன்றைச் சடையனே என்னும் * நான்முகக் கடவுளே என்னும் ** வடிவு உடை வானோர் தலைவனே என்னும் * வண் திருவரங்கனே என்னும் * அடி அடையாதாள் போல் இவள் அணுகி அடைந்தனள் * முகில்வண்ணன் அடியே (10)
3473. It seemed this lady, panting for the Lord, wouldn’t attain Him. She exclaimed, "I know not the end of my sufferings at all." "Oh, Supreme Master of the three worlds," "Oh, Internal Controller of Śiva wearing fragrant flowers on matted locks," "And Brahmā, the four-headed," "Oh, Chief of Nithyasuris of like form," "Oh, generous Tiruvaraṅka," and so on. But now she has indeed attained the lovely feet of the cloud-hued Lord!
Explanatory Notes
(i) The mother is mighty glad that her daughter, who was in a hopelessly desperate condition with no prospect of an early end to her sufferings, has, after all, attained the feet of Lord Raṅganātha Who is graciously reclining in Tiruvaraṅkam so as to be worshipped by all down below desirous of beholding and enjoying His exquisite Form, instead of being the close preserve
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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.)
mudivu — solution; onṛu — a; aṛigilĕn — don-t know;; ennum — says;; mū ulagu āl̤iyĕ — ŏh one who ruled over the worlds by being the antharāthmā of indhra who is the lord of the three worlds [bhū:, bhūva:, suva:]!; ennum — says;; kadi kamazh — fragrant; konṛai — having konṛai (īndian laburnum tree) garland; chadaiyanĕ — ŏh one who remains the antharāthmā of rudhra who has matted hair, to be meditated upon by him!; ennum — says;; nānmugan — (the master for these aforementioned dhĕvathās) the four-headed; kadavul̤ĕ — ŏh one who is the antharāthmā of the dhĕvathā!; ennum — says;; vadivu udai — having matching form; vānŏr — for nithyasūris; thalaivanĕ — ŏh one who is the lord!; ennum — says;; vaṇ — having magnanimity (to present himself to those who desire); thiruvaranganĕ — ŏh one who is the controller of kŏyil (ṣrīrangam)!; ennum — says;; adi — his divine feet; adiayādhāl̤ pŏl — who appeared to be not reaching; ival̤ — my daughter; mugil — like a dark cloud which pours the rain on land and water; vaṇṇan — due to the great generosity of the one who is having the form; adi — his divine feet; aṇugi — approached; adaindhanal̤ — attained; mugil vaṇṇan — periya perumāl̤ who is having magnanimity as his nature, as a cloud, his; adiyĕ — divine feet only
3474. Those who are well-versed in these ten songs, chosen out of the thousand, composed in adoration of the cloud-hued Lord Raṅganātha by Caṭakōpaṉ of fertile Kurukūr on the bank of Porunal, the sacred river, will be surrounded by Nithyasuris in SriVaikuntam. They will remain immersed in eternal joy, having attained and been saved by the grace of the cloud-hued Lord.
Explanatory Notes
It is quite clear from this song that the entire hymnal, comprising a thousand songs, is in adoration of Lord Raṅganātha, enshrined in Tiruvaraṅkam (Śrīraṅgam in Tamilnadu). The invocatory song (serial number 4), cited at the beginning of this hymnal, also highlights this fact. No doubt, particular decads have been dedicated to the Lord enshrined in other pilgrim centres
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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.)
adaindhu — attained; arul̤ — his mercy; sūdi — beholding; uyndhavan — one who got uplifted; moy — abundant; punal — having water; porunal — the divine thāmirabharaṇi river, its; thugil — rich cloth; vaṇṇam — like the complexion; thū — very pure; nīr — having water; sĕrppan — having as abode, at the banks of; vaṇ — with greatness of having honey, flowers etc; pozhil — by gardens; sūzh — surrounded; vaṇ — with infinite opulence; kurugūr — the leader of āzhvārthirunagari; satakŏpan — nammāzhvār; mugil — like a dark cloud; vaṇṇan — infinitely beautiful periya perumāl̤; adi mĕl — on the divine feet; sonna — mercifully spoken; sol — having words; mālai — garlands; āyiraththu — among the thousand pāsurams; ippaththum — this decad; vallār — one who can practice with the true emotions; mugil — dark bluish like cloud; vaṇṇam — having complexion; vānaththu — paramapadham; imaiyavar — nithyasūris; sūzha — to be surrounded; pĕr inba vel̤l̤aththĕ — in the infinite ocean of bliss; iruppar — will remain; annaimīrgāl̤ — ŏh those who try to keep me away from him thinking -we are your mothers [so we know what is good for you]- (without realising my internal emotions which are beyond the expression of words)!; vel̤l̤ai — having white colour