TVM 7.6.3

O Lord with the Tulasī Crown! Where Will I See You?

துழாய்முடியாய்! உன்னை எங்கே காண்பேன்?

3510 காத்தஎங்கூத்தாவோ! மலையேந்திக்கல்மாரிதன்னை *
பூத்தண்துழாய்முடியாய்! புனைகொன்றையஞ்செஞ்சடையாய்! *
வாய்த்தவென்நான்முகனே! வந்தென்னாருயிர்நீயானால் *
ஏத்தருங்கீர்த்தியினாய்! உன்னைஎங்குத்தலைப்பெய்வனே?

TVM.7.6.3

3510 kātta ĕm kūttā o! * malai entik kal māri taṉṉai *
pūt taṇ tuzhāy muṭiyāy * puṉai kŏṉṟai am cĕñcaṭaiyāy **
vāytta ĕṉ nāṉmukaṉe! * vantu ĕṉ ār uyir nī āṉāl *
ettu arum kīrttiyiṉāy! * uṉṉai ĕṅkut talaippĕyvaṉe? (3)

Ragam

Tōdi / தோடி

Thalam

Jambai / ஜம்பை

Bhavam

Self

Simple Translation

3510. Oh, great Dancer, you held the mountain aloft and repelled the hailstorm. Your crown adorned with tuḷaci is cool and pleasant. Oh, Internal Controller of Śiva and Brahmā! Your glory defies description. You are my beloved soul, sustaining me on Your own, yet I do not know where I will attain You.

Explanatory Notes

(i) Indra visited his fury in the shape of a hail storm, raining stones and Lord Kṛṣṇa warded it off by holding mount Govardhan aloft like an umbrella. As Nampiḷḷai puts it in his unique way, the Lord would have lifted the ocean itself instead of the mountain and shielded the subjects, had Indra sent down watery rain instead of the stony one! The Āzhvār now asks whether

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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.)

மலை ஏந்தி — கோவர்த்தனமலையைத் தாங்கி நின்று; கல் மாரி தன்னை — கல் மழையைத் தடுத்து; காத்த எம் கூத்தா! ஓ! — பசுக்களைக் காத்த கூத்தனே!; பூத் தண் — அழகிய குளிர்ந்த; துழாய் — துளசி மாலையை; முடியாய்! — முடியில் தரித்தவனே!; புனை கொன்றை — கொன்றை மாலை அணிந்த; அம் செஞ்சுடையாய்! — சிவனுக்கு அந்தர்யாமியாய்; நான்முகனே — பிரமனுக்கு; வாய்த்த என் — அந்தர்யாமியாய் இருப்பவனே!; ஏத்து அரும் — துதிக்க எல்லை இல்லாத; கீர்த்தியினாய்! — புகழையுடையவனே!; நீ ஆனால் வந்து — நீயாகவே விரும்பி வந்து; என் ஆர் உயிர் — என் அரிய உயிரும் நீயே ஆனாய்; உன்னை — உன்னை; எங்குத் தலை — எங்கே எவ்விதம் அடைந்து; பெய்வனே? — அநுபவிப்பேனோ?

kal māri thannai — hailstorm; kāththa — while protecting; em kūththā — one who has the attractive posture of an expert dancer; pū — wearing blossomed flower garland, which reveals supremacy; thaṇ — invigorating; thuzhāy — thiruththuzhāy (thul̤asi) garland; mudiyāy — one who is having on your divine crown; punai — (similarly, considering to be like that) wearing; konṛai — konṛai flower garland; am — having acquired beauty due to that; sem — (revealing his penance to become such lord) reddish; sadaiyāy — one who is having rudhra who has matted hair, as your prakāra (form); vāyththa — (being the father of such rudhra) born (from emperumān himself); en nānmuganĕ — one who revealed the state of having brahmā as his prakāra (form); ĕththa — to praise (seeing the ultimate state of parathva (supremacy) and saulabhya (simplicity)); arum — difficult; kīrththiyināy — oh one who is having glories!; en — for me; ār uyir — complete sustainer; ānāl — due to being; unnai — you (who are greater than all and easily approachable to all); engu — how; thalaippeyvan — will reach and enjoy!; ŏ — alas!; kongu — having honey; alar — blossomed

Detailed Explanation

In this third pāśuram of the chapter, having previously explained Bhagavān’s nature as the ultimate cause of the cosmos and the captivating beauty of His divine form, Śrī Nammāzhvār now elucidates His nature as the very upāya, or the means for attainment. The Āzhvār, having been graciously drawn to the Lord, finds himself in a state of complete and utter dependence.

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TVM 7.6.2 TVM 7.6.4