Āzhvār pleads to see the Lord driven by the Lord's beauty and qualities - (பா மரு)
எம்பெருமானது குணம் அழகு முதலியவற்றில் ஆழ்வார் ஈடுபட்டு அவனைக் காணுமாறு மனம் உருகி அழைத்தல்
Āzhvār due to his inability, cries out so loud to reach Bhagavān’s ears in the hope that He would come to his rescue.
In the sacred commentarial tradition of our sampradāya, while the illustrious Ācāryas such as Tirukkurukaippirān PiLLān, the venerable Nañjīyar, and the great Periyavāchān PiLLai have all graced this chapter of the Tiruvāymozhi
3508. Oh, Paṟpanāpā, who created the vast and varied three worlds. Oh, Lord with lotus feet that span the sprawling three worlds. Oh, Lotus-eyed, you are the unique master of this lonely soul. Oh, Lord, with lotus hands, when will I attain Your lovely feet?
Explanatory Notes
(i) Paṟpanāpā (Padmanābhā): The Supreme Lord, the Primate, from whose navel sprouted the lotus stalk; from the lotus flower at the upward end of that stalk, emerged Brahmā who gave birth to all the rest. The navel of the Lord thus proclaims Him as the First and Foremost.: The implication of the address in the opening line is: “Oh my Sire, can You who created all things,
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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.)
mūvulagam — the universe which has three types of worlds such as kruthaka, akruthaka, kruthākruthaka; padaiththa — created; paṛpam — having lotus flower; nābā — oh one who has divine navel!; pā maru mūvulagam — such universe; al̤andha — measured to claim exclusive ownership; paṛpam — infinitely enjoyable like lotus flower; pādhā — oh one who has divine feet!; thāmarai — attractive like lotus; kaṇṇā — oh one who has divine eyes!; thāmarai — distinguished like a lotus; kaiyā — oh one who has hands!; thaniyĕn — due to abundance of hurdles ī am helpless, my; thani — being unique in eliminating hurdles; āl̤ā — oh master who can rule me!; unnai — you who are apt, enjoyable and protector, in this manner; enṛu kol — when; sĕrvadhu — reach?; nilam nīr eri kāl viṇ — five elements which are earth, water, fire, air and ether; uyir — creatures with material bodies
3509 என்றுகொல் சேர்வது அந்தோ! * அரன் நான்முகன் ஏத்தும் * செய்ய நின் திருப்பாதத்தை * யான்? நிலம் நீர் எரி கால் ** விண் உயிர் என்று இவை தாம் முதலா * முற்றும் ஆய் நின்ற எந்தாய் ஓ * குன்று எடுத்து ஆ நிரை மேய்த்து * அவை காத்த எம் கூத்தா ஓ! (2)
3509. As the Soul, you stand for land, water, fire, air, space, and all creatures> oh, Sire. You tended the cows and held aloft Mount Govardhan to save them, oh, great pot-dancer. Alas! When will I attain Your lovely feet, adored by Nāṉmukaṉ (Brahmā) and Araṉ (Śiva)?
Explanatory Notes
The Āzhvār longs for the Lord’s lovely feet, coveted by the exalted Brahmā, the demi-urge, in charge of creation and the eminent Rudra in charge of dissolution. Specially endowed that he is, the Āzhvār can of course conjure up the cosmic vision of the Lord in all things and beings, as their in-dweller but he ‘longs for the Lord’s holy feet in His specialised 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.)
3510 காத்த எம் கூத்தா ஓ! * மலை ஏந்திக் கல் மாரி தன்னை * பூத் தண் துழாய் முடியாய் * புனை கொன்றை அம் செஞ்சடையாய் ** வாய்த்த என் நான்முகனே! * வந்து என் ஆர் உயிர் நீ ஆனால் * ஏத்து அரும் கீர்த்தியினாய்! * உன்னை எங்குத் தலைப்பெய்வனே? (3)
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.)
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
3511 எங்குத் தலைப்பெய்வன் நான் * எழில் மூவுலகும் நீயே * அங்கு உயர் முக்கண் பிரான் * பிரம பெருமான் அவன் நீ ** வெம் கதிர் வச்சிரக் கை * இந்திரன் முதலாத் தெய்வம் நீ; * கொங்கு அலர் தண் அம் துழாய் முடி * என்னுடைக் கோவலனே! (4)
3511. The beautiful three realms are under Your control, oh, Kōvalaṉ, wearing on your crown, Tuḷaci, cool and pleasant, shedding honey; the triple-eyed Śiva and the exalted Brahmā are at your disposal, as is Indra who wields the powerful mace. So, how can I attain You on my own?
Explanatory Notes
The Lord having revealed to the Āzhvār, His grand glory, as the great ordainer, maintaining the exalted Brahmā, Śiva and Indra, their respective estates, as the best of all good things and at the same time, His inordinate love for His devotees, it is but meet that the Āzhvār calls upon Him to cut out all his impediments and lift him unto His feet. There is no question of the Āzhvār attaining Him through his own effort. Can a rat-boned weakling be expected to lift a mountain on his back?
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.)
thaṇ am thuzhāy — decorated with fresh, beautiful thiruththuzhāy (thul̤asi); mudi — having hair; ennudai — manifesting to me (such beauty); kŏvalanĕ — oh obedient krishṇa!; ezhil — having distinguished beauty; mū ulagum — world with three classifications; nīyĕ — at your disposal; angu — in that world; uyar — appearing to be great in gyānam (knowledge) and ṣakthi (power); mukkaṇ pirān — three-eyed rudhra (who considers himself to be lord); piraman perumānavan — the famous lord of such rudhra who is well known as brahmā; nī — at your disposal; vem kadhir — greatly radiant and unconquerable by enemies; vachchiram — vajra (thunderbolt weapon); kai — having in hand; indhiran — indhra; mudhal ā — starting with; dheyvam — group of dhĕvathās; nī — at your disposal;; nān — ī; engu — how; thalaippeyvan — will reach?; ennudaik kŏvalanĕ — ŏh one who revealed to me your obedience towards your followers to be ordered by them saying -go, tend the cows-!; pollā — unused
3512 என்னுடைக் கோவலனே! * என் பொல்லாக் கருமாணிக்கமே * உன்னுடை உந்தி மலர் * உலகம் அவை மூன்றும் பரந்து ** உன்னுடைச் சோதிவெள்ளத்து அகம்பால் * உன்னைக் கண்டு கொண்டிட்டு * என்னுடை ஆர் உயிரார் * எங்ஙனேகொல் வந்து எய்துவரே? (5)
3512. Oh, my beloved Kōvalaṉ, sweet to me like a virgin gem, how will this stubborn soul, immersed in worldly pleasures, attain You and behold Your resplendent form in SriVaikuntam, the unique and eternal land?
Explanatory Notes
The Āzhvār avers that one like him steeped in sensual pleasures cannot attain the Lord of Supreme Splendour in the High spiritual world, except through His spontaneous grace. This is obviously his reply to the question supposed to have been posed unto him by the Lord, whether he should not make some effort to attain the end in view.
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 karu māṇikkamĕ — oh one who is enjoyable to me like a perfect blue gem!; unnudai — your; undhi — in the divine navel; malar — blossomed; ulagam avai mūnṛum — in matters relating to the (popular) three-fold qualities [sathva, rajas, thamas] of the worlds; parandhu — immersed; ennudai āruyirār — my (dear) self; unnudai — your; sŏdhi vel̤l̤am — glow which is in the form of collection of splendorous rays; agampāl — inside; unnai — you who are the ultimately attainable goal; kaṇdu koṇdittu — as said in -sadhā paṣyanthi #(always seeing) (like someone who found a treasure); vandheydhuvar — attaining; enganĕkol — how is it possible?; malgu — in abundance; neelach chudar — bluish radiance
3513 வந்து எய்துமாறு அறியேன் * மல்கு நீலச் சுடர் தழைப்ப * செஞ்சுடர்ச் சோதிகள் பூத்து * ஒரு மாணிக்கம் சேர்வது போல் ** அந்தரமேல் செம்பட்டோடு * அடி உந்தி கை மார்பு கண் வாய் * செஞ்சுடர்ச் சோதி விட உறை * என் திருமார்பனையே (6)
3513. I know not how to reach my Lord, bearing Tiru (Lakṣmī) on His chest, reclining on a serpent bed in the Milk-ocean, His body beaming blue, with His feet, navel, hands, chest, eyes, and lips glowing red like a radiant ruby.
Explanatory Notes
Here again, the Saint repeats that he has no “Means” other than the Lord reclining in the Milk-ocean like unto a multi-coloured garment spread over the soft, somnolent serpent-bed, and that He should, therefore, admit him unto His fold in the exercise of His voluntary grace.
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.)
thazhaippa — spreading; sem — reddish; sudar — having radiance; sŏdhigal̤ — splendorous lustre; pūththu — blossomed; oru māṇikkam — a bluish gem; sĕrvadhupŏl — as fitting perfectly; andharamĕl — in supreme sky (paramapadham); sem — reddish; pattŏdu — with the divine pīthāmbaram (yellow garment); adi — divine feet; undhi — divine navel; kai — divine hand; mārbu — divine chest; kaṇ — divine eye; vāy — divine mouth; sem — reddish; sudar — having radiance; sŏdhi — light; vida — to spread; uṛai — his merciful presence; en — revealing to me; thirumārbanai — ṣrīmān (divine consort of ṣrīmahālakshmi); vandhu — coming there and; eydhum — reaching; āṛu — means; aṛiyĕn — don-t know.; en thirumārban thannai — one who revealed to me his ṣriya:pathithvam (being the divine consort of ṣrī mahālakshmi) which highlights his lordship.; en malai magal̤ kūṛan thannai — one who revealed to me his having rudhra who has pārvathi in half of his body, as prakāra (form)
3514 என் திருமார்பன் தன்னை * என் மலைமகள் கூறன் தன்னை * என்றும் என் நாமகளை அகம்பால் * கொண்ட நான்முகனை ** நின்ற சசிபதியை * நிலம் கீண்டு எயில் மூன்று எரித்த * வென்று புலன் துரந்த * விசும்பு ஆளியைக் காணேனோ! (7)
3514. Shall I behold Him who bears on His chest Tiru, my Mother, the Internal Controller of the Spouses of Malaimakaḷ, Nāmakaḷ, and Cacī, the Redeemer of Earth? He who helped Brahmā conquer the senses, the great destroyer of the triple citadels?
Explanatory Notes
The Lord got Brahmā and Śiva married to their respective consorts, Malaimakaḷ (Pārvatī) and Nāmakaḷ (Sarasvati) and so also Indra to Saśi as the parent gets the sons, come of age, suitable brides. The Lord is also the Internal Controller of all including these exalted personalities. There are certain things like redemption of the Earth by the Lord Himself, assuming 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.)
enṛum — always; en nā magal̤ai agampāl koṇda nānmuganai — one who revealed to me his having four-headed brahmā who has sarasvathi, the deity for tongue (knowledge) as his confidential consort, as prakāra; ninṛa — standing (in equality with them); sasīpathiyai — one who is having indhra, the consort of sasī, as prakāra; nilam kīṇdu — lifting up the earth; mūnṛu eyil eriththa — burning down the three towns; pulan — senses; venṛu — win over; thurandhu — driving away; visumbu āl̤iyai — protecting by ruling the heaven; kāṇĕnŏ — will ī not see?; āl̤i — yāl̤i (a historical lion-faced beast, with four feet and a trunk); kāṇ — seen
3515. When will I see my Lord, who mounted the lovely bird (Garuḍa) and annihilated the Asuras who fled from Laṅkā and hid in the underworld, like the horse scared by the Dinosaur, and the fox by the lion? He slew the formidable Māli and his hordes, throwing their corpses into tall mountains of heaps.
Explanatory Notes
The incidents, set out in chapters 5 to 8 of Rāmāyaṇa, Uttara Kāṇḍa, are alluded to in this song:
Mālyavān, Māli and Sumāli, the three sons of Śukeśa, a Rākṣasa, acquired enormous strength through terrific penance, settled in Laṅka and raised a huge population giving endless trouble to the Devas. The Devas, who sought the help of Lord Śrīman Nārāyaṇa, were vouchsafed
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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.)
pariyāy — like a horse; ari — lion; kāṇ — seen; nari — like a jackal; arakkar — rākshasas; anṛu — when the war started; ūl̤aiyittu — screaming out of great fear; ilangai — lankā; kadandhu — fleeing; pilam — holes in ground; pukku — entering; ol̤ippa — to hide (in pāthāl̤a (netherworld)); mīl̤i — being very prideful; am — attractive; pul̤l̤ai — periya thiruvadi (garudāzhvār); kadāy — riding; viṛal — well-known; māliyai konṛu — killing māli; pinnum — further; āl̤ — brave warriors; (konṛu — killing them); uyar — tall; kunṛangal̤ — as mountains; seydhu — created; adarththānaiyum — upĕndhra (vishṇu, who appeared as brother of indhra) who killed them; kāṇdungol — will ī see?; kadiya — very cruel; vinaiyĕ — only actions leading to harm for others
3516 காண்டும்கொலோ நெஞ்சமே! * கடிய வினையே முயலும் * ஆண் திறல் மீளி மொய்ம்பின் * அரக்கன் குலத்தைத் தடிந்து ** மீண்டும் அவன் தம்பிக்கே * விரி நீர் இலங்கை அருளி * ஆண்டு தன் சோதி புக்க * அமரர் அரியேற்றினையே? (9)
3516. My mind, will we ever behold SriVaikuntam, who routed the formidable Asura Rāvaṇa and installed Vibhīṣaṇa, his brother, on the throne of Laṅkā? Vibhīṣaṇa then returned to Ayodhyā and ruled for thousands of years before returning to SriVaikuntam.
Explanatory Notes
The Āḻvāṟ enquires of his mind whether he will be able to behold Lord Rāma in the glorious setting in spiritual world, surrounded by Angels, soaked in God-love, unlike the Earth where the ungodly aimed missiles at Him.
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.)
muyalum — think about and perform the great task; āṇ — having valorous, prideful masculinity; thiṛal — bravery which hurts others; mīl̤i — like a lion; moymbil — having huge pride; arakkan — rāvaṇa who is a demoniac person by birth, his; kulaththai — clan (including brother kumbakarṇa, son indhrajith et al); thadindhu — severed without any trace; mīṇdum — further; avan thambikkĕ — for vibhīshaṇa; viri — expansive; nīr — having oceanic water; ilangai — lankā; arul̤i — granting the kingdom; āṇdu — mercifully returning to ṣrī ayŏdhyā, ruling over the kingdom as the crowned emperor for eleven thousand years; than — his exclusive; sŏdhi — paramapadham which is in the form of lustrous light; pukka — return and stay there; amarar — for nithyasūris [eternal associates of emperumān]; ari — like the best among lions; ĕṝinai — one who mercifully remains seated revealing his supremacy; nenjamĕ — ŏh heart (which colluded with him for the separation)!; kāṇdungolŏ — will see?; īnṛu — on birth; il̤am — being an infant
3517 ஏற்று அரும் வைகுந்தத்தை * அருளும் நமக்கு * ஆயர் குலத்து ஈற்று இளம் பிள்ளை ஒன்றாய்ப் புக்கு * மாயங்களே இயற்றி ** கூற்று இயல் கஞ்சனைக் கொன்று * ஐவர்க்கு ஆய்க் கொடும் சேனை தடிந்து * ஆற்றல் மிக்கான் பெரிய * பரஞ்சோதி புக்க அரியே (10)
3517. For sure, we'll get to the hard-to-reach SriVaikuntam, thanks to the merciful Ari. He came as a Baby in Gokul, did wonders, defeated the devilish Kañcaṉ, helped the five brothers against cruel enemies, then went back to SriViakuntam, feeling there's more to do.
Explanatory Notes
(i) The Āzhvār is now placating his mind to which he had posed the question, as in the last song.
(ii) Kṛṣṇa, as a mere Babe and later, as a Boy, worked many wonders culminating in the slaying of the fiendish Kaṃsa who had tried all methods he could possibly conceive of, to do away with the Divine Child. And when Kṛṣṇa came of age, He controlled the wonderful military
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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.)
pil̤l̤ai — child; āyar kulaththu — in cowherd clan; onṛāy — becoming one with them; pukku — entered; māyangal̤ĕ — very amaśing acts such as killing puthanā, ṣakata, yamal̤ārjuna et al; iyaṝi — engaged in; kūṝu — death which separates body and soul; iyal — having the nature; kanjanai — kamsa (who separated krishṇa, who is the life for ṣrī vasudhĕva and dhĕvaki, from them); konṛu — killed; aivarkku — for pāṇdavas; āy — for the sake of; kodum — cruel; sĕnai — dhuryŏdhana-s army; thadindhu — destroyed; mikka — great; āṝalān — with patience; periya — having infinite glories; paranjŏdhi — in paramapadham which is known by the term -param jyŏthi #; pukka — to enter (after eliminating the burden of earth); ari — krishṇa who is like a great lion; ĕṝarum — having nature/qualities which are inconceivable even by the mind and speech of great yŏgis; vaigundhaththai — ṣrīvaikuṇtam; namakku — for us; arul̤um — will bestow (by his grace); a — very wonderful; ari uruvāy — having lion form
3518. Those well-versed in these ten songs, out of the illustrious thousand composed by Caṭakōpaṉ of Kurukūr, adoring Tirumāl wielding the fine discus, who emerged as the marvelous Man-Lion and tore open Avuṇaṉ's body, will attain SriVaikuntam, where bright damsels will adore and entertain them.
Explanatory Notes
Although the Lord did not wield the discus or, for the matter of that, any other weapon during His Avatāra as Nara-Siṃhā, it could be seen from ‘Sudarśana Śatakam’ that that the aura of Sudarśan (Discus) permeated Narasiṃha’s nails, which tore open Avuṇaṉ’s (Hiraṇya’s) body. The chanters of this decad will have a good reception in spiritual world, attended upon by the Apsarās over there. See also X-9-7.
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.)
pukku — setting out towards the enemy; avuṇan — hiraṇya, the demon, his; udal — body; kīṇdu — tore; ugandha — became pleased due to effortlessly eliminating prahlādha-s enemy; sakkarach chelvan thannai — having the divine disc which is part of his beauty and wealth; kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār; sonna — mercifully spoke; mikka — having greatness of presenting the qualities and activities of bhagavān clearly; ŏr — distinguished; āyiraththul̤ — among the thousand pāsurams; ivai paththum — this decad; vallāravarai — those who are able to practice; ĕzhaiyar — -madhi muga madandhaiyar- (beautiful-faced damsels) who are servitors of bhagavān and are eager to serve bhāgavathas; thokku — in group; pallāṇdu isaiththu — performing mangal̤āṣāsanam; kavari — chāmara (fan) kainkaryam (which is done for bhagavān) etc; seyvar — will serve; ĕzhaiyar — girls- (who are desirous); āvi — life