Āzhvār talks about his surrender and servitude to His devotees - (நெடுமாற்கு அடிமை)*
பாகவதர்களுக்குத் தாம் அடிமையாயிருக்கும் உண்மையை ஆழ்வார் பேசுதல்
This set of divine hymns elaborates on BhagAvatha Seshattavam and emphasizes BhagAvatha Kainkaryam (surrender and service to devotees) as the highest goal one should pursue. Not only should one be devoted to Bhagavān but also to His servants (BhagAvathas). The pinnacle of devotion to God is devotion to His servants. The tenacity of the former will be
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இத்திருவாய்மொழி பாகவத சேஷத்வத்தைக் கூறுகிறது. பாகவத கைங்கர்யமே புருஷார்த்தம் என்பதையும் உணர்த்துகிறது. பகவானிடம் பக்தி கொள்வதுடன் அவனடியார்களிடமும்(பாகவதர்களிடமும்) பக்தி கொள்ளவேண்டும். பகவத் பக்தியின் எல்லை நிலம் பாகவத பக்தி. பகவத் பக்தியின் உறுதியை பாகவத பக்தியே வெளிப்படுத்தும்.
3662 ## நெடுமாற்கு அடிமை செய்வேன்போல் * அவனைக் கருத வஞ்சித்து * தடுமாற்று அற்ற தீக்கதிகள் * முற்றும் தவிர்ந்த சதிர் நினைந்தால் ** கொடு மா வினையேன் அவன் அடியார் அடியே * கூடும் இது அல்லால் * விடுமாறு என்பது என் அந்தோ! * வியன் மூவுலகு பெறினுமே? (1)
3662. If even the mere contemplation of rendering service unto the Lord, who harbors immense love for His devotees, could truly absolve me of all my grievous sins, unbeknownst to me, how could I, this humble sinner, forsake the service at the lovely feet of His devotees? Need I state that apart from this, I would reject outright any other offer, even if it were the gift of all the vast worlds?
Explanatory Notes
If the mere wish of the Āzhvār, with hardly any semblance of sincerity to serve the Lord, could surely blot out all his deadly sins, that very moment, without his being aware of the whole process how much more beneficial could whole-hearted devotion to His apostles be? This is how the Āzhvār revolved, in his mind, seeing that the Lord bears inordinate love for His devotees
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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 seyvĕnpŏl — as to serve; avanai — him; karudha — as ī thought; thadumāṝam — wavering; aṝa — remaining in me, to eliminate; thīkkadhigal̤ — the evil ways (which are in the form of avidhyā [ignorance], causing sorrow); muṝum — all; vanjiththu — deceiving me (without my knowledge); thavirndha — left me (as said in -kānŏ orungiṝum kaṇdila māl-);; sadhir — apt; ninaindhāl — if we see; avan — for him (who has motherly affection towards devotees); adiyār — bhāgavathas, who are his servitors; adiyĕ — divine feet only; kūdum idhu allāl — other than attaining; viyan — vast; mū ulagu — wealth of three worlds; peṛinum — even if attained; kodu — to highlight the difference between aiswaryam (wealth) and thadhīya ṣĕshathvam (being subservient to devotees); mā vinaiyĕn — ī who am having great sin; vidum — leaving; āṛu — as ways; enbadhu — saying; en — why?; andhŏ — alas!; viyan — huge; mū ulagu — the wealth of three worlds
3663. Neither sovereignty over the sprawling worlds nor the bliss of self-enjoyment, freed from bondage, can equal the joy I have found in adoring the lovely feet of the selfless devotees at the forefront of service to the cloud-hued Lord adorned with beautiful flowers and victorious anklets.
Explanatory Notes
(i) Even the combined gift of vast wealth and the ‘Kaivalya’ state of perennial freedom from bodily ties, cannot equalise the bliss of service at the holy feet of the self-less apostles of the Lord, His hot favourites.
(ii) The self-enjoyment, referred to, in the second line, is the ‘Kaivalya’ state, denoted by the phrase in the first line of the original text of this
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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.)
peṛinum — even if attained; pŏy — going (without attachment in that); thānĕ — being self; thānĕ — exclusively being self (without enjoying īṣvara); ānālum — if enjoyed; puyal — ready to rain; mĕgam pŏl — like cloud (having the quality of being generous towards devotees); thirumĕni — having divine form; ammān — sarvĕṣvara-s; punai — worn; pū — flower; kazhal — having anklets of bravery; adik kīzh — under the divine feet; sayamĕ — without any other expectation; adimai — servitude; thalai — in ultimate state; ninṛār — those who remained; thiru — distinguished; thāl̤ — divine feet; vaṇangi — offering praṇāmams (matching that servitude); immaiyĕ — in this world itself; payanĕ — as result; yān — ī; peṝadhu — attained; inbam — for the bliss; pāviyĕnukku — for me who has committed sins (of having to highlight the greatness of bhāgavatha ṣĕshathvam over other results); uṛumŏ — would those aiṣvarya and kaivalya results fit me?; i — these (not aware of itself); ulagam mūnṛum — three worlds
3664 உறுமோ பாவியேனுக்கு * இவ் உலகம் மூன்றும் உடன் நிறைய * சிறு மா மேனி நிமிர்த்த * என் செந்தாமரைக்கண் திருக்குறளன் ** நறு மா விரை நாள் மலர் அடிக்கீழ்ப் * புகுதல் அன்றி அவன் அடியார் * சிறு மா மனிசராய் என்னை ஆண்டார் * இங்கே திரியவே? (3)
3664. Attaining the fragrant lotus feet of the lotus-eyed Lord, who expanded His divine form to encompass the three worlds at once, would indeed be sublime. However, it would also be fitting to continue serving His devoted followers, the great souls who have uplifted me and whose service occupies my mind incessantly.
Explanatory Notes
(i) Having abjured wealth and ‘Kaivalya Mokṣa’ in the two preceding songs, the Āzhvār now asserts that even service unto the Supreme Lord has to be given the go-by, overwhelmed, as he is, by service unto the ‘little-big’ men (as in the original text), over here, which is virtually an enlargement of service unto God. The ‘little-big men’, an apparent contradiction in terms,
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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.)
udan — in a single effort; niṛaiya — to fill; siṛu — being small (to become small and enjoy him); mā — attractive, having distinguished greatness; mĕni — divine form; nimirththa — one who made it grow; en — being perfectly enjoyable for me; sem — reddish; thāmarai — lotus like; kaṇ — having eye; thirukkuṛal̤an — ṣrī vāmana-s; naṛu — fragrant; mā — best; virai — having honey; nāṇ(l̤) malar — like a fresh flower; adik kīzh — (serving) under the divine feet; pugudhal — attaining;; avan — for such vāmana; adiyār — servitors; siṛu — though they appear to be small due to having human form; mā manisarāy — being great personalities (of having greatness beyond that of nithyasūris); ennai — me; āṇdār — those who enslaved me; ingĕ — in this world itself; thiriya — visibly remaining; anṛi — other than this; pāviyĕnukku — for me who is having the sin (to distinguish between thadhīya ṣĕshathvam (servitude towards bhāgavathas) which is the ultimate state and thath ṣĕshathvam (servitude towards bhagavān) which is the initial state); uṛumŏ — does it fit?; iru — expansive; mā — praiseworthy
3665 இங்கே திரிந்தேற்கு இழுக்கு உற்று என் * இரு மா நிலம் முன் உண்டு உமிழ்ந்த * செங்கோலத்த பவளவாய்ச் * செந்தாமரைக்கண் என் அம்மான் ** பொங்கு ஏழ் புகழ்கள் வாயவாய்ப் * புலன்கொள் வடிவு என் மனத்தாய் * அங்கேய் மலர்கள் கையவாய் * வழிபட்டு ஓட அருளிலே? (4)
3665. Indeed, what would be wrong if I forsook SriVaikuntam and remained here, expressing the radiant glory of the lotus-eyed Lord with lovely lips, who once swallowed all the worlds and then spat them out? I have embedded His exquisite form in my heart and worshipped Him with choice flowers, following in the footsteps of His devoted followers with great fervor.
Explanatory Notes
It is but meet that the ‘carama parva niṣṭā’, that is, one who adores the Lord’s devotees much to the delight of the Lord, should adore Him also for the gratification of the devotees. Matura Kavi Āzhvār, who knew no God other than Parāṅkuśa (Nammāḻvār), said, in the third stanza of ‘Kaṇṇiṇuṇ Ciṟuttāmpu,’, that there was nothing wrong in his adoring the cloud-hued Lord,
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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.)
nilam — universe; mun — during the danger of deluge; uṇdu — consumed; umizhndha — while spitting it out (subsequently); sem — reddish; kŏlaththa — having beauty; paval̤am — like coral; vāy — divine lip; sem — reddish; thāmarai — like lotus; kaṇ — having divine eye; en — my; ammān — lord; pongu — actively; ĕzh — rising; pugazhgal̤ — his qualities; vāyavāy — to be the target of my speech; pulan kol̤ — captivating all the senses; vadivu — form; en — my; manaththadhāy — to be in my heart; angu — there; ĕy — matching; malargal̤ — flowers; kaiyavāy — to be in hands; vazhi — in the path (of service done by bhāgavathas with the three faculties); pattu — being aligned; ŏda — and act; arul̤il — if he blesses; ingĕ — in this world; thirindhĕṛku — for me who is moving around; en — what; izhukkuṝu — is the insult?; vazhipattu — being engaged properly; ŏda — to go on
3666 வழிபட்டு ஓட அருள் பெற்று * மாயன் கோல மலர் அடிக்கீழ் * சுழிபட்டு ஓடும் சுடர்ச்சோதி வெள்ளத்து * இன்புற்று இருந்தாலும் ** இழிபட்டு ஓடும் உடலினில் பிறந்து * தன் சீர் யான் கற்று * மொழிபட்டு ஓடும் கவிஅமுதம் * நுகர்ச்சி உறுமோ முழுதுமே? (5)
3666. If the wondrous Lord blessed me to render eternal service at His lovely lotus feet in SriVaikuntam, amidst its swirling splendor, would it ever equal the rapturous camaraderie with the devout, singing in their holy company the nectarous songs that sprout from sweet contemplation of the Lord's great qualities, even if I possess the meanest of bodies?
Explanatory Notes
The Āzhvār is gradually working up the unique bliss of service unto the Lord’s apostles and Saints and holding a rapport with them, before which even the bliss of eternal service in the yonder spiritual world, resplendent with the stream of whirling radiance at the lotus feet of the Lord of transcendent glory, pales into insignificance. In the earlier songs, possession
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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.)
arul̤ — his mercy; peṝu — attained; māyan — sarvĕṣvara who has amaśing nature, form, qualities and wealth, his; kŏlam malar — ultimately enjoyable; adik kīzh — under the divine feet; suzhipattu — whirling; ŏdum — continuously running; sudar — having radiance; sŏdhi vel̤l̤aththu — in paramapadham which is in the form of clusters of splendour; inbuṝu — being very blissful; irundhālum — even if ī remained; muzhudhum — even if ī acquired previously explained aiṣwaryam, kaivalyam etc; izhipattu — in inferiority; ŏdum — very lowly; udalinil — in body; piṛandhu — taking birth; than — (most enjoyable) his; sīr — qualities; yān — ī (who am very distant for them); kaṝu — learn; mozhipattu — as words (caused by the joy of such experience); ŏdum — flowing; kavi — poem; amudham — amrutham (nectar); nugarchchi — to enjoy (along with the devotees); uṛumŏ — will it match?; than — for him; kĕzh — match
3667 நுகர்ச்சி உறுமோ மூவுலகின் * வீடு பேறு தன் கேழ் இல் * புகர்ச் செம் முகத்த களிறு அட்ட * பொன் ஆழிக்கை என் அம்மான் ** நிகர்ச் செம் பங்கி எரி விழிகள் * நீண்ட அசுரர் உயிர் எல்லாம் * தகர்த்து உண்டு உழலும் புள் பாகன் * பெரிய தனி மாப் புகழே? (6)
3667. The incomparable might, vast cosmic riches, and sovereignty of my Lord, adorned with a beautiful ring and riding Garuḍa, the swift and vibrant bird, who defeated the mighty, enraged elephant and vanquished the fierce red-haired Asuras with fiery eyes, cannot be compared to the supreme joy of contemplating His unmatched attributes.
Explanatory Notes
This song is but a follow-up of the immediately preceding song, amplifying the idea conveyed therein. The bliss of contemplation of the Lord’s peerless glory, finding expression through such scintillating hymns, is indeed an experience so great that, before it, even the Lord’s own happiness resulting from His Sovereignty and might, cosmic wealth etc., pales into insignificance.
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.)
il — not having; pugar — having radiance; sem — become red (due to anger); mugaththa — having face; ānai — elephant; atta — destroyed; pon — attractive; āzhi — having divine ring; kai — one who is having divine hands; en — my; ammān — being the lord; nigar — matching its species; sem — reddish; pangi — (hanging) hairs; eri — like fire disc; vizhigal̤ — having eyes; nīṇda — having well built bodies; asurar — asuras- (demons-); uyir ellām — all their vital airs; thagarththu — attacked; uṇdu — consumed; uzhalum — roaming; pul̤ — for periya thiruvadi (garudāzhvār); pāgan — controller, his; periya — unlimited; thani — distinguished; mā — greatly enjoyable; pugazh — collections of auspicious qualities; nugarchchi — enjoying through thiruvāimozhi which is pleasing to bhāgavathas; mū ulagin — of the three worlds; vīdu — ability to create; pĕṛu — lordship which has; uṛumŏ — is it a match?; thani — distinguished; mā — great
3668 தனி மாப் புகழே எஞ்ஞான்றும் * நிற்கும் படியாத் தான் தோன்றி * முனி மாப் பிரம முதல் வித்தாய் * உலகம் மூன்றும் முளைப்பித்த ** தனி மாத் தெய்வத் தளிர் அடிக்கீழ்ப் * புகுதல் அன்றி அவன் அடியார் * நனி மாக் கலவி இன்பமே * நாளும் வாய்க்க நங்கட்கே (7)
3668. May we forever revel in the supreme bliss of communion with the devout, setting aside even the rapport with the Lord Supreme, whose glory is peerless, the first cause of all, who by mere resolve ushered forth all the worlds of incomparable fame, enduring the test of time, true to Vedic dictum!
Explanatory Notes
(i) Here is a case of the Āzhvār wanting to reach the farthest limit of God-enjoyment, culminating in rapturous rapport with His devotees (these virtually taking the place of God) and abiding in it, for all time.
(ii) The Lord’s peerless glory referred to here, is His extraordinary grace in thinking of resuscitation of the Universe, lying dormant in a subtle state,
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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.)
pugazhĕ — his qualities which highlight his kāraṇathva (being the cause); engyānṛum — always; niṛkumpadiyā — to firmly remain (as highlighted popularly in vĕdhāntham); thān — himself; thŏnṛi — incarnating with the intent to engage in creation (as said in -prārthurāsīththamŏnutha:-); muni — to meditate upon creation (as said in the vow -bahusyām-); māp piramam — being explained by the term -para brahmam-; mudhal — primary; viththāy — material cause; ulaga mūnṛum — the three worlds; mul̤aippiththa — created; thani māth theyvam — the distinguished supreme lord-s; thal̤ir — very tender; adik kīzh — under the divine feet; pugudhal anṛi — instead of attaining; avan adiyār — for the bhāgavathas who were enslaved by his such qualities; nani — very; mā — best; kalavi inbamĕ — the joy of being united with them; nangatku — for us; nāl̤um — always; vāykka — should occur.; nal̤ir — naturally cool; nīr — having water
3669. May we forever gaze upon the majestic gathering of the noble disciples of the Lord, who reclined upon the cool, vast oceanic waters He himself formed, with His extended feet, numerous shoulders, and crowns unmatched, resembling an emerald mountain adorned with blooming orchids and splendid gardens glowing with the brilliance of countless suns.
Explanatory Notes
Nothing more is needed, the Āzhvār now says, than even the mere sight of the grand congregation of the Lord’s self-less devotees, steeped in the enjoyment of His enchanting Form, as described herein. Creating, first of all, the vast expanse of water, the Lord lay on it with perfect ease, stretching out His numerous feet, shoulders and crowns, like unto an emerald mount abounding in lovely orchards in repose.
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.)
3670 தமர்கள் கூட்ட வல்வினையை * நாசம் செய்யும் சது மூர்த்தி * அமர் கொள் ஆழி சங்கு வாள் * வில் தண்டு ஆதி பல் படையன் ** குமரன் கோல ஐங்கணை வேள் தாதை * கோது இல் அடியார் தம் * தமர்கள் தமர்கள் தமர்களாம் * சதிரே வாய்க்க தமியேற்கே (9)
3670 tamarkal̤ kūṭṭa valviṉaiyai * nācam cĕyyum catu mūrtti * amar kŏl̤ āzhi caṅku vāl̤ * vil taṇṭu āti pal paṭaiyaṉ ** kumaraṉ kola aiṅkaṇai vel̤ tātai * kotu il aṭiyār tam * tamarkal̤ tamarkal̤ tamarkal̤ām * catire vāykka tamiyeṟke (9)
Ragam
Sahāna / ஸஹானா
Thalam
Aḍa / அட
Bhavam
Self
Simple Translation
3670. May this humble servant, amidst the worldlings, be blessed with the bliss of serving the devotees who stand last in the grand chain of the Lord's flawless devotees. He who bestowed perennial youth and exquisite charm upon Manmata, and wields militant weapons such as the conch, discus, sword, and bow, with His unparalleled might, vanquishing the formidable foes of His sacred retinue.
Explanatory Notes
(i) The Lord destroys en masse the entire band of those tough enemies of His devotees. It could also mean destruction of the obstacles confronting the band of devotees as a group or the destruction of the cluster of evils, as and when they crop up.
(ii) Even the proverbial youth and handsomeness of Manmata, the deity reputed to be a paragon of beauty, are imparted
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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.)
val — strong; vainaiyai — sins; nāsam — (total) destruction; seyyum — to do; sadhir — having ability; mūrththi — being the lord; amar — engaging in battle to eliminate the enemies; kol̤ — having; āzhi sangu vāl̤ vil thaṇdu ādhi — starting with ṣrī panchāyudham (disc, conch, sword, bow and mace); palpadaiyan — being the one with many types of innumerable weapons; kumaran — being youthful (which highlights his ability to eliminate the enemies); kŏlam — having great physical beauty; aingaṇai — one who has five arrows; vĕl̤ — for kāmadhĕva (cupid); thādhai — having the greatness of being the father; kŏdhu — blemish (of seeking benefits other than kainkaryam); il — not having; adiyār tham — for the devotees; thamargal̤ — for servitors; thamargal̤ — for servitors; thamargal̤ām — having the wealth of servitude; sadhir — mercy; thamiyĕṛku — for us who are helpless in samsāra; vāykka — should occur.; mā — having greatness of being attractive; kāyām pū — the complexion of kāyām (a dark purple coloured) flower
3671 வாய்க்க தமியேற்கு * ஊழிதோறு ஊழி ஊழி * மா காயாம் பூக் கொள் மேனி நான்கு தோள் * பொன் ஆழிக் கை என் அம்மான் ** நீக்கம் இல்லா அடியார் தம் * அடியார் அடியார் அடியார் எம் கோக்கள் * அவர்க்கே குடிகளாய்ச் செல்லும் * நல்ல கோட்பாடே (10)
3671. The devotees who stand at the end of the chain, inseparable from the Lord with the lovely hue of a blue lily, bearing four shoulders and wielding the radiant discus, are indeed my true Masters. May the keen desire to serve them completely and eternally be bestowed upon me and passed down to my entire lineage.
Explanatory Notes
The Āzhvār is very keen that such an ardent desire to serve the one that stands last in the long chain of the Lord’s ardent devotees, should not stop with him alone but trickle down to those connected with him, generation after generation. The inseparable devotees, referred to, are those like Lakṣmaṇa, who longed to serve Lord Rāma, day and night, without respite, in all possible ways. (See also notes under VIII-10-9).
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.)
kol̤ — having; mĕni — divine form; nāngu thŏl̤ — the four divine shoulders (which are the resting place for the devotees); pon — attractive; āzhi — and thiruvāzhi (divine chakra); kai — having divine hand; en — one who enslaved me showing this physical beauty; ammān — lord; nīkkam — separation; illā — enjoying without; adiyār tham — for the servitors; adiyār adiyār adiyār — in the distinguished lineage of servitors; em — for my associates and ī; kŏkkal̤ — lords;; avarkkĕ — for them only; kudigal̤āy — being the clan which engage in service; sellum — to be; nalla — praiseworthy; kŏtpādu — act of pursuing; ūzhi thŏṛūzhi — occuring in every mahā kalpa (brahmā-s one day which is made of thousand four yuga cycles); ūzhi — even in the intermediary kalpas; thamiyĕṛku — for me (who has no match for being devoted towards devotees); vāykka — should occur.; nalla — distinguished; kŏtpādu — having space
3672. Those who are familiar with these ten songs, selected from the thousand composed by Kurukūr Caṭakōpaṉ, praising the Lord with his beautiful and expansive lotus-like eyes, who spreads wholesome teachings throughout the three worlds, will thrive as householders with great enthusiasm, serving the Lord's devotees faithfully.
Explanatory Notes
(i) The Āzhvār invests all the three worlds with his remarkable fervour to serve the Lord’s devotees, which has become,as it were, a creed with him. This is the wholesome creed with which he invests all the worlds also. As Śrī Nampiḷḷai puts it, the worlds settled down to orderly thinking, good conduct and behaviour, only after the Āzhvār sang this decad (Tiruvāymoḻi).
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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.)