Parānkusa nāyaki attempts to seek her lover, the Lord - (நங்கள் வரிவளை)
தலைவனை நோக்கிச் செல்லக் கருதிய தலைவி கூற்று
“Unbeknownst, maybe I do hold some attachment to this world! If not, why would Bhagavān show such indifference?” says a doubtful Āzhvār and consequently he proclaims to Bhagavān that he holds no desire for his ātma and those associated with it.
Ladylove (thalaivi) conjugated with her beau (thalaivan) then got separated. Her beau did not come back
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“என்னையும் அறியாமல் என் உள்ளத்தில் உலகப் பற்று சிறிதளவேனும் இருக்கிறதோ! இல்லாவிடில் பகவான் இவ்வாறு உபேக்ஷிப்பானா?” என்று ஐயமுற்ற ஆழ்வார், தமக்கு ஆத்மா, ஆத்மீயங்களில் சிறிதும் விருப்பம் இல்லாததைப் பகவானுக்கு அறிவிக்கிறார்.
தலைவனோடு கலந்து பிரிந்தாள் ஒரு தலைவி. மீண்டும் அவன் வரவில்லை.
3574. My dear companions adorned with lovely bangles, I wish I could confide in you and express what I feel hesitant to reveal to unfriendly elders. Yet, I find myself unable to articulate my thoughts. Upon seeing my Lord at Tiruvēṅkaṭam, whose glance burns like fire, I lost not only my fair complexion but also my bangles slipped down my wrists. The color drained from my breasts, leaving me feeling worn out and disheartened.
Explanatory Notes
(i) Finding the Nāyakī off colour and debilitated, her mates enquired of her what was going wrong with her. The Nāyakī felt shy to disclose her love-sickness but her friendly mates could put her at ease. Even then, words failed her and, at long last, she gave out the genesis of her malady, as above.
(ii) The bangles would not rest on the wrists of the Nāyakī, grown
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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.)
nangal̤ — our; āyangāl̤ŏ — oh friends!; ĕdhalar — others (mothers who advice and try to withdraw me and hence are inimical); munbu — in front of; nāṇi — feeling shy (to speak); nungatku — for you (who are close to me); yān uraikkum — what ī can say; onṛu — one; māṝam — word; nŏkkuginṛĕn — ī am trying to see;; engum — in all ways; kāṇa māttĕn — ī am not seeing;; vem — cruel (to destroy the enemies of devotees); kaṇ — having sight; paṛavaiyin — riding periya thiruvadi (garudāzhwān); pāgan — controller; em — one who enslaved me; kŏn — being the lord; vĕngadam — in thirumalai; vāṇanai — one who has arrived and stood in an easily approachable manner; vĕṇdi — desired (in these forms); senṛu — went; sangam — (my) bangles made of conch; sarindhana — slipping [from my hands];; sāy — (natural) bodily glow; izhandhĕn — ī lost;; thadam — huge; mulai — bosom; pon niṛamāy — attaining golden complexion (due to the disease of separation); thal̤arndhĕn — became weak-bodied.; senṛu — going (towards him); onṛu — something
3575. Alas! In my current state of distress, I am at a loss for words, even to you, my dear companions, who always receive whatever you desire from me. If only I could see the lotus-eyed Lord, captivating to behold, who, with his glance, could steal our hearts, the Supreme Ruler of both Nithyasuris and us. Then, perhaps, I could regain my bangles and modesty, for which I have long been striving.
Explanatory Notes
Ever since the Lord withdrew Himself from the Nāyakī’s vision, she has been without her bangles which slid down her wrists, and the innate sense of modesty, characteristic of women under restraint. It is only when she gets the vision back again, she can hope to get back her lost possessions. It is a pity, she is still in a state of longing, with fulfilment nowhere in sight.
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.)
vĕṇdi — prayed; peṛugiṛpāril — those who want to get; ennudai — those who are greater than ī; thŏzhiyar — friends; nungatkĕlum — for you too; īṇdu — here; idhu — the reason for this exhausted state; idarāttiyĕn — filled with sorrow; nān — ī; uraikkum padiyai — way to tell; andhŏ — alas!; kāṇginṛilĕn — ī am not seeing;; kāṇ — to see (always); thagu — fitting; thāmarai — like a lotus (having expansive form, freshness, coolness, fragrance); kaṇṇan — having eyes; kal̤van — being mischievous (who captured me fully by showing his obedience through his glance); viṇṇavar — all of the nithyasūris (eternal residents of paramapadham); kŏn — one who torments; nangal̤ — me too; kŏnai — one who engaged; kaṇdāl — while seeing; īṇdiya — (from me) went there; sangum — my striped bangles; niṛaivum — my complete femininity; kol̤vān — to retrieve; eththanai — how long; kālam — time; il̤aikkinṛĕn — becoming weak and anguishing; neelam — bluish; malar — well blossomed
3576 காலம் இளைக்கில் அல்லால் வினையேன் நான் இளைக்கின்றிலன் * கண்டுகொள்மின் * ஞாலம் அறியப் பழி சுமந்தேன் * நல் நுதலீர் இனி நாணித் தான் என் ** நீல மலர் நெடும் சோதி சூழ்ந்த * நீண்ட முகில் வண்ணன் கண்ணன் கொண்ட * கோல வளையொடும் மாமை கொள்வான் * எத்தனை காலமும் கூடச் சென்றே? (3)
3576. I endlessly pursue Kaṇṇaṉ, my cloud-hued Lord, with limitless radiance, hoping to regain my lovely bangles and fair complexion. Despite the world blaming me for overstepping boundaries, my resolve remains unshaken, my dear companions with radiant foreheads. There's no use in holding back anymore; this sinner will persist, unbeaten by time.
Explanatory Notes
Apart from the crowning trait of modesty for women, as a class, the ‘Prapanna’, who pursues the path of loving surrender to the Lord’s voluntary grace, has to await the descent of such grace at the time deemed appropriate by the Lord, with absolute faith in Him, a robust confidence. It is this very plank, the mates also stand upon and so, they try to bring round the Nāyāki.
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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.)
3577 கூடச் சென்றேன் இனி என் கொடுக்கேன்? * கோல்வளை நெஞ்சத் தொடக்கம் எல்லாம் * பாடு அற்று ஒழிய இழந்து வைகல் * பல்வளையார்முன் பரிசு அழிந்தேன் ** மாடக் கொடி மதிள் தென் குளந்தை * வண் குடபால் நின்ற மாயக் கூத்தன் * ஆடல் பறவை உயர்த்த வெல் போர் * ஆழிவலவனை ஆதரித்தே (4)
3577. I encountered Lord Māyakkūttaṉ, carried by the joyful bird, in the western part of Teṉkuḻantai with its grand castles and sturdy walls. He wields the triumphant disc, and in His presence, I lost not just my beautiful bangles, but also my composure entirely. Indeed, I have nothing left to lose, having long ago lost my feminine grace in the eyes of those adorned with bangles aplenty.
Explanatory Notes
(i) This song brings out the Āzhvār’s adoration of Māyakkūtṭaṉ, the Deity enshrined in Tenkuḷantai, popularly known as Peruṅkuḻam, near Āzhvār Tirunakari (Kurukūr), the birthplace of the Saint.
(ii) Māyakkūttaṉ: This could either refer to Lord Kṛṣṇa’s vast array of wondrous deeds, performed during the brief span of His advent over here, right in the middle of the rituals
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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.)
3578. It wouldn't be right to speak harshly about the Lord wielding the discus, the eternal Primate of extraordinary brilliance, whose deeds captivate devotees. His glory is beyond the grasp of even the most knowledgeable, no matter how hard they try. It's natural for devotees to yearn for Him, and for Him to respond in kind.
Explanatory Notes
(i) Trying to convict the Nāyakī out of her own mouth, the mates advise her not to court the Lord and lose all her possessions in the process, as owned by her in the immediately preceding song. Pat comes the admonition from the Nāyakī, warning them against any possible misunderstanding of the Lord’s glory and greatness and dubbing Him as callous, hard-hearted and so on.
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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.)
uṇarvārkkum — those who can understand truly; ūzhi thŏṛūzhi — forever; oruvanāga — as someone with a particular nature; uṇaralāgā — not to perceive and know; sūzhal — mischievous activities (which capture his devotees); udaiya — having; sudar — radiance (of not being affected by the transformation in chith (sentient beings) and achith (insentient objects), being the material cause without impacting the true nature, and being the efficient cause); kol̤ — having; ādhi — being the cause; thollai — eternally distinguished; am — divine; sŏdhi — having radiant form; āzhi valavanai — sarvĕṣvara who has thiruvāzhi (divine chakra) in his hand; ādharippum — surrendering with intent; āngu — in that state of surrender; avan — he (who has supremacy and simplicity); nammil — towards us (who are surrendered unto him); varavum — arrival (and fulfilling our desires); ellām — these; nammudaiyamĕ thān — happening according to our abilities?; thŏzhiyargāl̤ — ŏh friends (who know the value of this like ī do)!; solluvadhŏ — speaking about the difficulty to attain him which is his another aspect; ingu — here; ariyadhu thān — is it difficult?; ninaikkungāl — if we try to analyse; thollai — distinguished
3579. My dear companions, to whom else shall I confide my sorrows when the magnificent Lord, surpassing even the Celestials in prowess, the Great One of astounding grandeur, resides in Tirukkuṭantai amidst beautiful gardens and fertile fields? He, who captured my fair complexion, yet refuses to grace me with the fragrant tuḷaci garland.
Explanatory Notes
(i) The mates would appear to have been prodding the Nāyakī, saying that the Lord is indeed dear to attain and not the easily accessible one, as she was making out. The Nāyakī, however, effectively silences them by pointing out that it matters not whether He is near or far, seeing that He has kept her mind solely fixed on Him. And, in this state of mind, the Nāyakī sees
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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.)
am — unlimited; sŏdhi — his radiance; en — my; sol al̤avu — within my speech; imaiyŏr thamakkum — for (greatly knowledgeable) brahmā et al; ellai ilādhana — endless; kūzhppu — doubt; seyyum — cause; a — that; thiṛam — greatness; niṛka — be;; valli — flower bearing creeper; val̤am — beautiful; vayal — fields; sūzh — surrounded; kudandhai — in thirukkudandhai; mā — great; malar — lotus like; kaṇ — divine eyes; val̤arginṛa — mercifully resting; māl — having great affection towards devotees; em — my; māmai — complexion; koṇdān — captured; alli — flower garland-s; malar — blossom; thaṇ thuzhāyum — thul̤asi garland too; thārān — not giving;; ini — now (after being tormented by him); ārkku — for whom; pūsalidugŏ — will call out;; solleer — Please tell!; māl — one who is affectionate towards his devotees; ari — having the nature of taking their sins away
3580 மால் அரி கேசவன் நாரணன் * சீமாதவன் கோவிந்தன் வைகுந்தன் என்று என்று * ஓலம் இட என்னைப் பண்ணி விட்டிட்டு * ஒன்றும் உருவும் சுவடும் காட்டான் ** ஏல மலர்க்குழல் அன்னைமீர்காள் * என்னுடைத் தோழியர்காள் * என் செய்கேன்? * காலம் பல சென்றும் காண்பது ஆணை * உங்களோடு எங்கள் இடை இல்லையே (7)
3580. Oh elders, with your fragrant locks adorned with flowers, my dear companions. My Lord has stirred within me the cry of His names, such as Māl, Ari, Kēcavaṉ, Nāraṇaṉ, Cīmātavaṉ, Kōvintaṉ, Vaikuṇṭaṉ, and more. Yet, despite calling out to Him, I see no sign of His presence. What shall I do? I shall continue to strive until the end of time, determined to behold Him with certainty. Indeed, there is no bond between you and me, of that I am certain.
Explanatory Notes
(i) Even when the Lord keeps aloof, the subject cannot help pining for Him and uttering His sweet names, expressive of His auspicious attributes and wondrous deeds, as the sole means of subsistence. That is why Parāṅkuśa Nāyakī resent the advice tendered by her mates, not to attempt the unattainable but stay quiet. She would rather cut away from her kith and kin who can’t
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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.)
kĕsavan — having beautiful locks; nāraṇan — having natural relationship (which is the foundation for the previously explained qualities); sīmādhavan — the lord of ṣrī mahālakshmi (who nurtures such qualities); gŏvindhan — being obedient towards his devotees; vaigundhan — one who has the perfect abode to grant (to those who surrendered unto him seeing his obedience); enṛu enṛu — repeatedly saying these aspects; ŏlam ida — to call out in great sorrow; ennai — me; paṇṇi — doing; vittu — pushing aside; ittu — leaving; onṛum — in any way; uruvum — his form; suvadum — any trace of reaching him; kāttān — not showing;; ĕlam — having invigorating fragrance like cardamom; malar — having flower; kuzhal — having locks; annaimīrgāl̤ — oh mothers!; ennudai — my distinguished; thŏzhiyargāl̤ — oh friends!; en seygĕn — he said -what can ī do?-; pala kālum — forever; senṛum — even if it goes on; āṇai — vow; kāṇbadhu — ī will see him;; ungal̤ŏdu — with you (who are trying to weaken my determination); engal̤ — for me; idai — any relationship; illai — not there.; yān — ī; val̤arththa — raised
3581 இடை இல்லை யான் வளர்த்த கிளிகாள் * பூவைகள்காள் குயில்காள் மயில்காள்! * உடைய நம் மாமையும் சங்கும் நெஞ்சும் * ஒன்றும் ஒழிய ஒட்டாது கொண்டான் ** அடையும் வைகுந்தமும் பாற்கடலும் * அஞ்சன வெற்பும் அவை நணிய * கடையறப் பாசங்கள் விட்டபின்னை அன்றி * அவன் அவை காண்கொடானே (8)
3581. My dear parrots, peacocks, koels, and little Pūvai birds, my cherished companions, I have nothing more to offer you; the Lord has taken everything from me, all my possessions. Yet, it is not hard to attain SriVaikuntam, the Milk Ocean, Mount Añcaṉam, and other sacred places. However, the Lord does not reveal these unless one sheds the last trace of attachment to worldly things.
Explanatory Notes
(i) The main theme of this decad being complete eschewal of, and total dissociation from all things ungodly, this is yet another topical stanza of the decad. (See also stanza 7)
(ii) The pets were reared up by the Nāyakī merely as ancillary to her God-enjoyment, by way of heightening the enjoyment and now, in her present state of separation from her beloved Lord, all
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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.)
3582. I have nothing more to lose, having surrendered my modesty along with my femininity to the Lord of Nithyasuris, whose shoulders are broad and bright. He, who surpasses all, remains unseen but appeared before Bali as the charming Vāmana, and stealthily took away all the worlds—Earth, Svarga, and beyond—which He encompassed and pervaded.
Explanatory Notes
(i) The Nāyakī averred in the preceding song that the Lord would certainly grant admission to His transcendent abode, if we unreservedly gave up attachment to all things ungodly. She was hit back by the mates, who said that ail that the Nāyakī could do was to sever her connections with them and go on losing all her possessions, one by one, but she would never gain 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.)
3583 என்னுடை நல் நுதல் நங்கைமீர்காள் * யான் இனிச் செய்வது என் நெஞ்சு என்னை * நின் இடையேன் அல்லேன் என்று நீங்கி * நேமியும் சங்கும் இருகைக் கொண்டு ** பல் நெடும் சூழ் சுடர் ஞாயிற்றோடு * பால் மதி ஏந்தி ஓர் கோல நீல * நல் நெடும் குன்றம் வருவது ஒப்பான் * நாள் மலர்ப் பாதம் அடைந்ததுவே (10)
3583. My dear companions with radiant foreheads, my mind has forsaken me and found solace at the feet of the Lord, resplendent like a fresh blooming lotus. He wields the divine conch and discus, shining like a majestic blue mountain adorned with the radiant Sun and the silvery moon. In this state of mindlessness, what can I do?
Explanatory Notes
(i) The elders coaxed the Nāyakī, saying that they are the persons really interested in her well-being and she was, therefore, bound to listen to their advice. But the Nāyakī felt helpless, having become totally unreceptive and impervious to advice of any kind, in the absence of her mind, which has already crossed over to the Lord and taken shelter at His lovely feet,
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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.)
nin — for you (who separated from emperumān); idaiyĕn allĕn — will not be your limb; enṛu — saying; ennai — me (who is the abode of such limbs); nīngi — leaving; nĕmiyum — divine chakra; sangum — ṣrī pānchajanya, conch; irukai — in two divine hands; koṇdu — holding; pal — manifold; nedum — expansive; sūzh — surrounded; sudar — having radiance; gyāyiṝŏdu — with the sun; pāl — having milky white colour; madhi — moon; ĕndhi — holding on the peaks; ŏr — unique; kŏlam — with attractive form; neelam — having blue colour; nal — being distinguished due to having minerals etc; nedu — tall; kunṛam — mountain; varuvadhu — walking; oppāna — like; nāl̤ — fresh; malar — lotus like; pādham — divine feet; adaindhadhu — reached;; ennudai — being related to me; nal nudhal — by physical beauty and noble qualities; nangaimīrgāl̤ — oh those who are complete!; yān — ī (interested in emperumān, unlike all of you); ini — after losing my heart and having become helpless; en — what; seyvadhu — shall ī do?; pādham — divine feet; adiavadhan — to reach
3584 ## பாதம் அடைவதன் பாசத்தாலே * மற்றவன் பாசங்கள் முற்ற விட்டு * கோது இல் புகழ்க் கண்ணன் தன் அடிமேல் * வண் குருகூர்ச் சடகோபன் சொன்ன ** தீது இல் அந்தாதி ஓர் ஆயிரத்துள் * இவையும் ஓர் பத்து இசையொடும் வல்லார் * ஆதும் ஓர் தீது இலர் ஆகி * அங்கும் இங்கும் எல்லாம் அமைவார்கள் தாமே. (11)
3584 ## pātam aṭaivataṉ pācattāle * maṟṟavaṉ pācaṅkal̤ muṟṟa viṭṭu * kotu il pukazhk kaṇṇaṉ taṉ aṭimel * vaṇ kurukūrc caṭakopaṉ cŏṉṉa ** tītu il antāti or āyirattul̤ * ivaiyum or pattu icaiyŏṭum vallār * ātum or tītu ilar āki * aṅkum iṅkum ĕllām amaivārkal̤ tāme. (11)
Ragam
Senjurutti / செஞ்சுருட்டி
Thalam
Aḍa / அட
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
3584. Those who melodiously sing these ten unique songs, chosen from the flawless thousand composed by Caṭakōpaṉ of Kurukūr, who ardently sought the feet of Lord Kaṅṅaṉ and praised His immaculate glory, free from all desires contrary to the cherished goal, will be cleansed of all kinds of blemishes and enjoy the best of all good things, both here and beyond.
Explanatory Notes
(i) The end-stanza gives out the benefit accruing from the tuneful chanting of this decad, namely, God-enjoyment, both here and in the yonder spiritual world, completely purged of all grossness and worldly desires. The portion underlined is the key-note of this decad. As a matter of fact, these chanters will gain unique prominence, both in this world and the yonder SriVaikuntam.
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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.)
pāsaththālĕ — due to the desire; maṝa — other matters; van — strong; pāsangal̤ — desires; muṝa — directly; vittu — giving up; kŏdhu — defect; il — without; pugazh — having glories; kaṇṇan than — krishṇa-s; adimĕl — on divine feet; vaṇ — having great generosity (of documenting his pure actions); kurugūrch chatakŏpan — āzhvār; sonna — mercifully spoken by; thīdhu — defect (of speaking about other matters); il — without having; andhādhi — in anthādhi type [where end of one pāsuram relates to the beginning of the next pāsuram]; ŏr — unique; āyiraththul̤ — among the thousand pāsurams; ŏr — (like finding pearl in the ocean) unique; ivai — these; paththum — ten pāsurams; isaiyodum — with tune; vallār — those who can practice; ādhum — any; ŏr — one; thīdhu — defect; ilarāgi — without having; ingum — in this material realm (as said in -thushyanthi cha ramanthi cha-, being fully engaged in enjoying emperumān-s qualities); angum — in the spiritual realm (as said in -sŏṣnuthĕ sarvān kāmān-, being fully satisfied in enjoying all aspects in relation to emperumān and being present exclusively for him); ellām amaivārgal̤ thāmĕ — will become complete in all aspects.; angum — in the higher worlds (heaven etc); ingum — in earth