Āzhvār is overjoyed on seeing the all powerful Lord seated with His loved ones at Thiruchenkundrur - (வார் கடா)
எம் பெருமானது வலிமை அவன் அன்புடையாருடன் அமர்ந்திருக்கும் சேர்த்தி முதலியவற்றைத் திருச்செங்குன்றூரில் கண்டு மகிழ்தல் (திருச்செங்குன்றூர்)
“Āzhveer! Look at me residing in Thiruchenkundrur’s pushkarani, Thirusitrāru! I am there along with three thousand Vedāntis (vEthiyar) who are very powerful and supplicant. Look at the virility, prowess and the others alike I possess” unveils Bhagavān. Āzhvār’s worry is consequently erased and he immerses in enjoying His exquisite beauty, as expressed
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“ஆழ்வீர்! திருச்செங்குன்றூர்த் திருச்சிற்றாற்றிலே மிகவும் வல்லமை பொருந்திய மூவாயிரம் வேதியர்கள் பரிந்து நோக்குவதையும் அவர்களோடு நான் சேர்ந்திருப்பதையும் பாரீர்! எனக்கே உரிய வீர்ய பராக்ரமம் முதலானவற்றையும் பாரீர்” என்று பகவான் அவற்றைக் காட்ட, ஆழ்வார் அச்சம் நீங்கி அவனது வடிவழகை அனுபவித்து
3596. Tirucceṅkuṉṟūr Tirucciṟṟāṟu is our fearless refuge, where dwells the victorious cowherd young (Kṛṣṇa) who brought down Kaṃsa from his lofty seat and defeated him, having already vanquished the wrestlers at the palace gate and the formidable elephant. Like a mighty elephant in rut tearing out its tusks along with the twin peaks and the mahout, causing the armed kings nearby to retreat in fear.
Explanatory Notes
The valour, exhibited by the Lord unto the Āzhvār, permeates this very song, as seen from its martial tempo. Kuvalayāpīṭa, the huge elephant, in must, stationed right at the entrance to Kaṃsa’s palace, is compared to a mountain with its cascades and the tusks of the elephant, the mountain peaks. The Divine cowherd boy slew the elephant effortlessly and killed the mahout
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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.)
aruvi — fluid falling down; ānai — elephant; mā — huge; malaiyin — mountain-s; maruppu — tusks; iṇai — pair; kuvadu — peaks; iṛuththu — broke; urutti — rolling (the elephant effortlessly); ūr kol̤ — to guide the elephant to walk (even in that state of broken tusk); thiṇ — one who is having the ability; pāgan — mahout-s; uyir — life; seguththu — destroyed; arangil — those who were present in the middle of the wresting arena; mallarai — wrestlers (chāṇūra and mushtika); konṛu — killed; sūzh — around (the arena); paraṇmĕl — in the balconies (those who are standing); pŏr — battle; kadā — those who can conduct; arasar — kings; puṛakkida — to flee; māda mīmisai — present on the highest platform; kanjanai — kamsa; thagarththa — tore him apart (like knocking off unburnt pot); sīr — wealth of valour; kol̤ — having; siṛu — child; āyan — where krishṇa is present; thiruchchengunṛūril — in thiruchchengunṛūr; thiruchchiṝāṛu — thiruchchiṝāṛu; engal̤ — for us; sel — to go and approach; sārvu — abode of refuge; engal̤ — for us; sel — to go and surrender
3597. I have no savior but the Primate, my very life, dwelling in fertile Tirucceṅkuṉṟūr Tirucciṟṟāṟu, our secure haven. He is the overlord of the Nithyasuris, our Nectar, who undertakes the creation, sustenance, and dissolution of the vast worlds, assuming the triple forms as needed.
Explanatory Notes
In the preceding song, the Lord displayed His valour and now He reveals His nectarean sweetness. When the Āzhvār refers to Him, as ‘our Nectar’, instead of “My Nectar’, it only bespeaks his universal love and catholicity, his deep concern for us all, who have the great, good fortune to be connected with him. the Progenitor of the clan of ‘Prapannas’, vide also II-7. 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.)
sārvu — refuge; yām — our; udai — having; amudham — enjoyablility; imaiyavar — for nithyasūris (who have unfailing knowledge); appan — being the benefactor; en — for me; appan — being the benefactor; pongu — rich; mū ulagum — three worlds; padaiththu — create; al̤iththu — protect; azhikkum — being the one who annihilates; porundhu — matching (for this); mū uruvan — having three forms; em — for me; aruvan — being the antharāthmā (indwelling super soul); sem — reddish (due to being youthful); kayal — fish; ugal̤um — to jump joyfully; thĕm — filled with honey; paṇai — marudha (cropland) region; pudai sūzh — surrounded; thiruchchengunṛūr — in thiruchchengunṛūr; thiruchchiṝāṛu — thiruchchiṝāṛu; angu — in that distinguished abode; amarginṛa — one who resides fittingly; ādhiyān — one who is the cause for sustenance of all; allāl — other than; maṝu — any one; en — for me; amar — matching; thuṇai — companion; yāvar — who is?; imaiyavar — for nithyasūris; perumān — like being the lord
3598 என் அமர் பெருமான் இமையவர் பெருமான் * இரு நிலம் இடந்த எம் பெருமான் * முன்னை வல் வினைகள் முழுது உடன் மாள * என்னை ஆள்கின்ற எம் பெருமான் ** தென் திசைக்கு அணி கொள் திருச்செங்குன்றூரில் * திருச்சிற்றாற்றங்கரை மீபால் நின்ற எம் பெருமான் * அடி அல்லால் சரண் நினைப்பிலும் * பிறிது இல்லை எனக்கே (3)
3598. The Lord reigns supreme over both the Nithyasuris and me. He effortlessly lifted the vast Earth from the depths of the waters. His glory lies in swiftly erasing my long-standing sins and making me His devoted servant. Embedded in my thoughts, His feet are my sole refuge. He resides on the western bank of Tirucceṅkuṉṟūr Tirucciṟṟāṟu, the radiant gem of the south.
Explanatory Notes
The Lord is the Master of the exalted Celestials and that proclaims His Supremacy; but then, He is also the Master of the Āzhvār, the lowliest of the lowly and this brings out His amazing simplicity. The Lord could enlist the Āzhvār as His vassal, by revealing unto him His great prowess as the Sustainer and Redeemer of the universe, during and after the deluge, respectively; the Āzhvār, therefore, seeks refuge at His feet and his mind cannot turn towards any one else.
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.)
3599 பிறிது இல்லை எனக்குப் பெரிய மூவுலகும் * நிறையப் பேர் உருவமாய் நிமிர்ந்த * குறிய மாண் எம்மான் குரை கடல் கடைந்த * கோல மாணிக்கம் என் அம்மான் ** செறி குலை வாழை கமுகு தெங்கு அணி சூழ் * திருச்செங்குன்றூர்த் திருச்சிற்றாறு அறிய * மெய்ம்மையே நின்ற எம் பெருமான் * அடிஇணை அல்லது ஓர் அரணே (4)
3599. My refuge lies solely in the feet of my Lord, who resides in Tirucciṟṟāṟu, adorned with lush and fertile orchards. He manifests in all His true splendor, the great Benefactor who revealed to me His beautiful emerald Form as Vāmana, my Father, who expanded and encompassed all the worlds and churned the roaring ocean.
Explanatory Notes
(i) If, as a tender infant, the Lord could hold in His stomach all the worlds, where was the need for Him to grow big and span all the worlds in three strides, instead of doing it in His diminutive Form as Vāmana, with which He had demanded the gift of land from Bali? The great Nampiḻḷai has a ready answer, admirable as usual. The expansion of the Lord’s Form into Tṛvikrama,
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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.)
niṛaiya — to be filled; pĕr — big; uruvamāy — being with form; nimirndha — grew; kuṛiya māṇ — as a vāmana brahmachāri (dwarf celibate); emmān — being my lord; kurai — having great noise; kadal — ocean; kadaindha — churned; kŏlam — attractive; māṇikkam — form which resembles a precious gem; en — (manifesting) for me; ammān — being the lord; seṛi — dense; kulai — branches; vāzhai — banana tree; kamugu — areca tree; thengu — coconut trees; aṇi — rows; sūzh — surrounded; thiruchchengunṛūr — in thiruchchengunṛūr; thiruchchiṝāṛu — those who reside in thiruchchiṝāṛu dhivyadhĕṣam; aṛiya — to know (him) truly; meymmaiyĕ ninṛa — mercifully standing revealing his true state; emperumān — sarvĕṣvara-s; adi iṇai — divine feet; alladhu — other than; piṛidhu — any; enakku — for me; ŏr — slightest; araṇ — protector; illai — not there; alladhu — any (other than thiruchchengunṛūr); ŏr araṇum — the refuge (of many archāvathāra sthalams- dhivyadhĕṣams etc)
3600 அல்லது ஓர் அரணும் அவனில் வேறு இல்லை * அது பொருள் ஆகிலும் * அவனை அல்லது என் ஆவி அமர்ந்துஅணைகில்லாது * ஆதலால் அவன் உறைகின்ற ** நல்ல நான்மறையோர் வேள்வியுள் மடுத்த * நறும் புகை விசும்பு ஒளி மறைக்கும் * நல்ல நீள் மாடத் திருச்செங்குன்றூரில் * திருச்சிற்றாறு எனக்கு நல் அரணே (5)
3600. Indeed, the Lord enshrined in temples elsewhere is not different from the One enshrined in Tirucceṅkuṉṟūr Tirucciṟṟāṟu. Yet, my mind finds solace in no other place; it is truly my sanctuary, where lofty and graceful castles rise, and the aromatic smoke from ritual fires ascends, darkening the sky.
Explanatory Notes
(i) While conceding the fact that the Lord, enshrined in Tirucciṟṟāṟu, also graces many other pilgrim centres, the Āzhvār says that his mind stands rivetted to this particular centre. This is like Hanumān having abjured even the spiritual world and preferred to stay in this abode itself, saying, “Bhāvo nānyatra gacchati”.
(ii) The rituals performed by the Brahmins
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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.)
3601 எனக்கு நல் அரணை எனது ஆர் உயிரை * இமையவர் தந்தை தாய் தன்னை * தனக்கும் தன் தன்மை அறிவு அரியானைத் * தடம் கடல் பள்ளி அம்மானை ** மனக்கொள் சீர் மூவாயிரவர் * வண் சிவனும் அயனும் தானும் ஒப்பார் வாழ் * கனக்கொள் திண் மாடத் திருச்செங்குன்றூரில் * திருச்சிற்றாறு அதனுள் கண்டேனே (6)
3601. My refuge secure, my sole Sustainer, the All-in-one of the Nithyasuris, whose own disposition remains unfathomable, rests upon the vast ocean. I can envision Him in Tirucceṅkuṉṟūṟ Tirucciṟṟāṟu, teeming with sturdy mansions and three thousand potent Brahmins, akin to mighty Civaṉ and Ayaṉ, in whose hearts the Lord stands enshrined.
Explanatory Notes
(i) It may be recalled that, as already mentioned in the preamble to this decad, the Lord pacified the Āzhvār and disarmed him of his fears, by pointing out to him this very setting. The Lord is safe and sound in this pilgrim centre, surrounded by three thousand brahmins who are as potent as Brahmā and Śivā and could as well discharge the functions assigned by the 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.)
araṇai — being the refuge; enadhu — for me; ār uyirai — sustenance; imaiyavar — for them; thandhai thāy thannai — being the father and mother; thanakkum — even for himself (who is sarvagya (omniscient)); than — his; thanmai — greatness; aṛivu ariyānai — difficult to know; thadam — expansive; kadal — in the ocean; pal̤l̤i — mercifully resting; ammānai — sarvĕṣvara; manam — in the heart; kol̤ — held; sīr — having qualities of bhagavān; mū āyiravar — three thousand; vaṇ — having wealth of knowledge etc; sivanum — rudhra; ayanum — brahmā; thānum — himself (who is sarvĕṣvara); oppār — to match (each one of them is capable of the creation etc of the universe); vāzh — being the abode where they have wonderful life (of being engaged in bhagavath anubhavam and not having interest in activities such as creation etc as said in brahma sūthram -jagath vyāpāra varjanam-); ganam — density; kol̤ — having; thiṇ — firm; mādam — having mansions; thiruchchengunṛūril — in thiruchchengunṛūr; thiruchchiṝāṛu adhanul̤ — in the distinguished abode of thiruchchiṝāṛu; kaṇdĕn — got to see.; thiruchchengunṛūril — in thiruchchengunṛūr; thiruchchiṝāṛu adhanul̤ — residing in thiruchchiṝāṛu
3602 திருச்செங்குன்றூரில்திருச்சிற்றாறதனுள் கண்ட அத்திருவடியென்றும் * திருச்செய்யகமலக்கண்ணும் செவ்வாயும் செவ்வடியும்செய்யகையும் * திருச்செய்யகமலவுந்தியும் * செய்ய கமலமார்பும்செய்யவுடையும் * திருச்செய்யமுடியுமாரமும் படையும் திகழஎன்சிந்தையுளானே.
3602 திருச்செங்குன்றூரில் திருச்சிற்றாறு அதனுள் கண்ட * அத் திருவடி என்றும் * திருச் செய்ய கமலக் கண்ணும் * செவ்வாயும் செவ்வடியும் செய்ய கையும் ** திருச் செய்ய கமல உந்தியும் * செய்ய கமலை மார்பும் செய்ய உடையும் * திருச் செய்ய முடியும் ஆரமும் படையும் * திகழ என் சிந்தையுளானே (7)
3602. In my heart, the image of the Lord resides eternally. I see Him in Tirucciṟṟāṟu with eyes like red lotuses, lips resembling coral, and feet adorned in red. His palms, navel, and chest are also adorned in the hue of red, bearing the lotus-born (Lakṣmi). He wears silken robes and a crown, both gleaming in red, along with lovely jewels and shining weapons.
Explanatory Notes
The Āzhvār goes into the details of the Lord’s exquisite charm—the eyes, broad and bewitching, like the red lotus in fresh bloom, the stabilising smile, that is, the Lord’s smile from His coral lips which stabilises the attraction held out by His gracious looks unto the votaries, the lovely feet at which the votaries, enthralled by the Lord’s scintillating smiles, seek
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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.)
3603. The Lord shines brightly in my heart, residing in the sacred Tirucciṟṟāṟu, where He is revered by vedic scholars and radiant brahmins from all directions. He is a secure refuge for the exalted Devas but a formidable adversary for the Asura hordes. This great Sire creates, sustains, and dissolves the three worlds, yet I struggle to express fully my admiration for Him.
Explanatory Notes
(i) The exaltation of the Devas results from their ability to grant the boons, sought by their respective votaries. Even these luminaries seek refuge in the Supreme Lord in times of dire need and danger. Did not the Lord save Prajāpati (Brahmā) from a calamity like the spoliation of the vedas and Paśupati (Śiva) from the sin of patricide and molestation by demons, besides
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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.)
3604. The Lord, who resides affectionately in Tirucciṟṟāṟu, where dwell the Brahmins known for their piety and generosity, endowed with profound knowledge and immense power, devotedly engaged in worship. He is the one who controls creation, sustenance, and dissolution, directing Brahmā and Śiva as their Internal Controller. Positioned between them, He safeguards the universe, permeating everything and everyone. This is not an exaggeration but a profound truth.
Explanatory Notes
(i) The Āzhvār avers that the Lord, enshrined in holy Tirucceṅkuṉṟūr Tirucciṟṟāṟu is the One, who controls all creatures from Brahmā down to the tiny insect and directs them through the different stages of creation, sustenance and dissolution, like unto the Soul directing and supporting the body.
(ii) This song also highlights the manifold glory of the Brahmins residing
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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.)
pugazhār — having fame; enaiyar — many; than ānār — those who are complete in gyāna (knowledge), ṣakthi (power) etc to be said as emperumān himself; kūriya — subtly spread; vichchaiyŏdu — with scholarship; ozhukkam — practice; nadai — daily routine; pali — bhagavath ārādhanam (worshipping of bhagavān); iyaṛkai — having as nature; thiruchchengunṛūril — in thiruchchengunṛūr; thiruchchiṝāṛu — in thiruchchiṝāṛu; amarndha — standing; nādhan — swāmi (lord); padaippodu keduppuk kāppavan — being the controller of creation, sustenance and annihilation of universe; param paran — as said in -brahmādhyavasthābhi: aṣĕsha mūrthi:-, being the one who is beyond indhra et al who are desired by humans et al, as the para:para (most supreme); piraman — brahmā (who is creator); sivap pirān — rudhra, who is also known as īṣwara (who is having qualities such as purity etc due to engaging in annihilation, having bhagavān as antharāthmā); avanĕ — to be considered as himself (due to being the prakāri (antharāthmā) [for them]); idai — in between (these two, brahma and rudhra); pukku — entering (as protector); ŏr — single; uruvum — entity; ozhivu illai avanĕ — remaining without leaving any; yāvaiyum — all entities (which are created, sustained and annihilated); thānĕ — being him (due to being the antharāthmā of everything, and having everything as prakāra (form)); pugazhvu — praising (in the form exaggeration); illai — not there; amarndha — being apt (controller of all souls); nādhanai — having (natural) lordship
3605. The noble Master, the beloved of all His devotees, the great Bestower of blessings sought by each and every one, resides in the fertile Tirucciṟṟāṟu, the abode of three thousand Brahmins and Vaishnavas, the earthly Devas. I have attained the wondrous Lord who dwells within the triple-eyed Sire (Śiva) and (Brahmā) Nāṉmukaṉ.
Explanatory Notes
The Supreme Lord, Mahā Viṣṇu alone deserves the appellation, ‘Master’. His supremacy notwithstanding, He has made Himself visible and easily accessible to one and all, staying in the holy Tirucceṅkuṉṟūr Tirucciṟṟāṟu. The Āzhvār says, he has attained the Great Master, right here. The Lord is the one and only Giver, a liberal Donor, who exults in lavishing His bounty on all those who seek favours from 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.)
mukkaṇ ammānai — rudhra who has three eyes; nānmuganai — brahmā who has four heads/faces; avaravar — those personalities (who pray and acquire their wealth); āgi — becoming one with them (as said in -samĕthya prathinandhya cha-); avarkku — for them; arul̤ — the tools to fulfil their wishes; arul̤um ammānai — being the one who bestows; amarndha — dense; thaṇ — invigorating; pazhanam — having water bodies; thiruchchengunṛūril — in thiruchchengunṛūr; thiruchchiṝāṝangaraiyānai — one who is having the banks of thiruchchiṝāṛu as his residence; amarndha — fitting; sīr — āthma guṇams (internal qualities); mū āyiravar — three thousand in count; vĕdhiyargal̤ — vaidhikas (followers of vĕdham); tham padhi — being the distinguished abode; avani dhĕvar — bhāgavathas who are bhūsuras (celesital beings of this world); vāzhvu — being the abode having the wealth of bhagavath anubhavam; amarndha — living fittingly (considering their wonderful life as his own); māyŏnai — amaśing emperumān; amarndhĕn — ī got to fit with him (without any other expectation).; thĕnai — being honey (which has a combination of all tastes); nan — naturally tasty
3606. These ten songs, among the thousand by Kurukūr Caṭakōpaṉ, are like sweet honey, milk, and cane juice, adoring the Lord who sustains all the worlds within His stomach. This wondrous Lord, who brought forth the exalted Brahmā from His navel atop a cool lotus, will uplift their chanters to SriVaikuntam. There, they will engage in the eternal service of the Lord, free from the mysterious cycle of birth and rebirth.
Explanatory Notes
(i) Release from family bondage, that is, end of the great saga of worldly life and attainment of the final bliss of eternal service unto the Lord in spiritual world are the benefits of chanting this decad. Attainment of the spiritual worldly bliss automatically results in the severance of worldly ties, like unto the prince, languishing in prison, being crowned as soon
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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.)
pālai — being milk; kannalai — sugarcane (which is sweet in every part); amudhai — being nectar (amrutham which brings one-s life back from death); thirundhu ulagu — distinguished great world; uṇda — protected by consuming (so that it does not get destroyed in deluge); ammānai — being the lord; vānam — resident of higher world; nānmuganai — brahmā; malarndha — blossomed; thaṇ — fresh; koppūzh malar misai — in the lotus flower in the divine navel; padaiththa — created; māyŏnai — amaśing emperumān; kŏnai — (due to that) being the natural lord; vaṇ — having unsurpassed wealth; kurugūr — being the leader of thirukkurugūr (āzhvārthirunagari); vaṇ — greatly magnanimous; satakŏpan — āzhvār; sonna — mercifully spoke; āyiraththul̤ — among the thousand pāsurams; ippaththum — this decad; vānin mīdhu — on paramapadham; ĕṝi — will help those practice it to reach; arul̤ — acceptance by bhagavān (of kainkarya sāmrājyam (engaging in constant service)); seydhu — facilitate; piṛavi — in the form of this bondage in material realm; mā māyak kūththinai — amaśing drama; mudikkum — will finish; māyam — amaśing activities that reveal your simplicity; kūththā — having heart-captivating activities