Meditating upon Bhagavān’s exquisite beauty, Āzhvār says with deep yearning, “I wish to be united with Him enjoying looking at His auspicious physical attributes”; “Do come to put an end to my longing” cries out Āzhvār. But, Bhagavān doesn’t appear. Āzhvār bemoans on the thought that this incessant torture/suffering would be the end of him.
***An
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பகவானின் வடிவழகினை நெஞ்சினால் அனுபவிக்கும் ஆழ்வார், “வடிவழகைக் கண்ணால் கண்டு அவனை அணைத்து வாழ வேண்டும்” என்ற பெருவிடாய் கொள்கிறார்; “என் விடாய் எல்லாம் தீரும்படி காண வாராயே” என்றழைக்கிறார். ஆனால், பகவான் வரவில்லை. இப்படியே துன்புற்று முடிந்து போகப் போகிறோம் என்று நினைத்து அரற்றுகிறார்
3607 ## மாயக் கூத்தா வாமனா! * வினையேன் கண்ணா கண் கை கால் * தூய செய்ய மலர்களாச் * சோதிச் செவ்வாய் முகிழதா ** சாயல் சாமத் திருமேனி * தண் பாசடையா * தாமரை நீள் வாசத் தடம்போல் வருவானே! * ஒருநாள் காண வாராயே (1)
3607. Oh, wondrous Lord, Vāmana, and Kaṇṇa, beyond this sinner’s reach! With eyes, hands, and feet like fresh red lotus blooms, and lips, red and radiant. Your cool, green, leaf-like complexion makes You seem like a huge, fragrant lotus pond in motion as You walk along. May it please You to appear before me, for a day at least.
Explanatory Notes
(i) The Āzhvār’s request to the Lord is that He should appear before him like a lotus pond, the mere sight of which quenches one’s deep thirst. The Lord’s eyes, hands and feet look like red lotus flowers in bloom. His coral lips with bewitching smiles resemble the lovely lily and His emerald form looks like the green pond with lotus leaves. This completes the picture of
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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.)
vāmanā — having vāmana (dwarf) form (which is enjoyable as if the huge mĕru mountain is shrunk into a small seed); vinaiyĕn — for me who is having sin (of not being to enjoy you as ī desire); kaṇṇā — being krishṇa (who was born in a nearby place, yet remaining far from reach); kaṇ — divine eyes (which acknowledge those who desire to enjoy him); kai — divine hand (which gives refuge); kāl — divine feet (which are approachable through surrender); thūya — pure; seyya — reddish; malargal̤ ā — as (blossomed) flowers; sŏdhi — shining due to gentle smile; sem — reddish; vāy — divine lips; mugizhadhu ā — as a bud; sāyal — having radiance; sāmam — blackish; thirumĕni — divine form; thaṇ — cool; pāsadai ā — with dense greenish leaves; thāmarai — having (blossomed) lotus flowers; nīl̤ — huge; vāsam — with abundant fragrance; thadam pŏl — like a pond (which walks); varuvānĕ — oh one who is coming!; oru nāl̤ — one day; kāṇa — to be seen; vārāy — mercifully come.; karu — dark; nāyiṛu — sun
3608 காண வாராய் என்று என்று * கண்ணும் வாயும் துவர்ந்து * அடியேன் நாணி நல் நாட்டு அலமந்தால் * இரங்கி ஒருநாள் நீ அந்தோ ** காண வாராய்! கரு நாயிறு உதிக்கும் * கரு மா மாணிக்க * நாள் நல் மலைபோல் சுடர்ச் சோதி * முடி சேர் சென்னி அம்மானே! (2)
3608. Many times, with dry eyes and parched lips, I called out to You, wishing for Your appearance before me. Like a rising dark sun, Your radiant crown adorns Your locks, resembling a newly sprung mountain. Alas, You do not show up for me to behold even once. Stricken with shame and fatigue, I languish on this earth.
Explanatory Notes
(i) The eyes have become dry and worn out, looking for the Lord in all directions, hoping that He might come from any direction; the lips have become parched up, by calling Him out frequently. The Āzhvār’s stinging shame is due to the Lord not turning up, even though he had not called him for trivial personal gains but merely for the pleasure of beholding Him. This might
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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.)
udhikkum — has appeared and started; mā — great; karu māṇikkam — being a blue gem; nāl̤ — fresh; nal — attractive; malai pŏl — like a mountain; sudar — having rays (which spread); sŏdhi — having radiance; mudi — with hair; sĕr — being together; senni — having head; ammānĕ — oh swāmi!; kāṇa — #NAME?; vārāy — you should come-; enṛu enṛu — looking out and calling in this manner repeatedly; kaṇṇum — eyes (which are looking out); vāyum — the mouth (which calls out); thuvarndhu — drying up; nāṇi — feeling ashamed (thinking how will his desire be fulfilled); nal — having their wish fulfilled; nādu — in the place; adiyĕn — me who has ṣĕshathvam (servitude) as the identity; alamandhāl — if ī become anguished (in this manner); oru nāl̤ — one day; irangi — showing your mercy; nī — you (who is so beautiful to be even separated for a moment); kāṇa — to give me the benefit of seeing you; vārāy — not coming.; andhŏ — alas!; mudi — with the divine crown (which reveals his supremacy due to his being the lord of paramapadham (spiritual realm) and samsāram (material realm)); sĕr — well fitting
3609. Time and again, in deep anguish, I called out to You, Oh, Sire, with Your lovely locks donning the majestic crown. Oh, Lord, adorned with the pretty and fragrant tulasi garland, You wouldn't appear before me to exhibit Your pearl pendants, which befit Your exquisite form. With coral lips, four shoulders, a thin waist, and a complexion like a rain-cloud bearing clear water, You remain hidden from my longing eyes.
Explanatory Notes
The Āzhvār has been crying himself hoarse, pining for the external perception of the Lord’s enchanting Form and enjoying it in all it details. When, due to constant clamouring, his voice gets choked, it should indeed compel the Lord to come down at once and see what has gone wrong with the yearning devotee. And yet, He has not turned up, making the Āzhvār suspect whether He is beyond his ear-shot.
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.)
3610 தூ நீர் முகில் போல் தோன்றும் * நின் சுடர் கொள் வடிவும் கனிவாயும் * தே நீர்க் கமலக் கண்களும் * வந்து என் சிந்தை நிறைந்தவா ** மா நீர் வெள்ளி மலைதன்மேல் * வண் கார் நீல முகில் போல * தூ நீர்க் கடலுள் துயில்வானே! * எந்தாய்! சொல்லமாட்டேனே (4)
3610 tū nīr mukil pol toṉṟum * niṉ cuṭar kŏl̤ vaṭivum kaṉivāyum * te nīrk kamalak kaṇkal̤um * vantu ĕṉ cintai niṟaintavā ** mā nīr vĕl̤l̤i malaitaṉmel * vaṇ kār nīla mukil pola * tū nīrk kaṭalul̤ tuyilvāṉe! * ĕntāy! cŏllamāṭṭeṉe (4)
Ragam
Sāveri / ஸாவேரி
Thalam
Ādi / ஆதி
Bhavam
Self
Simple Translation
3610. Oh, my Sire, reposing in the Milk-ocean on a serpent-bed, You are like a dark rain-cloud on the crest of a silvery mount, embedded in deep waters. Words fail to describe how my thoughts are filled with Your radiant Form. You are like a rain-cloud bearing clear water, with red lips and lovely eyes, like a lotus holding sweet water.
Explanatory Notes
(i) This song and the next, striking a jubilant note, the exact opposite of what is revealed by the other songs in this decad, are indeed ironically couched. The Āzhvār really feels vexed that the Lord’s sweet and enchanting Form torments his thoughts, in the absence of the external enjoyment, longed for, by him.
(ii) Here is indeed a grand poetic imagery. The cloud-hued
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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.)
3611. Oh, Lord, You are like a water-laden cloud, holding the worlds surrounded by oceans within Your stomach. The light that emanates from Your dazzling feet shines within me like a pair of rising suns, and its brilliance is beyond words. How, then, could I ever forget this divine radiance and fall back into the darkness of ignorance?
Explanatory Notes
Āzhvār to the Lord:
“My Lord, Your enchanting Form is tormenting my mind without respite; I can survive only if I forget all about this. I can, however, never forget this and I, therefore, pray unto You, my great benefactor, to suggest ways and means of forgetting You altogether”.
Lord: “Āzhvār, You haven’t gained my physical presence as yet. It should, therefore,
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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.)
malllal — big; gyālam — universe; muzhudhu — fully; uṇda — placing in stomach (so that it is not consumed by the deluge); mā — filled; nīr — having water; koṇdal — like a dark cloud; vaṇṇanĕ — oh one who is having the form!; adiyĕn — ī who am enslaved (by your help when needed); solla māttĕn — ī cannot express in words;; un — your; thul̤angu — shining; sŏdhi — having radiance; thiruppādham — divine feet; ellai il — boundless; sīr — having beauty; il̤a nāyiṛu — youthful suns (which are seen early in the morning); iraṇdu pŏl — like two of them; en — my; ul̤l̤a ā — remained inside me;; allal — as sorrow; ennum — to be said; irul̤ — darkness (of forgetfulness); sĕrdhaṛku — to attain; upāyam — means; ennĕ — what? (you should tell); koṇdal — like a cloud (which removes fatigue); vaṇṇā — oh one who is having form!
3612 கொண்டல் வண்ணா குடக்கூத்தா * வினையேன் கண்ணா கண்ணா * என் அண்ட வாணா என்று என்னை * ஆளக் கூப்பிட்டு அழைத்தக்கால் ** விண் தன்மேல் தான் மண்மேல் தான் * விரி நீர்க் கடல் தான் மற்றுத்தான் * தொண்டனேன் உன் கழல்காண * ஒருநாள் வந்து தோன்றாயே (6)
3612. Oh, cloud-hued Lord, Oh, Pot-dancer, when this sinner calls You out, You do not appear. Oh, Kaṇṇā, Oh, Kaṇṇā, Oh, Lord of all realms, You remain hidden. Even for a day, you don't enlist me in Your service. Whether in SriVaikuntam, on Earth, or in the vast oceanic waters, You are omnipresent, yet still unseen. How long must I wait to behold Your lovely feet?
Explanatory Notes
Where there is a will, there is a way. The Āzhvār feels poignantly why the Lord, who could, if He so wills, come from anywhere, does not present Himself before him. He could manifest Himself right from the space above, come down from spiritual world in all that transcendent splendour, from the Earth where He had already incarnated as Rāma and Kṛṣṇa or from the vast ocean,
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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.)
kudak kūththā — ŏh one who dances with pots (which is heart-captivating)!; vinaiyĕn — for me who is having the sin (to be unable to see and enjoy that); kaṇṇā — ŏh one who is the vision!; kaṇṇā — ŏh one who descended as krishṇa (to manifest your obedience towards the devotees)!; en — to be my attainable goal; aṇda vāṇā — ŏh one who remains as the controller of paramapadham!; enṛu — in this manner (mentioning your basic nature, repeatedly); ennai — me; āl̤a — to enslave; kūppittu — calling out (due to my great sorrow/urge); azhaiththakkāl — When ī call; viṇ than mĕl thān — being in paramapadham; maṇ mĕl thān — or being in this world (as incarnations and archā vigrahams); viri nīr kadal thān — or being in kshīrārṇavam (as vishṇu, who is the source of the incarnations); maṝuth thān — or being in my heart (as antharyāmi); thoṇdanĕn — me who is greatly desirous; un — your; kazhal — divine feet; kāṇa — to see; oru nāl̤ — one day; vandhu — come; thŏnṛāy — and be present; sem — reddish; thaṇ — cool
3613 வந்து தோன்றாய் அன்றேல் * உன் வையம் தாய மலர் அடிக்கீழ் * முந்தி வந்து யான் நிற்ப * முகப்பே கூவிப் பணிக்கொள்ளாய் ** செந்தண் கமலக் கண் கை கால் * சிவந்த வாய் ஓர் கரு நாயிறு * அந்தம் இல்லாக் கதிர் பரப்பி * அலர்ந்தது ஒக்கும் அம்மானே (7)
3613. Oh, radiant Lord, like the endless rays of a black Sun, with eyes, hands, feet, and lips all red like lotus petals. Even if You do not appear before me, please lift me to Your lotus feet, which spanned all the worlds. Command this vassal to serve You.
Explanatory Notes
The Āzhvār is granting the Lord the option either to come down here so that he may behold Him or if, in the light of His grandeur and the pettiness of the supplicant, He doesn’t deign to come, He would do well to take him over to that end (spiritual world). There, the Āzhvār would not only behold the Lord and have his heart’s fill but he would also want the Lord to take
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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.)
3614 ஒக்கும் அம்மான் உருவம் என்று * உள்ளம் குழைந்து நாள் நாளும் * தொக்க மேகப் பல் குழாங்கள் * காணும்தோறும் தொலைவன் நான் ** தக்க ஐவர் தமக்காய் அன்று * ஈர் ஐம்பதின்மர் தாள் சாய * புக்க நல்தேர்த் தனிப்பாகா * வாராய் இதுவோ பொருத்தமே? (8)
3614. Every time I see the gathering clouds, memories of You pierce my heart, my Lord. Your fame as the protector of devotees is renowned. As Arjuna's unique charioteer, You led the noble five to victory, causing their hundred cousins to fall. Yet, You do not descend to comfort me in that very form. Is this how You uphold Your reputation?
Explanatory Notes
Here is the Āzhvār who sees in the rain-clouds, gathered up above, the Lord’s likeness and is haunted by His memory, unlike the worldlings who would think of such clouds only in terms of the rainfall and the bumper crop. Even the Pāṇḍavas, on whose behalf the Lord underwent immense hardships and did even the menial service of driving Arjuna’s chariot, were not of the grand
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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.)
okkum — is apt-; enṛu — saying this; ul̤l̤am — heart; kuzhaindhu — being broken; nāl̤ nāl̤um — everyday; thokka — gathered; mĕgam — clouds-; pal — many; kuzhāngal̤ — groups; kāṇum thŏṛum — whenever ī see; nān — ī; tholaivan — will remain anguished;; thakka — having thakkŏrmai (justice, honesty) (to have you as all types of relatives); aivar thamakku — for the five pāṇdavas; āy — being their servitor; anṛu — on that day (when mahābhāratha war was waged); īr aim padhinmar — [2 * 5 * 10 = 100] the hundred persons (enemies); thāl̤ sāya — to be uprooted; pukka — entered (into the armies); nal — best (due to your presence); thĕr — for the chariot; thanip pāgā — ŏh distinguished charioteer (where the owner of the chariot can hide behind your back)!; vārāy — you are not coming (with that beauty);; idhuvŏ — is this; poruththam — your matching conduct (towards your devotee-s matters)?; #VALUE! — having radiance as ornament; āzhi — thiruvāzhi (divine chakra)
3615. Oh, wielder of the effulgent discus, that mighty weapon! On Your banner is the bird, Your carrier with large plumes. How can Your callousness conform to Your fame? I often ask myself this and keep sobbing. What is the intention of the wondrous Lord, who was born in Uttaramaturai (Mathurā), abounding in fine orchards? I can hardly guess.
Explanatory Notes
The Āzhvār is now revolving within his mind, what the Lord of wondrous deeds and auspicious traits, who, during His incarnation as Kṛṣṇa, took birth at Mathurā (in Uttara Pradesh) might be intending to do with him. Let alone what He did for the Pāṇḍavas, as against the Kauravas, how indeed does He mingle with Garuḍa, who (as Āḷavantār puts it, in Śloka 41 of his Stotra
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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.)
padaiyāy — ŏh one who is having as weapon!; ĕṛum — as vehicle; iru — huge; siṛai — having wings; pul̤ adhuvĕ — periya thiruvadi (garudāzhvār) himself; kodi ā — as flag; uyarththānĕ — one who hoisted!; idhuvŏ — is this; poruththam — befitting (even with them)?-; enṛu enṛu — saying repeatedly in this manner; ĕngi — sobbing; azhudhakkāl — while crying; i — this; mā gyālam — the vast earth-s; poṛai — burden; thīppān — to eliminate; madhu — honey; vār — flowing; sŏlai — having garden; uththara madhurai — in vadamadhurai (ṣrī mathurā of the north); piṛandha — descended manifesting his sarvĕṣvarathva (supremacy); māyan — amaśing personality; edhuvĕyāga — in what way; karudhum — is he mercifully thinking?; piṛandha — incarnating with his true nature as said in -ajŏ-pisann-; māyā — being an amaśing person
3616 பிறந்த மாயா பாரதம் பொருத மாயா! * நீ இன்னே * சிறந்த கால் தீ நீர் வான் * மண் பிறவும் ஆய பெருமானே ** கறந்த பாலுள் நெய்யே போல் * இவற்றுள் எங்கும் கண்டுகொள் * இறந்து நின்ற பெரு மாயா! * உன்னை எங்கே காண்கேனே? (10)
3616. Your incarnations are truly wondrous, oh Lord. During the battle of Bhārata, You performed many marvels. The famous five elements and all derived from them are like bodies to You, latent in fresh-drawn milk like ghee. You reside mysteriously in all things. Where indeed can I find You?
Explanatory Notes
(i) No doubt, the Lord exhibited His amazing simplicity during the Incarnations, betokening His loving condescension. But the Āzhvār, born at a later time, missed them all. Again, the Lord is said to abide in all beings and things and yet, He cannot be see with the naked eye. Where then could the Lord be seen is the question put by the Āzhvār in this song. He is really
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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.)
bhāratham — while engaging in mahābhāratha war; porudha māyā — ŏh one who conducted it with amaśing activities (such as taking up arms after vowing not to do so, changing day to night etc)!; nī — you; innĕ — while being easily approachable; siṛandha — having the greatness (due to being the cause of the universe); kāl thī nīr vān maṇ — five elements; piṛavum — other worldly objects; āya — having as prakāra (form); perumānĕ — being greater than all; kaṛandha — extracted; pāl — milk; ul̤ — inside; neyyĕ pŏl — like ghee; kaṇdu kol̤ — to see; iṛandhu — to be difficult; ivaṝul̤ — in all these objects; engum — everywhere; ninṛa — one who remains; perumāyā — ŏh greatly amaśing one!; unnai — you (who are beyond senses in this manner); engĕ — where; kāṇgĕn — will ī see?; #NAME? — ultimately enjoyable; thuzhāy — wearing thiruththuzhāy (thul̤asi) garland
3617. Those who know these ten songs, among the thousand beautiful verses by Kurukūr Caṭakōpaṉ, expressing longing for the Lord adorned with a tulaci garland, and who cry out with heartfelt yearning to behold Him, will experience uninterrupted supreme bliss here and now.
Explanatory Notes
The end-song avers that those that learn this decad will Me steeped in God-enjoyment, day and night, right in this word and, in this very birth, without undergoing the hardships and the vicissitudes which the Āzhvār had to pass through. The Lord will, on His part, make amends for His remissness in not responding to the Āzhvār’s invitation, as in the opening song 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.)
ammān thannai — sarvĕṣvara; yān — ī (who have great urge/sorrow); engĕ — where; kāṇgĕn — will see-; enṛu enṛu — saying this repeatedly; angĕ — towards his enjoyability and lordship; thāzhndha — loving; soṛkal̤āl — with the words; am — attractive; thaṇ — invigorating; kurugūr — leader of āzhvārthirunagari; satakŏpan — āzhvār; sengĕzh — with honesty; sonna — mercifully spoke; āyiraththul̤ — among the thousand pāsurams; ivaiyum paththum — this decad; vallārgal̤ — those who can recite with true emotions; ingĕ — in this world itself; kāṇa — to be seen (by all); ippiṛappĕ — in this birth itself; elliyum kālai — without a break, in night and day; magizhvar — will acquire the joy caused by experiencing bhagavān; elliyum kālaiyum — without any distinction between night and day; thannai — him (who is the benefactor)