Thirumāl took residence in Thirukkadithānam in order to erase Āzhvār's suffering - (எல்லியும் காலையும்)
ஆழ்வாரது துன்பத்தைத் தீர்க்கும் பொருட்டு திருமால் திருக்கடித்தானத்தில் இருந்தமை கூறல் (திருக்கடித்தானம்)
Bhagavān did indeed crave to be with Āzhvār and was unhappy about not coming to his aid. He was concerned that if He did materialize in front of Āzhvār out of the blue, raptured by His presence, Āzhvār might succumb to harm; He decided to restrain the deluge of Āzhvār’s bliss little by little and then interact with him. With that decision in mind, Bhagavān
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உண்மையில் ஆழ்வாரைப் பெறவேண்டும் என்ற பெருவிடாய் பகவானுக்கே இருந்தது. ஆழ்வாருக்கு உதவவில்லையே என்ற வருத்தம் அவனுக்கு இருந்தது. திடீரென்று எதிரில் வந்தால் ,பெருமகிழ்வு கொண்டிருக்கும் ஆழ்வாருக்கு ஏதேனும் தீங்கு நேரிடும் என்று அவன் நினைத்தான்; ஆழ்வாரது மகிழ்ச்சி வெள்ளத்தின் வேகத்தைச்
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Verses: 3618 to 3628
Grammar: Kaliviruththam / கலிவிருத்தம்
Pan: வியந்தம்
Recital benefits: will go to Vaikuntam and be happy
3618 ## எல்லியும் காலையும் * தன்னை நினைந்து எழ * நல்ல அருள்கள் * நமக்கே தந்து அருள் செய்வான் ** அல்லி அம் தண் அம் துழாய் * முடி அப்பன் ஊர் * செல்வர்கள் வாழும் * திருக்கடித்தானமே (1)
3618. Tirukkaṭittāṉam, where the devoted reside, is the place where my Lord, adorned with a cool and lovely tulasi garland on His crown, stays. He showers us with His extraordinary grace, guiding us to meditate on Him always, both day and night.
Explanatory Notes
(i) The Āzhvār is indeed overwhelmed by the Lord’s spontaneous grace. Well, he doesn’t take it on a quid-pro-quo basis, that is, he does not look at this influx of the Lord’s extra-ordinary grace, making him meditate on Him day and night, as compensation for the grief he experienced in the last decad, but as one shed on him for the Lord’s own pleasure and exultation, at
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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.)
ninaindhu — remembering; ezha — to be uplifted; nalla — distinguished; arul̤gal̤ — unconditional mercies (for arrival in close proximity, entering in the heart, eliminating hurdles, giving experience etc); namakkĕ — exclusively for us; thandhu — granting; arul̤ — mercy; seyvān — bestow; alli — having flowers; am — attractive; thaṇṇam — cool; thuzhāy — being decorated with thiruththuzhāy (thul̤asi) garland; mudi — having divine crown; appan — lord, the benefactor-s; ūr — (distinguished) abode; selvargal̤ — bhāgavathas (who have the wealth of kainkaryam to bhagavān); vāzhum — (due to continuous experience, joyfully) living; thirukkadiththānam — thirukkadiththānam.; seru — in war; kaduththu — with great pride
3619. The Lord, who lovingly resides in both Tirukkaṭittāṉam and my heart, is the great Warrior who rained arrows on the prideful Asuras, who had grown violent and war-mad, and destroyed them in bulk.
Explanatory Notes
The Āzhvār acknowledges the Lord’s great gesture in quelling the Asuras, symbolic of the clearing up of all the evil forces in him, the impediments that stood in the way of the Lord reclaiming him and thereafter, stepping on to Tirukkaṭittāṉam, the spring-board, whence He was to land right in the Āzhvār’s heart, His ultimate destination. The Lord’s attachment to the Jñāni’s
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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.)
anṛu — that day (when they committed offense to cause anger in ṣrī rāma like fire rising out of ash); thigaiththa — bewildered (thinking who will win); arakkar — rākshasas (demons); uru — bodies; keda — to become broken and destroyed; vāl̤i — rain of arrows; pozhindha — poured; oruvan kaṇdīr — he is the lone warrior; thirukkadiththānamum — in thiurukkadiththānam thiruppathi (dhivyadhĕṣam (divine abode)); ennudai sindhaiyum — my heart; orukkaduththu — holding together; ul̤l̤ĕ — in both of them; uṛaiyum — living; pirān — great benefactor; oruvar — (first) as one; iruvar — (subsequently) as two
3620 ஒருவர் இருவர் ஓர் * மூவர் என நின்று * உருவு கரந்து ** உள்ளும்தோறும் தித்திப்பான் ** திரு அமர் மார்வன் * திருக்கடித்தானத்தை * மருவி உறைகின்ற * மாயப் பிரானே (3)
3620. The great Warrior, who rained arrows on the Asuras, appeared first as one, then as two, and later as three, at times becoming hardly visible. This wondrous Benefactor, who bears Tiru (Lakṣmī) on His chest, lovingly resides in Tirukkaṭittāṉam and is indeed very sweet to contemplate.
Explanatory Notes
(i) This song does not stand by itself, being but a follow-up of the preceding song. The warrior, referred to, is Śrī Rāma. When Rāvaṇa unleashed his special Reserve forces (Mūlabala [Mūlabalam]), after the valiant Rākṣasas had vanished, one by one, into the jaws of death, the manner in which this extra-ordinary situation, which struck unspeakable terror in the minds 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.)
mūvar ena — (further) to be said as three; ninṛu — standing; ŏr — distinguished; uruvu — form; karandhu — being beyond sense perception (to not take aim at); thiru — lakshmi; amar mārvan — having in his divine chest; thirukkadiththānaththai — thirukkadiththānam; maruvi — fitting well; uṛaiginṛa — one who resides eternally; māyap pirān — being amaśing benefactor; ul̤l̤um thŏṛum — everytime he is thought about; thiththippān — he feels sweet; thĕsam — those who have (unsurpassed) thĕjas (glow); amarar — destination for the nithyasūris (eternal residents of paramapadham)
3621. The amazing Lord, enshrined in Tirukkaṭittāṉam, rich with orchards exuding sweet fragrances, and revered even by the radiant Nithyasuris, has graciously chosen to dwell within the kingdom of my heart, to vanquish my dire sins.
Explanatory Notes
Whereas the Lord gives ‘dharśan [darśana]’ to the votaries in the pilgrim centres only during stated hours, mostly by day, He stays for ever, in the heart of the Āzhvār, coveted by Him a great deal. This very thought, coupled with the realisation of the fact that the Lord has chosen to grace Tirukkaṭittāṇam, only to please him, has heightened the Āzhvār’s joy.
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.)
3622 கோயில் கொண்டான் தன் * திருக்கடித்தானத்தை * கோயில் கொண்டான் * அதனோடும் என் நெஞ்சகம்; ** கோயில்கொள் * தெய்வம் எல்லாம் தொழ * வைகுந்தம் கோயில் கொண்ட * குடக்கூத்த அம்மானே (5)
3622. The Lord, revered by the Nithyasuris who reside in SriVaikuntam, and who, as Kṛṣṇa, performed the enchanting pot-dance, has chosen Tirukkaṭittāṉam as His dwelling place. Now, He has also made my heart His abode, along with that sacred city.
Explanatory Notes
(i) As already elucidated, Tirukkaṭittāṉam was but the stepping stone, the spring-board whence the Lord could get into the Āzhvār‘s heart. The Lord initially thought of entering the Āzhvār’s heart, all alone, without His retinue and all that. But then, He changed His mind and entered the Āzhvār’s heart along with that pilgrim centre itself c.f. Periyāḻvār Tirumoḻi V-2-10,
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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.)
thozha — to worship; vaigundham — paramapadham (the ultimate destination); kŏyil — as abode; koṇda — one who has; kudak kūththa — (having the heart-captivating activity) of kūdak kūththu (dancing with pots); ammān — (krishṇa, the) swāmy (lord); thirukkadiththānaththai — thirukkadiththānam; than kŏyil — as his distinguished abode; koṇdān — accepting it; adhanŏdum — along with that; en — my; nenjam — heart too; kŏyil — as (his) abode; koṇdān — accepted; kūththa — with heart-captivating activities; ammān — being the lord (of the universe)
3623. Tirukkaṭittāṉam, the cool and pleasant holy center amidst blooming orchards, is where my Lord of wondrous deeds, Matucūtaṉ, resides. He, who has completely destroyed the dire miseries of this sinner, will surely set at naught all our miseries the moment we adore this place with supreme love.
Explanatory Notes
Lest the preceding song should give some the impression that the pilgrim centre, known as Tirukkaṭittāṉam, has ceased to exist as such, having entered the Āzhvār’s heart, en masse the Āzhvār now calls upon his fellow-beings to worship the holy centre. As already elaborated upon in the notes below the second song of this decad, the pilgrim centres acquire importance, firstly,
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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.)
kodiyĕn — me who is having cruelty (of calling him repeatedly saying -kāṇa vĕṇum-); idar — sorrow in heart; māyththa — eliminated; ammān — one who enslaved; madhusūdhan — eliminated just as he eliminated madhu [demon]; ammān — lord; uṛai — abode where he resides; pūththa — with abundance of flowers; pozhil — having garden; thaṇ — cool; thirukkadiththānaththai — thirukkadiththānam; ĕththa — as we praise; idar — sorrows; muṝavum — fully; nillā — destroyed;; kuṛik koṇmin — keep (this) in your mind.; gŏvindhan — emperumān who is having the radiance of being sarvasulabha (easily approachable by all), his; maṇ — earth
3624 கொள்மின் இடர் கெட * உள்ளத்துக் கோவிந்தன் * மண் விண் முழுதும் * அளந்த ஒண் தாமரை ** மண்ணவர் தாம் தொழ * வானவர் தாம் வந்து * நண்ணு திருக்கடித்தான நகரே (7)
3624. Focus your thoughts on Tirukkaṭittāṉam, the sacred city, where the inhabitants venerate the beautiful lotus feet of Kōvintaṇ, the One who measured the entire earth and heavens. Even the celestial beings descend to worship there, ensuring all your sorrows vanish instantly.
Explanatory Notes
(i) In the preceding song, the Āzhvār exhorted the worldlings to worship this pilgrim centre but here he says it would suffice if they just think of the place.
(ii) Even as spiritual world is the land of the Nityas (Eternal Heroes), the pilgrim centres on Earth belong to us, the earthlings, as Nampiḷḷai would put it. It should indeed be a matter of deep wonder to 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.)
viṇ — higher world; muzhudhum — without leaving anything; al̤andha — measured and accepted; oṇ — greatly enjoyable; thāmarai — divine lotus feet; maṇṇavar — residents of earth; thām — considering to be exclusively enjoyable for them; thozha — as they worship; vānavar — the residents of paramapadham (who eternally enjoy emperumān); thām — them too; vandhu — arriving here (to enjoy his great simplicity); naṇṇu — to attain him; thirukkadiththānam — thirukkadiththānam; nagarai — town; idar — sorrows; keda — to eliminate; ul̤l̤aththu — in the heart; koṇmin — try to keep; vān — paramapadham; i — this
3625 தான நகர்கள் * தலைச்சிறந்து எங்கெங்கும் * வான் இந் நிலம் கடல் * முற்றும் எம் மாயற்கே ** ஆனவிடத்தும் என் நெஞ்சும் * திருக்கடித் தான நகரும் * தன தாயப் பதியே (8)
3625. The Earth, the SriVaikuntam beyond, the Milk Ocean, and other abodes are indeed magnificent and uplifting, suited for my Lord's presence. However, it is Tirukkaṭittāṉam, the sacred city, and my own heart that the Lord has chosen as His cherished abodes.
Explanatory Notes
There are innumerable delectable centres here, there (spiritual world) and elsewhere, which could regale the Lord. Still, Tirukkaṭittāṉam and the Āzhvār’s heart are the only two regions, which the Lord feels compelled to enjoy and esteem, as devolving on Him as a matter of right.
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.)
3626. Tirukkaṭittāṉam, the beloved resort of even the brightest Nithyasuris, is where the wondrous Chief of cowherds, Kaṇṇaṉ, joyfully resides. He considers it the best of all pilgrim centers that exist.
Explanatory Notes
All pilgrim centers, without distinction of big and small are sacred indeed, and yet, the Lord covets Tirukkaṭittāṉam most, being the centre which enabled Him to gain access to the Āzhvār by exhibiting to the latter His grandeur as well as grace galore, His amazing simplicity.
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.)
thirukkadiththānaththul̤ — in thirukkadiththānam; uṛai — residing; āyarkku — for cowherd boys; adhipadhi — ultimate lord; aṛupudhan thān — one who has amaśing qualities and activities; thāyam — distinguished; padhigal̤ — archāvathara sthalams (many dhivya dhĕṣams / divine abodes); engu engum — everywhere; thalai — great; siṛandhu — having qualities such as ṣeelam (simplicity) etc; māyaththināl — with amaśing physical qualities such as beauty etc,; manni — fitting well; vīṝu — in a distinguished manner (different from other forms such as para (paramapadham), vyūha (milk ocean) etc); irundhān — remains; aṛpudhan — being with (enjoyable) amaśing activities; nārāyaṇan — having the relationship (matching that)
3627. The wondrous Lord, known as Nārāyaṇan, Ari, and Vāmaṉaṉ, has chosen my heart as His ultimate abode. Yet, He also stands in Tirukkaṭittāṉam, adorned with beautiful orchards, where renowned brahmins reside, chanting the sacred Vedas eternally and resoundingly.
Explanatory Notes
In order to gain access to the Āzhvār, the Lord came down to Tirukkaṭittāṉam and stood there. Once He got on to His destination, the Āzhvār’s heart-centre, He would stay there only all the time.
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.)
ari — being the one who eliminates the hurdles to experience him; vāmanan — one who comes as a seeker and gives enjoyment; mĕvi — fitting well; iruppadhu — residing; en — my; nenjagam — in heart;; niṛpadhu — (coming as a part of that and) standing; nal pugazh — having the greatness of being ananya prayŏjana (not seeking any other benefits); vĕdhiyar — vaidhikas (followers of vĕdhas); nāl — four; maṛai — vĕdhams; ninṛu — stand; adhir — chanting loudly; kaṛpagam — filled with kalpaka (celestial wish fulfilling) trees; sŏlai — having garden; thirukkadiththānam — thirukkadiththānam; sŏlai — having gardens; thirukkadiththānaththu — in thirukkadiththānam
3628. These ten songs, among the thousand delightful verses composed by Kurukūr Caṭakōpaṉ, praising the Lord who dwells in Tirukkaṭittāṉam with its abundant orchards, will uplift their singers to the blissful spiritual realm with great joy.
Explanatory Notes
(i) These ten songs will, by themselves, elevate their chanters to the high spiritual worlds, on the ground that the Lord shall not brook separation from them even for a trice. This, of course, means that the Lord will be greatly delighted to hear these songs and, in the exuberance of His joy, instantly lift the chanters up to His spiritual worldly abode.
(ii) 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.)
uṛai — eternally residing; thirumālai — to surrender unto ṣriya:pathi (divine consort of ṣrī mahālakshmi); madhil̤ — having fort (which is a protection); kurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār-s; sol — word; pālŏdu amudhu anna — resembling a mixture of milk and nectar; āyiraththu — among thousand pāsurams; ippaththum — this decad; mĕlai — high abode; vaigundhaththu — in paramapadham; viyandhu — being pleased; iruththum — will make them stay put.; ennai — me (who cannot survive without him); viyandhu — being astonished