Āzhvār instructs us to get rid of kinsfolk acquired due to our karma but associate oneself with the Lord, who in all aspects, is our all encompassing kinsfolk (கொண்ட பெண்டிர்)
கர்மவசத்தால் கிட்டிய பந்துக்களை விட்டு எல்லா வகையிலும் உறவினனான திருமாலைச் சேரும் எனல் (வடமதுரை)
This segment of Thiruvāymozhi's divine intent is to remove the delusion in those who believe, ‘In this world, only kinsfolk will protect me’. emperumān is the one and only protector irrespective of what situation one finds themselves in. Āzhvār emphasizes that those we assume as our kinsfolk are not our true protectors.
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‘உலகில், உறவினர்களே நம்மைக் காப்பவர்கள்’ என்று நம்பி இருப்பவர்களின் மருள் நீங்குமாறு அருளிச் செய்தது இத்திருவாய்மொழி. எந்த நிலையிலும் எம்பெருமான் ஒருவனே ரக்ஷகன். உறவினர்களாக நினைக்கப்படுகிறவர்கள் உண்மையான ரக்ஷகர்கள் அல்லர் என்று ஈண்டு ஆழ்வார் உணர்த்துகிறார்.
3673. Neither the wife you acquired, nor the sons born to you, nor your other relations and friends, will love you for anything other than money. Your salvation lies in being the devoted vassal of the great Benefactor, who swallowed everything that lay in all ten directions.
Explanatory Notes
(i) Addressing the men of this world, the Saint impresses upon them that they need hardly deceive themselves by lavishing their misplaced affections on the earthly relations, who are not of real consequence and that they will do well to lean, instead, on the Supreme Lord, in view of the inviolable, eternal bond between them and Him. The Āzhvār does not mince matters and
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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.)
makkal̤ — children et al; uṝār — close relatives, like in-laws; suṝaththavar — other relatives; piṛarum — friends, servants et al; kaṇdadhŏdu — when they see something to be received from us; pattadhu allāl — they will agree with us, other than that; maṝu — in other situations; yādhum — even a little bit; kādhal illai — have no love for us.; eṇ thisaiyum — with all directions; kīzhum — earth and nether worlds; mĕlum — higher worlds; muṝavum — everything; uṇda — mercifully consumed and protected from deluge; pirān — for the great benefactor; thoṇdarŏmāy — being servitors; uyyal allāl — other than being uplifted; illai thuṇai — no other refuge.; thuṇaiyum — companions; sārvum — the refuge
3674. Earthly relatives and others often pursue your wealth under the guise of being genuine benefactors, but their intentions are like leeches, draining you as long as they can. It's wiser to seek refuge in our cloud-hued Lord, who effortlessly pierced seven trees with just one arrow. Relying on others is futile; turning to the Lord is the true path.
Explanatory Notes
(i) (The earthly relations flock, in strength, to those enjoying wealth and opulence, just to grab whatever they can. These are veritable parasites, putting on the garb of well-wishers and benefactors and are least dependable. On the other hand, the Lord succours even those who are sceptical and entertain doubts about His strength and dispensation. Sugrīva’s attitude towards
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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.)
3675. When men see money in your hands, they praise and court you, securing one thing or another before they leave. However, none will come to you out of pity when severe poverty casts its shadow upon you. There is indeed no other way for your salvation except through the grace of the Lord who was born in North Maturai to quell the Asuras who inflicted pain on all.
Explanatory Notes
(i) The worldly men are essentially selfish and they befriend only those who possess money and lavish praises on them. The latter easily succumb to these sycophants and are misled into believing that they are all genuine well-wishers, with no personal ends in view. The confidence-tricksters will then have no hesitation in fleecing the wealthy men, cheating them, right
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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.)
uṇdāy sella — present; kāṇil — when they see; pŏṝi enṛu — performing mangal̤āṣāsanam; ĕṝu — accepting (whatever was given by him (the individual)); ezhuvar — leave (as they desire);; irul̤ kol̤ — abundance of ignorance and darkness; thunbaththu — very sorrowful; inmai — poverty; kāṇil — when they see; ennĕ — alas!; enbārum — showing compassion saying; illai — not there;; marul̤ kol̤ — heart wrenching; seygai — having activities; asurar — demons; manga — to destroy them; vada madhurai — in northern mathurā; piṛandhāṛku — for krishṇa who incarnated in; arul̤ kol̤ — being the target of his mercy; āl̤āy — being servitors; uyyal allāl — other than being uplfited; araṇ — other refuge; illai — not there.; aṝa kālaikku — for the times when we have no means (help); araṇam āvar — being the refuge
3676. The men we court and pamper, after deep reflection, seem like our certain saviors in times of dire need, but they are helpless themselves and will ultimately betray us. It's pointless to rely on these ungrateful people. Instead, we should focus on the great glory of the One born in North Maturai, for our salvation lies only there.
Explanatory Notes
(i) Even those, who are currently well off, apprehend the possibility of lean days overtaking them and, therefore, lean, right from now, on some one in whom they have great confidence. But that very person, looked upon as their prospective saviour and pampered heavily, miserably lets them down, at the crucial moment. In Taittirīya Saṃhitā, First Kāṇḍa, fifth praśna, it
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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.)
enṛu enṛu — thinking like this repeatedly; amaikkap pattār — those who were captivated by offering wealth etc; iraṇam — debt; koṇda — like those who had; theppar āvar — will leave;; inṛi ittālum — even if we don-t consider; ahdhĕ — their non-helping nature is well established;; varuṇiththu — highlighting their ungrateful nature; ennĕ — what is the use?; vada madhurai — in northern mathurā; piṛandhavan — the one who is born, his; vaṇ — causeless favour; pugazhĕ — qualities such as ṣeela (simplicity), saulabhya (easy approachability) etc; saraṇ — refuge; enṛu — thinking as; uyya — being uplifted; pŏgal allāl — instead of doing; sadhir — activity; illai — not present.; sadhuram — (to attract the beloved person) having sadhir (ability); enṛu — as
3677. Truly, those who boast of their abilities and indulge in worldly pleasures will eventually face shame and ridicule. The greatest bliss lies in being the devoted servant of the Lord born in North Maturai, who came to vanquish the wicked Asuras and establish righteousness.
Explanatory Notes
(i) With their youthful vigour and wealth drained off, the erstwhile heroes, the dynamic centre of attraction for the voluptuous women of rare beauty, fade out miserably. And yet, these men try, in vain, to trade on their past reputation and are beaten back and unrelentingly repelled by those very women on whom they had lavished their love and lucre. The necessity for
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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.)
3678. Many individuals from the past have passed away without realizing the ultimate eternal goal; unfortunately, there is no true happiness in this world. Our salvation lies in praising the magnificent Lord, who was born in the rich and ancient North Maturai. This is a simple truth that cannot be explained in any other way.
Explanatory Notes
The Āzhvār deplores the fate of myriads of men who have come into this world and passed out, without realising the eternal values of life and the everlasting happiness resulting therefrom. What a pity! these men failed to discover that there is no real happiness over here and that the Supreme Lord alone can bestow real and lasting happiness through our loving and intimate
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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.)
andhŏ! — alas!; ul̤l̤adhu — the true nature of bhagavān who is eternal and blissful; ninaiyādhĕ — instead of thinking; thollaiyārgal̤ — those who were there in ancient times; eththanaivar — many persons; thŏnṛik kazhindhu ozhindhār — they were fully engaged in birth and death repeatedly;; mallai — with abundance of perfect wealth; mudhu — ancient (connected with emperumān since vāmanāvathāram); ūr — town; vadamadhurai — in northern mathurā; piṛandhavan — one who incarnated; vaṇ — refreshing; pugazh — qualities; solli — praising; uyyap pŏgal allāl — other than being uplifted; maṝu — any other; surukku — that which is to be stated briefly; onṛu illai — there is none.; maṝu — other; onṛu illai — there is nothing to say;
3679 மற்றொன்று இல்லை சுருங்கச் சொன்னோம் * மா நிலத்து எவ் உயிர்க்கும் * சிற்ற வேண்டா சிந்திப்பே அமையும் * கண்டீர்கள் அந்தோ ** குற்றம் அன்று எங்கள் பெற்றத் தாயன் * வடமதுரைப் பிறந்தான் * குற்றம் இல் சீர் கற்று வைகல் * வாழ்தல் கண்டீர் குணமே (7)
3679. Let me briefly tell you, people of this vast world! There is no way to attain salvation except by learning about and contemplating the flawless qualities of Kṛṣṇa, our Lord, who was born in North Maturai. This alone is meritorious and sufficient, without the need for exhausting and tedious practices.
Explanatory Notes
The Āzhvār now expounds the easy worshippabiḷity of the Lord and the sweetness that flows from worshipping Him. All those, in this abode of ours, surrounded by the oceanic waters, are eligible to partake of the Āzhvār’s advice and reap the rich reward. The importance of looking upon the Lord as the ‘Ready Means’ (siddhopāya), the Means and the End combined, is being emphasised
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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.)
surunga — briefly; sonnŏm — we told (you);; mā — vast; nilaththu — in earth; ev uyirkkum — for all āthmās; siṝa vĕṇdā — no need to sweat heavily;; sindhippĕ — mere thoughts; amaiyum — are sufficient;; kaṇdīrgal̤ — you have seen (isn-t it well known as said in -āyāsa: smaraṇĕ kŏ-sya-); andhŏ — alas!; kuṝam — disaster; anṛu — not;; engal̤ — obedient towards devotees; peṝam — for (ignorant) cows; thāyan — being protector; vada madhurai — in northern mathurā; piṛandhān — one who incarnated, his; kuṝam il — without any expectation, exclusively for the result of protecting his devotees; sīr — qualities; kaṝu — understanding them (through instructions); vaigal — enjoying the qualities forever (as said in -sarvān kāmān sŏ-ṣnuthĕ-); vāzhdhal kaṇdīr — live!; guṇam — natural and apt.; vāzhdhal — living; idhu — isn-t this
3680. Indeed, many are unaware of the true essence of existence. There exists no greater joy for the pure-hearted than to contemplate and sing the magnificent glory of the wondrous Lord born in North Maturai.
Explanatory Notes
(i) This is one of the several stanzas of the ‘Divya Prabandhas’ that lend support to Saint Rāmānuja’s elucidation, in the ‘Antarādhikaraṇa’ of his Śrī Bhāṣya, of the main purpose of the Lord’s incarnations. Although the triple functions of succouring the Saintly, vanquishing the wicked and re-establishment of the moral order of things could have as well been achieved
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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.)
guṇam — natural (for everyone)!; kaṇdīr — īsn-t this world renowned!; andhŏ — alas!; māyavan — sarvĕṣvara who has amaśing qualities and activities; adi — divine feet; paravi — praising due to being pleased; pŏzhdhu pŏga — to spend the time; ul̤l̤agiṛkum — being able to think; punmai — inferiority (relationship with other benefits); ilādhavarkku — for those who don-t have; vāzh — life matching the true nature; thuṇaiyā — to be upāyabhūtha (means); vadamadhurai — in northern mathurā; piṛandhavan — krishṇa who incarnated, his; vaṇ — enjoyable for his devotees; pugazhĕ — qualities only; vīzh — loving; thuṇaiyā — as companion for enjoyment; pŏm — occurring; idhanil — in this; mikkadhu — greater; yādhum — any other live; illai — not there.; adhanil — more than that; mikku — greater benefit
3681 யாதும் இல்லை மிக்கு அதனில் * என்று என்று அது கருதி * காது செய்வான் கூதை செய்து * கடைமுறை வாழ்க்கையும் போம் ** மா துகிலின் கொடிக்கொள் மாட * வடமதுரைப் பிறந்த * தாது சேர் தோள் கண்ணன் அல்லால் * இல்லை கண்டீர் சரணே (9)
3681. Often, mundane pursuits may seem paramount, but alas! they diminish, like the earlobes marred by wide piercings in pursuit of adornment. Yet, there exists no refuge except in Lord Kaṇṇaṉ, adorned with fine garlands, born amidst the banners atop the castles of North Maturai.
Explanatory Notes
(i) The Saint warns those seeking protection in any one other than the Supreme Lord, that they are in for deterioration, instead of going up the scale and that they would, in the bargain, get dislodged even from the old order of things. These men will, therefore, do well to seek refuge in the Supreme Lord, the unfailing Protector. This position is brought home vividly
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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.)
yādhum — any thing; illai — not there;; enṛu enṛu — repeatedly; adhu — the other benefits in the form of aiṣvaryam (worldly wealth) and kaivalyam (self enjoyment); karudhi — considered; kādhu seyvān — trying to pierce the ear; kūdhai seydhu — (even the base getting affected) becoming damaged; kadai muṛai vāzhkkaiyum — the lowly benefits which are already present; pŏm — will perish;; mā — huge; thugilin — made of cloth; kodi — flags; kol̤ — having; mādam — having mansions; vada madhurai — in northern mathurā; piṛandha — one who incarnated; thādhu sĕr — decorated with garlands of thul̤asi, vaijayanthi etc; thŏl̤ — having shoulders; kaṇṇan — krishṇa; allāl — other than; saraṇ — refuge for the goal; illai — not there;; kaṇdīr — this can be seen by those who understand it.; kaṇṇan — krishṇa; allāl — other than
3682 கண்ணன் அல்லால் இல்லை கண்டீர் * சரண் அது நிற்க வந்து * மண்ணின் பாரம் நீக்குதற்கே * வடமதுரைப் பிறந்தான் * திண்ணமா நும் உடைமை உண்டேல் * அவன் அடி சேர்த்து உய்ம்மினோ ** எண்ண வேண்டா நும்மது ஆதும் * அவன் அன்றி மற்று இல்லையே (10)
3682. The Lord was born in North Maturai as Kaṇṇaṉ to affirm that He alone is our reliable refuge and to alleviate Mother Earth of her immense burden. Surrender everything you consider yours at His feet and achieve salvation; there's no need to hesitate, as everything ultimately belongs to Him.
Explanatory Notes
(i) The Gītā Śloka, “Paritrāṇāya Sādhūnām......” has been interpreted by our Ācāryas differently, at different places, but it should not be misconstrued that they are at variance with one another. Actually, these are the different facets of the central theme, namely, the Lord is the ‘Ready Means’ (Siddhopāya) around whom revolves the triple functions of His Avatāras, namely,
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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.)
saraṇ — other prāpya (goal) and prāpaka (means); illai kaṇdīr — not there;; adhu — that nature of his being prāpya and prāpaka; niṛka — to be established in the world; maṇṇin bāram — the burden of demoniac people who are the enemies; nīkkudhaṛku — to eliminate; vandhu — leaving the nāga paryanka (ādhiṣĕsha mattress); vadamadhurai — in northern mathurā; piṛandhān — incarnated; num — whatever you are claiming as yours; udaimai — object; uṇdĕl — if it is there; avan adi — at his divine feet; thiṇṇamā — firmly; sĕrththu uymminŏ — offer them;; eṇṇa vĕṇdā — need not analyse;; nummadhu — your; ādhum — all aspects in the form of prāpya and prāpaka; avan anṛi — other than bhagavān who is all kinds of relative as said in -māthā pithā bhrāthā nivāsaṣ ṣaraṇam suhrudh gathir nārāyaṇa:-; maṝu — any thing which is owned by self; illai — not there.; avanil — other than him; maṝu — any other
3683. The virtuous individuals who are familiar with these ten songs, chosen from the flawless thousand verses composed by Caṭakōpaṉ of Kurukūr in pure Tamil, devotedly placed their unwavering faith solely in Lord Kaṇṇan, the One adorned with garlands. They are regarded as masters by Caṭakōpaṉ and others of his kind for a long time.
Explanatory Notes
(i) The great ones, who learn and chant this decad, are said to attract unto them, as their vassals, the Lord’s devotees like the Āzhvār, right from the moment these chanters acquired the physical frames which eventually led them on to the study and recital of this decad.
(ii) It is the Āzhvār’s firm faith in the Supreme Lord, as the ‘Means’ and the ‘End’, that manifested
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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.)
ādhum — an entity who is prāpya (goal) or prāpaka (means); illai — not there;; enṛadhuvĕ — only this; thuṇindhu — faithfully; thādhusĕr — decorated with garland; thŏl̤ — having divine shoulders and being perfectly enjoyable due to that; kaṇṇanai — krishṇa who is obedient towards his devotees; kurugūrch chatakŏpan — āzhvār; sonna — mercifully spoken; thīdhu — defect in poem or its meanings; ilādha — not having; oṇ — having many good qualities; thamizhgal̤ — in dhrāmida (thamizh); ivai āyiraththul̤ — among the thousand pāsurams; ip paththum — this decad; ŏdha valla — able to recite; pirākkal̤ — benefactors; paṇdĕ — starting with the time of accepting body to recite these pāsurams; nammai — for us; āl̤ udaiyārgal̤ — lords.; theṇ — clear; thirai — having tides