Desire being fulfilled, Āzhvār expresses his joy on seeing the Lord - (மை ஆர்)
எம்பெருமானைக் காண விரும்பி அழைத்து தாம் விரும்பிய வண்ணமே கண்டு மகிழ்ந்தமை கூறல்
“emperumān is so indifferent towards me. He hasn’t appeared to save me just like how He saved the elephant caught in the jaws of the crocodile or how he saved Prahalādan” pines Āzhvār. Bhagavān, aware of Āzhvār’s longing, appears in front of him. Āzhvār expresses his overflowing joy upon the appearance of Bhagavān in these hymns.
In their revered
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“எம்பெருமான் நம் விஷயத்தில் இப்படி உபேக்ஷையாக இருக்கிறானே. முதலை வாய்பட்ட யானையையும், பிரகலாதனையும் காத்ததுபோல் நமக்கு எதிரில் தோன்றி அருள் செய்யவில்லையே” என்று ஆழ்வார் எண்ணி ஏங்கினார்.
பகவான் ஆழ்வாருடைய விடாயை அறிந்து எதிரில் வந்து தோன்றினான். ஆழ்வார் தம்முடைய மகிழ்ச்சியை ஈண்டுப்
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Verses: 3706 to 3716
Grammar: Kaliviruththam / கலிவிருத்தம்
Pan: கொல்லி
Timing: 10.30 PM - 12.00 AM
Recital benefits: will reach the god, the dear life of the gods in the sky
3706. My eyes long to behold You, oh Lord holding the lovely Conch and the dazzling hot discus. Upon Your winsome chest, You bear the lotus-born (Lakṣmī), with Her complexion red, whose dark eyes are neatly dressed with collyrium.
Explanatory Notes
(i) The Āzhvār longs to behold the grand assembly of the Divine Mother of exquisite charm and the powerful conch and discus on the Lord’s person, the former on His broad chest and the latter in His lovely hands.
(ii) The Divine Consort with coḻlyrium-dressed eyes:
It is imperative that Mahā Lakṣmī, the eternal Spouse of the Supreme Lord, the great intercessor between
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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.)
kaṇṇi — one who is having divine eyes; kamala malar mĕl — residing on a lotus flower; seyyāl̤ — lakshmi who is having reddish complexion (due to being in the colour of lotus); thirumārvinil — (being immersed) in the beauty of his divine chest; sĕr — to be united; thiru — towards her; mālĕ — being the one who shows great affection; vey ār — very cruel; sudar — having fire; āzhi — thiruvāzhi (divine chakra); suri — having circular marks (where the appearance itself will destroy the enemies and bring enjoyment for the devotees); sangam — ṣrī pānchajanyam (divine conch); ĕndhum — carrying; kaiyā — ŏh one who is having divine hands!; unnai — you (who are ṣriya:pathi and the possessor of ṣanka, chakra and gadhā); en — my; kaṇ — (desirous) eyes; kāṇa — to see constantly (like nithyasūris do); karudhum — are desiring.; kaṇṇĕ — ŏh my vision (being the one who helps me see)!; unnai — you (who are the means) only
3707 கண்ணே உன்னைக் * காணக் கருதி * என் நெஞ்சம் எண்ணே கொண்ட * சிந்தையதாய் நின்று இயம்பும் ** விண்ணோர் முனிவர்க்கு என்றும் * காண்பு அரியாயை * நண்ணாதொழியேன் என்று * நான் அழைப்பனே (2)
3707. My mind churns with numerous thoughts, yearning to behold You, serving as my virtual pair of eyes. I summon You with a determination unmatched, surpassing even the Nithyasuris and sages who cannot fathom Your form.
Explanatory Notes
(i) Having pointed out the longing of his eyes in the preceding song the Āzhvār now recounts the manner in which he and his mind yearn to get at the Lord. The Lord has been described as the Āzhvār’s pair of eyes. This follows the Vedic text, “Cakṣucca dhraṣṭavyañca Nārāyaṇaḥ”, declaring the Lord as the eyes; even as the eyes help us to see all things around, the Lord helps
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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.)
kāṇa — to constantly see and enjoy; karudhi — considered; en nenjam — my heart; eṇṇĕ koṇda — in many ways; sindhaiyadhāy — desiring; iyambum — will cry out;; nān — ī (who am the owner of the senses); viṇṇŏr — for brahmā et al; munivarkku — for sanaka et al; enṛum — always; kāṇbu ariyāyai — you who are difficult to be seen; naṇṇādhu ozhiyĕn — will not give up before attaining; enṛu — being determined; azhaippan — will call out (due to the great eagerness).; azhaikkinṛa — calling out (out of great desire); adi — being without refuge and having such relationship with you
3708 அழைக்கின்ற அடிநாயேன் * நாய் கூழை வாலால் * குழைக்கின்றது போல * என் உள்ளம் குழையும் ** மழைக்கு அன்று குன்றம் எடுத்து * ஆநிரை காத்தாய் * பிழைக்கின்றது அருள் என்று * பேதுறுவனே (3)
3708. Like a dog eagerly chasing its own tail, my restless mind seeks your divine presence, oh Lord. You once lifted Mount Govardhan to shield the cattle from the fury of the rains. Yet, Your grace eludes me, causing distress to my troubled mind.
Explanatory Notes
(i) The Āzhvār feels agitated why the Lord, who sheds His grace on all yearning votaries, should withhold it from him alone, in spite of his inordinate longing for incessant communion with Him.
(ii) The Āzhvār submits that he is fully aware of his humble stature and yet, devoured by inordinate God-love, he keeps calling Him, like unto a dog trying hard to express its
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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.)
nāyĕn — me who is inferior to cause disrepute to you, my; en ul̤l̤am — my heart which is filled with sorrow; nāy — dog; kūzhai — small; vālāl — wagging its tail; kuzhaikkinṛadhupŏla — as it will reveal; kuzhaiyum — breaking;; anṛu — that day (when he caused distress through hail); mazhaikku — as a remedy for that rain; kunṛam — hill; eduththu — lifted; ā — cows (which don-t even know to pray for protection); nirai — herds; kāththāy — oh one who protected!; arul̤ — boundless mercy; pizhaikkinṛadhu — ignoring; enṛu pĕdhuṛuvan — ī am worried.; vānavar — dhĕvas, celestial beings who are favourable; thānavarkku — and dhānavas, demoniac beings who are unfavourable, without any difference
3709 உறுவது இது என்று * உனக்கு ஆள் பட்டு * நின்கண் பெறுவது எதுகொல் என்று * பேதையேன் நெஞ்சம் ** மறுகல் செய்யும் * வானவர் தானவர்க்கு என்றும் * அறிவது அரிய * அரியாய அம்மானே (4)
3709. Oh, Lord Ari, Your essence eludes definition, leaving this humble servant uncertain of his fate. Will he attain eternal service to You or be ensnared in the cycle of worldly existence? My bewildered mind grapples with uncertainty.
Explanatory Notes
(i) When one submits to the Lord’s protection, true to one’s essential nature of exclusive dependence on the Lord one has indeed to resign oneself to His good grace and benign will, without casting doubts of any kind on His dispensation. It should indeed be left to the Lord’s sweet will and discretion to deal with us in any manner He deems fit and feasible. And yet, 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.)
enṛum — always; aṛivadhu — to know; ariya — being difficult; ari āya — being narasimha; ammānĕ — ŏh lord!; idhu — this state of ṣĕshathvam (servitude); uṛuvadhu — apt; enṛu — establishing well; unakku — for you (who is the recipient of such servitude); ātpattu — allowing me to be a servitor; nin kaṇ — towards you (who is the lord); peṛuvadhu — to get the result; edhu kol — which one (kainkaryam matching my nature or being in this samsāra)?; enṛu — as; pĕdhaiyĕn — ignorant me (who cannot accept that whatever you grant is apt), my; nenjam — heart; maṛugal seyyum — is becoming agitated.; ari āya — one who destroys the enemies; ammānai — being the lord
3710. In my thoughts, I yearn for the sight of the dark-hued Lord, reclining gracefully on the tranquil serpent-bed. He is the benevolent ruler of the Nithyasuris, the supreme Lord and creator of Brahmā, the foremost among deities. His divine presence soothes the hearts of devotees and subdues their adversaries.
Explanatory Notes
That the Lord is most easily accessible to the devout and much beyond the reach of others has been highlighted by the Āzhvār himself, in I-3. This has now been pointed out to the Āzhvār by the Lord, who confesses to His easy-accessibility and enquires of the Āzhvār what precisely he wanted from Him. The Āzhvār wants nothing more than beholding the Lord’s lovely pair of feet, against the exquisite background of His serpent-bed and his enticing Form, like unto a dark emerald in sweet repose.
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.)
amarar — nithyasūris who have no enemies; pirānai — being the one who gives joy; periyānai — having the glory of not being able to be enjoyed by them too, by estimating the limits; mun — even before, first; piramanai — brahmā; padaiththānai — who created; vari — stripes; vāl̤ — radiance; aravin aṇai — in the divine serpent mattress; pal̤l̤i kol̤ginṛa — mercifully resting; kariyān — (contrasting the mattress-s complexion) having black form; kazhal — on the divine feet; kāṇa — to see; karuththu — my budhdhi (intellect); karudhum — is thinking.; karuththĕ — ŏh strength of my heart who gives me strength and does not let me become weak!; unnaik kāṇa — to see you and enjoy you
3711. You, my Lord, are the constant occupant of my thoughts, firmly planted in my mind. Above the Nithyasuris, You soar, radiating a unique splendor in the luminous expanse of SriVaikuntam. My mind dwells in sweet contemplation of You, unwavering in its determination to behold Your divine presence.
Explanatory Notes
The Lord having entered the Āzhvār’s mind, in response to his entreaties in the five preceding songs, the Āzhvār now says that he has, for ever, impounded in his mind the Lord who is higher than the highest. He looks upon the Lord as his very thought sticking fast unto 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.)
karudhi — desired; en nenjaththu — in my heart; iruththāga — to not get up (and leave); iruththinĕn — placed;; dhĕvargatku ellām — for all nithyasūris; viruththā — being the eldest leader; vil̤angum — radiant; sudar — having lustre; sŏdhi — luminous; uyaraththu — in paramapadham, which is the supreme abode (as said in -viṣvatha: prushtĕshu saravatha: prushtĕshu-); oruththā — oh one who is present as the distinguished lord!; en — my; ul̤l̤am — heart; unnai — you (who is the ultimate goal); ugandhu — with great love; ul̤l̤um — enjoyed internally.; agam thān — in the heart; amarndhu — fitting well
3712 உகந்தே உன்னை * உள்ளும் என் உள்ளத்து * அகம்பால் அகம் தான் அமர்ந்தே * இடம் கொண்ட அமலா ** மிகும் தானவன் மார்வு அகலம் * இரு கூறா நகந்தாய் * நரசிங்கம் அது ஆய உருவே (7)
3712. Your divine presence, oh immaculate Lord, remains firmly seated within me. Your potent nails tore the haughty demon's broad chest asunder. In the depths of my heart, oh Naracinkha, there is sheer delight in the sweetness of Your presence.
Explanatory Notes
The Āzhvār feels gratified that the Lord has responded to his call even as He did, in the case of Prahlādā to cater to whose ardent wish, He emerged as Man-Lion, right from inside a pillar and cleaved the haughty Hiraṇya’s body into parts. In his present state of exultation, the Āzhvār drowns all his past miseries due to separation from the Lord, nor is he apprehensive
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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.)
idam koṇda — remained there considering it as your abode (and that is the goal); amalā — being luminous; migum — very strong boons, strength and arms; dhānavan — hiraṇya, the asura, his; mārvu — in the chest; agalam — the vast space; iru kūṛā — to become two parts; nagam — nail; thāy — made to jump; narasingam adhāya — narasimha; uruvĕ — oh one who has the form!; en ul̤l̤aththu — in my heart; agampāl — inside; unnai ugandhĕ — being pleased with you; ul̤l̤um — enjoyed.; uru āgiya — present based on superficial appearance; āṛu samayangatku ellām — for six bhāhya mathams (philosophies which reject vĕdham) namely chārvāka, baudhdha, kshapaṇa, vaiṣĕshika, sānkhya and pāṣupatha
3713 உரு ஆகிய * ஆறு சமயங்கட்கு எல்லாம் * பொரு ஆகி நின்றான் * அவன் எல்லாப் பொருட்கும் ** அரு ஆகிய ஆதியை * தேவர்கட்கு எல்லாம் * கரு ஆகிய கண்ணனை * கண்டுகொண்டேனே (8)
3713 uru ākiya * āṟu camayaṅkaṭku ĕllām * pŏru āki niṉṟāṉ * avaṉ ĕllāp pŏruṭkum ** aru ākiya ātiyai * tevarkaṭku ĕllām * karu ākiya kaṇṇaṉai * kaṇṭukŏṇṭeṉe (8)
Ragam
Dhanyāsi / தன்யாசி
Thalam
Jambai / ஜம்பை
Bhavam
Self
Simple Translation
3713. I perceive and enjoy Krishna, the foremost, the sustainer of all lives, the great progenitor of the Devas, far beyond the controversies of the six alien systems of philosophy.
Explanatory Notes
(i) The omnipotent Lord can surely preserve Himself from the onslaught of the heretical doctrines like those of Cārvākas, Jains, Buddhists, Vaiśeṣikas, Śāṅkhyas and Pāśupadhas, denying His very existence. These systems do not admit the authority of the Vedas.
(ii) The Lord is the great Ordainer, being the first Cause of all things and the sole Sustainer of all souls,
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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.)
poru āgi — as said in thiruvezhukūṝirukkai #aṛuvagaich chamayamum aṛivaru nilaiyinai #(you were such that the 6 philosophies which reject vĕdham, could not know about you), being the enemy; ninṛānavan — being unshakable; ellāp porutgatkum — for all entities; aru āgiya — being the antharāthmā (in-dwelling soul which is invisible); ādhiyai — being the primordial lord; dhĕvargatku ellām — including dhĕvas such as brahmā et al; karu āgiya — being the origin; kaṇṇanai — one who incarnated as krishṇa to protect the devotees; kaṇdu koṇdĕn — saw and enjoyed.; en kaṇgal̤ — my eyes (which are with gyānam (knowledge) and prĕmam (love)); iṇai — pair
3714. My eyes feast eagerly on the exquisite form of the Chief of Nithyasuris in SriVaikuntam, who eradicated my age-long ills and evils, making me His loyal vassal. I feel blessed to share this hymn, like nectar, with the devout.
Explanatory Notes
Not stopping with enjoying the Lord himself, the Āzhvār extends the delight to others around and to posterity through generations. Indeed, this confers on him a greater joy than that resulting from the severance of his age-long sins and the glorious vision of the Lord. Many indeed are the poets of this world but none has declared the intention in composing the poems, in
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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.)
āra — to be fully satisfied; kaṇdu koṇdu kal̤iththu — saw and felt joyful; paṇdai — ancient; vinai āyina — all hurdles such as ahankāra, mamakāra etc; paṝŏdu — with the trace; aṛuththu — eliminated; aṇdaththu — in paramapadham; amarar perumān — the apt lord who is the leader of nithyasūris; adiyĕn — ī (who am an eternal servitor); thoṇdarkku — for his servitors; amudhu uṇṇa — to joyfully experience; sol mālaigal̤ — the vāchika kainkaryam (service in the form of speech), in the form of a garland of words; sonnĕn — ī did.; ivan adiyān — he (āzhvār) is my natural servitor; enṛu — having this in thiruvul̤l̤am (divine heart)
3715 அடியான் இவன் என்று * எனக்கு ஆர் அருள் செய்யும் நெடியானை * நிறை புகழ் அம் சிறைப் புள்ளின் ** கொடியானை * குன்றாமல் * உலகம் அளந்த அடியானை அடைந்து அடியேன் * உய்ந்தவாறே (10)
3715. The bliss that I, as a vassal, have attained is beyond measure. The Lord, who spanned the entire universe without exception, has showered upon me His supreme grace. His banner adorned with the bird of great fame and beautiful feathers symbolizes His boundless power and love.
Explanatory Notes
(i) The Āzhvār proclaims with great joy that the Lord has lavished on him His grace galore, looking upon him as His vassal. Here is a suggestion that, although he is not a true servant as such of the Lord, He has deigned to look upon him as one and, on that score, lavished all His affections on him. Delving into the inner core of the meaning yielded by the original text
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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.)
enakku ār — complete for me; arul̤ — mercy; seyyum — while showering; nediyānai — being great and feeling as though he has done nothing and having eagerness to do more; niṛai — matching this protection; pugazh — having great qualities starting with ṣeela (simplicity), saulabhya (easy approachability), gyāna (knowledge), ṣakthi (ability) etc; am — distinguished; siṛai — having wings; pul̤l̤in — periya thiruvadi (garudāzhvār); kodiyānai — having as flag to manifest his great protection; kunṛāmal — to eliminate the shortcoming of being claimed by others; ulagam — world; al̤andha — measured and accepted; adiyānai — one who has the divine feet which reveal the eternal relationship; adaindhu — reached; adiyĕn — ī who have the nature of servitude, which is displayed; uyndha āṛĕ — got uplifted!; āṛā — uncontrollable forever; madham — intoxicated
3716 ## ஆறா மதயானை * அடர்த்தவன் தன்னை * சேறு ஆர் வயல் * தென் குருகூர்ச் சடகோபன் ** நூறே சொன்ன * ஓர் ஆயிரத்துள் இப் பத்தும் * ஏறே தரும் * வானவர் தம் இன் உயிர்க்கே (11)
3716. The ten songs, among the many composed by Caṭakōpaṉ of Kurukūr, celebrated the greatness of the Lord who vanquished the relentless elephant's enemy. Those who sing these hymns will be guided towards the Supreme Lord, the leader of Nithyasuris, whose sweetness pervades them all.
Explanatory Notes
(i) This decad is said to have the power to put the chanters on to the Supreme Lord, the beloved Chief of the ‘Nityas’ (Eternal Heroes in spiritual world).
(ii) Even as the Lord slew the elephant in interminable must, He will destroy our sins of appalling magnitude.
(iii) The fields of Kurukūr provide its inhabitants with copious food while the Āzhvār, the great
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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.)