Impatient to wait for the messengers to return and unable to bear the loneliness, ladylove plans to visit her beau at His place (Thiru Nāvāi) - (அறுக்கும் வினையாயின)
தூதர் மீளுமளவும், தனிமை பொறாத தலைவி, தலைவன் நகரான திருநாவாய் செல்ல நினைத்தல் (திருநாவாய்)
Āzhvār couldn’t wait for his emissaries to complete their errand and come back with messages. “Will go to Thiru Nāvāi to reach Bhagavān; will see Him until my eyes can’t see anymore; will perform servitude to Him” ruminates Āzhvār. But, he wasn’t able to go there either. Stalled, Āzhvār expresses his yearning in these hymns.
**The Exposition
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தூது சென்றவர்கள் மீண்டும் வந்து செய்திகளைச் சொல்லும்வரை ஆழ்வாரால் பொறுத்திருக்கமுடியவில்லை. “திருநாவாய் சென்று பகவானை அடைவோம்; அவனைக் கண்ணாரக் காண்போம்; அடிமை செய்வோம்” என்று எண்ணுகிறார். அங்கும் செல்ல இயலவில்லை. இருந்த இடத்திலிருந்தே இவ்வாறு மனோரதத்தைச் செலுத்துகிறார் ஆழ்வார்.
ஒன்பதாம்
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Verses: 3750 to 3760
Grammar: Kaliviruththam / கலிவிருத்தம்
Pan: கொல்லி
Timing: 10.30 PM - 12.00 AM
Recital benefits: will rule the earth for many years and their fame will spread like the fragrance of jasmine
3750. Can this sinful person, by any means, approach Tirunāvāy, abundant with flower gardens, cool and fragrant, which eradicates the afflictions of those deeply devoted to holding onto the Lord, that supreme Nectar, in their minds with unparalleled devotion?
Explanatory Notes
(i) The Āzhvār wants to know the means by which he could abridge the distance between him and the pilgrim centre, called Tirunāvāy.
(ii) The ills, referred to here, are of three distinct types, namely, (i) those which obstruct the path of knowledge of the essential nature of the individual soul (Svarūpa virodhi); (ii) those, which stand in the way of practising 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.)
niṛuththum — to hold; manaththu — in heart; onṛiya — singular; sindhaiyinārkku — those who have desire; vinaiyāyina — all hurdles for enjoyment such as avidhyā (ignorance), karma (activities), vāsanā (impression), ruchi (taste); aṛukkum — to eliminate; veṛi — abundantly fragrant; thaṇ — invigorating; malar — filled with flowers; sŏlaigal̤ sūzh — having gardens; thirunāvāy — thirunāvāy; kodiyĕṛku — me having the cruelty (of not being able to enjoy as per desire); kuṛukkum vagai uṇdukolŏ — is there any means to reach?; kodi ĕr idai — having creeper like (slender) waist; kŏganagaththaval̤ — for lakshmi who is perfectly enjoyable having been born in lotus flower
3751 கொடி ஏர் இடைக் * கோகனகத்தவள் கேள்வன் * வடி வேல் தடம் கண் * மடப் பின்னை மணாளன் ** நெடியான் உறை சோலைகள் சூழ் * திருநாவாய் * அடியேன் அணுகப்பெறும் நாள் * எவைகொலோ? (2)
3751. When will this humble servant gain entry to Tirunāvāy, amidst its fine orchards, where resides the Supreme Lord, the divine consort of beautiful Piṉṉai, whose eyes are large like spears? He is the beloved of Lakṣmī, the lotus-born one with a waist resembling a creeper.
Explanatory Notes
Here are two great intercessors of proven efficiency, Lakṣmī, the thin-waisted and Nappiṉṉai, with lovely eyes, the two Divine Spouses in the Lord’s immediate presence. No wonder then, the Āzhvār is eager to drive home the advantage and gain access to the Lord, in this highly propitious setting.
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.)
3752 எவைகொல் அணுகப் பெறும் நாள் * என்று எப்போதும் * கவையில் மனம் இன்றிக் * கண்ணீர்கள் கலுழ்வன் ** நவை இல் திருநாரணன் சேர் * திருநாவாய் * அவையுள் புகலாவது ஓர் * நாள் அறியேனே (3)
3752. With my mind solely focused on Him and tears streaming down my eyes, I eagerly await the day I will gain access to Tirunāraṇaṉ, the immaculate Lord. In that grand assembly at Tirunāvāy, on the appropriate day when I will enter that gathering, I do not know.
Explanatory Notes
“Which is that day when I shall join the august assembly, presided over by Lord Śrīman Nārāyaṇa, at Tirunāvāy?” the Āzhvār revolves in his mind, with single-minded devotion, tears flooding his eyes. Should he forego this supreme advantage, even when the Lord has deigned to make Himself visible and stay near at hand, in Tirunāvāy?
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.)
eppŏdhum — all times; kavaiyil manam inṛi — without having the heart to focus on anything else (with total focus); kaṇṇīrgal̤ — tears; kaluzhvan — will shed;; navai il — without defect (of being difficult to attain, being conditional); thirunāraṇan — (being easy to attain, being unconditional relative as) nārāyaṇa who is ṣriya:pathi (lord of ṣrī mahālakshmi); sĕr — residing; thirunāvāy — in thirunāvāy; avaiyul̤ — in his divine assembly; pugalāvadhu — to enter; ŏr nāl̤ — one day; aṛiyĕnĕ — ī don-t know.; nīl̤ — tall; ār — full
3753 நாளேல் அறியேன் * எனக்கு உள்ளன * நானும் மீளா அடிமைப் * பணி செய்யப் புகுந்தேன் ** நீள் ஆர் மலர்ச் சோலைகள் * சூழ் திருநாவாய் * வாள் ஏய் தடம் கண் * மடப் பின்னை மணாளா (4)
3753. Oh, dear Consort of Piṉṉai, with eyes large and spear-like, I long to serve you, staying in Tirunāvāy, amid its grand flower gardens, without interruption. Yet, I know not when you will grant my desire.
Explanatory Notes
The Āzhvār longs to render service unto the Lord, all the time, even as the ‘Nitya Sūrīs’, the Eternal Heroes in spiritual world do. In near-by Tirunāvāy, the Lord stays in the coveted company of Goddess Nappiṉṉai, amid gardens yielding plenty of fragrant flowers for the worship of the Divine Couple. And yet, the Āzhvār knows not how long he will have to languish without
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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.)
3754 மணாளன் மலர் மங்கைக்கும் * மண் மடந்தைக்கும் * கண்ணாளன் உலகத்து உயிர் * தேவர்கட்கு எல்லாம் ** விண்ணாளன் விரும்பி உறையும் * திருநாவாய் * கண் ஆரக் களிக்கின்றது * இங்கு என்றுகொல் கண்டே? (5)
3754. When will I truly feast my eyes, right here, on the Supreme Lord who lovingly resides in Tirunāvāy? He is the consort of Lakṣmī, born from the lotus, and Mother Earth. He is the ordainer of SriVaikuntam and the earthly realm, reigning supreme everywhere.
Explanatory Notes
The Lord, Who holds durbar in spiritual world, seated on His serpent couch, in the grand assembly of the Celestials, has come down to Tirunāvāy and made it His abode with great delight. The Āzhvār longs to behold the Lord in Tirunāvāy, all the time, feasting his eyes on His nectarean charm.
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.)
3755 கண்டே களிக்கின்றது * இங்கு என்றுகொல் கண்கள் * தொண்டே உனக்காய் ஒழிந்தேன் * துரிசு இன்றி ** வண்டு ஆர் மலர்ச் சோலைகள் சூழ் * திருநாவாய் * கொண்டே உறைகின்ற * எம் கோவலர் கோவே? (6)
3755. Oh, Chief of Cowherds, my beloved Lord, You reside lovingly in Tirunāvāy, amidst flower gardens where bees rejoice. When will I, Your devoted servant, truly behold Your exquisite form here in this sacred land?
Explanatory Notes
“Let the hunger of my eyes be appeased even if mine is not”, says the Āzhvār, who longs for the Lord’s presence, with such great intensity. The Āzhvār is the blemishless vassal of the Lord, catering solely to His delight, without the slightest tinge of selfishness and he is thus a legitimate aspirant, the worthy recipient of the bliss in question.
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.)
sūzh — surrounded; thirunāvāy — thirunāvāy; koṇdu — having (in his divine heart, as residence); uṛaiginṛa — one who is eternally residing; em kŏvalr kŏvĕ — ŏh krishṇa who manifested your simplicity to cowherd boys and me, and became our lord!; thurisu inṛi — without deception; unakkĕ — for you only; thoṇdĕ ozhindhĕn — became desirous;; kaṇgal̤ — my eyes; ingu — here; kaṇdĕ kazhikkinṛadhu — eternally enjoying by seeing; enṛukol — when?; kŏvāgiya — one who considered himself as the lord (of three worlds, up to svarga lŏka); māvaliyai — mahābali
3756. Oh Nāraṇaṉ, my great Benefactor, who resides in Nāvāy, and Tirumāl, the one who defeated the Asuras in their battle with the Devas! You humbled Māvali and reclaimed the land he falsely believed to be his dominion. "Here is My servant," may you recognize me as such and shower upon me Your spontaneous grace.
Explanatory Notes
‘Tirumāl’ denotes the Lord in conjunction with Śrī Mahā Lakṣmī, highly conducive to the protection of the devout, routing their enemies and other impediments in the way of their attainment of God. It is against this favourable background that the Āzhvār beseeches the Lord’s grace. The Lord had installed Indra, as the Sovereign Lord of all the three worlds but Mahā Bali
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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.)
nilam koṇdāy — became the lord to eliminate any claim of ownership on it by others by requesting and getting the world and making it to exist only for you.; dhĕvāsuram — the enmity caused due to the differentiation of dhĕvas (saintly people) and asuras (demoniac people); seṝavanĕ — one who eliminates and makes everyone be surrendered unto you; nāvāy uṛaiginṛa — one who is eternally residing in thirunāvāy; en — my; nāraṇa nambī — one who is having completeness due to having all qualities and wealth; thirumālĕ — ŏh one who is having the distinguished cause of being ṣriya:pathi (lord of ṣrī mahālakshmi) which is the reason for your completeness in being the lord, protector and apt goal!; ā ā — alas!; ivan adiyān enṛu — saying -he is our servitor-; arul̤āyĕ — you should shower your mercy seeing the three types of relationship (ananyārha ṣĕshathva, ananya ṣaraṇathva, ananya bhŏgyathva) [with me]; arul̤ādhu ozhivāy — you may not shower your mercy (thinking let him do whatever he likes);; adiyĕnai — me (who has no other refuge, and who remains for you)
3757 அருளாது ஒழிவாய் * அருள் செய்து * அடியேனைப் பொருளாக்கி * உன் பொன் அடிக் கீழ்ப் புக வைப்பாய் ** மருளே இன்றி * உன்னை என் நெஞ்சத்து இருத்தும் * தெருளே தரு * தென் திருநாவாய் என் தேவே (8)
3757. My revered Father, enshrined in Tirunāvāy, grant me clear wisdom to firmly enthrone You in my heart, free from any trace of ignorance, even if You do not bestow Your grace upon me or choose to shelter me under Your lovely feet.
Explanatory Notes
Right at the beginning of this hymnal, it was elucidated that the Āzhvār was endowed by the Lord Himself, with clear-cut knowledge, full and complete, shorn of all discrepancies and deviations, doubt and despair. What is now prayed for is preservation of the clarity, already endowed, rather its stabilisation. Be he near or far from Him physically, mental proximity with
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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.)
arul̤ seydhu — showering your infinite mercy; porul̤ ākki — making me have an existence; un pon adik kīzh — under your attractive divine feet; puga — to enter; vaippāy — you may place me;; then — well-organised; thirunāvāy — in thirunāvāy; en dhĕvĕ — ŏh my ultimate goal!; marul̤ĕ inṛi — without a trace of ignorance; unnai — you (who are complete and enjoyable in all manner); en nenjaththu — in my heart (greatly desirous me); iruththum — to place and enjoy; therul̤ĕ — clear knowledge; tharu — you should mercifully give me.; dhĕvar munivarkku — for all dhĕvathās and for sages such as sanaka et al; enṛum — at all times
3758. Alas! After I am gone, who will be the fortunate one to access Tirunāvāy, where the Supreme Lord lovingly resides? He ordains all worlds and sustains Brahmā, Shiva, and Vishnu, whom even sages and Nithyasuris cannot attain without His grace.
Explanatory Notes
The Āzhvār wonders who indeed shall be lucky to achieve his ambition of enjoying, at close quarters, the lovely Lord at Tirunāvāy, once he gave up his body without realising it. Going to Tirunāvāy should not be taken literally and it should not be questioned what precludes one from reaching it. What the Saint actually aspires for is the Eternal Land (spiritual world),
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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.)
3759 அந்தோ அணுகப் பெறும் நாள் * என்று எப்போதும் * சிந்தை கலங்கித் * திருமால் என்று அழைப்பன் ** கொந்து ஆர் மலர்ச் சோலைகள் சூழ் * திருநாவாய் * வந்தே உறைகின்ற * எம் மா மணி வண்ணா. (10)
3759. My Lord of sapphire hue! You departed from your celestial abode and descended to Tirunāvāy, adorned with gardens blooming with beautiful flowers. With a restless mind, I call out to you constantly, oh Tirumāl! Will I ever unite with you, alas?
Explanatory Notes
It is a love-intoxicated mind that gets agitated and, therefore, lacks clarity; it persists in calling Him repeatedly, even when there is no response from the other end, like unto the children, in their great ardour, calling their parents even when they are not near at hand. This is accentuated by the fact that the Lord has condescended to come and stay nearby, in Tirunāvāy, in all His spiritual worldly splendour.
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.)
sūzh — surrounded; thirunāvāy — in thirunāvāy; vandhĕ — (abandoning paramapadham etc) having arrived and standing here; uṛaiginṛa — one who is eternally residing; em mā maṇivaṇṇā — ŏh one who is having a divine form which resembles perfectly enjoyable blue gem!; andhŏ — alas!; aṇugap peṛu nāl̤ enṛu — asking -When will ī reach you?-; eppŏdhum — always; sindhai kalangi — with a bewildered heart; thirumāl enṛu — saying -ŏh ṣrīmān!-; azhaippan — ī am calling out.; vaṇṇam — having many colours; maṇi — made with carbuncles
3760 ## வண்ணம் மணி மாட * நல் நாவாய் உள்ளானை * திண்ணம் மதிள் * தென் குருகூர்ச் சடகோபன் ** பண் ஆர் தமிழ் * ஆயிரத்து இப் பத்தும் வல்லார் * மண் ஆண்டு * மணம் கமழ்வர் மல்லிகையே (11)
3760. Those who are well-versed in these ten songs, among the thousand melodious compositions by Caṭakōpaṉ of Kurukūr, bound by majestic walls, while adoring the Lord in beautiful Tirunāvāy with its splendid castles, will govern this Earth for a long time and ultimately attain SriVaikuntam, absorbing the sweet fragrance of the Supreme Lord.
Explanatory Notes
The chanters of this decad shall enjoy the best of both the worlds. The text of the song, as in the original, affirms that these persons will not only rule over this world for long but also acquire the fragrance of Jasmine which, in fact, stands for perfumes, in general. The Scriptural texts declare that the Lord is the embodiment of all kinds of fragrance and it would,
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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.)
mādam — having mansions; nal — perfectly enjoyable; nāvāy ul̤l̤ānai — on the one who is residing in thirunāvāy; thiṇ — firm; am — beautiful; madhil̤ — having fort; thenkurugūr — leader of āzhvārthirunagari; satakŏpan — nammāzhvār-s; paṇ ār — filled with tune; thamizh āyiraththu — among thousand thamizh pāsurams; ippaththum — this decad; vallār — those who can practice; maṇ — leelā vibhūthi (material realm) which is indicated by bhūmi; āṇdu — ruling as per their desire for bhagavān and in nithya vibhūthi (spiritual realm) with knowledge in enjoying bhagavān; malligai — being very pure like jasmine; maṇam kamazhvar — will remain famous, fragrant and be blossomed.; malligai kamazh — having the fragrance of jasmine; thenṛal — southerly breeśe