Muktinath is a holy site located in the Mustang district of Nepal, in the Himalayan range, situated at an elevation of 3,710 meters in the Muktinath Valley. Due to the severe cold and foggy conditions, the journey to Muktinath is quite challenging. First, one must travel to Kathmandu or Sitamari, then reach Pokhara from where you can
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முக்திநாத் (Muktinath), நேபாள நாட்டின், முஸ்தாங் மாவட்டம் அமைந்த இமயமலையில், முக்திநாத் பள்ளத்தாக்கில், 3,710 மீட்டர் உயரத்தில் அமைந்த புனித தலமாகும். கடும் குளிர் மற்றும் மேக மூட்டத்தால் முக்திநாத் பயணம் கடுமையானது. எனவே முதலில் காட்மாண்டு அல்லது சீதாமரி சென்று அங்கு இருந்து, பொக்காராவை + Read more
206. A cowherdess complains,
“I milked the cow and put the milk on the stove,
but I found out I didn’t have any fire to light it.
I asked my daughter to stay there and went to borrow
some fire from a neighbor.
As I stood there and chatted with the neighbor for a while,
the dear lord of SālakkiRāmam turned over the pot,
drank the milk and ran away.
O beautiful Yashodā
with a voice as sweet as the juice from a sugarcane press,
call your son. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
399 வட திசை மதுரை சாளக்கிராமம் * வைகுந்தம் துவரை அயோத்தி * இடம் உடை வதரி இடவகை உடைய * எம் புருடோத்தமன் இருக்கை ** தடவரை அதிரத் தரணி விண்டு இடியத் * தலைப்பற்றிக் கரை மரம் சாடி * கடலினைக் கலங்கக் கடுத்து இழி கங்கைக் * கண்டம் என்னும் கடிநகரே (9)
399. Purshothaman who resides in SālakkiRāmam, Vaikuntam,
Dwaraka, Ayodhya, Thiruvadari (Badrinath)
and northern Madhura resides in the divine Thirukkandam
where the flooding Ganges flows shaking the mountains
with its roar and splitting the earth and making the trees
on its banks fall.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
988 ## கலையும் கரியும் பரிமாவும் * திரியும் கானம் கடந்து போய் * சிலையும் கணையும் துணையாகச் * சென்றான் வென்றிச் செருக்களத்து ** மலை கொண்டு அலை நீர் அணை கட்டி * மதிள் நீர் இலங்கை வாள் அரக்கர் தலைவன் * தலை பத்து அறுத்து உகந்தான் * சாளக்கிராமம் அடை நெஞ்சே 1 **
988. O heart! With only his bow and arrows as his help,
he crossed the forests where deer, elephants and horses wandered,
built a bridge with stones over the wave-filled ocean,
went to Lankā, fought the heroic Rāksasas and, defeating them,
cut off the ten heads of Rāvana, the Rākshasa king of Lankā
surrounded with oceans and forts.
Let us go to beautiful SālakkiRāmam where he stays and worship him.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
989 கடம் சூழ் கரியும் பரிமாவும் * ஒலி மாத் தேரும் காலாளும் * உடன் சூழ்ந்து எழுந்த கடி இலங்கை * பொடியா வடி வாய்ச் சரம் துரந்தான் ** இடம் சூழ்ந்து எங்கும் இரு விசும்பில் * இமையோர் வணங்க மணம் கமழும் * தடம் சூழ்ந்து எங்கும் அழகு ஆய * சாளக்கிராமம் அடை நெஞ்சே 2 **
989. The lord who came to the earth, went to Lankā
that was encircled by forts and guarded by Rakshasās
with an army of rutting elephants, horses, huge roaring chariots
and warriors and, shooting his arrows, shattered them to pieces
stays in beautiful SālakkiRāmam
surrounded with ponds and blooming with fragrant flowers
where the gods from the sky come down,
surround him and worship him.
O heart, let us go there.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kadam sūzh — having the liquid that comes out during periods of exultation; kariyum — elephants; parimāvum — horses; oli — resounding; māththĕrum — great chariots; kālāl̤um — foot soldiers; udan sūzhndhu — gathering together; ezhundha — appearing in a rousing manner; kadi — fortified; ilangai — evil forces in lankā; podiyā — to become dust; vadi — sharp; vāy — having mouth; saram — arrows; thurandhān — chakravarthi thirumagan (divine son of dhaṣaratha) who shot; iru — vast; visumbil — residing in svarga (heaven); imaiyŏr — dhĕvathās; idam engum — on the vast earth; sūzhndhu — spread; vaṇanga — to be worshipped; maṇam — fragrance (of flowers such as sengazhunīr); kamazhum — blowing; thadam — by ponds; sūzhndhu — being surrounded; engum — in all directions; azhagāya — having beauty; sāl̤akkirāmam — ṣrī sāl̤agrāmam; adai nenjĕ — ŏh mind! ṭry to reach.
990. The lord of the gods in the sky
with a mighty discus that conquers all his enemies
is the rolling waves, the ancient mountains, the eon,
all the eight directions, the moon, the sun and the darkness.
He, the enemy of the Rakshasās who cannot approach him,
stays in beautiful SālakkiRāmam surrounded with water.
O heart, let us go there and worship him.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ulavu — roaming; thiraiyum — ocean having waves; kula varaiyum — seven anchoring mountains (such as mĕru); ūzhi mudhalā — time etc; eṇ dhikkum — entities in eight directions; nilavum — chandhra (moon); sudarum — sūrya (sun); irul̤um — darkness, for all these; āy — being prakāri (substratum); ninṛān — one who remained; venṛi — victory; viṛal — and having strength; āzhi — thiruvāzhi (divine sudharṣana chakra); valavan — one who holds in his right hand; vānŏr tham — for brahmā et al; perumān — being the lord; engyānṛum — at all times; maruvā — those who don-t surrender (unto him); arakkarkku — for the rākshasas; salavan — sarvĕṣvaran who is the enemy and who is eternally residing; salam — by water; sūzhndhu — being surrounded; azhagāya — beautiful; sāl̤akkirāmam adai nenjĕ — ŏh mind! ṭry to reach ṣrī sāl̤agrāmam.
991. The faultless god of Kudandai
who bent his bow and conquered the Rakshasās
when they came like a flood to fight in their chariots
not knowing what would happen in the war
and who has a thousand names and wears a thulasi garland
swarming with bright-winged bees
stays in Thirupper (Koiladi) surrounded with water that never dries up
and in SālakkiRāmam encircled by fields where cranes live.
O heart, let us go there and worship him.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ஊரான் — ஊரகத்தில் இருப்பவனும்; குடந்தை — திருக்குடைந்தையில்; உத்தமன் — இருக்கும் உத்தமனும்; ஒரு கால் — முன்பு கர-தூஷணர்கள் எதிர்த்தபோது; சிலை — வில்லின்; இருகால் — இரண்டு நுனிகளையும்; வளைய — வளைத்து; தேரா அரக்கர் — விவேகமில்லாத அரக்கர்களின்; தேர் வெள்ளம் — ரத சமூகங்களை; செற்றான் — சிதைத்தவனும்; வற்றா வரு — வற்றாமல் பெருகி வரும்; புனல் சூழ் — காவிரிநீர் சூழ்ந்த; பேரான் பேர் — திருப்பேர்நகரில் இருப்பவனும்; ஆயிரம் — ஆயிரம் நாமங்களை; உடையான் — உடையவனும்; பிறங்கு — நெருங்கி யிருக்கிற; சிறை — சிறகுகளை யுடைய; வண்டு — வண்டுகள்; அறைகின்ற — ஆரவாரிக்கின்ற; தாரான் — துளசி மாலை அணிந்த பெருமானிருக்குமிடம்; தாரா — தாரா என்னும் நீர்ப்பறவைகளால்; வயல் சூழ்ந்த — சூழப்பட்ட வயல்களையுடைய; சாளக்கிராமம் — திவ்ய தேசமாகிய சாளக்கிராமத்தை; அடை நெஞ்சே! — ஓ மனமே! நீ அடைவாய்
ūrān — one who is having thiruvūragam as his abode; kudandhai — one who is mercifully resting in thirukkudandhai; uththaman — being purushŏththama; orukāl — when karan et al came to fight; silai — bow-s; irukāl — both ends; val̤aiya — bent (to show his strength); thĕrā — cannot analyse and understand (that he cannot be won by us); arakkar — rākshasas-; thĕr vel̤l̤am — groups of chariots; seṝān — destroyed them to become pieces; vaṝā — not becoming dry; varu — overflowing continuously; punal — with water; sūzh — surrounded by; pĕrān — one who is eternally residing in thiruppĕr nagar; āyiram pĕr udaiyān — one who has countless divine names; piṛangu — dense; siṛai — having wings; vaṇdu — beetles; aṛaiginṛa — singing with tune; thārān — sarvĕṣvaran who is adorning thiruththuzhāy (thul̤asi) garland and mercifully residing; thārā — filled with birds named thārā; vayal — by fertile fields; sūzhndha — surrounded by; sāl̤akkirāmam adai nenjĕ — ŏh mind! ṭry to reach ṣrī sāl̤agrāmam.
992 அடுத்து ஆர்த்து எழுந்தாள் பில வாய் விட்டு அலற * அவள் மூக்கு அயில் வாளால் விடுத்தான் * விளங்கு சுடர் ஆழி * விண்ணோர் பெருமான் நண்ணார் முன் ** கடுத்து ஆர்த்து எழுந்த பெரு மழையைக் * கல் ஒன்று ஏந்தி இன நிரைக் காத் தடுத்தான் * தடம் சூழ்ந்து அழகு ஆய * சாளக்கிராமம் அடை நெஞ்சே 5 **
992. The lord of the gods of the sky with a shining discus
who cut off the screaming Surpanaha’s nose
and ears with his sharp sword
and carried Govardhanā mountain to protect the cows and the cowherds, stopping the roaring storm sent by Indra
stays in beautiful SālakkiRāmam surrounded with ponds.
O heart, let us go there and worship him.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
993 தாய் ஆய் வந்த பேய் உயிரும் * தயிரும் விழுதும் உடன் உண்ட வாயான் * தூய வரி உருவின் குறளாய்ச் சென்று * மாவலியை ஏயான் இரப்ப ** மூவடி மண் இன்றே தா என்று * உலகு ஏழும் தாயான் * காயா மலர் வண்ணன் * சாளக்கிராமம் அடை நெஞ்சே 6
993. The lord dark as a kāyām flower
drank the poisonous milk of Putanā
when she came as a mother and killed her,
stole yogurt and butter and swallowed them in the cowherd village,
and went as a pure handsome dwarf to king Mahabali’s sacrifice,
asked him, “Give me three feet of land now, ”
received the land, grew tall and measured the seven worlds
and the sky with his marvelous feet.
He stays in SālakkiRāmam.
O heart, let us go and worship that lord of there.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thāyāy vandha — one came in the disguise of mother; pĕy — pūthanā-s; uyirum — life; thayirum — curd; vizhudhum — butter; udan uṇda — mercifully consumed them in the same manner; vāyān — having divine mouth; ĕyān — one who does not deserve to beg; thūya — being very pure; vari — beautiful; uruvin — having form; kuṛal̤āy — as vāmana; māvaliyai — from mahābali; senṛu — going there; inṛĕ — right now; mūvadi maṇ thā enṛu — saying -you should give three steps of land-; irappa — as he begged (and as mahābali poured the water); ulagu ĕzhum — seven worlds; thāyān — one who jumped and measured; kāyā malar vaṇṇan — the eternal abode of sarvĕṣvaran who has the complexion of a kāyām flower; sāl̤akkirāmam adai nenjĕ — ŏh mind! ṛeach such ṣrī sāl̤agrāmam.
994 ஏனோர் அஞ்ச வெம் சமத்துள் * அரி ஆய்ப் பரிய இரணியனை * ஊன் ஆர் அகலம் பிளவு எடுத்த * ஒருவன் தானே இரு சுடர் ஆய் ** வான் ஆய்த் தீ ஆய் மாருதம் ஆய் * மலை ஆய் அலை நீர் உலகு அனைத்தும் தான் ஆய் * தானும் ஆனான் தன் * சாளக்கிராமம் அடை நெஞ்சே 7 **
994. Our matchless lord who is the sky, fire, wind,
the mountains, the oceans with waves and all the worlds,
and who took the form of a man-lion
and split open the chest of Hiranyan, terrifying his enemies
stays in SālakkiRāmam.
O heart, let us go there and worship him.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
995. When Shivā, adorned with a garland of skulls
and smeared with ashes on his body
wandered all over the world as a beggar
because Nānmuhan had cursed him
and went to our lord and asked him,
“You are my father. Remove my curse, ”
our lord took water precious as nectar
as if it were blood from his divine chest,
sprinkled it on Shivā’s hands and made Nānmuhan's skull fall.
He stays in SālakkiRāmam
surrounded with groves flourishing with sandal trees.
O heart! Let us go there and worship him. .
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vendhār — those who were cremated; enbum — bone; sudu nīṛum — the ashes which resulted from those burnt bodies; meyyil — on his body; pūsi — applied; sandhu ār — having holes; ŏr — which cannot be filled by anyone; thalai — brahma kapālam (skull of brahmā); kai agaththu — in his hand; koṇdu — carrying; ulagĕzhum — in seven worlds; thiriyum — one who roams around; periyŏn thān — rudhra who is considering himself to be great; senṛu — went (to sarvĕṣvaran); en endhāy — oh my well-wisher!; sābam — this curse; thīr — kindly eliminate; enna — as he prayed; ilangu — shining; thirumārvil — from his divine chest; amudhu nīr — nectarean water [sweat]; thandhān — eternal abode of one who sprinkled and mercifully freed him of such curse; sandhu — sandalwood trees; ār — filled; pozhil — by gardens; sūzhndha — surrounded; sāl̤akkirāmam adai nenjĕ — ŏh mind! ṛeach such ṣrī sāl̤agrāmam.
996 தொண்டு ஆம் இனமும் இமையோரும் * துணை நூல் மார்பின் அந்தணரும் * அண்டா எமக்கே அருளாய் என்று * அணையும் கோயில் அருகு எல்லாம் ** வண்டு ஆர் பொழிலின் பழனத்து * வயலின் அயலே கயல் பாய * தண் தாமரைகள் முகம் அலர்த்தும் * சாளக்கிராமம் அடை நெஞ்சே 9 **
996. O heart, let us go to the temple in SālakkiRāmam
surrounded with flourishing fields where fish frolic,
groves swarm with bees and cool lotuses bloom.
Groups of devotees, gods in the sky
and Andanars skilled in the Vedās, wearing sacred threads on their chests,
go there and worship and praise him saying,
“O god of gods! Give us your grace!” Let us go there.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thoṇdām inamum — group of ṣrīvaishṇavas who are totally serving emperumān; imaiyŏrum — nithyasūris (eternal associates of bhagavān in paramapadham); thuṇai nūl — wearing two yagyŏpavīthams; mārvin — having chest; andhaṇarum — brāhmaṇas; aṇdā — ŏh controller of all oval shaped universes!; emakku — in our matters; arul̤āy — show your mercy; enṛu — saying so; aṇaiyum — approaching; kŏyil — temple-s; arugu ellām — nearby places; vaṇdu — beetles; ār — being filled with; pozhilin — present in the garden; pazhanaththu ayal — in the surroundings of the water-bodies; vayalin — from the fertile fields; kayal — fishes; pāya — as they jump (into the water-bodies); thaṇ — cool; thāmaraigal̤ — lotus buds; mugam alarththum — becoming blossomed and shining due to that; sāl̤akkirāmam adai nenjĕ — ŏh mind! ṛeach such ṣrī sāl̤agrāmam.
997 ## தாரா ஆரும் வயல் சூழ்ந்த * சாளக்கிராமத்து அடிகளை * கார் ஆர் புறவின் மங்கை வேந்தன் * கலியன் ஒலிசெய் தமிழ்மாலை ** ஆர் ஆர் உலகத்து அறிவு உடையார் * அமரர் நல் நாட்டு அரசு ஆள * பேர் ஆயிரமும் ஓதுமின்கள் * அன்றி இவையே பிதற்றுமினே 10 **
997. Kaliyan, the chief of Thirumangai,
composed a musical garland of ten Tamil pāsurams
on the god of SālakkiRāmam
surrounded with fields where herons eat grain and live.
If you want to go and rule the world of the gods
where wise people and devotees go,
recite the thousand names of him
or just babble these Tamil pāsurams again and again.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)