This temple is revered as one of the Pancharanga Kshetrams (five sacred temples) dedicated to Lord Ranganathar(Lord Vishnu) on the banks of river Kaveri.
The Pancharanga Kshetrams are:
Sri Ranganatha Swamy Temple Srirangapatna
Sri Ranganatha Swamy Temple Srirangam
Sarangapani Temple Kumbakonam
Sri Appakkudathan Temple Trichy
Parimala
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ஒரு சமயம் வைகுண்டம் சென்ற பிருகு மகரிஷி திருமாலின் சாந்த குணத்தை சோதிப்பதற்காக அவரது மார்பில் உதைக்க சென்றார். இதை திருமால் தடுக்க வில்லை. “உங்கள் மார்பில் நான் வசித்தும் பிற புருஷனின் பாதம் பட இருந்ததை தடுக்காமல் இருந்து விட்டீர்கள் என கோபப்பட்ட லட்சுமி கணவரைப் பிரிந்தார். தவறை உணர்ந்த + Read more
Thayar: Sri Komala Valli (Padithāndā Pathini)
Moolavar: Āravamudan
Utsavar: Sri Sārangapāni, Aparyapthamrudan, Uttāna Sayee
Vimaanam: Vaidheega (Vedha Vedha)
Pushkarani: Hema Pushkarani (Potrāmarai), Cauveri, Arasalāru
50. The divine Lakshmi seated on a lotus that drips honey sent you a garland of forest thulasi and a garland of karpaga flowers that bloomed in the fertile grove in the sky to decorate your forehead. O king, do not cry, do not cry, thālelo, you rest on Adishesha in Kudandai (Kumbakonam), thālelo.
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78 தூ நிலாமுற்றத்தே * போந்து விளையாட * வான் நிலா அம்புலீ * சந்திரா வா என்று ** நீ நிலா நின் புகழா நின்ற * ஆயர்தம் * கோ நிலாவ கொட்டாய் சப்பாணி * குடந்தைக் கிடந்தானே சப்பாணி (4)
78. Your father, the chief of the cowherds, called the moon, saying, “O bright moon! You crawl in the sky! Come to our porch, shine with your white rays and play with my child. ” Clap your hands so that your father, the chief of the cowherds, will praise you and be happy. You rest in Thiru Kudandai (Kumbakonam), clap your hands.
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173 கொங்கும் குடந்தையும் * கோட்டியூரும் பேரும் * எங்கும் திரிந்து * விளையாடும் என்மகன் ** சங்கம் பிடிக்கும் * தடக்கைக்குத் தக்க * நல் அங்கம் உடையது ஓர் கோல் கொண்டு வா * அரக்கு வழித்தது ஓர் கோல் கொண்டு வா (2)
173. My son wanders and plays everywhere and in the fragrant Kumbakonam, Thirukkotiyur and Thirupper O crow, bring a suitable, well-formed round grazing stick for my son with a conch in his strong hands Bring a grazing stick painted red.
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177 ஆலத்து இலையான் * அரவின் அணை மேலான் * நீலக் கடலுள் * நெடுங்காலம் கண்வளர்ந்தான் ** பாலப் பிராயத்தே * பார்த்தற்கு அருள்செய்த * கோலப் பிரானுக்கு ஓர் கோல் கொண்டு வா * குடந்தைக் கிடந்தாற்கு ஓர் கோல் கொண்டு வா (6)
177 ālaththilaiyān * aravin aNai mElān * neelakkadaluL * neduNGgālam kaN vaLarndhān * bāla pirāyaththE * pārththarkku aruL seydha * kOlappirānukku Or kOlkoNduvā! kudandhai kidandhārkku_Or kOl koNduvā. 6.
177. O crow, he rests on the banyan leaf as a baby at the end of the Yuga and he rests on Adishesha on the blue ocean for endless time. He granted his grace to Arjunā in his early days in the Bhārathā war. O, crow, bring a grazing stick for the beautiful lord of Kumbakonam (Kudandai)
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188. O! our king!
You throw pots into the sky and dance the kudakkuthu
with them.
O my son, you bewitch beautiful girls, with faces as lovely
as the moon.
You split open Hiranyan's chest into two pieces with your claws.
O beloved lord of Kumbakonam(Kudandai),
Come and I will decorate your hair with hiptage flowers.
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628. "I am trapped in the love-net of the supreme Lord
who rested as an infant on a tender banyan leaf.
Don’t gossip thoughtlessly as if you are piercing someone with a spear.
He is a cowherd and grazes the cows holding a stick,
and he danced on a pot in Kudandai. (Kumbakonam)
Bring the cool thulasi garland of the dark-colored Kannan
to decorate my soft curly hair. ”
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807 இலங்கை மன்னன் ஐந்தொடு ஐந்து * பைந்தலை நிலத்து உக * கலங்க அன்று சென்று கொன்று * வென்றி கொண்ட வீரனே ** விலங்கு நூலர் வேத நாவர் * நீதியான கேள்வியார் * வலங் கொளக் குடந்தையுள் * கிடந்த மாலும் அல்லையே? (56)
807. You, the heroic god, went to Lankā
and conquered and killed the king Rāvana,
making his ten garlanded heads fall to the ground.
You are Thirumāl of Kudandai
where wise, faultless Vediyars with sacred threads
recite the Vedās and worship you.
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808. He who carries a conch,
embraces beautiful Lakshmi on his chest,
and kills his enemies with his discus
is Pundarigan of Kudandai
where young women whose long beautiful hair
is decorated with kongu flowers
play in the cool abundant water.
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809. O good Thirumāl,
you killed the Asuras when they came as marudam trees,
you fought and killed the elephant Kuvalayabeedam,
destroying its strength,
you split open the mouth of the Asuran Kesi
when he came as a horse,
and you measured the earth with your feet.
You stay in of Kudandai,
giving boons to Vediyars skilled in the Vedās.
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810. You, a hero, bent your bow,
killed the Asurans Vakkaran, Karan and Muran
and sent their heads to Yama.
You, a cowherd, stay in flourishing Kudandai
with ponds and blooming groves
and rich fields protected by many fences.
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811. O god of Thiruvenkatam where cool rain falls abundantly
and bamboo plants grow tall and touch the sky,
aren’t you Thirumāl who rests on the ocean
in Kudandai surrounded by cool blooming groves
dripping with honey?
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812. Did your feet hurt when you walked with Sita in the forest?
Did your body shake when you took the form of a boar
and dug up the earth and brought up the trembling earth goddess?
You stay in the temple in Kudandai on the bank of the Kaveri
where the river spreads into many channels.
Get up, come and speak to us.
We praise you, O Kesava.
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949. I thought of the round breasts of women
and melted to embrace them.
I told women, “You are my life. You are my nectar. ”
How many days and how many ages
have been wasted since I, a sinner,
acted without realizing what I am doing.
I worshiped the god of Kudandai
surrounded with water
where swans with white feathers embrace their mates.
I praised him with my tongue,
discovered the name “Nārāyana. ”
and I am saved in this life itself.
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AviyE — Oh my life!; amudhE — Oh one who is enjoyable for me like nectar!; ena — saying these many praises; ninaindhu — thinking about the insignificant pleasures they give; urugi — melting like ice; avaravar — of those women; paNai — large; mulai — bosoms; thuNaiyA — having as protection; pAviyEn — I who am a sinner; uNarAdhu — without knowing -sarvESvaran is the rakshaka (protector)-; eththanai pagalum — forever; nALgaLum — everyday; pazhudhupOy ozhindhana — was wasted;; thUvi — with wings; sEr — matching; annam — swan; thuNaiyodum — with its female counterpart; puNarum — living together; punal — with water; sUzh — surrounded; kudandhai — ArAvamudhAzhwAr in thirukkudandhai; thozhudhu — worshipped; nAn — I who was immersed in worldly pleasures; uyya — to get uplifted; nArAyaNA ennum nAmam — the divine name -nArAyaNa-; en nAvinAl — with my tongue; kaNdu koNdEn — praised and realised.
954 இல் பிறப்பு அறியீர் இவர் அவர் என்னீர் * இன்னது ஓர் தன்மை என்று உணரீர் * கற்பகம் புலவர் களைகண் என்று உலகில் * கண்டவா தொண்டரைப் பாடும் ** சொல் பொருள் ஆளீர் சொல்லுகேன் வம்மின் * சூழ் புனல் குடந்தையே தொழுமின் * நல் பொருள் காண்மின் பாடி நீர் உய்மின் * நாராயணா என்னும் நாமம்(7)
954. O learned ones!
You praise the people in the world as you want, saying,
“This one is from a reputable family.
This one is famous. This one has good qualities.
This one is as generous as a Karpaga tree. ”
Come and I will tell you something.
Go and worship the lord of Kudandai, surrounded with water,
and you will find the most excellent of things.
Sing and praise the name, “Nārāyana” and you will be saved.
Word by word (WBW) meaning
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ulagil — for the residents of this earth; thoNdarai — those who roam around doing menial services; il — greatness of (their) household life; piRappu — greatness of (their) birth; aRiyIr — not knowing; ivar — those who are wealthy now; avar — were previously in poverty; eNNIr — without knowing; thanmai — their nature; innadhu enRu — is in this particular manner; uNarIr — not knowing; kaRpagam! — Oh generous ones who resemble desire fulfilling kalpaka tree!; pulavar — for learned persons; kaLaigaN — Oh protector!; enRu — saying in this manner; kaNdavA — as thought in the heart; pAdum — praising; sol — for words; poruL — and meanings; ALIr — you who are experts; vammin — come over;; sollugEn — I am informing you (so that you don-t lose the apt goal);; nIr — you who are like me; punal — by water; sUzh — surrounded; kudandhai — ArAvamudhan emperumAn who is mercifully residing in thirukkudandhai; thozhumin — worship;; nArAyaNA ennum — the word which explains -I am all kinds of relationship-; nAmam — divine name; pAdi — speaking fully; uymmin — be uplifted;; nal poruL kANmin — see, this is the ultimate principle.
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.
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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
UrAn — one who is having thiruvUragam as his abode; kudandhai — one who is mercifully resting in thirukkudandhai; uththaman — being purushOththama; orukAl — when karan et al came to fight; silai — bow-s; irukAl — both ends; vaLaiya — bent (to show his strength); thErA — cannot analyse and understand (that he cannot be won by us); arakkar — rAkshasas-; thEr veLLam — groups of chariots; seRRAn — destroyed them to become pieces; vaRRA — not becoming dry; varu — overflowing continuously; punal — with water; sUzh — surrounded by; pErAn — one who is eternally residing in thiruppEr nagar; Ayiram pEr udaiyAn — one who has countless divine names; piRangu — dense; siRai — having wings; vaNdu — beetles; aRaiginRa — singing with tune; thArAn — sarvESvaran who is adorning thiruththuzhAy (thuLasi) garland and mercifully residing; thArA — filled with birds named thArA; vayal — by fertile fields; sUzhndha — surrounded by; sALakkirAmam adai nenjE — Oh mind! Try to reach SrI sALagrAmam.
1202 வாள் ஆய கண் பனிப்ப * மென் முலைகள் பொன் அரும்ப * நாள் நாளும் * நின் நினைந்து நைவேற்கு * ஓ மண் அளந்த தாளாளா தண் குடந்தை நகராளா * வரை எடுத்த தோளாளா * என்-தனக்கு ஓர் * துணையாளன் ஆகாயே -5
1202. O bee, go and tell him this:
“You are the king of the rich Kudandai.
You measured the earth with your feet
and carried Govardhanā mountain with your arms
to save the cows and cowherds.
I think of you all day and suffer
as my sword-like eyes are filled with tear
and my soft breasts grow pale with a soft golden color. ”
O bee, go and tell him to be my companion.
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1205. I bathe in the cool pond in Kudandai
surrounded with flourishing groves
where cuckoo birds sing,
and I suffer thinking of you
and cannot close my eyes to sleep.
The young moon with a rabbit on it
has made my bangles loose
and now you steal the beautiful color of my body and make it pale.
You are my beloved, O god of Vayalāli (Thiruvāli).
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1394 வார் ஆளும் இளங் கொங்கை * வண்ணம் வேறு ஆயினவாறு எண்ணாள் * எண்ணில் பேராளன் பேர் அல்லால் பேசாள் * இப் பெண் பெற்றேன் என் செய்கேன் நான்? ** தார் ஆளன் தண் குடந்தை நகர் ஆளன் * ஐவர்க்கு ஆய் அமரில் உய்த்த தேர் ஆளன் * என் மகளைச் செய்தனகள் * எங்ஙனம் நான் செப்புகேனே?-7
1394. Her mother says,
“She doesn’t worry that her young breasts
circled with a band have become pale.
If she begins to say anything, she only repeats
the divine names of the highest god.
She is the daughter I gave birth to. What can I do?
He is decorated with garlands and rules beautiful Kudandai.
He became the charioteer for the Pāndavās in the war.
How can I describe all the trouble he (Arangan) has given to my daughter?”
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1526. The lord, our king,
carries a golden discus in his right hand
that spreads light everywhere
and in his left hand he holds a conch
that brings him victory in battle.
He stays in Thirukkudandai
filled with groves dripping with honey.
I searched for my king and saw him in Thirunaraiyur.
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1538 ## கிடந்த நம்பி குடந்தை மேவிக் * கேழல் ஆய் உலகை இடந்த நம்பி * எங்கள் நம்பி * எறிஞர் அரண் அழிய ** கடந்த நம்பி கடி ஆர் இலங்கை * உலகை ஈர் அடியால் * நடந்த நம்பி நாமம் சொல்லில் * நமோ நாராயணமே-1
1538. Our Nambi of Naraiyur who rests on Adisesha on the ocean in Kudandai
took the form of a boar and split open the earth
to bring the earth goddess from the underworld.
He destroyed the forts of Lankā and conquered the Rākshasas
and he measured the world and the sky with his two feet at Mahabali's sacrifice.
Praise his name and say, “Namo Narāyanāya. ”
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1570 வந்த நாள் வந்து என் நெஞ்சு இடம் கொண்டான் * மற்று ஓர் நெஞ்சு அறியான் * அடியேனுடைச் சிந்தை ஆய் வந்து * தென்புலர்க்கு என்னைச் சேர்கொடான் இது சிக்கெனப் பெற்றேன் ** கொந்து உலாம் பொழில் சூழ் குடந்தைத் தலைக் கோவினை * குடம் ஆடிய கூத்தனை * எந்தையை எந்தை தந்தை தம்மானை * எம்பிரானை-எத்தால் மறக்கேனே?-3
1570. Not entering any other heart,
he the Lord of Naraiyur, came to me and entered the heart of me, his slave.
I have caught him tightly
and he will not let me go to Yama’s messengers.
The lord, the dancer who dances on a pot,
is the king of Kudandai surrounded with groves
where bunches of flowers bloom.
He is my father, my father’s father, and my mother.
He is my dear lord—how could I forget him?
Word by word (WBW) meaning
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1606 ## பேரானைக் * குடந்தைப் பெருமானை * இலங்கு ஒளி சேர் வார் ஆர் வனமுலையாள் * மலர்-மங்கை நாயகனை ** ஆரா இன் அமுதைத் * தென் அழுந்தையில் மன்னி நின்ற * கார் ஆர் கரு முகிலைக்- * கண்டுகொண்டு களித்தேனே-9
1606. The famous dark cloud-colored lord of Thirupper (Koiladi), Kudandai,
the nectar that never loses its taste,
the beloved of shining Lakshmi
whose beautiful breasts are circled with a band,
stays in everlasting Thennazhundai (Thiruvazhundur).
I saw him and I am happy.
Word by word (WBW) meaning
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1732 வந்தாய் என் மனத்தே * வந்து நீ புகுந்த பின்னை * எந்தாய் போய் அறியாய் * இதுவே அமையாதோ?- ** கொந்து ஆர் பைம் பொழில் சூழ் * குடந்தைக் கிடந்து உகந்த மைந்தா * உன்னை என்றும் * மறவாமைப் பெற்றேனே-5
1732. My father, you (lord of kannapuram) came to me,
entered my heart and have not left me.
This is enough for me.
You are the young god of Kudandai
surrounded with groves blooming with bunches of flowers.
I am fortunate—I received your grace and will never forget you.
Word by word (WBW) meaning
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1759. She says about the lord of Thirunāgai,
“He rests on the ocean in Kudandai surrounded with water
where blooming neelam flowers spread fragrance.
Is he the younger brother of BalaRāma?
He carries a shining discus and a conch in his hands,
and women with soft ankleted feet worship him.
He wears many diamonds, pearls and golden ornaments on his four arms.
Acho, how can I describe his beauty!”
Word by word (WBW) meaning
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1853. He is the sky and the generous god
who gave the divine nectar to the gods
and killed the elephant Kuvalayābeedam.
I will see him, sweet as honey,
in Thiruthancherai surrounded with flourishing fields.
I will go to Thirukkudandai and see the king of the gods there.
Word by word (WBW) meaning
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1949. She says,
“Will the god Māl who lies on Adisesha
in Thirukkudandai surrounded with groves
dripping with honey come here
so that my long sharp spear-like eyes
can see him and be happy? Will he come?”
Word by word (WBW) meaning
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1975. The lord who was born as a little child and toddled
stole fragrant ghee from the uri and ate it happily.
He stays in beautiful Thirukkudandai
surrounded with fragrant groves.
How could I say I don’t know him?
Word by word (WBW) meaning
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2010 அண்டத்தின் முகடு அழுந்த * அலை முந்நீர்த் திரை ததும்ப ஆஆ என்று * தொண்டர்க்கும் அமரர்க்கும் * முனிவர்க்கும் தான் அருளி ** உலகம் ஏழும் உண்டு ஒத்த திருவயிற்றின் * அகம்படியில் வைத்து உம்மை உய்யக்கொண்ட * கொண்டல் கை மணி வண்ணன் * தண் குடந்தை நகர் பாடி ஆடீர்களே
2010. At the end of the eon
when the waves of the ocean rose and touched the sky,
he felt pity for his devotees, the gods and the sages,
gave them his grace and swallowed all the seven worlds
and kept them in his divine stomach.
O devotees, sing, dance and praise
the dark jewel-colored god of cool Kudandai who protected you in his stomach.
Word by word (WBW) meaning
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2037. He, the god of Kudandai shining like a pile of diamonds,
is the first one among all the three gods,
the king of the whole world,
sweet poetry, fresh honey and pure gold
and the flowers that adorn the hair of the gods in the sky.
What can his devotees say to praise him?
Word by word (WBW) meaning
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2045. I, a sinner, always thought of embracing women
whose beautiful eyes vanquish Kāvi flowers,
plunged into my desires and was destroyed
without thinking of you,
god of Kudandai surrounded with water
where swans that have beautiful feathers live.
Word by word (WBW) meaning
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2068 பொங்கு ஆர் மெல் இளங் கொங்கை பொன்னே பூப்ப * பொரு கயல் கண் நீர் அரும்பப் போந்து நின்று * செங் கால மடப் புறவம் பெடைக்குப் பேசும் * சிறு குரலுக்கு உடல் உருகிச் சிந்தித்து ** ஆங்கே தண்காலும் தண் குடந்தை நகரும் பாடித் * தண் கோவலூர் பாடி ஆடக் கேட்டு * நங்காய் நம் குடிக்கு இதுவோ நன்மை? என்ன * நறையூரும் பாடுவாள் நவில்கின்றாளே-17
2068. “My daughter’s round soft breasts
have changed their color to gold and are pale.
Her fish eyes are filled with tears.
She melts when she hears the voice of the lovely red-legged dove
calling softly for its mate.
Praising Thiruthangā, flourishing Thirukkudandai
and Thirukkovalur where he stays, she sings and dances.
When I asked my daughter,
‘Dear girl, do you think what you’re doing is good for our family?’
she only praises Thirunaraiyur and sings. ”
Word by word (WBW) meaning
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2070. “My daughter’s breasts have not grown out yet.
Even though she knows that beautiful Lakshmi stays on his chest
she lost her chastity for him.
She sighs and says to her friend,
‘O friend, shall we go to Srirangam and play in the water?’
I gave birth to her but she doesn’t listen to me.
She just sings and praises the names
of the god of Thirupper (Koiladi) and Thirukkudandai
and goes to bathe in the ponds
where golden lotuses bloom.
There is no one precious like her for me.
Does your daughter, precious as gold,
do the same things as mine?”
Word by word (WBW) meaning
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ahdhu kaNdum — Even after having seen; muRRu ArA vanam mulaiyAL — One who is having beautiful not fully-grown-out bosom and being the woman having the nature of womanliness, that is, periya pirAttiyAr to be; moy agalaththuL iruppAL — living well set in the beautiful divine chest; mAyan — of emperumAn who is marvellous,; poru aRRAL en magaL — my daughter who is matchless; aRRAL — has set herself up to be for Him and only for Him.; than niRaivu azhindhAL — She ignored the completeness (of womanliness of waiting for Him to show up);; AvikkinRAL — she is sighing;; thOzhee! aNi arangam AduthumO ennum — Oh friend! shall we mingle with and enjoy the grand city of thiruvarangam! she says.; peRREn — I, the mother, who gave birth to her,; vAy sol pEsa — told a few words of advice,; kELAL iRaiyum — does not listen even a little by lending her ears.; pEr pAdi — singing about the city of thiruppEr,; thaN kudanthai nagar pAdiyum — and singing about the pleasant city of thirukkudanthai; pOnAL — she got up and went; neer Ada — to immerse and experience in the water; pon thAmarai kayam — of tank full of golden lotus flowers;; um ponnum agdhE? — Is the nature your daughter too is of this way?
2080. The daughter says,
“My lord, the beloved of Nappinnai the cowherd girl,
churned the milky ocean with waves,
shot his arrows and killed the king of the Rakshasās
whose strength never failed, conquering and destroying the Raksasas,
and carried Govardhanā mountain in his arms, protecting the cows.
I am his slave and I worship Nedumāl,
the tall god of cool Thirukudandai and Thiruvinnagaram
surrounded by the ocean rolling with waves.
Word by word (WBW) meaning
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2251. The places of our heroic lord,
skilled in shooting arrows and conquering his enemies,
are Thanjai Māmani koil, which is the hearts of his devotees,
divine Srirangam and Thiruthangā, the cool milky ocean,
Thirukkadalmallai praised by devotees,
Thirukkovalur and Thirukkudandai surrounded with walls.
Word by word (WBW) meaning
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thamar uLLam — devotees’ heart; thanjai — thanjai mAmaNik kOyil [a divine abode in thanjAvUr]; thalai arangam — (among all divine places) most special thiruvarangam; thaNkAl — thiruththaNkAl [a divine abode near present day sivakAsi]; thamar uLLum — what the followers have thought of (as everything for them); thaN poruppu — the cool thirumalai (thiruvEngadam); vElai — thiruppARkadal (milky ocean); thamar uLLum — places meditated upon by followers; mAmallai — thirukkadal mallai [mahAbalipuram]; kOval — thirukkOvalUr; madhiL kudandhai — kudandhai [kumbakONam] with divine fortified walls; E valla endhaikku idam enbar — [his followers] will say are the residences for chakravarthy thirumagan (SrI rAma) who is an expert at shooting arrows.
2278 எங்கள் பெருமான் * இமையோர் தலைமகன்! நீ * செங்கண் நெடு மால் திருமார்பா! ** - பொங்கு பட மூக்கின் ஆயிர வாய்ப் * பாம்பு அணைமேல் சேர்ந்தாய் * குடமூக்கில் கோயிலாக் கொண்டு -97
2278. You, lovely-eyed Nedumal, king of the gods in the sky,
abide, embracing Lakshmi on your chest,
in the temple of Kudamukku (Thirukkudandai)
resting on the ocean on thousand-mouthed Adishesa.
Word by word (WBW) meaning
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thirumArbA — Oh one who has periya pirAtti (SrI mahAlakshmi) on his chest!; sem kaN nedumAL — as the supreme being with reddish divine eyes; imaiyOr thalai magan — you are the lord of nithyasUris; engaL perumAn nI — you are our lord; kudamUkku il — having the kumbakOnam region; kOyilAyk koNdu — thinking of it in your divine mind as the temple; pongum pada mUkkin — having well spread out hoods and nose; Ayiram vAy — one with thousand mouths; pAmbu — AdhiSEshan (serpent mattress of emperumAn); aNai mEl — on top of that mattress; sErndhAy — you reclined and blessed us
2311 சேர்ந்ததிருமால் கடல்குடந்தைவேங்கடம் நேர்ந்தவென்சிந்தை நிறை விசும்பும் * - வாய்ந்த மறைபாடகமனந்தன் வண்டுழாய்க்கண்ணி * இறைபாடியாயவிவை.
2311 சேர்ந்த திருமால் * கடல் குடந்தை வேங்கடம் * நேர்ந்த என் சிந்தை நிறை விசும்பும் ** - வாய்ந்த மறை பாடகம் அனந்தன் * வண் துழாய்க் கண்ணி * இறை பாடி ஆய இவை -30
2311. Thirumāl adorned with a thulasi garland
and resting on Adisesha on the ocean
stays in Kudandai, in the milky ocean,
in Thiruvenkatam, in my pure mind, in the divine sky, in beautiful Pādagam,
in the Vedās, which talks about the Vaikuntam that's pleasant to my mind.
Word by word (WBW) meaning
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kadal — thiruppARkadal (milky ocean); kudandhai — thirukkudandhai (present day kumbakONam); vEngadam — thiruvEngadam; nErndha en sindhai — my suitable heart; niRai visumbum — the completely fulfilled SrIvaikuNtam; vAyndha maRai — fitting vEdham (sacred text); pAdagam — thiruppAdagam (divine abode in present day kAnchIpuram); ananthan — AdhiSEshan; Aya ivai — all these; vaN thuzhAyk kaNNi — one who is wearing the beautiful thuLasi garland; thirumAL sErndha — where SrIman nArAyaNa gives divine dharSan appropriately; iRai pAdi — capitals (places where he has taken residence)
2343 விண்ணகரம் வெஃகா * விரி திரை நீர் வேங்கடம் * மண் நகரம் மா மாட வேளுக்கை ** - மண்ணகத்த தென் குடந்தை * தேன் ஆர் திருவரங்கம் தென்கோட்டி * தன் குடங்கை நீர் ஏற்றான் தாழ்வு 62
2343. The lord who took three feet of land from Mahābali and measured the world
after receiving a promise from him with water poured on his hands
stays in Thiruvinnagaram, in Thiruvekka surrounded by ocean with rolling waves,
in Thiruvenkatam, in Mannakaram, in Thiruvelukkai filled with beautiful palaces,
in Thirukkudandai in the south,
in sweet Thiruvarangam surrounded with groves dripping with honey
and in southern Thirukkottiyur.
Word by word (WBW) meaning
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viNNagaram — thiruviNNagaram (a divine abode in kumbakONam); vehkA — thiruvehkA (a divine abode in kAnchIpuram); viri thirai nIr vEngadam — thirumalai where there is plenty of water resource with splashing waves; maNNagaram — only this is a city on earth; mA mAdam vELukkai — thiruvELukkai (a divine abode in kAnchIpuram) which has huge mansions; maN agaththa then kudandhai — the beautiful thirukkudandhai (kumbakONam) which is at the centre of earth; thEn Ar thiruvarangam — the divine thiruvarangam town which has flood of honey (inside the surrounding gardens); then kOtti — the divine thirukkOttiyUr on the southern side; than kudangai — in his palm; nIr ERRAn — emperumAn who took water (from mahAbali as symbolic of accepting alms); thAzhvu — are the places of residence where emperumAn stays with modesty
2417. The ancient Nedumāl
lovingly rests on the snake bed
in Kudandai, in Thiruvekka, in Thiruyevvul, Thirupper (Koiladi)
in Srirangam, in Thiruanbil and on the milky ocean.
If devotees embrace him, he will enter their hearts too.
Word by word (WBW) meaning
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ஆதி — மூல காரணனான; நெடுமால் — பெருமான்; அணைப்பார் — பக்தர்களின் உள்ளத்தில்; கருத்தன் ஆவான் — பிரவேசிப்பதற்காக; நாகத்து — அனந்தாழ்வானாகிற; அணை — படுக்கையின் மேல்; குடந்தை — திருக்குடந்தையிலும்; வெஃகா — திருவெஃகாவிலும்; திரு எவ்வுள் — திருவள்ளூரிலும்; நாகத்து — அனந்தாழ்வானாகிற; அணை — படுக்கையின் மேல்; அரங்கம் — திருவரங்கத்திலும்; பேர் — திருப்பேர் நகரிலும்; அன்பில் — அன்பில் என்னும் திருப்பதியிலும்; நாகத்து — அனந்தாழ்வானாகிற; அணை — படுக்கையின் மேல்; பாற்கடல் — பாற்கடலிலும்; கிடக்கும் — பள்ளி கொண்டிருக்கின்றான்
nAgaththu aNai — on top of the mattress of thiruvananthAzhwAn (AdhiSEshan); kudandhai — at thirukkudandhai (present day kumbakONam); vehkA — at thiruvekka (in kAnchIpuram); thiru evvuL — at thiruvevvuLUr (present day thiruvaLLUr); nAgaththaNai — on top of the mattress of thiruvananthAzhwAn; arangam — at thiruvarangam (SrIrangam); pEr — at thiruppEr (dhivyadhEsam kOviladi, near thiruchchi); anbil — at thiruvanbil (near thiruchchi); nAgaththu aNai — atop AdhiSEshan; pARkadal — at thiruppARkadal (milky ocean); Adhi nedumAl — sarvESvaran (lord of all) who is the cause for the worlds; kidakkum — is reclining; aNaippAr karuththan AvAn — in order to enter the hearts of followers
2672 ## ஒரு பேர் உந்தி இரு மலர்த் தவிசில் * ஒருமுறை அயனை ஈன்றனை * ஒரு முறை இரு சுடர் மீதினில் இயங்கா * மும் மதிள் இலங்கை இரு கால் வளைய * ஒரு சிலை ஒன்றிய ஈர் எயிற்று அழல் வாய் வாளியில்-5 அட்டனை * மூவடி நானிலம் வேண்டி * முப்புரி நூலொடு மான் உரி இலங்கு மார்வினின் * இரு பிறப்பு ஒரு மாண் ஆகி * ஒரு முறை ஈர் அடி மூவுலகு அளந்தனை * நால் திசை நடுங்க அம் சிறைப் பறவை-10 ஏறி * நால் வாய் மும் மதத்து இரு செவி ஒரு தனி வேழத்து அரந்தையை * ஒருநாள் இரு நீர் மடுவுள் தீர்த்தனை * முத் தீ நான்மறை ஐ வகை வேள்வி * அறு தொழில் அந்தணர் வணங்கும் தன்மையை * ஐம்புலன்-15 அகத்தினுள் செறித்து * நான்கு உடன் அடக்கி முக் குணத்து இரண்டு அவை அகற்றி * ஒன்றினில் ஒன்றி நின்று * ஆங்கு இரு பிறப்பு அறுப்போர் அறியும் தன்மையை * முக் கண் நால் தோள் ஐ வாய் அரவோடு * ஆறு பொதி சடையோன்-20 அறிவு அரும் தன்மைப் பெருமையுள் நின்றனை * ஏழ் உலகு எயிற்றினில் கொண்டனை * கூறிய அறு சுவைப் பயனும் ஆயினை * சுடர்விடும் ஐம் படை அங்கையுள் அமர்ந்தனை * சுந்தர நால் தோள் முந்நீர் வண்ண * நின் ஈர் அடி-25 ஒன்றிய மனத்தால் * ஒரு மதி முகத்து மங்கையர் இருவரும் மலர் அன * அங்கையின் முப்பொழுதும் வருட அறிதுயில் அமர்ந்தனை * நெறி முறை நால் வகை வருணமும் ஆயினை * மேதகும் ஐம் பெரும் பூதமும் நீயே- * 30 அறுபதம் முரலும் கூந்தல் காரணம் * ஏழ் விடை அடங்கச் செற்றனை * அறு வகைச் சமயமும் அறிவு அரு நிலையினை * ஐம்பால் ஓதியை ஆகத்து இருத்தினை * அறம் முதல் நான்கு அவை ஆய் மூர்த்தி மூன்று ஆய் * -35 இரு வகைப் பயன் ஆய் ஒன்று ஆய் விரிந்து நின்றனை * குன்றா மது மலர்ச் சோலை வண் கொடிப் படப்பை * வரு புனல் பொன்னி மா மணி அலைக்கும் * செந்நெல் ஒண் கழனித் திகழ் வனம் உடுத்த- * கற்போர் புரிசைக் 40 கனக மாளிகை * நிமிர் கொடி விசும்பில் இளம் பிறை துவக்கும் * செல்வம் மல்கு தென் திருக் குடந்தை * அந்தணர் மந்திர மொழியுடன் வணங்க * ஆடு அரவு அமளியில் அறிதுயில் அமர்ந்த பரம * நின் அடி இணை பணிவன் வரும் இடர் அகல மாற்றோ வினையே-45
"2672. You created Brahmā on a large lotus on your navel,
and you shot your fiery arrows and conquered and burned Lankā
surrounded with strong forts
around which even the sun and moon cannot move. "
"You took the form of a dwarf,
a Brahmin bachelor dressed in deerskin,
wore a shining string on your chest
and went to Mahābali’s sacrifice.
You asked the king for three feet of land
and measured all the three worlds and the sky
with your two feet. "
"Gajendra the elephant was caught by a crocodile
and you rode on Garudā with beautiful wings,
went to the deep pond with abundant water,
making all the directions shake,
and killed the crocodile
and saved the long-trunked Gajendra who dripped with ichor. "
"You are worshipped by Vediyars
who do five sacrifices with three fires,
recite the four Vedās and do six deeds.
Your good devotees controlling their five senses
and removing desires, pride and egoism from their minds,
are rid of the good and bad karmā that cause future births,
as they put their minds only on you.
You know the nature of those
who do not want to be born again. "
"You keep in your body the three-eyed Shivā
who has four arms, is adorned with a snake,
and has the Ganges flowing in his matted hair.
He knows your power and worships you
who swallowed all the seven worlds
and kept them in your stomach. "
"You are the six tastes-- sweet, bitter, sour, salty, astringent, pungent.
You carry six shining weapons in your hands,
have four arms and are colored like the dark ocean.
You rest on Adisesha on the ocean.
The Earth goddess and Lakshmi
who have beautiful moon-like faces
stay near your feet at all times of the day and caress them. "
"You are the four Varnas,
and the five elements–sky, fire, ocean, wind, and earth.
You fought and conquered the seven bulls
to marry Nappinnai whose hair swarms with six-legged bees
and lovely-haired Lakshmi stays on your chest.
All the six religions do not know who you are. "
"You are the four things–dharma, wealth, pleasure and Mokshā,
and the three gods Shivā, Brahmā and Vishnu,
and you, the giver of the results of good and bad karmā,
are the unique god of rich Thirukkudandai in the south
surrounded by flourishing vines
and groves where flowers always bloom dripping with honey.
The Kaveri river flows there with its abundant water,
bringing precious jewels and leaving them on its banks,
and good paddy flourishes there in beautiful fields.
You are the god of Thirukkudandai
where the flags on the golden places
fly in the sky and touch the young crescent moon
and Vediyars worship you reciting mantras.
O highest lord, you rest on Adisesha,
the snake bed on the ocean
and you know all things. I bow to your feet.
Remove the results of my karmā and my troubles. "
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
iru — (from the) big; thavisil — seat (also petals of the flower); undhi — (that is your) divine nAbhi (navel); malar — (which is like a lotus) flower; pEr — (that is having the) greatness (of); oru — having no equals,; oru muRai — at one time (during creation); InRanai — you created; ayanai — brahmA; iru sudar — moon and sun; mIdhinil iyangA — would not span above; ilangai — lankApuri; oru muRai — even once (due to fear); mum madhiL — (lankA) that is covered by three kinds of protection, by water, mountain, and forest,; attanai — (you) burned and destroyed (such lankA),; oru silai — (using your) unparalleled bow (sArngam); iru kAl vaLaiya — with its two ends curved,; vALiyin — using the arrows; onRiya Ir eyiRu — that are fit into the bow, and having 2 teeth; azhal vAi — and which have got the mouth that spits fire.; oru muRai — once upon a time; muppuri nUlodu — with pUNUl (yagyOpavItham) and; mAn uri — deer skin; ilangu mArvinil — adorned in your chest,; iru piRappu oru mAN Agi — as unparalleled Brahmin bachelor; vENdi — (you) begged for; mU adi — three steps of land; nAnilam — in this earth that has four kinds of areas,; aLandhanai — (and) you spanned; mU ulagu — the three worlds; Ir adi — with (your) two divine feet.; oru nAL — once upon a time; nAl thisai nadunga — (got an anger such that) people in all four directions were scared; am siRai paRavai ERi — (and you) got onto the garudan who has got beautiful feathers; iru nIr maduvuL — (and went to the shore of) the pond having deep waters; thIrththanai — and removed; arandhaiyai — the suffering of; nAl vAi — the one having a hanging mouth; mummadham — which lets out madha (intoxicated) water out of three places; iru sevi — and which has got two ears,; oru thani vEzhaththu — that is the unparalleled elephant gajEndhran who was alone.; andhaNar vaNangum thanmaiyai — (you are of the nature who is) prayed by the brAhmaNas using; muththI — three types of agni (fire), and; nAl maRai — four types of vEdhas, and; aivagai vELvi — five types of yagyas (rituals), and; aRu thozhil — six types of karmas.; aimpulan agaththinuL seRuththu — (without letting roam around onto other bad influences outside) they control the five senses to stay inside; nAngu udan adakki — eating, sleeping, fearing, enjoying other pleasures are the four things they nullify; mukkuNaththu — out of the three characteristics, sathvam, rajas, and thamas; agaRRi — they avoid; iraNdu avai — rajas and thamas; onRi ninRu — and stay involved; onRinil — only in sathva guNam;; Angu — by such a bhakthi yOgam; iru piRappu aRuppOr — upAsakars (worshipers/followers who use their own efforts) avoid two types of births,; aRiyum thanmaiyai — You are of such a nature that they can reach You (by their own efforts as the means).; mukkaN — (rudhran who is) having three eyes; nAl thOL — four shoulders; aivAi aravOdu — having the snake which has got five mouths; ARu podhi sadaiyOn — and having river gangA in the plaits of his hair; aRivu aru — cannot know you; thanmai — you are of that nature; perumaiyuL ninRanai — you are having such a greatness; eyiRRinil koNdanai — (by srI varaham) lifted into your trunk (dhantham); Ezhulagu — all the worlds; kURiya aRu suvaip payanum Ayinai — six types of tastes (mentioned in the sAsthras) is You who is all such tastes for me.; am kaiyuL — In your beautiful divine hands; amarndhanai — you hold; sudar vidum ai padai — the five weapons that are bright;; sundhara nAl thOL — having four beautiful shoulders; munnIr vaNNa — Oh emperumAn, having the beauty like an ocean.; oru madhi mugaththu mangaiyar iruvarum — the two pirAttis, srIdhEvi and bHUdhEvi (thirumadanthai, maNmadanthai) with unparalleled divine face like the moon,; onRiya manaththAl — (with their) mind immersed in; nin Ir adi — your two divine feet; muppozhudhum — (they) always; varuda — press/caress (your divine feet); malar ena am kaiyin — using their beautiful hands that can be said as flowers; aRi thuyil amarndhanai — while you are immersed in meditating sleep (yOga nidhrA).; nAl vagai varuNamum Ayinai — You control all four varNas (category of births); neRi muRai — who conduct themselves according to sAsthra; mE thagum ai perum pUthamum nIyE — You are the antharyAmi of all the five elements (bhUthams) into which AthmAs can enter into and get set into them.; aRupadham muralum kUndhal kAraNam — For nappinnai pirAtti to whose hair the bees (six legs) come buzzing (for enjoying the honey),; Ezh vidai — the seven bulls; adanga cheRRanai — (which you) crushed them together; aRu vagai chamayamum — Six type of other philosophies; aRivu aru — cannot know/understand; nilaiyinai — You; such is your nature;; aimpAl Odhiyai — pirAtti whose hair is identification of five ways of hair;; Agaththu iruththinai — have placed her in your divine chest.; aRam mudhal nAngu avai Ay — You are the one who grants the four goals aRam (dharma), poruL (things/wealth), inbam (pleasure), vIdu (srIvaikuNtam); mUrthy mUnRu Ay — as antharyAmi for the three mUrthys; iru vagai payan Ay — You are the one who creates happiness and sadness (based on karmAs); onRu Ai virindhu ninRanai — just the self (in the beginning), and then expanded as the whole world.; kunRA madhu — having unlimited honey; malar chOlai — (from the) groves full of flowers,; vaN kodi padappai — and with gardens having beautiful creepers,; ponni — with cAuvEry river; varu punal — always having proliferating water,; mA maNi — and the best gems; alaikkum — great in number thrown by its waves,; sennel oN kazhani — having fields that are beautified by rice of yellowish hue,; thigazh vanam uduththa — surrounded in all the four sides by wilderness / grove / forest,; kaRpOr purisai — town inhabited by the learned,; kanakam mALigai nimir kodi — flags fluttering upward from the golden palaces/mansions; visumbil — in the sky; thuvakkum — touching/caressing; iLa piRai — the young moon,; selvam malgu — (it is the) wealthy and; then thiru kudanthai — beautiful thiruk kudanthai,; Adu aravu amaLiyil — (where you are leaning) in the bed of Adhi sEshan with its open hood; aRi thuyil amarndha — and involved in doing yOga nidhrai (meditating sleep),; anthaNar — (that is suitable for) brAhmaNas; manthiram mozhiyudan vaNanga — to recite vEdha sukthas;; parama — hey paramEshwara!; nin adi iNai paNivan — am surrendering to your two divine feet; varum idar agala — for the removal of hurdles that may come in the way (of reaching You);; mARRu vinai — please remove those hurdles by your mercy.; kudanthai — In thirukkudanthai; sUzhum — that is surrounded; ponni — by kAvEri; thAmarai koNda thadam — and by the ponds having lotuses; thaN pU — full of cool/nice/pleasant flowers; malarndha — that have blossomed,; paLLi koNdAn — ArAvamudhAzhvAr is lying down; padam koNda pAmbu aNai — in the bed that is thiruvananthAzhwAn (Adhi sEshan) who has opened his hood,; vidam koNda — who is having venom; veN pal — and white teeth,; karum thuththi — dark dots (in the hood); sem kaN — and reddish eyes,; thazhal umizh vAi — and with mouth spitting fire;; thiru pAdhangaLE — (such ArAvamudhAzhvAr’s) beautiful divine feet (only); enRum iNangik kidappana — is always felt in; nenjaththu — (thirumangai AzhwAr’s) heart; idam koNda — (heart that is) wide and deep
2706 ## கார் ஆர் திருமேனி காணும் அளவும் போய் * சீர் ஆர் திருவேங்கடமே திருக்கோவலூரே * மதிள் கச்சி ஊரகமே பேரகமே * பேரா மருது இறுத்தான் வெள்றையே வெஃகாவே * பேர் ஆலி தண்கால் நறையூர் திருப்புலியூர் * ஆராமம் சூழ்ந்த அரங்கம் * கணமங்கை-34
2706. “I have decided to go to temples to see the dark one.
I will go to beautiful Thiruvenkatam, Thirukkovalur,
strong-walled Kachi, Thiruvuragam, Thirupperagam (Koiladi),
Vellarai, temple of the god
who walked through the large marudam trees
and destroyed the Asurans,
Thiruvekka, Thiruvāli, Thiruthangāl,
Thirunaraiyur surrounded with water, Thirupuliyur,
Srirangam surrounded with groves,
Thirukkannamangai, beautiful jewel-like Thirukkannanur,
Thiruvinnagaram, famous Thirukkannapuram,
Thiruthancherai, Thiruvazhundur,
Thirukkudandai, Thirukkadigai, Thirukkadalmallai,
Thiruvidaventhai, Thiruneermalai,
the famous Thirumālirunjolai, Thirumogur,
Thiruvadari (Badrinath) praised by all,
northern Madhura and all other places of the god
without missing any.
I prattle on saying the thousand names
of the famous, lotus-eyed god
adorned with thulasi garlands dripping with honey
who broke the tusk of the elephant
and saved Gajendra from the crocodile,
Even if the villagers say nasty things about me
I will surely continue to write letters, made of palm leaves. 34 - 40
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2772. “He, the beloved of the goddess with a lighting-like waist,
fights in the war like a bull.
He stays on the golden mountain of Thiruvinnagar
and he is the god of the flourishing Kudandai
where the Ponni river brings jewel and leaves them on its banks.
Majestic as a red coral hill,
he is the god of Thirukkkurungudi in the Pandiyan country.
He is the generous god of Thiruthancherai. (62)
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thAmarai mEl min idaiyAL nAyaganai — the consort of pirAtti who was born on a lotus and who has a waist similar to lightning.; viNNagaruL ponmalaiyai — one who is shining like a golden mountain at thiruviNNagar.; ponni maNi kozhikkum pUngudandhai pOrvidaiyai — one who is reclining like a bull which has got tired after waging a war, at thirukkudandhai, where the river kAviri brings precious gems; then nan kuRungudiyuL sembavaLam kunRinai — one who is shining like a reddish coral like mountain at thirukkuRungudi which is a distinguished divine abode in the southern direction; thaN sERai manniya vaLLalai — the supremely generous entity who has fittingly taken residence in the cool thiruchchERai.
Oh, inexhaustible Nectar, Your captivating form mesmerizes me and melts my being. In Tirukkuṭantai, the lush land with its invigorating climate, abundant paddy fields, and ample water, I have beheld You reclining, my Lord, surpassing all sweetness.
Explanatory Notes
(i) This decad which opens by addressing the Lord as ‘non-satiate Nectar’, has always had a special fascination for the great Ācāryas of yore. The Supreme Lord is an inexhaustible fountain of bliss and it was but meet that Nammāḻvār addressed the Lord at Tirukkuṭantai as above. All the same, this appellation sounded unique unto one Lōkaśāraṅga mahāmuni who lived in North + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
amudhE — being eternally enjoyable; adiyEn — my (me who were captivated by such enjoyability); udalam — body; ninpAl — towards you; anbAyE — having love as the mood/form; nIrAy — losing firmness to become watery; alaindhu — agitated (and not being steady); karaiya — to dissolve; urukkuginRa — making it melt; nedumAlE — Oh one who is having infinitely enjoyable greatness!; sIr — by weight; Ar — abundance; sennel — paddy crops; kavari vIsum — appearing like fans swaying; sezhu — rich; nIr — having water; thirukkudandhai — in thirukkudandhai; Er — beauty; Ar — abundance; kOlam — decoration; thigazha — shining; kidandhAy — resting;; kaNdEn — enjoyed by seeing with my own eyes.; emmAnE — being my lord (to have my activities at your disposal); en — for me to acquire sathva guNam (goodness)
You, the faultless One, made me Your servant, oh, delightful Lord, assuming any form as You wish. In Tirukkuṭantai, large red lotus flowers bloom everywhere, yet You lie with Your lotus eyes closed. How can I bear this?
Explanatory Notes
The Āzhvār sees the red lotus flowers in full bloom in the ponds of Tirukkuṭantai. But the lotus-eyed Lord doesn’t open His eyes yet and greet the Āzhvār with sweet glances. This is more than the Āzhvār can bear. The Saint would expect quite a lot of favours from the Lord besides those already heaped on him. Although the Lord, in His iconic Form, does not, as a rule, open + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
veLLai — very pure; mUrththi — having a form; ennai — to ensure that I don-t lose my existence; ALvAnE — one who lets me enjoy him; e — in all species (such as dhEva (celestial), manushya (human), thiryak (animal) and sthAvara (plant), for the sake of his devotees); mA — great; uruvum — incarnations; vENdum ARRAl — out of desire; AvAy — one who assumes; ezhil — with the beauty in those forms, capturing the hearts as said in -pumsAm dhrushti chiththApahAriNAm-; ERE — appears majestic; sem — reddish; mA — big; kamalam — lotus flowers; sezhu — abundance; nIrmisai — on the water; kaN — everywhere; malarum — blossoming; thirukkudandhai — in thirukkudandhai; a — that; mA — distinguished; malar — lotus flower like; kaN — divine eyes; vaLargiNrAnE — oh one who is resting [with your closed eyes]!; nAn — I; en — what; seygEn — shall I do?; nAn — I (who have no control over my doership); en — what activity
3312 என் நான் செய்கேன்? * யாரே களைகண்? * என்னை என் செய்கின்றாய்? * உன்னால் அல்லால் யாவராலும் * ஒன்றும் குறை வேண்டேன் ** கன் ஆர் மதிள் சூழ் குடந்தைக் கிடந்தாய் * அடியேன் அரு வாழ்நாள் * செல் நாள் எந் நாள்? அந் நாள் * உன தாள் பிடித்தே செலக்காணே (3)
Oh, Lord, who rests in Kuṭantai, surrounded by skillfully crafted walls, what can I do and who shall be my protector? What plans do You have for me? I desire nothing but to cling to Your feet for as long as I live.
Explanatory Notes
Finding the Lord unmoved by his ardent entreaties, the Āzhvār apprehends that the Lord expects him to fall back on other means and, therefore, puts the Lord the triple questions spelt out in lines 2 and 3 of this stanza. In essence, the Āzhvār asks the Lord whether He expects him to fend for himself or run after some one else seeking protection, or He would do the job + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
seygEn — shall do;; kaLaikaN — protector; yAr — who?; ennai — me (who am incapable); en seyginRAy — what are you planning to do? (are you planning to engage me in difficult upAyams (means)? or are you considering to accept responsibility for me?); unnAl allAl — other than you (who are protector of all, apt and capable); yAvarAlum — anyone else (who is not a protector, inapt and incapable); onRu — anything; kuRaiyum — desire; vENdEn — I will not pray;; kan — firmness; Ar — abundant; madhiL — fort; sUzh — surrounded; kudandhai — in thirukkudandhai; kidandhAy — Oh one who is mercifully resting!; adiyEn — I who am your servitor; aru — AthmA; vAzh — uplifting; nAL — time; sel — happening; nAL — day; e — how many; nAL — days; annAL — those days; una — your; thAL — divine feet; pidiththE — holding on; sela — to be; kAN — kindly see to it.; sela — to go further; kANgiRpAr — those who have the ability to see
3313 செலக் காண்கிற்பார் காணும் அளவும் * செல்லும் கீர்த்தியாய் * உலப்பு இலானே எல்லா உலகும் உடைய * ஒரு மூர்த்தி ** நலத்தால் மிக்கார் குடந்தைக் கிடந்தாய் * உன்னைக் காண்பான் நான் அலப்பு ஆய் * ஆகாசத்தை நோக்கி அழுவன் தொழுவனே * (4)
You, unmatched Lord of all realms, possess auspicious qualities that reach beyond sight and comprehension. To gaze upon You lying in Kuṭantai, where devout souls reside, I raise my eyes to the heavens, shedding tears, and bowing in reverence.
Explanatory Notes
The Āzhvār does not seek out the Lord in spiritual world or in the Milky-ocean but the One in nearby Tirukkuṭantai. Seeing the Lord connotes not merely seeing His Form, as others do, but conversing with and embracing Him. The Āzhvār is gazing at the sky, hoping that the Lord would drop down, from above, as He did, to rescue Gajendra, the elephant in distress. The Āzhvār weeps like a child and worships like elders.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kANum aLavum — as far as they can see; sellum — having greatness of going beyond the reach; kIrththiyAy — one who is having qualities, wealth etc; ulappu — end; ilAnE — one without having; ellA ulagum — all of the world; udaiya — having at his service; oru — distinguished; mUrththi — having a form, which is the goal; nalaththAr mikkAr — of those who have great love towards you; kudandhai — in thirukkudandhai; kidandhAy — Oh one who is resting (for their enjoyment)!; unnai — you (who is greater than all, yet easily accessible for all); nAn — I (who am very determined); kANbAn — to see and enjoy as desired; alappAy — grieved; AkAsaththai — the sky (from where you can descend); nOkki — looking at; azhuvan — crying out like those who have great devotion; thozhuvan — worshipping you (like those who have surrendered to you).; azhuvan — (due to being bewildered) cry; thozhuvan — (due to having clarity) worship
My Lord, with red lotus-eyes, you rest in Kuṭantai, lush and fertile. I cry, worship, sing, dance, and talk shyly, burdened by heavy sins. I search for You in all directions, longing to reach Your feet. Please orchestrate the means for me to attain You.
Explanatory Notes
(i) The Āzhvār says that he has tried all methods at his disposal to induce the Lord’s response, but in vain. The young ones cry out their needs and get them while the knowledgeable elders achieve their purpose through worship; the Āzhvār has tried both these methods. It is now up to the Lord to take him on to His feet.
(ii) The sins, referred to here, connote the Āzhvār’s God-love remaining unreciprocated by the Lord.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
Adi — dance; kANban — see; pAdi — (being overwhelmed with [emperumAn-s] qualities) sing; alaRRuvan — (due to grief) blabber; thazhu — embracing me; val vinaiyAl — this powerful sin of love; pakkam — directions (from where he can arrive); nOkki — look; nANi — feeling ashamed (due to not retaining the true nature [having done all of these] and not attaining the desire [of emperumAn-s arrival]); kavizhndhiruppan — hang my head down;; sezhu — abundant; oN — attractive; pazhanam — having water rich fields; kudandhai — in thirukkudandhai; kidandhAy — resting there (for the sake of your devotees); sem — reddish; thAmarai — lotus flower like; kaNNA — oh one who is having divine eyes!; thozhuvanEnai — (due to lacking any other refuge) I who am very needy [of your protection]; un — (you who are apt) your; thAL — (enjoyable) divine feet; sErum vagai — to reach; (nIyE) sUzh kaNdAy — find out the appropriate means.; vAzh — due to enriched living (of experiencing bhagavAn); thol — natural
In Kuṭantai, renowned since ancient times, oh Chief of Nithyasuris, you are like the sweet melody from a lyre, delightful as nectar, the ultimate destination of all knowledge, majestic like a lion and a bull combined. Though I am aware of this, I find myself buried in worldly concerns. How long can I remain separated from You? I implore You to remove my ancient sins and graciously welcome me into your divine abode.
Explanatory Notes
The Lord is unto the Āzhvār, the sum total of all things delicious, and he prays that the Lord should cut out the sins of one so deeply absorbed in Him, even as He did in the case of the chaste ones worshipping Him in Tirukkuṭantai. The ultimate aim of knowledge is to secure happiness and; the Lord is happiness itself.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pugazhAr — of those who are having glories; kudandhai — in thirukkudandhai; kidandhAy — mercifully resting (to be enjoyed by them); vAnOr — for nithyasUris; kOmAnE — being the controller (and enjoyed by them); yAzhin — the musical instrument yAzh (an ancient string instrument, which is unlike the throat which may not function well at times); isaiyE — like the tune (enjoyable to the ears); amudhE — like the eternally enjoyable nectar, one who is enjoyable to the tongue through sthuthis (praising songs) etc.; aRivin payanE — being enjoyable to the mind, since you are the result of knowledge; ariyERE — like the best among the lions, one who is great and hence cannot be comprehended; (nAn) un — (I) your; adi — divine feet; sErum — to reach and exist exclusively for you; Uzh — ancient aspect; kaNdirundhE — having seen; thUrA — difficult to fill; kuzhi — the pit of inappropriate desires; thUrththu — dug (through inappropriate pleasures); enai — how many; nAL — days; aganRu — being separate; iruppan — can I exist; en — my; thol vinaiyai — ancient sins; aRuththu — sever; unnadi sErumpadi — to reach your divine feet which is apt for my true nature; sUzhkaNdAy — mercifully do it.; ariyERE — one who is appearing majestic due to his uncontrollable independence; am — attractive
3316 அரிஏறே என் அம் பொன் சுடரே * செங்கண் கரு முகிலே! * எரி ஏய் பவளக் குன்றே! * நால் தோள் எந்தாய் உனது அருளே ** பிரியா அடிமை என்னைக் கொண்டாய் * குடந்தைத் திருமாலே * தரியேன் இனி உன் சரணம் தந்து * என் சன்மம் களையாயே (7)
Oh, my Lord with broad shoulders, resembling a radiant coral mountain, adorned with a golden beam, and possessing captivating red eyes, like a majestic blue mountain. By Your grace, You have welcomed me into Your service. Oh, revered Sire, residing in Kuṭantai, I can no longer bear to be apart from You. I beseech You to sever this mortal frame and bless me with the proximity of Your divine feet.
Explanatory Notes
The Āzhvār‘s complaint is that, even after having induced in him God-love of such a high order, the Lord has kept him in this material body, instead of lifting him up to His feet. In nearby Kuṭantai, the Lord and His Divine Consort are gracing the votaries, enlisting them in Divine Service. Is it not odd that the Āzhvār should languish like a child, dying of hunger, right + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pon — like gold; sudar — radiance in his form; en — one who let me enjoy; sem — reddish; kaN — having divine eyes; karu mugilE — having dark cloud like form which is the abode for previously explained radiance; eriyE — reddish like fire; pavaLak kunRE — having a tall firm form like that of a pearl mountain; nAl thOL — manifesting four shoulders along with that form; endhAy — being my lord who accepted me as his servant; unadhu — your; aruL — mercy; piriyA — to never separate; adimai — services through speech etc; (ennai) koNdAy — accepted (me), and as the recipient of such service; kudandhai — in thirukkudandhai; thirumAlE — oh one who appeared along with lakshmI!; ini — after (you being the benefactor along with pirAtti); thariyEn — will not remain relaxed.; un — your; saraNam — charaNam, the divine feet; thandhu — bestow; en — my; sanmam — connection with this body; kaLaivAy — eliminate with the traces.; thunbam — sorrow (of not enjoying you); kaLaivAy — eliminate
My marvelous Lord, resting in Kuṭantai, as my weary body reaches its end, bless me to remain steadfast at Your feet, oh wielder of the lovely discus with its curved mouth! Let me not loosen my grip on Your feet; whether or not You alleviate my sorrows, there is no refuge for me other than You.
Explanatory Notes
(i) The ‘Prapanna’, pursuing the path of loving surrender to the Lord’s spontaneous grace, has to invoke the Lord’s grace as the sole saviour, for deliverance from all ills and evils; he shall not knock at any door other than His, whatever be the provocation. Whether the Lord fulfils His part of the obligation or not. the Āzhvār will not budge from his avowed stand.
(ii) + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kaLiyAdhozhivAy — not eliminate; kaLaikaN — eliminator of sorrows; maRRu — any other; ilEn — not having;; vaLai — round; vAy — having mouth; nEmi — divine chakra; padaiyAy — one who is having as weapon; kudandhai — in thirukkudandhai; kidandha — mercifully resting; mAmAyA — oh one who is very amazingly beautiful!; udalam — body; thaLarA — weakened; enadhu — my; Avi — prANa (life); sarindhu — becomes shaken; pOm pOdhu — the final stage of leaving the body arrives; iLaiyAdhu — without losing the mental strength; una — your; thAL — divine feet; orunga — in a singular manner (as upAyam (means) and upEyam (goal)); pidiththu — holding on; pOdha — to conduct; nIyE — you only; isai — allow.; ennai — me (who have turned away from you since time immemorial); isaiviththu — to accept (my true nature of being your servitor)
3318 இசைவித்து என்னை உன் தாள் இணைக்கீழ் * இருத்தும் அம்மானே * அசைவு இல் அமரர் தலைவர் தலைவா * ஆதிப் பெரு மூர்த்தி ** திசை வில் வீசும் செழு மா மணிகள் சேரும் * திருக்குடந்தை * அசைவு இல் உலகம் பரவக் கிடந்தாய் * காண வாராயே (9)
Oh, Supreme Chief of the eternal Nithyasuris in SriVaikuntam! Oh, primordial Lord, I wandered far from Your presence, but You, as my Father, instilled in me the longing for Your divine feet. You abide incessantly in Tirukkuṭantai, where precious gems gather, and You are revered by the entire world. Please descend, my Lord, so that I may behold You.
Explanatory Notes
(i) It is all due to the Lord’s grace and age-long effort that the straying individual is brought round and made to submit to the Lord’s protection, giving up all notions of self-ownership and self-protection. Having generated in the Āzhvār God-love of such great magnitude, the Lord should naturally follow it up by obliging Him with His presence. Having seen the Lord in + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
un — your; thAL iNaik kIzh — at divine feet, with the knowledge of them being both the means and the goal; iruththum — placing (me to exist exclusively for you); ammAnE — being the lord; asaivu — disturbance; il — not having; amarar — nithyasUris [eternal residents of paramapadham]; thalaivar — leaders such as anantha [AdhiSEshan] , garuda, vishvaksEna et al; thalaivA — being the leader; Adhi — being the cause for everything; peru — greater than all; mUrththi — having a form; thisai — in all directions; vil — radiance; vIsum — spreading; sezhu — attractive; mA — most expensive; maNigaL — precious gems; sErum — reaching; thirukkudandhai — in thirukkudandhai; asaivu — shakiness due to doubt of difficulty [in attaining him]; il — being removed; ulagam — world; parava — to praise; kidandhAy — oh one who is mercifully resting; kANa — to see (your beauty in walking posture); vArAy — should come.; vArA — instead of walking towards us with your beautiful form to be seen by the eyes and enjoyed; aruvAy — without a [physical] form
My wondrous Lord, Your celestial form resides formless in my mind, sweetening it, but Your irresistible and insatiable form, You refuse to reveal to me; sins beyond remedy, You have destroyed, binding me as Your vassal. Oh Lord, reigning over Tirukkuṭantai, should I still suffer even as Your loyal servant?
Explanatory Notes
(i) The Āzhvār who was fondly hoping to enjoy the resplendent form of the Lord enshrined at Tirukkuṭantai, feels frustrated, as the Lord didn’t come up to him and reveal His alluring Form, insatiable. The Āzhvār, therefore, asks the Lord whether He intends that he should knock at many more pilgrim centres.
(ii) When the Āzhvār addressed the Lord as ‘Insatiable Nectar’, it is not a mere vocal exercise; it goes right to the interior of his heart and sweetens it.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
varum — appearing inside me; en mAyA — revealing your amazing qualities; mAyA — free from decay and destruction; mUrththiyAy — having eternal auspicious form; ArA — unsatiated even after enjoying; amudhAy — being enjoyable like nectar; adiyEn — me who am your servitor, my; Avi — the abode of my soul; agam — inside the heart; thiththippAy — one who triggers great taste; thIrA — inexhaustible; vinaigaL — sins; thIra — to destroy; ennai — me; ANdAy — who accepted my service by speech; thirukkudandhai — thirukkudandhai; UrAy — one who is having it as your distinguished abode and being present there; unakku — for you (who has such saulabhyam (easy accessibility) and saundharyam (beauty)); AL pattum — though being your servant; adiyEn — I who am existing exclusively for you and have no other refuge; innam — still, in future; uzhalvEnO — should I suffer with no interaction with you as desired?; uzhalai — resembling collection of wooden bars; enbu — having bones
Those who deeply understand these ten songs, among the thousand melodious verses crafted by Kurukur Catakopan, who sought refuge at the feet of the Lord who sucked the life out of the demoness Putana's breast, will be adored by the doe-eyed maidens as their beloved ones.
Explanatory Notes
This end-stanza reveals that those who learn this decad throughly, will unto the Lord’s devotees be as dear as the erotic lovers are unto their suitors. The doe-eyed damsels, obviously, refer to the Apsarās in spiritual world, beyond the mischief of sensuality. The Āzhvār’s intention could only be as explained above, as he is not the one to hark back to the domain of sensual + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pEychchi — demoniac lady; mulaiyUdu — through her bosom; avaLai — her; uyir uNdAn — krishNa sucked her life and eliminated the enemy/hurdle, his; avai — those which were revealed to AzhwAr as means; kazhalgaLE — divine feet only; saraNAga — means to fulfil the desire; koNda — considered; kurugUr — leader of AzhwArthirunagari; satakOpan — nammAzhwAr; kuzhalil — more than the flute which is the source for the sound and tune; maliya — having more sweetness; sonna — mercifully spoken; Or — distinguished; AyiraththuL — among the thousand pAsurams; ip paththum — this decad; mazhalai — their childishness, ignorance; thIra — to be rid of; vallAr — those who can recite with the same emotion as AzhwAr; mAnEy — like a deer; nOkkiyarkku — those having eyes, i.e., divine celestial damsels who have beautiful moon like face; kAmar — will be cared by, while doing brahmAlankAram [when the liberated soul reaches paramapadham, many beautiful divine damsels will decorate the liberated soul before bringing that soul to bhagavAn]. This is also explained as- just as damsels would desire for their beloved, such devotees who recite this decad will be desired by SrIvaishNavas.; mAn — deer-s eyes; Ey — matching
My dear companions, to whom else shall I confide my sorrows when the magnificent Lord, surpassing even the Celestials in prowess, the Great One of astounding grandeur, resides in Tirukkuṭantai amidst beautiful gardens and fertile fields? He, who captured my fair complexion, yet refuses to grace me with the fragrant tuḷaci garland.
Explanatory Notes
(i) The mates would appear to have been prodding the Nāyakī, saying that the Lord is indeed dear to attain and not the easily accessible one, as she was making out. The Nāyakī, however, effectively silences them by pointing out that it matters not whether He is near or far, seeing that He has kept her mind solely fixed on Him. And, in this state of mind, the Nāyakī sees + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
am — unlimited; sOdhi — his radiance; en — my; sol aLavu — within my speech; imaiyOr thamakkum — for (greatly knowledgeable) brahmA et al; ellai ilAdhana — endless; kUzhppu — doubt; seyyum — cause; a — that; thiRam — greatness; niRka — be;; valli — flower bearing creeper; vaLam — beautiful; vayal — fields; sUzh — surrounded; kudandhai — in thirukkudandhai; mA — great; malar — lotus like; kaN — divine eyes; vaLarginRa — mercifully resting; mAl — having great affection towards devotees; em — my; mAmai — complexion; koNdAn — captured; alli — flower garland-s; malar — blossom; thaN thuzhAyum — thuLasi garland too; thArAn — not giving;; ini — now (after being tormented by him); Arkku — for whom; pUsalidugO — will call out;; solleer — Please tell!; mAl — one who is affectionate towards his devotees; ari — having the nature of taking their sins away
3877 மடந்தையர் வாழ்த்தலும் * மருதரும் வசுக்களும் * தொடர்ந்து எங்கும் * தோத்திரம் சொல்லினர் ** தொடுகடல் கிடந்த எம் கேசவன் * கிளர் ஒளி மணிமுடி * குடந்தை எம் கோவலன் * குடி அடியார்க்கே (7)
When the ladies sang the glory of these great marchers who have faithfully served Kēcavaṉ, our Lord, across generations, and who now rest in Kuṭantai adorned with a gleaming gem-set crown, the ‘Marutars’ and ‘Vacus’ extolled their greatness. They continued to follow them as far as they were able, acknowledging their devotion and reverence towards Mātavaṉ.
Explanatory Notes
(i) Not satisfied with what they did, in their respective areas, unto the distinguished marchers to spiritual world, the ‘Maruth Gaṇas’ and ‘Aṣṭa Vasus’ went beyond their territorial limits, as far as they could, singing all the time the glory of these great souls on their upward journey. As a matter of fact, even these Devas, reputed for their rapid movements with immense + Read more
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)