This sacred site is extensively described in the Varaha Purana, Brahmanda Purana, and Agni Purana. The Varaha Purana, under the title "Rishabathri Mahatmiyam," elaborates on this place. "Rishabham" means bull, and since the surrounding hills resemble a cow while this particular hill stands alone like a bull, it
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வரலாறு:
இத்தலத்தைப் பற்றி வராக புராணம், பிரம்மாண்ட புராணம் ஆக்னேய புராணம் போன்றன விவரித்துக் கூறுகின்றது. வராக புராணத்தில் ரிஷபாத்திரி மகாத்மியும் என்னும் தலைப்பில் இத்தலம் பற்றி பரக்கப் பேசப்பட்டுள்ளது. ரிஷபம் என்றால் காளை. இந்தமலையினைச் சுற்றியுள்ள மலைகள் யாவும் பசுவினைப் + Read more
71 உன்னையும் ஒக்கலையில் கொண்டு தம் இல் மருவி * உன்னொடு தங்கள் கருத்து ஆயின செய்து வரும் * கன்னியரும் மகிழ கண்டவர் கண்குளிர * கற்றவர் தெற்றிவர பெற்ற எனக்கு அருளி ** மன்னு குறுங்குடியாய் வெள்ளறையாய் மதில் சூழ் சோலைமலைக்கு அரசே கண்ணபுரத்து அமுதே * என் அவலம் களைவாய் ஆடுக செங்கீரை * ஏழ் உலகும் உடையாய் ஆடுக ஆடுகவே (8)
71. The cowherd women carry you on their waists, take you to their homes, play with you as they please and lovingly care for you. When the young girls see you, they become happy, and if learned people praise you, you give them your grace. You are the One giving me your grace and removing my sorrows. You stay in the eternal Thirukkurungudi, Thiruvellarai and Thirumālirunjolai surrounded with forts and You are the nectar that stays in Kannapuram. O dear one, shake your head and crawl. You are the lord of all the seven worlds. Crawl, crawl.
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258 சுற்றி நின்று ஆயர் தழைகள் இடச் * சுருள்பங்கி நேத்திரத்தால் அணிந்து * பற்றி நின்று ஆயர் கடைத்தலையே * பாடவும் ஆடக் கண்டேன் ** அன்றிப் பின் மற்று ஒருவர்க்கு என்னைப் பேசலொட்டேன் * மாலிருஞ்சோலை எம் மாயற்கு அல்லால் * கொற்றவனுக்கு இவள் ஆம் என்று எண்ணிக் * கொடுமின்கள் கொடீராகில் கோழம்பமே (5)
258. I saw the cowherds carrying umbrellas
made of peacock feathers standing around Kannan whose
curly hair is bedecked with beautiful peacock feathers.
They sang and danced in front of their doorsteps.
I don’t want you to give me in marriage to anyone
except Māyan, the lord of Thirumālirunjolai.
You should realize that I belong only to the victorious one
and give me in marriage to him.
If you don’t, it will plunge me into sorrow.
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338 ## அலம்பா வெருட்டாக் * கொன்று திரியும் அரக்கரை * குலம் பாழ் படுத்துக் * குலவிளக்காய் நின்ற கோன் மலை ** சிலம்பு ஆர்க்க வந்து * தெய்வ மகளிர்கள் ஆடும் சீர் * சிலம்பாறு பாயும் * தென் திருமாலிருஞ் சோலையே (1)
338. The mountain of him, the king,
the light of the family of the cowherds
who destroyed the clan of the Rakshasās
when they wandered about and scared and afflicted people,
is the southern Thirumālirunjolai
where divine Apsarases come
and wander as their anklets jingle
and where the river Silambāru flows.
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339 வல்லாளன் தோளும் * வாள் அரக்கன் முடியும் * தங்கை பொல்லாத மூக்கும் * போக்குவித்தான் பொருந்தும் மலை ** எல்லா இடத்திலும் * எங்கும் பரந்து பல்லாண்டு ஒலி * செல்லா நிற்கும் சீர்த் * தென் திருமாலிருஞ் சோலையே (2)
339. The mountain of the divine god
who cut off the thousand arms of his strong enemy Bānasuran,
the ten heads of Rāvanan who carried a strong sword,
and his sister Surpanakha’s nose
is the lovely southern Thirumālirunjolai,
whose fame is spread in all places
and has remained and will remain for many ages.
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340. The golden mountain of the glorious lord
who leads the noble, the great and the evil on the right paths
is cool Thirumālirunjolai that will change the lives
of the devotees who go there always
and worship him.
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341 ஆனாயர் கூடி * அமைத்த விழவை * அமரர்தம் கோனார்க்கு ஒழியக் * கோவர்த்தனத்துச் செய்தான் மலை ** வான் நாட்டினின்று * மாமலர்க் கற்பகத் தொத்து இழி * தேன் ஆறு பாயும் * தென் திருமாலிருஞ் சோலையே (4)
341. The mountain of the god
who carried Govardhanā mountain (Madhura)
to save the cows and the family of the cowherds
when Indra, the king of the gods,
tried to destroy their festival with a storm
is the southern Thirumālirunjolai
where a river of honey flows
just like the river that flows in the Karpaga garden
blooming with lovely flowers.
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342 ஒரு வாரணம் * பணி கொண்டவன் பொய்கையில் * கஞ்சன்தன் ஒரு வாரணம் * உயிர் உண்டவன் சென்று உறையும் மலை ** கரு வாரணம் * தன் பிடி துறந்து ஓடக் * கடல்வண்ணன் திருவாணை கூறத் திரியும் * தண் மாலிருஞ் சோலையே (5)
342. The mountain of the lord
who saved Gajendra when a crocodile caught him in a pond,
and destroyed Kamsan, strong as an elephant,
is fertile Thirumālirunjolai
where the strong male elephant searched for his mate
that was angry and had left him, and when he could not find her,
he promised on the dark ocean-colored god
that he would behave when she returned.
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343. The mountain of the clever god with lovely arms
smeared with sandal paste
who killed the wrestlers sent by his uncle Kamsan to oppose him
is southern Thirumālirunjolai
where the gods and the good sages worship him,
saying that he is their refuge.
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344 மன்னர் மறுக * மைத்துனன்மார்க்கு ஒரு தேரின்மேல் * முன் அங்கு நின்று * மோழை எழுவித்தவன் மலை ** கொல் நவில் கூர்வேல் கோன் * நெடுமாறன் தென்கூடல் கோன் * தென்னன் கொண்டாடும் * தென் திருமாலிருஞ் சோலையே (7)
344. The mountain of the lord
who gave water to the horses and caused a flood
and drove the chariot in the battle for his brothers-in-law
to help them conquer the Kauravās
is southern Thirumālirunjolai,
praised by the Pandiyan king Nedumaran
with a sharp spear and bent bow
of Kudal city in the south.
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345. The golden mountain of the precious god
who if enemy kings do not approach him, destroys their countries
and makes them walk on small paths in cruel forests
is southern Thirumālirunjolai
where at dawn thousands of bees
with six legs and stripes on their bodies
sing his thousand names.
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346. The mountain of the dear one
where Bhudams offer copious food with red blood
and give sacrifices in the evening and worship the god
is southern Thirumālirunjolai
where the velvet mites
whose bodies are red like the sweet lips of our god
fly around in groves where honey drips,
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347. The mountain of the faultless god
who stays in majesty
surrounded by his many beautiful queens
shining in all the eight directions
is southern Thirumālirunjolai
where village cows play with their bulls
and in the evening go back
and think of the happiness that they enjoyed together.
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348. Vishnuchithan of Villiputhur,
always the devotee of the dark ocean-colored god,
composed pāsurams about the beautiful Thirumālirunjolai hills
surrounded with fields and groves.
Those who recite his pāsurams and worship the god
will reach Kannan’s ankleted feet.
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349 ## உருப்பிணி நங்கைதன்னை மீட்பான் * தொடர்ந்து ஓடிச் சென்ற * உருப்பனை ஓட்டிக் கொண்டிட்டு * உறைத்திட்ட உறைப்பன் மலை ** பொருப்பிடைக் கொன்றை நின்று * முறி ஆழியும் காசும் கொண்டு * விருப்பொடு பொன் வழங்கும் * வியன் மாலிருஞ் சோலையதே (1)
349. This mountain(Thirumāliruncholai) is the abode of Lord
Krishna, who defeated Rukman, who came chasing the Lord to
take his sister back.
Here laburnum trees shower golden flowers that look like
golden coins and rings given wholeheartedly.
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350. Thirumālirunjolai is the mountain of the sapphire-colored
lord who killed Kamsan, Kālingan,
the elephant Kuvalayāpeedam, the marudu trees
and the seven bulls when he grew up.
Here poisonous snakes spread their red fangs to hide the cool
beautiful moon, thinking that it can be swallowed.
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351. Thirumāliruncholai is the mountain of the dark
ocean-colored god who killed Narakasura with his craftiness
and married the maidens who were held captives.
This Thirumālirunjolai is surrounded by beautiful groves
where the flowers of blooming punnai, cherundi,
punavengai and kongu trees look like golden garlands.
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352 மாவலி தன்னுடைய * மகன் வாணன் மகள் இருந்த * காவலைக் கட்டழித்த * தனிக் காளை கருதும் மலை ** கோவலர் கோவிந்தனைக் * குற மாதர்கள் பண் குறிஞ்சிப் * பா ஒலி பாடி நடம் பயில் * மாலிருஞ் சோலையதே (4)
352. Thirumāliruncholai is the mountain of the matchless lord,
strong as a bull, who released Aniruddha (Krishna's grandson)
from Bana's prison and arranged his marriage with Ushai
Here gypsy women with lovely voices, dance and sing kurinji
songs and praise Govindan, the beloved child of the cowherds.
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353 பல பல நாழம் சொல்லிப் * பழித்த சிசுபாலன் தன்னை * அலைவலைமை தவிர்த்த * அழகன் அலங்காரன் மலை ** குல மலை கோல மலை * குளிர் மா மலை கொற்ற மலை * நில மலை நீண்ட மலை * திருமாலிருஞ் சோலையதே (5)
353. This is the abode of the charming Lord who destroyed
the meanness of Sisupalan, who heaped abuses on Krishna
Thirumālirunjolai is a majestic mountain, beautiful, flourishing,
victorious, the greatest and highest mountain on earth.
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354 பாண்டவர் தம்முடைய * பாஞ்சாலி மறுக்கம் எல்லாம் * ஆண்டு அங்கு நூற்றுவர்தம் * பெண்டிர் மேல் வைத்த அப்பன் மலை ** பாண் தகு வண்டினங்கள் * பண்கள் பாடி மதுப் பருக * தோண்டல் உடைய மலை * தொல்லை மாலிருஞ் சோலையதே (6)
354. Thirumāliruncholai is the mountain of Lord Krishna
who made the hundred wives of the Kauravās suffer for
their injustice and relieved Panchali's sufferings
This ancient southern Thirumālirunjolai, is the hill of the
divine lord, where a swarm of beautiful bees sings
lovely songs and drinks honey.
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355 கனங்குழையாள் பொருட்டாக் கணை பாரித்து * அரக்கர் தங்கள் இனம் கழு ஏற்றுவித்த * ஏழில் தோள் எம் இராமன் மலை ** கனம் கொழி தெள் அருவி * வந்து சூழ்ந்து அகல் ஞாலம் எல்லாம் * இனம் குழு ஆடும் மலை * எழில் மாலிருஞ் சோலையதே (7)
355. Thirumāliruncholai is the mountain of the lord who as Rāma,
destroyed the Rakshasā clan with his strong arms for the
sake of his thick-braided wife Sita.
Here a clear waterfalls descends bringing gold as it flows
and all people join together and bathe.
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356 எரி சிதறும் சரத்தால் * இலங்கையினைத் * தன்னுடைய வரி சிலை வாயில் பெய்து * வாய்க் கோட்டம் தவிர்த்து உகந்த ** அரையன் அமரும் மலை * அமரரோடு கோனும் சென்று * திரிசுடர் சூழும் மலை * திரு மாலிருஞ் சோலையதே (8)
356. Thirumāliruncholai is the mountain of Lord Rāma
who destroyed Lankā with his fiery arrows,
bending his bow heroically,
This is a divine place where all the gods
and Indra the king of gods go and worship Him
and where the bright sun, moon
and the stars surrounding it shine.
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357 கோட்டுமண் கொண்டு * இடந்து குடங்கையில் மண் கொண்டு அளந்து * மீட்டும் அது உண்டு உமிழ்ந்து * விளையாடும் விமலன் மலை ** ஈட்டிய பல் பொருள்கள் * எம்பிரானுக்கு அடியுறை என்று * ஓட்டரும் தண் சிலம்பாறு உடை * மாலிருஞ் சோலையதே (9)
357. The mountain of the faultless lord
who as a boar playfully dug up the earth with his tusk,
measured the earth as Vāmanā
and swallowed it as little Kannan
is Thirumālirunjolai
where the cool river Silambāru
collects and brings many things and places them
at the feet of the god as offerings to worship him.
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358 ## ஆயிரம் தோள் பரப்பி * முடி ஆயிரம் மின் இலக * ஆயிரம் பைந்தலைய * அனந்த சயனன் ஆளும் மலை ** ஆயிரம் ஆறுகளும் * சுனைகள் பல ஆயிரமும் * ஆயிரம் பூம் பொழிலும் உடை * மாலிருஞ் சோலையதே (10)
358. The mountain of the faultless one who rests on Adishesha
with a thousand shining crowns and a thousand arms
is beautiful Thirumālirunjolai
where there are a thousand rivers, a thousand springs
and a thousand blooming groves,
all ruled by the lord Thirumāl.
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359 ## மாலிருஞ்சோலை என்னும் * மலையை உடைய மலையை * நாலிரு மூர்த்திதன்னை * நால் வேதக் கடல் அமுதை ** மேல் இருங் கற்பகத்தை * வேதாந்த விழுப் பொருளின் * மேல் இருந்த விளக்கை * விட்டுசித்தன் விரித்தனனே (11)
359. Vishnuchithan described and praised
the god of the mountain Thirumālirunjolai, the ocean of nectar,
the creator of the four Vedās, the ocean of nectar,
the generous Karpaga tree in heaven,
the deep meaning of Vedānta and the highest light,
shining in all eight directions.
Praising the Devotees of Thirumāl in Thirukkottiyur
and blaming those who are not Vaishnavas
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453. I pulled myself out of the vicious cycle of births and deaths,
followed You wherever You are and I realized You.
Will I ever allow You to go hereafter? (I won't allow You to leave
my heart)
You entered Devaki's womb, after she lost her six children,
who were dashed against stone,
O father, lord of Thirumālirunjolai ! You were born( as Kannan).
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454. I have trapped You in my heart ; I won't allow You to
leave me.
If You hide by tricks, I swear by You and Your divine consort
that what You do isn't proper.
O! God! You reside in Thirumāliruncholai, whose water can
cleanse the ills of all and protect all towns and villages.
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455 உனக்குப் பணி செய்திருக்கும் தவம் உடை யேன் * இனிப் போய் ஒருவன் தனக்குப் பணிந்து * கடைத்தலை நிற்கை நின் சாயை அழிவு கண்டாய் ** புனத்தினைக் கிள்ளிப் புது அவி காட்டி * உன் பொன்னடி வாழ்க என்று * இனக் குறவர் புதியது உண்ணும் * எழில் மாலிருஞ் சோலை எந்தாய்! (3)
455. I have the blessing of serving You.
Hereafter, serving another one with humility and standing
in front of any other doorstep will be a disgrace to You.
My Father! You reside in Thirumāliruncholai where tribal people
grow crops and worship You and say "We praise Your golden
feet and eat new grain. "
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456 காதம் பலவும் திரிந்து உழன்றேற்கு * அங்கு ஓர் நிழல் இல்லை * நீருமில்லை உன் பாத நிழல் அல்லால் மற்றோர் உயிர்ப்பிடம் * நான் எங்கும் காண்கின்றிலேன் ** தூது சென்றாய் குரு பாண்டவர்க்காய் * அங்கு ஓர் பொய்ச்சுற்றம் பேசிச் சென்று * பேதம் செய்து எங்கும் பிணம்படுத்தாய்! * திரு மாலிருஞ் சோலை எந்தாய் (4)
456. O father, lord of Thirumālirunjolai!
I have wandered for several miles but have found
no shade or water here.
Except the shade beneath Your feet, I don't see any refuge
that would make me survive.
O! God! You went as a messenger for the Pāndavās ;
entertained a feigned relationship with the Kauravās,
made them your enemies and caused their total destruction
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457. My feet do not have the strength to walk
and the tears from my eyes do not stop.
My body becomes weak and trembles.
I cannot speak. I shiver,
my arms are twisted and I can’t make them straight.
My mind is fascinated by you and thinks only of you
and I begin to praise you and live,
O my father, lord of Thirumālirunjolai
surrounded by springs where fish frolic.
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458 எருத்துக் கொடி உடையானும் * பிரமனும் இந்திரனும் * மற்றும் ஒருத்தரும் இப் பிறவி என்னும் நோய்க்கு * மருந்து அறிவாரும் இல்லை ** மருத்துவனாய் நின்ற மா மணிவண்ணா! * மறு பிறவி தவிரத் திருத்தி * உன் கோயில் கடைப் புகப் பெய் * திரு மாலிருஞ் சோலை எந்தாய் (6)
458. Shivā who has the bull in his flag, Brahmā, Indra
and no one else know the cure for the sickness which is birth.
You, beautiful like a bright sapphire,
are the healer who can cure this sickness.
O my father, lord of Thirumālirunjolai,
give me your grace so I may enter your abode
and not be born again.
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459. I was immersed in the sufferings of this world
and now by your generous grace have got ashore.
I am tired. Please give me your grace and say to me,
“Don’t be afraid. ”
O god of Thirumālirunjolai with a shining discus (chakra)
your hands are strong, your eyes are lovely,
you wear silk garments,
and your body has the color of the red evening sky.
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460. I have spent years, ages and eons, thinking that I could
see You today or tomorrow.
Now I will not leave You.
You gave your brothers-in-law the Pāndavās life and
destroyed the hundred Kauravās.
Don’t you know that my heart is with you,
O my father, god of Thirumālirunjolai?
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461 அன்று வயிற்றில் கிடந்திருந்தே * அடி மை செய்யல் உற்றிருப்பன் * இன்று வந்து இங்கு உன்னைக் கண்டுகொண்டேன் * இனிப் போக விடுவதுண்டே? ** சென்று அங்கு வாணனை ஆயிரம் தோளும் * திருச் சக்கரம் அதனால் * தென்றித் திசை திசை வீழச் செற்றாய்! * திரு மாலிருஞ் சோலை எந்தாய்! (9)
461. Even when I was in my mother’s womb
I was determined to serve You.
I was born in this world and today I came here and found you—
how could I leave you
who fought with Bānasuran and cut off his thousand arms,
with your discus (chakra) scattering them in all the directions,
O my father, lord of Thirumālirunjolai.
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462. Vishnuchithan the chief of Puduvai
that is filled with golden shining palaces,
composed pāsurams about the lord of Thirumālirunjolai
where people of the world go and play in the spring water.
Those who recite these ten pāsurams
will become devotees of the god who measured the world.
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534. He, the highest god worshipped by all good people,
is the generous Azhagiya Manālan of Thirumālirunjolai.
If you want us to press his feet when he sleeps,
O kūdal, you should come together.
Come and join the place you started.
(Kūdidu kūdale).
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543. He is our lord of Thirumālirunjolai, the essence
of the four Vedās,
the handsome One whom the cowherd women loved in their
hearts, the One who saved Gajendra, the elephant dripping with rut,
from the mouth of the crocodile.
O kūdal, if you want him to come here to us,
you should come together.
Come and join the place where you started.
Kūdidu kūdale.
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587. O velvet mites colored like red sinduram powder,
and flying everywhere in the groves of Thirumālirunjolai,
I am caught in my love for the one with handsome arms
who churned the milky ocean with Mandara mountain
and took its sweet nectar.
It is like a net. Will I survive this sorrow?
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588. O friend! In Thirumālirunjolai
where elephants fight with each other and play,
the blossoming mullai flowers on the vines in the forest
laugh at me i
The vines that grow in the rainy season
bloom as if to say, “You will not survive!”
To whom can I tell the pain that his garland gives me?
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589 கருவிளை ஒண்மலர்காள் * காயா மலர்காள் * திருமால் உரு ஒளி காட்டுகின்றீர் * எனக்கு உய் வழக்கு ஒன்று உரையீர் ** திரு விளையாடு திண் தோள் * திருமாலிருஞ்சோலை நம்பி * வரிவளை இல் புகுந்து * வந்திபற்றும் வழக்கு உளதே? (3)
589. O beautiful karuvilai flowers! Kāyām flowers!
having the color of the lord
Tell me how I can survive.
He is the Nambi of Thirumālirunjolai on whose broad shoulders His consort rests
Is it fair for Him
to come into our house and steal my bangles?
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590. O cuckoo birds in the flourishing groves!
Peacocks! Beautiful karuvilai blossoms!
Fresh kala fruits! Colorful fragrant kāyām flowers!
You are my five most powerful enemies.
Why must you have the color of the dear lord
of beautiful Thirumālirunjolai?
Is it to make me sad with love and hurt me?
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591. O swarm of bees,
you have the divine color of the dark cloud-colored lord
with beautiful eyes
who stays in Thirumālirunjolai
surrounded with flourishing flowers.
O abundant, beautiful mountain springs!
O lovely lotus flowers!
Tell me, who can be my refuge?
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592 ## நாறு நறும் பொழில் * மாலிருஞ்சோலை நம்பிக்கு * நான் நூறு தடாவில் வெண்ணெய் * வாய்நேர்ந்து பராவி வைத்தேன் ** நூறு தடா நிறைந்த * அக்கார அடிசில் சொன்னேன் * ஏறு திருவுடையான் * இன்று வந்து இவை கொள்ளுங் கொலோ? (6)
592. I made a hundred pots of butter
for Nambi of Thirumālirunjolai
surrounded with fragrant groves.
I told him I will fill all the hundred pots
with sweet Pongal for him.
He who enshrines Lakshmi on His chest, grows more and more beautiful.
Do you think He will come and eat?
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593 இன்று வந்து இத்தனையும் * அமுது செய்திடப் பெறில் * நான் ஒன்று நூறாயிரமாக் கொடுத்துப் * பின்னும் ஆளும் செய்வன் ** தென்றல் மணம் கமழும் * திருமாலிருஞ்சோலை தன்னுள் நின்றபிரான் * அடியேன் மனத்தே வந்து நேர்படிலே (7)
593. If the dear lord of Thirumālirunjolai
with its fragrant breeze,
enters my heart and stays there,
I will make a hundred thousand pots of butter
and sweet Pongal and give them to Him.
If He comes today and eats,
I will give him all these pots and serve Him.
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594 காலை எழுந்திருந்து * கரிய குருவிக் கணங்கள் * மாலின் வரவு சொல்லி * மருள் பாடுதல் மெய்ம்மை கொலோ? ** சோலைமலைப் பெருமான் * துவாராபதி எம்பெருமான் * ஆலின் இலைப் பெருமான் * அவன் வார்த்தை உரைக்கின்றதே (8)
594. A flock of black sparrows wakes up in the morning,
welcomes Thirumāl and sings the raga marul.
Is it true that they sing that raga to wake him up?
They sing as if they are repeating the names of
Him who stays in Thirumālirunjolai,
He who is the lord of Dwaraka, He who sleeps on a banyan leaf,
does not come to me.
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595. I seem to hang down like the golden flowers
that sway on the branches of kondrai trees
in Thirumālirunjolai surrounded by groves
where kongu flowers bloom.
When will I hear the sound of the conch
that he blows in His lotus mouth,
and the sound of his Sārangam bow that shoots arrows?
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596. Vishnuchithan the chief of Villiputhur
with a garland swarming with bees
composed ten lovely Tamil pāsurams
praising the beautiful lord of Thirumālirunjolai
where the Silambāru river flows
bringing sandalwood, akil wood
and throwing them up on its banks.
If devotees learn and recite these ten lovely pāsurams
they will join the feet of Thirumāl.
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1022. The eight-armed god of the Himalayas at Thirupprithi
took the form of a bachelor,
went to the sacrifice of generous Mahabali,
the king of the Asurans, begged for three feet of land
and measured the earth and the sky with two steps.
He shot one arrow and destroyed seven marā trees,
who stays in the Himalayas and Thirumālirunjolai
and he saved the long-trunked elephant Gajendra from the crocodile.
He stays in the Thiruvenkatam hills.
O heart, let us go there and worship him.
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vaṇ kaiyān — being the one with a generous hand; avuṇarkku — for the demons; nāyagan — mahābali, the leader, his; vĕl̤viyil — in the sacrificial arena; māṇiyāy — being a celibate boy; senṛu — went; maṇ — earth; kaiyāl — with his hand; irandhān — being the one who begged; marāmaram ĕzhum — the seven ebony trees; eydha — (in rāmāvathāram) shot them down; valaththinān — being the strong one; eṇ kaiyān — being the one with many divine hands; imayaththu ul̤l̤ān — being the one who is mercifully residing in himavān (in thiruppiridhi in the himalayas); irunjŏlai — in thirumālirunjŏlai which is known as southern thirumalā; mĕviya — one who is eternally residing; em pirān — being the lord of all; thiṇ — strong; kai — having trunk; mā — ṣrī gajĕndhrāzhwān-s; thuyar — sorrow; thīrththavan — sarvĕṣvaran who eliminated, is present in; thiruvĕngadam — thirumalā; adai nenjamĕ — ŏh mind! ṛeach there.
1114. Her mother says,
“When my daughter thinks of you, her heart melts
and she prattles on about you. She only loves you.
She doesn’t feel any affection for me, her mother.
She prattles and says,
‘You are the Mayan, you stay in Thirumālirunjolai
surrounded by groves where sweet fruits ripen. ’
Her smile is sweet as a kalam fruit.
Her mind worries always and she feels weak.
What do you think you can do for her, sweet as a fresh fruit,
O father, lord of Thiruvidaventhai?”
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1329. You, our father, the god of Indalur
are a treaure that never disappears from our hearts.
You are our sweet god of Thiruvāli and you embrace us.
You are the young elephant of Thirumālirunjolai,
bright like an everlasting lamp.
O Nambi of Thirunaraiyur,
have pity on me and give me your grace—I am you slave.
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sindhai thannul̤ — in the heart; nīngādhu — without separating; irundha — residing; thiruvĕ — ŏh wealth!; maruva iniya — one who is enjoyable as we experience him repeatedly; maindhā — ŏh youthful one!; am — beautiful; thaṇ — cool; āli — mercifully present in thiruvāli; mālĕ — ŏh you who are very loving towards your devotees!; sŏlai — roaming in the garden; mazha kal̤iṛĕ — ŏh you who are like an elephant calf!; nandhā — always burning; vil̤akkin — lamp-s; sudarĕ — ŏh you who are radiant like the light!; naṛaiyūr — in thirunaṛaiyūr; ninṛa — mercifully residing; nambī — ŏh you who are complete!; indhal̤ūrāy — being mercifully present in thiruvindhal̤ūr; en endhāy — ŏh my lord!; adiyĕṛku — for me, the servitor; iṛaiyum — this small favour (kainkaryam); irangāy — you are not granting.
1573. My famous will not leave my mind even for a moment.
Sweet as sugar and sugarcane juice,
he stays in Thirumālirunjolai surrounded with groves
where kongu trees bloom with abundant golden flowers.
He taught lovingly the four Vedās to the sages
and rests on Adisesha on the milky ocean.
I will not compose pāsurams on anyone
except the dear Nambi of Thirunaraiyur.
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1634. O Māyan, you stay in the cool Thirumālirunjolai hills
that rise to the sky.
Tell me, are you in the four Vedās?
Are you in the temple Salasayanam in Chirupuliyur
where Vediyars make fire for their sacrifices?
Are you in the hearts of your devotees?
I do not know.
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1765 மஞ்சு உயர் மா மதி தீண்ட நீண்ட * மாலிருஞ்சோலை மணாளர் வந்து * என் நெஞ்சுள்ளும் கண்ணுள்ளும் நின்று நீங்கார் * நீர்மலையார்கொல்? நினைக்கமாட்டேன் ** மஞ்சு உயர் பொன்மலைமேல் எழுந்த * மா முகில் போன்று உளர் வந்து காணீர் * அம் சிறைப் புள்ளும் ஒன்று ஏறி வந்தார் * அச்சோ ஒருவர் அழகியவா 8
1765. She says about the lord of Thirunāgai,
He, my beloved, the god of Thirumālirunjolai
where tall trees in the groves of Thirumālirunjolai
touch the beautiful moon that floats on a cloud,
came and entered my eyes and my heart and does not leave me.
Is he the lord of Thiruneermalai?
He looks like a dark cloud rising
above a golden mountain where clouds float.
He came riding on Garudā, the bird with beautiful wings.
I don’t know who he is. Come, see him. Acho, how can I describe his beauty!”
Word by Word (WBW) meaning
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1818 முந்துற உரைக்கேன் விரைக் குழல் மடவார் * கலவியை விடு தடுமாறல் * அந்தரம் ஏழும் அலை கடல் ஏழும் ஆய * எம் அடிகள் தம் கோயில் ** சந்தொடு மணியும் அணி மயில் தழையும் * தழுவி வந்து அருவிகள் நிரந்து * வந்து இழி சாரல் மாலிருஞ்சோலை * வணங்குதும் வா மட நெஞ்சே 1
1818. O ignorant heart,
I would tell you something wonderful.
If you would be rid of the infatuation you feel
for beautiful fragrant-haired women,
go to Thirumālirunjolai where waterfalls descend from the sloping hill
bringing sandalwood, precious jewels and beautiful peacock feathers
where our divine lord of all the seven worlds and seven oceans stays in his temple.
Come, let us go there and worship him.
Word by Word (WBW) meaning
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1819. Thirumālirunjolai is the temple where the gods worship,
telling all in the sky, “Come and let us go and worship the lord, ”
carrying garlands and pure water and going to praise our lord
adorned with shining crowns and resting on a snake bed.
There bees drink sweet honey
from the fragrant kurinji flowers blooming in the forests
and bamboo plants growing on the sloping hills
split apart and throw out pearls.
O ignorant heart, come, let us go there and worship him.
Word by Word (WBW) meaning
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1820 பிணி வளர் ஆக்கை நீங்க நின்று ஏத்தப் * பெரு நிலம் அருளின் முன் அருளி * அணி வளர் குறள் ஆய் அகல் இடம் முழுதும் * அளந்த எம் அடிகள் தம் கோயில் ** கணி வளர் வேங்கை நெடு நிலம் அதனில் * குறவர் தம் கவணிடைத் துரந்த * மணி வளர் சாரல் மாலிருஞ்சோலை * வணங்குதும் வா மட நெஞ்சே 3
1820. Our dear lord who removes the sickness of his devotees
if they worship him and who gives his grace to all
went to Mahabali as a small, handsome dwarf
and measured the whole world with his two feet.
He stays in the temple of Thirumālirunjolai
where hunters shoot their arrows on the slopes
and precious stones grow and vengai trees flourish.
O ignorant heart, come let us go there and worship him.
Word by Word (WBW) meaning
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1821. The lord who drank milk from the breasts of Putanā,
and shot fearful arrows at the evil Thādagai and killed her
stays in the temple in Thirumālirunjolai
surrounded with cool flowing water
where sweet honey from fragrant kurinji flowers
drips on the blossoms of vengai trees over which clouds float.
O ignorant heart, come let us go there and worship him.
Word by Word (WBW) meaning
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1822 வணங்கல் இல் அரக்கன் செருக்களத்து அவிய * மணி முடி ஒருபதும் புரள * அணங்கு எழுந்து அவன் தன் கவந்தம் நின்று ஆட * அமர்செய்த அடிகள் தம் கோயில் ** பிணங்கலின் நெடு வேய் நுதி முகம் கிழிப்பப் * பிரசம் வந்து இழிதர பெருந் தேன் * மணங் கமழ் சாரல் மாலிருஞ்சோலை * வணங்குதும் வா மட நெஞ்சே 5
1822. Our dear god who fought and destroyed
the pride of his enemy, the Rakshasā Rāvana,
making his ten heads fall to the ground
while his headless body stood there and danced
stays in the temple in Thirumālirunjolai
where the tops of the bamboo plants split open bee hives
and the bees fly away and much honey spills out
making the slope of the whole hill fragrant.
O ignorant heart, come let us go there and worship him.
Word by Word (WBW) meaning
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1823 விடம் கலந்து அமர்ந்த அரவணைத் துயின்று * விளங்கனிக்கு இளங் கன்று விசிறி * குடம் கலந்து ஆடி குரவை முன் கோத்த * கூத்த எம் அடிகள் தம் கோயில் ** தடங் கடல் முகந்து விசும்பிடைப் பிளிறத் * தடவரைக் களிறு என்று முனிந்து * மடங்கல் நின்று அதிரும் மாலிருஞ்சோலை * வணங்குதும் வா மட நெஞ்சே 6
1823. Our divine lord who rests on the snake bed of Adisesha
killed the two Asurans, throwing one who had come as a calf
at the other who came as a vilam tree,
and he carried a pot and danced the kuravai dance.
He stays in the temple in Thirumālirunjolai
where a lion is angry and roars
thinking that the sound of the thunder of the clouds
that rise to the sky carrying water from the sea is the trumpeting of an elephant.
O ignorant heart, come, let us go there and worship him.
Word by Word (WBW) meaning
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1824 தேனுகன் ஆவி போய் உக * அங்கு ஓர் செழுந் திரள் பனங்கனி உதிர * தான் உகந்து எறிந்த தடங் கடல் வண்ணர் * எண்ணி முன் இடம் கொண்ட கோயில் ** வானகச் சோலை மரதகச் சாயல் * மா மணிக் கல் அதர் நுழைந்து * மான் நுகர் சாரல் மாலிருஞ்சோலை * வணங்குதும் வா மட நெஞ்சே 7
1824. The dark ocean-colored one
who threw ripe palm fruits at the Asuran Thenugasuran and killed him
stays in the temple in Thirumālirunjolai
filled with flourishing emerald-colored groves where deer walk on stony paths
and graze on the grass on the slopes.
O ignorant heart, come let us go there and worship him.
Word by Word (WBW) meaning
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1825. Our cloud-colored lord who rests on the bed of the snake Adisesha
on the roaring ocean where waves rise up to the sky
stays in the temple of Thirumālirunjolai
where happy bees drink the ichor
dripping from the cheeks of angry elephants
and flowing on the slope of the hill.
O ignorant heart, come let us go there and worship him.
Word by Word (WBW) meaning
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1826 புந்தி இல் சமணர் புத்தர் என்று இவர்கள் * ஒத்தன பேசவும் உகந்திட்டு * எந்தை பெம்மானார் இமையவர் தலைவர் * எண்ணி முன் இடம் கொண்ட கோயில் *** சந்தனப் பொழிலின் தாழ் சினை நீழல் தாழ்வரை மகளிர்கள் நாளும் * மந்திரத்து இறைஞ்சும் மாலிருஞ்சோலை * வணங்குதும் வா மட நெஞ்சே 9
1826. He, our highest lord, our father,
who loves even the ignorant Jains and Buddhists
and others of other religions
that put their own beliefs ahead of the Vedās
stays in the temple in Thirumālirunjolai
where women in the shadows of a grove
of long-branched sandal trees on the slopes
recite mantras and worship our god.
O ignorant heart, come let us go there and worship him.
Word by Word (WBW) meaning
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1827 ## வண்டு அமர் சாரல் மாலிருஞ்சோலை * மா மணி வண்ணரை வணங்கும் * தொண்டரைப் பரவும் சுடர் ஒளி நெடு வேல் * சூழ் வயல் ஆலி நல் நாடன் ** கண்டல் நல் வேலி மங்கையர் தலைவன் * கலியன் வாய் ஒலிசெய்த பனுவல் * கொண்டு இவை பாடும் தவம் உடையார்கள் * ஆள்வர் இக் குரை கடல் உலகே 10
1827. Kaliyan with a long shining spear,
the chief of Thirumangai in Thiruvāli country
surrounded with good fences of thazai flowers,
composed pāsurams on the beautiful sapphire-colored god
describing how his devotees praise and worship him
in Thirumālirunjolai where bees sing on the slopes.
If devotees learn and recite these ten pāsurams
they will rule this world surrounded by the sounding oceans.
Word by Word (WBW) meaning
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1828 ## மூவரில் முன் முதல்வன் * முழங்கு ஆர் கடலுள் கிடந்து * பூ வளர் உந்தி தன்னுள் * புவனம் படைத்து உண்டு உமிழ்ந்த ** தேவர்கள் நாயகனைத் * திருமாலிருஞ்சோலை நின்ற * கோவலர் கோவிந்தனைக் * கொடி ஏர் இடை கூடும்கொலோ? 1
1828. Her mother says,
“He, the highest of the three gods
who rests on Adisesha on the roaring milky ocean,
swallowed the earth and spit it out
and on his navel created Nānmuhan creator of the world.
Can my daughter with a vine-like waist
join the god of the gods, Govindan,
the cowherd in Thirumālirunjolai?”
Word by Word (WBW) meaning
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1829. Her mother says,
“He, the ancient one, , the god of Srirangam
encircled by blooming punnai trees and the Kaveri river,
created the three worlds.
He stays in Thirumālirunjolai surrounded with blooming groves
filled with trees with flourishing branches.
Will my beautiful fish-eyed daughter see his ankleted feet?”
Word by Word (WBW) meaning
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1830 உண்டு உலகு ஏழினையும் * ஒரு பாலகன் ஆல் இலைமேல் * கண்துயில் கொண்டு உகந்த * கரு மாணிக்க மா மலையை ** திண் திறல் மா கரி சேர் * திருமாலிருஞ்சோலை நின்ற * அண்டர் தம் கோவினை இன்று * அணுகும்கொல் என் ஆய் இழையே? 3
1830. Her mother says,
“He, the king of the gods in the sky,
shining like a dark diamond hill,
swallowed all the seven worlds
and rested happily on a banyan leaf as a baby.
He stays in Thirumālirunjolai where large elephants live.
Will my daughter ornamented with beautiful jewels
join him today?”
Word by Word (WBW) meaning
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1831 சிங்கம் அது ஆய் அவுணன் * திறல் ஆகம் முன் கீண்டு உகந்த * பங்கய மா மலர்க் கண் * பரனை எம் பரம் சுடரை ** திங்கள் நல் மா முகில் சேர் * திருமாலிருஞ்சோலை நின்ற * நங்கள் பிரானை இன்று * நணுகும்கொல் என் நல் நுதலே? 4
1831. Her mother says,
“The highest god with beautiful lotus eyes
wbo shines like a divine light
took the form of a man-lion
and split open the strong chest of Hiranyan.
He stays in Thirumālirunjolai
where the hills touch the moon and the large thick clouds.
Will my daughter with a beautiful forehead
join him today?”
Word by Word (WBW) meaning
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1832. Her mother says,
“Will my daughter go today to Thirumālirunjolai
surrounded with blooming groves
that drip with honey and swarm with bees
and worship the god of the gods
who went as the dwarf ThrivikRāman to king Mahabali’s sacrifice,
grew tall and measured the sky and the earth?”
Word by Word (WBW) meaning
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1833. Her mother says,
“The dear god Kesava Nambi born in Madhura
surrounded with fragrant blooming flowers
is hard for people to reach if they do not love him or think of him.
He stays in Thirumālirunjolai
worshiped by the whole world.
Will my daughter with eyes like kendai fish be able to see him?”
Word by Word (WBW) meaning
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1834. Her mother says,
“The dark god who is like a diamond mountain
split open the beak of Bakasuram
when he came as of a bird.
He broke the tusks of the elephant Kuvalayābeedam
and he killed Sakatāsuran when he came as a cart.
He stays in Thirumālirunjolai where a clear waterfall flows.
Will my daughter with a shining forehead
be able to go there and worship that generous lord?”
Word by Word (WBW) meaning
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1835 பார்த்தனுக்கு அன்று அருளிப் * பாரதத்து ஒரு தேர் முன் நின்று * காத்தவன் தன்னை * விண்ணோர் கரு மாணிக்க மா மலையை ** தீர்த்தனைப் பூம் பொழில் சூழ் * திருமாலிருஞ்சோலை நின்ற * மூர்த்தியைக் கைதொழவும் * முடியும் கொல் என் மொய் குழற்கே? 8
1835. Her mother says,
“The god of the gods, shining like a dark diamond hill,
drove the chariot in the Bhārathā war,
gave his grace to Arjunā and protected him.
He stays in Thirumālirunjolai
surrounded with blooming groves.
Will my daughter with hair that swarms with bees
be able to worship the lord?”
Word by Word (WBW) meaning
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1836 வலம்புரி ஆழியனை * வரை ஆர் திரள் தோளன் தன்னை * புலம் புரி நூலவனைப் * பொழில் வேங்கட வேதியனை ** சிலம்பு இயல் ஆறு உடைய * திருமாலிருஞ்சோலை நின்ற * நலம் திகழ் நாரணனை * நணுகும் கொல் என் நல் நுதலே? 9
1836. Her mother says,
“The god of Thiruvenkatam surrounded with groves,
the scholar of the Vedās, wears a divine thread on his chest
and carries a conch and a discus in his mountain-like arms.
He stays in Thirumālirunjolai where the river Silampāru flows.
Will my daughter with a beautiful forehead
join the god Nāranan who shines with goodness?”
Word by Word (WBW) meaning
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1837 ## தேடற்கு அரியவனைத் * திருமாலிருஞ்சோலை நின்ற * ஆடல் பறவையனை * அணி ஆய் இழை காணும் என்று ** மாடக் கொடி மதிள் சூழ் * மங்கையார் கலிகன்றி சொன்ன * பாடல் பனுவல் பத்தும் * பயில்வார்க்கு இல்லை பாவங்களே 10
1837. He is hard to search out and find.
He rides on Garudā and stays in Thirumālirunjolai.
Kaliyan, the chief of Thirumangai
surrounded with walls where flags fly on the palaces
composed ten Tamil pāsurams on the god.
If devotees learn and recite these ten songs,
they will not experience any fruits of their karmā.
Word by Word (WBW) meaning
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1855. He, life for all his devotees,
shines like the white moon.
I will go and worship the god of Thirumālirunjolai,
the seed of all creatures
who is adorned with precious jewels,
a pearl, a diamond and a ruby.
He stays in Thiruvinnagar
and I will go there and see him.
Word by Word (WBW) meaning
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1969. She says,
“The beloved god of Thirumālirunjolai
where the clouds float high
took my chastity and my heart and went away.
He hasn’t thought of me at all after that.
It is dawn yet?
Where does the hot sun go and hide?
Wouldn’t it be better if my suffering body could sleep?”
Word by Word (WBW) meaning
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2020. The god of Thirumālirunjolai
where bees drink honey and sing
fought with seven bulls to marry Nappinnai
whose eyes are as large and beautiful as flowers.
If devotees do not become his slaves
they are not real people. I am sure of that in my mind.
Word by Word (WBW) meaning
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2034. Our father, the highest, churned the wide milky ocean
using large Mandara mountain as a churning stick
and the snake Vāsuki as a rope,
took nectar from it and gave it to the gods.
I worship the young god of Thirumālirunjolai
filled with thick bamboo groves
where the rays of the sun cannot go.
Word by Word (WBW) meaning
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2227 பயின்றது அரங்கம் திருக்கோட்டி * பல் நாள் பயின்றதுவும் * வேங்கடமே பல்நாள் ** பயின்றது அணி திகழும் சோலை * அணி நீர் மலையே * மணி திகழும் வண் தடக்கை மால் 46
2227. The generous sapphire-colored lord
stays in Srirangam, Thirukkottiyur
and in his favorite place, Thiruvenkatam.
He is lord of beautiful Thirumālirunjolai
and Thiruneermalai flourishing with abundant water.
Word by Word (WBW) meaning
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2229 உணர்ந்தாய் மறை நான்கும் * ஓதினாய் நீதி * மணந்தாய் மலர் மகள் தோள் மாலே ** மணந்தாய் போய் வேய் இரும் சாரல் * வியல் இரு ஞாலம் சூழ் * மா இரும் சோலை மலை 48
2229. O Thirumāl, you taught the sages all the four Vedās
and the sastras that teach morals.
Embracing Lakshmi on a lotus on your chest,
you stay happily on the beautiful Thirumālirunjolai
surrounded with beautiful large groves on its slopes
where bamboos grow.
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.)
mālĕ — ŏh one who has lot of affection! [towards his followers]; maṛai nāngum — the four vĕdhams (sacred texts); uṇarndhāy — (during every deluge) kept in your mind and let them out; nīdhi — texts such as smruthis which explain the concepts in vĕdhams [similar to an auxiliary text]; ŏdhināy — you mercifully gave through sages such as manu et al.; malar magal̤ — periya pirātti, who was born in a flower; thŏl̤ — with her divine shoulders; maṇandhāy — you are together, always; vĕy irum sāral — having foothills abounding with bamboo shoots; viyal — wondrous; iru gyālam sūzh — circum-ambulated by people in this expansive world; māyirum sŏlai malai pŏy — coming to thirumālirum sŏlai [a divine abode near present day madhurai]; maṇandhāy — are residing with happiness in your divine mind
2235 வெற்பு என்று இரும் சோலை * வேங்கடம் என்று இவ் இரண்டும் * நிற்பு என்று நீ மதிக்கும் நீர்மை போல் ** நிற்பு என்று உளம் கோயில் * உள்ளம் வைத்து உள்ளினேன் * வெள்ளத்து இளங் கோயில் கைவிடேல் என்று 54
2235. O lord, you wish to stay
in the Venkatam and Thirumālirunjolai hills
surrounded with thick groves.
Like those hills, I make my heart your temple,
worship you and say,
Do not leave my heart, for it is your young temple
and it is like the milky ocean for you. ”
Word by Word (WBW) meaning
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2342 ## பண்டு எல்லாம் வேங்கடம் * பாற்கடல் வைகுந்தம் * கொண்டு அங்கு உறைவார்க்கு கோயில் போல் ** வண்டு வளம் கிளரும் நீள் சோலை * வண் பூங் கடிகை * இளங் குமரன் தன் விண்ணகர் 61
2342. Just as Thiruvenkatam, the milky ocean and Vaikuntam
are ancient temples where the lord stays,
now Thirukkadigai surrounded with flourishing groves and Thirumālirunjolai
swarming with bees is the divine heavenly place of the young lord of Thiruvinnagar.
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.)
vaikundham — paramapadham; koṇdu — keeping it as his residence; angu — in that place; uṛaivāṛku — for emperumān who resides there permanently; pāṛkadal — thiruppāṛkadal, the milky ocean; vĕngadam — thirumalai; vaṇdu val̤am kil̤arum neel̤ sŏlai — having expansive gardens where swarms of beetles gather; vaṇ — beautiful; pū — sweet; kadigai — the divine hills of kadigai (also known as chŏl̤ashimhapuram or shŏl̤ingapuram); il̤am kumaran than viṇṇagar — thiruviṇṇagar which the youthful emperumān considers as his own; paṇdu — before emperumān subjected āzhvār as his servitor; kŏyil pŏl — looks like these were his temples (the implied meaning here is that nowadays, emperumān considers āzhvār’s heart as his temple)
2673 ## கார் ஆர் வரைக் கொங்கை கண் ஆர் கடல் உடுக்கை * சீர் ஆர் சுடர்ச் சுட்டி செங்கலுழிப் பேர் ஆற்று * பேர் ஆர மார்வில் பெரு மா மழைக் கூந்தல் * நீர் ஆர வேலி நிலமங்கை என்னும் * இப் பாரோர் சொலப்பட்ட மூன்று அன்றே * 1
2673 ## kār ār varaik kŏṅkai kaṇ ār kaṭal uṭukkai * cīr ār cuṭarc cuṭṭi cĕṅkaluzhip per āṟṟu * per āra mārvil pĕru mā mazhaik kūntal * nīr āra veli nilamaṅkai ĕṉṉum * ip pāror cŏlappaṭṭa mūṉṟu aṉṟe * -1
2673. This world says,
“Hills covered with clouds are the breasts of the earth goddess,
the wide oceans are her clothes
the bright sun is her thilagam,
wide rivers are the ornaments on her ample chest,
large dark clouds are her hair,
and the ocean is her boundary.
People living in this world are favored by three objectives - dharma, wealth and Kāmā. ” 1
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.)
kār ār varai kongai — ḥaving the divine mountains (of thirumālirunjŏlai and thiruvĕngadam), which are laden with clouds, as her bosoms; kaṇṇār kadal udukkai — ḥaving the expansive ocean as her sari; sīr ār sudar sutti — having sun, with its beautiful rays, as thilakam (pattern on the forehead), a decorative ornament; sem kazhaluzhi pĕr āṛu — the huge river (kāviri) which is reddish and muddled; pĕr āram mārvil — being one decorated with distinguished chains on her chest; peru mā mazhai kūndhal — having huge, dark clouds as her tresses; āram nīr vĕli — having the āvaraṇa jalam (water around the periphery of universe) as her protection; nila mangai ennum — being called as ṣrī bhūmippirātti; ip pārŏr — by the people living in this world; solappatta — the purushārthams (end goals) mentioned by them; mūnṛu anṛĕ — aren’t they three?
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
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2778. the clever god of Thiruvenkatam where clouds move with lightning.
He, a king and the beloved of Lakshmi, stays in Thirumālirunjolai
carrying a discus that kills his enemies. (68)
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.)
mazhai — clouds; minni — shining brightly; thavazhum — coming to, gently; thiruvĕngadam — at thiruvĕngadamalai (one who has taken residence); em viththaganai — one who has amaśing qualities and activities, for us; mannanai — as the supreme lord; mālirunjŏlai maṇāl̤anai — as the bridegroom who has taken residence at thirumālirunjŏlai; kol navilum āzhi padaiyānai — one who has as his weapon, the divine disc which is capable of annihilating enemies
Before youth fades away, one should go to Māliruñcōlai, the hill retreat full of orchards. This beautiful place is where the wondrous Lord, full of growing splendor and radiance, always resides.
Explanatory Notes
(i) Even reaching the holy place, ‘Tirumāliruñcōlai Malai’, is an end in itself, says the Āzhvār. Even as one is advised to acquire knowledge when still young so as to reap the benefit thereof, in later years, one is advised to go to this pilgrim centre while still young and before the sensual pleasures get hold of the rising youth and distract it.
(ii) There is nothing + Read more
Word by Word (WBW) meaning
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kil̤ar — rising; ol̤i — qualified for gyānam (knowledge) and aujvalyam (radiance); il̤amai — (beginning of) youth; keduvadhan munnam — before going astray (in worldly matters); val̤ar — increasing (after descending here for his devotees); ol̤i — radiance of auspicious qualities (such as simplicity etc); māyŏn — sarvĕṣvaran who has amaśing abilities; maruviya — staying firmly; kŏyil — being the divine abode; val̤ar — though growing; il̤am — yet youthful; pozhil — gardens; sūzh — surrounded by; mālirunjŏlai — thirumalai which is being called -mālirunjŏlai #due to that (being surrounded by gardens); thal̤arvu — sorrow (in the form of relationship with ulterior motives); ilarāgi — being free from; sārvadhĕ — to reach only that, is; sadhir — best
It's better to ignore the tricks and charms of young damsels and instead meditate on Māliruñcōlai for your own benefit. The Moon graces its peaks, and the conch sound is pervasive in the temple of our Lord Azhagar.
Word by Word (WBW) meaning
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sadhir — intelligent (in providing their body based on wealth and their own self-defects); il̤am — mesmerising through their youth; madavār — damsels; thāzhchchiyai — the words and acts which reveal their fallen nature; madhiyādhĕ — not being attached to; adhir kural — blowing (due to the joy acquired from the togetherness); sangaththu — one who has unsurpassed beauty due to having ṣrī pānchajanyam (ṣanka- divine conch); azhagar — for azhagar; tham kŏyil — being the divine/special abode; madhi — chandra (moon); thavazh — tall, being touched by; kudumi — having many peaks; mālirunjŏlai — in thirumālirunjŏlai; padhi — divine abode; adhu — well known; ĕththi — praise; ezhuvadhĕ — to rise; payan — is the goal
3004 பயன் அல்ல செய்து * பயன் இல்லை நெஞ்சே * புயல் மழை வண்ணர் * புரிந்து உறை கோயில் ** மயல் மிகு பொழில் சூழ் * மாலிருஞ்சோலை * அயன்மலை அடைவது * அது கருமமே (3)
My mind, stop wasting time on pointless deeds and go to the mountain near Māliruñcōlai, a lovely and fertile place. It's surrounded by beautiful orchards and is the favorite abode of the cloud-hued Lord.
Explanatory Notes
(i) In the last two stanzas, the Āzhvār expatiated on the glory of the Pilgrim centre, Known as ‘Māliruñ cōlai’, treating one’s visit to that place or mere meditation of the station as an end in itself. And now, the Āzhvār extends the same treatment even to another mount in its vicinity, by virtue of its associaton with ‘Māliruñcōlai Malai’.
(ii) The futile deeds, + Read more
Word by Word (WBW) meaning
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nenjĕ — ŏh my heart!; payanalla — useless actions; seydhu — performing; payan — use; illai — no; puyal — driśśles and drops; mazhai — like a black cloud; vaṇṇar — one who is like cloud that showers rain without discriminating between land and water (sea); purindhu — being friendly; uṛai — residing eternally; kŏyil — abode; mayal migu — that place which captivates the one who sees; pozhil — garden; sūzh — surrounded by; mālirunjŏlai — in thirumalai; ayal — nearby; malai — mountain; adaivadhu adhuvĕ — reaching it alone exclusively; karumam — it is natural activity- must be done.
Go to Māliruñcōlai, where rain clouds hover and the Lord resides forever. There, we can serve Him and break free from tough karmic bonds. His presence radiates the glory of His great act of saving Mount Govardhan.
Explanatory Notes
To extricate ourselves from the otherwise inextricable bondage of ‘Karma’ and to serve the Lord, the Āzhvār deems it but proper that we should reach this sacred hill where the Lord stays for ever, with great delight. That He is the great deliverer is writ large on the person of Lord Aḻakar enshrined there, proclaiming His great glory as the deliverer of the inhabitants + Read more
Word by Word (WBW) meaning
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Don't let your energy scatter or your sins increase. Instead, go to the mountain near Māliruñcōlai, surrounded by beautiful, clear waterfalls. The Lord, who is devoted to protecting His followers and holds the benevolent discus, resides there.
Explanatory Notes
The Āzhvār brings on a par with ‘Māliruñ Cōlai malai’ another mount around. He advises that all one’s energy, that might otherwise be dissipated on selfish pursuits breeding endless sins, could as well be used up in going on a pilgrimage to the said mount.
Word by Word (WBW) meaning
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thiṛam udai — many types of; valaththāl — strengths, abilities; thī — cruel; vinai — sins; perukkādhu — instead of increasing; aṛam — righteous acts (such as protecting his devotees); muyal — being engaged; āzhi — divine chakra; padai avan — having it as weapon; kŏyil — being the abode; maṛu — blemish; il — without; vaṇ — helping in all ways for those who approached; sunai — ponds; sūzh — surrounded by; mālirunjŏlai — thirumalai; puṛa malai — the hill that is in the outer ring; sāra — to approach; pŏvadhu — to go; kiṛi — best method/means
Stop engaging in lowly deeds and focus on the path that leads to Māliruñcōlai. In this place, herds of deer and their young ones live together, and our Lord who once ate all the butter hanging from hoops, resides there.
Explanatory Notes
(i) The Āzhvār advises people to divert the mind from sensual pleasures and fix it on the route leading to ‘Māliruñ Cōlai’ where Lord Kṛṣṇa stays on, to grant ‘darśana’ to us, the post-incarnation beneficiaries.
(ii) Even as the deer and the young ones stay together, it behoves us to stay on with the Lord, our eternal Father and Mother, rolled into one.
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.)
kīzhmai — inferior aspects (of being attached to worldly pleasures); seyyādhĕ — instead of engaging in; kiṛi — best means; ena — to be; ninaimin — consider; uṛi — in the (pot from the) suspended rope; amar — accumulated and safely kept; veṇṇey — butter; uṇdavan — the one who consumed, krishṇa-s; kŏyil — being the temple; maṛiyodu — with the calves; piṇai — female deer; sĕr — unite; mālirunjŏlai — in the thirumalai; neṛi — path; pada — to enter; adhuvĕ — that (thought) itself; ninaivadhu — to meditate upon; nalam — purushārtham (goal)
3008 நலம் என நினைமின் * நரகு அழுந்தாதே * நிலம் முனம் இடந்தான் * நீடு உறை கோயில் ** மலம் அறு மதி சேர் * மாலிருஞ்சோலை * வலம் முறை எய்தி * மருவுதல் வலமே (7)
It's best to connect yourself respectfully with Māliruñcōlai, where the clear Moon shines and the Lord, who once saved the Earth as a unique Boar, resides. Teach your mind this good advice and avoid sinking into despair.
Explanatory Notes
(i) Going to hell does not mean that those who somehow fail to visit this pilgrim centre will go to hell. To be in conjunction with the Lord, as Sītā put it to Śrī Rāma before setting out for exile, is Swarga while being away from Him is hell. The emphasis here is, therefore, on not getting parted from the Lord.
(ii) The Moon’s blemishes having been removed by his + Read more
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.)
naragu — (being outside) in this hell named samsāram (material realm); azhundhādhĕ — instead of being immersed; nalam — ultimate goal; ena — as; ninaimin — keep it in your intellect; munam — once upon a time (during pral̤ayam (destruction)); nilam — earth; idandhān — lifted up (in the form of varāha); nīduṛai — eternally residing; kŏyil — being the temple; malamaṛu — having no blemish (due to rubbing on the peaks); madhi — chandra; sĕr — well placed; mālirunjŏlai — thirumalai; muṛai — due to the relationship (as ṣĕsha/servant and ṣĕshi/master); valam — ānukūlyam- favourable aspects; eydhi — acquire; maruvudhalĕ — being well placed; valam — ultimate goal
Build your strength, but don't waste it. Instead, visit Māliruñcōlai every day, where the wondrous shepherd Kṛṣṇa, our great Benefactor, resides. Even celestials come down, circumambulate, and move around there.
Explanatory Notes
(1) The Lord gives Himself unto His devotees, besides the strength to enjoy the rapport with Him. Lord Aḻakar Himself goes round Mount Māliruñcōḷai, in the company of His Consorts, even as Śrī Rāma and Sītā went round, hand in hand, the mountain slopes of Citrakūṭa.
Even as the citizens of Ayodhyā followed Śrī Rāma when he went into exile, the Celestials do come to + Read more
Word by Word (WBW) meaning
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valam — strength (for the senses); seydhu — create; vaigal — forever; valam — that strength; kazhiyādhĕ — instead of wasting it by spending in worldly matters; valam — favourable aspect of being dependent on the devotees; seyyum — one who does; āyan — krishṇa; māyavan — amaśing lord; kŏyil — temple; vānŏr — nithyasūris, the residents of paramapadham; valam — favourable acts; seyyum — do; mālirunjŏlai — towards thirumalai; valam — favourable acts such as circumambulation; seydhu — do; nāl̤um — forever; maruvudhal — to be together; vazhakku — proper
Avoid being caught up in grave sins. Take this fair and wise advice: it's best to resolve to worship at Māliruñcōlai, where young elephants gather. There, you will find the grand temple of the Lord who defeated the wicked demoness.
Explanatory Notes
(i) The Āzhvār says, it would suffice even if one just resolved to worship this pilgrim centre.
(ii) The devil of a woman referred to here is Pūtanā.
(iii) Speaking about the herds of young elephants mustering here in strength, Nampiḷḷai observes that it is no wonder that the Lord (Aḻakar) standing like an elephant, Young and majestic, (Cōlai Maḻakkaḷiṟu) as Tirumaṅkai
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.)
val — very powerful (that is difficult to cross over); vinai — sins; mūzhgādhu — not drowning; vazhakku — this is fitting for the nature [of soul]; ena — as; ninaimin — you think; azhan — demoniac; kodi — girl; attān — one who killed; amar — well-settled; perum — huge; kŏyil — being the temple; mazha — calves; kal̤iṝinam — herds of elephants; sĕr — reaching; mālirunŏlai — thirumalai; thozha — to worship; karudhuvadhĕ — in the mind; thuṇivadhĕ — having faith; sūdhu — cause (to win over the samsāram (material realm))
Stop gambling and stealing. Instead, aim for Mount Māliruñcōlai, your ultimate destination, where flowers bloom beautifully and pairs of peacocks rejoice. There, you will find the temple where the Lord, who long ago revealed the teachings of the Scriptures, resides with love.
Explanatory Notes
(i) ‘Thieving’ refers to ‘Ātma apahāra’, the stealing of the Soul, looking upon ourselves as our own Masters ignoring the fundamental fact that we belong to the Lord.
(ii) Gambling: indulging in quibblings to put people on the wrong track and dissuade them from believing in the existence of God, good and bad, and things of that sort.
(iii) Long, long ago, the Lord + Read more
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.)
Oh, Tirumāl, may You clarify if Your shining crown is merely the upward extension of the glow of your face. Is Your lotus seat a reflection of Your dazzling feet? Are the many jewels on You and Your silk garment a reflection of the radiance from Your waist?
Explanatory Notes
The above poser of the Āzhvār is the result of his observation of the Lord’s bewitching chaim, in His iconic manifestation as Aḻakar, in conjunction with the jewels adorning Him, so well matched that the Āzhvār sees the crown as but an upward expansion of the effulgence on the Lord’s face. At the other end, the lotus seat on which the Lord’s feet are poised seems to be + Read more
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.)
unadhu — your; mugam — divine face-s; chŏdhi — radiance; mudi — in the divine crown; chŏdhi — radiance; malarndhadhuvŏ — did it rise upwards?; adi — the divine feet-s; chŏdhi — radiance; nī ninṛa — where you stand; thāmaraiyāy — the lotus seat; alarndhadhuvŏ — did it spread downwards?; pai — well spread; pon — having beauty; nin — your; kadi — waist-s; chŏdhi — radiance; padi — natural; chŏdhi — having radiance; ādaiyodum — with the divine clothes; pal — many; kalanāy — being divine ornaments; kalandhadhuvŏ — did it spread upwards and downwards?; thirumālĕ — since you are the lord of ṣrī mahālakshmi; katturai — mercifully explain this to remove my doubts
3014 கட்டுரைக்கில் தாமரை * நின் கண் பாதம் கை ஒவ்வா * சுட்டு உரைத்த நன் பொன் * உன் திருமேனி ஒளி ஒவ்வாது ** ஒட்டு உரைத்து இவ் உலகு உன்னைப் * புகழ்வு எல்லாம் பெரும்பாலும் * பட்டுரையாய் புற்கு என்றே * காட்டுமால் பரஞ்சோதீ (2)
My resplendent Lord, if one were to describe Your exquisite charm, the lotus flower would not compare to Your eyes, hands, and feet. The lustrous gold could not match Your grand complexion. All the eulogies heaped upon You by people in this world, drawing analogies from worldly things, would be mere words, lacking clarity and depth.
Explanatory Notes
The Lord’s exquisite charm can best be enjoyed only by drinking it in, with one’s eyes and mind. Words are but poor substitutes, and the comparisons, simiḷies and analogies indulged in by us, worldlings, are much too-feebḷe and faulty too, and cannot, therefore, describe the Lord’s exquisite features effectively.
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.)
3015 பரஞ்சோதி நீ பரமாய் * நின் இகழ்ந்து பின் * மற்று ஓர் பரம் சோதி இன்மையின் * படி ஓவி நிகழ்கின்ற ** பரஞ்சோதி நின்னுள்ளே * படர் உலகம் படைத்த * எம் பரஞ்சோதி கோவிந்தா * பண்பு உரைக்கமாட்டேனே (3)
Oh, Lord of supreme splendor, unparalleled in brilliance, You transcend all comparisons. With Your radiant resolve, You created the vast universe. Oh, Gōvintā of exceptional brilliance, I cannot describe Your attributes.
Explanatory Notes
Lord to the Alvār: “Āzhvār, I agree that the worldlings cannot praise Me adequately. But you should be able to do full justice, having been endowed by Me with knowledge, full and flooding”.
Alvār to the Lord: “My Lord, none in any clime can make pretensions to your unrivalled splendour. Having, by a mere resolve, created the entire Universe, you are beyond the ken + Read more
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.)
paramāy — being supreme; paranjŏdhi — one who is having unlimited radiant form; nī — you;; nin — you; igazhndhu — except; pin maṝu — any other; ŏr paranjŏdhi — a radiant entity who is supreme; inmaiyil — due to non-existence; padi ŏvi — not having example; nigazhginṛa — present; paranjŏdhi — being glorified as -paranjyŏthi #; nin ul̤l̤ĕ — in your will; padar — vast; ulagam — world; padaiththa — created; em paranjŏdhi — one who manifested to me the unsurpassed radiance of not being touched by the qualities of the created world; gŏvindhā — ŏh one who is having radiance of tending to cows which is even greater than your supremacy!; paṇbu — your radiant nature that is due to your supreme unique forms, you having no example, your supreme nature of being the cause for this world and your unlimited simplicity; uraikka — to sing/glorify; māttĕn — ī am incapable
3016 மாட்டாதே ஆகிலும் * இம் மலர் தலை மா ஞாலம் * நின் மாட்டு ஆய மலர் புரையும் * திருவுருவம் மனம் வைக்க ** மாட்டாத பல சமய * மதி கொடுத்தாய் * மலர்த் துழாய் மாட்டே நீ மனம் வைத்தாய் * மா ஞாலம் வருந்தாதே? (4)
The sprawling world that sprouted from your navel often forgets your glory and your exquisite form. Additionally, various religions promote heretical doctrines that lead minds astray. You gave them these minds, yet if you are solely intent on enjoying the fragrance of your tuḷaci garland, it would be a grievous loss for this world.
Explanatory Notes
(i) Brahmā, the demi-urge, emerged from the lotus stalk on the Lord’s navel and created all the worlds; hence the worlds are said to have come up from the Lord’s navel.
(ii) No doubt, in the preceding song, the Āzhvār confessed to his inability to describe the Lord’s attributes and yet it is Lord Aḻakar’s extraordinary beauty that eggs him on, to speak out his mind, + Read more
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.)
malar — the lotus flower in the divine navel; thalai — having it as (its) head; i — indha- this; mā — huge; gyālam — world; nin — (the apt) your; māttāya — in the true nature; malar puraiyum — tender like a flower; thiru uruvam — divine form; manam — in the heart; vaikka — to keep; māttādhĕ āgilum — though not having done it since time immemorial (forever); māttādha — unqualified for meditating upon the divine form; pala samaya madhi — knowledge about many different philosophies; koduththāy — you bestowed;; nī — you; malar — blossomed; thuzhāy māttĕ — in the divine thul̤asi; manam — your heart; vaiththāl — enjoying continuously; mā gyālam — this great world; varundhādhĕ — would it not worry?
3017 வருந்தாதவருந்தவத்த மலர் கதிரின்சுடருடம்பாய் * வருந்தாதஞானமாய் வரம்பின்றிமுழுதியன்றாய்! * வருங்காலம்நிகழ்காலம் கழிகாலமாய் * உலகை ஒருங்காகஅளிப்பாய்! சீர் எங்குஉலக்கஓதுவனே?
3017 வருந்தாத அரும் தவத்த * மலர் கதிரின் சுடர் உடம்பு ஆய் * வருந்தாத ஞானம் ஆய் * வரம்பு இன்றி முழுது இயன்றாய் ** வரும் காலம் நிகழ் காலம் * கழி காலம் * ஆய் உலகை ஒருங்காக அளிப்பாய் சீர் * எங்கு உலக்க ஓதுவனே? (5)
You assume Your resplendent form at Your own sweet will, perhaps as a result of Your devotees' great penance. Supreme knowledge is Yours effortlessly, pervading and protecting the worlds without limits. Time is at your command—past, present, and future. How can I fully describe all Your attributes?
Explanatory Notes
The preceding stanza (3-1-4) stands in isolation; in the midst of his enjoyment of Lord Aḻakar, the Āzhvār’s heart leapt towards the straying humanity and deplored their failure, rather their inability to feast on the exquisite charm of Aḻakar. This song has, therefore, to be studied in continuation of the third stanza where the Āzhvār had said” Oh, Kovindā, how can I + Read more
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.)
varundhādha — not attainable without great efforts; aru(m) — difficult to attain; thavaththa — to be said as the result of (such) penances; malar — blossomed; kadhirin — having rays; sudar — radiant; udambai — having as form; varundhādha — natural instead of attaining through efforts; gyānamāy — being the one which (such) knowledge; varambu — limit; inṛi — not having; muzhudhu — all entities; iyanṛāy — one who is residing; varungālam nigazhkālam kazhikālamāy — being present in all times (future, present and past); ulagai — world; orungāga — to stabiliśe; al̤ippāy — ŏh one who protects!; sīr — qualities (which are there due to your natural radiance, radiance in your knowledge, omnipresence and protection); engu — where (how); ulakka — comprehensively; ŏdhuvan — can ī speak?
3018 ஓதுவார் ஓத்து எல்லாம் * எவ் உலகத்து எவ் எவையும் * சாதுவாய் நின் புகழின் * தகை அல்லால் பிறிது இல்லை ** போது வாழ் புனம் துழாய் * முடியினாய் பூவின்மேல் மாது வாழ் மார்பினாய் * என் சொல்லி யான் வாழ்த்துவனே? (6)
My Lord, wearing a tuḷaci garland on Your crown, adorned with choice flowers, and holding Mātu (Lakṣmī), the lotus-born, on Your lovely chest, how the scriptures and sacred texts across the entire land strive to praise You yet fall short! I cannot fathom how I can properly praise You.
Explanatory Notes
All the scriptures and sacred texts can only make an attempt to sing the Lord’s praise; none of these can, however, sing His glory, in toto. These praises are like unto the rain drops falling on the surface of the oceanic waters without, however, swelling them up. The faculty of speech dowered on us by the Lord is indeed put to proper use when we sing His glory, however + Read more
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.)
ŏdhuvār — having classification such as rig, yajur, sāma etc to be pursued by the qualified persons belonging to such branches of vĕdham; ŏththu ellām — all of vĕdhams; evvulagaththu — in all worlds; evvevaiyum — having all branches; sādhuvāy — having the goodness (of teaching the meanings as it is); nin — your; pugazhin — qualities-; thagai allāl — will stop with a little engagement; piṛidhu — explaining completely or beyond; illai — not there;; pŏdhu — having flower; punam vāzh thuzhāy — being decorated with divine thul̤asi which is fresh as if it is staying in its natural base; mudiyināy — having the divine crown; pūvin mĕl — eternally residing on top of the lotus flower; mādhu — ṣrī mahālakshmi; vāzh — (leaving that) eternally residing; mārbināy — ŏh one who is having the divine chest!; en solli — saying what (can ī sing your sweetness? can ī sing your attachment towards ṣrī mahālakshmi?); yān — ī; vāzhththuvan — will praise?
3019 வாழ்த்துவார் பலர் ஆக * நின்னுள்ளே நான்முகனை * மூழ்த்த நீர் உலகு எல்லாம் * படை என்று முதல் படைத்தாய் ** கேழ்த்த சீர் அரன் முதலாக் * கிளர் தெய்வமாய்க் கிளர்ந்து * சூழ்த்து அமரர் துதித்தால் * உன் தொல் புகழ் மாசூணாதே? (7)
You first raised Nāṉmukaṉ (Brahmā) by Your resolve and instructed him to create the many worlds from the deep waters. If Araṉ (Śiva) of great prowess and other devas, all Your creations, were to praise You, would it not diminish Your ancient glory?
Explanatory Notes
What does it matter how many sing the Lord’s glory and how powerful and knowledgeable they are? None can indeed be more articulate than the Vedas and even they can have only a sense of participation in a scheme of recital of the Lord’s glory, as distinguished from a sense of due fulfilment. Even the exalted Śiva, known for His extra ordinary wisdom, is no exception and + Read more
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.)
vāzhththuvār — those who praise you; palar — many; āga — to exist; nin ul̤l̤ĕ — in your will; nānmuganai — four headed brahmā; mūzhththa nīr — in the causal ocean; ulagellām — all the worlds; padai — you create; enṛu — saying thus; mudhal — as the primary entity; padaiththavanĕ — oh one who created!; kĕzhththa — abundance; sīr — having qualities such as gyānam etc; aran — rudhra; mudhalā — starting with; kil̤ar — those who are with risen divine powers; amarar — having immortality [to a limited extent]; dheyvamāy — dhĕvathās; kil̤arndhu — śealously; sūzhththu — covering (the qualities which reap benefits [for them]); thudhiththāl — if they praise; un — your; thol — natural (ancient); pugazh — radiant qualities; māsūṇādhĕ — would they not become tainted?
Oh, immaculate Lord of radiant presence! Your flawless knowledge is full and complete, neither expanding nor contracting. You control all things, and they subsist within You. Wouldn’t the splendor of Your spotless lotus feet diminish even if Brahmā, the chief of the celestials, sang Your glory to his utmost?
Explanatory Notes
Even if Brahmā who is relatively superior to Śiva, attempted to sing the Lord’s glory, the result would be just the same.
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.)
māsūṇā — without a trace of blemish; sudar — in the form of radiant light; udambāy — having divine form; malarādhu kuviyādhu — without expansion and contraction; māsūṇā — devoid of blemishes such as doubt, error etc; gyānamāy — having such knowledge as a natural quality; muzhudhumāy — having all qualities and wealth/realms as attributes; muzhudhu — all of those; iyanṛāy — oh one who is the abode for all of them to exist on you!; māsūṇā — devoid of blemishes; vān kŏlaththu — being decorated with great knowledge etc; amarar kŏn — brahmā who is served by the dhĕvathās; vazhip pattāl — if he engages in serving you in the form of praising your greatness; māsūṇā — being the opposite of all defects; un — your; pādha malar — divine lotus feet-s; sŏdhi — radiance; mazhungādhĕ — will it not be reduced?
3021 மழுங்காத வைந் நுதிய * சக்கர நல் வலத்தையாய் * தொழும் காதல் களிறு அளிப்பான் * புள் ஊர்ந்து தோன்றினையே ** மழுங்காத ஞானமே படை * ஆக மலர் உலகில் * தொழும்பாயார்க்கு அளித்தால் * உன் சுடர்ச் சோதி மறையாதே? (9)
It was fitting that You went and rescued the elephant that was passionately intent on worshipping You, mounted on that bird (Garuḍa) and wielding the sharp discus. However, if You simply used Your resolve to effortlessly aid Your devotees all over this vast world, it would indeed diminish Your great splendor.
Explanatory Notes
(i) The omnipotent Lord could, by a mere resolve, create this vast and wonderful universe. He can likewise achieve all things, by a mere resolve from His spiritual worldly abode, without moving about. And then, He has such powerful weapons as the discus, ever sharp, which can be commissioned at any time, anywhere. And yet, when Gajendra the pious elephant, engaged in a + Read more
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.)
mazhungādha — not blunt; vai — having sharpness; nudhiya — having mouth; chakkaram — divine disc (sudharṣana chakra); nal — beautiful; valaththaiyāy — one who is having it in his right [hand]; thozhum — due to rendering service; kādhal — having attachment; kal̤iṛu — elephant; al̤ippān — to protect; pul̤ — periya thiruvadi (garudāzhvār); ūrndhu — rode him with great urgency; thŏnṛinaiyĕ — you appeared in front of that elephant; mazhungādha — unfailing; gyānamĕ — gyānam (knowledge) in the form of sankalpam (divine will); padaiyāga — as entourage; malar — blossomed/expanded; ulagil — in the world; thozhumbāyārkku — to those who worship (you); al̤iththāl — if you helped them; un — your; sudar — greatly radiant; sŏdhi — lustre; maṛaiyādhĕ — will it not be reduced?
My lustrous Lord, You are enshrined in the four Vedas, which do not reveal You to aliens and heretics. You created the worlds, picked them out from deep waters, swallowed them up during the deluge, then spat them out, and spanned them as well. Seen as the Supreme Master, if You are worshipped by Śiva, who sports the crescent moon on his matted locks, Nāṉmukaṉ (Brahmā, the four-headed), and Indra, is it really any wonder?
Explanatory Notes
Brahmā was created by the Lord and all the rest created by Brahmā. And then, it is the Lord who redeemed the worlds from underneath the Oceanic waters, sustained them inside His stomach during the period of deluge and put them back, in position, later on. He also spanned all the worlds in just three strides. It is, therefore, hardly any matter for wonder that His Supremacy + Read more
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.)
maṛaiyāya — that which conceals (its meanings for those who are filled with rajas (passion) and thamas (ignorance)); nāl vĕdhaththu — vĕdhams which are four-fold (starting with rig vĕdham etc which reveals its meaning to those who are situated in sathvam (goodness)); ul̤ ninṛa — being the intrinsic essence; malar — having blossomed; sudarĕ! — being in the form of a radiant light; muṛaiyāl — at every (creation) cycle; i — indha- this; ulagellām — worlds; padaiththu — created; idandhu — lifting them up (by entering into the causal ocean); uṇdu — consuming them (during total deluge); umizhndhu — spitting them out again; al̤andhāy — oh one who measured them (so that others cannot claim ownership)!; iṛaiyādhal — being the lord (being revealed by vĕdham only and engaging in creation etc); aṛindhu — knowing thus (about you); piṛai ĕṛu sadaiyānum — rudhra who is engaged in enjoyment and austerity due to having chandrakalā (crescent moon) in his head and having matted hair respectively,; nānmuganum — brahmā (who has all the abilities to engage in creation); indhiranum — indhra (who is the lord of 3 worlds namely svarga lŏka, bhuvar lŏka and bhūlŏka); ĕththa — to take shelter of you (by praising you); vīṛu — being great/distinct (since he is the one who gives shelter to all); iruththal idhu — such stature; viyappĕ — is it surprising?
This decad, from the thousand crystal-clear verses composed by Caṭakōpaṉ of Kurukūr, the mighty home of spiritually renowned people, is an adoration of the Lord revealed by the Vedas, above all known wonders. It will free men of this world, bound by roaring waters, from the cycle of rebirth.
Explanatory Notes
(i) The Lord is a marvel unto Himself. What appears to be a matter of wonder for us, with limited intellect and meagre perception, is by-no-means wonderful for Him, who is the All-powerful Lord of the entire Universe. If some one presented to another as many as four cows at a time, it would indeed be a matter for surprise but if Lord Rāma gifted away thousands of cows + Read more
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.)
viyappāya — surprising to see qualities, activities etc (when seen in others); viyappillā — nothing unusual (in bhagavān-s case); mey gyānam — that which explains such true knowledge; vĕdhiyanai — one who is known through vĕdhams; sayam — jayam- victory (over samsāram (worldly bondage)) leading to; pugazhār — one who has glories (such as gyānam (knowledge), vairāgyam (detachment)); palar — many; vāzhum — living (enjoying āzhvār-s greatness); thadam — vast; kurugūr — leader of āzhvārthirunagari; ṣatakŏpan — nammāzhvār; thuyakku — confusion of mind (in the form samṣaya (doubt), viparyaya (error)); inṛi — without; thozhudhu — rendering service (which is the natural act of true knowledge); uraiththa — mercifully spoken; āyiraththul̤ ippaththum — this decad among the thousand pāsurams; oli — joyful noise; munnīr — having the ocean which has three types of water (river water, ground water and rain water); gyālaththu — in the world; uyak koṇdu — uplifting (by bestowing knowledge etc); piṛappu — relationship with [further worldly] births; aṛukkum — will eradicate
3024 ## முந்நீர் ஞாலம் படைத்த * எம் முகில் வண்ணனே * அந் நாள் நீ தந்த * ஆக்கையின்வழி உழல்வேன் ** வெம் நாள் நோய் வீய * வினைகளை வேர் அறப் பாய்ந்து * எந் நாள் யான் உன்னை * இனி வந்து கூடுவனே? (1)
My cloud-hued Lord, you raised this world surrounded by oceanic waters. In the body you granted me, I stray, following its errant ways. I don't know when my ills will be rooted out and when I will attain You.
Explanatory Notes
[Ālvār to the Lord:]—
(i) “I was like a wingless bird aṇd by giving me the limbs etc., you capacitated me for a career of gainful activity. But alas! the body, so kindly dowered by you, was misused by me and I have got all miseries heaped on my head. Now that I can hardly brook any separation from you, when will my deadly sins, the impediments for my union with you, + Read more
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.)
munnīr — having 3 types of water; gyālam — universe; padaiththa em mugil vaṇṇanĕ — created and because of such magnanimous act similar to that of dark clouds (that shower the rain irrespective of land or water), you became my saviour!; annāl̤ — during the time of such srushti (creation); nī — you; thandha — gave (to reach you); ākkaiyin — body-s; vazhi — going in its ways (that adds bondage); uzhalvĕn — me who is suffering (in garbha (womb), naraka (hell) etc); vem — that which leads to a pitiable state (after having acquired knowledge); nāl̤ — in such day; nŏy — diseases (in the form of ahankāram (considering oneself to be body), artha (worldly wealth), kāma (worldly pleasure) etc); vīya — to destroy; vinaigal̤ai — karmas (which cause them); vĕr — with its traces; aṛappāyndhu — plucked and thrown away; yān — ī (who used the senses whichwere supposed to be favourable towards you, against you); unnai — you (who is the primary saviour); ini — after being ungrateful; vandhu — come (giving up this situation); kūduvan — unite; en nāl̤ — when is that?
My Lord Vāmaṉā, you measured the worlds, vast and mighty. As I remain caught up in the cycle of varied births, when will my age-old and violent sins be rooted out, allowing me to stay steadfast at Your lovely feet?
Explanatory Notes
[Lord to the Āzhvār:]—
“Well, if you couldn’t go to me, I came to you, spanned the whole universe, high and low, and set my feet on one and all, with no distinction of rich and poor, Saint or debauchee, land and water”.
[Ālvar to the Lord:]—
“Sire, it is a pity, even then, I was out of your reach. In spite of your initial help in endowing me with a body to + Read more
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.)
val — being tight due to firmness; mā — vast; vaiyam — world; al̤andha — measured (with your tender divine feet); em — made me exist fully for him by such act; vāmanā — ŏh vāmana!; nin — for your sport; pal — variegated (due to the qualities and resulting forms); mā — very difficult to cross over; māyam — in prakruthi (material realm) which is amaśing; pal piṛaviyil — many different forms (such as dhĕva, manushya etc); padiginṛa — living in a well fitting manner; yān — ī; thol — since time immemorial; mā — countless; val — difficult to eradicate; vinai — sins; thodargal̤ai — chains; mudhal — with their cause; arindhu — cut them off; nin — your (who is apt to be attained); mā — having great glories (that are to be attained); thāl̤ — divine feet; sĕrndhu — reach; niṛpathu — stay there firmly (without moving away); engyānṛu kol — when will that be?
My Master! With just a non-lethal horsewhip in Your hand, You routed the armies in this vast land during Bhārat's great battle. May You reveal the way to sever my connection with this burdensome body, which is so hard to escape, so that I may attain Your lovely feet.
Explanatory Notes
(i) It is sheer ignorance to hold that the great battle of Mahā Bhārata was won by the Pāṇḍavas. Actually it was Lord Kṛṣṇa, who got Mother Earth rid of her unwholesome burden, and it was indeed the purpose of His incarnation. Barring a few, on both sides (the five Pāṇḍavas, Aśvattāma, Kṛpācārya and Kṛtavarmā), all the rest were annihilated and it was all the work of Śrī + Read more
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.)
kollā — tool which is not meant to kill; mā — that which drives a horse; kŏl — stick with thorn; kolai — killing; seydhu — done; bhāradhap pŏr — in the mahābhāratha yudhdham (battle); ellāch chĕnaiyum — all the armies (irrespective of them belonging to the enemies or pāṇdavas, those who are causing burden to the earth); iru nilaththu — in the vast land (of dharmakshĕthra- the righteous place of kurukshĕthra); aviththa — destroyed; endhāy — my swāmy (lord and master)!; pollā — that which causes disaster; ākkaiyin — with the body; puṇarvinai — connection; aṛukkal — (if ī tried) to cut off; aṛā — unable to do so;; yān — me (who is caught in this); unnai — you (who can eliminate my hurdles); chārvadhu — to reach; ŏr — distinct; sūzhchchi — method; sollāy — please tell (like you explained to arjuna)
3027 சூழ்ச்சி ஞானச் * சுடர் ஒளி ஆகி * என்றும் ஏழ்ச்சிக் கேடு இன்றி * எங்கணும் நிறைந்த எந்தாய் ** தாழ்ச்சி மற்று எங்கும் தவிர்ந்து * நின் தாள் இணைக்கீழ் * வாழ்ச்சி யான் சேரும் * வகை அருளாய் வந்தே (4)
My Lord, Your radiant knowledge envelops everyone; You neither contract nor expand, but You are present everywhere at all times. Please come and tell me how I can dispel any thoughts other than You and dwell in reverence at Your lovely feet.
Explanatory Notes
[Āzhvār to the Lord:]—
“My Lord, let alone my failure to benefit by your Avatāras, as Vāmana and Kṛṣṇa. Even your Omnipresence, and omniscience, directed towards the uplift of your subject, has not delivered the goods in my case. It is now up to you to devise other ways of redeeming mt, if need be, through yet another incarnation, wholly for my sake.”
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.)
sūzhchchi — surrounding (everything); gyānach chudar — having the rays of knowledge; ol̤iyāgi — being naturally self-effulgent; enṛum — at all times; ĕzhchchi — expansion; kĕdu — contraction; inṛi — not having; engaṇum — everywhere; niṛaindha — fully pervading; endhāy — ŏh the lord who accepted me (like surrounding a town to capture a single person)!; maṝu — except (you); engum — in all aspects; thāzhchchi — engagement in; thavirndhu — skipped; nin — your (apt); thāl̤ — (enjoyable) divine feet; iṇai — two; kīzh — underneath; vāzhchchi — living such life (of being subservient to you); yān — ī (who have not done this before); sĕrum — attaining; vagai — method; vandhu — coming and standing (in front of me assuming a particular form); arul̤āy — mercifully tell me
3028 வந்தாய் போலே * வந்தும் என் மனத்தினை நீ * சிந்தாமல் செய்யாய் * இதுவே இது ஆகில் ** கொந்து ஆர்க் காயாவின் * கொழு மலர்த் திரு நிறத்த * எந்தாய் யான் உன்னை * எங்கு வந்து அணுகிற்பனே? (5)
My Lord, your grand complexion is like a bunch of red flowers. If You continue to deny me Your helping hand and fail to guide my wandering mind, how can I attain You on my own? Please do appear before me, as You did for the sake of Gajendra and Prahlāda.
Explanatory Notes
In the preceding song, the Āzhvār requested the Lord to incarnate once more for his sake. The Lord tells the Āzhvār that, as Śrī Rāma, He was in this abode for eleven thousand years and, as Śrī Kṛṣṇa, He stayed here for one hundred years. It would be pretty difficult for Him to incarnate again. The Āzhvār, however, pleads that the Lord should incarnate for his sake, at + Read more
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.)