ஸ்ரீ அலர்மேல் மங்கைத்தாயார் ஸமேத ஸ்ரீ திருவேங்கட ஸ்வாமிநே நமஹ
Thiruvengadam, also known as Tirupati, is located in the Chittoor district of Andhra Pradesh. This region comprises Tirumala, where the famous Venkateswara Temple is situated, and Alamelumangapuram (also called Alamelumanga), which houses the temple of Goddess Padmavathi. Although they are two separate towns, they are collectively referred to as Thiruvengadam. + Read more
திருவேங்கடம் எனப்படும் திருப்பதி, ஆந்திர பிரதேசத்தில் உள்ள சித்தூர் மாவட்டத்தில் அமைந்துள்ளது. இந்த பகுதியில் திருப்பதி வேங்கடாசலபதி கோவில் உள்ள திருமலையும், அருள்மிகு பத்மாவதி தாயார், கோவில் கொண்டுள்ள அலர்மேல்மங்காபுரம் என்ற திருப்பதியும், இரு நகரங்களாக விளங்கினாலும் பொதுவாக சேர்ந்து + Read more
Thayar: Alarmel Mangai (Padmāvathi)
Moolavar: Sri Thiruvenkamudayān Venkatāchalapathy, Bālaji
56. Oh moon, though you are surrounded by a shining wheel of light and you spread light everywhere, whatever you do, you cannot match the beauty of my son’s face. O lovely moon, come quickly. My clever son, the lord of the Venkatam hills is calling you. Don’t make him point at you for long and hurt his hands. O lovely moon, come running happily to play with him.
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104. “What is this magic? My father didn’t know your tricks. When you asked for land from my father, you were a dwarf. But now you have become so tall that you measure the earth and the sky. Come in your former appearance". So said the adamant Namusi, the son of Mahābali. You lifted him up and threw him down to the earth from the sky. O you with a shining crown, embrace me, achoo, achoo. You are the god of Thiruvenkatam hills, achoo, achoo.
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180 தென் இலங்கை மன்னன் * சிரம் தோள் துணிசெய்து * மின் இலங்கும் பூண் * விபீடண நம்பிக்கு ** என் இலங்கும் நாமத்து அளவும் * அரசு என்ற * மின் அலங்காரற்கு ஓர் கோல் கொண்டு வா * வேங்கட வாணற்கு ஓர் கோல் கொண்டு வா (9)
180 thennilaNGgai mannan * siramthOL thuNi seydhu * minnilaNGgupooN * vibeedaNa n^ambikku * ennilaNGgu n^āmaththaLavum * arasenRa * minnilaNGgāraRku Or kOl koNduvā! vENGkada vāNarkku Or kOl koNduvā. 9
180. O crow, he cut off the heads and arms of Rāvanan, the king of Lankā in the south, and gave the country to Vibhishanā with shining ornaments, saying, “You will rule this country as long as my name abides in the world. ” Bring a grazing stick for the beautiful one, who shines like lightning and stays in the Thiruvenkatam hills. Bring a grazing stick for him.
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184. O You climb up to the patios of the palaces,
enter the girls' chambers, tear their breast bands and silk
blouses. Is that all? You grab the border of their saris and tear
them, giving them trouble every day.
You stay in the lofty Thiruvenkatam hills.
Come to me and I will decorate your hair with Trumpet
(yellow snake) flowers and Artemisia pallen springs.
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207 போதர் கண்டாய் இங்கே போதர் கண்டாய் * போதரேன் என்னாதே போதர் கண்டாய் ஏதேனும் சொல்லி அசலகத்தார் * ஏதேனும் பேச நான் கேட்கமாட்டேன் ** கோதுகலம் உடைக்குட்டனேயோ * குன்று எடுத்தாய் குடம் ஆடு கூத்தா * வேதப் பொருளே என் வேங்கடவா * வித்தகனே இங்கே போதராயே 6
207. Yashodā calls Kannan to come to her.
“ O my son, come to me. come to me now.
Don’t say you won’t come. Come to me.
The neighbors keep complaining about you and it’s difficult
for me to hear so many complaints.
You are a happy little one! You carried Govardhanā mountain
and danced the Kudakkuthu dance.
You are the meaning of the Vedās
and my god of Venkata hills. Come here. ”
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247. "You reside in the beautiful Thiruvenkatam hills
filled with fragrant groves!
You are a strong, black bull fighting in battles.
O dear child, I brought you an umbrella, sandals and a flute
but you went without taking them
O, dear little child ! Running behind the calves, your tiny red
lotus feet have blistered.
Your eyes are red and you look tired, dear child! You are the
apple of my eye”
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463 ## சென்னி ஓங்கு * தண் திருவேங்கடம் உடையாய்! * உலகு தன்னை வாழ நின்ற நம்பீ! * தாமோதரா சதிரா! ** என்னையும் என் உடைமையையும் * உன் சக்கரப் பொறி ஒற்றிக்கொண்டு * நின் அருளே புரிந்திருந்தேன் * இனி என் திருக்குறிப்பே? (1)
463. ## senniyOngu * thaN thiruvEnkatam udaiyāy! * ulahu- thannai vāzha n^inRa n^ambee! * dhāmOdharā! sadhirā! * ennaiyum en udaimaiyaiyum * un sakkarap poRiyoRRik koNdu * ninnaruLE purindhirundhEn * ini en thirukkuRippE? (2) 1.
463. O! Damodharan, You reside on the lofty Thiruvenkatam hills
that towers sky-high. You have descended to protect the world.
You forgive the sins of your devotees.
I bear the sacred mark of the discus(chakra) on me and my
possessions and I beseech Your grace.
What's your divine plan for me ?
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504 ## தை ஒரு திங்களும் தரை விளக்கித் * தண் மண்டலம் இட்டு மாசி முன்னாள் * ஐய நுண் மணல் கொண்டு தெரு அணிந்து * அழகினுக்கு அலங்கரித்து அனங்கதேவா ** உய்யவும் ஆம்கொலோ? என்று சொல்லி * உன்னையும் உம்பியையும் தொழுதேன் * வெய்யது ஓர் தழல் உமிழ் சக்கரக் கை * வேங்கடவற்கு என்னை விதிக்கிற்றியே (1)
504. We clean the floor in the month of Thai
and decorate it with beautiful kolams.
In the month of Masi we use soft white powder
and make lovely decorations in our front yard.
O Kamadeva, I worship you and your brother Saman.
I wonder, can I survive this love sickness?
Give me the boon of belonging to the lord of Thiruvenkatam
who holds the discus(chakra) in his hand that emits fire.
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506 மத்த நன் நறுமலர் முருக்க மலர் கொண்டு * முப்போதும் உன் அடி வணங்கி * தத்துவம் இலி என்று நெஞ்சு எரிந்து * வாசகத்து அழித்து உன்னை வைதிடாமே ** கொத்து அலர் பூங்கணை தொடுத்துக்கொண்டு * கோவிந்தன் என்பது ஓர் பேர் எழுதி * வித்தகன் வேங்கட வாணன் என்னும் * விளக்கினில் புக என்னை விதிக்கிற்றியே (3)
506. I worship your feet all three times of the day
placing fragrant umatham flowers and blossoms of murukkam on them.
O Manmatha, I don’t want to be angry with you
and scold you, saying that you are heartless.
Get ready with your fresh flower arrows
and give me your grace
so that I may merge with the brightness
of the supreme lord of Venkatam hills.
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535 ## காட்டில் வேங்கடம் * கண்ணபுர நகர் * வாட்டம் இன்றி * மகிழ்ந்து உறை வாமனன் ** ஓட்டரா வந்து * என் கைப் பற்றி தன்னொடும் * கூட்டு மாகில் * நீ கூடிடு கூடலே (2)
535. He, who took the form of Vāmanā resides happily in the forest in Thiruvenkatam and in Thiru Kannapuram.
O kūdal, if He comes here, holds my hands and embraces me,
you should come together.
Come and join the place you started.
Kūdidu kūdale.
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546 வெள்ளைவிளிசங்கிடங்கையிற்கொண்ட விமலனெனக்குருக்காட்டான் * உள்ளம்புகுந்தென்னைநைவித்து நாளும் உயிர்பெய்து கூத்தாட்டுக்காணும் * கள்ளவிழ்செண்பகப்பூமலர்கோதிக் களித்திசைபாடுங்குயிலே! * மெள்ளவிருந்துமிழற்றிமிழற்றாது என் வேங்கடவன்வரக்கூவாய்.
546 வெள்ளை விளிசங்கு இடங்கையில் கொண்ட * விமலன் எனக்கு உருக் காட்டான் * உள்ளம் புகுந்து என்னை நைவித்து * நாளும் உயிர்ப்பெய்து கூத்தாட்டுக் காணும் ** கள் அவிழ் செண்பகப்பூ மலர் கோதிக் * களித்து இசை பாடும் குயிலே ! * மெள்ள இருந்து மிழற்றி மிழற்றாது * என் வேங்கடவன் வரக் கூவாய் (2)
546. O! The faultless one who carries
a sounding white conch in his left hand
does not show His form to me.
He has entered my heart and makes me pine for his love.
See, he is taking my life away and playing with my feelings.
O cuckoo bird, you drink the honey that drips
from the blooming shenbaga flowers and sing happily.
Don’t be lazy and prattle, just sing and be happy.
Coo the names of the lord of Venkatam hill to come to me.
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577 விண்ணீலமேலாப்பு விரித்தாற்போல்மேகங்காள்! * தெண்ணீர்பாய்வேங்கடத்து என் திருமாலும்போந்தானே? * கண்ணீர்கள்முலைக்குவட்டில் துளிசோரச்சோர்வேனை * பெண்ணீர்மையீடழிக்கும் இது தமக்கோர்பெருமையே. (2)
577 ## விண் நீல மேலாப்பு * விரித்தாற்போல் மேகங்காள் ! * தெண் நீர் பாய் வேங்கடத்து * என் திருமாலும் போந்தானே? ** கண்ணீர்கள் முலைக்குவட்டிற் * துளி சோரச் சோர்வேனை * பெண் நீர்மை ஈடழிக்கும் * இது தமக்கு ஓர் பெருமையே? (1)
577. O clouds, covering the sky like a blue blanket!
Thirumāl, of Venkatam hill where clear water flows
has not come to see me
and the tears from my eyes trickle down on my breasts.
I am tired and I am only a woman.
Is it honorable that he should trouble me like this?
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578. O dark clouds pouring rain like rich pearls and gold!
do you have any message from the god of Venkatam hills,
the generous one colored as dark as night?
My love for him burns me like fire.
in the middle of the night, even the breeze comes and hurts me,
Oh! how will I survive?
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579 ஒளி வண்ணம் வளை சிந்தை * உறக்கத்தோடு இவை எல்லாம் * எளிமையால் இட்டு என்னை * ஈடழியப் போயினவால் ** குளிர் அருவி வேங்கடத்து * என் கோவிந்தன் குணம் பாடி * அளியத்த மேகங்காள் * ஆவி காத்து இருப்பேனே? (3)
579. O generous clouds, giving rain to the earth
My shining beauty, bangles, mind and sleep
have all gone, taking my pride with them.
I survive only by singing the divine qualities of Govindan,
the lord of Thiruvenkatam where cool waterfalls flow.
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580 மின் ஆகத்து எழுகின்ற * மேகங்காள் ! * வேங்கடத்துத் தன் ஆகத் திருமங்கை * தங்கிய சீர் மார்வற்கு ** என் ஆகத்து இளங்கொங்கை * விரும்பித் தாம் நாள்தோறும் * பொன் ஆகம் புல்குதற்கு * என் புரிவுடைமை செப்புமினே (4)
580. O shining clouds with lightning !
I yearn for Him everyday, who is the lord of Thiruvenkatam
with the goddess Lakshmi on his handsome chest.
Can you tell him that I intensely desire to embrace
His golden chest?
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581 வான் கொண்டு கிளர்ந்து எழுந்த * மா முகில்காள் ! * வேங்கடத்துத் தேன் கொண்ட மலர் சிதறத் * திரண்டு ஏறிப் பொழிவீர்காள் ** ஊன் கொண்ட வள்-உகிரால் * இரணியனை உடல் இடந்தான் * தான் கொண்ட சரி-வளைகள் * தருமாகிற் சாற்றுமினே (5)
581. O dark clouds, rising in the sky and spreading everywhere,
you pour rain in Thiruvenkatam
and make the flowers bloom and drip honey.
If you would go to Him, who split open the body of Hiranyan with his sharp claws, bring back my bangles and
tell Him how much I love him and suffer.
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582. O cool clouds,
that take water from the ocean,
rise to the sky and pour as rain
in Thiruvenkatam of Thirumāl
who took the land from Mahābali!
Like insects that swarm into a wood apple and eat it, leaving the shell,
Nāranan has entered into my heart and made me suffer.
Go and tell him how much I love him.
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583 ## சங்க மா கடல் கடைந்தான் * தண் முகில்காள்! * வேங்கடத்துச் செங்கண் மால் சேவடிக் கீழ் * அடி-வீழ்ச்சி விண்ணப்பம் ** கொங்கை மேல் குங்குமத்தின் * குழம்பு அழியப் புகுந்து * ஒருநாள் தங்குமேல் * என் ஆவி தங்கும் என்று உரையீரே (7)
583. O cool clouds floating on the hills of Thiruvenkatam
of the lovely-eyed Thirumāl
who churned the milky ocean filled with conches!
Tell Him that I bow to his feet and ask Him for one thing.
Only if He comes one day and embraces me
with my bosom smeared with kumkum paste, will I be able to survive.
Go tell him this.
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584 கார் காலத்து எழுகின்ற * கார்முகில்காள் ! * வேங்கடத்துப் போர் காலத்து எழுந்தருளிப் * பொருதவனார் பேர் சொல்லி ** நீர் காலத்து எருக்கின் * அம் பழ இலை போல் வீழ்வேனை * வார் காலத்து ஒருநாள் * தம் வாசகம் தந்தருளாரே (8)
584. O clouds that rise in the rainy season
in the Thiruvenkatam hills,
I constantly recite His name,
who went to the battlefield and fought for the Pāndavas.
I fall down like the old leaves of the milkweed plants
when raindrops fall on them.
During these long days of separation,
won't He come one day and talk to me?
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585 மத யானை போல் எழுந்த * மா முகில்காள் * வேங்கடத்தைப் பதியாக வாழ்வீர்காள் * பாம்பு-அணையான் வார்த்தை என்னே ! ** கதி என்றும் தான் ஆவான் * கருதாது ஓர் பெண்-கொடியை வதை செய்தான் என்னும் சொல் * வையகத்தார் மதியாரே? (9)
585. O huge clouds rising like rutting elephants,
you think Thiruvenkatam is your place and live there.
What does He, resting on the snake bed, wish to tell me?
If people know that He who is the refuge for all, ignored
a fragile vine-like tender girl and hurt her,
will they respect Him?
Word by word (WBW) meaning
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586. Kodai daughter of Vishnuchithan, the chief of flourishing Puduvai, composed ten Tamil pāsurams
about how she asks the clouds to go as messengers to the lord, who resides in Thiruvenkatam
and tell how she suffers from divine love
for Him who rests on the snake bed.
Those who learn these pāsurams and keep them in their minds
will become His ardent devotees.
Word by word (WBW) meaning
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601 பாடும் குயில்காள் * ஈது என்ன பாடல்? * நல் வேங்கட நாடர் நமக்கு ஒரு வாழ்வு தந்தால் * வந்து பாடுமின் ** ஆடும் கருளக் கொடி உடையார் * வந்து அருள்செய்து * கூடுவார் ஆயிடில் * கூவி நும் பாட்டுக்கள் கேட்டுமே (5)
601. O cuckoo birds, you sing beautifully!
What song do you sing?
Come here and sing only
if the lord of the beautiful Venkata hills
gives me His love and allows me to survive.
If the god with the eagle flag comes,
gives his grace and embraces me,
He can also listen to your songs.
Word by word (WBW) meaning
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604 ## மழையே! மழையே! * மண் புறம் பூசி உள்ளாய் நின்று * மெழுகு ஊற்றினாற் போல் * ஊற்று நல் வேங்கடத்து உள் நின்ற ** அழகப்பிரானார் தம்மை * என் நெஞ்சத்து அகப்படத் தழுவ நின்று * என்னைத் ததைத்துக்கொண்டு * ஊற்றவும் வல்லையே? (8)
604. O rain, O rain!
The thought that he has not entered my heart makes me suffer.
Like wax that melts and pours down from its sandy coating,
my love for him pours out.
Won’t you make the beautiful god of Venkata hills
enter into my heart and embrace me?
Word by word (WBW) meaning
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677. I do not want this body that is a bundle of flesh
and material pleasure .
I want only to be the slave of the one
who conquered seven strong bulls, the One who holds the conch
in His left hand,
I want to be born as a crane that lives
in the pond Koneri, in Thiruvenkatam.
Word by word (WBW) meaning
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678 ஆனாத செல்வத்து * அரம்பையர்கள் தற் சூழ * வான் ஆளும் செல்வமும் * மண் அரசும் யான் வேண்டேன் ** தேன் ஆர் பூஞ்சோலைத் * திருவேங்கடச் சுனையில் * மீனாய்ப் பிறக்கும் * விதி உடையேன் ஆவேனே (2)
678. I do not want endless wealth or status,
I don’t want to be surrounded by heavenly women
or have the joy of ruling the sky
and a kingdom on the earth.
Oh! let me be born as a fish in a spring
in Thiruvenkatam, filled with groves
flourishing with flowers that drip honey.
Word by word (WBW) meaning
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679 பின் இட்ட சடையானும் * பிரமனும் இந்திரனும் * துன்னிட்டுப் புகல் அரிய * வைகுந்த நீள் வாசல் ** மின் வட்டச் சுடர் ஆழி * வேங்கடக்கோன் தான் உமிழும் * பொன் வட்டில் பிடித்து உடனே * புகப்பெறுவேன் ஆவேனே (3)
679. Shivā with matted hair, Nānmuhan and Indra
throng before the divine entrance of Thirumalai that is similar to
Vaikuntam which is not easily approachable.
I will hold the golden plate of the lord of Thiruvenkatam
who holds the fiery discus(chakra) in His hands
and I will be blessed to enter.
Word by word (WBW) meaning
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680. To see the divine feet of the lord(Māyon), who rests on the
cool, milky ocean where fertile coral reeds grow,
let me be born as a shenbagam flower in Thiruvenkatam hills,
where bees swarm and sing His praise.
Word by word (WBW) meaning
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681 கம்ப மத யானைக் * கழுத்தகத்தின்மேல் இருந்து * இன்பு அமரும் செல்வமும் * இவ் அரசும் யான் வேண்டேன் ** எம்பெருமான் ஈசன் * எழில் வேங்கட மலை மேல் * தம்பகமாய் நிற்கும் * தவம் உடையேன் ஆவேனே (5)
681. I don't long for royalty, riches and the pleasure of
riding on a frightening elephant with pride.
I wish to have the blessing of being born as a pole or a thorny bush
in the beautiful Venkatam hills.
Word by word (WBW) meaning
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682. I do not want to enjoy
the dance and songs of the heavenly women
Urvashi and Menaka, with waists as thin as lightning.
I want to have the good fortune of being a golden peak
in the Thiruvenkatam hills
where bees swarm , buzz and sing His praise.
Word by word (WBW) meaning
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683 வான் ஆளும் மா மதி போல் * வெண் குடைக்கீழ் மன்னவர் தம் * கோன் ஆகி வீற்றிருந்து * கொண்டாடும் செல்வு அறியேன் ** தேன் ஆர் பூஞ்சோலைத் * திருவேங்கட மலை மேல் * கானாறாய்ப் பாயும் * கருத்து உடையேன் ஆவேனே (7)
683. I do not want the luxury of sitting
under a white royal umbrella
bright as the moon that rules the sky.
I want to be a forest river that flows
from the Thiruvenkatam hills surrounded by groves
blooming with flowers that drip honey.
Word by word (WBW) meaning
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684. The god of Thiruvenkatam, helped Brahma, Indra and Shiva
who carries the crescent moon on His matted hair,
when they performed sacrifices.
He is the meaning of the Vedas.
I want to be a path on the Thiruvenkatam hills
surrounded by cool fragrant groves,
where He resides.
Word by word (WBW) meaning
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685. O Thirumal! You destroy the sins that have grown dense
like bushes.
O supreme One! The Lord of Thiruvenkatam hills!
I wish to become a step at the threshold of your temple
where devotees, the gods in the sky and the heavenly damsels throng
and climb up to have your darshan and I will see your coral mouth.
Word by word (WBW) meaning
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686 உம்பர் உலகு ஆண்டு * ஒரு குடைக்கீழ் உருப்பசி தன் * அம்பொன் கலை அல்குல் * பெற்றாலும் ஆதரியேன் ** செம் பவள வாயான் * திருவேங்கடம் என்னும் * எம்பெருமான் பொன்மலை மேல் * ஏதேனும் ஆவேனே (10)
686 umbar ulahāNdu * oru kudaikkeezh uruppasi than * ampoR kalaiyalkul * peRRālum āthariyEn * sem pavaLa vāyān * thiruvENGkatam ennum * emberumān pon malai mEl * EthEnum āvEnE 4.10
686. Even if I were to become the king
of the world of the gods,
rule it beneath a sole umbrella
and enjoy the nearness of Urvashi,
whose waist is decorated with beautiful golden ornaments,
I would not want it.
O! let me become anything on the golden Thiruvenkatam hills
of my lord, ,who has a coral- like mouth.
Word by word (WBW) meaning
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687. Wishing to see the golden shining feet
of the lord , Kulasekharan with a sharp spear
that kills his enemies worshipped the god of Thiruvenkatam hills,
that has cool lovely slopes and composed pāsurams praising Him.
If Tamil scholars learn these pāsurams of Kulasekharan well,
they will become austere devotees.
Word by word (WBW) meaning
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799 குன்றில் நின்று வான் இருந்து * நீள் கடற் கிடந்து * மண் ஒன்று சென்று அது ஒன்றை உண்டு * அது ஒன்று இடந்து பன்றியாய் ** நன்று சென்ற நாளவற்றுள் * நல் உயிர் படைத்து அவர்க்கு * அன்று தேவு அமைத்து அளித்த * ஆதிதேவன் அல்லையே? (48)
799. You stay on the hill of Thiruvenkatam,
and in the sky with the gods,
and you rest on the wide ocean on Adishesha.
You swallowed the earth,
you took the land from Mahābali and measured it,
and you assumed the form of a boar, split open the earth
and brought forth the earth goddess who was hidden.
You, the ancient god, created all lives
and you gave godliness to the gods.
Word by word (WBW) meaning
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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?
Word by word (WBW) meaning
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816. The ancient god who stands in the Venkatam hills,
stays in the spiritual world in the sky
and rests on the wide ocean with rolling waves snake bed Adishesha.
He, Madhavan, standing, sitting and resting in my heart, is a wonder.
Word by word (WBW) meaning
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832 ## கடைந்த பாற்கடற் கிடந்து * காலநேமியைக் கடிந்து * உடைந்த வாலி தன் தனக்கு * உதவ வந்து இராமனாய் ** மிடைந்த ஏழ் மரங்களும் * அடங்க எய்து வேங்கடம் * அடைந்த மால பாதமே * அடைந்து நாளும் உய்ம்மினோ (81)
832. The lord stays in the Thiruvenkatam hills
who churned the milky ocean
and rests on the ocean forever.
He gave his grace to Vāli after killing him,
and destroyed the seven trees with one arrow
If you worship the feet of Thirumāl you will be saved.
Word by word (WBW) meaning
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927. He, the faultless one, the king of the gods in the sky of Vaikuntam
who gives us his grace and makes us his devotees,
is pure, the lord of the Thiruvenkatam hills
surrounded with fragrant groves.
He is the god of justice in the sky,
and the dear one of Srirangam surrounded by tall walls.
His lotus feet came and entered my sight.
Word by word (WBW) meaning
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929 ## . மந்தி பாய் * வட வேங்கட மா மலை * வானவர்கள் சந்தி செய்ய நின்றான் * அரங்கத்து அரவினணையான் ** அந்தி போல் நிறத்து ஆடையும் * அதன் மேல் அயனைப் படைத்தது ஓர் எழில் * உந்தி மேலது அன்றோ * அடியேன் உள்ளத்து இன்னுயிரே (3)
929. Female monkeys jump everywhere
in the Thiruvenkatam hills in the north
where the gods in the sky come to worship
the lord resting on the snake bed.
He (Arangan) wears a red garment with the color of the evening sky
and above that is Nānmuhan whom he created.
His beauty is this devotee’s life.
Word by word (WBW) meaning
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1018. Our ancient, lotus-eyed god
who rests on the wide conch-filled ocean,
who broke the Kurundam trees
blooming with flowers and dripping with honey
and who as a cowherd split open the beak of the Asuran
that came as a bird
stays in Thiruvenkatam
where beautiful fish frolic in the springs filled with abundant water.
O heart, let us go there and worship him.
Word by word (WBW) meaning
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1019 ## பள்ளி ஆவது பாற்கடல் அரங்கம் * இரங்க வன் பேய் முலை * பிள்ளையாய் உயிர் உண்ட எந்தை * பிரான்-அவன் பெருகும் இடம் ** வெள்ளியான் கரியான் * மணி நிற வண்ணன் என்று எண்ணி * நாள்தொறும் தெள்ளியார் வணங்கும் மலைத் * திருவேங்கடம் அடை நெஞ்சமே-2
1019. Our lord who rests on the milky ocean in Srirangam,
who drank the poisonous milk
from the breasts of the devil Putanā,
stays in Thiruvenkatam
where his good devotees go and praise him every day saying,
“He is white in the first eon.
He is dark in the second eon.
He is sapphire-colored in the third eon, ”
and worship him on that hill.
O heart, let us go there and worship him.
Word by word (WBW) meaning
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val — one who is having hard heart; pEy — pUthanA-s; mulai — bosoms; iranga — to secrete milk naturally; uyir — her life; uNda — mercifully consumed; endhai — my lord; pirAn avan — sarvESvaran who is the benefactor; paLLiyAvadhu — mattress (resting place, where he mercifully rests); pARkadal — thirukkARkdal (kshIrAbdhi); arangam — and SrIrangam;; perugum — growing; idam — abode is; theLLiyAr — ananyaprayOjanar (those who don-t expect anything but kainkaryam); veLLiyAn — one who has white complexion (in krutha yugam); kariyAn — one who has black complexion (in kali yugam); maNi niRa vaNNan — one who has blue jewel like complexion (in dhvApara yugam); enRu eNNi — meditating (repeatedly on these forms) in this manner; nAdoRum — everyday; vaNangum — surrendering; malai — hill; thiruvEngadam — thirumalA;; nenjamE adai — Oh mind! Reach there.
1020. Our faultless lord with a discus
went between the marudam trees and broke them
as the gods in the sky folded their hands
and worshiped his lotus feet
and carried Govardhanā mountain as an umbrella,
to stop the rain when Indra made a storm
to afflict the cows and the cowherds.
He stays in the Thiruvenkatam hills.
O heart, let us go there and worship him.
Word by word (WBW) meaning
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ninRa — standing firm (due to being possessed by demon); mA marudhu — the big marudha tree; iRRu vIzha — to break and fall down; nadandha — going through; ninmalan — one who has very pure heart; nEmiyAn — one who is having divine chakra (in his divine hand); vAnavar — nithyasUris; enRum — always; kaithozhum — worshipping; thAmarai — lotus flower like; iNai adi — having a pair of divine feet; em pirAn — being benefactor; kanRi — (indhra) being angry; mAri — heavy rain; pozhindhida — poured; A — cows-; niraikku — for their herds; idar — sorrow; nIkkuvAn — to eliminate and protect them; kadidhu — quickly; senRu — went; kunRam — gOvardhana hill; eduththavan — the abode, where sarvESvaran who lifted and held as umbrella, is mercifully residing; thiruvEngadam — thirumalA; nenjamE — Oh mind!; adai — reach there.
1021. The lord of Thiruvidavendai,
the highest light, who drove the chariot for Arjunā,
fighting in the Bhārathā war and conquering the Kauravās,
and who danced the Kuravai dance with the cowherds of Gokulam
holding hands with them
stays in Thiruvenkatam
surrounded with sacred water and thick groves
and in the hearts of his devotees.
O heart, let us go there and worship him.
Word by word (WBW) meaning
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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.
Word by word (WBW) meaning
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vaN kaiyAn — being the one with a generous hand; avuNarkku — for the demons; nAyagan — mahAbali, the leader, his; vELviyil — in the sacrificial arena; mANiyAy — being a celibate boy; senRu — went; maN — earth; kaiyAl — with his hand; irandhAn — being the one who begged; marAmaram Ezhum — the seven ebony trees; eydha — (in rAmAvathAram) shot them down; valaththinAn — being the strong one; eN kaiyAn — being the one with many divine hands; imayaththu uLLAn — being the one who is mercifully residing in himavAn (in thiruppiridhi in the himalayas); irunjOlai — in thirumAlirunjOlai which is known as southern thirumalA; mEviya — one who is eternally residing; em pirAn — being the lord of all; thiN — strong; kai — having trunk; mA — SrI gajEndhrAzhwAn-s; thuyar — sorrow; thIrththavan — sarvESvaran who eliminated, is present in; thiruvEngadam — thirumalA; adai nenjamE — Oh mind! Reach there.
1023. The lord who swallowed all the eight directions
and the seven worlds at the end of the eon,
kept them in his golden stomach and rested on a banyan leaf,
removed the curse of the milky white moon,
took the form of a strong man-lion with shining teeth
and split open the chest of the heroic Asuran Hiranyan
stays in the Thiruvenkatam hills.
O heart, let us go there and worship him.
Word by word (WBW) meaning
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1024 பாரும் நீர் எரி காற்றினோடு * ஆகாசமும் இவை ஆயினான் * பேரும் ஆயிரம் பேச நின்ற * பிறப்பிலி பெருகும் இடம் ** காரும் வார் பனி நீள் விசும்பிடைச் * சோரும் மா முகில் தோய்தர * சேரும் வார் பொழில் சூழ் எழில் * திருவேங்கடம் அடை நெஞ்சமே-7
1024. The thousand-named god who has no birth
and is the earth, water, fire, wind and sky
stays in the beautiful Thiruvenkatam hills
surrounded with groves where the rain pours
and cold drops fall from the dark clouds floating in the sky.
O heart, let us go there and worship him.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
1025. The king of the gods
who is sky, fire, wind, earth and water
and the beloved of beautiful Lakshmi
seated on a fragrant lotus swarming with bees
stays in Thiruvenkatam
where lovely gypsy women with vine-like waists
stand on high platforms to guard flourishing millet fields.
O heart, let us go there and worship him.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
1026 ## பேசும் இன் திருநாமம் எட்டு எழுத்தும் * சொல்லி நின்று பின்னரும் * பேசுவார்-தமை உய்ய வாங்கிப் * பிறப்பு அறுக்கும் பிரான் இடம் ** வாச மா மலர் நாறு வார் பொழில் * சூழ் தரும் உலகுக்கு எல்லாம் * தேசமாய்த் திகழும் மலைத் * திருவேங்கடம் அடை நெஞ்சமே-9
1026. Our highest lord who will remove their future births
for his devotees if they recite his divine name
with the mantra of eight syllables again and again
stays in Thiruvenkatam,
the hill that gives prosperity to all the worlds
and is surrounded with lovely fragrant flowers.
O heart, let us go there and worship him.
Word by word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
1027. Kaliyan, the chief of Thirumangai,
composed a divine garland of ten Tamil pāsurams
with fine words on the precious god of Thiruvenkatam
where pretty kayal fish swim happily in mountain springs.
If devotees learn and recite these pāsurams faithfully
they will rule the world surrounded with large oceans
where the waves roll
and then go to the spiritual world and rule there.
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.)
1028 ## தாயே தந்தை என்றும் * தாரமே கிளை மக்கள் என்றும் நோயே பட்டொழிந்தேன் * நுன்னைக் காண்பது ஓர் ஆசையினால்- வேய் ஏய் பூம் பொழில் சூழ் * விரை ஆர் திருவேங்கடவா!- நாயேன் வந்து அடைந்தேன் * நல்கி ஆள் என்னைக் கொண்டருளே-1
1028. I thought that my mother, father, wife
and relatives were important.
I suffered, became your slave, and like a dog
I have come longing to see you in the Thiruvenkatam hills
where you stay surrounded with fragrant groves with blooming flowers
and thick round bamboo plants.
You are my refuge.
Give me your grace and protect me.
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.)
vEy — bamboos; Ey — being dense; pU — blossomed; virai Ar — very fragrant; pozhil sUzh — surrounded by garden; thiruvEngadavA — oh one who is identified by SrI vEnkatAdhri!; thAyE enRum — (one who is not the real mother) as mother; thandhai enRum — (one who is not the real father) as father; thAramE enRum — (one who is not the real wife) as wife; kiLaiyE enRum — (those who are not real relatives) as relatives; makkaLE enRum — (those who are not real children) as children; nOy pattu ozhindhEn — experienced disaster; nAyEn — I who am very lowly as a dog; unnai — your highness who are the natural relative; kANbadhu — to see; Or AsaiyinAl — with the desire; vandhu — arriving at your highness- divine feet; adaindhEn — I surrendered;; ennai — I who am a servitor; nalgi — showing mercy; AL koNda aruL — kindly accept my service
1029. Intoxicated, I fell in love
with beautiful women with lovely doe-like eyes
and I have committed many sins in this large world
that will only lead me to hell.
You stay in the divine Thiruvenkatam hills
surrounded with groves blooming with flowers that drip honey.
Where are you?
I came to you and you are my refuge,
Protect me. I am your slave.
Word by word (WBW) meaning
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thEn — beetles; Ey — filled; pU — having flowers; pozhil — by garden; sUzh — surrounded; thiruvEngada mA malai — being the one who is having thirumalA as abode; en AnAy — oh one who forbears my faults just as an elephant would do!; mAn Ey — like that of a deer; kaN — eyes; madavAr — women who are having humility as well, their; mayakkil — in their glance; pattu — being captivated; mA nilaththu — in the vast earth; nAnAvidha naragam — in many types of narakam (hell); pugum — to enter; pAvam — sin; nAnE — I have individually; seydhEn — having performed; vandhu — came; adaindhEn — I held your highness- divine feet as refuge;; adiyEnai — I, the servitor; AL koNdu aruLE — Kindly accept my service.
1030 கொன்றேன் பல் உயிரைக் * குறிக்கோள் ஒன்று இலாமையினால் என்றேனும் இரந்தார்க்கு * இனிது ஆக உரைத்து அறியேன்- குன்று ஏய் மேகம் அதிர் * குளிர் மா மலை வேங்கடவா அன்றே வந்து அடைந்தேன் * அடியேனை ஆட் கொண்டருளே-3
1030. O lord of the Venkatam hills,
I had no purpose in my life and killed many lives.
I never said kind words to those who needed my help.
You stay in the flourishing Thiruvenkatam hills
where mountain-like clouds float and thunder.
I came to you the day I realized my faults.
You are my refuge.
Protect me. I am your slave.
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.)
1031. I was born in many communities in many births
and died and was born again and again
and I am very tired of being born.
I have done nothing good or any good dharma
and have gained nothing in my births.
You stay in Thiruvenkatam hills
where clouds take water from the earth and float in the sky.
I came to you and you are my refuge.
Protect me. I am your slave.
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.)
1032 எப் பாவம் பலவும் * இவையே செய்து இளைத்தொழிந்தேன் துப்பா நின் அடியே * தொடர்ந்து ஏத்தவும் கிற்கின்றிலேன் செப்பு ஆர் திண் வரை சூழ் * திருவேங்கட மா மலை என் அப்பா!-வந்து அடைந்தேன் * அடியேனை ஆட் கொண்டருளே-5
1032. I have committed many kinds of sin
and I have suffered and I am tired.
You are omnipotent and I do not even have the strength
to come to you and worship your feet.
You stay in majestic Thiruvenkatam
surrounded by mighty hills and praised by all.
O my father, you are my refuge.
Protect me. I am your slave.
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.)
1033 மண் ஆய் நீர் எரி கால் * மஞ்சு உலாவும் ஆகாசமும் ஆம் புண் ஆர் ஆக்கை-தன்னுள் * புலம்பித் தளர்ந்து எய்த்தொழிந்தேன்- விண் ஆர் நீள் சிகர * விரைஆர் திருவேங்கடவா!- அண்ணா வந்து அடைந்தேன் * அடியேனை ஆட் கொண்டருளே-6
1033. I am caught in this wounded body
that is made of earth, water, fire, wind
and the sky where clouds float
and I have suffered, cried, and grown tired and weak.
You stay in the fragrant Thiruvenkatam hills
with tall peaks that touch the sky.
I have come to you—you are my refuge.
Protect me. I am your slave.
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.)
1034. When I was young, I did not know anything
and did many wrong things.
After I became older,
I worked hard for others and became poor.
You, strong as a lion, stay in the Thiruvenkatam hills
surrounded by beautiful blooming groves
where many elephants live.
I have come to you and you are my refuge.
I am your slave. Protect me.
Word by word (WBW) meaning
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1035 நோற்றேன் பல் பிறவி * நுன்னைக் காண்பது ஓர் ஆசையினால் ஏற்றேன் இப் பிறப்பே * இடர் உற்றனன்-எம் பெருமான் கோல் தேன் பாய்ந்து ஒழுகும் * குளிர் சோலை சூழ் வேங்கடவா ஆற்றேன் வந்து அடைந்தேன் * அடியேனை ஆட் கொண்டருளே-8
1035. I did tapas in many births because I longed to see you.
O lord, I have worshiped you in this birth always,
yet I still suffer living on this earth.
You stay in the Thiruvenkatam hills
surrounded by flourishing groves
where honey from the branches flows.
I cannot bear the troubles that I have in these births.
I have come to you and you are my refuge.
I am your slave. Protect me.
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.)
kOl — from poles; thEn — honey; pAyndhu — overflowing; ozhugum — flooding; kuLir — cool; sOlai sUzh — surrounded by gardens; vEngadavA — Oh one who is having thirumalA as residence!; em — for us, devotees; perumAn — Oh great benefactor!; pal piRavi — to take many births; nORREn — I, the servitor, who performed sAdhanAnushtAnam (other upAyams such as bhakthi yOgam); ERREn — I became qualified (to receive your highness- merciful glance); (due to that); unnai — your highness; kANbadhu — to see; Or — a; AsaiyinAl — with the desire; ippiRappE — in this birth itself; idar uRRanan — I became worried;; ARREn — being unable to tolerate (the repetitive births); vandhu adaindhEn — I came and surrendered;; adiyEnai At koNdu aruL — kindly accept my service.
1036 பற்றேல் ஒன்றும் இலேன் * பாவமே செய்து பாவி ஆனேன் மற்றேல் ஒன்று அறியேன் * மாயனே எங்கள் மாதவனே கல் தேன் பாய்ந்து ஒழுகும் * கமலச் சுனை வேங்கடவா!- அற்றேன் வந்து அடைந்தேன் * அடியேனை ஆட் கொண்டருளே-9
1036. I have no one to depend on.
Committing only sins I became a sinner—
I don’t know how to do anything else.
Māyan, you are our Madhavan,
god of the Thiruvenkatam hills
where lotuses bloom in the springs
and honey flows on the slopes.
I have come to you and you are my refuge.
I am your slave. Protect me.
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.)
mAyanE — Oh one who has amazing qualities and activities!; engaL — (makes you tolerate) our (mistakes); mAdhavanE — Oh one who is dear to periya pirAtti!; kal thEn — honey placed in the cave in mountain; pAyndhu ozhugum — greatly flooding; kamalam — filled with lotus flowers; sunai — having waterfalls; vEngadavA — Oh eternal resident of thirumalA!; onRu paRRu — any foundation (such as good deed); ilEn — not having; pAvamE seydhu — performing sins only (due to that); pAviyAnEn — being sinner; maRRu — other upAyams; onRum — even a little bit; aRiyEn — I, the servitor, who do not know; aRREn — became completely existing for your highness; vandhu adaindhEn — I came and surrendered;; adiyEnai At koNdu aruL — kindly accept my service.
1037 ## கண் ஆய் ஏழ் உலகுக்கு உயிர் ஆய * எம் கார் வண்ணனை விண்ணோர்-தாம் பரவும் * பொழில் வேங்கட வேதியனை திண் ஆர் மாடங்கள் சூழ் * திரு மங்கையர்-கோன் கலியன் பண் ஆர் பாடல் பத்தும் * பயில்வார்க்கு இல்லை பாவங்களே-10
1037. Kaliyan, the chief of Thirumangai
surrounded with strong beautiful palaces
composed ten musical pāsurams
praising the dark cloud-colored god,
as precious as eyes for all
and the life of all creatures of the seven worlds.
He, the creator of the Vedās, is praised by the gods in the sky
and he stays in the Thiruvenkatam hills
surrounded by flourishing groves.
If devotees learn and sing these ten pāsurams
they will experience no results of their karmā.
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.)
Ezh ulagukku — for the seven worlds; kaNNAy — like eyes; uyirAy — being like prANan (vital air); em — to give enjoyment for us, the devotees; kAr — cloud like; vaNNan — having divine complexion; viNNOr thAm — even nithyasUris; paravum — praise; pozhil — having gardens; vEngadam — being the resident of thirumalA; vEdhiyanai — on sarvESvaran, who is spoken by vEdham; thiN Ar — firm; mAdangaL sUzh — surrounded by mansions; thirumangaiyar — for the residents of thirumangai region; kOn — the king; kaliyan — mercifully spoken by AzhwAr; paN Ar — having tune; paththup pAdalum — ten pAsurams; payilvArkku — those who learn and practice; pAvangaL — hurdles; illai — will be destroyed.
1038. O lord, you who crossed the ocean
and fought and killed the king of Lankā surrounded by oceans
stay in the majestic Thiruvenkatam hills,
worshiped by the gods in the sky.
I am your slave. Remove my troubles.
Word by word (WBW) meaning
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1039. O lord, you who are adorned with a thulasi garland,
fought and destroyed the clan of Rakshasās
and the king of Lankā and raised your Garudā banner
stay in the Thiruvenkatam hills that has tall peaks.
Give me your grace.
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.)
ilangaip padhikku — for the city of lankA; enRu — always; iRaiyAya — being kings; arakkar kulam — demoniac clan; avar — those demons such as mAli etc; kettu — having their state damaged; mALa — to die; kodi — being the flag; puL — (climbing) periya thiruvadi (garudAzhwAr); thiriththAy — one who made to roam around; vilangal — (chandhra (moon) and sUrya (sun)) move away from their paths; kudumi — having tall peaks; thiruvEngadam — on thirumalA which is known as thiruvEngadam; mEya — being the one who eternally resides; thuLabam — made with thiruththuzhAy (thuLasi); alangal — decorated with garland; mudiyAy — oh one who is having divine crown!; aruLAy — You should mercifully protect me.
1040. You are sweet nectar.
You, my father, who swallowed the whole world
and the ocean with its abundant water
and rested on a beautiful soft fresh banyan leaf
stay in the famous Thiruvenkatam hills.
I am your slave. Give me your grace.
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.)
nIr Ar — filled with water; kadalum — ocean; nilanum — earth; muzhudhu — and all other objects; uNdu — consumed; Er — beautiful; iLam — very tender; Alam thaLir mEl — on the peepal leaf; thuyil — mercifully resting; endhAy — Oh one who is the protector for those who are like me!; sIr Ar — Having abundant wealth; mA — great; thiruvEngada malai — on thirumalA; mEya — residing eternally; ArA — not satiating (even if enjoyed forever); amudhE — Oh one who is enjoyable like nectar!; adiyERku — for me, the servitor; aruLAy — show your mercy.
1041. You, the god of the gods who stole the fragrant butter
from the uri and ate it as if it were nectar,
and took the form of a dwarf,
measured the world and the sky with your two feet
stay in the Thiruvenkatam hills with peaks that touch the sky.
I am your slave. Give me your grace.
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.)
uRi mEl — placed on the ropes hanging down from ceiling; naRu ney — pure ghee; amudhAga — as nectar; uNdAy — Oh one who mercifully ate!; kuRaLAy — mercifully incarnating as vAmana; nilam — earth; IradiyAlE — with two steps; koNdAy — Oh one who measured and accepted!; viN thOy — tall to reach up to paramapadham; sigaram — having peak; thiruvEngadam — in thirumalA; mEya — one who remains firmly; aNdA — Oh controller of dhEvas who live inside the oval shaped world!; adiyEnukku — for me, the servitor; aruL puriyAy — mercifully grant the opportunity to serve you.
1042. You, the god of the tall majestic Thiruvenkatam hills,
took the form of a pillar, split it open,
emerged from it in the form of a man-lion
and killed the Asuran Hiranyan.
Your arrows never fail to hit their targets.
Protect me.
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.)
thUNAy — being a mere pillar; adhanUdu — inside it; ariyAy — being narasimha; vandhu thOnRi — came and incarnated; pENA — one who did not respect; avuNan — hiraNya-s; udalam — chest; piLandhittAy — oh one who split it into two and threw it down!; sEN Ar — being very tall; mA — having great glory; thiruvEngada malai — on thirumalA; mEya — residing firmly; kOL — strong; nAgam — thiruvanandhAzhwAn (AdhiSEsha); aNaiyAy — Oh one who has as divine mattress!; enai — me, the servitor; I — your highness; kuRikkoL — should consider in your divine heart.
1043 மன்னா * இம் மனிசப் பிறவியை நீக்கி தன் ஆக்கித் * தன் இன் அருள் செய்யும் தலைவன் மின் ஆர் முகில் சேர் * திருவேங்கடம் மேய என் ஆனை என் அப்பன் * என் நெஞ்சில் உளானே-6
1043. The matchless god, my king who himself is me,
saved me from never-ending births on the earth
and gives me his sweet grace.
He stays in the Thiruvenkatam hills
where clouds float with shining lightning-
and he is my dear father and he is in my heart.
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.)
mannA — impermanent; i — this; manisap piRaviyai — human birth; nIkki — eliminating; than — for him; Akki — having as a servitor; than — his; in aruL — great mercy; seyyum — showering; thalaivan — having leadership; min — by lightning; Ar — filled with; mugil — clouds; sEr — have gathered and are residing; thiruvEngadam — on thirumalA; mEya — firmly residing; en — to give enjoyment to me; Anai — having a beautiful form like an elephant; en — for me; appan — being great benefactor; en — my; nenjilE — in heart; uLAn — is eternally residing.
1044. You are as sweet as honey
and you have hands strong as mountains.
You who killed the seven bulls opposing them
to marry the doe-eyed Nappinnai
stay in rich Thiruvenkatam hills.
O my king, you live in my heart.
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.)
mAn — deer-s eyes; Ey — matching; madam — beautiful; nOkki thiRaththu — on nappinnaip pirAtti who is having divine eyes; edhir vandha — came as hurdle; An — (roaming) amidst cows; Ezh vidai — the seven bulls; seRRa — one who killed; aNi — very beautiful; varai — firm like mountain; thOLA — oh one who is having divine shoulders!; thEnE — Oh one who is sweet like honey for me!; mA — glorious; thiruvEngadamalai — on thirumalA; mEya — being the one who permanently resides; kOnE — Oh one who enslaved me!; en — my; manam — mind; kudi koNdu — having as abode; irundhAy — you remained firmly.
1045. Our lord is far and near
and he, the Māyan stays in my heart.
I know nothing except the feet of the cowherd
who stays in the divine Thiruvenkatam hills
where white pearls shining like diamonds
spill out, splitting open the bamboo.
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.)
சேயன் — பக்தியில்லாதவர்களுக்கு எட்டாதவனும்; அணியன் — பக்தர்களுக்கு அருகிலிருப்பவனும்; என சிந்தையுள் — என் மனதிலே; நின்ற மாயன் — வந்து நின்ற மாயன்; வேய் — மூங்கில்; விண்டு — பிளவுபட்டு சிந்திக்கிடப்பதான; ஒளி வெண் — ஒளியுள்ள வெளுத்த; தரளங்கள் — முத்துக்களையும்; வாள் — ஒளியுள்ள; மணி — ரத்னங்களையும்; உதிர் — உதிர்க்குமிடமான; வேங்கட — திருவேங்கடமென்னும்; மா மலை மேய — திருமலையில் இருக்கும்; ஆயன் — கண்ணனுடைய; அடி அல்லது — திருவடிகளைத் தவிர; மற்று அறியேனே — வேறொன்றையும் அறியேனே
sEyan — being unreachable (for those who do not surrender); aNiyan — being easily reachable (for those who surrender); ena — my; sindhai uL — in mind; ninRa — one who is eternally residing; mAyan — amazing; vEy — bamboos; viNdu — split; udhir — remaining scattered on the ground; oLi — radiance; veN — having whiteness; tharaLangaL — pearls; vAL — radiant; maNi — having precious gems; mA — very glorious; vEngada malai — on thirumalA; mEya — being the one who is firmly residing; Ayan — krishNa, the cowherd-s; adi alladhu — other than the divine feet; maRRu — anything else; aRiyEn — I don-t consider as an entity.
1046 வந்தாய் என் மனம் புகுந்தாய் * மன்னி நின்றாய்- நந்தாத கொழுஞ் சுடரே * எங்கள் நம்பீ சிந்தாமணியே * திருவேங்கடம் மேய எந்தாய்!- இனி யான் உன்னை * என்றும் விடேனே-9
1046. You, our father, our Nambi,
our cintamani, are a bright light that never diminishes.
You came to me, entered my heart and abide there.
O god of the Thiruvenkatam hills, from now on I will not leave you ever.
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.)
nandhAdha — continuous; kozhu — abundant; sudarE — Oh one who is having radiance!; engaL — being able to eliminate shortcomings of ours, we being incomplete; nambI — Oh complete one!; sindhA — (chinthA) just on thinking; maNiyE — Oh precious gem (which will fulfil all desires)!; thiruvEngadam — On vEnkatAchalam; mEya — firmly residing; endhAy — oh my relative!; vandhAy — You arrived (where I am residing);; en manam — in my heart; pugundhAy — you entered;; manni ninRAy — you firmly remained (in my heart);; ini — now onwards; yAn — I; unnai — you who are the benefactor in this manner; enRum — ever; vidEn — will not leave.
1047 ## வில்லார் மலி * வேங்கட மா மலை மேய மல் ஆர் திரள் தோள் * மணி வண்ணன் அம்மானை கல் ஆர் திரள் தோள் * கலியன் சொன்ன மாலை வல்லார்-அவர் * வானவர் ஆகுவர் தாமே-10
1047. Kaliyan, the poet with strong mountain-like arms
composed a garland of pāsurams
praising the dear sapphire-colored god of the Thiruvenkatam hills
where many hunters with bows live.
If devotees learn these pāsurams and praise him
they will become gods in the spiritual world.
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.)
villAr — the divine hunters who always carry bow; mali — abundant; vEngada mA malai — on thirumalA; mEya — one who is residing firmly; mal Ar — very strong; thiraL — well rounded; thOL — shoulders; maNi — like a blue gem; vaNNan — having divine complexion; ammAnai — on sarvESvaran; kal — rock; Ar — matching; thiraL — well rounded; thOL — having shoulders; kaliyan — AzhwAr; sonna — mercifully spoke; mAlai — this decad which is in the form of a garland; vallAr avar thAm — those who can learn with meanings; vAnavar Aguvar — will get to perform kainkaryam like nithyasUris
1048. O heart, our father, worshiped by the sages in their hearts,
who took the form of a bachelor dwarf,
went to Mahabali’s sacrifice and measured the world and the sky,
stays in the Thiruvenkatam hills where hunters make fire
with wood from akil trees and the smoke rises to the top of the hills.
Become his slave now.
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.)
en nenjamE — Oh favourable mind!; mA — great; thavam — having thapas (penance); mAnavar thangaL — men, their; sindhai — in the heart; amarndhu — firmly remaining; uRaiginRa — one who is eternally residing; endhai — being my lord; kAnavar — hunters; kAr — dark (due to being very strong); agil — (cutting down) agil (Aquilaria agallocha) trees; idu — due to placing them (in fire); pugai — smoke (to reach and spread); Ongu — tall; vEngadam — on thirumalA; mEvi — one who is eternally residing; mAN — beautiful; kuRaLAna — assuming the form of vAmana [dwarf]; andhaNaRku — for my lord, who is a brAhmaNa; vAnavar thangaL — nithyasUris-; sindhai pOla — like in their heart; inidhu — sweetly; uvandhu — arriving joyfully; inRu — today; adimaith thozhil — in doing kainkaryam; pUNdAyE — you are engaged!
1049 உறவு சுற்றம் என்று ஒன்று இலா * ஒருவன் உகந்தவர்-தம்மை * மண்மிசைப் பிறவியே கெடுப்பான் * அது கண்டு என் நெஞ்சம் என்பாய் ** குறவர் மாதர்களோடு * வண்டு குறிஞ்சி மருள் இசை பாடும் * வேங்கடத்து அறவன் நாயகற்கு * இன்று அடிமைத் தொழில் பூண்டாயே-2
1049. O heart, the god of dharma who has no relatives or family
and who destroys the future births of his devotees on this earth
stays in the Thiruvenkatam hills
where gypsy girls and bees sing kurinji songs together.
Become his slave now.
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.)
1050 இண்டை ஆயின கொண்டு தொண்டர்கள் * ஏத்துவார் உறவோடும் * வானிடைக் கொண்டு போய் இடவும் * அது கண்டு என் நெஞ்சம் என்பாய் ** வண்டு வாழ் வட வேங்கட மலை * கோயில் கொண்டு அதனோடும் * மீமிசை அண்டம் ஆண்டு இருப்பாற்கு * அடிமைத் தொழில் பூண்டாயே-3
1050. O heart, the lord, the ruler of the earth and the sky
who will give Mokshā to his devotees
if they take flower garlands and other things
and go to his temples and worship him
stays in the Thiruvenkatam hills in the north where bees swarm.
Become his slave now.
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.)
1051 பாவியாது செய்தாய் * என் நெஞ்சமே பண்டு தொண்டு செய்தாரை * மண்மிசை மேவி ஆட்கொண்டு போய் * விசும்பு ஏற வைக்கும் எந்தை ** கோவி நாயகன் கொண்டல் உந்து உயர் * வேங்கட மலை ஆண்டு * வானவர் ஆவியாய் இருப்பாற்கு * அடிமைத் தொழில் பூண்டாயே-4
1051. O heart, what are you doing without worshiping him,
our father, the soul of the gods
and the beloved of the cowherd women,
who protects the devotees who praise him,
takes them to the spiritual world from the earth
and gives them Mokshā.
He stays and rules the high Thiruvenkatam hills where clouds float.
Become his slave now.
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.)
1052 பொங்கு போதியும் பிண்டியும் உடைப் * புத்தர் நோன்பியர் பள்ளியுள் உறை * தங்கள் தேவரும் தாங்களுமே ஆக * என் நெஞ்சம் என்பாய் ** எங்கும் வானவர் தானவர் நிறைந்து ஏத்தும் * வேங்கடம் மேவி நின்று அருள் * அம் கண் நாயகற்கு * இன்று அடிமைத் தொழில் பூண்டாயே-5
1052. O heart, the Buddhists fast and worship their god
who stays under a bodhi tree
and the Jains remain in their Palli and worship their god
who stays under a flourishing peepul tree,
each performing their own kind of worship.
Our god who is praised everywhere
by the gods in the sky and the Asurans
stays in the Thiruvenkatam hills and gives his grace to all.
Become the slave of the beautiful lord now.
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.)
en nenjam enbAy — You who can be desired as -my mind!-; pongu — grown well with stems and branches; bOdhiyum — arasa (sacred fig) tree; piNdiyum — aSOka tree; udai — having as refuge; puththar — baudhdhas (followers of budhdha philosophy); nOnbiyar — amaNas (jainas, followers of jaina philosophy); paLLi uL — inside their temples; uRai — living; thangaL — their; dhEvarum — worshippable deity; thAngaLumE Aga — to have them only present; engum — in all four directions; vAnavar — dhEvathAs; dhAnavar — asuras; niRaindhu — present densely; Eththum — praising; vEngadam — on thirumalA; mEvi ninRu — present firmly; aruL — one who fulfils the desires of devotees; angaN — having beautiful eyes; nAyagaRku — for the sarvaswAmy (lord of all); inRu adimaith thozhil pUNdAyE — now, you are engaged in serving him!
1053 துவரி ஆடையர் மட்டையர் * சமண் தொண்டர்கள் மண்டி உண்டு பின்னரும் * தமரும் தாங்களுமே தடிக்க * என் நெஞ்சம் என்பாய் ** கவரி மாக் கணம் சேரும் * வேங்கடம் கோயில் கொண்ட கண் ஆர் விசும்பிடை * அமர நாயகற்கு * இன்று அடிமைத் தொழில் பூண்டாயே-6
1053. O heart, the Jains wear orange clothes and are bald,
and with their people they eat together until they become fat.
Our god of gods, as precious as eyes
stays in the temple in the Thiruvenkatam hills
where herds of deer live.
Become his slave now.
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.)
1054 தருக்கினால் சமண் செய்து * சோறு தண் தயிரினால் திரளை * மிடற்றிடை நெருக்குவார் அலக்கண் * அது கண்டு என் நெஞ்சம் என்பாய் * மருள்கள் வண்டுகள் பாடும் * வேங்கடம் கோயில் கொண்டு அதனோடும் * வானிடை அருக்கன் மேவி நிற்பாற்கு * அடிமைத் தொழில் பூண்டாயே-7
1054. O heart, the Jains are proud and argue about different religions,
wanting to prove theirs is the best
and they eat large quantities of yogurt rice and become fat.
Our lord shines like the sun
and stays in the temple in the Thiruvenkatam hills where bees buzz.
Praise him and become his slave now.
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.)
1055 சேயன் அணியன் சிறியன் பெரியன் என்பதும் * சிலர் பேசக் கேட்டிருந்தே * என் நெஞ்சம் என்பாய் * எனக்கு ஒன்று சொல்லாதே ** வேய்கள் நின்று வெண் முத்தமே சொரி * வேங்கட மலை கோயில் மேவிய * ஆயர் நாயகற்கு * இன்று அடிமைத் தொழில் பூண்டாயே-8
1055. O heart, you have heard that people say,
“He is far. He is near. He is short. He is tall. ”
I do not think like that.
He stays in the temple in the Thiruvenkatam hills
where bamboo canes split open and throw out white pearls.
Become the slave of the lord of the cowherds now.
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.)
sEyan enbadhum — (when told -surrender unto paramapadhanAthan-) blaming him to be too far; aNiyan enbadhum — (when told -worship him in archAvathAram-) disregarding him due to his close proximity; siRiyan enbadhum — (when told -approach krishNa- and shown vibhavAvathAram) withdrawing from him highlighting his simplicity as the reason; periyan enbadhum — (when told -surrender unto his vyUha state or antharyAmi state-) withdrawing from him highlighting his unreachability; silar — ignorant ones; pEsa — to speak; kEttirundhE — though having heard; en nenjam enbAy — Oh you who are known as -my heart-!; enakku — for me who is having you as my internal sense; onRu sollAdhE — without saying a word; vEygaL ninRu — from bamboos; veL — whitish; muththam — pearls; sori — falling; vEngada malai — thirumalA; kOyil — as abode; mEviya — one who is firmly remaining; Ayar — for cowherds; nAyagaRku — for the leader; inRu adimaith thozhil pUNdAyE — You are engaged in serving him now!
1056 கூடி ஆடி உரைத்ததே உரைத்தாய் * என் நெஞ்சம் என்பாய் துணிந்து கேள் * பாடி ஆடிப் பலரும் பணிந்து ஏத்திக் * காண்கிலர் ** ஆடு தாமரையோனும் ஈசனும் * அமரர்-கோனும் நின்று ஏத்தும் * வேங்கடத்து ஆடு கூத்தனுக்கு * இன்று அடிமைத் தொழில் பூண்டாயே-9
1056. O heart, you say the same things
that others get together and say about him.
Listen to this carefully.
Many people sing, dance, praise and worship him
but they cannot see him.
The dancing lord stays in the Thiruvenkatam hills
and Nānmuhan, seated on a lotus,
Shivā and Indra, the king of the gods,
come to those hills and worship him.
Become his slave now.
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.)
en nenjam enbAy! — Oh you who are known as -my heart-!; kUdi — gathered with worldly people; Adi — ate (what they ate); uraiththadhE — the words they spoke; uraiththAy — you spoke; thuNindhu kEL — hear (my words) faithfully;; palarum — many; pAdi Adi — singing and dancing; paNindhu — worshipping; Eththi — praising; kANgilAr — (even after these) cannot see (his real greatness);; Adu — glorious; thAmaraiyOnum — brahmA who is born in the (blossomed) divine lotus in his divine navel; Isanum — rudhran; amararkOnum — indhran; ninRu — remaining (as per their qualification); Eththu — to be praised; vEngadaththu — one who is eternally residing on thirumalA; Adu kUththanukku — for sarvESvaran who danced (with the gOpikAs in kudakkUththu); inRu adimaith thozhil pUNdAyE — now, you are engaged in his service!
1057 ## மின்னு மா முகில் மேவு * தண் திரு வேங்கட மலை கோயில் மேவிய * அன்னம் ஆய் நிகழ்ந்த * அமரர் பெருமானை ** கன்னி மா மதிள் மங்கையர் கலி கன்றி * இன் தமிழால் உரைத்த * இம் மன்னு பாடல் வல்லார்க்கு * இடம் ஆகும் வான் உலகே-10
1057. Kaliyan, the chief of Thirumangai
surrounded with beautiful strong walls
composed ten sweet Tamil pāsurams on the god of the gods
who took the form of a swan to save the Vedās
and who stays in the temple in the flourishing Thiruvenkatam hills
where over the peaks dark clouds float and lightning flashes.
If devotees learn and recite these ten everlasting pāsurams,
they will reach the spiritual world in the sky.
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.)
minnum — with lightning; mAmugil — huge clouds; mEvu — arriving and gathering; thaN — cool; thiruvEngada malai — thirumalA; kOyil — having as temple; mEviya — one who is eternally residing; annamAy — in the form of a swan; nigazhndha — one who divinely incarnated; perumAnai — on the controller; kanni — made of rock; mA — huge; madhiL — having fort; mangaiyar — for the residents of thirumangai region; kali — sins; kanRi — AzhwAr who eliminated; in — sweet for the ear; thamizhAlE — in thamizh; uraiththa — mercifully spoken; mannu — firmly remaining (in the divine heart of emperumAn); ippAdal — this decad; vallArkku — for those who practice; vAn ulagu — paramapadham; idam Agum — will be the abode.
1275. The lord, the light of the Vedās,
who shines like lightning at the top of the Thriuvenkatam hills,
and threw his discus and destroyed the thousand arms of the angry Bānasuran
stays in the mandram happily in the Chemponseykoyil in Nāngai
where Vediyars, the reciters of the Vedās, are like a thilagam for the southern land.
I worshiped him and I am saved.
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.)
anRiya — one who became angry (and fought); vANan — bANAsuran-s; Ayiram thOLum — thousand shoulders; thuNiya — to be severed and to fall on the ground; anRu — at that time; Azhi — sudharSana chakra; thottAnai — being the one who touched and launched; min — radiance; thigazh — shining; kudumi — having peaks; vEngada malai mEl — on thirumalA which is known as thiruvEngadam; mEviya — one who eternally resides; vEdham — being the one who is revealed in vEdham; nal — distinguished; viLakkai — one who is self-illuminous like a lamp; manRu — in the assembly (of bhAgavathas); adhu — that assembly; poliya — to become abundant; magizhndhu — became joyful; ninRAnai — one who is mercifully present; then thisai — for the southern direction; thiladham anaiyavar — the best among the brAhmaNas who are shining like the thilak (vertical symbol) on the forehead; nAngai — in thirunAngUr; sem pon sey kOyilin uLLE — in the dhivyadhESam named sembonsey kOyil; vaNangi — surrendered; nAn vAzhndhu ozhindhEn — I became enlivened.
1312 ## வேடு ஆர் * திருவேங்கடம் மேய விளக்கே * நாடு ஆர் புகழ் * வேதியர் மன்னிய நாங்கூர் ** சேடு ஆர் பொழில் சூழ் * திருவெள்ளக்குளத்தாய் * பாடா வருவேன் * வினை ஆயின பாற்றே-5
1312. O lord who shine as a light on the Thiruvenkatam hills,
you stay in the Thiruvellakkulam temple in Nāngur
surrounded by thick groves where Vediyars live, praised by all in all lands.
I come to you singing your praise. Remove all my karmā and save me.
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vEdu Ar — filled with hunters; thiruvEngadam — on thiruvEngadam mountain; mEya — eternally residing; viLakkE — you who are self-illuminous!; nAdu Ar — spread all over the nation; pugazh — having glories; vEdhiyar manniya nAngUr — in thirunAngUr which is firmly inhabited by brAhmaNas; sEdu Ar — filled with sprouts; pozhil sUzh — surrounded by gardens; thiruveLLakkuLaththAy — Oh you who are mercifully residing in thiruveLLakkuLam!; pAdA — Singing (about you); varuvEn — I, who am coming; vinai Ayina — all the sins; pARRu — you should mercifully drive away (destroy).
1371. You, the god of the Thiruvenkatam hills filled with bamboo,
who drove the chariot for Arjunā in the Bhārathā war
and helped him conquer the Kauravās with galloping horses,
and gave their kingdom to the five Pāndavās
stay in Thiruvellarai where the beautiful cuckoo
plucks pollen from the flowers of the mango trees
and then, to take away the sour taste,
drinks the honey-like juice of sweet jackfruit.
Give us your loving grace.
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1388 ## வெருவாதாள் வாய்வெருவி * வேங்கடமே வேங்கடமே என்கின்றாளால் * மருவாளால் என் குடங்கால் * வாள் நெடுங் கண் துயில் மறந்தாள் ** -வண்டு ஆர் கொண்டல் உருவாளன் வானவர்-தம் உயிராளன் * ஒலி திரை நீர்ப் பௌவம் கொண்ட திருவாளன் * என் மகளைச் செய்தனகள் * எங்ஙனம் நான் சிந்திக்கேனே?-1
1388. Her mother says,
“My daughter never used to worry about anything.
Now she worries always and says
‘O Venkatam, O Venkatam!’
She refuses to come and lie on my lap.
She forgets to sleep closing her long sword-like eyes.
What did the beloved of Lakshmi,
born in the milky ocean, do to my daughter?
The precious god with the beautiful dark color of a bee or a cloud
lies on Adisesha on the ocean with rolling waves.
He (Arangan) is life for the gods in the sky.
What has he done to my daughter?
I never thought she would be upset like this. ”
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1389. Her mother says,
“My daughter’s dress has become loose around her waist.
The bangles on her hand slide down.
She says to the god, ‘I am your slave.
Will you sell me to others?
Will you keep me as your slave or will you not?’
He, the god of the Thiruvenkatam hills,
the chief of the gods in the sky,
destroyed the seven mara trees with his bow
and conquered the Asurans.
See what he (Arangan) has done to my daughter!
I never thought this could happen. ”
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1404. Devotees think only of Thirumāl who is the path of tapas always
and he has come to me and abides in my mind.
The lord who measured the world and the sky with his two feet
stays in the Thiruvenkatam hills
and in Thirukkovalur surrounded by groves
blooming with bunches of flowers.
He is faultless and I saw him in Thennarangam.
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1518 ## மான் கொண்ட தோல் * மார்வின் மாணி ஆய் * மாவலி மண் தான் கொண்டு * தாளால் அளந்த பெருமானை ** தேன் கொண்ட சாரல் * திருவேங்கடத்தானை * நான் சென்று நாடி * நறையூரில் கண்டேனே-1
1518. Our Thirumāl took the form of a bachelor wearing a deerskin on his chest,
went to king Mahābali, asked for three feet of land
and measured the world and the sky with his two feet.
I searched for him in Thiruvenkatam hills where honey drips on the slopes
and I saw him in Thirunaraiyur.
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1572 ஆங்கு வெம் நரகத்து அழுந்தும்போது * அஞ்சேல் என்று அடியேனை அங்கே வந்து தாங்கு * தாமரை அன்ன பொன் ஆர் அடி எம்பிரானை * உம்பர்க்கு அணி ஆய் நின்ற ** வேங்கடத்து அரியை பரி கீறியை * வெண்ணெய் உண்டு உரலினிடை ஆப்புண்ட தீங் கரும்பினை * தேனை நன் பாலினை அன்றி * என் மனம் சிந்தை செய்யாதே-5
1572. The lotus-eyed Lord of Naraiyur, precious like gold,
saying “Do not be afraid, ” will come and help me
when I, his slave, am plunged into cruel hell.
He, the jewel of the gods in the sky
and the lion of Thiruvenkatam,
killed the Asuran when he came as a horse.
When Yashodā tied him to a mortar when he stole butter,
he was sweet as sugarcane.
He is like honey and good milk
and my mind will not think of anyone except him
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1640. Our Esan, who resides in Thiruvenkatam with a wonderful nature gives us his grace
and happily keeps on his body Shivā
with the beautiful fragrant-haired Girija, the daughter of Himavan.
He shines on the peak of the northern mountain in Thiruvenkatam
where the cool moon floats in the sky.
I searched for him who is night and day
and found him in Thirukannamangai.
We all love and worship him.
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1660. “My daughter prattles as Thiruneermalai and says,
‘Thiruvenkatam is a mountain filled with divine waterfalls
that flow with abundant water, ’
and she asks, “Where is Thirumeyyam?”
and says, ‘Kannapuram has excellent fame. ’
Her heart melts with his love and she grows weak.
What is this?”
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1811. O heart, if you want to survive
and get away from the thought that you want to embrace
the round breasts of statue-like women
with words as soft as music,
then go to Thiruvallavāzh where the god of gods in the sky,
the rich ocean-colored lord of the Thiruvenkatam hills, stays
and worship him.
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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?”
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1849 ## பொன்னை மா மணியை * அணி ஆர்ந்தது ஓர் மின்னை * வேங்கடத்து உச்சியில் கண்டு போய் ** என்னை ஆளுடை ஈசனை * எம்பிரான்- தன்னை * யாம் சென்று காண்டும்- * தண்காவிலே-2
1849. He is gold and a shining diamond,
the beautiful lightning
that stays on the top of the Venkatam hills.
He is my dear lord and he rules me.
I will go see him in Thiruthangā.
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1946. She says,
“O green parrot, say,
‘He carries a discus with his strong handsome arms
and he is the lord of the Venkatam hills in the north. ’
O green parrot, call him to come. ”
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1978. Kannan is in my mind.
Is it his māyam that makes the bangles on my arms grow loose?
Is this because we are women and have the nature of women?
We sing and praise the Thiruvenkatam hills of the lord and his Srirangam.
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2001. O friend, see!
He went as a dwarf to king Mahabali’s sacrifice,
asked for three feet of land, tricked the king, grew tall
and measured the world and the sky with his two feet.
Even though he is the god of Thiruvellam and Thiruvenkatam,
he is in the heart of the poet Kaliyan. Sāzhale.
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2038. The lord of Srirangam,
surrounded by flourishing water
is this birth, future births, Mokshā and truth for his devotees.
Bowing my head, I worship the devotees
of the dark faultless lord who think of the wonderful nature
of the unique god of Thiruvenkatam.
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2059. You are in the hearts of your devotees
and in Thiruneeragam, on the top of Thiruneermalai,
Nilāthingalthundam in Thiruppadi,
Thiruvuragam in flourishing Thirukkachi,
and Thiruvekka surrounded with flourishing water.
The whole world worships you Thirukkalvā, the god of Thirukkāragam and Thirukkārvanam.
O thief, you stay in the sky and in Thirupper (Koiladi)
where on the southern bank of the Kāviri
beautiful flowers bloom in the groves.
You, the highest one, stay in my heart and you will not leave me.
I worship only your divine feet.
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neeragaththAy — Oh One who is giving divine presence in thiruneeragam dhivya dhEsam!; nedu varaiyin uchchi mElAy — Oh One who stood at the top of tall and great thirumalai!; nilAththingaL thuNdaththAy — Oh One who is giving divine presence in the divine place called nilAththingaL thuNdam!; niRaindha kachchi UragaththAy — Oh One who is giving divine presence in the divine place called Uragam by pervading the whole of kachchi (by your qualities)!; oNthuRai neer vekhAvuLLAy — Oh One who is in sleeping posture at the beautiful shore of water tank that is in thiruvehkA!; uLLuvAr uLLaththAy — Oh One who is present in the hearts of those who think of you (as their leader)! (that is also a temple for Him);; ulagam Eththum kAragaththAy — Oh One who stood in the divine place called ‘thirukkAragam’ for the whole world to worship!; kAr vAnaththuLLAy — Oh One who lives in the divine place called kArvAnam!; kaLvA — Oh the thief (who hid the divine form and not showing it to the devotees)! (there is a dhivya dhEsam called kaLvanUr);; kAmaru pUm kAviriyin then pAl mannu pEragaththAy — well set in the town of thiruppEr (of appakkudaththAn) that is on the south shore of very beautiful kAvEri!; en nenjil pEradhu uLLAy — Oh One who is showing Himself to my mind without break or going away!; perumAn — Oh One having many many divine places!; un thiruvadiyE pENinEnE — I am calling for your divine feet (wishing to see it).
2067 கன்றுமேய்த்துஇனிதுகந்தகாளாய்! என்றும் * கடிபொழில்சூழ்கணபுரத்துஎன்கனியே! என்றும் * மன்றமரக்கூத்தாடிமகிழ்ந்தாய்! என்றும் * வடதிருவேங்கடம்மேயமைந்தா! என்றும் * வென்றசுரர்குலங்களைந்தவேந்தே! என்றும் * விரிபொழில்சூழ்திருநறையூர்நின்றாய்! என்றும் * துன்றுகுழல்கருநிறத்தென்துணையே! என்றும் துணைமுலைமேல்துளிசோரச்சோர்கின்றாளே. (2)
2067 ## கன்று மேய்த்து இனிது உகந்த காளாய் என்றும் * கடி பொழில் சூழ் கணபுரத்து என் கனியே என்றும் * மன்று அமரக் கூத்து ஆடி மகிழ்ந்தாய் என்றும் * வட திருவேங்கடம் மேய மைந்தா! என்றும் ** வென்று அசுரர் குலம் களைந்த வேந்தே! என்றும் விரி பொழில் சூழ் திருநறையூர் நின்றாய்! என்றும் * துன்று குழல் கரு நிறத்து என் துணையே! என்றும் * துணை முலைமேல் துளி சோர சோர்கின்றாளே!-16
2067. “My daughter says,
‘You, mighty as a bull, happily grazed the cows.
You are my sweet fruit and you stay in Thirukkannapuram
surrounded with fragrant groves.
You are the god of Thiruvenkatam in the north
and you danced happily in the mandram.
You stay in Thirunaraiyur surrounded with abundant groves.
O king, you conquered the Asurans and destroyed their tribes,
and you, with a dark color and thick curly hair, are my help. ’
The tears she sheds fall on her breasts and she is tired. ”
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2107. If devotees get up in the morning,
go to Thiruvenkatam hills that brighten the mind
and if every day they worship the lord who wears a thulasi garland,
the results of their karmā will be removed.
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ezhuvAr — the aiSvaryArthis (those who go after wealth) who leave (after obtaining¬† the wealth that they wanted); vidai koLvAr — the kaivalyArthis (those who enjoy their own souls instead of emperumAn) who leave (permanently from emperumAn); een thuzhAyAnai — emperumAn who has sweet thuzhAy (thuLasi) garland; vazhuvA vagai ninaindhu — thinking that they should never leave; vaigal — every day; thozhuvAr — the bhagavath prApthi kAmars (those who desire to attain only emperumAn) who worship; vinaich chudarai — the fire of pApa (bad deeds) [of all the three types of followers mentioned above]; nandhuvikkum — putting out; vEnkatamE — only the thiruvEnkatamalai (thirumalai)!; vAnOr — nithyasUris‚Äô (permanent dwellers of SrIvaikuNtam); manach chudarai — the lamp of their hearts; thUNdum malai — is the mountain which stimulates
2118 வகை அறு நுண் கேள்வி * வாய்வார்கள் * நாளும் புகை விளக்கும் பூம் புனலும் ஏந்தி ** திசை திசையின் வேதியர்கள் * சென்று இறைஞ்சும் வேங்கடமே * வெண் சங்கம் ஊதிய வாய் மால் உகந்த ஊர் -37
2118. In the Thiruvenkatam hills,
the favorite place for Thirumāl who blows a white conch,
the Vediyars recite the Vedās
and the learned ones proficient in the good sastras
carry fragrant lamps, flowers and water,
come from all directions, go and worship him.
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2119 ஊரும் வரி அரவம் * ஒண் குறவர் மால் யானை * பேர் எறிந்த பெரு மணியை ** கார் உடைய மின் என்று * புற்று அடையும் வேங்கடமே * மேல சுரர் எம் என்னும் மாலது இடம் -38
2119. The hill where the Asurans and the gods
come and worship Thirumāl who, shining like a jewel,
killed the snake and conquered the heroic elephant of the gypsies
is Thiruvenkatam where the clouds with lightning float.
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Urum — that which crawls; vari aravam — snake with lines (on its body); oN kuravar — wise inhabitants (hunters) of thirumalai hill; mAl yAnai pEra — making the huge elephants, which are grazing in the fields, to leave; eRindha — thrown (on those elephants); peru maNiyai — huge carbuncle gems; kAr udaiya min enRu¬† — thinking that it is the lightning amidst clouds; puRRu adiyum vEnkatamE — (fearing the thunder) such snakes entering their anthills in thiruvEnkatam; mEla surar — distinguished celestial beings [nithyasUris]; em ennum — thinking that this is ours; mAladhu idam — is the place desired by emperumAn as his dhivyadhESam.
2120. The lord who rests on the wide ocean
split open the earth to save the earth goddess,
carried Govardhanā mountain to save the cows and the cowherds,
frightened the Asuran Kamsan and conquered him
and abides in the Thiruvenkatam hills.
If I want to recite his names, they are so many.
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2121 பெரு வில் பகழிக் * குறவர் கைச் செந்தீ * வெருவிப் புனம் துறந்த வேழம் ** இரு விசும்பில் மீன் வீழக் * கண்டு அஞ்சும் வேங்கடமே * மேல் அசுரர் கோன் வீழக் கண்டு உகந்தான் குன்று -40
2121. It is the Thiruvenkatam hills
where gypsies with fine bows and arrows
carry hot fires in their hands
and the elephants see them and leave the forest,
frightened because they think they are stars falling from the sky.
It is there that the lord stays
who rejoiced when he conquered the Asuras like Hiranyan.
Word by word (WBW) meaning
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peru vil — with a large bow; pagazhi — and arrows; kuRavar — hunters‚Äô; kai — held in the hand; sem thI — to the red hot fire; veruvi — being fearful; punam thuRandha — leaving the fields; vEzham — elephant; iru visumbil — from the expansive sky; mIn vIzha — with the shooting star falling; kaNdu — seeing that; anjum — fearful place (that it is the burning firewood thrown by the hunters); vEnkatamE — Oh thirumalai!; mEl — in earlier time; asurar kOn vIzha — hiraNyan, the leader of demons, falling down; kaNdu — seeing (that); ugandhAn — one who felt joyful; kunRu — is thirumalai
2149 உணர்வார் ஆர் உன்பெருமை? * ஊழிதோறு ஊழி * உணர்வார் ஆர் உன் உருவம் தன்னை ** உணர்வார் ஆர் விண்ணகத்தாய் ! மண்ணகத்தாய்! * வேங்கடத்தாய்! * நால்வேதப் பண்ணகத்தாய் ! நீ கிடந்த பால்? -68
2149. O lord, you stay in the sky of Vaikuntam,
you are on the earth,
you abide in the Thiruvenkatam hills
and you are in the recitation of the four Vedās.
Who can know the milky ocean where you rest?
Who can know your power?
Who can know your form even in all the eons.
Word by word (WBW) meaning
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viNNagaththAy — Oh one who is dwelling in SrIvaikuNtam!; maNNagaththAy — Oh one who incarnated in this samsAram (materialistic realm); vEngadaththAy — Oh one who is standing in thiruvEngadam!; paN — having musical intonation as the most important part; nAl vEdha agaththAy — Oh one who is flourishing in the sacred texts!; un perumai — your greatness; uNarvAr Ar — who will know?; Uzhi thORu Uzhi — in every kalpam [brahmA‚Äôs life time running to millions of years]; un uruvam thannai — your svarUpam (basic nature) and rUpam (divine form); uNarvAr Ar — who will know?; nI kidandha pAl — the milky ocean where you are reclining; uNarvAr Ar — who will know (by measuring)?
2157 வழி நின்று * நின்னைத் தொழுவார் * வழுவா மொழி நின்ற * மூர்த்தியரே ஆவர் ** பழுது ஒன்றும் வாராத வண்ணமே விண் கொடுக்கும் * மண் அளந்த சீரான் திருவேங்கடம் -76
2157. If devotees follow good paths and worship the lord
they will be like the three faultless gods in the sky
and Thiruvenkatam of the wonderful lord
who measured the world and the sky
will give moksa to them.
Word by word (WBW) meaning
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vazhi ninRu — being steadfast in the path of bhakthi (devotion); ninnai — you; thozhuvAr — those who attain you; vazhuvA mozhi ninRa — as mentioned in vEdhas, which speak only the truth; mUrththiyarE Avar — will surely have as their basic nature; maN aLandha sIrAn — (without considering his greatness) the one who has the simplicity of measuring all the worlds; thiruvEngadam — the hills of thirumalai; pazhudhu onRum — any shortcoming; viN kodukkum — will it not grant paramapadham (SrIvaikuNtam)!
2158. All your troubles will go away
if you praise him saying,
“You stand in Thiruvenkatam,
you are seated in Vaikuntam,
you recline in Thiruvekka
and you walk in the beautiful golden
Thirukkovalur filled with ponds. ”
Word by word (WBW) meaning
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2163 படை ஆரும் வாள் கண்ணார் * பாரசி நாள் * பைம் பூந் தொடையலோடு * ஏந்திய தூபம் ** இடை இடையில் மீன் மாய * மாசூணும் வேங்கடமே * மேல் ஒரு நாள் மான் மாய எய்தான் வரை -82
2163. O Venkatam, you are the hill where lord stays
who shot his arrow and killed Mārisan
when he came as a golden deer.
Women with sword-like eyes go there
to worship the lord with fresh flowers and garlands
carrying lamps whose brightness
hides the light of the stars in the sky.
Word by word (WBW) meaning
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padai Arum — like a sword; vAL kaNNar — women with radiant eyes; pArasi nAL — on the day of dhvAdhaSi (12th day of new moon or full moon); pai — beautiful; pUm thodaiyalOdu — with garlands made of flowers; Endhiya — carrying; dhUpam — smoke; idaiyidaiyil mIn — stars which appear in between; mAya — to be hidden; mAsUNum — to become stained; vEngadamE — Oh thirumalai!; mEl oru nAL — once upon a time; mAn — mArIcha (a demon related to rAvaNa) who came in the form of deer; mAya — to die; eydhAn — one who shot the arrow; varai — (his) hill
2180. O good heart, if the devotees meditate
on the faultless eternal lord of Thiruvenkatam,
he enters their hearts.
Understand that Thirumāl resting
on ādisesha in the milky ocean
is in your heart.
Word by word (WBW) meaning
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2206. He, famed since ancient times, the creator of the Vedās,
praised by the gods in the sky,
went to Lankā angrily, fought with the Raksasas
and killed their king Rāvana.
He has come to stay in the Thiruvenkatam hills
where bamboo plants grow on the cool slopes.
Word by word (WBW) meaning
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2207 வந்தித்து அவனை * வழி நின்ற ஐம்பூதம் * ஐந்தும் அகத்து அடக்கி ஆர்வமாய் ** - உந்திப் படி அமரர் வேலையான் * பண்டு அமரர்க்கு ஈந்த * படி அமரர் வாழும் பதி -26
2207. He rests on Adishesa on the ocean,
and in the Venkatam hills where his devotees
who have controlled their five senses,
their feelings and their minds come and worship him.
He gave the hills to the gods
so that they can come, live there and worship him.
Word by word (WBW) meaning
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padi amarar — SrIvaishNavas; vAzhum — living permanently; padhi — the holy place of thirumalai [thiruvEngadam]; vazhi ninRa — standing as a hurdle (to attain emperumAn); aimbhUtham aindhum — the five elements and the five sensory perceptions; agaththadakki — controlling well inside so that they do not wander out; avanai — that emperumAn; vandhiththu — worshipping; Arvam Ay — as epitome of affection; undhi — pushing and falling over one another; padi — coming and worshipping; amarar — for dhEvas [celestial entities]; vElaiyAn — emperumAn who is in thiruppARkadal (milky ocean); paNdu amararkku Indha — the place which he gave to the ancient dhEvas, nithyasUris.
2208 பதி அமைந்து நாடிப் * பருத்து எழுந்த சிந்தை * மதி உரிஞ்சி வான் முகடு நோக்கி ** - கதி மிகுத்து அம் கோல் தேடி ஓடும் * கொழுந்ததே போன்றதே * மால் தேடி ஓடும் மனம் -27
2208. My mind searches for Thirumāl CHECK
the god of Thiruvenkatam hills,
like a vine climbing on the wall
that grows towards the sky
looking for a stick to support it.
Word by word (WBW) meaning
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2209 மனத்து உள்ளான் வேங்கடத்தான் * மா கடலான் * மற்றும் நினைப்பு அரிய * நீள் அரங்கத்து உள்ளான் ** எனைப் பலரும் தேவாதி தேவன் * எனப்படுவான் * முன் ஒரு நாள் மா வாய் பிளந்த மகன் -28
2209. The ocean-colored lord, rests on milky ocean
stays in Thiruvenkatam and in Thiruvarangam,
a place that is hard to conceive.
He split the mouth of Kesi when he came as a horse
and he is praised by all as the god of the gods, abiding in the hearts of all.
Word by word (WBW) meaning
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enai palarum — countless vaidhika purushas (those who follow vEdham, the sacred text) and vEdha purusha (vEdham itself); thus by all entities; dhEvAdhi dhEvan enap paduvAn — he is famously called as the lord of all dhEvas (celestial entities); mA kadalAn — one who is reclining on the expansive thiruppARkadal (milky ocean); mun oru nAL — once upon a time (when he incarnated as SrI krishNa); mA vAy piLandha — one who tore the mouth of a demon who came in the form of a horse, kESi; magan — a small child; maRRum — more than that; vEngadhaththAn — one who, as simplicity personified, stands in thirumalai; ninaippariya nIL arangathu uLLAn — one who is reclining in the temple which is sweet beyond anyone’s thoughts; manaththu uLLAn — he is permanently residing in my mind.
2214. When I bow to the feet of the lord
adorned with many thulasi garlands,
my heart feels happy.
I praise the heroic one with my tongue
the god of the Thiruvenkatam hills
where bamboo grows on the slopes.
Word by word (WBW) meaning
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2226 உளது என்று இறுமாவார் * உண்டு இல்லை என்று * தளர்தல் அதன் அருகும் சாரார் ** - அளவு அரிய வேதத்தான் வேங்கடத்தான் * விண்ணோர் முடி தோயும் * பாதத்தான் பாதம் பயின்று -45
2226. The lord of Thiruvenkatam
worshiped by the gods in the sky
is himself the Vedās
whose meanings are endless.
If devotees worship his feet
they will have no pride whether they are rich or poor.
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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2234. I would go and worship the lord in Thiruvenkatam hills
where the blooming creepers think
that the thick hair of women
falling low on their backs
are small hills and cling on to it to grow.
Word by word (WBW) meaning
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neRiyAr aRiyAdhu — not knowing that they [are chEthanas who] are deeply integrated with the path at thirumalai hills; kuzhal kaRRai mun ninRu pin thAzhndhu — sprouting from the hair on the front side of their heads and growing on their back side; iLam giri enRu eNNi — thinking that they are small hills; pUm kodikkaL — creepers with flowers; piriyAdhu — without leaving that place; vaigum — residing permanently; poru punal kunRu ennum — being known famously as thirumalai, with abundant streams; vEngadamE — only thiruvEngadam; yAm virumbum — the one that I desire; veRpu — divine hills
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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veRpu enRa — widely known as thirumalai; irum sOlai — thirumAL irum sOlai; vEngadam — thiruvEngadam hills; enRa ivviraNdum — thus these two hills; niRpu enRu — the place that we desire to reside in; nI madhikkum nIrmail pOl — just as you have desired in your divine mind; uLam kOyil — (my) heart, another temple; niRpu enRu — a place that we desire to reside in; uLLam vaiththu — knowing that you are thinking of, in your divine mind; veLLaththu iLam kOyil — thiruppARkadal (milky ocean) which is like a bAlalayam [temporary structure to accommodate emperumAn); kai vidEl enRu — please do not give up, saying so; uLLinEn — I pray.
2253 போதறிந்துவானரங்கள் பூஞ்சுனைபுக்கு * ஆங்கலர்ந்த போதரிந்துகொண்டேத்தும் போது * உள்ளம்! - போது மணிவேங்கடவன் மலரடிக்கேசெல்ல * அணிவேங்கடவன்பேராய்ந்து.
2253 போது அறிந்து வானரங்கள் * பூஞ்சுனை புக்கு * ஆங்கு அலர்ந்த போது அரிந்துகொண்டு ஏத்தும் போது ** - உள்ளம் போது மணி வேங்கடவன் * மலர் அடிக்கே செல்ல * அணி வேங்கடவன் பேர் ஆய்ந்து -72
2253. The monkeys in the Thiruvenkatam hills
enter the ponds where flowers bloom, bathe,
take flowers place them on his feet and worship him.
O heart, come, let us go there, recite his divine names,
place the flowers on his feet and worship him.
Word by word (WBW) meaning
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2256 பெருகு மத வேழம் * மாப் பிடிக்கு முன் நின்று * இரு கண் இள மூங்கில் வாங்கி ** - அருகு இருந்த தேன் கலந்து நீட்டும் * திருவேங்கடம் கண்டீர் * வான் கலந்த வண்ணன் வரை -75
2256. The lord colored like a cloud
stays in the Thiruvenkatam hills
where a male elephant dripping with ichor
plucks bamboo sticks, soaks them in honey
and gives them to his mate.
Word by word (WBW) meaning
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perugum — flowing copiously; madham — the liquid that comes out during periods of exultation; vEzham — (male) elephant; mA pidikku mun ninRu — standing in front of its great female elephant; iru kaN iLa mUngil vAngi — plucking a bamboo sprout with two nodes; arugu irundha thEn kalandhu — dipping (that bamboo sprout) in honey available nearby; nIttum — when it offered (to the female elephant, with its trunk); thiruvEngadam kaNdIr — is that not thiruvEngadam!; vAn kalandha vaNNan varai — it is the hill which is the residence for emperumAn who has the complexion of cloud
2295. If devotees who have given up the desire to embrace women
learn the sastras and put their minds on the lord of Thiruvenkatam
praised by all the four Vedās
and worshiped in the sky by the gods
whose crowns touch the feet of the lord,
they will be able to focus on the scriptures like Vedās.
Word by word (WBW) meaning
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2307. The lord, adorned with a cool thulasi garland
and resting on beautiful-eyed Adisesha,
stays in my devoted heart
and in famous Thirukkachi, Thiruvenkatam, Thiruvekkā, and Thiruvelukkaippādi.
Word by word (WBW) meaning
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thaN thuzhAyAr thAm — emperumAn who is adorning the cool, thuLasi garland; kadavAr — not leaving for even one day; uRaindhadhuvum — the places where he took permanent residence; siRandha en sindhaiyum — my heart which is the greatest (amongst all); sem kaN aravum — thiruvananthAzhwAn (AdhiSEshan) who has reddish eyes; niRaindha sIr — having abundant wealth; nIL — expansive; kachchiyuLLum — the divine town of kachchi (present day kAnchIpuram); vEngadamum — the divine abode of thirumalai; vehkAvum — the divine abode of thiruvhkA; vELukkaip pAdiyumE — the divine abode of thiruvELukkai
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)
2313 பாற்கடலும் வேங்கடமும் * பாம்பும் பனி விசும்பும் * நூல் கடலும் நுண் நூல தாமரை மேல் ** - பாற்பட்டு இருந்தார் மனமும் * இடமாகக் கொண்டான் * குருந்து ஒசித்த கோபாலகன் -32
2313. Gopalan who broke the Kurundam trees and killed the Asurans
abides on Adisesha on the milky ocean, in Thiruvenkatam,
the cool sky, all the sastras,
the hearts of the sages plunged in yoga
and in my heart.
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.)
kurundhu — the kurundham tree (a variety of tree growing along the bank of river yamunA); osiththa — one who snapped it and destroyed it; gOpAlagan — kaNNapirAn (krishNa) who tends to cows; pARkadalum — thiruppARkadal (milky ocean); vEngadamum — thiruvEngadam hills; pAmbum — thiruvananthAzhwAn (AdhiSEshan); panivisumbum — paramapadham (SrIvaikuNtam) which is very cool (without the heat from samsAram casting its shadow); nURkadalum — SAsthras which are like the expansive ocean; nuN nUla thAmarai mElpAL pattirundhAr manamum — the hearts of yOgis (those who carry out penance) who focus their sensory perceptions on the lotus-like heart which is mentioned in those subtle SAsthras; idam Agak koNdAn — has taken these as his places of dwelling
2320 இறை ஆய் நிலன் ஆகி * எண் திசையும் தான் ஆய் * மறை ஆய் மறைப் பொருள் ஆய் வான் ஆய் ** - பிறை வாய்ந்த வெள்ளத்து அருவி ** விளங்கு ஒலி நீர் வேங்கடத்தான் * உள்ளத்தின் உள்ளே உளன் -39
2320. Our lord is in the hearts of all
who is the earth, the eight directions,
the Vedās, the meaning of the Vedās,
the sky, and the god of the Thiruvenkatam hills
where pure waterfalls descend from the moon
with a lovely sound.
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.)
iRaiyAy — being the lord of all; nilan Agi — being the indwelling soul for earth; eN dhisaiyum thAn Ay — pervading all the entities in the eight directions; maRai Ay — being established by vEdhams (sacred texts); maRaipporul Ay — being the meanings of vEdhams; vAn Ay — being the controller of SrIvaikuNtam; piRay vAyndha — rising till the lunar region; veLLam aruvi viLangu — being manifested by streams which have copious water; oli nIr — having resounding streams; vEngadaththAn — emperumAn who is residing at thiruvEngadam; uLLaththinuLLE uLan — is residing inside my heart.
2321. O heart, the faultless lord,
the king who measured the world,
is in the hearts of all his devotees
and in the Thiruvenkatam hills
with peaks that touch the sky
and waterfalls flowing with abundant water.
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.)
nannenjE — Oh my good heart, which made him [emperumAn] also to exist [within you]; viN odunga — making the worlds above to appear to be in a corner; kOdu — peaks; uyarum — having them to be tall; vIngu aruvi — having lots of streams; vEngadaththAn — one who is residing in thiruvEngadam; maN — the entire surface of earth; odunga — to make it appear to be in a corner (of his divine foot); thAn aLandha — one who measured it; man — the king; uLan kaNdAy — you can see that he exists, since he is protecting us; uththaman — that emperumAn who is purushOththaman (best among all souls); enRum uLan kaNdAy — you can see that he exists at all times (with a vow to protect us); uLLuvAr uLLaththu — in the minds of those who think of him; uLan kaNdAy — you can see that he resides permanently
2326 புரிந்து மத வேழம் * மாப் பிடியோடு ஊடி * திரிந்து சினத்தால் பொருது ** - விரிந்த சீர் வெண் கோட்டு * முத்து உதிர்க்கும் வேங்கடமே * மேல் ஒரு நாள் மண் கோட்டுக் கொண்டான் மலை -45
2326. Thiruvenkatam where a strong bull elephant
fights lovingly with his mate
and wanders angrily, spilling pearls from its white ivory tusks
is the hill of the lord
who swallowed all the earth in ancient times.
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.)
madha vEzham — male elephant which is in exultation; mA pidiyOdu — with its great female elephant; purindhu — engaging in union; Udi — (after that) engaging in love-quarrel; thirindhu — (due to that separating from its female and) wandering; sinaththAl porudhu — hitting (against gem rocks) in anger; virindha sIr — having the wealth of valour; veN kOdu — from its white tusks; muththu — pearls; udhirkkum — will shed; vEngadamE — thirumalai hills; mEl oru nAL — at an earlier point of time; maN — earth; kOdu — on its tusks; koNdAn — one who had it; malai — divine hills
2339 தெளிந்த சிலாதலத்தின் * மேல் இருந்த மந்தி * அளிந்த கடுவனையே நோக்கி ** - விளங்கிய வெண் மதியம் * தா என்னும் வேங்கடமே * மேல் ஒரு நாள் மண் மதியில் கொண்டு உகந்தான் வாழ்வு 58
2339. Know that the god who asked for three feet of land from Mahābali
and took over the world and sky with his cleverness
stays happily in the Thiruvenkatam hills
where a female monkey tells her mate sitting on a small hill,
“Catch the white moon and give it to me. ”
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.)
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. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vaikundham — paramapadham; koNdu — keeping it as his residence; angu — in that place; uRaivARku — for emperumAn who resides there permanently; pARkadal — thiruppARkadal, the milky ocean; vEngadam — thirumalai; vaNdu vaLam kiLarum neeL sOlai — having expansive gardens where swarms of beetles gather; vaN — beautiful; pU — sweet; kadigai — the divine hills of kadigai (also known as chOLashimhapuram or shOLingapuram); iLam kumaran than viNNagar — thiruviNNagar which the youthful emperumAn considers as his own; paNdu — before emperumAn subjected AzhwAr as his servitor; kOyil pOl — looks like these were his temples (the implied meaning here is that nowadays, emperumAn considers AzhwAr’s heart as his temple)
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
(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.)
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
2349 பார்த்த கடுவன் * சுனை நீர் நிழல் கண்டு * பேர்த்து ஓர் கடுவன் எனப் பேர்ந்து ** - கார்த்த களங் கனிக்குக் * கை நீட்டும் வேங்கடமே * மேல் நாள் விளங் கனிக்குக் கன்று எறிந்தான் வெற்பு 68
2349. The lord who threw the calf at the Vilam tree
and destroyed the Asurans
stays in Thiruvenkatam hills where a monkey
that plucks a fruit from a vilam tree,
sees his own shadow in the water of a spring,
thinks another monkey has his fruit
and extends his hands and asks the shadow monkey to give 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.)
sunai nIr — in the waters of reservoir at thirumalai; pArththa — looking down; kaduvan — male monkey; nizhal kaNdu — looking at its shadow reflected in the water; pErththu Or kaduvan ena — confusing it for another (inimical) monkey; pErndhu — starting to leave that place out of fear; kArththa kalanganikkuk kai nIttum — stretching out its hand in order to get a kaLA (Carissa) fruit; vEngadamE — the thirumalai hills; mEl nAL — once upon a time; viLanganikku — in order to obtain wood apple fruit (inside which a demon had pervaded); kanRu erindhAn — emperumAn who threw a calf, as a throwing stick, in order to fell the wood apple; veRpu — divine hill
2350 வெற்பு என்று * வேங்கடம் பாடும் * வியன் துழாய் கற்பு என்று சூடும் * கருங் குழல்மேல் ** - மல் பொன்ற நீண்ட தோள் மால் கிடந்த * நீள் கடல் நீர் ஆடுவான் * பூண்ட நாள் எல்லாம் புகும் 69
2350. Her mother says,
“My daughter sings the praise of Thiruvenkatam
whenever she thinks of any hills.
She wears thulasi on her dark hair thinking
that is the best thing for a chaste women to wear
and she goes to bathe in the large ocean every morning
thinking that it is the milky ocean
where broad-armed Thirumāl rests. "
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.)
veRpu enRu — if there is any discussion about any mountain (my daughter); vEngadam — regarding thirumalai; pAdum — will sing about; kaRpu enRu — being apt to be dependent on the lord in total chaste; viyan thuzhAy — the amazing thuLasi; karu kuzhal mEl — on (her) dark hair; sUdum — she dons it; mal — wrestlers; ponRa — to be destroyed; nINda thOL — having long divine shoulders; mAl — supreme being; kidandha — reclining; nIL kadal — in the expansive milky ocean; nIrAduvAn — in order to take a bath; pUNda nAL ellam — at the time of every dawn; pugum — she leaves out for
2351 புகு மதத்தால் * வாய் பூசிக் கீழ் தாழ்ந்து * அருவி உகு மதத்தால் * கால் கழுவிக் கையால் ** - மிகு மதத் தேன் விண்ட மலர் கொண்டு * விறல் வேங்கடவனையே * கண்டு வணங்கும் களிறு 70
2351. The elephant in the Thiruvenkatam hills
who washes his teeth with his ichor,
washes his hands and legs with the water from the waterfalls,
and carries blooming flowers that drip honey
goes, sees and worships the heroic lord of Thiruvenkatam.
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.)
kaLiRu — the elephant (in thirumalai); pugumadhaththAl vAy pUsi — gargling its mouth with the exulting liquid which is coming from its forehead and cheeks and carrying out purification process for its mouth; kIzh thAzhndhu aruvi ugumadhaththAl — with the exulting liquid which is flowing like a river from its head towards the ground; kAl kazhivi — washing its feet; kaiyAl — with its trunk; migu madham thEn — having honey which creates exultation; viNda — blossomed; malar koNdu — with flower; viRal vEngadavanaiyE — the lord at thirumalai who is extremely strong; kaNdu vaNangum — will worship him.
2352 களிறு முகில் குத்தக் * கை எடுத்து ஓடி * ஒளிறு மருப்பு ஒசி கை யாளி ** - பிளிறி விழ * கொன்று நின்று அதிரும் * வேங்கடமே * மேல் நாள் குழக் கன்று கொண்டு எறிந்தான் குன்று 71
2352. The lord who threw a calf at the vilam tree and killed the Asurans
stays in the Thiruvenkatam hills
where an elephant, thinking that a cloud is an enemy elephant,
runs and tries to fight it and a yāli, seeing the elephant,
screams in anger and kills the elephant
as the sound echoes through the hills.
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.)
களிறு — யானை; கை எடுத்து — தன் துதிக்கையுடன்; ஓடி — வேகமாக ஓடி; முகில் — மேகங்களை விரோதி யானை; குத்த — என்று நினைத்து குத்த; யாளி — இதைக் கண்ட யாளி; ஒளிறு — அந்த யானையின் ஒளி வீசும்; மருப்பு — கொம்பை; ஒசி — முறிக்கும்; கை — துதிக்கையையுடைய யாளி; பிளிறி — அந்த யானை அலறி; விழ — கீழே விழும்படி செய்து; கொன்று — அதனைக் கொன்று; நின்று — அங்கேயே நின்று; அதிரும் — பெரு முழக்கம் செய்யும்; வேங்கடமே — திருவேங்கடமே; மேல் நாள் — முன்பு ஒரு சமயம்; குழக் கன்று — இளங்கன்றை; கொண்டு — தடியாகக் கொண்டு; எறிந்தான் — விளாங்கனி மீது வீசி எறிந்த பெருமானின்; குன்று — மலை திருமலையாம்
kaLiRu — elephant; kai eduththu Odi — running fast, lifting its trunk; mugil — clouds (which appeared like elephants in exultation); kuththa — to pierce them (thinking that they are inimical elephants); yALi — seeing this, the animal yALi (a type of animal with lion face and having tusks and trunk like elephant); oLiRu maruppu — the radiant rusks; osi — snapping; kai — having trunk; piLiri vizha konRu — killing (that elephant) so that it will fall down crying out; ninRu adhirum — standing there itself and trumpeting; vEngadamE — thiruvEngadam itself; mEl nAL — once upon a time; kuzha kanRu koNdu — using a calf (as a throwing stick); eRindhAn — one who threw it (at a wood apple fruit); kunRu — thirumalai (divine hill)
2353 குன்று ஒன்றின் ஆய * குற மகளிர் கோல் வளைக் கை * சென்று விளையாடும் தீம் கழை போய் ** வென்று விளங்கு மதி கோள் விடுக்கும் * வேங்கடமே * மேலை இளங் குமரர் கோமான் இடம் 72
2353. Our young lord stays in Thiruvenkatam hill
where the bamboo sticks that gypsy girls
with round bangles throw as they play, rise up to the sky
and release the shining moon from its curse.
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.)
2354. It is the best thing for our tongues to praise him
who drove a chariot yoked to seven horses and danced on a pot.
To worship the feet ornamented with sounding anklets
of the god of Thiruvenkatam is a good thing for us.
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.)
2356. In the divine Thiruvenkatam hills
where the blossoms of vengai tree spread their fragrance,
an angry tiger sees the rabbit in the floating white moon
against the red color of the sky, thinks it is a real rabbit
and becomes angry because it could not catch 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.)
2370 முடிந்த பொழுதில் குற வாணர் * ஏனம் படிந்து உழு சால் * பைந் தினைகள் வித்த ** - தடிந்து எழுந்த வேய்ங் கழை போய் * விண் திறக்கும் வேங்கடமே * மேல் ஒரு நாள் தீம் குழல் வாய் வைத்தான் சிலம்பு 89
2370. The lord who plays sweet music on his flute
is the god of Thiruvenkatam
where gypsies plant millet seeds in the fields
that grow along with bamboo that rises and touches the sky.
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.)
mudindha pozhudhil kuRavANar — the chieftains of hilly people, who are at the throes of death due to old age; Enam padindhu uzhu sAl — on the lands where wild boars (due to their arrogance) plough deeply (such that bamboos will get uprooted); pai thinigaL viththa — sowing new seeds [on those lands]; thadindhu — even after they have been cut; ezhundha — rising aloft (due to the fertility of the soil); vEyngazhai — bamboo sticks; pOy — rising up; viN thiRakkum — reaching to the skies; vEngadam — thiruvEngadam; mEl oru nAL — at an earlier point of time; thIm kuzhal — the sweet flute; vAy vaiththAn — kaNNapirAn (krishNa) who kept [that flute] on his divine lips; silambu — his divine hill
2415 குறிப்பு எனக்குக் * கோட்டியூர் மேயானை ஏத்த * குறிப்பு எனக்கு நன்மை பயக்க ** - வெறுப்பனோ? வேங்கடத்து மேயானை * மெய் வினை நோய் எய்தாமல் * தான் கடத்தும் தன்மையான் தாள் -34
2415. My aim is to praise the god of Thirukkottiyur.
and receive good life from him.
Will I ever hate the lord of Thiruvenkatam?
I will worship his feet,
for he saves me from any sickness that I may have
and removes the results of my bad karmā.
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.)
2420 அழைப்பன் திருவேங்கடத்தானைக்காண * இழைப்பன் திருக்கூடல்கூட * - மழைப்பே ரருவி மணி வரன்றிவந்திழிய * யானை வெருவியரவொடுங்கும்வெற்பு.
2420 அழைப்பன் * திருவேங்கடத்தானைக் காண * இழைப்பன் * திருக்கூடல் கூட ** - மழைப் பேர் அருவி * மணி வரன்றி வந்து இழிய * யானை வெருவி அரவு ஒடுங்கும் வெற்பு -39
2420. She says,
“I call the god of Thiruvenkatam hills
where the large waterfalls descends like rain, bringing bright jewels,
and elephants are frightened when they hear the sound of the water
and snakes are scared and hide
when they see the brightness of the jewels.
I wish to see him and make a divine ThirukKoodal to get his love. ”
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.)
திருவேங்கடத்தானை — திருவேங்கடமுடையானை; காண — பார்க்க; அழைப்பன் — வாய் விட்டுக் கூப்பிடுகிறேன்; மழை — மழைபோல் சொரிகின்ற; பேர் அருவி — பெரிய அருவிகளானவை; மணி — ரத்னங்களை; வரன்றி வந்து — திரட்டிக்கொண்டு வரும்; இழிய — அந்த ரத்தினங்களை; யானை — பார்த்து யானை; வெருவி — அக்னி என்று பயந்து நிற்கவும்; அரவு — பாம்புகளானவை அந்த ரத்னங்களை; ஒடுங்கும் — மின்னலென்று எண்ணி புற்றிலே சென்று மறையும்; வெற்பு — திருமலையை; கூட திருக்கூடல் — சென்று கூடவேண்டும் என்று; இழைப்பன் — விரும்புகிறேன்
thiruvEngadaththAnai — thiruvEngadamudaiyAn (emperumAn) who resides in thiruvEngadam; kANa — to worship him with my eyes; azhaippan — I call out; mazhai — during rainy season; pEr aruvi — the huge streams; maNi — gemstones (which are scattered at various places); varanRi vandhu izhiya — gathering them and falling; yAnai — elephant; veruvi — standing in fear; aravu — python; odungum — (mistaking those gemstones for lightning) will hide inside anthills; veRpu — the divine hills of thirumalai; kUda — to join such hills; thirukkUdal kUda izhaippan — I will call out in a special way
2421. I praise Thiruvenkatam, the hill
that is my home and where I stay.
See, I always think of the lord of this hill.
I fell into the net that is the divine feet
of the beloved of Lakshmi,
the goddess praised by all the sastras.
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.)
veRpu enRu — while mentioning about several mountains; vEngadam pAdinEn — I sang about thirumalai also; vIdu Akki niRkinREn — I remained confident that mOksham (SrIvaikuNtam) is certain for me; ninRu ninaikkinREn — I am thinking with amazement that for such a small word that I uttered, I was fortunate to get a huge benefit; kaRkinRa — being recited; nUl — among the vEdhas (sacred texts); valaiyil pattirundha — standing firmly, as if caught in a net; nUlAtti kELvanAr — mahAlakshmi’s consort, emperumAn’s; kAl valaiyil pattirundhEn kAN — I got caught in the net of his divine feet and remained firm.
2422 காணல் உறுகின்றேன் * கல் அருவி முத்து உதிர * ஓண விழவில் ஒலி அதிர ** - பேணி வரு வேங்கடவா ! * என் உள்ளம் புகுந்தாய் * திருவேங்கடம் அதனைச் சென்று (41)
2422. O lord, you stay in my heart and in Thiruvenkatam hills
where the waterfall that descends scatters pearls
and roars as loud as the Onam festival.
I am anxious to go and see you in the Thiruvenkatam hills.
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.)
kal aruvi — through the streams which make a sound; muththu udhira — pearls; ONam vizhavil — in the thiruvONam festival [the star of thiruvEngadaththAn is thirovONam]; oli adhira — with the sounds of praising [emperumAn], reverberating; pENi varu — (devotees) desirous of coming to; vEngadavA — Oh one who has taken residence at thiruvEngadam!; en uLLam pugundhAy — you have entered my heart; thiruvEngadam adhanai senRu kANal uRuginREn — I am desirous of going to thiruvEngadam and having your dharSan there
2423 சென்று வணங்குமினோ * சேண் உயர் வேங்கடத்தை * நின்று வினை கெடுக்கும் நீர்மையால் ** - என்றும் கடிக் கமல நான்முகனும் * கண் மூன்றத்தானும் * அடிக் கமலம் இட்டு ஏத்தும் அங்கு -42
2423. Thiruvenkatam hill has the power to destroy his devotees’ karmā.
Go and worship that tall hill that rises to the sky
where Nānmuhan on the fragrant lotus
and the three- eyed Shivā come and worship
the lotus feet of the lord.
Word by word (WBW) meaning
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2424. Shivā wearing the crescent moon in his matted hair
and Nanmuhan on a lotus
enter in the night the northern Thiruvenkatam hills
that touch the clouds in the sky and worship him,
offering him pearls and other things.
Word by word (WBW) meaning
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2425 கொண்டு குடங்கால் * மேல் வைத்த குழவியாய் * தண்ட அரக்கன் தலை தாளால் - பண்டு எண்ணி * போம் குமரன் நிற்கும் * பொழில் வேங்கட மலைக்கே * போம் குமரருள்ளீர்! புரிந்து -44
2425. In ancient times when he was young,
with his toes he counted the ten heads of Rāvana
who had a mighty army.
O young ones, go to the Thiruvenkatam hills surrounded with groves
where Kannan stays, remaining always young.
Word by word (WBW) meaning
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2426 புரிந்து மலர் இட்டுப் * புண்டரீகப் பாதம் * பரிந்து படுகாடு நிற்ப ** - தெரிந்து எங்கும் தான் ஓங்கி நிற்கின்றான் * தண் அருவி வேங்கடமே * வானோர்க்கும் மண்ணோர்க்கும் வைப்பு -45
2426. O, devotees, place flowers with love,
on the lotus feet of the lord of Thiruvenkatam hills
where a cool waterfall descends.
He is the refuge for the gods in the sky
and the people on the earth.
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.)
puNdaraIgappAdham — at the divine lotus-like feet; purindhu — with affection; malarittu — offering flowers; parindhu — praise emperumAn; padu kAdu niRpa — prostrating before emperumAn like a tree lies after being felled; engum — at all places; therindhu — being seen; thAn Ongi ninRAn — emperumAn who has taken residence, with his great auspicious qualities, such emperumAn’s; thaN aruvi vEngadamE — only thirumalai with cool streams; vAnOrkkum — for nithyasUris (permanent dwellers of SrIvaikuNtam); maNNOrkkum — for people of this world too; vaippu — like a treasure
2427 வைப்பன் மணி விளக்கா * மா மதியை * மாலுக்கு என்று எப்பொழுதும் * கை நீட்டும் யானையை ** - எப்பாடும் வேடு வளைக்கக் * குறவர் வில் எடுக்கும் வேங்கடமே * நாடு வளைத்து ஆடுது மேல் நன்று -46
2427. In Thiruvenkatam hills
elephants raise their trunks to the sky
thinking they will touch the moon
and make it as a bright light for our lord Thirumāl,
and gypsies dance as they go around those hills,
bending their bows and trying to catch the elephants.
If people also will go around those hills and dance
that would be wonderful.
Word by word (WBW) meaning
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mA madhiyai — (this) distinguished chandhra (moon); mAlukku — for thiruvEngadamudaiyAn; maNiviLakkA — as an auspicious lamp; vaippan enRu — vowing to keep it (before emperumAn); eppozhudhum — always; kai nIttum — holding its raised trunk, aloft; yAnai — one elephant; eppAdum vEdu — the hunters from outer peripheries; vaLaikka — to surround; kuRavar — the hilly people of thiruvEngadam; vil edukkum — taking to their bows (to oppose such hunters); vEngadamE — only thirumalai; nAdu — all the people in the world; vaLaiththu — to carry out pradhikshaNa (circum-ambulation); Adudhum El — if they dance (to express their happiness); nanRu — it is good
2428 நன் மணி வண்ணன் ஊர் * ஆளியும் கோளரியும் * பொன் மணியும் முத்தமும் பூ மரமும் ** - பன்மணி நீ ரோடு பொருது உருளும் * கானமும் வானரமும் * வேடும் உடை வேங்கடம் (47)
2428. The Venkatam hills filled with ālis, lions, gold, jewels, pearls,
blooming trees, waterfalls that are mixed with many jewels,
forests, monkeys and hunters
are where the sapphire-colored lord stays.
Word by word (WBW) meaning
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ALiyum — yALis (an extinct animal which is like a lion, with an additional trunk); kOL ariyum — the powerful lions; pon — gold; maNi — carbuncles; muththamum — pearls; pU maaramum — trees with blossomed flowers; pal maNi nIrodu porudhu uruLum kAnamum — forests with streams wherein many different types of gemstones will mix together and roll down; vAnaramum — monkeys; vEdum — hunters’ tribes; udai — having (all the aforementioned entities); vEngadam — thirumalai; nal maNivaNNan Ur — residing place of sarvESvaran (lord of all) who has the form of a blue coloured good gemstone
2429 வேங்கடமே * விண்ணோர் தொழுவதுவும் * மெய்ம்மையால் வேங்கடமே * மெய் வினை நோய் தீர்ப்பதுவும் ** - வேங்கடமே தானவரை வீழத் * தன் ஆழிப் படை தொட்டு * வானவரைக் காப்பான் மலை -48
2429. Thiruvenkatam that removes the sufferings of karmā
is the hill where the gods in the sky come and worship Thirumāl
and where our lord with the discus
abides, protecting the gods in the sky and killing the Asurans.
Word by word (WBW) meaning
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2471 வீற்றிருந்து * விண் ஆள வேண்டுவார் * வேங்கடத்தான் பால் திருந்த வைத்தாரே பல் மலர்கள் ** - மேல் திருந்த வாழ்வார் * வரும் மதி பார்த்து அன்பினராய் * மற்று அவற்கே தாழ்வாய் இருப்பார் தமர் -90
2471. Those who want to go to the spiritual world
will worship Thirumāl in Thiruvenkatam with flowers
and live a good life,
loving and serving others.
They are the real devotees of the lord.
Word by word (WBW) meaning
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vIRRirundhu — being with greatness (in this world); viN — paramapadham (SrIvaikuNtam); ALa vENduvAr — one who wishes to rule; vEngadaththAn pAl — towards thiruvEngadamudaiyAn (lord of thiruvEngadam); pal malargaL — different types of flowers; thirundha — in a good manner [following the procedure mentioned in SAsthras]; vaiththArE — offered; varum madhi pArththu — knowing the thoughts (in emperumAn’s divine mind); anbinar Ay — being with devotion; maRRavarkkE — to that emperumAn only; thAzhvu Ay iruppAr — being servitors; thamar — those who are thought of with respect; mEl thirundha vAzhvAr — will live with more distinction than those who have been mentioned in the earlier part.
2485. She says,
“All that I see and hear reminds me of my beloved,
the chief of the mountain.
I know that he wants to go far away,
crossing the large mountain of Thiruvenkatam,
to earn wealth, and it seems certain he will go. ”
Word by word (WBW) meaning
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innAL — at the present moment; kANginRanagaLum — activities (of yours) which are seen; kEtkinRanagaLum — words spoken (by you) which are heard; kANil — if one were to analyse; pAN — having the songs (of beetles); kunRam — the hills of thiruvEngadam; nAdar — you, who are having that hill as your dwelling place; payilginRana — carried out in sequence; idhellAm — all these; mAN — beautiful; kunRam — gOvardhana hill; Endhi — holding it aloft; thaN — being cool; mAmalai — the huge mountain; vEngadaththu — of thiruvEngadam; umbar — nithyasUris (permanent dwellers of SrIvaikuNtam); nambum — apt to be liked; kunRam — hill; senRu — attaining it; poruL — thiruvEngadamudaiyAn, the wealth; padaippAn — to attain; kaRRa — taking efforts; thiNNanavu — deceitful; aRindhOm — we have come to know
2487. He says,
“O girls, you are as beautiful as the vines
in the Thiruvenkatam hills in the north where Māyon stays.
Even though I tell you how I suffer, you don’t listen.
Are your mouths as beautiful as thondai fruit?
Are you worried that if you speak,
the parrots that hear you will feel shy?
Tell me, I have done bad karmā. ”
Word by word (WBW) meaning
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mAyOn — belonging to thiruvEngadamudaiyAn (lord of thiruvEngadam), the one with amazing activities; vadathiruvEngadanAda — those who are dwellers of thirumalai which is on the northern side; valli — like a creeper plant; kodigAL — oh women!; nOy — (my) disease; uraikkilum — even if mentioned; kEtkinRileer — you are not listening; O — alas!; numadhu — your; vAyO — mouth?; adhu anRi — or else; val vinaiyEnum — me, who has the sins (to say these words); kiLiyum — even the parrot; eLgum — to quiver (after hearing); AyO — is it the sound “AyO”?; thoNdaiyO — is it the lips which are like the reddish fruit; adum — affected (like this); uraiyIr — please tell the reason for this disease; aRivaridhu — unable to ascertain
2492. Her friend says,
“You came searching for an elephant and said to us,
‘You with fish-shaped eyes, did you see an elephant?’
If others find out that you came here, won’t they gossip?
We guard the millet field in Thiruvenkatam
of the lord colored like the ocean or a cloud.
You haven’t come for a while—
every day for a long time we have guarded the millet field. ”
Word by word (WBW) meaning
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2508 இசைமின்கள் தூது என்று * இசைத்தால் இசையிலம் * என் தலைமேல் அசைமின்கள் என்றால் அசையும் கொலாம் ** அம் பொன் மா மணிகள் திசை மின் மிளிரும் திருவேங்கடத்து வன் தாள் * சிமய மிசை * மின் மிளிரிய போவான் வழிக்கொண்ட மேகங்களே?31
2508. She says,
“O clouds floating in the sky with shining lightning
over hills as beautiful as pure gold studded with jewels,
You are going towards the place where he is
in the Thiruvenkatam hills that are known everywhere.
If I ask you to be my messengers, will you agree?
If I ask you to fly over me,
will you do that and go to see him?”
Word by word (WBW) meaning
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2527 ஒள் நுதல் மாமை ஒளி பயவாமை விரைந்து நம் தேர் * நண்ணுதல் வேண்டும் வலவ கடாகின்று ** தேன் நவின்ற விண் முதல் நாயகன் நீள் முடி வெண் முத்த வாசிகைத்தாய் * மண் முதல் சேர்வுற்று * அருவிசெய்யாநிற்கும் மா மலைக்கே50
2527. He says,
“O charioteer, drive swiftly. Don’t go slow.
I must go and see my beloved with shining forehead
before her pallor increases.
We should go to the wide Thiruvenkatam hills
of the god of gods in the sky
where a waterfall shines like the pearl garland.
and falls to the ground.
Word by word (WBW) meaning
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2537 ## முலையோ முழு முற்றும் போந்தில * மொய் பூங் குழல் குறிய கலையோ அரை இல்லை நாவோ குழறும் ** கடல் மண் எல்லாம் விலையோ என மிளிரும் கண் இவள் பரமே பெருமான் மலையோ * திருவேங்கடம் என்று கற்கின்ற வாசகமே?60
2537. Her mother says,
“My daughter’s breasts have not grown out yet,
her hair is not yet thick
and she doesn’t know how to put her clothes on.
She only prattles.
Her bright, mesmerizing glance is precious beyond any price.
She only knows to say, ‘Is he the highest lord?
Is Thiruvenkatam the hill where he stays?’”
Word by word (WBW) meaning
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mulaiyO — if one considers her bosom; muzhumuRRum — even a little bit; pOndhila — have not sprouted; moy — being dense; pU — being beautiful; kuzhal — locks; kuRiya — are short; kalaiyO — if one considers her dress; araiyillai — has not been properly tied on the waist; nAvO — if one considers her tongue; kuzhaRum — will not be clear; kadal — surrounded by the ocean; maN ellAm — this entire earth; vilaiyO ena — will it be the price (for the eyes); kaN — the eye; miLirum — huge; perumAn — sarvESvaran’s; malaiyO — if one considers thirumalai; thiruvEngadam — it happens to be thiruvEngadam; enRu — saying so; kaRkinRa — learning; vAsagam — spoken word; ivaL paramE — is it apt for her in her state?
2544. He says,
“She is like a swan with soft wings living in the Thiruvenkatam hills
where Mādhavan Govindan stays who rides on Garudā,
and conquered the Asurans.
Her eyes are like kāvi flowers, neelam flowers, spears and fish
and they are mighty enough to take away my life.
She is like a soft-feathered swan. ”
Word by word (WBW) meaning
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அசுரரை செற்ற — அசுரர்களை அழித்தவனும்; மா வியம் — ஆச்சர்யமான செயல்களைச் செய்யும்; புள் வல்ல — கருடனை நடத்துபவனும்; மாதவன் — திருமகளின் நாதனும்; கோவிந்தன் — கோவிந்தனுமான பெருமானின்; வேங்கடம் சேர் — திருவேங்கடத்தில் இருக்கும்; அம் தூவி பேடை — அழகிய அன்னம் போன்ற; அன்னாள் — பரகால நாயகியினுடைய; கண்கள் ஆய் — கண்கள் என்று சொல்லப்படுகிற; துணை — ஒன்றோடொன்று சேர்ந்த; மலரே பாரிப்பு — பூக்கள் இவற்றின் பாரிப்பு; காவியும் — செங்கழுநீர்ப் பூவையும்; நீலமும் — கருநெய்தற் பூவையும்; வேலும் — வேலாயுதத்தையும்; கயலும் — மீன்களையும்; பலபல — மற்றுமுள்ள அனேக வஸ்துக்களையும்; வென்று — ஜெயித்து; ஆவியின் — ஆத்மாவினுடைய; தன்மை — தன்மையை வருத்துவது; அளவு அல்ல — பரமானந்தமாகாது
asurai — demons; seRRa — one who annihilated; mA — having greatness; viyam — having amazing activities; puL — garuda; valla — capable of conducting (as his vehicle); mAdhavan — Sriya:pathi (consort of SrI mahAlakshmi); gOvindhan — sarvESvaran, who tends to cows, his; vEngadam — in his divine abode of thiruvEngadam; sEr — living permanently; am — beautiful; thUvi — having wings; pEdai annAL — nAyaki who is like a female swan; kaNgaLAya — called as eyes; thuNai — together; malar — like flowers (these); pArippu — spread; kAviyum — red lily; neelamum — blue lily; vElum — spear; kayalum — fish; palapala — and various other entities; venRu — emerging victorious; Aviyin — AthmA’s; thanmai — svabhAvam (true nature); aLavalla — cannot be contained (it will go beyond)
2558. Her friend says,
“Don’t her mothers know what is happening to her?
They don’t know and they call the Velan to find out.
Didn’t they give birth to her?
Isn’t there anyone who knows
how to decorate her hair with a thulasi garland
and take her to the Thiruvenkatam hills?
That is what she needs.
She is growing weak, suffering from the fire of love. ”
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.)
mel — being soft; Avi — (her) vital air; eri — the fire of separation; koLLa — is swallowing her; ivaL — this nAyaki’s; Agam — form; iRuginRadhu — is perishing; mElana — what is going to happen; uRuginRa — approaching closely; kanmangaL — deeds to be carried out; OrppilarAy — without enquiring about them; thuzhAy — divine thuLasi; kuzhal vAy — on her locks; thuRuginRinar — they are not applying; thollai — being ancient; vEngadam — in the pond of thiruvEngadam; Attavum — giving her a bath; sUzhginRilar — they are not attempting; ivaLai — this distinguished nAyaki; peRuginRa — those who begot; thAyar — mothers; mey nondhu — with the body in pain; peRAr kol — did they not give birth to?
2652. Does he wish to stay in the Thiruvenkatam hills,
on the roaring ocean, in Vaikuntam, or the world in the sky?
Or does he feel they are not fitting places for him?
O what is this strange thing!
Tall and dark, he entered the heart of me, his slave,
and does not want to leave 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.)
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. 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. Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kAr Ar varai kongai — Having the divine mountains (of thirumAlirunjOlai and thiruvEngadam), which are laden with clouds, as her bosoms; kaNNAr kadal udukkai — Having the expansive ocean as her sari; sIr Ar sudar sutti — having sun, with its beautiful rays, as thilakam (pattern on the forehead), a decorative ornament; sem kazhaluzhi pEr ARu — the huge river (kAviri) which is reddish and muddled; pEr Aram mArvil — being one decorated with distinguished chains on her chest; peru mA mazhai kUndhal — having huge, dark clouds as her tresses; Aram nIr vEli — having the AvaraNa jalam (water around the periphery of universe) as her protection; nila mangai ennum — being called as SrI bhUmippirAtti; ip pArOr — by the people living in this world; solappatta — the purushArthams (end goals) mentioned by them; mUnRu anRE — 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
(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.)
2716 தென்னன் உயர் பொருப்பும் தெய்வ வடமலையும் * என்னும் இவையே முலையா வடிவு அமைந்த ** அன்ன நடைய அணங்கே * அடி இணையைத் தன்னுடைய அங்கைகளால் தான் தடவ தான் கிடந்து * ஓர் உன்னிய யோகத்து உறக்கம் தலைக்கொண்ட பின்னை * 4
2716. The tall hills of the Pandya king (/Thirumālirucholaimalai)
and the divine northern Himalayas (/Thiruvenkatam) are her breasts,
and she walks like a swan. (4)
As the lord sleeps in deep yoga her beautiful hands caress his feet.
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. 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; thiruvEngadam — at thiruvEngadamalai (one who has taken residence); em viththaganai — one who has amazing qualities and activities, for us; mannanai — as the supreme lord; mAlirunjOlai maNALanai — as the bridegroom who has taken residence at thirumAlirunjOlai; kol navilum Azhi padaiyAnai — one who has as his weapon, the divine disc which is capable of annihilating enemies
For the Lord, both the Earth and SriVaikuntam are like His two eyes, and He resides in the pleasant and cool abode of Vēṅkaṭam, the cherished haven of the Devas and other celestial beings.
Explanatory Notes
Like unto the mother of twins lying in between her two kids, the Lord stays in Tiruvēṅkaṭam (in Andhra Pradesh), the meeting ground of the Earthlings and the Celestials. The Āzhvār even goes to the extent of calling this glorious hilly retreat as the home of the Celestials, on the ground that the Celestials visiting it far exceed the number of the earthly visitors. Actually, + 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.)
maNNOr — (as explained in yajur vEdham- -chakshurdhEvAnAmutha marththyAnAm-- one who blesses knowledge to the residents of higher realms and earthly realms) for the residents of the material realm; viNNOrkkum — for the residents of the spiritual realm; enRum — always; kaNNAvAn — being the controller; thaN — with coolness; Ar — abundant; vEnkadam — the place which is named as thiruvEnkadam; viNNOr veRpan — one who has thirumalai which is worshippable by nithyasUris
My Lord, who graces Tiruvēṅkaṭam and stands on the cool mountain, You conquered Laṅkā and pierced the tough seven trees with a single arrow. You wear the lush and cool tulacī garland, and have merged with me, my Nectar, my darling! Chief of Nithyasuris, where could You possibly go to get away from me now?
Explanatory Notes
[Āzhvār to the Lord:]—
“Unto me, who was steeped in ignorance, you revealed yourself and your excellence and worked me upto the present pitch, wheṇ I just cannot exist without you. Will it be just and proper for you to get parted from me, at this stage? As a matter of fact, you stepped on Mount Tiruvēṅkaṭam, only to get held of this vassal. Even as you routed Rāvaṇa + 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.)
endhAy — being my categorical lord; thaN — cool- giving relief from fatigue; thiruvEngadaththuL — in thirumalA; ninRAy — arrived and stayed there, being very simple to approach; ilangai — lankA (which is the abode of the enemies of emperumAn-s devotees); seRRAy — one who destroyed; marAmaram — pipal (peepal) trees-; paim — well-rounded; thAL — bottom portion; Ezhu — seven; uruva — to pierce; oru vALi — an arrow; kOththa — (effortlessly) launched; villA — one who is having the bow; koththu — bunches; Ar — abundance; thaN — cool; am thuzhAyinAy — being decorated with thuLasi garland; em amudhE — being eternally sweet (for me); unnai — you with such qualities/aspects; en uLLE — inside me; kuzhaiththa — completely united (like water mixing in water); maindhA — being eternally youthful; vAn — for the nithyasUris; ERE — being their prideful leader; ini — now; engu — where; pOginRadhu — going? This implies thatAzhwAris saying -don-t go anywhere-.
Now that I have you, the most eminent Lord, shall I ever leave you? You, the ruler of all three worlds, grace the cool mount Tiruvēṅkaṭam. You wear the fragrant, cool tulacī garland and are eternally renowned. You are as dear to me as Father, Mother, and Soul, always—past, present, and future.
Explanatory Notes
(i) Lord to the Āzhvār:
“Well, you are asking me, not to leave you. But my anxiety is about you, whether you might once again run away from me, struck down, by your feeling of lowliness. Please, therefore, assure me that you will not leave me and go”.
Āzhvār to the Lord: Reply as in the stanza, above.
(ii) A doubt might be raised how the Āzhvār could talk about + Read more
Word by word (WBW) meaning
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pOginRa kAlangaL pOya kAlangaL pOgu kAlangaL — present, past and future times; thAy thandhai uyirAginRAy — one who is caring for me like my mother, father and self; pAginRa — spreading thus to protect all; thol — eternally present; pugazh — having [auspicious] qualities; mUvulagukkum — for the three types of chEthana [sentient- nithyAathmAs (eternally free), mukthAthmAs (liberated), badhdhAthmAs (bound in material realm)] and achEthana [insentient- Sudhdha sathva (pure goodness), miSra sathva (mixed goodness- sathva/rajas/thamas), sathva SUnya (kAlam- time)]; nAdhanE — being the lord; paramA — having no one superior for such greatness; thaN — cool (giving relief from fatigue); vEngadam — in thirumalA; mEginRAy — staying there out of love, being easily approachable; thaN — cool; thuzhAy — having thuLasi leaves; virai — fragrance; nARu — spreading; kaNNiyanE — oh one who is wearing garlands!; unnai — you who are of such qualities; adaindhEn — having united; nAn — I; viduvEnO — will [I] leave?
2977 பற்பநாபன் உயர்வு அற உயரும் * பெரும் திறலோன் * எற்பரன் என்னை ஆக்கிக் கொண்டு * எனக்கே தன்னைத் தந்த கற்பகம் ** என் அமுதம் கார் முகில் போலும் * வேங்கட நல் வெற்பன் * விசும்போர் பிரான் * எந்தை தாமோதரனே (11)
From Paṟpanāpaṉ's navel sprouted the lotus, from which all worlds emerged with unmatched strength. He is completely absorbed in me. He is the 'Kaṛpaka' tree that gave me life and then offered itself to me. He is the Chief of Nithyasuris, and Vēṅkaṭam is His favorite abode. He is my nectar, the cloud-hued Lord, and my loving Master, Tāmōtaraṉ.
Explanatory Notes
(i) The Āzhvār says that the Supreme Lord, with none above Him, is also the humblest; having made the Āzhvār His vassal, the Lord is wholly absorbed in him, making it appear that He knows no one else.
(ii) The ‘Kaṛpaka’ tree is the legendary wish-yielding tree. Even as there is a vast gulf between the Lord’s attributes and the comparable material in each case, the + 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.)
paRpanAban — being the one who has divine lotus flower in his navel (which is the cause for creation of the material worlds); uyarvaRa uyarum — being very tall; perum — boundless; thiRalOn — having the ability; eRparan — (having such greatness) being focussed towards me; ennai — me; Akki — created; koNdu — acknowledged me; enakkE — exclusively for me; thannai — him; thandha — gave; kaRpagam — kalpaka tree (which fulfils the wishes of one who seeks); en — for me; amudham — being sweet like nectar; kAr mugil pOlum — resembling a dark cloud (which would rain without checking the ground status); vEngadam — having the name thiruvEngadam (which is suitable abode for such dark cloud); nal — exceptional; veRpan — having thirumalA as his abode; visumbOr — nithyasUris, the residents of paramapadham; pirAn — one who has subservience towards his devotees to let them enjoy him; dhAmOdharan — dhAmOdhara; endhai — accepted me as his servitor
3035 ## ஒழிவு இல் காலம் எல்லாம் * உடனாய் மன்னி * வழு இலா * அடிமை செய்யவேண்டும் நாம் ** தெழி குரல் அருவித் * திருவேங்கடத்து * எழில் கொள் சோதி * எந்தை தந்தை தந்தைக்கே (1)
We shall serve our great Progenitor, who is enshrined in Tiruvēṅkaṭam amid roaring, lovely, and rapturous cascades. We will serve Him without interruption or blemish, remaining in close proximity.
Explanatory Notes
(i) Serve we shall: Even the mere contemplation of service is good enough. In Śloka 4 of his ‘Śrivaikuṇṭa Gaḍya’, Śrī Rāmānuja stresses the need for developing, in an ever-increasing measure, the desire for Divine Service.
(ii) The Lord at Tiruvēṅkaṭam, of Splendour galore
The Lord in spiritual world is like unto the lamp burning in broad day light, with its considerably + 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.)
thezhikural — making great noise; aruvi — having waterfalls; thiruvEnkataththu — in thirumalA thiruvEnkatam; ezhil — beauty; koL — having; sOdhi — having fully radiant form; endhai thandhai thandhaikku — to the leader of our clan of successive ancestors; nAm — we (who are distinguished servants); ozhivil — without break/rest; kAlamellAm — all times; udanAy — being together (in all places); manni — being inseparable (in all forms); vazhuvilA — without leaving anything; adimai — all types of services; seyya vENdum — should perform
3036 எந்தை தந்தை தந்தை தந்தை * தந்தைக்கும் * முந்தை வானவர் * வானவர் * கோனொடும் ** சிந்து பூ மகிழும் * திருவேங்கடத்து * அந்தம் இல் புகழ்க் * கார் எழில் அண்ணலே (2)
Of endless glory and exquisite bluish hue, our great progenitor, first and foremost, dwells in Tiruvēṅkaṭam, a place strewn with crimson flowers of unfading hue. He is worshipped by Nithyasuris (celestials from spiritual world) from SriVaikuntam and their chieftain.
Explanatory Notes
(i) To a query why he is rendering service unto the Lord at Tiruvēṅkaṭam when the final goal is service of the Lord in spiritual world, the Āzhvār replies that even the Nithyasuris headed by Śrī Śēṉāpati Āzhvār (Cēṉaimutaliyār) come down, in their strength, to serve the Lord at Tiruvēṅkaṭam. That is because of the twin aspects of the Lord, namely, supremacy (Paratva) and + 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.)
Our wondrous sire at Tiruvēṅkaṭam, nourished by cascades of pure and plentiful water, shines like a lustrous blue gem. His lotus eyes and lips, red and radiant, possess rare beauty. With countless auspicious and enduring qualities, He holds sway over the Nithyasuris (Celestials).
Explanatory Notes
(i) Questioned whether the Āzhvār would be able to put through the service unto the Lord at Tiruvēṅkaṭam, as contemplated, the Āzhvār says, with an air of assurance that the Lord is the Supreme Benefactor, making it possible for the Celestials and other numerous highly evolved souls to drink deep of His nectarean beauty in Mount Tiruvēṅkaṭam and He would certainly not + 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.)
aNNal — manifesting his supremacy in his divine form; mAyan — having amazing qualities (matching such supremacy); aNi — the beauty (which reveals such wealth/control); koL — having; sem thAmaraik kaNNan — being puNdarikAksha (reddish lotus like eyes); sem — reddish; kani — fruit like; vAy — having lips; karu mANikkam — having a radiant form which shines like blackish blue gem stone; theL — with pristine shine (like his own complexion); niRam (niRai) — having complexion; sunai nIr — having water in ponds; thiruvEnkataththu — due to standing in thirumalai; eNNil — countless; thol — natural; pugazh — having auspicious qualities; vAnavar — of the nithyasUris (who came there to enjoy such qualities); Isan — is the lord (having greatness of giving them joy)
3038 ஈசன்வானவர்க்கென்பன் என்றால் * அது தேசமோ திருவேங்கடத்தானுக்கு * நீசனேன் நிறைவொன்றுமிலேன் * என்கண் பாசம்வைத்த பரஞ்சுடர்ச்சோதிக்கே.
3038 ஈசன் வானவர்க்கு * என்பன் என்றால் * அது தேசமோ * திருவேங்கடத்தானுக்கு? ** நீசனேன் * நிறைவு ஒன்றும் இலேன் * என் கண் பாசம் வைத்த * பரம் சுடர்ச் சோதிக்கே (4)
Would it not add to His great glory if I were to refer to Him, who shines splendidly at Tiruvēṅkaṭam, as (merely) the Lord of SriVaikuntam, when He fondles me, the lowliest of the lowly?
Explanatory Notes
ḷn the preceding song, the Lord was referred to as the Chief of Nithyasuris (Celestials), granting audience to them at Tiruvēṅkaṭam. And now, the Āzhvār feels that it would be a gross understatement of His real greatness which lies in the condescending grace with which He mixes with the monkeys and hunters in Tirumalai Hills and what is even more, the profusion of love + 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.)
vAnavarkku — of nithyaSUris; Isan — controller, leader; enban — will say; enRal — if I say so; nIsanEn — downtrodden (being filled with inauspicious qualities); niRaivu — completeness (acquired through auspicious qualities); onRum ilEn — due to having none; en kaN — towards me (who is directly opposite to him being the abode of auspicious qualities only and being opposite of all blemishes); pAsam — infinite attachment; vaiththa — placed; param sudar — (due to that) being with perfect radiance; sOdhikku — having fully radiant form; thiruvEnkaththAnukku — one who is firmly staying in thirumalai (where his simplicity is revealed); adhu — that (being the leader of nithyasUris); thEsamO — thEjas?- Is that anything great?
How can I possibly capture the glory of the immaculate Lord at Tiruvēṅkaṭam, who is radiant and venerated by all the worlds? He is the nectarean essence of all Vedic texts, praised by scholars of great fame.
Explanatory Notes
(i) The Lord, venerated by all the worlds
The Āzhvār says that he cannot circumscribe the glory of the Lord by telling that He is venerated by all the worlds. As a matter of fact, he has not said so earlier. But it is implied by the fact that even he, the lowliest of the lowly, worships Him. When it is said that the bottom-most boy in the class has got through the + 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.)
vEdhiyar — vaidhika-s [those who go by the vEdhas andn SAsthras]; muzhu vEdhaththu — in all of vEdhams; amudhaththai — (As revealed in thaiththiriya upanishath as -AnandhO brahma- (supreme brahmam is bliss), -rasO vai sa:- (he is the source of all tastes)) having greatly enjoyable aspects; thIdhu — defect (of bestowing the sweetness based on the qualification of the enjoyer); il — not having; sIr — having auspicious qualities (of giving joy to lowly forest, monkeys, hunters etc); thiruvEnkataththAnai — thiruvEnkatamudaiyAn; sOdhiyAgi — being the one with a radiant form; ellA ulagum — everyone (without any discrimination in greatness etc); thozhum — being approached; Adhi — being the cause of everything; mUrththi — sarvESvaran (supreme lord); enRAl — if we said so; aLavAgumO — is there any greatness?
An inclination for selfless service to Vēṅkaṭattuṟaivār (He who dwells in Vēṅkaṭam) will burn down our past sins as well as those yet to come. With such favor, the devout will continue steadfastly in this wholesome service.
Explanatory Notes
(i) This song is the sequel to the first song of this decad where mention was made of rendering every kind of service to the Lord at Tiruvēṅkaṭam, without break or blemish. Asked how it would at all be possible to render such service, when the sins operate as serious impediments, the Āzhvār clarifies that the mere contemplation of service unto the Lord will root out all + 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.)
vEnkataththu — in thirumalai; uRaivArkku — for the lord who resides eternally (to be pursued by everyone); nama ennalAm — the word -nama:- (which highlights the eradication of independence, indicates total dependence, easy means, that which matches one-s true nature); adhu — that (which is emphasised by Sruthi (vEdham) saying -bhUyishtAm thE nama ukthim vidhEma-); kadamai — activity; sumandhArgatku — those who carried in their heads (to highlight their qualification); kadangaL — previously accumulated sins in the form of debts (that can be exhausted by consuming the results); mEl vinai — uththarAgams (sins that are accumulated after surrendering); muRRavum vEm — will be burnt into ashes (as said in thiruppAvai 5 -thIyinil thUsAgum- (like dust in fire)); mey — sathyam- this is truth (since this is conclusion of the faultless vEdhAntham); thAngaL — those (who have surrendered); thangatku — for their true nature; nallanavE — experience of bhagavAn which leads to bliss; seyvAr — only engage in
3041 சுமந்து மா மலர் நீர் சுடர் தூபம் கொண்டு * அமர்ந்து வானவர் * வானவர் கோனொடும் ** நமன்று எழும் * திருவேங்கடம் நங்கட்கு * சமன் கொள் வீடு தரும் * தடங் குன்றமே (7)
Tiruvēṅkaṭam, the august mountain where Devas and their leader come to worship with choice flowers, water, lamps, and incense, will grant us blissful emancipation and eternal service.
Explanatory Notes
(i) “For securing the uninterrupted service in the Eternal Lar d we pine for, the good offices of the holy mountain, Tiruvēṅkaṭam, will do. It would be hardly necessary for us to propitiate Lord Śrīnivāsa (enshrined there), in this behalf” says the Āzhvār.
(ii) The adjective ‘Choice’, in the third line, qualifies not only the flowers but also water and incense, meaning + 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.)
mA — best; malar — flowers; mA — good; nIr — water; mA — distinguished; sudar — lamp; mA dhUpam — incense; sumandh koNdu — carrying them with attachment; amarndhu — being seated as ananyaprayOjana (one who is focussed exclusively in serving bhagavAn without any interest in worldly favours); vAnavar — nithyasUris (eternally free souls of parampadham); vAnavar kOnodum — with sEnai mudhaliyAr (vishwaksEna- who is their leader); namanRu — bowing (which highlights their total dependence); ezhum — feeling accomplished (having realized their true nature); thiruvEnkatam — having the name thiruvEnkatam; thadam — very vast (the hill that will cause emotional changes in sarvESvara who is with SrI mahAlakshmi); kunRam — thirumalai #divine hill; nangatku — for us (who have taste in attaining the goal); saman — parama sAmyApaththi (equivalence to bhagavAn in eight qualities); koL — having; vIdu — bliss of liberation; tharum — will bestow
We shall worship Tiruvēṅkaṭam, the haloed mountain, the favorite resort of the great Benefactor who held Mount Govardhana aloft and repelled the cold rains. This is enough to free us from all our sins.
Explanatory Notes
Here again, the over-riding importance of the Sacred Mount vis-a-vis the Lord enshrined there, is emphasised. Mount Tiruvēṅkaṭam thus becomes the goal or destination of the Lord and His devotees alike. If it was Mount Govardhana during the Lord’s incarnation as Śrī Kṛṣṇa that shielded the subjects of Gokula it is now Mount Tiruvēṅkaṭam that operates as the Saviour, during His Arcā (Iconic) manifestation.
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.)
kuLir mazhai — hailstorm (which troubled the cows and cowherd clan); kunRam — a hill; Endhi — lifted up; kAththavan — being the protector; anRu — back then (when the world was mischievously taken by mahAbali); gyAlam — earth; aLandha — measured; pirAn — one who is the saviour (by entirely owning it); paran — supreme lord; senRu — went; sEr — reached; thiruvEnkatam — thiruvEnkatam; mA — huge; malai — divine hill; onRumE — that alone; thozha — experience (not having to follow any regulation such as reaching up to the dhESika (leader/lord)); nam — our; vinai — hurdles that are sins (that stop experiencing the leader); Oyum — will naturally disappear
he shepherd Kṛṣṇa, who resides in Tiruvēṅkaṭam, frees those who meditate on and sing the praise of His lovely lotus-like feet from the weariness of old age, the cycle of birth and death, and sickness.
Explanatory Notes
(i) In the preceding song, Mount Tiruvēṅkaṭam was said to deliver the goods. And now, it is said that even a part of it, namely, Lord Śrīnivāsa, will do the job. Cf. Tirumaṅkai Āzhvār’s reference to Lord Śrinivāsa,. in Periya Tirumoḷi,........................, as the crest of the northern hill (Vaṭa māmalai ucci).
(ii) The Lord enshrined in Tiruvēṅkaṭam derives importance from His association with the Sacred Mount (Tirumalai) and hence the latter is our destined goal (Āṟāyirappaṭi).
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.)
nAL malarAm — very tender (like a flower that has just blossomed today); adith thAmarai — lotus feet; vAy uLLum — in speech; manaththuLLum — in the heart/mind; vaippArgatku — to those who place; Oyum — that would cause disturbance in attaining the result; mUppu — old age; piRappu — birth (the basis for the body); iRappu — destruction (of such body); piNi — diseases (which come along with the old age); vIyumARu — to destroy; seyvAn — one who does; thiruvEnkataththu — residing in thiruvEnkatam; Ayan — krishNa
3044 வைத்த நாள் வரை * எல்லை குறுகிச் சென்று * எய்த்து இளைப்பதன் * முன்னம் அடைமினோ ** பைத்த பாம்பு அணையான் * திருவேங்கடம் * மொய்த்த சோலை * மொய் பூந் தடந் தாழ்வரே (10)
You should strive to reach the sacred precincts of Tiruvēṅkaṭam, with its many orchards and cluster of tanks. There resides the Lord, whose bed is the serpent with outstretched hoods. Make this journey before your life's allotment ends and your health significantly deteriorates.
Explanatory Notes
(i) The Āzhvār exhorts us to take to the enchanting Tiruvēṅkaṭam, as the final goal. The All-Merciful Lord has indeed dowered on us life and limbs to help us move about and worship the Lord in His Iconic manifestation, in the various pilgrim centres like Tiruvēṅkaṭam and render unto Him every possible service. But, alas! we dissipate our lives and energies, in several + 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.)
paiththa — having expanded hoods; pAmbu — ananthan (AdhiSEshan); aNaiyAn — sarvESvaran who is having AdhiSEshan as his bed; thiruvEnkatam — in thirumalai (that is glorified for its similarity in form to AdhiSeshan); moyththa — enriched; sOlai — garden; moy — beautiful; pU — having flowers; thadam — having space; thAzhvar — divine foot hills; vaiththa — determined (for you); nAL — life span; varai — end; ellai — the beginning (of such end); kuRugi — approach you; eyththu — (senses) wane; iLaippadhan munnam — (due to that) before (the heart) dies; senRu — go (as said in nAnmugan thiruvandhAdhi 44 -pOm kumarar uLLeer purindhu-); adaimin — reach
Those who recite these ten songs of peerless excellence from the thousand sung by Caṭakōpaṉ of lovely Kurukūr, in adoration of Īcaṉ (the Lord) who spanned the universe, shall acquire worldwide fame and everlasting opulence.
Explanatory Notes
(i) This decad sings the glory of the Lord at Tiruvēṅkaṭam and yet, it has been made out, in this end-stanza, that the decad extols the greatness of the Lord, Who, in His incarnate form as Trivikrama, spanned the entire universe. Our great Ācāryas hold that there is perfect identity between these two forms of the Lord. The Lord keeps standing at Tiruvēṅkaṭam to secure + Read more
Word by word (WBW) meaning
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thAL — divine feet; parappi — spread; maN — earth; thAviya — measured; Isanai — sarvESvaran; nIL — high (well-grown); pozhil — having gardens; kurugUr — leader of AzhwArthirunagari; SatakOpan — nammAzhwAr; sol — mercifully spoken by; kEzh — match; il — not having; Ayiraththu — thousand pAsurams; ippaththum — this decad also; vallavar — one who can recite (along with meditating upon the meanings); vAzhvu — the glorious wealth of kainkaryam (which AzhwAr prayed for); eydhi — attain; gyAlam — the whole world; pugazh — praise; vAzhvar — live gloriously (in such servitude)
3064 வார் புனல் அம் தண் அருவி * வட திருவேங்கடத்து எந்தை * பேர் பல சொல்லிப் பிதற்றிப் * பித்தர் என்றே பிறர் கூற ** ஊர் பல புக்கும் புகாதும் * உலோகர் சிரிக்க நின்று ஆடி * ஆர்வம் பெருகிக் குனிப்பார் * அமரர் தொழப்படுவாரே (8)
Those who passionately speak the many names of our Lord in Vaṭa Tiruvēṅkaṭam known for its many fountains and cool and pleasant cascades, and travel through various towns singing and dancing in ecstasy like madmen, may be ridiculed by worldly people, but they will be worshipped by those in SriVaikuntam.
Explanatory Notes
The Āzhvār extols those who worship the Lord in His Arcā form at the various pilgrim centres, like Tiruvēṅkaṭam, despite their being steeped in ‘Saṃsāra’ in an abode notorious for its nescience. These men the Āzhvār would like to place in a category even above those exalted Souls in spiritual world. Seeing that the Supreme Lord in His Arcā form wherein converge all auspicious + 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.)
vAr — falling; punal — having water; am — beautiful; thaN — cool; aruvi — having water falls; vada — (for thamizh land) the northern boundary; thiruvEntaththu — standing on the great thirumalA; endhai — my lord-s; pEr — divine names (which reflect his true nature, forms, qualities and wealth); pala — many; solli — speak; pidhaRRi — blabber in a disorderly manner; piRar — others (who lack devotion towards bhagavAn); piththar enRu — as mad; kURa — to be said; pala Ur — in many towns (which are inhabited by people); pukkum — entered; pugAdhum — even in those places which are not inhabited by people; ulOgar — worldly people; sirikka — to laugh at; ninRu — standing (with overwhelming emotions); Adi — dance around; Arvam — enthusiasm; perugi — abundance; kunippAr — dance with somersaults; amarar — sUris who are eternally enjoying bhagavAn; thozhap paduvAr — will be glorified
Lakṣmī, who was born from a lotus and always smells sweet, will help those who learn these ten songs. These songs are part of a thousand composed by Caṭakōpaṉ from Kurukūr, a place with never-ending water and large, beautiful gardens full of flowers. The songs praise the Lord of Vēṅkaṭam, a cool and lovely mountain with constant rain. By learning these songs, one can get rid of all sins.
Explanatory Notes
(i) There is no mention in any of the ten preceding songs, about the Lord enshrined in Tiruvēṅkaṭam, and yet, in this end-song, the Lord, in His iconic Form, has been referred to. This only shows that the emphasis rests on ‘Arca’ throughout ‘Tiruvāymoḻi’. In the eighth stanza of this decad, the amazing extent of God’s condescending love, giving precedence to the worldlings + 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.)
thaN — cool; am — attractive; vEnkatam — having the divine name thiruvEnkatam; malai — in thirumalai; aNNalai — natural lord; vAri mARAdha — having abundance of water (for services at his divine feet etc); paim pUm pozhil — attractive gardens with abundance of flowers; sUzh — surrounded by; kurugUr nagar — in AzhwArthirunagari; kAri — having the relationship with kAri (who is his father); mARan — having the family name of mARan; satakOpan — nammAzhwAr; sol — mercifully spoke; Ayiraththu — in the thousand pAsurams; ippaththAl — through this decad; vEri mARAdha — having continuous flow of honey; pU mEl — in the lotus flower; iruppAL — lakshmi who eternally resides; vinai — all sins (which are hurdles for enjoying bhagavAn); thIrkkum — eliminate (by her divine glance); annaimIr — (due to love towards her, you who think -somehow or other her disease should be cured-) mother!
Engrossed is my daughter, whose fragrant locks are adorned with flowers, in the cloud-hued Lord with lotus eyes red, the Spouse who once measured the entire Earth, full of love for His devotees, and she has lost her bangles.
Explanatory Notes
The Nāyakī withers down, as she gets absorbed in the Lord’s features, His attributes and deeds. The head acquires elegance because of the locks of hair. Again, that head is praiseworthy, which bows down in reverence and thus, locks which impart beauty to the head, correspond to the reverential attitude, which makes the head worth its while.
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.)
aLandha — measured and owned (to avoid anyone claiming ownership); maNALaRku — being her enjoyer due to manifesting such activities; neela — glossy; karu — blackish; niRam — having complexion; mEganiyAyaRku — one who has a form which is similar to cloud; kOlam — attractive form; sem — reddish; thAmarai — lotus like; kaNNaRku — one who is having eyes; en — my; kongu — having honey; alar — having flower; Elam — refreshingly fragrant like cardamom; kuzhali — having lock [of hair]; izhandhadhu — lost; sangu — bangle.; sangu vil vAL thaNdu chakkaram — one who is having the lofty divine five weapons as part of the incarnation to measure the world; kaiyaRku — having divine hands
Meditating on the Lord with lovely lips and lotus eyes red, on whose crown is the cool and lovely tuḷaci garland shedding honey, who wields the conch, the bow, the sword, the mace, and the discus, my daughter has lost her fair complexion.
Explanatory Notes
Pining for communion with the Lord of such enchanting description, who spanned the worlds, the Nāyakī is off colour. So says the Mother.
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.)
sem — reddish; kani — like a fruit; vAy — divine lips; seyya — reddish; thAmarai — like a lotus; kaNNaRku — one who is having eyes; kongu alar — having blossomed with fragrance; thaN — invigorating; am — attractive; thuzhAy — decorated with thiruththuzhAy (thuLasi); mudiyAnukku — one who is wearing divine crown; en mangai — my daughter who is at the age which attracts him; izhandhadhu — lost; mAmai niRam — the beautiful complexion which is exclusive for her femininity.; niRam kariyAnukku — being the one with dark complexion; nIdu ulagu — the great worlds
With her thoughts centered on the dark-hued Lord, who holds the dynamic discus in His hand, whose lips suggest His having gulped down all the worlds, who hid many a big world in His small stomach, my daughter with dense and lovely locks has lost her majestic bearing.
Explanatory Notes
The Lord, as the great Saviour, sustained all the worlds, with their variegated contents, in His stomach, during the deluge. And yet, the Nāyakī distressingly feels that it is all mere story, inasmuch as He has failed to extend to her the protection she badly needs.
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.)
uNda — consumed; thiRam — manner; kiLar — revealing; vAy — being the one with divine lips; kaRangiya — (setting out to destroy the enemies of the world) spinning and moving; chakkaram — having the divine chakra (disc); kaiyavanukk — for the one who is having the hand; en piRangu irum kUndhal — my daughter who has well grown, collection of locks; izhandhadhu — lost; pIdu — pride.; pIdu — having the greatness with respect to knowledge etc which match his ability to create; udai — having
3401 பீடு உடை நான்முகனைப் * படைத்தானுக்கு * மாடு உடை வையம் அளந்த * மணாளற்கு ** நாடு உடை மன்னர்க்குத் * தூது செல் நம்பிக்கு * என் பாடு உடை அல்குல் * இழந்தது பண்பே (4)
My daughter, with a broad tummy, has lost her natural pose, steeped in thoughts of the Lord who created the majestic Nāṉmukaṉ (Brahmā) from His navel, the Spouse who spanned the rich Earth and ran errands for the landed monarchs.
Explanatory Notes
(i) The Nāyakī’s natural composure undergoes alarming modifications, as she keeps meditating on the Lord’s traits, one by one.
(ii) Lord Kṛṣṇa ran an errand on behalf of the Pāṇḍavas, who would not be granted by their cousin, Duryodhana, even a square inch of land, not even a chair to sit on. And yet, the Pāṇḍavas are referred to, as the landed monarchs, in this song, + 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.)
nAnmuganai — chathurmuka brahmA; padaiththAnukku — being the creator; mAdudai — opulent; vaiyam — earth; aLandha — by the act of measuring; maNALaRku — the enjoyer who makes her exist exclusively for him; nAdu — for the kingdom; udai — leader; mannarkku — for pANdavas, the kings; thUdhu — being the messenger; sey — performed; nambikku — for the one who became fully complete; en pAdudai algul — my daughter who has an expansive waist; izhandhadhu — lost; paNbu — her distinguished quality.; paNbu — the noble quality of revealing bhagavAn-s svarUpam etc as is; udai — having
3402 பண்பு உடை வேதம் * பயந்த பரனுக்கு * மண் புரை வையம் இடந்த * வராகற்கு ** தெண் புனல் பள்ளி * எம் தேவ பிரானுக்கு * என் கண்புனை கோதை * இழந்தது கற்பே (5)
My daughter, with her attractive locks, has been thrown into mental imbalance, steeped in deep meditation on the Lord Supreme, who reclined on vast limpid waters, who as the Great Boar lifted the earthen world and gifted the sanctified Vedas to Brahmā.
Explanatory Notes
The Śāstras have brought out the Lord's remarkable attention for His devotees’ well-being and the various acts of benefaction. performed by Him for them. The mother now says that her daughter (Parāṅkuśa Nāyakī) has, in her present state of dejection, lost the perspective and begun to doubt seriously the veracity of these statements. She is perhaps inclined to think that + 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.)
vEdham — vEdham; payandha — providing it to brahmA et al; paranukku — the supreme lord who is revealed by it; maN — land mass; purai — having abundance; vaiyam — earth; idandha — lifted up; varAgaRku — one who is in the form of a varAha (wild boar); theN — clear; punal — in the causal ocean containing water; paLLi — resting with the thoughts to protect the universe; em — for us; dhEvar — and brahmA et al, without any distinction; pirAnukku — for the one who is the benefactor; en kaN punai kOdhai — my daughter who is wearing a garland which captivates the eyes of those who see her; izhandhadhu — lost; kaRpu — her knowledge.; kaRpagam kA ana — like a garden of kaRpaga tree (a celestial wish-fulfilling tree); nal — more distinguished
3403 கற்பகக் கா அன * நல் பல தோளற்கு * பொன் சுடர்க் குன்று அன்ன * பூந் தண் முடியற்கு ** நல் பல தாமரை * நாள் மலர்க் கையற்கு * என் வில் புருவக்கொடி * தோற்றது மெய்யே (6)
My tender daughter, with lovely brows like a bow, has lost control over her body, buried in meditation of the Lord, sweet to behold. With shoulders like an orchard and arms like fresh blooming lotuses, wearing the lovely crown that gleams like a golden mount.
Explanatory Notes
(i) The loss of control over the body denotes the Nāyakī’s state of ecstasy, when she is entirely beside herself. It is indeed a remarkable irony that the Nāyakī, from whom the Lord cannot bear being apart even for a split second, should get lost in meditation of the exquisite form of the Lord, whereas Sita said, as reported by Hanumān, that she could wait for a month + 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.)
pala — many; thOLaRku — one who has shoulders; sudar — having radiance; pon kunRanna — like a golden hill; pU — attractive; thaN — favourable; mudiyaRku — wearing a divine crown; nal — beautiful; pala — many; thAmarai — lotus varieties; nAL malar — like a fresh flower; kaiyaRku — one who his having hands; en vil puruvak kodi — my tender creeper like daughter who is having bow like eyebrow; thORRadhu — lost; mey — the body which was obedient towards her. Implies that her body is no longer under her control.; mey — with the divine form; amar — fitting well
3404 மெய் அமர் பல் கலன் * நன்கு அணிந்தானுக்கு * பை அரவின் அணைப் * பள்ளியினானுக்கு ** கையொடு கால் செய்ய * கண்ண பிரானுக்கு * என் தையல் இழந்தது * தன்னுடைச் சாயே (7)
Gone is the charisma of my daughter, entranced by thoughts of Kaṇṇaṉ whose hands and feet are red, who lay on the hooded serpent, His lovely bed, wearing many jewels well matched with His exquisite form.
Explanatory Notes
The Nāyakī’s mother says that her daughter sincerely believed that all these enchanting features were possessed by the Lord, only to hold a rapport with her and now that it has turned out to be otherwise, she feels frustrated and withers down.
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.)
pal — countless; kalan — ornaments; nangu — to be beautiful; aNindhAnukku — having worn; pai — having expanded hoods; aravin aNai — on the serpent bed; paLLiyinAnukku — mercifully resting; kaiyodu — with divine hands; kAl — divine feet also; seyya — being reddish; kaNNan — obedient towards his devotees; pirAnukk — for the benefactor; en — my; thaiyal — very beautiful daughter; izhandhadhu — lost; thannudai — her distinguished; chAy — collective beauty; kurundham — the kurundhu tree which is possessed by a demon; sAya — to be uprooted
My daughter, with fragrant locks, has lost her grandeur, with a mind poised in the Lord who uprooted the twin trees, the Spouse who dashed the wicked demon in the wheel to pieces and sucked unto death the breast of Pūthanā, the devil.
Explanatory Notes
The mother regretfully watches the present miserable condition of her love-smitten daughter, shorn of all her erstwhile grace and grandeur.
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.)
osiththa — broke; thamiyaRku — being independently valourous; sakadam — wheel; mAya — to be finished; udhaiththa — kicked; maNALaRku — one who made me exist exclusively for him and became my enjoyer by such act; pEyai — pUthanA, the demoniac lady; piNam — dead body; pada — to fall down as; pAl — breast milk; uN — consumed; pirAnukku — for the great benefactor; en vAsak kuzhali — my daughter who has ultimate fragrant hair; izhandhadhu — lost; mANbu — her femininity.; mANbu — beauty; amai — present
My bejeweled daughter, with slender breasts, has lost all her charm, wrapped in thoughts of Kākuttan (Lord Rāma) of exquisite form, radiant like a red blaze, with the shining mount tail, and Vāmana, the wondrous One whose charm enthralled one and all.
Explanatory Notes
Says the mother, in a fit of depression: “Although born to entice the Lord by her amazing beauty, yet my daughter has now lost all her beauty, wrapt in thoughts of the handsome 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.)
kOlam — having form; em mAyam — one who deceived mahAbali and us to fulfil his desire; kuRaLaRku — being vAmana; sEN — lofty due to having his desire fulfilled; sudar — radiant; kunRanna — like a mountain; sem — reddish; sudar — having splendour; mUrththikku — one who is having the form; kAN — attractive for everyone; peru — having unlimited greatness; thORRam — having the appearance; em — to be enjoyed by us; kAguththan — chakravarthi thirumagan (SrI rAma, son of emperor dhaSaratha); nambikku — one who is complete; en pUN punai men mulai — my daughter whose bosoms are tender to bear the separation and are decorated with ornaments; thORRadhu — lost; poRpu — her beauty.; poRpu — beauty; amai — present
Stripped of all her attainments stands my daughter of sound knowledge, wrapped in thoughts of the wondrous Lord who abounds in one and all, still and mobile, wearing the cool and lovely tuḷaci garland on His tall and majestic crown, whose shoulders are more than a match for the world's most mighty wrestlers.
Explanatory Notes
Having singled out the loss suffered by the entranced Nāyakī, in each of the preceding songs, the Mother now says that her daughter has indeed lost all her feminine attainments, without any exception. The Lord’s crown, by itself, is exceedingly attractive and the tuḷaci garland, worn on it, enhances its grandeur still further, keeping the Nāyakī spell-bound.
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.)
nIL — tall; mudi — crown; pU — attractive; thaN — invigorating; thuzhAyaRku — one who is having thiruththuzhAy (thuLasi); mal — with the mighty strong wrestlers; poru thOLudai — wrestled with them carefully, not to lose the sandalwood paste on his shoulders; mAyam — amazing; pirAnukku — one who let the women of mathurA enjoy his beauty; niRpana — having their existence established through pramANam (authentic scriptures); pala — variegated; uru — objects; Ay — having as his body; niRkum — remaining untouched by their defects; mAyaRku — for the amazing emperumAn; en kaRpudaiyAtti — my intelligent daughter; izhandhadhu — lost; kattu — her feminine limits.; kattu — of abundance; ezhil — having beauty
Those who are well-versed in these ten songs, out of the thousand composed by Caṭakōpaṉ of Kurukūr, with its lovely ramparts, in adoration of the Lord at Tiruvēṅkaṭam, with orchards full of fragrance, will enjoy spiritual worldly bliss on par with the Nithyasuris.
Explanatory Notes
The Lord at Tiruvēṅkaṭam is referred to, but once, in this decad, and that too, in the end-song. This is similar to the solitary mention of this Deity, made in the opening song of III-9.
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.)
sOlai — having garden; nal — having the goodness of revealing bhagavAn-s saulabhyam (simplicity) etc; vEngadam — for the thiurvEnkata (thirumalA) hill; vANanai — chief; kattezhil — having beautiful forts; then — attractive; kurugUr — chief of AzhwArthirunagari; satakOpan — nammAzhwAr; sol — mercifully spoke; kattezhil — having beautifully arranged; Ayiraththu — thousand pAsurams; ippaththum — this decad; vallavar — those who can recite well; kattezhil — being bound by the divine will of bhagavAn; vAnavar — nithyasUris-; bOgam — enjoyment; uNbAr — will enjoy.; uNNum — To be continuously consumed to sustain oneself; sORum — rice [food]
3435 விண்மீது இருப்பாய் மலைமேல் நிற்பாய் * கடல் சேர்ப்பாய் * மண்மீது உழல்வாய் * இவற்றுள் எங்கும் மறைந்து உறைவாய் ** எண்மீது இயன்ற புற அண்டத்தாய் * எனது ஆவி * உள் மீது ஆடி * உருக் காட்டாதே ஒளிப்பாயோ? (5)
Oh, Lord, you dwell in the lofty SriVaikuntam, stand in your iconic form on Mount Tiruvēṅkaṭam, recline on the Milk-ocean, and roam on Earth in your incarnate forms. Yet you remain invisible inside all things and beings, pervading countless regions far beyond. Should you hide yourself after stimulating my mind?
Explanatory Notes
(i) The five different manifestations of the Lord, namely, ‘Para’, ‘Vyūha’, ‘Vibhava’, ‘Antaryāmi’ and ‘Arca’ are set out here. The ‘Vyūha’ denotes the Lord’s seat of creative activity, namely, the Milk-ocean; all the other aspects have been indicated in the verse itself, within brackets.
(ii) The Āzhvār longs for the external perception of the Lord inside, in His ‘Divya Maṅgala Vigraha’ (exclusive Form of exquisite charm).
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.)
malai mEl — in thirumalA (which is the ultimate manifestation of his simplicity); niRpAy — standing there (in archA (deity) form); kadal — in thiruppARkadal (kshIrAbdhi #milky ocean); sErppAy — reclining mercifully (assuming the anirudhdha form); maN mIdhu — incarnating on earth; uzhalvAy — roaming around (along with the mortals there); ivaRRuL — in this universe; engum — in all objects; maRaindhu — being invisible to the senses (being the antharAthmA (in-dwelling super-soul)); uRaivAy — residing; eN — count; mIdhu — beyond; iyanRa — to go; puRam — other; aNdaththAy — you who are present in oval shaped universes; enadhu — my; Avi uL — in the heart (which is the abode for prANa (vital air)); mIdhAdi — after being fully present; uru — form; kAttAdhE — not making visible for my eyes; oLippAyO — why are you hiding [from me]?; Or — one; adi — divine foot
3442 ## உலகம் உண்ட பெருவாயா * உலப்பு இல் கீர்த்தி அம்மானே * நிலவும் சுடர் சூழ் ஒளி மூர்த்தி * நெடியாய் அடியேன் ஆர் உயிரே ** திலதம் உலகுக்கு ஆய் நின்ற * திருவேங்கடத்து எம் பெருமானே * குல தொல் அடியேன் உன பாதம் * கூடும் ஆறு கூறாயே (1)
My Lord at Tiruvēṅkaṭam, with the bright vermilion mark adorning the face of the cosmos! Your mammoth mouth once swallowed the entire Universe, gaining unparalleled fame upon its retrieval. Your supernal form, resplendent and supreme, is dearest to me, Your humble vassal from generations. I invoke Your grace with utmost veneration to attain Your divine feet.
Explanatory Notes
(i) The Āzhvār prays that he should be enabled to enjoy the beatific bliss, in close proximity to the Lord at Tiruvēṅkaṭam. The Āzhvār’s grief, in not being able to get at the Lord’s feet, calls for the same attention on His part, as the great deluge when He did sustain all the worlds, with their contents, inside His stomach. All that fame, He derived by that great gesture, + 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.)
peru — having great eagerness (more than the world which is to be protected); vAyA — having divine lips/mouth which is the tool to protect; ulappu — end; il — not having; kIrththi — glory (of all auspicious qualities such as gyAna, Sakthi etc); ammAnE — being the one with natural lordship; nilavum sudar sUzh — revealing the complete radiance of natural beauty etc; oLi — filled with divine splendour; mUrththi — being with divine form; nediyAy — having unbounded glory (for the aforementioned nature, form, qualities and activities); adiyEn — for me (who is at your disposal); Ar uyirE — being my perfectly complete vital air; ulagukku — for the whole world; thiladham — like a thilak which is applied on the forehead in the form of UrdhvapuNdram (upwards pointing symbol); Ay — being; ninRa — (firmly) stood; thiruvEngadaththu — on thirumalA; em — to me; perumAnE — Oh one who stood revealing your lordship!; kulam — coming in famous lineage; thol — ancient; adiyEn — I (servitor); un — (lord, protector and enjoyable) your; pAdham — divine feet; kUdum — attaining; ARu — means; kURAy — mercifully tell!; kodu — being cruel; val — very strong
Oh, Supreme Lord, dwelling in Tiruvēṅkaṭam, where fiery-red lotus blooms adorn the cloddy ponds! With Your effulgent discus held high in Your right hand, You vanquished hordes of monstrous Rākṣasas, cutting, burning, and razing them to the ground. I beseech Your sweet grace, O boundless in love, to enable me to attain Your divine feet.
Explanatory Notes
(i) The Āzhvār prays unto the Lord holding the discus, the great destroyer of all enemies, to destroy his enemies also and take him unto His lovely feet, so that His stay on mount Tiruvēṅkaṭam could indeed be fruitful.
(ii) The Āzhvār’s God-love is an inexhaustible fountain which won’t dry up even if the ponds in Tiruvēṅkaṭam went dry; that is because all that knowledge, which blossomed into intellectual love of God, was dowered on him by the Lord Himself. (1-1-1).
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.)
asurar — demons; kulam — group; ellAm — all; kURu Ay — to be cut into many pieces; nIRu Ay — to turn into dust; nilan Agi — while being flattened; sIRA — showing anger; eriyum — shining; thiru — having the wealth of valour; nEmi — thiruvAzhi, divine chakra (divine disc); valavA — being the omnipotent who can control; dheyvam — for nithyasUris; kOmAnE — being the lord; sERu — by mud (for the lotus to stay in); Ar — filled; sunai — pond; thAmarai — reddish lotus; sem — reddish; thI — acquiring the complexion of fire; malarum — blossoming; thiruvEngdaththAnE — Oh one who is residing in thirumalA!; ARA — ever endless; anbu — love; il — having; adiyEn — I, who am a servitor; un — your; adi — divine feet; sEr vaNNam — to reach; aruLAy — kindly bless; vaNNam — complexion; maruL — madness
3444 வண்ணம் மருள் கொள் அணி மேக வண்ணா * மாய அம்மானே * எண்ணம் புகுந்து தித்திக்கும் அமுதே * இமையோர் அதிபதியே ** தெள் நல் அருவி மணி பொன் முத்து அலைக்கும் * திருவேங்கடத்தானே * அண்ணலே உன் அடி சேர * அடியேற்கு ஆஆ என்னாயே (3)
Oh, Lord of Celestials, radiant in Tiruvēṅkaṭam, where the cascades flow clear and lovely, bringing forth rubies, gold, and pearls in abundance. You, my cloud-hued Sire, are the embodiment of grace and wondrous traits. As You enter, You sweeten my heart. Have mercy on me and grant me the attainment of Your feet, my Master!
Explanatory Notes
The Lord at Tiruvēṅkaṭam is the very embodiment of grace; He, who imparted unalloyed knowledge to the Āzhvār, resulting in his single-minded devotion to the Lord, should also help him to attain His feet. This is the humble submission of the Āzhvār.
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.)
koL — to cause; aNi — having beauty; mEgam — like cloud; vaNNA — having form; mAyam — with amazing qualities; ammAnE — being greater than all; eNNam — in the heart; pugundhu — entered; thiththikkum — being sweet; amudhE — being nectar; imaiyOr — letting nithyasUris enjoy; adhipadhiyE — [adhipathi] having supremacy; theL — having clarity; nal — attractive; aruvi — waterfalls; maNi — gemstones; pon — gold; muththu — pearl; alaikkum — toss around; thiruvEngadaththAnE — being present in thirumalA; aNNalE — Oh one who effortlessly manifesting your lordship!; un — your; adi — apt, divine feet; sEra — to reach; adiyOrkku — for us, the servitors; A A — alas! alas! [taking pity on us]; ennAy — you should manifest your mercy; ulagaththai — world; A A — alas! alas! [taking pity]
3445 ஆஆ என்னாது உலகத்தை அலைக்கும் * அசுரர் வாழ் நாள்மேல் * தீ வாய் வாளி மழை பொழிந்த சிலையா * திரு மா மகள் கேள்வா ** தேவா சுரர்கள் முனிக்கணங்கள் விரும்பும் * திருவேங்கடத்தானே * பூ ஆர் கழல்கள் அருவினையேன் * பொருந்துமாறு புணராயே (4)
Oh, Divine Spouse of Tirumāmakaḻ, dwelling in Tiruvēṅkaṭam, revered by sages and Nithyasuris. In Your strength, arrows spit fire. You, the great Archer, showered upon the unrelenting Acurar. Teach this humble sinner how to attain Your radiant feet, my Sanctum.
Explanatory Notes
(i) The Āzhvār tells the Lord that none of the means, outlined in the Śāstras for attaining His feet, has been of any avail to him and that He should, therefore, teach him yet another way, implying thereby that, for him, the Lord should at once be the ‘Means’ and the ‘End’, the path and the goal.
A disciple of Nañcīyar caused him great mental pain by questioning the + 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.)
ennAdhu — not showing mercy; alaikkum — those who torment; asurar — demons; vANAL mEl — on life; thIvAy — fire-faced; vALi — arrows; mazhai — like rain; pozhindha — shooting; silaiyA — oh one who is having SrI SArnga bow; thiru mA magaL — for lakshmi who is being the valourous consort and who is pleased after his eliminating such enemies; kELvA — being the aptly beautiful consort; dhEvA — shining due to that; surargaL — dhEvas (celestial beings); muni — rishis (sages); kaNangaL — groups; virumbum — to be desired; thiruvEngadaththAnE — Oh one who resides in thirumalA!; pU — by flowers (offered by groups of celestial beings and sages); Ar — filled; kazhalgaL — divine feet; aru — unconquerable; vinaiyEn — I, who am having sins; porundhum — to reach; ARu — means; puNarAy — mercifully teach me.; puNarA ninRa — standing as a collection; maram — marAmarams (ebony trees)
3446 புணரா நின்ற மரம் ஏழ் * அன்று எய்த ஒரு வில் வலவா ஓ * புணர் ஏய் நின்ற மரம் இரண்டின் * நடுவே போன முதல்வா ஓ ** திணர் ஆர் மேகம் எனக் களிறு சேரும் * திருவேங்கடத்தானே * திணர் ஆர் சார்ங்கத்து உன பாதம் * சேர்வது அடியேன் எந்நாளே? (5)
You're the special Archer, shooting arrows through clustered Sal trees. The Primate Who crawled between twin trees, now in Tiruvēṅkaṭam where elephants gather like clouds. My Lord, strong with the bow. When will I reach Your feet?
Explanatory Notes
(i) The Lord would appear to have told the Āzhvār that He was surely taking him to His abode in spiritual world; the expectant Āzhvār is, however, not satisfied with a general assurance of this kind and insists that a date be set for the consummation.
(ii) It can be both ways, namely, elephants gathering like clouds and clouds gathering like elephants, in that holy + 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.)
Ezh — seven; anRu — on that day (when sugrIva mahArAja doubted SrI rAmas ability); eydha — shot (to instill faith in him); oru vil valavA — being the unique archer; puNar — togetherness; Ey — to fit well; ninRa — standing; maram iraNdin — two trees; naduvE — in between; pOna — crawled; mudhalvA — being the primary cause of the universe; thiNar — density; Ar — abundance; mEgam — clouds; ena — to say; kaLiRu — elephants; sErum — residing together; thiruvEngadaththAnE — one who is present in thirumalA!; thiNar — greatness (of filling the hands which hold on); Ar — having; sArngam — SrI sArnga bow; una — your; pAdham — divine feet; adiyEn — I who am a servitor (being captivated by your valorous history); sErvadhu — reaching; ennAL — when?; O — revealing the agony of not uniting yet.; maN — all worlds indicated by earth; aLandha — measured and mingled with everyone, having overwhelming simplicity
3447 எந்நாளே நாம் மண் அளந்த * இணைத் தாமரைகள் காண்பதற்கு என்று * எந்நாளும் நின்று இமையோர்கள் ஏத்தி * இறைஞ்சி இனம் இனமாய் ** மெய்ந் நா மனத்தால் வழிபாடு செய்யும் * திருவேங்கடத்தானே * மெய்ந் நான் எய்தி எந் நாள் * உன் அடிக்கண் அடியேன் மேவுவதே? (6)
Enshrined in Tiruvēṅkaṭam, where groups of Nithyasuris wait reverently, day after day, to worship Your lotus feet, the pair that spanned the Universe. They meditate on You by word, deed, and thought. Oh, Lord! When will this humble servant truly attain Your feet?
Explanatory Notes
There was indeed no need for the Lord to set a date for His union with the Āzhvār, as desired by him, in the preceding song; he could very well enjoy that bliss, right here, at Tiruvēṅkaṭam, where even ‘Nitya Sūrīs’ come down from spiritual world and worship. And so, he would not like to miss that bliss, near at hand.
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.)
You are the Nectar, enjoyed by this humble servant. Oh, Lord of Nithyasuris. On Your banner, Garuḍa burns the enemies' troubles, for deep woes, You are the remedy. Oh, Lord of Tiruvēṅkaṭam, Your lips so enticing like ripe fruit, I eagerly await; my impatience is rising. With no delay, not a moment to tolerate, in worshipping Your feet, though I lack any special rites to complete.
Explanatory Notes
(i) It is the insatiable Nectar, deeply imbedded in the mind of the Āzhvār, that he hastens to behold physically. All this flutter, on his part, is not because of any misgiving regarding the attainment of the goal but because of his inability to brook the delay in getting at it, overwhelmed by its grandeur.
(ii) ‘The Nectar by this vassal enjoyed’, is yet another addition + 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.)
amarginRa — to experience eternally; amudhE — eternally enjoyable; imaiyOr — for them (nithyasUris); adhipadhiyE — [adhipathi] having the supremacy to control them; adu — being the one who eliminates the enemies of devotees; puL — periya thiruvadi (garudAzhwAn); kodiyA — as flag; udaiyAnE — one who is having; kOlam — having beauty etc which increase such enjoyability; kani — reddish like a ripened fruit; vAy — having beautiful lips; perumAnE — having greatness of unlimited enjoyability; sedi — like bush; Ar — dense; vinaigaL — sins; thIr — to eliminate; marundhE — being the best medicine; thiruvEngadaththu — residing on thirumalA; em — me; perumAnE — oh one who accepted as servitor!; una — your; pAdham — divine feet; kANa — to see; nOlAdhu — without any effort; nodi — a fraction; Ar — of; pozhudhu — moment; ARREn — cannot bear.; una — your; pAdham — divine feet
My Lord, residing in Tiruvēṅkaṭam, the revered blue-necked Sire (Śiva) of acute intelligence, and Nāṉmukaṉ, with consummate knowledge, along with Intiraṉ, declare the inadequacy of their equipment to worship Your feet. With their enchanting consorts, they eagerly serve You. I pray for Your appearance before this dependent, as Kaṇṇaṉ did before His dear parents.
Explanatory Notes
Apprehending the possibility of the Lord keeping aloof, in view of the inadequacy, rather, absence of any equipment, worth the name, in the Āzhvār, referred to by him already, in the preceding song, he now claims parity, in this regard, with those in the higher echelons. Even the Celestials, at the top, suffer from inadequacy in this respect, despite their massive learning, + Read more
Word by word (WBW) meaning
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kANa — to see; nOlAdhu — without pursuing any means; ARREn — I am not able to bear; enRu — saying this; nuN uNarvil — since he is omniscient, being able to see subtle things; neela — black colour; Ar — fully; kaNdam — having throat; ammAnum — rudhra, who became important one in the universe due to that; niRai — being the father of such rudhra, and having complete knowledge to create etc; nAnmuganum — four-headed brahmA; indhiranum — indhra who has the wealth of three worlds (bhU:, bhuva: and svarga worlds); sEl Ey — like a fish; kaNNAr — having eyes; sUzha — being in their proximity; virumbum — surrender with desire; thiruvEngadaththAnE — Oh one who is residing in thirumalA!; mAl Ay — having dark complexion; mayakki — mesmerising everyone with the qualities and activities; vandhAy pOlE — like you came; adiyEnpAl — towards me who is exclusively devoted to you and cannot sustain without you; vArAy — you should come!; vandhAy pOlE — as if arrived and being within reach; vArAdhAy — being unreachable
Oh, Lord of Tiruvēṅkaṭam, where the unique sheen of gems makes night shine like day. You appear seemingly near yet far, but in despair, when You seem afar, You draw near. Your Form, with lotus eyes red, lips like ripe fruit, and shoulders four, is most dear to me. From Your feet, alas! this humble lover cannot, for a moment, be apart.
Explanatory Notes
(i) The gems could refer either to those in the sacred Mount or those embedded in the Jewels on the Lord’s person.
(ii) The Āzhvār’s mental vision of the Lord was so full and complete that he could easily mistake it for physical perception, in three dimensions; when, out of deep yearning, he held out his arms for embracing the Lord, he would be disillusioned, rather + Read more
Word by word (WBW) meaning
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vArAdhAy pOl — due to Akinchanyam (lack of anything) in self, while thinking there is no possibility of his arrival; varuvAnE — arriving and being fully subservient; sem — reddish; thAmarai — attractive like lotus (will make one say jitham (victory)); kaN — divine eyes; sem — reddish; kani — enjoyable like fruit; vAy — the divine lips which say mAmEkam SaraNam vraja; nAl — four; thOL — having divine shoulders; amudhE — being eternally enjoyable for the devotees; enadhu — manifesting to me; uyirE — became my sustaining force; sindhA — [chinthA] wish fulfilling; maNigaL — valuable gemstones; pagar — radiance; allai — night; pagal — day; sey — making; thiruvEngadaththAnE — Oh one who resides in thirumalA!; andhO — alas!; una — your; pAdham — divine feet; adiyEn — the totally subservient me, who has no other refuge; iRaiyum — not even a moment; agala — to leave; killEn — unable to do.; iRaiyum — not even a moment; agala — to separate
3451 அகலகில்லேன் இறையும் என்று * அலர்மேல் மங்கை உறை மார்பா * நிகர் இல் புகழாய் உலகம் மூன்று உடையாய் * என்னை ஆள்வானே ** நிகர் இல் அமரர் முனிக்கணங்கள் விரும்பும் * திருவேங்கடத்தானே * புகல் ஒன்று இல்லா அடியேன் * உன் அடிக்கீழ் அமர்ந்து புகுந்தேனே. (10)
Oh, Dweller of Tiruvēṅkaṭam, sought after with reverence by the matchless Amarars and gathered sages, the Divine Mother resides on Your enchanting chest, professing eternal union with You. In Your unparalleled glory, You reign as the Lord of all three worlds, and it is at Your beautiful feet that this humble servant seeks refuge, with no other support.
Explanatory Notes
(i) In the preceding nine songs, the Āzhvār described the Lord’s greatness and grandeur and also gave vent to his deep yearning to get at Him. And now, he takes refuge at the Lord’s feet, seeking the good offices of the Divine Mother, ever present on the Lord’s chest, so as to accelerate his union with the Lord. While doing so, he gives expression to his abject destitution + Read more
Word by word (WBW) meaning
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killEn — not ready to; enRu — saying; alarmEl — one who is having softness, enjoyability etc due to being born in the flower,; mangai — lakshmi who is very dear to emperumAn due to her adolescent age; uRai — (in a special portion of emperumAns divine form, while her high family lineage, qualities of self and beautiful form are there) being greatly enjoyable due to eternally residing in; mArbA — one who is having the divine chest; nigar il — matchless (the quality which cannot be simply counted along with the other qualities, due to ignoring the faults of the devotees); pugazhAy — having great vAthsalyam (motherly forbearance); mUnRu ulagam — the three types of chEthanas (souls) and achEthana (matter) which are well known from pramANams (authentic scriptures); udaiyAy — having svAmithvam (lordship) of owning; ennai — me too who has many faults; ALvAnE — having sauSeelyam (superior person mingling freely with inferior persons) which makes you acknowledge/accept me; nigar — match; il — not having; amarar — amaras (nithyasUris) who are focussed on service; muni — (being engaged in meditating upon his qualities) sages who meditate; kaNangaL — groups; virumbum — residing with great desire (due to his vAthsalyam etc); thiruvEngadaththAnE — one who is present in thirumalA with perfect saulabhyam (simplicity)!; pugal — refuges such as upAyAntharam (other means such as karma yOga etc) and other saviours (such as other dhEvathAs, self et al); onRu — any; illA — I who am an ananyaSaraNan (not having any other refuge); adiyEn — I (who have pArathanthriyam (total dependence)); un — your (who are with purushakAram (of pirAtti) and the qualities); adi — divine feet; kIzh — beneath; amarndhu — being seated with exclusive focus on kainkaryam and no other expectation; pugundhEn — I have surrendered.; adiyIr — Oh servitors!; adik kIzh — under my divine feet
Those who recite or listen to these ten songs, dedicated to the sacred Tiruvēṅkaṭam, out of the thousand sung by Kurukūr Caṭakōpaṉ, will be liberated from worldly attachments. Through sweet adoration of the unparalleled Lord, who forever displays His divine feet, urging devotees to seek refuge therein, they shall dwell eternally in the exalted SriVaikuntam.
Explanatory Notes
(i) The thousand songs were sung by Saint Nammāḻvār, stung by the severe fright of the worldly distractions and the mischief of the unruly senses, in order to cut out the worldly ties, vide also VI-9-9.
(ii) These ten songs are made over to Tiruvēṅkaṭam, out of the thousand, meant, as a whole, to adore Lord Raṅganātha, enshrined in the walled city of Śrīraṅgam.
(iii) + Read more
Word by word (WBW) meaning
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amarndhu — being ananya sAdhanar (not pursuing any means other than emperumAn) and ananya prayOjanar (not desiring for anything other than kainkaryam); pugundhu — enter; vAzhmin — eternally enjoy!; enRu enRu — saying so; aruL — his mercy; kodukkum — bestowing; padi — the manner in which; kEzh — match; illA — not having; perumAnai — towards emperumAn who is greater than all; pazhanam — having invigorating water bodies; kurugUr — leader of AzhwArthirunagari; satakOpan — nammAzhwAr; mudippAn — to fulfil all his desires; sonna — mercifully spoke; Ayiraththu — among the thousand pAsurams; thiruvEngadaththukku — focussed on thirumalA; ivai — these; paththum — ten pAsurams; pidiththAr — those who hold on to the pAsurams; pidiththAr — those who hold on to the meanings of the pAsurams (all of them); periya — having infinite greatness; vAnuL — paramapadham which is indicated by the term parmavyOma (great sky); vIRRirundhu — being present in a distinguished manner (to highlight their connection with this decad); nilAvuvar — live there with eternal enjoyment.; uL — inside; nilAviya — being the internal enemy due to residing permanently
My dear companions adorned with lovely bangles, I wish I could confide in you and express what I feel hesitant to reveal to unfriendly elders. Yet, I find myself unable to articulate my thoughts. Upon seeing my Lord at Tiruvēṅkaṭam, whose glance burns like fire, I lost not only my fair complexion but also my bangles slipped down my wrists. The color drained from my breasts, leaving me feeling worn out and disheartened.
Explanatory Notes
(i) Finding the Nāyakī off colour and debilitated, her mates enquired of her what was going wrong with her. The Nāyakī felt shy to disclose her love-sickness but her friendly mates could put her at ease. Even then, words failed her and, at long last, she gave out the genesis of her malady, as above.
(ii) The bangles would not rest on the wrists of the Nāyakī, grown + Read more
Word by word (WBW) meaning
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nangaL — our; AyangALO — oh friends!; Edhalar — others (mothers who advice and try to withdraw me and hence are inimical); munbu — in front of; nANi — feeling shy (to speak); nungatku — for you (who are close to me); yAn uraikkum — what I can say; onRu — one; mARRam — word; nOkkuginREn — I am trying to see;; engum — in all ways; kANa mAttEn — I am not seeing;; vem — cruel (to destroy the enemies of devotees); kaN — having sight; paRavaiyin — riding periya thiruvadi (garudAzhwAn); pAgan — controller; em — one who enslaved me; kOn — being the lord; vEngadam — in thirumalai; vANanai — one who has arrived and stood in an easily approachable manner; vENdi — desired (in these forms); senRu — went; sangam — (my) bangles made of conch; sarindhana — slipping [from my hands];; sAy — (natural) bodily glow; izhandhEn — I lost;; thadam — huge; mulai — bosom; pon niRamAy — attaining golden complexion (due to the disease of separation); thaLarndhEn — became weak-bodied.; senRu — going (towards him); onRu — something
3581 இடை இல்லை யான் வளர்த்த கிளிகாள் * பூவைகள்காள் குயில்காள் மயில்காள்! * உடைய நம் மாமையும் சங்கும் நெஞ்சும் * ஒன்றும் ஒழிய ஒட்டாது கொண்டான் ** அடையும் வைகுந்தமும் பாற்கடலும் * அஞ்சன வெற்பும் அவை நணிய * கடையறப் பாசங்கள் விட்டபின்னை அன்றி * அவன் அவை காண்கொடானே (8)
My dear parrots, peacocks, koels, and little Pūvai birds, my cherished companions, I have nothing more to offer you; the Lord has taken everything from me, all my possessions. Yet, it is not hard to attain SriVaikuntam, the Milk Ocean, Mount Añcaṉam, and other sacred places. However, the Lord does not reveal these unless one sheds the last trace of attachment to worldly things.
Explanatory Notes
(i) The main theme of this decad being complete eschewal of, and total dissociation from all things ungodly, this is yet another topical stanza of the decad. (See also stanza 7)
(ii) The pets were reared up by the Nāyakī merely as ancillary to her God-enjoyment, by way of heightening the enjoyment and now, in her present state of separation from her beloved Lord, all + Read more
Word by word (WBW) meaning
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In this vast world lies the sacred Mount Vēṅkaṭam, where the Lord awaits and blesses His devotees, absolving them of both good and bad karma. Those who visit this holy mountain and worship the Supreme Lord can be likened to celestial beings.
Explanatory Notes
(i) In the preceding song, the Āzhvār longed for the vision of the Lord in spiritual world but that would not be possible in this material body. The Lord, however, pointed out to the Āzhvār the possibility of his enjoying, right in this body, the Lord at Tiruvēṅkaṭam, in this very land. But the Āzhvār avers that it is only the stout-hearted Devas, who can remain stable + Read more
Word by word (WBW) meaning
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pOga — to eliminate; keduththu — destroy; onRi — attached with achith, to be not seen separately; Akkai pugAmai — to not enter bodies of dhEva (celestial) etc [manushya (human), thiryak (animal), sthAvara (plant)]; uyyak koLvAn — one who enslaves and uplifts; ninRa — standing to act; vEngadam — thirumalA; nIL nilaththu — in this praiseworthy earth; uLLadhu — is present; senRu — reaching; kai thozhuvArgaL — those who worship; dhEvargaL — (they are not humans;) aren-t they dhEvas?; mA — praiseworthy; malar — flower
I have adorned my head with the feet of the Lord, who reclined on a fig leaf and is adored by Nithyasuris, right here on Mount Tiruvēṅkaṭam, where He stands eternally. I am certain He now resides firmly entrenched in my mind.
Explanatory Notes
(i) the Āzhvār recounts the manner in which the Lord contrived to get Himself lodged firmly in his heart and how complacent He feels after reaching His coveted destination. The Lord, Who reposed on a tender fig-leaf over the vast expanse of water, stepped on to Mount Tiruvēṅkaṭam, the spring-board from which He jumped into the Āzhvār’s heart. When He sustained aḷḷ the + Read more
Word by word (WBW) meaning
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Mātavaṉ, with the lovely complexion of a lily flower, who defeated the devil Pūthanā by sucking her breasts to death, resides on Mount Vēṅkaṭam.
Explanatory Notes
In the preceding song, the Āzhvār had asked the men around, to seek out the Supreme Lord and worship Him daily with flowers and sing His glorious names. And now, he tells them that the Lord is not that cold, icy abstract thing, formless and invisible, as some would say, but is easily accessible, atop Mount Tiruvēṅkaṭam, exhibiting His resplendent Form of exquisite charm. + Read more
Word by word (WBW) meaning
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pEyAr — pUthanA-s; mulai — bosom (filled with poison); uNda — will eliminate our attachment here, as he fully sucked to extract her life; vAyAn — one who has a nectarean mouth; mAdhavan — as said in -svAmi pushkariNi thIrE ramayA sahmOdhathE-, with alarmElmangaith thAyAr [SrI mahAlakshmi]; vEngadam mEyAn — is eternally residing in thirumalA.; mAdhavan — the divine name mAdhava (of emperumAn who is with lakshmI who is having the responsibility of purushakAram (recommendation of us to emperumAn) and kainkarya vardhakathvam (improving our kainkaryams towards emperumAn)); enRu enRu — meditating (as the refuge as indicated as the upAyam (means) in the first part of dhvaya mahA manthram and as the goal as indicated as the upEyam (end) in the second part of dhvaya mahA manthram)
The Lord Supreme, the first cause of all things, cannot bear to be apart even for a moment from my head, and equated me with Mount Tirumāliruñcōlai and the Milky Ocean. He covets my physical frame as He does the exalted SriVaikuntam and Mount Tiruvēṅkaṭam, despite my soul being entangled with material concerns through thought, word, and deed.
Explanatory Notes
(i) The Āzhvār is amazed at the astounding love exhibited by the Lord unto him, rather every inch of his body, easily the aggregate of the love borne by Him for the sacred centres of front-rank eminence, like Mount Tirumāliruñcōlai, Mount Tiruvēṅkaṭam, the Milky Ocean and the High spiritual worlds (Śrī Vaikuṇṭa). So deep and intense is the Lord’s love that He shall not + Read more
Word by word (WBW) meaning
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en thalaiyE — my head; thirumAl — being Sriya:pathi as said in -SriyAsArdham-, residing in; vaigundhamE — paramapadham (spiritual realm); thaN — invigorating; thiruvEngadamE — periya thirumalai (main divine hill); enadhu udalE — my body; aru — insurmountable; mA — great; mAyaththu — united with the amazing prakruthi (matter); enadhuyirE — my AthmA (self); manamE — mind; vAkkE — speech; karumamE — action; oru mA nodiyum — even a fraction of a moment; piriyAn — he is not separating; en Uzhi mudhalvan — being the cause for all entities which are controlled by time, to acquire me; oruvanE — he is the distinguished one!; Uzhi — all entities which are under the control of time; mudhalvan oruvanE — being the singular cause
3968 ## நின்ற வண் கீர்த்தியும் நீள் புனலும் * நிறை வேங்கடப் பொன் குன்றமும் * வைகுந்த நாடும் குலவிய பாற்கடலும் ** உன் தனக்கு எத்தனை இன்பம் தரும் உன் இணைமலர்த் தாள் * என் தனக்கும் அது * இராமாநுச இவை ஈய்ந்து அருளே (76)
3968. The wide ocean and the golden hills of Thiruvenkatam,
Vaikundam, the ocean of milk and the lotus feet of the lord
all give pleasure to you, Rāmānujā,
and you give me those pleasures also.
Word by word (WBW) meaning
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ninRa — not occasional; being at all times; vaN keerththiyum — such beautiful fame; neeL punalum — and, as said in vAr punal am thaN aruvi [thiruvAimozhi 3.5.8] (having beautiful cool water falls), long water falls; niRai — being present everywhere,; vEnkatam — such place having divine name as thiruvEnkatam,; pon kunRamum — which is thirumalai (the divine mountain) that is beautiful to see,; vaikuntha nAdum — and, the divine place that is SrI vaikuNtam,; kulaviya pARkadalum — and, the place he descended to and is staying in reclining position for protecting His devotees – so celebrate the distinguished ones – such divine milky ocean (thiruppARkadal),; eththanai inbam tharum — how much ever happiness these would create; un thanakku — for your highness;; thAL — (it is the) divine feet; un — of your highness; iNai — which are having the beauty of being together; malar — and are enjoyable,; adhu — will create the same happiness; en thanakkum — for me too;; irAmAnusA — your highness, that is, udaiyavar,; eendhu aruL — please grant adiyEn; ivai — these divine feet (of yours).; eendhu — giving / donating.
3998 இருப்பிடம் வைகுந்தம்வேங்கடம் * மாலிருஞ் சோலையென்னும் பொருப்பிடம் மாயனுக்கென்பர் நல்லோர் * அவை தம்மொடும்வந்து இருப்பிடம்மாயன் இராமானுசன்மனத்து இன்று அவன் வந்து இருப்பிடம் * என்தனிதயத்துள்ளேதனக்கின்புறவே. (2)
3998 ## இருப்பிடம் வைகுந்தம் வேங்கடம் * மாலிருஞ்சோலை என்னும் பொருப்பிடம் * மாயனுக்கு என்பர் நல்லோர் ** அவை தம்மொடும் வந்து இருப்பிடம் மாயன் இராமாநுசன் மனத்து * இன்று அவன் வந்து இருப்பிடம் * என் தன் இதயத்துள்ளே தனக்கு இன்புறவே (106)
3998. Good devotees say the lord stays in Vaikuntam,
Venkatam and mountainous Thirumālirunjolai.
Rāmānujā keeps that Māyan in his heart.
He will enter my heart and give me pleasure.
Word by word (WBW) meaning
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mAyanukku — For the sarvESvaran who is having surprising true nature, form, and wealth,; iruppidam — his places of residence are; vaikuntham — SrI vaikuNtam and; vEnkatam — thirumalai and; mAlirunchOlai ennum — what is famously known as thirumAlirunchOlai; idam — that is the place named; poruppu — thirumalai (of south),; nallOr — is what the distinguished ones who have realized the thathvam that is emperumAn,; enbar — would say, like in vaikuntham kOyil koNda [thiruvAimozhi – 8.6.5] (being present in SrI vaikuntam), vEnkatam kOyil koNda [periya thirumozhi – 2.1.6] (being present in vENkatam), azhagar tham kOyil [thiruvAimozhi – 2.10.2] (temple of azhagar emperumAn) {respectively},; mAyan vandhu iruppidam — the place where such sarvESvaran has come and is staying; avai thannodum — along with those places, as said in azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10] (along with the beautiful milky ocean),; irAmAnusan manaththu — is the mind of emperumAnAr;; inRu — Now,; avan — he (emperumAnAr); vandhu — has come; thanakku — for himself to; inbu uRa — stay with unsurpassed happiness; iruppidam — to the place of presence; enRan idhayaththuLLE — which is the inside of my heart.