In the Prabandhams of Periya Thirumozhi, Thirukurunthandakam, and Thiruvezhukootrirukkai, composed by Thirumangai āzhvār, he prays to the Lord to show him the way to salvation through his threefold experiences of the Lord. Now, with an intense desire to attain the Lord, he finds himself in the state of the Gopis who were bound by Krishna's flute play + Read more
திருமங்கை ஆழ்வார் பெரிய திருமொழி, திருக்குறுந்தாண்டகம், திருவெழுகூற்றிருக்கை ஆகிய பிரபந்தங்களில் எனக்கு உய்யும் வகையைக் காட்டி அருள்வாய் என்று முக்கரணங்களாலும் எம்பெருமானையே மானஸ அனுபவம் பண்ணியவர் இப்பொழுது அவனை அடைய வேண்டும் என்னும் ஆசை மிகுந்து, ஸ்ரீகிருஷ்ண அவதாரத்தில் அவனது குடக்கூத்தில் + Read more
Group: 3rd 1000
Verses: 2673 to 2712
Glorification: Archa / Manifest State (அர்ச்சாவதாரம்)
2673 ## கார் ஆர் வரைக் கொங்கை கண் ஆர் கடல் உடுக்கை * சீர் ஆர் சுடர்ச் சுட்டி செங்கலுழிப் பேர் ஆற்று * பேர் ஆர மார்வில் பெரு மா மழைக் கூந்தல் * நீர் ஆர வேலி நிலமங்கை என்னும் * இப் பாரோர் சொலப்பட்ட மூன்று அன்றே * 1
2673 ## kār ār varaik kŏṅkai kaṇ ār kaṭal uṭukkai * cīr ār cuṭarc cuṭṭi cĕṅkaluzhip per āṟṟu * per āra mārvil pĕru mā mazhaik kūntal * nīr āra veli nilamaṅkai ĕṉṉum * ip pāror cŏlappaṭṭa mūṉṟu aṉṟe * -1
2673. This world says,
“Hills covered with clouds are the breasts of the earth goddess,
the wide oceans are her clothes
the bright sun is her thilagam,
wide rivers are the ornaments on her ample chest,
large dark clouds are her hair,
and the ocean is her boundary.
People living in this world are favored by three objectives - dharma, wealth and Kāmā. ” 1
Word by Word (WBW) meaning
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kār ār varai kongai — ḥaving the divine mountains (of thirumālirunjŏlai and thiruvĕngadam), which are laden with clouds, as her bosoms; kaṇṇār kadal udukkai — ḥaving the expansive ocean as her sari; sīr ār sudar sutti — having sun, with its beautiful rays, as thilakam (pattern on the forehead), a decorative ornament; sem kazhaluzhi pĕr āṛu — the huge river (kāviri) which is reddish and muddled; pĕr āram mārvil — being one decorated with distinguished chains on her chest; peru mā mazhai kūndhal — having huge, dark clouds as her tresses; āram nīr vĕli — having the āvaraṇa jalam (water around the periphery of universe) as her protection; nila mangai ennum — being called as ṣrī bhūmippirātti; ip pārŏr — by the people living in this world; solappatta — the purushārthams (end goals) mentioned by them; mūnṛu anṛĕ — aren’t they three?
2674. Among these three purushArthams, due to seperation from Lord, one who have achieved KAmAm, an innate unsatiated desire filled with love, will achieve the other 2. 2
Word by Word (WBW) meaning
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am mūnṛum ārāyil — if one were to analyse as to which these three are; aṛam porul̤ inbam enṛu thānĕ — they are dharmam (righteousness), artham (wealth) and kāmam (love); ivarṝinidai — among these three purushārthams; adhanai eydhuvār ār ār — who all would attain the purushārtham of kāmam (love); sīr ār iru kalaiyum eydhuvar — such people are considered to have attained the other two purushārthams of dharmam (righteousness) and arththam (wealth)
2675 சிக்கென மற்று ஆரானும் உண்டு என்பார் என்பது தான் அதுவும் * ஓராமை அன்றே? உலகத்தார் சொல்லும் சொல் * ஓராமை ஆம் ஆறு அது உரைக்கேன் கேளாமே * கார் ஆர் புரவி ஏழ் பூண்ட தனி ஆழி * தேர் ஆர் நிறை கதிரோன் மண்டலத்தைக் கீண்டு புக்கு * ஆரா அமுதம் அங்கு எய்தி * 3
2675. AzhvAr as parakAla nAyaki speaks like a non-believer due to viraha tApam mocking the tenets of our sampradayam. The distressed nAyaki says that some uneducated men have stated that there is a fourth goal called mOksha which is the ultimate purushArtam to be achieved by a jeevA! This purushArtam appears to be a blind belief and the abode called srivaikuNTam seems to be an imaginative one. It says that the soul which has surrendered to emperumAn (a prapannan) reaches this abode after leaving the body. Would you like to hear more about it? Then listen carefully (OrAmai yAm Aru uraikEn kELAmE?).
Once the soul leaves the body after death, it rises up, cuts across the clouds in the vast sky and reaches the surya maNDalam. Here Lord surya is seen riding a radiant chariot with one wheel, pulled by seven horses driven by arunan who has no legs! (kArAr puravi Ezh pooNDa tani Azhi)! The soul is guided to a path which leads to the most auspicious abode of the lord called paramapadam which is the epitome of merriment for the soul never to return, free from getting entangled in the cycle of births. It appears (AzhvAr says) that the prapannan who is now a muktAtma enjoys the beauty and tastes the sweet nectar of the Lord paramapadanAThan by doing nityakainkaryam (eternal service) to Him and he is none but ArAvamudan of tirukkuDandai ( ArAvamudam aNgu Eydi) 3
Word by Word (WBW) meaning
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ārānum — those with deficiency in knowledge; chikkena maṝu uṇdu enbār — will say that there is another stable purushārtham (of mŏksham, liberation); enbadhudhān adhuvum — that which is mentioned (by them); ulagaththār sollum sol — the word and the deed which is mentioned by the worldly people; ŏrāmai anṛĕ — aren’t these mentioned without analysing properly; adhu ŏrāmai ām āṛu uraikkĕn — ī will clarify (to you) that it has been mentioned without analysing; kĕl̤ āmĕ — Could you listen to that (by lending your ears)? (Please listen!); kār ār puravi ĕzh pūṇda thani āzhi — one which traverses the skies, reined by seven horses and having one wheel; thĕr ār — one who is fitting well in the chariot; niṛai kadhirŏn — sun, with complete set of rays; maṇdalaththai kīṇdu pukku — speeding away, piercing through the sun’s orbit; angu — paramapadham which is at a long distance; ārā amudham eydhi — attaining the supreme being who is like the most enjoyable nectar
2676. Hence this philosophy doesn’t seem to have been analysed properly by the learned. It conveys that once a prapannan attains paramapadam he will never return to this material world. He can enjoy the epitome of beauty of paramapadanAthan along with the nityasooris and permanently perform kainkaryam of his desire ! I condemn this. Is this acceptable? Isn’t it hilarious?. He tauntingly claims that we have emperumAn in various divya dEsams in archai form; He, who is the paratvam, has come down willingly to reside on this earth to grace us. Even if this purushArtam is true, why should we have to undergo a long journey of reaching paramapadam and enjoy the Lord there when it is easier to worship Him on the earth? This seems as foolish as running behind a crow to hunt it when it may fly away while hunting a rabbit is easier as it is on the land!
parakAla nAyaki enters into the state of parama bhakti now. She turns towards her friends and women around her and says, "My dear beautiful young ladies! Ignore whatever I spoke now. Listen to the suffering I had to undergo after getting a glimpse of the Lord". 4
Word by Word (WBW) meaning
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2677 கார் ஆர் குழல் எடுத்துக் கட்டி * கதிர் முலையை வார் ஆர வீக்கி மணி மேகலை திருத்தி * ஆர் ஆர் அயில் வேல் கண் அஞ்சனத்தின் நீறு அணிந்து * சீர் ஆர் செழும் பந்து கொண்டு அடியா நின்றேன் நான் * நீர் ஆர் கமலம் போல் செங்கண் மால் என்று ஒருவன் * பாரோர்கள் எல்லாம் மகிழ பறை கறங்க * சீர் ஆர் குடம் இரண்டு ஏந்தி * 5
2677. I adorned my dark hair and tied it up, put a band around my beautiful breasts a mekalai around my waist, and put kohl on my sharp spear-like eyes. I was playing ball happily. “Thirumāl with eyes like beautiful lotuses
blooming in the water came there
carrying a lovely pot 5
Word by Word (WBW) meaning
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2678 செழுந் தெருவே ஆர் ஆர் எனச் சொல்லி ஆடும் அது கண்டு * ஏர் ஆர் இளமுலையார் என்னையரும் எல்லாரும் * வாராயோ என்றார்க்குச் சென்றேன் என் வல்வினையால் * கார் ஆர் மணி நிறமும் கை வளையும் காணேன் நான் * ஆரானும் சொல்லிற்றும் கொள்ளேன் * 6
2678. He danced on the rich streets as drums played.
People saw him and felt happy.
“My friends, my brothers and others came to me and told me,
‘Come, let us go and see him, ’
and I went with them. It was my fate.
Suddenly my body grew pale
and the bangles on my hands became loose
and fell and I couldn’t find them.
Whatever others said to me,
I didn’t listen to them. 6
Word by Word (WBW) meaning
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sezhum theruvĕ — on this huge street; ār ār enach cholli — crying out “īs there anyone (who could escape from these pots)”; ādum adhu kaṇdu — looking at the way he was dancing with the pots; ĕr āri l̤a mulaiyār — women with beautiful, youthful bosoms; ennaiyarum ellārum — my mothers and my friends, all of them; vārāyŏ enṛārkku — ṭo those who said “ḥey! Will you not come to see?” (in agreement); en val vinaiyāl — due to my cruel sins; senṛĕn — ī went (with them to that place); kār ār maṇi niṛamum — the colour of bluish gem (that ī had attained earlier when ī was together with him); kai val̤aiyum — the bangles which were on my hand; nān kāṇĕn — ī lost; ārānum solliṝum — (among friends and relatives) if anyone says something good [for me], even that; kol̤l̤ĕn — ī will not listen to that
2679. “I was confused,
and became weak and pale.
My loving mother
with a voice as sweet as a parrot’s,
seeing me suffering, was concerned
and put vibhuti (holy ash) on my forehead to protect me. 7
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2680. “She worshipped the god and asked for a boon,
saying, ‘I will give you a lovely fragrant garland
strung with Kurinji flowers.
Please take away my daughter’s sorrow. ’ 8
Word by Word (WBW) meaning
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sen kurinji thār ār naṛu māllai sāththaṛku — for ṣāsthā, another deity, who wears the fragrant flowers of kurinji (a hilly flower); thān pinnum — she, who hadn’t so far [done]; nĕrādhana onṛu nĕrndhāl̤ — she carried out an anjali (cupping the palms together as a mark of worship) which she had never carried out.
2681. “But whatever my mother did,
it didn’t remove the sorrow from my mind
or the pain of my love.
Some older mothers who saw how I suffered
how my body grew pale advised her,
‘Take her to a fortune teller
who can tell you how to remove her sickness.
She may tell you the truth. ’ 9
Word by Word (WBW) meaning
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adhanālum en sindhai nŏy thīrādhu — despite that, my mental illness has not been cured.; en pĕdhuṛavu thīrādhu — my distress [bewilderment] too has not been cured.; māmai vārādhu — the colour of my form, which ī lost, has not returned.; maṝu — further; āngĕ ārānum mūdhu aṛiyum ammanaimār — some old women who were there, familiar with stories of old [happenings of past]; adhu kaṇdu — looking at my state; solluvār — started speaking (to provide means for overcoming my disease).; pārŏr solappadum kattuppaduththir ĕl ārānum meyppaduvan enṛār — they (old women) said “ṭhere is a practice called as fortune-telling [predicting as to what will happen in future], among the people. īf you carry this out, whoever (had created this disease) would be revealed truthfully”.
2682 அது கேட்டுக் கார் ஆர் குழல் கொண்டைக் கட்டுவிச்சி கட்டேறி * சீர் ஆர் சுளகில் சில நெல் பிடித்து எறியா * வேரா விதிர்விதிரா மெய் சிலிரா கை மோவா * பேர் ஆயிரம் உடையான் என்றாள் * 10
2682. “When my mother summoned her,
the fortune teller with dark, tied-up hair
worshipped the god and was possessed.
She threw the paddy that my mother gave her
on a winnowing fan, sweated and trembled and said,
‘The thousand-named god has caused her sickness.
He has a dark cloud-colored body,
carries a valampuri conch in his hand
and is adorned with fragrant thulasi garlands.
O you with sharp spear-like eyes, do not worry.
I know who gave this sickness to your daughter
and I will tell you who he is.
He measured this earth with his feet,
shattered Lankā into pieces,
and protected the cows and the cowherds
from the storm with Govardhanā mountain. 10, 11, 12
Word by Word (WBW) meaning
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(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2684 திருத் துழாயத் தார் ஆர் நறு மாலை கட்டுரைத்தாள் கட்டுரையா * நீர் ஏதும் அஞ்சேல்மின் நும் மகளை நோய் செய்தான் * ஆரானும் அல்லன் அறிந்தேன் அவனை நான் * கூர் ஆர் வேல் கண்ணீர் உமக்கு அறியக் கூறுகேனோ? * ஆரால் இவ் வையம் அடி அளப்புண்டது தான் * ஆரால் இலங்கை பொடி பொடியா வீழ்ந்தது * மற்று ஆராலே கல் மாரி காத்தது தான்? * 12
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2685 ஆழி நீர் ஆரால் கடைந்திடப்பட்டது? * அவன் காண்மின் ஊர் ஆ நிரை மேய்த்து உலகு எல்லாம் உண்டு உமிழ்ந்தும் * ஆராத தன்மையனாய் ஆங்கு ஒருநாள் ஆய்ப்பாடி * சீர் ஆர் கலை அல்குல் சீர் அடி செந்துவர் வாய் * வார் ஆர் வனமுலையாள் மத்து ஆரப் பற்றிக்கொண்டு * ஏர் ஆர் இடை நோவ எத்தனையோர் போதும் ஆய் * சீர் ஆர் தயிர் கடைந்து வெண்ணெய் திரண்டதனை * வேர் ஆர் நுதல் மடவாள் வேறு ஓர் கலத்து இட்டு * நார் ஆர் உறி ஏற்றி நன்கு அமைய வைத்ததனை * போர் ஆர் வேல் கண் மடவாள் போந்தனையும் பொய் உறக்கம் * ஓராதவன் போல் உறங்கி அறிவு உற்று * தார் ஆர் தடம் தோள்கள் உள் அளவும் கை நீட்டி * ஆராத வெண்ணெய் விழுங்கி * 13
2685. “‘He churned the milky ocean to get nectar for the gods,
he grazed the cows,
and he swallowed all the worlds, kept them in his stomach
and spat them out. But that was not enough for him.
One day in cowherd village of Gokulam
lovely-waisted Yashodā, with beautiful feet,
amred coral mouth and round breasts tied with a band
spent a long time churning good yogurt with a churning stick.
Sweating as her beautiful waist hurt,
she took the butter and carefully put it in a pot
on the uri hanging on a rope.
He pretended as if he were sleeping
until Yashodā with a shining forehead had left.
Then he raised up his long arms as high as possible
took gobs of butter and swallowed it. 13
Word by Word (WBW) meaning
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2686. “‘He rolled the pots on the floor
and again pretended to be sleeping.
When Yashodā came back she saw him
acting as if he didn’t know anything,
and she saw the pots rolling on the ground
but could not see any of the butter. 14
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2687 வயிறு அடித்து இங்கு ஆர் ஆர் புகுதுவார்? ஐயர் இவர் அல்லால் * நீர் ஆம் இது செய்தீர் என்று ஓர் நெடுங் கயிற்றால் * ஊரார்கள் எல்லாரும் காண உரலோடே * தீரா வெகுளியள் ஆய்ச் சிக்கென ஆர்த்து அடிப்ப * ஆரா வயிற்றினோடு ஆற்றாதான் * 15
2687. “‘She hit herself on her stomach and said,
“Who could have done this except this naughty one?”
She asked Kannan, “Did you do this?”
She got very angry, shouted at him,
took a long rope, tied him to the mortar
and spanked him as the villagers looked on.
He didn’t stop her. 15
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2688 அன்றியும் நீர் ஆர் நெடுங் கயத்தைச் சென்று அலைக்க நின்று உரப்பி * ஓர் ஆயிரம் பண வெம் கோ இயல் நாகத்தை * வாராய் எனக்கு என்று மற்று அதன் மத்தகத்து * சீர் ஆர் திருவடியால் பாய்ந்தான் * 16
2688. Further, ‘Do you know who he is?
He is the lord who jumped into the deep pond,
stirred up its abundant water and fought
the cruel thousand-headed snake Kālingan.
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2689. 'With his sharp sword he cut off
the nose and ears of Raksasi Surpanaha'
who told Rāma that she was as beautiful as Sita.
He fought with Karan, the brother of Surpanaha
with his bow and made him suffer as if he was in hell. 17
Word by Word (WBW) meaning
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2690. “‘When handsome broad-armed Rāvana
took Sita, whose lovely breasts were tied with a band, to Lankā,
Rāma went there, fought with Rāvana,
drew his bow and cut off his ten heads.
As a man-lion he split open with his sharp claws
the chest of of Hiranyan, the long-speared fighter,
and wore his intestines on his chest as a garland,
striking his red kumkumam-smeared arms with his hands,
standing and shouting,
while Hiranyan lay in a flood of red blood. 18, 19, 20
Word by Word (WBW) meaning
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sĕrā vagaiyĕ silai kuniththān — he [ṣrī rāma] stood with his bow drawn, giving all sorts of troubles which kara would undergo in narakam such that he need not experience more troubles (in another narakam more cruel than this); sem thuvar vāy — one who has very reddish lips; vār ār vana mulaiyāl̤ — one having beautiful bosom, donning a corset; vaidhĕvi kāraṇam ā — for sīthāppirātti; ĕr ār thada thŏl̤ irāvaṇanai — rāvaṇa, who has beautiful, huge shoulders
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kudal — (plucking out) the intestine of that demon; sīr ār thirumārbin mĕl mālai katti — wearing that as a victorious garland on the chest which is the dwelling place for the valorous lakshmi; sem kurudhi sŏrāk kidandhānai — that demon who was lying in a flood of blood; kungamaththŏl̤ kotti — [emperumān] beating himself on his shoulders which were decorated with vermillion powder (as a symbol of having emerged victoriously); ārā ezhundhān — one who stood up tumultuously; ariyuruvāy — in a man-lion form
2693. “‘When he took the form of a dwarf
and went to the king Mahābali,
asking for three feet of land,
that king assented, pouring water on the dwarf’s hands.
Then, tricking him, the god took a tall form
and measured the world and the sky with his two feet. 21
Word by Word (WBW) meaning
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2694. “‘He churned the milky ocean with the gods
and the Asuras using Mandara mountain for a churning stick
and the snake Vāsuki for a rope. 22
Word by Word (WBW) meaning
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ārādha pŏril — in the impossible-to-achieve battle between dhĕvas (celestial entities) and asuras (demons); asurargal̤um thānumāy — he and the asuras; kār ār varai nattu — anchoring the manthara mountain (a celestial mountain), which has monsoon cloud (as the shaft for churning); nāgam kayiṛāga — using the snake vāsuki as the rope for churning; pĕrāmal thāngi — sustaining that mountain so that it does not shift sideways or below or above, [during the churning process]; kadaindhān — he churned the ocean.
2695 திருத் துழாய்த் தார் ஆர்ந்த மார்வன் தட மால் வரை போலும் * போர் ஆனை பொய்கைவாய்க் கோட்பட்டு நின்று அலறி * நீர் ஆர் மலர்க் கமலம் கொண்டு ஓர் நெடுங் கையால் * நாராயணா ஓ மணிவண்ணா நாகணையாய்! * வாராய் என் ஆர் இடரை நீக்காய் * என வெகுண்டு தீராத சீற்றத்தால் சென்று இரண்டு கூறு ஆக * ஈரா அதனை இடர் கடிந்தான் எம் பெருமான் * பேர் ஆயிரம் உடையான் பேய்ப் பெண்டீர் நும் மகளை * தீரா நோய் செய்தான் என உரைத்தாள் * சிக்கென மற்று 23
2695. “‘The elephant Gajendra, large as a dark mountain,
who would go to a pond every day to get a lotus flower
to worship the god,
was caught by a crocodile one day.
He raised his long trunk screamed out calling the god,
“Nārāyanā, you with the color of a diamond who rest on Adisesha,
come, remove my terrible distress. ‘Our lord came to Gajendra
and, enraged at the crocodile,
cut it in two pieces with his discus and saved Gajendra.
It is the thousand-named lord
who has given this love sickness to your daughter,
making her crazy about him. ’” swiftly told the fortune teller. 23
Word by Word (WBW) meaning
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2696 ஆரானும் அல்லாமை கேட்டு எங்கள் அம்மனையும் * போர் ஆர் வேல் கண்ணீர் அவன் ஆகில் பூந் துழாய் * தாராது ஒழியுமே தன் அடிச்சி அல்லளே * மற்று ஆரானும் அல்லனே என்று ஒழிந்தாள் * 24
2696. The fortune teller told all these things to her mother
and she was pleased because her daughter had not been hurt.
She understood that she had fallen in love with the lord
adorned with a fresh thulasi garland
and realized that her daughter was crying
with tears falling from her beautiful spear-like eyes
because she had become his slave
and was not in love with anyone else. 24
Word by Word (WBW) meaning
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engal̤ ammanaiyum — (further) my mother; maṝu ārānum allāmai chikkena kĕttu — after hearing firmly that no other lowly deity is the reason for this disease; pŏr ār vĕl kaṇṇīr — ŏh friends who have eyes like a spear which is battle-ready [implying that the eyes are sharp]!; avanāgil — if it is emperumān (who caused this disease); pū thuzhāy thārādhu ozhiyumĕ — will he not give his prasādham (mercy) of thul̤asi which she [parakāla nāyagi] so desires; than adichchi allal̤ĕ — (she is) his servitor; maṝu ārānum allanĕ enṛu ozhindhāl̤ — (the mother) left without any worry, after saying that there is surely no one else who has caused this disease
2697. The daughter says,
“I prattle on because I saw his dark cloud-like body.
Word by Word (WBW) meaning
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2698. I wander not knowing what to do
when the cool wind blows giving me pain.
The curly-haired women are gossiping about me,
but I can’t stop them and keep quiet. 26, 27
Word by Word (WBW) meaning
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(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2700 சீர் ஆர் திருத் துழாய் மாலை நமக்கு அருளி * தாரான் தரும் என்று இரண்டத்தில் ஒன்று அதனை * ஆரானும் ஒன்னாதார் கேளாமே சொன்னக்கால் * ஆராயுமேலும் பணி கேட்டு அது அன்று எனிலும் * போராது ஒழியாதே போந்திடு நீ என்றேற்கு * கார் ஆர் கடல் வண்ணன் பின் போன நெஞ்சமும் * வாராதே என்னை மறந்தது தான் * 28 வல்வினையேன்
2700. “I told my heart,
‘O heart, go to the sapphire-colored god
and ask him if he will give me his thulasi garland.
Speak to him when my enemies are not there—
otherwise they will give me trouble.
If he doesn’t answer you, just come back. ”
But when I said that, my heart that went to him
who has the dark color of the ocean
did not come back and forgot me. 28
Word by Word (WBW) meaning
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2701. “I have done bad karmā. The villagers are making fun of me
and there is no one to help me.
My life melts like a candle near a fire. 29
Word by Word (WBW) meaning
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2702. My long eyes don’t sleep even if the whole village sleeps
and I prattle on saying the thousand names of the good lord.
When people fall in love it is like plunging into a dark ocean—
they don’t know the trouble it will bring. Let that be. ” 30. - 31
Word by Word (WBW) meaning
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(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2704. The daughter says,
“Let me tell you about a woman whose love is known to eveyone.
Her name is Vāsavadathathai. 32
Word by Word (WBW) meaning
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2705 பேர் ஆயம் எல்லாம் ஒழியப் பெருந் தெருவே * தார் ஆர் தடந்தோள் தளைக் காலன் பின் போனாள் * ஊரார் இகழ்ந்திடப்பட்டாளே? * மற்று எனக்கு இங்கு ஆரானும் கற்பிப்பார் நாயகரே? * நான் அவனைக் 33
2705. Once she left all her friends
and went along the wide street
behind her broad-armed garlanded beloved.
The villagers gossiped saying mean things about her.
Here is what I am going to do. 33
Word by Word (WBW) meaning
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than pĕr āyam ellām ozhiya — leaving aside all her friends; perum theruvĕ — in a huge street; thār ār thada thŏl̤ thalai kālan pin pŏnāl̤ — she went behind vathsarājan [her beloved] who has huge shoulders with garland decorating them, and who had his legs chained; ūrār igazhndhitappattāl̤ĕ — Was she spoken ill of, by the people? (no); ingu — in my present state; enakku — for me (who has this determination); maṝum kaṛpippār — those who counselled patience which is opposite of my determination; ārānum — whoever it may be; nāyagarĕ — can their words be binding on me? (ī will not listen to them)
2706 ## கார் ஆர் திருமேனி காணும் அளவும் போய் * சீர் ஆர் திருவேங்கடமே திருக்கோவலூரே * மதிள் கச்சி ஊரகமே பேரகமே * பேரா மருது இறுத்தான் வெள்றையே வெஃகாவே * பேர் ஆலி தண்கால் நறையூர் திருப்புலியூர் * ஆராமம் சூழ்ந்த அரங்கம் * கணமங்கை 34
2706. “I have decided to go to temples to see the dark one.
I will go to beautiful Thiruvenkatam, Thirukkovalur,
strong-walled Kachi, Thiruvuragam, Thirupperagam (Koiladi),
Vellarai, temple of the god
who walked through the large marudam trees
and destroyed the Asurans,
Thiruvekka, Thiruvāli, Thiruthangāl,
Thirunaraiyur surrounded with water, Thirupuliyur,
Srirangam surrounded with groves,
Thirukkannamangai, beautiful jewel-like Thirukkannanur,
Thiruvinnagaram, famous Thirukkannapuram,
Thiruthancherai, Thiruvazhundur,
Thirukkudandai, Thirukkadigai, Thirukkadalmallai,
Thiruvidaventhai, Thiruneermalai,
the famous Thirumālirunjolai, Thirumogur,
Thiruvadari (Badrinath) praised by all,
northern Madhura and all other places of the god
without missing any.
I prattle on saying the thousand names
of the famous, lotus-eyed god
adorned with thulasi garlands dripping with honey
who broke the tusk of the elephant
and saved Gajendra from the crocodile,
Even if the villagers say nasty things about me
I will surely continue to write letters, made of palm leaves. 34 - 40
Word by Word (WBW) meaning
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2707 கார் ஆர் மணி நிறக் கண்ணனூர் விண்ணகரம் * சீர் ஆர் கணபுரம் சேறை திருவழுந்தூர் * கார் ஆர் குடந்தை கடிகை கடல்மல்லை * ஏர் ஆர் பொழில் சூழ் இடவெந்தை நீர்மலை * சீர் ஆரும் மாலிருஞ்சோலை திருமோகூர் * 35
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2709 ஊர் ஆய எல்லாம் ஒழியாமே நான் அவனை * ஓர் ஆனை கொம்பு ஒசித்து ஓர் ஆனை கோள்விடுத்த சீரானை * செங்கண் நெடியானை தேன் துழாய்த் தாரானை * தாமரை போல் கண்ணானை 37
2709 ūr āya ĕllām ŏzhiyāme nāṉ avaṉai * or āṉai kŏmpu ŏcittu or āṉai kol̤viṭutta cīrāṉai * cĕṅkaṇ nĕṭiyāṉai teṉ tuzhāyt tārāṉai * tāmarai pol kaṇṇāṉai - 37
Ragam
Nādhanāmakriya / நாதநாமக்ரியை
Thalam
Ādi / ஆதி
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
2706
Word by Word (WBW) meaning
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ūr āya ellām ozhiyāmĕ — without missing any of the divine abodes (entering all those places); ŏr ānai kombu osiththu ŏr ānai kŏl̤ viduththa sīrānai — having attained the greatness of being partial by breaking the tusk of one elephant, kuvalayāpīdam and removing the suffering of another elephant gajĕndhran; sem kaṇ nediyānai — having reddish eyes and being unreachable for me; thĕn thuzhāy — (being separated from me) thul̤asi with honey dripping from it; thārānai — donning the garland; thāmaraipŏl kaṇṇānai — and having the eyes like lotus
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(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ஊரார் — என்னை ஊரிலுள்ளாரெல்லாரும்; இகழிலும் — இகழ்ந்தாலும்; ஊராது ஒழியேன் — ஊர்வதை நிறுத்தமாட்டேன்; நான் — நான் மடல் ஊர்வேன்
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