Thiruchanda Virutham

திருச்சந்த விருத்தம்

Thiruchanda Virutham
TirumaļisaiAzhwar was so versatile in his attainments as a yogi, a seasoned thinker, and a philosopher with a scientific mind, that he embraced several religions in quest of peace and bliss, in vain. The several religions offered him no succor and when he was a staunch Saivaite, he was redeemed by Lord Vishnu to Vaishnavism. The Azhwar articulates his + Read more
திருமழிசை ஆழ்வார் பல சமயங்களில் புகுந்து, ஆராய்ந்து சைவ சமயத்திலிருக்கையில் திருத்தி பணிக்கொள்ளப்பட்டு வைணவத்தை தழுவியவர். ஸ்ரீமந்நாராயணனே பரம்பொருள் என்ற உணர்ந்ததன் பிறகே 'தான்' பிறந்ததாகவே கருதுகிறார். அளவிற்குட்படாத கருணை கொண்ட பகவான், தன் ஸ்வரூப, ரூப, குண விசேஷங்களையும், தன் + Read more
Group: 1st 1000
Verses: 752 to 871
Glorification: Antaryāmi / Immanent State (அந்தர்யாமி)
  • Taniyan
  • Verse 1:
    752. You are five things—taste, light, touch, sound and smell in earth. You are four things—taste, light, feeling of touch, and sound in water. You are three things—taste, light and heat in fire. You are two things—the touch and the sound of the wind. You are the unique ancient one. You are many things on the earth. You are the dark-colored one. Who has the power to know who you are?
  • Verse 2:
    753. You are the six actions— learning, teaching, performing sacrifices, making others perform sacrifices, giving and receiving. You are worshipped by the fifteen sacrifices. You are the beautiful two—wisdom and renunciation, and the three devotions, devotion for god, the devotion that gives knowledge to know god, and the highest devotion that gives Mokshā. You are the seven and six and eight. You are many wisdoms, the true and the false. You are taste, light, touch, sound and smell. You, Māyan, are everything on earth yet who can see you?
  • Verse 3:
    754. You are the chief of the twenty-four philosophies, the five elements water, land, fire, wind and the sky, the five sense organs, body, mouth, eyes, nose and ears, the five organs of action, mouth, legs, hands, the unclean organs, the five senses, taste, sight, hearing, smell and touch and the four organs of knowledge, mind, ego, knowledge, and ignorance. You who stay in the sky are all these and more. O Māyan, who can see you?
  • Verse 4:
    755. You are the thirty-three Sanskrit sounds. You are the five consonants, and the sixteen vowels. You are the lord of the five special sounds in Tamil and the mantra with twelve sounds, “Om namo bhagavate Vāsudevāya. ” You are the three faultless lights—the sun, the moon and the stars. You have entered my heart—why, O my lord?
  • Verse 5:
    756. You, the anceint one are everything on the earth, and the life of all creatures. No one knows who you are but you are in everyone and everything, there is no limit to you. You created Nanmuhan on your navel and he creates all creatures of the world.
  • Verse 6:
    757. Adisesha carries the earth and you, the mountains burden the earth, the sky carries the Ganges and the clouds, and you contain in yourself water, fire, wind, sky and the earth and protect them all and all are in you.
  • Verse 7:
    758. You are the Māyan, the cowherd, the three forms of the gods, Shivā, Vishnu and Nanmuhan, the sleep, the feelings of all, , the two times, night and day, and the oceans, the earth, the three fires. You are the great one praised by three-eyed Shivā.
  • Verse 8:
    759. You are the most ancient of the ancient gods and you abide across the worlds and you know the birth of the ancient gods. Who can tell the time when you became the first one?
  • Verse 9:
    760. You are the pure one. Shivā with red matted hair adorned with kondrai garlands that drip pollen worships your feet as the Vedās say. The Vediyars who know the Vedās well and the sages who recite the sacrificial mantras worship you through the right paths that the sastras prescribe.
  • Verse 10:
    761. Just as the white waves born in the wide ocean rise and go back into the ocean, everything that is in the world is born from you, stays and lives in the world by your grace and goes back into you. Such is your nature.
  • Verse 11:
    762. Can words even begin to describe you, who are the sounds that form the words of the Vedās, the meaning of all the words in the Vedās, and the light that cannot be described by words. You created Nanmuhan and he creates all the creatures of the world by your order.
  • Verse 12:
    763. You created the world, you swallowed, spat it out and again you created it again. The world is within you and you are separate from it also. You do not remain in one place. Who knows how you are in this world?
  • Verse 13:
    764. No one can say just what or who you are. Some say that you are the beloved of Nappinnai, and some say you are only a cowherd and play with cowherd girls. Who can know your name, your place, your birth and what form you will take in the future? No one can know your nature.
  • Verse 14:
    765. You who are pure yoga and carry in your hands the Sarngam bow adorned with thulasi garlands are the ancient one who took the form of a turtle. You rest on the deep ocean. We do not know what your name is, but we say you are the creator of the SamaVedā and the Vedās praise you.
  • Verse 15:
    766. You are the four Vedās, the six Upanishads and their meaning. You, the precious one rest on the wide ocean on many-headed Adishesha. Aren’t you the one with a white conch and the Sarngam bow?
  • Verse 16:
    767. You are the souls of the gods, plants, people who do good and bad karmā and animals. Even though people do not know who you are, they hear of you from the Vedās and the scriptures of the sages and they know you in their hearts. Your greatness is like that of high mountains.
  • Verse 17:
    768. You are unique, but you, limitless, are also the three gods, Shivā, Vishnu and Nānmuhan, and the four gods. You who rest on Adishesha on the wide milky ocean are the source of good karmā, and give joy and goodness to all. No one can comprehend your form. How can you, the ancient god, come to the world in human form?
  • Verse 18:
    769. You rest on the snake bed of Adishesha with a thousand mouths, and two thousand fiery eyes, who makes a roof for you and is never apart from you. You have the color of the ocean— why do you rest on the milky ocean?
  • Verse 19:
    770. You who carry a shining discus took the form of a swan and taught the Vedās to the sages, split open the mouth of the Asuran when he came as a bird, and ride on the eagle. Even though you carry an eagle flag, why do you love to rest on the ocean on Adisesha, the snake that is an enemy of the eagle?
  • Verse 20:
    771. Without being shy, you rest on a snake on the ocean and the gods come there and sing and praise you. O Kesava who took the form of a turtle that lives in moss-covered water, why did you do that and allow others to say bad things about you? Tell us so we can understand you.
  • Verse 21:
    772. You are the lord of Srirangam. When you churned the ocean of milk the waves were wild, the water was stirred up, trees fell and the large earth shook as the snake Vāsuki suffered. What did the Asuras do? When you went to Lankā to fight with Rāvana, you were happy to get the help of the monkeys. You are our father! Tell us how all that happened so we can understand you.
  • Verse 22:
    773. You, the highest on the earth, the ancient god adorned with a thulasi garland that swarms with bees, are the past, present and future. Taking the form of the child Kannan, you swallowed all the seven worlds and slept on a banyan leaf, you who embrace on your chest the goddess Lakshmi.
  • Verse 23:
    774. You took the form of a white lion and with your claws, split open the chest of Hiranyan with shining teeth. You, the Padmanābhān, rest on the milky ocean, and famous yogis recite the four Vedās and worship you.
  • Verse 24:
    775. O marvelous one, the water of the Ganges flows from your lotus feet and you carry in your beautiful hands a discus, a conch, a club, a bow and a sword. O god of gods who took the form of a man-lion, the goddess Lakshmi, adorned with beautiful blossoms dripping with pollen, lives on your chest. O Māyan, your body has the blue color of the ocean.
  • Verse 25:
    776. You took the form of a man-lion, split open Hiranyan’s chest with your claws and killed him who had received many boons doing hard penance. You came as a dwarf and begged for land from Mahābali, but what kind of lie was that, since the world was already yours? Did you hide the land in your stomach that you received by begging him? O Kanna! Who has the ability to know what you think?
  • Verse 26:
    777. You have taken form of a man, Rāma, and a woman, Mohini. You are what is good and what is evil, food, sound and smell, the false and the true, and you are illusory and appear to be nothing. You have been a cowherd looking after bulls and you went to Mahābali as a dwarf and took his land. You are a thief.
  • Verse 27:
    778. You who destroy people’s sins are the light that shines crossing the sky, the bright form of wisdom and music. You went to king Mahābali as a dwarf-sage, begged for his land, and measured the earth with one foot, grew tall and measured the sky with the other. Who will respect you for how you cheated Mahābali?
  • Verse 28:
    779. You, the Māyan carrying the discus in your strong hand created the earth, swallowed the earth and spat it out, and you created the oceans and slept on the milky ocean. When the Asuras Thirumāli and Sumali came to fight with you, you sent them to Yama’s world, O you who went as a dwarf and measured the world.
  • Verse 29:
    780. You who are the highest god of the gods and the form of wisdom rest on the milky ocean, keeping Lakshmi on your chest and embracing her. You came to this earth in human forms. No one can say what your nature is.
  • Verse 30:
    781. You who are the sky, earth, hills, and seven oceans are as lovely as a lotus and you carry a victorious lotus. You enjoyed the food served for Indra and slept on a banyan leaf, you shot a stone from your sling and hit Manthara’s hunched back and you are adorned with a lovely fragrant cool thulasi garland that drips with pollen.
  • Verse 31:
    782. You, the good lord of unlimited fame who carry the discus that decides the life of all were born as a child and swallowed all the seven worlds in ancient times. As heroic Rāma, you became angry, bent your bow and calmed the ocean. O Murthi, you give Mokshā to your devotees if they worship you in their hearts.
  • Verse 32:
    783. Your feet are beautiful as lotuses. You, the ancient one, crossed the ocean with the help of a monkey army, fought the Raksasas, shot your cruel arrows and destroyed them. You begged Mahābali to give you land and took all his land, measuring the earth and the sky with your feet so they all belonged to you.
  • Verse 33:
    784. Shooting your cruel arrows you destroyed Rāvana whose teeth were as bright as lightning, and you gave your grace to Vibhishanā and the kingdom of Lankā. You are the beloved of Nappinnai, the innocent woman with sweet words and a lovely color. Aren’t you the lotus-eyed god who have everlasting fame and a golden color?
  • Verse 34:
    785. You who are the ancient of the ancients of the world, the highest of all the lights and the truth are the Vedās, the sacrifice and the sky and the earth. What is your magic that you are the ancient one and a cowherd?
  • Verse 35:
    786. You with a discus who give your love to all, took the forms of a fish that swims on the ocean and of a turtle and you were a child for the cowherd woman Yashodā with a waist as thin as a vine. O lord, what is your magic that you are a cowherd and also our god?
  • Verse 36:
    787. You who were raised by the cowherdess Yashodā with breasts decorated with beautiful ornaments destroyed Sakatāsuran when he came as a cart, took the life of an Asuran when he came as a bird, and you drank milk from the breasts of the deceiving devil Putanā. How could you drink the nectar from the mouths of women ornamented with golden bracelets on their hands?
  • Verse 37:
    788. You took the forms of a dwarf and a boar and you made the vilam fruits fall and destroyed the Asurans You made the blooming kurundam tree fall, you killed the Asuran Kesi and you split open the mouth of the Asuran who came as a bird. People say that you are Kannan and that is why you could do all these things with your strong hands. You drank the milk of the cowherdess Yashodā, ate mud, you stole butter and ate it, and you drank the milk of the devil Putanā.
  • Verse 38:
    789. You, the cloud-colored lord, our chief, broke the tusks of the rutting elephant that dripped ichor. You danced on the snake Kālingan and you danced the kuthu dance on pots. You the god with a discus that destroys your enemies, wear cool thulasi garlands on your chest.
  • Verse 39:
    790. You, the cloud-colored lord, used Mandara mountain as a churning stick and churned the milky ocean. You made a bridge using stones on the ocean to go to Lankā, and you destroyed Lankā surrounded by stone walls,. You protected the cows from the storm with Govardhanā mountain.
  • Verse 40:
    791. You saved the elephant Gajendra from the crocodile and you killed the elephant Kuvalayabeedam, You were raised as a cowherd child, grazed the cows and protected them from the storm with Govardhanā mountain. You fought with the seven bulls to marry Nappinnai. What is all this magic?
  • Verse 41:
    792. When you were a cowherd, you loved the cowherd girl Nappinnai with round bamboo-like arms. O cowherd, who can conquer you? You, the Māyan, are the sky and the earth. You destroy illusions yet you create illusions. Is all your magic an illusion?
  • Verse 42:
    793. When Shivā was cursed by Nanmuhan and Nanmuhan’s skull stuck to Shivā’s hand, you filled the skull of Nanmuhan with your blood and it fell from Shivā’s hand. You must not be ashamed to tell about Shivā with a red body and a crescent moon in his matted hair where the Ganges flows. O lord who fought the seven bulls, you should not be ashamed to tell others about Shivā.
  • Verse 43:
    794. You, the best of everything, broke the white tusks of an enraged elephant. You destroyed Kamsan when he was angry with you. You are the Māyan who measured the world and drank the milk of the deceiving devil Putanā and killed her, you, the ancient god colored as dark as kohl.
  • Verse 44:
    795. You are the sweetness in milk, the brightness of precious gold, and the freshness of green moss. You have the dark color of bees that drink honey and fly around ponds. You are the four seasons. Why does the world not understand the grace of Thirumāl?
  • Verse 45:
    796. Are you on the earth or are you in the sky, or are you mixed into the earth? We do not know who you are—what is this magic? Are you with other gods in heaven? Are you near? Are you far? O virtuous one resting on the snake Adishesha in the milky ocean, who wear a fresh thulasi garland, you are pure.
  • Verse 46:
    797. Your hair is adorned with a fresh thulasi garland with beautiful petals. You carry a conch and a discus and you ride on lovely-winged Garudā. I have not received your goodness like the other devotees. I am like a dog. Give me your grace so I will reach Mokshā and not be born again.
  • Verse 47:
    798. O Kanna, you, the king of the sky, have the color of a dark cloud. People say that you are omnipresent and boundless. You who rest on a snake bed on the ocean, I am like a dog—I want to know where you are. I beg you, please tell me.
  • Verse 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.
  • Verse 49:
    800. The Thirupadi of the god who threw a ball happily at the hump on the back of Manthara, the servant of Kaikeyi with hair adorned with flowers swarming with bees, is Srirangam surrounded by water where kendai fish swim about, valai fish jump and cranes swallow crabs.
  • Verse 50:
    801. The Thiruppadi of the lord who in ancient times, taking the form of heroic Rāma, shot arrows from his bow with his strong hands and made the dark ocean in Lankā with its white waves grow red is famous Srirangam surrounded by groves swarming with bees where the divine water of the Kaveri flows in all the eight directions.
  • Verse 51:
    802. The Thiruppadi of the lord who bent his bow, shot his arrows and cut down the ten heads of Rāvana the king of Lankā is Srirangam where the waves of the Kaveri river roll everywhere bringing gold to the shores and where Nanmuhan worshipped him.
  • Verse 52:
    803. The Thiruppadi of the lord who fought the elephant Kuvalayabeedam who came to attack him angrily and broke its tusks is Srirangam surrounded by clear water where the Vediyars are without desire and walk holding bamboo sticks that have small pearls.
  • Verse 53:
    804. The Thiruppadi of the ancient god Thirumāl who cut off the thousand arms of Bānasuran and chased him away from the terrible battlefield as the three-eyed Shivā and his escorts who had come to help the Asuran also retreated with their army is the famous Srirangam surrounded by water.
  • Verse 54:
    805. The god who shot sharp arrows and destroyed Lankā, stays in Srirangam where the Kaveri river that was born in the summits of mountains and descends from the hills carries in its rolling waves fragrant sandal and kungumam paste as they break and dash on the banks.
  • Verse 55:
    806. You are the husband of the everlasting earth goddess who is as beautiful as a flower, and you also married the cowherd girl Nappinnai. You gave me your grace so that I keep your feet in my mind. You are Pundarigan and you stay in Srirangam surrounded by the Ponni river.
  • Verse 56:
    807. You, the heroic god, went to Lankā and conquered and killed the king Rāvana, making his ten garlanded heads fall to the ground. You are Thirumāl of Kudandai where wise, faultless Vediyars with sacred threads recite the Vedās and worship you.
  • Verse 57:
    808. He who carries a conch, embraces beautiful Lakshmi on his chest, and kills his enemies with his discus is Pundarigan of Kudandai where young women whose long beautiful hair is decorated with kongu flowers play in the cool abundant water.
  • Verse 58:
    809. O good Thirumāl, you killed the Asuras when they came as marudam trees, you fought and killed the elephant Kuvalayabeedam, destroying its strength, you split open the mouth of the Asuran Kesi when he came as a horse, and you measured the earth with your feet. You stay in of Kudandai, giving boons to Vediyars skilled in the Vedās.
  • Verse 59:
    810. You, a hero, bent your bow, killed the Asurans Vakkaran, Karan and Muran and sent their heads to Yama. You, a cowherd, stay in flourishing Kudandai with ponds and blooming groves and rich fields protected by many fences.
  • Verse 60:
    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?
  • Verse 61:
    812. Did your feet hurt when you walked with Sita in the forest? Did your body shake when you took the form of a boar and dug up the earth and brought up the trembling earth goddess? You stay in the temple in Kudandai on the bank of the Kaveri where the river spreads into many channels. Get up, come and speak to us. We praise you, O Kesava.
  • Verse 62:
    813. You, the mighty god who took the form of a lion and split open the chest of the angry Hiranyan with strong round arms, stay in Kurungudi where Valai fish leap and make large palm fruits fall into a pond, frightening a cow bathing there.
  • Verse 63:
    814. You, the god of gods, remove the bad karmā of those who do yoga and approach you. In Padagam, filled with beautiful palaces and hills, you are in a seated form and in Tiruvuragam, you stand, but why are you lying down in Thiruvekka?
  • Verse 64:
    815. O father, you are stand in Thiruvuragam, in Padagam you are seated and you recline in Thiruvekka. When you took those forms, I was not born, and since I was born I have not forgotten any of your forms because you really stand, sit and rest in my heart.
  • Verse 65:
    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.
  • Verse 66:
    817. Everyone knows that we will die either today or shortly hereafter. No one lives forever in this world. You see this, O low people, but you do not want to worship the feet of the god who measured the world. Don’t you want to go to the spiritual world and be with the gods?
  • Verse 67:
    818. If you worship the lotus feet of the divine lord and listen to his praise, you will go through the world of the sun, reach Mokshā and find undiminished love and joy. The virtuous god whose feet are as beautiful as lotuses will listen to your prayers and remove your bad karmā and sorrow.
  • Verse 68:
    819. When they leave this world, those base people involved in worldly pleasures like wealth will not achieve Mokshā. There is no way for them to go to the spiritual world. If you want to survive, you must praise the good god Thirumāl adorned with fresh thulasi garlands.
  • Verse 69:
    820. If you see some gods, they have terrible forms and their praise is not sweet to the ears. Even if you praise them they do not have the power to give the boons you ask for. O ignorant ones! You live thinking they are your refuge. If you want to survive, there is only one refuge for you, our Thirumāl. If you wish to release yourself from births, worship our ancient Thirumāl. .
  • Verse 70:
    821. The gods in the sky, carrying clubs, tridents, spears, drums, sticks and swords, ran everywhere and hid when Bānasuran came to fight with them. On that day our Thirumāl fought with him and cut off his thousand arms, and took away all the troubles of the gods.
  • Verse 71:
    822. When Kannan took Usha, and her father Bānasuran, knowing what had happened, came to fight with him, Kannan cut off his thousand arms and Shivā, Agni and the other gods who had come to help Bānasuran retreated. Then, the Māyan forgave the Asuran and gave him Mokshā.
  • Verse 72:
    823. The goddess Lakshmi stays on a lotus, the earth goddess stays with Thirumāl, while Nānmuhan, the god’s son, sits on the lotus on his navel. The sastras say that Shivā who shares his body with his wife became his vehicle. That is the truth and no one can deny it.
  • Verse 73:
    824. He shot his arrows and made holes in the seven mara trees. As Rāma, he shot his arrows at Vali's chest and killed him. Even the rulers of the sky will not receive the endless joy of Mokshā unless our god has given them his grace to receive it.
  • Verse 74:
    825. If you really know that your refuge is the feet of him who took the form of Vāmanan and worship him, you will have wealth and wonderful wisdom. If you praise Thirumāl who rests on the ocean with its clear rolling waves, you will not have the results of your bad karmā.
  • Verse 75:
    826. Only those who do good tapas thinking only of the lord and who think constantly of the nature of Thirumāl will go to the spiritual world and stay with the other gods forever. Except for those devotees no one can see the lovely-eyed Thirumāl.
  • Verse 76:
    827. Only if people control the feelings that arise from their senses and light up their wisdom by following the good path and melt in their bones and hearts for him and love him who carries a discus can they see him. CHECK
  • Verse 77:
    828. The ancient lord is eight and eight and eight, he is seven and seven and seven, and he is eight and three and one. Devotees worshiping with the eight letter mantra, “Om namo Nārāyanāya, ” will go to the spiritual world and rule there.
  • Verse 78:
    829. If people love him tirelessly and think of him always in their minds, reciting the eight-letter mantra with love and worshiping the beautiful ankleted feet of the god who rests on the snake bed on the ocean, they will go to the spiritual world and rule there.
  • Verse 79:
    830. He is the ten directions, the soul of the ten guardians of the directions, the nine notes of music, the nine rasas of dance and he, the ancient and the most powerful one, came to this world in ten avatharams. Only if devotees worship him with devotion will they reach Mokshā.
  • Verse 80:
    831. When the Asuran Thenugam approached the lord without love pretending to be his friend, he cut off his arms but then he gave him moksa. No one can reach Mokshā except the devotees who worship the ankleted feet of the lord with love. .
  • Verse 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.
  • Verse 82:
    833. You who rest on the snake bed on the ocean, the highest of the high, are the incomparable one whom no one can know. If devotees have destroyed their desires and released themselves from attachment to the world, they will receive happiness here, there and everywhere in all ways.
  • Verse 83:
    834. O you who wear cool thulasi garlands that drip pollen, if someone controls his mind and worships you with the eight letter mantra, “Om Namo Nārāyanāya, ” the joy he receives is higher than the joy of attaining Mokshā.
  • Verse 84:
    835. Does he who carries the discus want me to be born again? Does he know the day he made me love his ankleted feet? I am ignorant, incapable of doing anything, and do not know how to love him. O dear lord, what did you find in me to make me your devotee?
  • Verse 85:
    836. O lord resting on the snake bed, I know your magic. You know how to make my mind that is interested in other worldly things leave them and be devoted to your lotus feet. You are truly clever. If you make me fascinated with you, what kind of fascination is that? O Māyan, give me your grace so I am not involved in worldly things.
  • Verse 86:
    837. Dance, dance with your feet. You danced on the heads of the snake Kālingan stirring the water in the pond, O you who carry a conch in your hand. I worship your beautiful feet every day and think of you always. Why have you not granted me Mokshā yet, O Kanna.
  • Verse 87:
    838. You are the Vedās. Shivā with an eye in his forehead, the wise Nānmuhan staying on the lotus and all other gods together worship your feet with love. I will not speak of any other love except the love that I have for you.
  • Verse 88:
    839. My generous lord churned the milky ocean, using the mountain for a churning stick, a turtle to support the mountain and the white-fanged snake Vāsuki for the rope. He took the nectar that came from the ocean, gave it to the gods in the sky, and took away their troubles. I will not worship any one except him.
  • Verse 89:
    840. You became the charioteer for Arjunā, destroyed the Kauravās and gave the land to the five Pāndavās, sending their enemies to the sky and saving the earth from evil ones. O victorious one, I will not worship any other except you. .
  • Verse 90:
    841. I was not born in one of the four varnas. I have not learned any of the good arts and do not recite the Vedās with my tongue. I have not conquered the joy given by the senses. O pure one, I have no good knowledge and I have no refuge except your shining feet.
  • Verse 91:
    842. For the sake of Sita with sharp sword-like eyes and soft words like music you burned countless Raksasas in Lankā. I have no eyes except yours that make me see and no relatives to be with except you. You have endless magic. How can I ever take you from my heart?
  • Verse 92:
    843. O cowherd who destroyed the seven bulls and embraced the arms of Nappinnai and married her with spear-like eyes that attracted all, you created the oceans, you churned the milky ocean and you rest on it. I come to you as my refuge. Give me refuge, tell me, “Don’t be afraid!”
  • Verse 93:
    844. You, the god of Srirangam, adorned with a cool thulasi garland that swarms with bees, give your grace to those who love and worship your feet. You, as sweet as a bundle of sugarcane, are Kannan resting on the ocean. As Rāma, you shot powerful arrows with your bow and destroyed the iron forts of Lankā.
  • Verse 94:
    845. You who are the life in our bodies, our sleep and feelings, the five things given by the cow, the purity in all, the sky and the earth, the rich ocean and the things in it. There is nothing without you. You are our god and you are Rāma.
  • Verse 95:
    846. I have destroyed the desires that come from the evil senses cut off all the relations I had with others, and I have come to you to serve you. Even if you want me to have desires and enjoy the pleasures of the five senses, my only desire is to be with you. I have no eyes except you, O my king who rest on the ocean.
  • Verse 96:
    847. You do endless magic. Even if all the true seven worlds were to praise you for all the seven yugas, it would not be enough, O god worthy of limitless praise. O Pundariga! Please give me a boon so I may escape from all my endless births and come to your ankleted feet.
  • Verse 97:
    848. In your beautiful hands you carry a discus, conch, club, bow and sword. O lord with Lakshmi seated on a red lotus on your chest, give me your grace so I will be saved from the births that give sickness and sorrow. Show me a way to come to you.
  • Verse 98:
    849. I have left all the evil acts that I was committing and now I have no cunning or fault, none of the desires that the five senses bring. I am like a dog and my only desire is to be with you. O Māyan, give me the boon of not being born and dying anymore and I will not forget you.
  • Verse 99:
    850. You, the beloved of Nappinnai, have the color of the kāyām flower. My soul is tied to you. I hear that the messengers of Yama encourage people to be involved in cruel sins, but I have locked you up in my heart with Nappinnai and you save me from committing those sins.
  • Verse 100:
    851. You are Māyan whom no one can reach easily. You save people even if they are evil, forgetting all good deeds, thinking themselves wise and not understanding that births cause them suffering in this world, Give me your grace and make me your devotee so I may worship your feet through devotion for you always.
  • Verse 101:
    852. I want to ask you one thing, O you who have the color of the ocean. If I worship you and always want to think of you in my mind, won’t you also consider giving me your grace so I may keep your lotus feet in my heart forever?
  • Verse 102:
    853. O Māyan resting on the ocean with seething water, my love for you is limitless and I worship your shining lotus feet in my heart so that they will take away all my troubles. You, the victorious divine hero, took the form of a boar and carried Govardhanā mountain to save the cows by sheltering them from the storm. O lord, tell me how I can not be born and suffer in this world.
  • Verse 103:
    854. O dark-colored god with the beautiful Lakshmi on your chest, You, are faultless, the god of gods and the god of justice proclaimed by the Vedās. Give me your grace so I may recite your names without ever ceasing.
  • Verse 104:
    855. O Māyan with many weapons in your strong arms, who cut off the heads of the Asuras Vakkaran, Karan and Muran when they came in anger to fight you, give me your grace so I may always worship your feet adorned with golden anklets whether I am resting, standing or walking.
  • Verse 105:
    856. You swallowed the earth, and you begged for land and took it from Mahābali, measuring it till there was no place you had not taken. O lord with lotus eyes who embrace the woman whose sweet words surpass music, there is no other color like your color.
  • Verse 106:
    857. O god carrying a conch, club, bow and a sword, your discus cut off the head of Yama when he came angrily to fight with you and you carried Govardhanā mountain to save the cows when the storm came to destroy the cowherd village. My heart loves nothing except your fame that is spread everywhere.
  • Verse 107:
    858. You destroyed the angry king of Kasi, Vakkaran, Pavundran, the furious Maliman, Sumali, Kesi and Thenugan. I will not give my love and affection to anyone, only to your anklet-adorned feet.
  • Verse 108:
    859. Even if I received faultless boons and could go to the world of Nanmuhan filled with abundant and indestructible wealth or the world of Shivā who has the power of destroying the world or the world of thousand-eyed Indra, even if I could have all the pleasures of Mokshā, I would not accept or think of anything except to be with you.
  • Verse 109:
    860. You became a dwarf even though no one made you small, and, without anyone making you bigger, you became tall even though no one made you tall and touched the sky. All the sages recite the Vedās, praise you and say that you are the god of gods and you destroy the evil of the proud, and I join them in your praise.
  • Verse 110:
    861. You, Māyan, the pure one wearing a cool thulasi garland that swarms with bees, I, a dog, bow to you and worship you. who are colored like the ocean and rest on the water of the sea. You enter the thoughts of your devotees. Forgive all my faults and give me your grace.
  • Verse 111:
    862. You are the lord of the world. Sages say that even they who slander you like Sisupalan or fight with you like Rāvana in Lankā have reached your world and joined with you by your grace O Māyan. Take the mistakes that I, as low as a dog, do as good deeds and forgive me.
  • Verse 112:
    863. O my heart, time will pass, we will all get sick and grow old and the time of our death will come near. Bow to the divine feet of the god and worship him. You should know that being a devotee of the god is the only good thing. Only the feet of Thirumāl can give you the joy of never being born again.
  • Verse 113:
    864. When Nanmuhan cursed dark-necked Shivā in whose matted hair the Ganges flows and Nanmuhan’s skull was stuck to Shivā’s palm, our god whose chest is adorned with a fragrant garland gave his blood and made Nanmuhan’s skull fall away. O heart, think of the god’s thulasi garland and worship him so that you will reach his Vaikuntam.
  • Verse 114:
    865. O heart, if you want to remove the eight bad thoughts and live without fault and reach Mokshā and rule the world, you must think and worship the feet of the god, our father, who is wisdom, the sun, and the world, who took the form of a single-tusked boar and split open the earth.
  • Verse 115:
    866. Our ruler and our mother, he destroys all our births, makes us his devotees and gives us his grace. O poor heart! He is Mukundan, the ancient one. If we worship him he will enter us, stay with us and remove our ocean of sorrow.
  • Verse 116:
    867. Rāma the heroic one, went to Lankā, fought with Rāvana whose sword was mighty, burned it, killed Rāvana and conquered Lankā. My god does not think that I am like his enemies. Yama will not think of the sins I have done and afflict me because I am a devotee of the god.
  • Verse 117:
    868. He will take you to the spiritual world removing your fears, sickness, old age and all your births. Achudan, Anandan, the lord who fulfills his promises, and has no beginning or end rests on the snake bed and is praised by the Vedās.
  • Verse 118:
    869. O lord, beloved of Lakshmi, I worshipped you with my words and in my deeds and loved you unceasingly, night and day, morning and evening. My heart worshiped your lotus feet and now it stays with you and will never come back to me.
  • Verse 119:
    870. O Māyan with the color of a kāyām flower, god of Srirangam surrounded by the Ponni river, hear me. My heart has given up my bad karmā and worships your shining flower feet remaining with them without ever growing tired.
  • Verse 120:
    871. You, colored like a cloud, the everlasting shining light, took away all my future births and saved me today. You came to me, entered my heart and bewitched me and now my soul has been released from all pain and has attained Mokshā, the house of joy.