Thiruvirutham, the first of the four Prabandhams composed by Nammazhvar and embodying the essence of the Vedas, is regarded as the essence of the Rigveda with its 100 verses. āzhvār's devotion reaches a state of intense love, and he expresses his experiences through the persona of 'Parankusa Nayaki,' thus the name Thiruvirutham. These verses, while + Read more
நம்மாழ்வார் அருளிய வேத சாரமான நான்கு பிரபந்தங்களில் முதலாவதான திருவிருத்தம் ரிக்வேத ஸாரமாக 100 பாசுரங்கள் கொண்டது. ஆழ்வாருடைய பக்தியானது பிரேம நிலையை அடைய தான் 'பராங்குச நாயகி' பாவத்தில் தமது விருத்தத்தை கூறுவதால் திருவிருத்தம் என பெயர் பெற்றது. இப்பாசுரங்கள் வெளிப்படையாக காட்டும் + Read more
2478 ## பொய்ந் நின்ற ஞானமும் * பொல்லா ஒழுக்கும் அழுக்கு உடம்பும் * இந் நின்ற நீர்மை * இனி யாம் உறாமை ** உயிர் அளிப்பான் எந் நின்ற யோனியுமாய்ப் பிறந்தாய் * இமையோர் தலைவா! * மெய்ந் நின்று கேட்டருளாய் * அடியேன் செய்யும் விண்ணப்பமே1
2478. The poet says,
“O lord, for the sake of protecting all souls, you took birth in several wombs!,
chief of the gods in the sky,
hear the request of your devotee.
Remove my false knowledge, bad behavior,
and unclean body and give me your grace
so that I, born from my mother’s womb,
will not be born in this world again. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2479 செழு நீர்த் தடத்துக் * கயல் மிளிர்ந்தால் ஒப்ப * சேயரிக் கண் அழு நீர் துளும்ப அலமருகின்றன ** வாழியரோ! முழு நீர் முகில் வண்ணன் கண்ணன் விண் நாட்டவர் மூதுவர் ஆம் * தொழுநீர் இணை அடிக்கே * அன்பு சூட்டிய சூழ் குழற்கே2
2479. Her friend says,
“She loves the cloud-colored Kannan,
the god of the gods in the sky.
Her eyes are filled with tears,
as if she were a fish
frolicking in the water of a flourishing pond.
May he prosper!”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
muzhu — replete; nīr — having imbibed water; mugil — like a cloud; vaṇṇan — one who has the complexion; kaṇṇan — krishṇa, who is obedient (to his followers); mūdhuvarām — being ahead of all others in terms of time; viṇṇāttavar — nithyasūris who dwell in paramapadham; thozhum — apt to be attained [and worshipped]; nīr — having it as the basic nature; iṇai — being together; adikkĕ — at the divine feet; anbu — garland of love; sūttiya — one who offered; sūzh — being curled; kuzhaṛku — she, who has locks; sezhum — beautiful; nīr — having water; thadaththu — in the pond; kayal — fish; mil̤irndhāl oppa — like rolling; sĕ — reddish; ari — having lines; kaṇ — the eyes; azhu — crying; nīr — tears; thul̤umba — to be agitated; alamaruginṛana — to be bewildered
2480 குழல் கோவலர் மடப் பாவையும் * மண்மகளும் * திருவும் நிழல்போல்வனர் கண்டு * நிற்கும்கொல் மீளும்கொல் ** தண் அம் துழாய் அழல் போல் அடும் சக்கரத்து அண்ணல் விண்ணோர் தொழக் கடவும் * தழல் போல் சினத்த * அப் புள்ளின் பின் போன தனி நெஞ்சமே?3
2480 kuzhal kovalar maṭap pāvaiyum * maṇmakal̤um * tiruvum nizhalpolvaṉar kaṇṭu * niṟkumkŏl mīl̤umkŏl ** taṇ am tuzhāy azhal pol aṭum cakkarattu aṇṇal viṇṇor tŏzhak kaṭavum * tazhal pol ciṉatta * ap pul̤l̤iṉ piṉ poṉa taṉi nĕñcame?3
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
2480. She says,
“Worshiped by the gods, he wears a thulasi garland
and my lovely heart goes behind him as he rides on the angry Garudā,
carrying a fire-like discus that destroys his enemies.
Nappinnai, the beautiful daughter of the cowherds who play the flute,
the earth goddess and Lakshmi are with him like his shadow.
Will my heart stay there looking at his beloved wives
or will it return?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thaṇ — being cool; am — being beautiful; thuzhāy — divine thul̤asi; azhal pŏl — like hot; adum — roasting; chakkaram — having sudharṣana disc in his hand; aṇṇal — sarvĕṣvaran, who is the lord; viṇṇŏr — nithyasūris (permanent dwellers of ṣrīvaikuṇtam); thozha — to be worshipped; kadavum — conducting; thazhal pŏl — like fire; sinaththa — having anger; appul̤l̤in — behind that garuthmān (garuda); pin — following; pŏna — one who followed; thani — without any support; nenjam — mind; kuzhal — having locks; kŏvalar — born in cow-herd clan; madam — being obedient; pāvaiyum — nappinnai pirātti (neel̤ā dhĕvi); maṇmagal̤um — ṣrī bhūmi pirātti; thiruvum — and periya pirātti (ṣrī mahālakshmi); nizhal pŏlvanar — being like shadow (to followers) (and invigorating); kaṇdu — after seeing them; niṛkungol — will it stay there itself?; meel̤ungol — will it return?
2481 தனி நெஞ்சம் முன் அவர் * புள்ளே கவர்ந்தது * தண் அம் துழாய்க்கு இனி நெஞ்சம் இங்குக் கவர்வது யாம் இலம் ** நீ நடுவே முனி வஞ்சப் பேய்ச்சி முலை சுவைத்தான் முடி சூடு துழாய்ப் * பனி நஞ்ச மாருதமே * எம்மது ஆவி பனிப்பு இயல்வே?4
2481. She says,
“My lonely heart was attracted to his bird Garudā
and went behind it.
I have nothing to give to him who wears cool thulasi garlands.
O cool poisonous wind!
Is it right for you to blow
and make me shiver for the love I have for him
who drank milk from the breast of the devil Putanā?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thani — distinguished; nenjam — heart; mun — already; avar — that sarvĕṣvaran’s; pul̤l̤ĕ — the bird garuda himself (emperumān’s vehicle); kavarndhadhu — had stolen; ini — further; yām — we; ingu — in this place; thaṇ — being cool; am — beautiful; thuzhāykku — for the divine thul̤asi; kavarvadhu — for stealing; nenjam — heart; ilam — do not have; muni — having anger; vanjam — having deceit; pĕychchi — the demon pūthanā; mulai — bosom; suvaiththān — krishṇa who drank; mudi — in his crown; sūdum — proffered; thuzhāy — divine thul̤asi; pani — having coolness; nanjam — being poisonous; mārudhamĕ — ŏh wind!; nī — you; naduvĕ — amidst these; emmadhu — our; āvi — prāṇan (life); panippu — shivering; iyalvĕ — is it its nature? (is it correct?)
2482 பனிப்பு இயல்வாக * உடைய தண் வாடை * இக் காலம் இவ் ஊர்ப் பனிப்பு இயல்பு எல்லாம் தவிர்ந்து எரி விசும் ** அம் தண்ணம் துழாய்ப் பனிப் புயல் சோரும் தடங் கண்ணி மாமைத் திறத்துக்கொலாம் * பனிப் புயல் வண்ணன் * செங்கோல் ஒருநான்று தடாவியதே5
2482. Her friend says,
“The blowing of the cool wind is like fire,
it doesn’t seem to know it is the cool season.
Does he send it to make wide-eyed girls become pale?
Does the cloud-colored Kannan
make a rule for the wind to blow so cold?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2483. He says,
“This beautiful vine-like girl with sharp eyes like arrows
and eyebrows like bent bows
shot her arrow-look at me, her target.
She is like the god who rides on Garudā,
fought and conquered the Asurans,
and is like Yama himself, and she is like his son Kama the god of love.
Her love will take away your life.
Protect yourselves. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2484. She says,
“The wind blows, the rain pours down
and the clouds look like bulls fighting together.
The earth is cool and the sky has the dark color of Thirumāl.
Is this the rainy season that comes
to make lovers suffer in separation?
I don’t know. I have done bad karmā. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
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
(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.)
innāl̤ — at the present moment; kāṇginṛanagal̤um — activities (of yours) which are seen; kĕtkinṛanagal̤um — words spoken (by you) which are heard; kāṇil — if one were to analyse; pāṇ — having the songs (of beetles); kunṛam — the hills of thiruvĕngadam; nādar — you, who are having that hill as your dwelling place; payilginṛana — carried out in sequence; idhellām — all these; māṇ — beautiful; kunṛam — gŏvardhana hill; ĕndhi — holding it aloft; thaṇ — being cool; māmalai — the huge mountain; vĕngadaththu — of thiruvĕngadam; umbar — nithyasūris (permanent dwellers of ṣrīvaikuṇtam); nambum — apt to be liked; kunṛam — hill; senṛu — attaining it; porul̤ — thiruvĕngadamudaiyān, the wealth; padaippān — to attain; kaṝa — taking efforts; thiṇṇanavu — deceitful; aṛindhŏm — we have come to know
2486. He says,
“Her face is like a lotus.
She has shining dark eyes and lovely lips,
her teeth are like white pearls,
her eyes are like beautiful blooming kuvalai flowers
and she looks like a beautiful doe.
She is divine like the sky world of the god
with a strong sharp discus in his hand.
Who could bear to be separated from her,
as lovely as a precious flourishing creeper?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thiṇ — being firm; pū — being beautiful; sudar — being splendorous; nudhi — being sharp; nĕmi — with the divine disc; am selvar — ṣrīya: pathi (consort of ṣrī mahālakshmi), who has beauty and wealth; viṇṇādanaiya — enjoyable, similar to ṣrīvaikuṇtam; vaṇ — magnanimous; maṇi — renowned like a gemstone; valli — ŏh leading lady, who is like a creeper plant!; pū — being beautiful; kamalam — lotus; vaṇ — magnanimous; pū — being beautiful; kuval̤ai — blue coloured īndian water-lily; karum sudar — a bluish effulgence; ādi — having; veṇ muththu — having tears of white pearls; arumbi — shedding them like buds; mā idhazh — having lip similar to tender mango leaves; madamān — you, who are like an obedient doe; vizhikkinṛa — looking, by opening your eyes; ivai — are these; kaṇṇŏ — eyes!; ārĕ — who; piribavardhām — will separate (from you who are like this)?
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
(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.)
māyŏn — belonging to thiruvĕngadamudaiyān (lord of thiruvĕngadam), the one with amaśing activities; vadathiruvĕngadanāda — those who are dwellers of thirumalai which is on the northern side; valli — like a creeper plant; kodigāl̤ — oh women!; nŏy — (my) disease; uraikkilum — even if mentioned; kĕtkinṛileer — you are not listening; ŏ — alas!; numadhu — your; vāyŏ — mouth?; adhu anṛi — or else; val vinaiyĕnum — me, who has the sins (to say these words); kil̤iyum — even the parrot; el̤gum — to quiver (after hearing); āyŏ — is it the sound “āyŏ”?; thoṇdaiyŏ — is it the lips which are like the reddish fruit; adum — affected (like this); uraiyīr — please tell the reason for this disease; aṛivaridhu — unable to ascertain
2488. He says,
“When I told her whose teeth are like white pearls,
‘You are like Kannan’s heaven.
You eyes are very special.
I need to be apart from you so I can gather wealth, ’
her large eyes like kendai fish shed tears
and her precious golden body became pale.
Now, all these things keep appearing
and disappearing before me, making me suffer. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
யாம் இன்று — நாம் இப்போது பார்ப்பது; அரியன — உலகில் வேறு எங்கும்; காண்கின்றன — காணக்கிடைக்காதது; கண்ணன் — எம்பெருமானுடைய பரமபதம்போல; விண்அனையாய்! — அளவற்ற இன்பம் தருபவளே!; பெரியன காதம் — காதலில் அதிக தூரம்; பிரிவு — பிரிந்து போவது; பொருட்கோ — பொருள் சம்பாதிப்பதற்காகவோ; என — என்று கேட்க அவ்வளவுதான்; ஞாலம் — உலகமனைத்தையும்; எய்தற்கு — தம் வசப்படுத்திக் கொள்ள கூடியதாயும்; உரியன — தன்னைவிட்டுப் பிரியப்போவதாயும் நினைத்து; ஓரோ — ஒவ்வொரு கண்ணும்; குடங்கை — கங்கை போல்; பெரியன — பெரியவையாயுமுள்ள; கெண்டை — கெண்டை மீன்க்ள்; குலம் — போன்ற இக்கண்களிலிருந்து பிரிவால் வந்த; ஒண் — கண்ணீர் துளிகள் அழகிய; முத்தும் — முத்துக்களையும்; பைம்பொன்னும் ஏந்தி — பொன்னையுங் கொண்டு; இவையோ வந்து — என் முன்னே வந்து; பேர்கின்றவே! — சலியா நின்றனவே!
kaṇṇan — krishṇa’s; viṇ aṇaiyāy — ŏh one who is most enjoyable like paramapadham (ṣrīvaikuṇtam); porutku — for wealth; pirivu — separation; ena — even as this was being mentioned; periyana — being huge; kādham — being afar; ŏ — how amaśing!; gyālam — distinguished people with supreme knowledge; eydhaṛku — to experience; uriyana — being apt; oṇ — beautiful; muththum — pearls of tears; pai — fresh (new); ponnum — gold with distinguished colour; ĕndhi — holding; ŏrŏ kudangai — each one being as much as the palm of the hand; periyana — large; keṇdai — of fish; kulam — schools of; ivai — these eyes; vandhu — coming; pĕrginṛana — are flipping; ŏ — how amaśing!; yām — we; inṛu — now; kāṇginṛana — what we see; ariyana — are rare
2489 பேர்கின்றது மணி மாமை * பிறங்கி அள்ளல் பயலை * ஊர்கின்றது கங்குல் ஊழிகளே ** இது எல்லாம் இனவே ஈர்கின்ற சக்கரத்து எம் பெருமான் கண்ணன் தண் அம் துழாய் சார்கின்ற நல் நெஞ்சினார் * தந்து போன தனி வளமே12
2489. She says,
“The pale color of my body increases.
The nights seem as long as eons.
My dear Kannan who has a beautiful discus
and is adorned with a cool thulasi garland
gave me all this pain
because his good heart loves me. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2490 தனி வளர் செங்கோல் நடாவு * தழல் வாய் அரசு அவியப் பனி வளர் செங்கோல் இருள் வீற்றிருந்து ** பார் முழுதும் துனி வளர் காதல் துழாயைத் துழாவு தண் வாடை தடிந்து இனி வளை காப்பவர் ஆர்? * எனை ஊழிகள் ஈர்வனவே13
2490. She says,
“The sun, the king of the day,
the ruler of the earth with his scepter,
has set and the heat and the light have gone away.
The king of cold and darkness has come to rule.
The cool wind coming from the thulasi garland
of my beloved makes my bangles grow loose.
Who will protect me? The night grows like an eon. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2491 ஈர்வன வேலும் அம் சேலும் * உயிர்மேல் மிளிர்ந்து இவையோ * பேர்வனவோ அல்ல * தெய்வ நல் வேள் கணைப் ** பேர் ஒளியே சோர்வன நீலச் சுடர் விடு மேனி அம்மான் * விசும்பு ஊர் தேர்வன * தெய்வம் அன்னீர கண்ணோ இச் செழுங் கயலே?14
2491 īrvaṉa velum am celum * uyirmel mil̤irntu ivaiyo * pervaṉavo alla * tĕyva nal vel̤ kaṇaip ** per ŏl̤iye corvaṉa nīlac cuṭar viṭu meṉi ammāṉ * vicumpu ūr tervaṉa * tĕyvam aṉṉīra kaṇṇo ic cĕzhuṅ kayale?14
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
2491. He says,
“Her beautiful fish-shaped eyes that are sharp like spears
have taken over my life.
The bright light of Kama’s divine arrows
will not leave me. They target my life.
She is like the divine heaven
of the shining dark-colored god. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
īrvana — splitting; vĕlum — as the weapon spear; am — beautiful; sĕlum — as the fish; ivai — these; uyir mĕl — on the life; mil̤irndhu — attacking; pĕrvanavŏ alla — they will not go away; dheyvam — as the lord; nal — being distinguished; vĕl̤ — manmatha’s (cupid‘s); kaṇai — arrow of red lotus; pĕr — huge; ol̤i — lustre; sŏrvana — letting out; neelam — dark; sudar — splendorous; vidum — emitting; mĕni — divine form; ammān — sarvĕṣvaran, the l̤ord’s; visumbu — ṣrīvaikuṇtam; ūr — nithyasūris who are present in that place; thĕrvana — are searching; dheyvam — different from prākrutham (primordial); annīra — distinguished like that; i — this; sezhum — well rounded; kayal — fish; kaṇṇŏ — eyes?
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
(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.)
2493 பலபல ஊழிகள் ஆயிடும் * அன்றி ஓர் நாழிகையைப் * பலபல கூறிட்ட கூறு ஆயிடும் * கண்ணன் விண் அனையாய்! ** பலபல நாள் அன்பர் கூடிலும் நீங்கிலும் யாம் மெலிதும் * பலபல சூழல் உடைத்து * அம்ம வாழி இப் பாய் இருளே16
2493. He says,
“You are as precious as the sky where Kannan stays.
When I am away from you, it seems as if many eons pass,
but the time I am with you seems very short.
Whether you are with me or away from me,
I become weak.
This darkness gives me much pain. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2494 இருள் விரிந்தால் அன்ன * மா நீர்த் திரைகொண்டு வாழியரோ! * இருள் பிரிந்தார் அன்பர் தேர் வழி தூரல் ** அரவு அணைமேல் இருள் விரி நீலக் கரு நாயிறு சுடர் கால்வது போல் * இருள் விரி சோதிப் * பெருமான் உறையும் எறி கடலே17
2494 irul̤ virintāl aṉṉa * mā nīrt tiraikŏṇṭu vāzhiyaro! * irul̤ pirintār aṉpar ter vazhi tūral ** aravu aṇaimel irul̤ viri nīlak karu nāyiṟu cuṭar kālvatu pol * irul̤ viri cotip * pĕrumāṉ uṟaiyum ĕṟi kaṭale17
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Reference Scriptures
BG. 10-9
Simple Translation
2494. She says,
“O ocean! You look like the darkness that is spreading.
May you prosper with your abundant waves.
The dark-colored lord resting on the snake bed Adisesha
shines like a black sun that spreads its rays and take away the darkness.
Do not erase the tracks of the wheels of the chariot on which my beloved rides. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2495 கடல் கொண்டு எழுந்தது வானம் * அவ் வானத்தை அன்றிச் சென்று * கடல் கொண்டு ஒழிந்த அதனால் இது * கண்ணன் மண்ணும் விண்ணும் ** கடல் கொண்டு எழுந்த அக் காலம் கொலோ? புயல் காலம்கொலோ? * கடல் கொண்ட கண்ணீர் * அருவிசெய்யாநிற்கும் காரிகையே 18
2495. Her friend says,
“Does the sky look
as if it has taken its water from the ocean and risen,
or does the ocean look as if it has the color of the sky?
Is it the time of the eon when the flood comes
and he swallows all the worlds and the sky,
or it is just the rainy season?
The tears this girl sheds are like a waterfall. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2496 காரிகையார் நிறை காப்பவர் யார் என்று * கார் கொண்டு இன்னே மாரி கை ஏறி * அறையிடும் காலத்தும் ** வாழியரோ சாரிகைப் புள்ளர் அம் தண்ணம் துழாய் இறை கூய் அருளார் * சேரி கை ஏறும் * பழியாய் விளைந்தது என் சில்மொழிக்கே 19
2496. Her mother says,
“The dark clouds rise in the rainy season
and their thunder seems to scream out,
‘Is there anyone to protect the chastity of these women?’
If the lord adorned with a thulasi garland and riding on Garudā
does not give his grace soon enough,
the village will gossip about my little daughter
whose words are few. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kārigaiyār — of the women; niṛai — modesty; kāppavar — one who protects; yār — who?; enṛu — saying so; kār koṇdu — becoming dark; innĕ — like this; māri — rain; kaiyĕṛi — gathering in groups; aṛai idum kālaththum — during the time when they announce victoriously like a war cry; sārigai — flying in circles; pul̤l̤ar — ṣrīya:pathi (consort of ṣrī mahālakshmi), who has garuda as his vehicle; am — beautiful; thaṇ — being cool; thuzhāy — divine thul̤asi garland; iṛai — even a little bit; kūy arul̤ār — is not offering mercifully, after calling out; en — my; chinmozhikku — for her who talks in feeble (gibberish) words; chĕri — those who reside in the neighbourhood; kai ĕṛum — lifting their hands; pazhiyāy — as an accusation; vil̤aindhadhu — happened; vāzhiyarŏ — let this sorrow get eliminated
2497 சில்மொழி நோயோ * கழி பெருந் தெய்வம் * இந் நோய் இனது என்று இல் மொழி கேட்கும் * இளந் தெய்வம் அன்று இது ** வேல நில் நீ என் மொழி கேள்மின் என் அம்மனைமீர் உலகு ஏழும் உண்டான் * சொல் மொழி மாலை * அம் தண்ணம் துழாய்கொண்டு சூட்டுமினே20
2497. Her friend says,
“O Velan! She is not sick because her words are few.
Her sickness is not one that some young god has given—
it is only because she has fallen in love with our lord.
O Velan, stop your worship.
O mothers, hear my words.
Bring the cool thulasi garland from him
who swallowed all the seven worlds and put it on her. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
chinmozhi — she, who speaks (illegible) small words , her; nŏy — illness; kazhi — very much; perum — huge; dheyvam — happened due to such supreme entity; innŏy — this illness; inadhu enṛu — resulted due to lowly ṅods; inmozhi — non-existent (false) words; kĕtkum — feeling happy on hearing; il̤am dheyvam — a lowly ṅod; idhu — this illness; anṛu — did not result; vĕla — ŏh vĕla (subrahmaṇya)!; nī — you; nil — stand at a distance; en ammanaimīr — ŏh my mothers!; en mozhi — my words; kĕṇmin — do listen to; ulagu ĕzhum — the seven worlds; uṇdān — one who ate; mozhi — divine names; sol — recite; am — beautiful; thaṇ — cool; thuzhāy — strung with divine thul̤asi; mālai — garland; koṇdu — bring; sūttumin — adorn
2498. Her friend says,
“The gods in the sky bathe you in pure water,
adorn you with beautiful garlands
and burn incense to you and worship you.
You stole the butter in the cowherd village and ate it,
and you fought the seven bulls with bent horns
to marry Nappinnai, the daughter of the cowherd
and you danced the kudakkuthu dance. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
angu — in that nithya vibhūthi (spiritual realm); thūyana — being sacred; sūttu — apt to be adorned as an ornament on the divine crown; nal — distinguished; mālaigal̤ — garlands; ĕndhi — holding them; viṇṇŏrgal̤ — nithyasūris (permanent dwellers of nithyavibhūthi); nal — sacred; nīr — with water; ātti — giving a divine bath; am — beautiful; dhūbam — fragrant smoke; tharāniṛkavĕ — even as they were offering; ŏr — unique; māyaiyināl — with his solemn vow; īttiya — gathered; veṇṇey — butter; thodu — stealing; uṇṇa — to eat; pŏndhu — mercifully reached; imil — very strong; ĕṛu — bulls’; val — powerful; kūn — curved; kŏdu — horns’; idai — in-between; adal — strong; āyar tham — the cowherd boys’; kombinukku — for nappinnai pirātti; kūththādinai — you had danced
2499 கொம்பு ஆர் தழை கை சிறு நாண் எறிவு இலம் * வேட்டை கொண்டாட்டு அம்பு ஆர் களிறு வினவுவது ஐயர் ** புள் ஊரும் கள்வர் தம் பாரகத்து என்றும் ஆடாதன தம்மில் கூடாதன வம்பு ஆர் வினாச் சொல்லவோ * எம்மை வைத்தது இவ் வான் புனத்தே?22
2499. Her friend says,
“He wears a dress made of leaves
and in his hands he carries a bow and an arrow.
It seems he has come to hunt.
He asked us, ‘Did you see an elephant?’
He rides on Garudā and is a thief.
He asks things he can’t ask at his house.
Did our relatives tell us to go to the millet field
to answer naughty questions like this?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2500 புனமோ? புனத்து அயலே வழிபோகும் அரு வினையேன் * மனமோ? மகளிர் நும் காவல் சொல்லீர் ** புண்டரீகத்து அம் கேழ் வனம் ஓர் அனைய கண்ணான் கண்ணன் வான் நாடு அமரும் * தெய்வத்து இனம் ஓர் அனையீர்களாய் * இவையோ நும் இயல்வுகளே?23
2500 puṉamo? puṉattu ayale vazhipokum aru viṉaiyeṉ * maṉamo? makal̤ir num kāval cŏllīr ** puṇṭarīkattu am kezh vaṉam or aṉaiya kaṇṇāṉ kaṇṇaṉ vāṉ nāṭu amarum * tĕyvattu iṉam or aṉaiyīrkal̤āy * ivaiyo num iyalvukal̤e?23
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Reference Scriptures
BG. 10-9
Simple Translation
2500. He says,
“I have done bad karmā.
My mind thinks of the millet field
where she is and the path to go there.
O girls watching the millet field,
are you like goddesses in the sky
where the lotus-eyed Kannan stays?
Tell me, what are your divine qualities?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2501 இயல்வாயின வஞ்ச நோய் கொண்டு உலாவும் * ஒரோ குடங்கைக் கயல் பாய்வன * பெரு நீர்க் கண்கள் தம்மொடும் ** குன்றம் ஒன்றால் புயல்வாய் இன நிரை காத்த புள் ஊர்தி கள் ஊரும் துழாய்க் * கொயல்வாய் மலர்மேல் * மனத்தொடு என்னாம்கொல் எம் கோல் வளைக்கே?24
2501. Her mother says,
“Her beautiful fish-eyes shed tears like a river.
Does she suffer with love sickness?
She wants the garland of him
who rides on Garudā adorned with a thulasi garland dripping with honey
and carried Govardhanā mountain as an umbrella,
to protect the cows and the cowherds from the big storm.
What will become of the heart of my daughter ornamented with lovely bangles?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
iyalvāyina — being of one’s nature; vanjam — caused by (emperumān’s) deception; nŏy — disease; koṇdu — having; ulāvum — moving about; perunīr — in huge water body; pāyvana — those which dart; kayal — being like fish; ŏrŏ kudangai — siśe of one’s palm; kaṇgal̤ thammodum — being with such eyes; oru kunṛāl — with a (gŏvardhana) hill; puyalvāy — in rains; inanirai — clan of herds; kāththa — one who protected; pul̤ — garuda; ūrdhi — the rider, that is, ṣrīya:pathi, consort of ṣrī mahālakshmi; kal̤ — honey; ūrum — generating abundantly; koyalvāy — round in shape; thuzhāy malar mĕl — on the garland strung with thul̤asi; manaththodu — with (desirous) mind; em — as our daughter; kŏl — one who is beautiful; val̤aikku — for her who is having bangles; ennāngol — what will happen?
2502 எம் கோல் வளை முதலா * கண்ணன் மண்ணும் விண்ணும் அளிக்கும் * செங்கோல் வளைவு விளைவிக்குமால் ** திறல் சேர் அமரர் தம் கோனுடைய தம் கோன் உம்பர் எல்லா எவர்க்கும் தம் கோன் * நம் கோன் உகக்கும் துழாய் * என் செய்யாது இனி நானிலத்தே?25
2502 ĕm kol val̤ai mutalā * kaṇṇaṉ maṇṇum viṇṇum al̤ikkum * cĕṅkol val̤aivu vil̤aivikkumāl ** tiṟal cer amarar tam koṉuṭaiya tam koṉ umpar ĕllā ĕvarkkum tam koṉ * nam koṉ ukakkum tuzhāy * ĕṉ cĕyyātu iṉi nāṉilatte?25
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Reference Scriptures
BG. 9-31
Simple Translation
2502. She says,
“My bangles grow loose because I love the lord
the god of the gods and the god of Indra, the king of the gods.
His scepter that protects the sky and the earth
is bent because he does not want to help me.
I worry about the pain that his thulasi garland
may give to those who love him like me on this earth”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thiṛralsĕr — being strong; amarar thangŏnudaiya — brahmā who is the lord of dhĕvas (indhra et al), his; thangŏn — being the distinguished lord; umbar — being great; ellāyavarkkum — other nithyasūris (permanent dwellers of ṣrīvaikuṇtam); thangŏn — being the distinguished lord; nam kŏn — being our lord, sarvĕṣvaran; ugakkum — pleased with; thuzhāy — divine thul̤asi; kaṇṇan — kaṇṇan’s; maṇṇum — bhūmi (earth); viṇṇum — upper worlds; al̤ikkum — protecting; sengŏl — for the order; em — our girl; kŏl — being beautiful; val̤ai mudhalā — for her bangles; val̤aivu — salutations; vil̤aivikkum — did not offer; ini — hereafter; nānilaththu — on the earth, which is of four types [of lands]; enseyyādhu — what will it not do?; āl — how amaśing!
2503. He says,
“The sun travels through all lands
and makes this desert so hot that no one can live here.
You, precious as gold,
have crossed into even this hot land with me.
Let us go to the temple in Thiruvekka
where the gods in the sky come to worship Kannan.
The beautiful, blooming grove near the temple
will take away our weariness
and make us feel good in this desert land. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ponnĕ — oh one who looks like lustrous gold!; vĕnil — having hot rays; am — beautiful; selvan — sūriyan (sūrya); nāl nilam — earth, which is classified into four types [of lands]; vāykkoṇdu — taking in his mouth well; nal — the essence; nīr — water; aṛa — to be removed; menṛu — chewing; kŏdhu — residual matter; koṇda — taking it (again), in the mouth; suvaiththu — sucking on it fully; umizh — spitting it out; pālai — desert land; kadandha — has been crossed; viṇṇŏr — celestial entities; nilam — on the earth; kāl thŏyndhu — standing on their feet firmly; thozhum — worshipping; kaṇṇan — the noble place where kaṇṇan has mercifully taken residence; vehkā — thiruvehkā (a noble place in present day kānchīpuram); udhu — is nearby; appāladhu — what is seen after that; am — beautiful; pū — having flowers; thĕn — with honey dripping; nalam — beautiful; sŏlai — orchard; eppālaikkum — in all states; sĕmaththadhu — will be good
2504 சேமம் செங்கோன் அருளே * செறுவாரும் நட்பு ஆகுவர் என்று ஏமம் பெற வையம் * சொல்லும் மெய்யே ** பண்டு எல்லாம் அறை கூய் யாமங்கள் தோறு எரி வீசும் நம் கண்ணன் அம் தண்ணம் துழாய்த் * தாமம் புனைய * அவ் வாடை ஈதோ வந்து தண்ணென்றதே27
2504. She says,
“The world says,
‘If someone receives the grace of the ruler, the protector of the world,
even enemies will become his friend. ’ This is true.
I received the cool thulasi garland of Kannan and wear it,
and now even the cold wind that would blow like whistling fire
in the middle of every night makes me cool. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
paṇdu ellām — before (this); aṛai kūy — making war cry (like a soldier); yāmangal̤ dhŏṛu — during every jāmam (a time-period of three hours); eri — fire; vīsum — throwing up; avvādai — that northerly wind; nam — our; kaṇṇan — mercifully donned by krishṇa; thaṇ — cool; thuzhāy — strung with divine thul̤asi; thāmam — garland; punaiya — since he donned; īdhŏ — here; vandhu — coming; thaṇ enṛadhu — is very cool; sem — beautiful (and ordained); kŏn — ṣrīya: pathi (consort of ṣrī mahālakshmi), who is the lord, his; arul̤ĕ — mercy alone; sĕmam — protection; seruvārum — even enemies; natpāguvar — will become friends; enṛu — saying; ĕmam peṛa — such that protection occurs; vaiyam — people of the world; sollum — words; meyyĕ — are true
2505. She says,
“In Srirangam where you stay,
the Kaveri flows with abundant water.
There birds look to catch crabs
and the flowing water stops them and saves the crabs.
We want your cool thulasi garland
and are distressed that we do not have it.
The cool wind blows and makes us suffer more
and no one can escape from worry when their thoughts wander.
Give us your grace. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thaṇ — being cool; am — being beautiful; thuzhāy — the divine thul̤asi; val̤ai — bangles; kol̤vadhu — stealing (is apt); yām — we; izhappŏm — losing is also apt; naduvĕ — in between; ŏr — unique; vādai — northerly wind; vaṇṇam — the body; thuzhāvi — stealing it; ulāvum — will wander; pul̤ — bird; val — curved; vāy alagāl — with its beak; nandhu — conch [here, this term refers to snail which carries the protective shell, conch, on its back]; uzhāmĕ — without troubling; poru — fighting; nīr — having water; thiruvarangā — oh one who is the lord of ṣrīrangam!; arul̤āy — you should show mercy; eṇṇam — mind; thuzhāvumidaththu — during the time of being troubled; innanna — the nature of not showing mercy; paṇdum — earlier too; ul̤avŏ — was it there?
2506. She says,
“O swans that were born in good families,
go with your mates to the dark-colored lord
who shines like lightning and tell him,
‘We are her messengers.
She begged us to tell you how she loves you. ’
Women do not go as messengers.
Aren’t you the right ones to go for me?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kudi — arising out of being born in a clan; sīrmai — quality; il — not having; annangal̤ĕ — ŏh swans!; ival̤ — this girl; āl̤aṝappattu — being without any other person; emmai — us; innanna — of this type; thūdhu — need as messenger; irandhāl̤ — beseeched; enṛu — thinking this way; annanna — words like those; sollā — not saying; pedaiyodum — with your female swans; pŏy varum — you are going; neelam — bluish cloud; uṇda — one who swallowed; minnanna — similar to lightning; mĕni — having divine form; perumān — sarvĕṣvaran’s; ulagil — his world of paramapadham; peṇ thūdhu — messenger sent by a girl; sellā — will not fructify; annanna — like that; nīrmai kolŏ — do you have such a nature?
2507. She says,
“O swans and bees, I bow to you
and ask you to take my message to him.
Tell me, won’t you go to him? I won’t forget your help.
If you see other women Kannan loves
in Vaikundam tell them also about me.
Understand that helping me is the right thing for you to do. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
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
(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.)
2509. She says,
“O clouds, tell me, how did you get the good fortune
of having the color of the divine Thirumāl?
Did you do tapas to receive the grace of him who gives life to all?
Dark and filled with water,
you give rain to the world and make it flourish. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2510 அருள் ஆர் திருச் சக்கரத்தால் * அகல் விசும்பும் நிலனும் * இருள் ஆர் வினை கெட செங்கோல் நடாவுதிர் ** ஈங்கு ஓர் பெண்பால் பொருளோ எனும் இகழ்வோ? இவற்றின் புறத்தாள் என்று எண்ணோ? * தெருளோம் அரவணையீர் * இவள் மாமை சிதைக்கின்றதே33
2510. Her friend says,
“You rest on Adishesa on the ocean
and rule this world with a scepter and your divine discus
and you take away the bad karmā of the world
and the wide sky and give your grace to all.
Are you ignoring her, thinking she is just a woman?
Do you think she is a stranger?
We cannot understand what you are thinking,
but we see her growing pale and her beauty being spoiled. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
arul̤ — mercy; ār — to the brim; thiruchchakaraththāl — with the divine chakkaram (chakram disc); agal — expansive; visumbum — sky; nilanum — and the earth; irul̤ār — full of darkness (made of ignorance); vinai — sins; keda — to be annihilated; sengŏl — order; nadāvudhir — you are employing; aravu — ādhiṣĕshan; aṇaiyīr — ŏh the lord who has him as your mattress!; ival̤ māmai — her complexion; sidhaikkinṛadhu — is being destroyed; īngu — in this leelāvibhūthi (materialistic realm); ŏr — one; peṇpāl — matter relating to a girl; porul̤ŏ — is it the end goal?; enum — saying so; igazhvŏ — is it contemptuousness?; ivaṝin — all these entities to be protected; puṛaththāl̤ — outside these; enṛu — saying so; eṇṇŏ — is it your divine opinion?; therul̤ŏm — we do not know
2511. Her friend says,
“You are our Thirumāl.
Upset, she kicks and erases the kudal she drew on the sand
because it will not come together.
She loves you and wants your thulasi garland.
I don’t know how to help her and keep her from worrying so. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2512 பால் வாய்ப் பிறைப் பிள்ளை * ஒக்கலைக் கொண்டு * பகல் இழந்த மேல்பால் திசைப்பெண் புலம்புறு மாலை ** உலகு அளந்த மால்பால் துழாய்க்கு மனம் உடையார்க்கு நல்கிற்றை எல்லாம் * சோல்வான் புகுந்து * இது ஓர் பனி வாடை துழாகின்றதே35
2512. She says,
“The evening, the woman of the west,
feels alone after the sun, her husband, has left
as she holds in her lap the moon, her son,
whose mouth is filled with milk.
The cool wind blows strong as if it wants to take away
all the grace that Thirumāl who measured the world
gives to those who long for his thulasi garland. "
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2513. Her friend says,
“The night is getting dark
and the world looks as if the end of the eon had arrived.
She always prattles, saying, ‘cool thulasi garland, ’
but our father who destroyed the forts in Lankā
surrounded with tall palaces
does not feel sorry for her suffering.
How could he be so cruel to her?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2514 கொடுங் கால் சிலையர் நிரைகோள் உழவர் கொலையில் வெய்ய * கடுங் கால் இளைஞர் துடி படும் கவ்வைத்து ** அரு வினையேன் நெடுங் காலமும் கண்ணன் நீள் மலர்ப் பாதம் பரவிப் பெற்ற * தொடுங்கால் ஒசியும் இடை * இளமான் சென்ற சூழ் கடமே37
2514. Her mother says,
“Hunters live with arrows that kill animals
in the forest where my daughter went with him,
and there are other thieves there who steal cows.
Young people there beat their loud drums.
I have done bad karmā.
My soft-waisted daughter, beautiful as a doe,
has gone away with Kannan, worshiping his lotus feet.
How could she walk with him in the terrible forest?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
aruvinaiyĕn — ī, having cruel sins; nedungālamum — for a long time; kaṇṇan — krishṇa’s; nīl̤ — being long; malar — like a flower; pādham — divine feet; paravi — after praying; peṝa — got as a daughter; thodungāl — merely on touching; osiyum — quivering; idai — having a waist; il̤amān — this girl who is like a youthful deer; senṛa — the place that she went to; sūzh — surrounded (by heat); kadam — the path; kodum — curved; kāl — having leg; silaiyar — having bow; nirai — cows; kŏl̤ — those who steal; uzhavar — farmers; kolaiyil — in harming; veyya — being cruel; kadungāl — having legs which will move fast; il̤aigyar — youthful hunters; thudi — small drum (tambourine); padum — created from; kavvaiththu — had a sound
2515 கடம் ஆயினகள் கழித்து * தன் கால் வன்மையால் பல நாள் * தடம் ஆயின புக்கு * நீர் நிலைநின்ற தவம் இதுகொல் ** குடம் ஆடி இம் மண்ணும் விண்ணும் குலுங்க உலகு அளந்து * நடமாடிய பெருமான் * உரு ஒத்தன நீலங்களே?38
2515. She says,
“Did the neelam flowers do long tapas
as they grew in ponds with their strong stalks?
Is that why they have the color of him, the dancer on the pot
who measured the world and the sky at Mahābali’s sacrifice?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2516. She says,
“The dark-colored one, the protector
of good people and of the gods in the sky,
rules the sky and the world
surrounded by the ocean rolling with waves.
The lotuses that bloom in the ponds
on the dark hills look like the lord
with a dark body and lotus eyes. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
pongu — agitating; munnīr — composed of water from three sources, viś from river, from spring and from rain; gyālam — for earth; pirān — being the benefactor; visumbukkum — for the people in the upper worlds too; pirān — being the benefactor; maṝum — further; nallŏr — for mukthāthmās and nithyasūris, who enjoy sarvĕṣvaran’s guṇas (auspicious qualities); pirān — being the benefactor; kariya — having a dark bluish complexion; kŏlam — having a divine form; pirān — being the benefactor; empirān — being the benefactor for me, his; thadam — huge; kaṇṇin — eyes’; kŏlangal̤ — beauty; neelam — like a bluish gem; varai mĕl — on top of the mountain; puṇdarīgam — of lotus; nedum — expansive; thadangal̤ pŏla — like ponds; polindhu — full of beauty; emakku — for us; ellāvidaththavum — at all places
2517. She says to her friends,
“O you ornamented with beautiful jewels!
The sun that is like a beautiful white elephant
sets in the evening and darkness appears like a herd of elephants.
When will the day come when my mothers
bring the thulasi garland of the beloved of the earth goddess
and put it on me to make me happy?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2518 என்றும் புன் வாடை இது கண்டு அறிதும் * இவ்வாறு வெம்மை ஒன்றும் உருவும் சுவடும் தெரியிலம் ** ஓங்கு அசுரர் பொன்றும் வகை புள்ளை ஊர்வான் அருள் அருளாத இந் நாள் * மன்றில் நிறை பழி தூற்றி * நின்று என்னை வன் காற்று அடுமே41
2518. She says,
“The terrible wind does not stop blowing.
There is so much heat, I don’t know what to do.
He who rides on Garudā and destroyed the Asuras
does not give his grace to me.
People gossip in the mandram in the village
and the cruel wind burns me. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2519 வன் காற்று அறைய ஒருங்கே மறிந்து கிடந்து அலர்ந்த * மென் கால் கமலத் தடம்போல் பொலிந்தன ** மண்ணும் விண்ணும் என் காற்கு அளவின்மை காண்மின் என்பான் ஒத்து வான் நிமிர்ந்த * தன் கால் பணிந்த என்பால் * எம் பிரான தடங் கண்களே42
2519. She says,
“He grew to the sky as if to say,
‘The distance between the sky and the earth is too small for me. ’
My eyes that worship his feet
are like the soft lotuses in a pond waving in a strong wind. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2520 கண்ணும் செந்தாமரை கையும் அவை அடியோ அவையே * வண்ணம் கரியது ஓர் மால் வரை போன்று ** மதி விகற்பால் விண்ணும் கடந்து உம்பர் அப்பால் மிக்கு மற்று எப்பால் எவர்க்கும் * எண்ணும் இடத்ததுவோ * எம்பிரானது எழில் நிறமே?43
2520. She says,
“His eyes and hands are like beautiful lotuses
and he has the color of a dark mountain.
Even the sages who know everything,
the gods in the sky and all others
cannot describe his beautiful color. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kaṇṇum — divine eyes too; sendhāmarai — are like reddish coloured lotus flower; kaiyum — divine hands too; avai — are like that lotus; adi — divine feet too; avai — are like that lotus; vaṇṇam — divine form; kariyadhu — being black; ŏr — unique; māl — huge; varai pŏnṛu — like a mountain; empirānadhu — sarvĕṣvaran, our benefactor, his; ezhil — beautiful; niṛam — complexion; madhi vigaṛpāl — due to differences in intellect; viṇṇum — dwellers of svargam (heaven); kadandhu — going past; umbar — brahmā et al, who live beyond these people; appāl — going further; mikku — going wondrously; maṝu — further; eppāl — pervading everywhere (through their knowledge); yavarkkum — for nithyasūris too; eṇṇum — for thinking; idaththadhuvŏ — is it a matter?
2521 நிறம் உயர் கோலமும் பேரும் உருவும் இவைஇவை என்று * அறம் முயல் ஞானச் சமயிகள் பேசிலும் ** அங்கு அங்கு எல்லாம் உற உயர் ஞானச் சுடர் விளக்காய் நின்றது அன்றி ஒன்றும் * பெற முயன்றார் இல்லையால் * எம்பிரான பெருமையையே44
2521. She says,
“The sages and the scholars of religions
who try to find the paths of dharma may say,
‘This is the color, beauty, name and form of the highest lord, ’
but he is only the light of wisdom
and no one really knows who he is,
or what his greatness is. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
niṛam — due to the beauty (of the divine form); uyar — wondrous; kŏlamum — decorations; pĕrum — divine names; uruvum — auspicious divine forms; ivai ivai enṛu — saying that these are of such and such type; aṛam — righteously; muyal — attempting; gyānam — having devotion; samayigal̤ — those who are firmly engaged in the philosophy of paths of vĕdhams (sacred texts); pĕsilum — even if they instruct; angangellām — in all those entities of beauty etc; uṛa — to attain; uyar — distinguished; gyānam — related to knowledge; sudar — splendorous; vil̤akkāy — having intelligence; ninṛadhanṛi — apart from being that way; empirāna — emperumān’s; perumaiyai — greatness; onṛum — in any way; peṛa — to attain; muyanṛārillai — they did not attempt
2522 பெருங் கேழலார் தம் * பெருங் கண் மலர்ப் புண்டரீகம் * நம் மேல் ஒருங்கே பிறழ வைத்தார் இவ்வ காலம் ** ஒருவர் நம் போல் வருங் கேழ்பவர் உளரே தொல்லை வாழியம் சூழ் பிறப்பு * மருங்கே வரப் பெறுமே சொல்லு வாழி மட நெஞ்சமே45
2522 pĕruṅ kezhalār tam * pĕruṅ kaṇ malarp puṇṭarīkam * nam mel ŏruṅke piṟazha vaittār ivva kālam ** ŏruvar nam pol varuṅ kezhpavar ul̤are tŏllai vāzhiyam cūzh piṟappu * maruṅke varap pĕṟume cŏllu vāzhi maṭa nĕñcame45
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
2522. She says,
“He gives his grace to us with his lotus eyes.
Is there anyone who can help us as he can
or any friend like him?
The bond between him and us is forever—
he is with us and we will have no trouble.
O heart, do not worry! Worship him and live.
O ignorant heart, only he can remove our births. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2523 மட நெஞ்சம் என்றும் தமது என்றும் * ஓர் கருமம் கருதி விட நெஞ்சை உற்றார் விடவோ அமையும் ** அப்பொன்பெயரோன் தட நெஞ்சம் கீண்ட பிரானார் தமது அடிக்கீழ் விட * போய்த் திட நெஞ்சம் ஆய் * எம்மை நீத்து இன்றுதாறும் திரிகின்றதே46
2523. She says,
“I thought my mind was my own
and there was no one closer to me than my own heart.
I thought my heart would help me
if I sent it as a messenger to him
who split open the chest of Hiranyan,
but it went to him and stayed.
It doesn’t want to come back
but wanders sweetly with him. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2524 திரிகின்றது வட மாருதம் * திங்கள் வெம் தீ முகந்து * சொரிகின்றது அதுவும் அது * கண்ணன் விண்ணூர் தொழவே சரிகின்றது சங்கம் தண் அம் துழாய்க்கு வண்ணம் பயலை * விரிகின்றது முழு மெய்யும் * என் ஆம் கொல் என் மெல்லியற்கே?47
2524. Her mother says,
“My daughter fell in love with Kannan.
The wind from the north blows always and makes her suffer,
the moon pours down its rays and makes her hot
and her conch bangles grow loose.
She longs for his cool thulasi garland
and her body grows pale
because he hasn’t given it to her.
What will happen to my gentle daughter?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vadamārudham — northerly wind; thiriginṛadhu — is blowing; thingal̤ — moon; vem — cruel; thī — fire; mugandhu — scooping a lot; soriginṛadhu — is showering; adhuvum — similarly, other harmful entities such as the evil cuckoo; adhu — started harming like that moon.; kaṇṇan — krishṇa’s; viṇ — in paramapadham; ūr — ṣrīvaikuṇtam, his dwelling place; thozha — to attain (thinking of worshipping); sangam — bangle; sariginṛadhu — is slipping; thaṇ — cool; am — beautiful; thuzhāykku — in the divine thul̤asi (due to desire); vaṇṇam — natural colour; payalai — becoming pale; muzhu meyyum — throughout the physical form; viriginṛadhu — pervaded; en melliyaṛku — for my soft-natured daughter; en āngol — will anything harmful happen (later)?
2525. She says,
“How can a worm moving so slowly with its soft body ever get to see the world?
I am just like that worm waiting to see him.
People have long believed that lizards can tell the future,
and this lizard tells me
that the beloved of Lakshmi will come to see me soon.
I hope that is true. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
melliyal — being soft; ākkai — having a form; kuruvil — in a wound (i.e. in samsāram); mil̤irdhandhu — being born; āngĕ — in that place; selliya — what is to happen; selgaiththu — having that activity; kirumi — a worm; ulagai — matters relating to the world; en kāṇum — what will it know?; ennālum — through me, who has no intelligence; thannai — about him who is unlimited; solliya — explaining; sūzhal — amaśing entity; thirumāl̤avan — matter concerning ṣriya:pathi (consort of ṣrīmahālakshmi); kavi — sthŏthrams (verses of praise); ādhu — all of them; kaṝĕn — ī learnt (from him); paṇdu paṇdu — from time immemorial; palliyin — liśard’s; sollum — whatever it says; sollāk kol̤vadhu — recognising as true (whether it is favourable or unfavourable); uṇdu — has been in vogue
2526 பண்டும் பலபல வீங்கு இருள் காண்டும் * இப் பாய் இருள் போல் கண்டும் அறிவதும் கேட்பதும் யாம் இலம் ** காள வண்ண வண்டு உண் துழாய்ப் பெருமான் மதுசூதனன் தாமோதரன் * உண்டும் உமிழ்ந்தும் கடாய * மண் நேர் அன்ன ஒள் நுதலே49
2526. She says,
“O friend with a shining forehead,
the dark-colored lord who wears thulasi garlands that swarm with bees
is Madhusudhanan, he is Damodharan.
I have not seen, heard or known
a darkness like the color of his body
that eclipses even the darkness of the night.
But it is not only his dark body—
this darkness of the night also makes me suffer. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kāl̤am — dark; vaṇṇam — having colour; vaṇdu — beetles; uṇ — drinking (honey); thuzhāy — having divine thul̤asi; perumān — being a benefactor; madhusūdhanan — having annihilated the demon, madhu; dhāmŏdharan — sarvĕṣvaran who has the (scar of) the rope tied around his stomach (by yaṣŏdhā pirātti); uṇdum — swallowed (during deluge); umizhndhum — spat out (during creation); kadāya — carried out (protected); maṇ — bhūmi (earth)’s; nĕr — for the beauty; anna — matching; oṇ — beautiful; nudhalĕ — ŏh one who has forehead!; paṇdum — earlier too; pala pala — different types; vīngu — growing; irul̤ — darkness; kāṇdum — we have seen; i — this; pāy — spreading; irul̤ pŏl — like darkness; yām — we; kaṇdum — seen; aṛindhum ilam — have not known; kĕtpadhum ilam — have not heard of
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
(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.)
2528 மலை கொண்டு மத்தா அரவால் * சுழற்றிய மாயப் பிரான் * அலை கண்டு கொண்ட அமுதம் கொள்ளாது கடல் ** பரதர் விலை கொண்டு தந்த சங்கம் இவை வேரித் துழாய் துணையாத் * துலை கொண்டு தாயம் கிளர்ந்து * கொள்வான் ஒத்து அழைக்கின்றதே51
2528. She says,
“He, Māyappirān, churned the milky ocean using Mandara mountain
for a churning stick and the snake Vāsuki for a rope
and he gave to the gods the nectar that came up.
The conch bangles I bought from the fishermen are becoming loose.
Does the ocean want to have them back because they belong to it?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2529. She says,
“The rain goddess takes the white waves of the dark ocean
and goes to him as he rests on a snake bed with Lakshmi.
The waterfalls make the hills
look like the breast of earth goddess
and then as they flow into rivers
it looks as if she were shedding tears and saying,
‘Tirumal is cruel!’”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
alarvāy — having been born in a lotus flower; mazhaikkaṇ — having a cool glance, just like rain [in terms of coolness]; madandhai — periya pirātti [ṣrī mahālakshmi]; azhahikkum — calling out loudly; karu — bluish coloured; kadal — in the ocean; veṇ — whitish; thiraikkĕ — through the waves; koṇdu pŏy — inviting (the nāyakan); aravaṇai — on the mattress of thiruvananthāzhwān (ādhiṣĕshan); ĕṛa — on climbing; maṇmādhar — bhūmippirātti; thirumāl — ṣriya: pathi (consort of ṣrī mahālakshmi); kodiyān — cruel entity; enṛu — saying so; viṇ vāy — through the mouth of sky; azhaiththu — loudly calling; pulambi — wailing; malai — mountains; mulai mĕl ninṛum — standing atop the bosoms; mazhaik kaṇṇīr — tears like rainfall; āṛugal̤āy — like rivers; vārginṛadhu — created copiously
2530 வார் ஆயின முலையாள் இவள் * வானோர் தலைமகன் ஆம் * சீர் ஆயின தெய்வ நல் நோய் இது ** தெய்வத் தண் அம் துழாய்த் தார் ஆயினும் தழை ஆயினும் தண் கொம்பு அது ஆயினும் * கீழ் வேர் ஆயினும் * நின்ற மண் ஆயினும் கொண்டு வீசுமினே53
2530. The fortuneteller says,
“She fell in love with the god of the gods in the sky
and is sick with love for him.
Bring a thulasi garland or a leaf from it
or a beautiful branch of the plant or its root
and fan her with it. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ival̤ — this nāyaki; vār āyina — apt bodice with which to tie; mulayāl̤ — having bosom; idhu — this disease; vānŏr — for nithyasūris; thalaimaganām — being the lord; sīr āyina — having auspicious qualities; dheyvam — caused due to the deity; nal — distinguished; nŏy — resulted as disease; dheyvam — being related to that deity, ṣrīman nārāyaṇan; thaṇ — being cool; am — being beautiful; thuzhāy — divine thul̤asi’s; thār āyinum — whether it is a bunch of flowers; thazhaiyāyinum — whether it is the petals; thaṇ — cool; kombadhāyinum — whether it is the stem; kīzh — seen below it; vĕr āyinum — whether it is the root; ninṛa — from which that divine thul̤asi plant sprouted; maṇṇāyium — whether it is the soil; koṇdu — bringing that; vīsumin — blow it such that the wind from that [object] falls on her
2531 வீசும் சிறகால் பறத்தீர் * விண் நாடு நுங்கட்கு எளிது * பேசும் படி அன்ன பேசியும் போவது ** நெய் தொடு உண்டு ஏசும்படி அன்ன செய்யும் எம் ஈசர் விண்ணோர் பிரானார் * மாசு இல் மலர் அடிக்கீழ் * எம்மைச் சேர்விக்கும் வண்டுகளே54
2531. Sending bees as messengers, she says,
“O bees, it is easy for you to fly to the sky where he is.
Before you go to see him,
make sure you remember clearly the message that I give you.
Go to his faultless lotus feet and tell him.
The cowherd women scolded him
because he stole their butter and ate it,
but I won’t say anything like that.
Help me reach his faultless feet. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
viṇṇŏr — for nithyasūris; pirānār — being their lord; ney — ghee; thodu — stealing; uṇdu — eating it; ĕsumbadi — such that (enemies) ridicule; anna — activities like that; seyyum — one who carries out; em īsar — being our swāmy, his; māsu il — without any fault; malar — like a soft flower; adikkīzh — under [his] divine feet; emmai — us; sĕrvikkum — having the ability to take us [there]; vaṇdugal̤ĕ — ŏh beetles!; vīsum — spread out; siṛagāl — with wings; paṛaththīr — you are flying; nungatku — for you; viṇṇādu — paramapadham which is in paramākāṣam; el̤idhu — will be easy (and natural); pĕsumbadi — whatever is to be spoken (there); anna — those words; pĕsiyum pŏvadhu — should speak (in our presence)
2532 வண்டுகளோ வம்மின் * நீர்ப் பூ நிலப் பூ மரத்தில் ஒண் பூ * உண்டு களித்து உழல்வீர்க்கு ஒன்று உரைக்கியம் * ஏனம் ஒன்றாய் ** மண் துகள் ஆடி வைகுந்தம் அன்னாள் குழல்வாய் விரை போல் * விண்டு கள் வாரும் * மலர் உளவோ நும் வியலிடத்தே 55
2532 vaṇṭukal̤o vammiṉ * nīrp pū nilap pū marattil ŏṇ pū * uṇṭu kal̤ittu uzhalvīrkku ŏṉṟu uraikkiyam * eṉam ŏṉṟāy ** maṇ tukal̤ āṭi vaikuntam aṉṉāl̤ kuzhalvāy virai pol * viṇṭu kal̤ vārum * malar ul̤avo num viyaliṭatte-55
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
2532. He says,
“O bees! Come. You drink honey from the beautiful flowers
that bloom on the water, on the earth
and in the trees, and you feel happy and fly about.
I want to tell you something.
She is like the Vaikundam of him who took the form of a boar.
You drink honey from the fragrant flowers on her hair.
Have you ever seen such flowers anywhere else?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vaṇdugal̤ŏ — ŏh beetles!; nīrppū — among the flowers in water; nilappū — among the flowers on land; maraththil — on trees; oṇ — beautiful; pū — flowers; uṇdu — drinking (honey); kal̤iththu — becoming happy; uzhalvīrkku — you, who are roaming; onṛu — a word; uraikkiyam — ī will say; vammin — please come; oru — unique; ĕnamāy — as a varāham (wild boar); maṇ — earth’s; thugal̤ — dust; ādi — one who took it throughout his divine form; vaigundhamannāl̤ — on this nāyaki who is like paramapadham (being very much enjoyable), her; kuzhal vāy — on her locks; virai pŏl — being very fragrant; viṇdu — spread well; kal̤ — honey; vārum — flowing copiously; malar — flower; num — your; viyal — amaśing; idaththu — places; ul̤adhŏ — is it there?
2533 வியலிடம் உண்ட பிரானார் * விடுத்த திருவருளால் * உயல் இடம் பெற்று உய்ந்தம் அஞ்சலம் தோழி ** ஓர் தண் தென்றல் வந்து அயலிடை யாரும் அறிந்திலர் அம் பூந் துழாயின் இன் தேன் * புயலுடை நீர்மையினால் * தடவிற்று என் புலன் கலனே56
2533. She says,
“O friend! Through the divine grace of him
who swallowed the whole earth and spit it out
we have a place to live.
We are not afraid of anything.
The cool breeze brings honey
from his beautiful thulasi garland and sprinkles it
on my body and my ornaments.
No one around me knows this.
I am happy. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2534. He says,
“Her face is like a lotus,
her eyes are like beautiful kendai fish or sharp spears,
her nose is like a vine
and she wears earrings in her ears.
When our eyes met we felt as if we had drunk
the nectar from the milky ocean churned up by the gods.
No one will gossip about us—our love is true. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2535 கழல் தலம் ஒன்றே நிலம் முழுது ஆயிற்று * ஒரு கழல் போய் நிழல் தர * எல்லா விசும்பும் நிறைந்தது ** நீண்ட அண்டத்து உழறு அலர் ஞானச் சுடர் விளக்காய் உயர்ந்தோரை இல்லா * அழறு அலர் தாமரைக் கண்ணன் * என்னோ இங்கு அளக்கின்றதே?58
2535. Her friend says,
“When he took the boon from Mahābali,
one foot covered the whole world
and the other foot had to go to sky
since there is no space left on the earth.
He is the highest lord of the world and the sky
and he is the light of knowledge.
There is nothing left anywhere
for the lotus-eyed Kannan to measure. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2536. Her foster mother says,
“She longs for the thulasi garland
of Madhusudanan, the lord of flourishing world,
and she, her lovely teeth like jasmine, cannot bear the pain
of the night that seems as long as an eon.
My daughter’s round breasts have grown pale.
I have done bad karmā. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
val — being cruel; vinaiyĕn — as my daughter, who has sins; thal̤am — like jasmine buds; peru — having greatness; nīl̤ — without limit (being enjoyable); muṛuval — having soft smile; seyya — reddish; vāy — having lips; thadam — expansive; mulai — she, who is having bosoms; al̤appa — to measure; arum — difficult; thanmai — having nature; avvūzhi — more than that kalpam (a day of brahmā); am — beautiful; thaṇṇam — being cool; thuzhāykku — for divine thul̤asi; ul̤a — formed in (my) heart; peru — huge; kādhalil — more than desire; nīl̤iyavāy — being bigger; ul̤a — is present; (ennum — she will say so); ŏngu — being well grown; munnīr — made of three types of water; val̤am — having richness; peru — being expansive; nādan — one who has land; madhusūdhanan — destroyer of demon madhu; ennum — she will say so
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
(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.)
mulaiyŏ — if one considers her bosom; muzhumuṝum — even a little bit; pŏndhila — have not sprouted; moy — being dense; pū — being beautiful; kuzhal — locks; kuṛiya — are short; kalaiyŏ — if one considers her dress; araiyillai — has not been properly tied on the waist; nāvŏ — if one considers her tongue; kuzhaṛum — will not be clear; kadal — surrounded by the ocean; maṇ ellām — this entire earth; vilaiyŏ ena — will it be the price (for the eyes); kaṇ — the eye; mil̤irum — huge; perumān — sarvĕṣvaran’s; malaiyŏ — if one considers thirumalai; thiruvĕngadam — it happens to be thiruvĕngadam; enṛu — saying so; kaṛkinṛa — learning; vāsagam — spoken word; ival̤ paramĕ — is it apt for her in her state?
2538 வாசகம் செய்வது நம்பரமே * தொல்லை வானவர் தம் நாயகன் * நாயகர் எல்லாம் தொழும் அவன் ** ஞாலம் முற்றும் வேய் அகம் ஆயினும் சோராவகை * இரண்டே அடியால் தாயவன் * ஆய்க் குலமாய் வந்து தோன்றிற்று நம் இறையே?61
2538. Her friend says,
“O friend, how can we praise his might?
He is the highest and most ancient god of the gods in the sky
and all in the sky worship him.
He measured the whole earth and the sky with his two feet
without growing tired,
yet he came to the cowherd village
and was born as a baby there. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2539 இறையோ இரக்கினும் * ஈங்கு ஓர் பெண்பால் * எனவும் இரங்காது அறையோ என * நின்று அதிரும் கருங்கடல் ** ஈங்கு இவள் தன் நிறையோ இனி உன் திரு அருளால் அன்றி * காப்பு அரிதால் முறையோ * அரவு அணைமேல் பள்ளி கொண்ட முகில் வண்ணனே?62
2539. Her friend says,
“You have the color of a cloud
and you rest on a snake bed on the ocean.
Even if she worships the ocean and asks it to be calm,
it just roars out, ‘aṟaiyoo!’
Her chastity cannot be saved without your divine grace.
Is this right, O lord?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
karum kadal — ocean which has a dark complexion; irakkinum — even if beseeched; ŏr — without any support; peṇpāl enavum — even if the person happens to be a lady; īngu — in her matters; iṛai — even a little bit; irangādhu — is not taking pity; aṛaiyŏ ena — like those who make a huge noise; ninṛu — remaining firmly; adhirum — it is making a noise; ŏ — ŏh, how cruel!; aravaṇai mĕl — on top of the mattress, ādhiṣĕshan; pal̤l̤ikoṇda — one who has reclined; mugil vaṇṇanĕ — ŏh lord, who has the complexion of cloud!; īngu — at this place; ival̤ than — her; niṛaiyŏ — modesty; ini — henceforth; un thiruvarul̤āl anṛi — other than by your mercy (with any other entity); kāppu aridhu — difficult to protect; muṛaiyŏ — (is this) apt?
2540 வண்ணம் சிவந்துள * வான் நாடு அமரும் குளிர் விழிய * தண் மென் கமலத் தடம் போல் பொலிந்தன ** தாம் இவையோ கண்ணன் திருமால் திருமுகம் தன்னொடும் காதல் செய்தேற்கு * எண்ணம் புகுந்து * அடியேனொடு இக் காலம் இருக்கின்றதே 63
2540. She says,
“He has a wonderful color
and his cool beautiful eyes shine
like lotuses blooming in the ponds in the sky.
I love the divine presence of Kannan, Thirumāl—
my heart thinks of him constantly without stopping. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vaṇṇam — due to colour; sivandhul̤a — becoming red; vān nādu — nithyasūris who are in paramākāṣam (ṣrīvaikuṇtam); amarum — to sustain; kul̤ir — refreshing; vizhiya — having glance; thaṇ — being cool; mel — being soft; kamalam — lotus flowers which have blossomed; thadam pŏla — like a pond; polindhana — being splendorous; ivaidham — these divine eyes; thirumāl̤ — being ṣrīya:pathi (consort of ṣrī mahālakshmi); kaṇṇan — purushŏththaman (best among all chĕthanas), who is obedient to his followers; thirumugam thannŏdu — with the divine face; kādhal seydhĕṛku — one who is desirous, my; eṇṇam — with that intention; pugundhu — entered [on their own]; adiyĕnodu — with me, the servitor; ikkālam — during the present time; irukkinṛavĕ — are present
2541. She says
“The Vediyars are like the gods in the sky
as they worship him reciting the mantras of the Vedās.
I blame myself for my bad karmā and try to join him.
I have learned his divine names and recite them
but I am like someone who bites into a bitter unripe fruit
because he cannot get a ripe one. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
irukku — being mentioned in rig vĕdham (one of the four parts of sacred texts); ār — completely (explaining the true nature of supreme entity); mozhiyāl — with purusha sūktham; neṛi — the supreme path of worshipping supreme entity; izhukkāmai — without mistake; nilaththĕvar — ṣrīvaishṇavas, who are referred to as the dhĕvathās (celestial entities) of earth; ulagu — world; al̤andha — one which measured; thiruththāl̤iṇai — divine feet; vaṇanguvar — will worship [and attain]; yāmum — we too; avā — desire; orukkā — not allowing to reach; vinaiyodum — with sins; emmodum — and with us; nondhu — grieving; kani inmaiyil — due to absence of fruit; karukkāy — unripened fruit; kadippavar pŏl — those who eat; thirunāmachchol — divine names without following the meanings; kaṝanamĕ — learnt
2542 கற்றுப்பிணை மலர் கண்ணின் குலம் வென்று * ஒரோ கருமம் உற்றுப் பயின்று செவியொடு உசாவி ** உலகம் எல்லாம் முற்றும் விழுங்கி உமிழ்ந்த பிரானார் திருவடிக்கீழ் * உற்றும் உறாதும் * மிளிர்ந்த கண் ஆய் எம்மை உண்கின்றவே65
2542. He says,
“Her flower eyes, more beautiful than a doe’s,
seem to talk to her ears.
She worships the feet of the god
who swallowed the whole world and spit it out.
Her divine eyes swallow me. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kanṛu — being youthful; piṇai — doe’s [female deer’s]; malarndha — blossomed; kaṇṇin — eyes’; kulam — gathering; venṛu — being victorious; ŏrŏ karumam — one task; uṝu — determining; payinṛu — attempting (to do that); seviyodu — with ears; usāvi — discussing (that task); ulagamellām — all the worlds; muṝum — completely; vizhungi — swallowing (during the time of deluge); umizhndhu — spitting out (during the time of creation); pirānār — benefactor, sarvĕṣvaran’s; thiruvadikkīzh — under his divine feet; uṝum — fitting (with me); uṛādhum — not fitting; mil̤irndha — looking radiantly; kaṇṇāy — having the name ‘eyes’; emmai — us; uṇginṛa — (two entities) are harming me
2543 உண்ணாது உறங்காது * உணர்வுறும் எத்தனை யோகியர்க்கும் * எண் ஆய் மிளிரும் இயல்வின ஆம் ** எரி நீர் வளி வான் மண் ஆகிய எம் பெருமான் தனது வைகுந்தம் அன்னாள் * கண் ஆய் அருவினையேன் * உயிர் ஆயின காவிகளே66
2543. He says,
“O friend, She is divine like the Vaikuntam
of our god who is fire, water, wind, sky and earth.
Her eyes like kāvi flowers are my life.
Like the yogis who do not eat, sleep or have feelings
and put their minds only on god,
my thoughts are only on her. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
eri — for fire; nīr — for water; val̤i — for air; vān — for sky; maṇ — for earth; āgiya — as indwelling soul; emperumān thanadhu — for emperumān who is my benefactor, his wealth; vaigundham annāl̤ — she, who is like ṣrīvaikuṇtam (having enjoyability); kaṇṇāy — being called as eyes; aru — cruel; vinaiyĕn — ī, having sins; uyirāyina — life-giving airs; kāvigal̤ — red water lily; uṇṇadhu — foregoing food; uṛangādhu — foregoing sleep; uṇarvu — knowledge (about true nature of āthmā); uṛum — those who have attained; eththanai yŏgiyarkkum — for even the distinguished people who carry out meditation; eṇṇāy — to think about; mil̤irum — being radiant; iyalvinavām — they have that nature
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
(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.)
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; seṝa — one who annihilated; mā — having greatness; viyam — having amaśing activities; pul̤ — garuda; valla — capable of conducting (as his vehicle); mādhavan — ṣriya:pathi (consort of ṣrī mahālakshmi); gŏvindhan — sarvĕṣvaran, who tends to cows, his; vĕngadam — in his divine abode of thiruvĕngadam; sĕr — living permanently; am — beautiful; thūvi — having wings; pĕdai annāl̤ — nāyaki who is like a female swan; kaṇgal̤āya — called as eyes; thuṇai — together; malar — like flowers (these); pārippu — spread; kāviyum — red lily; neelamum — blue lily; vĕlum — spear; kayalum — fish; palapala — and various other entities; venṛu — emerging victorious; āviyin — āthmā’s; thanmai — svabhāvam (true nature); al̤avalla — cannot be contained (it will go beyond)
2545 மலர்ந்தே ஒழிந்தில * மாலையும் மாலைப் பொன் வாசிகையும் * தோய் தழைப் பந்தர் தண்டு உற நாற்றி ** பொரு கடல் சூழ் நிலந்தாவிய எம் பெருமான் தனது வைகுந்தம் அன்னாய் * கலந்தார் வரவு எதிர் கொண்டு * வன் கொன்றைகள் கார்த்தனவே68
2545. He says,
“You are like Vaikuntam of the god
who measured the earth surrounded with oceans.
Kondrai trees have begun to bloom
even though the rainy season has not arrived—
they seem to be inviting the rainy season
with their branches where long golden flowers hang. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
பொரு — அலைகளையுடைய; கடல் சூழ் — கடலினால் சூழ்ந்த; நிலம் தாவிய — பூமியைத் தாவி அளந்த; எம் பெருமான் தனது — எம்பெருமானின்; வைகுந்தம் — வைகுண்டத்தை; அன்னாய்! — போன்றவளே!; வன் — வலிய; கலந்தார் — கலந்து பிரிந்து சென்றவனின்; கொன்றைகள் — கொன்றை மரங்கள்; வரவு — வரவை கொன்றை பூக்கும் காலத்தில் வருகிறேன் என்று கூறியவன் இன்னும் வரவில்லயே; எதிர் கொண்டு — எதிர் பார்த்துக்கொண்டு; கார்த்தனவே — அரும்புகள் விட ஆரம்பித்தன என்று கூறும் நாயகியிடம் அவள் தோழி அவளை ஸமாதனப்படுத்தி கூறுவது மேலே; மாலையும் — மாலைகளையும்; மாலைப் பொன் — மாலையாகச்செய்யப்பட்ட பொன்மயமான; வாசிகையும் — ஸரமாகவும்; புலம் தோய் — பூமியிலே படிந்த; தழைப்பந்தர் — செழித்த பந்தலாக; தண்டு உற — கிளைகளிலே பொருந்தி; நாற்றி — தொங்கவிட்டுக்கொண்டு இருப்பவை; மலர்ந்தே — இன்னும் பூர்ணமாக; ஒழிந்தில — பூக்கவில்லையே என்கிறாள்
2546 கார் ஏற்று இருள் செகில் ஏற்றின் சுடருக்கு உளைந்து * வெல்வான் போர் ஏற்று எதிர்ந்தது புன் தலை மாலை ** புவனி எல்லாம் நீர் ஏற்று அளந்த நெடிய பிரான் அருளா விடுமே? * வார் ஏற்று இளமுலையாய் * வருந்தேல் உன் வளைத்திறமே69
2546. Her friend says,
“O you with your young breasts tied with a band,
don’t worry that even though night has arrived like a dark bull
he has not come.
He went to Mahābali’s sacrifice and took over the whole world—
Won’t he give his grace to you? Don’t worry.
You will not lose your bangles. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
irul̤ — darkness; kār — black; ĕṛu — bull; segil — reddish; ĕṝin — bull (refers to sūriyan (sūrya)); sudarukku — effulgence; ul̤aindhu — losing out; velvān — to win (against that bull); pŏr — battle; ĕṝu — accepting that; pul — negligible; thalai — duration; mālai — in the evening time (dusk); edhirndhadhu — fought; bhuvaniyellām — throughout the earth; nīr ĕṝu — accepting water (given as sign of giving alms, from mahābali); al̤andha — one who seiśed; nediya — one who had unlimited friendliness; pirān — sarvĕṣvaran, the benefactor; arul̤āvidumĕ — will he not shower his mercy?; vār — with bodice; ĕṝu — being held; il̤a mulaiyāy — ŏh one who has youthful bosoms!; un val̤aiththiṛam — regarding your bangles; varundhĕl — do not grieve
2547 வளைவாய்த் திருச் சக்கரத்து * எங்கள் வானவனார் முடிமேல் * தளைவாய் நறுங் கண்ணித் * தண் அம் துழாய்க்கு வண்ணம் பயலை ** விளைவான் மிக வந்து நாள் திங்கள் ஆண்டு ஊழி நிற்க * எம்மை உளைவான் புகுந்து * இது ஓர் கங்குல் ஆயிரம் ஊழிகளே70
2547 val̤aivāyt tiruc cakkarattu * ĕṅkal̤ vāṉavaṉār muṭimel * tal̤aivāy naṟuṅ kaṇṇit * taṇ am tuzhāykku vaṇṇam payalai ** vil̤aivāṉ mika vantu nāl̤ tiṅkal̤ āṇṭu ūzhi niṟka * ĕmmai ul̤aivāṉ pukuntu * itu or kaṅkul āyiram ūzhikal̤e70
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
2547. She says to her friend.
“I long for the fragrant thulasi garland that is on the head
of the lord of the sky with a discus—
it will take away my pallor.
The darkness of night increases always for me
whether it is one day, one month,
one year or a thousand eons and makes me suffer. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
val̤ai — being bent; vāy — having mouth; thiruchchakaraththu — having the divine disc; engal̤ — being our swāmy; vānavanār — sarvĕṣvaran, who is the controller of paramapadham, his; mudimĕl — donned atop his divine crown; thal̤aivāy — having the opportunity; naṛu — having fragrance; thaṇ — being cool; am — being beautiful; kaṇṇī — strung as a garland; thuzhāykku — for the divine thul̤asi; vaṇṇam — colour; payalai vil̤aivān — to make it become pale (losing colour); idhu — this; ŏr — one; kangul — night; nāl̤ — as a day; thingal̤ — as a month; āṇdu — as a year; ūzhi niṛka — as a kalpam (life time of brahmā), apart from transforming; emmai — us; ul̤aivāṇ — to trouble; migavandhu — increasing repeatedly; pugundhu — entering; āyiram — many; ūzhigal̤ — increased as kalpams
2548 ஊழிகள் ஆய் * உலகு ஏழும் உண்டான் என்றிலம் * பழம் கண்டு ஆழி களாம் பழம் வண்ணம் என்றேற்கு ** அஃதே கொண்டு அன்னை நாழ் இவளோ என்னும் ஞாலம் உண்டான் வண்ணம் சொல்லிற்று என்னும் * தோழிகளோ உரையீர் * எம்மை அம்மனை சூழ்கின்றவே71
2548. She says,
“O friend, I have never said
that he swallowed all the seven worlds at the end of the eon.
I saw the kalām fruit and said only it has the color of the ocean.
My mother heard and said,
‘She says this fruit has his color
who swallowed all the seven worlds. ’
O friends, my mother thinks that I think of his color. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ūzhigal̤āy — being the controller of all the worlds ruled by time; ĕzhu ulagum — (during deluge) all the seven worlds; uṇdān — ate (to keep them in his stomach and protect them); enṛilam — we did not say that; pazham kaṇdu — looking at the fruit; kal̤āppazha vaṇṇam — the colour of berry fruit; āzhi — like the colour of ocean; enṛĕṛku — to me who said so; ahdhĕ koṇdu — presuming another meaning for that word; annai — (my) mother; ival̤ — this girl; nāzh — is clever; enṛum — saying so; gyālam — earth; uṇdān — one who swallowed; vaṇṇam — complexion; solliṝu — said; enṛum — saying so; thŏzhigal̤ŏ — ŏh my friends!; emmai — regarding me; ammanai — mother; sūzhginṛa — saying it repeatedly; uraiyīr — please tell
2549. She says,
“The crescent moon that splits the darkness surrounding the world
increases the pain of my love.
I am alone and my heart grows weak
longing for his thulasi garland.
The pale color of my body increases.
How can I survive with this bright moon?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2550. Her friend says,
“The white moon shines with milk-like rays
in the sky in the evening.
She suffers alone and her beloved,
the lord with the heroic discus,
the protector of all the seven worlds,
has not come to give his grace.
How could he not give his grace to her?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2551. She says,
“He knows everything in the world,
and he rests on his snake bed on the milky ocean
rolling with waves that come and go.
He swallowed all the worlds at the end of the eon.
and he carried Govardhanā mountain
to protect the cows and the cowherds.
The fresh breeze that blows through his thulasi garland
comes and blows on me. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2552. He says,
“You have a shining face
and your eyes that are like kendai fish spear through my heart.
Our lord rests on Adisesha on the ocean where conches roam and the smell of fish spreads.
Do you live in Vaikuntam
where he lives, worshiped by the gods in the sky?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
ulāginṛa — roaming; keṇdai — innocent, like fish; ol̤i — having a radiance; ambu — eyes which are like arrows; em āviyai — my prāṇan (life); ūduruva — crumbling it by piercing; kulāginṛa — bent; vem — cruel; silai — having eye brows which are like bow; vāl̤ — having a radiance; mugaththīr — oh those who have faces!; num — for you; nilai — dwelling; idam — place; kuni — being bent (to the right side); sangu — conches; idaṛi — pushing (to the shore); pulāginṛa — being a matter for sensory perceptions; vĕlai — having waves; puṇari — ocean; am — beautiful; pal̤l̤i — having as mattress; ammān — lord’s; adiyār — nithyasūris, his devotees; nilāginṛa — place of dwelling; vaikundhamŏ — is it ṣrīvaikuṇtam?; vaiyamŏ — or, is it leelāvibhūthi (materialistic realm)?
2553 இடம் போய் விரிந்து இவ் வுலகு அளந்தான் * எழில் ஆர் தண் துழாய் * வடம் போது இனையும் மட நெஞ்சமே ** நங்கள் வெள் வளைக்கே விடம் போல் விரிதல் இது வியப்பே வியன் தாமரையின் * தடம் போது ஒடுங்க * மெல் ஆம்பல் அலர்விக்கும் வெண் திங்களே?76
2553. She says,
“O innocent heart,
you yearn for the beautiful cool thulasi garland of the lord
who grew tall and measured the earth and the sky.
He makes the bright moon rise in the evening
when lovely lotuses close and soft ambal flowers open.
It is strange that my love for him
makes my conch bangles loose. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2554 திங்கள் அம் பிள்ளை புலம்ப * தன் செங்கோல் அரசு பட்ட * செங் களம் பற்றி நின்று எள்கு புன் மாலை ** தென்பால் இலங்கை வெங் களம் செய்த நம் விண்ணோர் பிரானார் துழாய் துணையா * நங்களை மாமை கொள்வான் * வந்து தோன்றி நலிகின்றதே77
2554. She says,
“Evening has come
and the sun, the king of the day, sets after ruling the world
and the crescent moon rises slowly.
The thulasi garland of the god of the gods in the sky
who fought with the Raksasas in southern Lankā and destroyed them
appears before me, makes me pallid and hurts me. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thingal̤ — chandhiran (moon); am — beautiful; pil̤l̤ai — son; pulamba — weeping (due to the sounds of birds); sengŏl — one who was ruling with his sceptre; than arasu — his king sūriyan (sun); patta — fell down (sun set); sem — reddish; kal̤am — battle field; paṝi — attaining; ninṛu — remaining; el̤gum — engaging with; punmālai — short duration of dusk; thenpāl — in the southern direction; ilangai — lankā; vengal̤am seydha — made it into a cremation ground; viṇṇŏr — by celestial entities such as brahmā et al; pirānār — lord, who is apt to be worshipped; nam — worn by our chakravarthy thirumagan (son of emperor dhaṣaratha); thuzhāy — desire which was created in the divine thul̤asi; thuṇaiyā — as helping hand; nangal̤ai — us; māmai kol̤vān — to destroy the natural complexion; vandhu — reaching; thŏnṛi — rising; naliginṛadhu — is tormenting
2555 நலியும் நரகனை வீட்டிற்றும் * வாணன் திண் தோல் துணித்த * வலியும் பெருமையும் * யாம் சொல்லும் நீர்த்து அல்ல ** மை வரை போல் பொலியும் உருவின் பிரானார் புனை பூந் துழாய் மலர்க்கே * மெலியும் மட நெஞ்சினார் * தந்து போயின வேதனையே78
2555 naliyum narakaṉai vīṭṭiṟṟum * vāṇaṉ tiṇ tol tuṇitta * valiyum pĕrumaiyum * yām cŏllum nīrttu alla ** mai varai pol pŏliyum uruviṉ pirāṉār puṉai pūn tuzhāy malarkke * mĕliyum maṭa nĕñciṉār * tantu poyiṉa vetaṉaiye78
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
2555. She says,
“I cannot describe the strength and ability
of the dark mountain-like lord who fought Vānāsuran
and cut off his thousand strong arms.
My innocent heart went to fetch his beautiful thulasi garland
and has not returned—
I am left only with the pain of my love. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2556. She says,
“The Vedās praise the lord
whose chest is adorned with a white thread.
The gods in the sky praise the endless one
who swallowed all the worlds at the end of the eon
and rests on Adisesha on the milky ocean.
Devotees of the whole world worship the god Sridharan,
and they are higher than the gods in the sky for me. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vĕdhanai — one who is described by vĕdhas (sacred texts); veṇ — whitish; puri — having strands; nūlanai — having divine sacred thread; viṇṇŏr — nithyasūris (permanent dwellers of ṣrīvaikuṇtam); parava ninṛa — being worshipped by; nādhanai — being the lord; gyālam — leelāvibhūthi (materialistic realm) including earth; vizhungum — one who swallows; anādhanai — one who does not have a lord for him; gyālam — earth; thaththum — one who brought under; pādhanai — having divine feet; pāṛkadal — in thiruppāṛkadal (divine milky ocean); pāmbu aṇai mĕl — on top of the divine bed of divine ādhiṣĕshan; pal̤l̤i koṇdu arul̤um — one who is reclining mercifully; sīdhanaiyĕ — sarvĕṣvaran who has coolness as his natural quality; thozhuvār — those who worship; viṇṇul̤ārilum — more than nithyasūris; sīriyarĕ — are eminent
2557 சீர் அரசு ஆண்டு * தன் செங்கோல் சில நாள் * செலீஇக் கழிந்த பார் அரசு ஒத்து மறைந்தது நாயிறு ** பார் அளந்த பேர் அரசே எம் விசும்பு அரசே எம்மை நீத்து வஞ்சித்த * ஓர் அரசே அருளாய் * இருளாய் வந்து உறுகின்றதே80
2557 cīr aracu āṇṭu * taṉ cĕṅkol cila nāl̤ * cĕlīik kazhinta pār aracu ŏttu maṟaintatu nāyiṟu ** pār al̤anta per arace ĕm vicumpu arace ĕmmai nīttu vañcitta * or arace arul̤āy * irul̤āy vantu uṟukiṉṟate80
Ragam
Thalam
Bhavam
Nāyaki (lovelorn lady)
Simple Translation
2557. She says,
“The sun sets like the kings who ruled the world
with their scepters for a time and disappeared.
You measured the world and you are the king of the sky.
Now, the darkness grows and gives us pain.
Do not leave us. Give us your grace. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
sīr — very well; arasu — kingdom; āṇdu — governing; than — his; sengŏl — rule; sila nāl̤ — some time; seleei — conducting; kazhindha — after spending; pār — on the earth; arasĕ — with the kings; oththu — being equal [to them]; nāyiṛu — sūriyan (sun); maṛaindhadhu — set; irul̤āy vandhu — darkness, with its true form, came; uṛuginṛadhu — is contacting; pār — earth; al̤andha — one who seiśed; pĕr — having a great quality; arasĕ — oh lord!; em — being in close proximity to us; visumbu — for paramapadham (ṣrīvaikuṇtam); arasĕ — oh one who is the lord!; emmai — us; nīththu — leaving; vanjiththu — through deceit; ŏr — being unique; arasĕ — oh one who became the king!; arul̤āy — show your mercy
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 (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2559 எரி கொள் செந் நாயிறு * இரண்டு உடனே உதய மலைவாய் * விரிகின்ற வண்ணத்த எம் பெருமான் கண்கள் ** மீண்டு அவற்றுள் எரி கொள் செந் தீ வீழ் அசுரரைப் போல எம் போலியர்க்கும் * விரிவ சொல்லீர் இதுவோ * வையம் முற்றும் விளரியதே?82
2559. She says,
“His eyes shine like two burning suns
rising from the tops of the hills
and they destroy and burn the Asurans.
Tell me, how is it that they burn us?
He protects the whole world—
he should not be hurting us like this.
Tell us, is this what he does to all the world?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2560. Her friend says,
“The male andril living in the cage on the palm tree calls his mate
and his cooing is like the vilari raga.
My friend hears that and her life and body grow weak
and she continuously speaks his name.
I don’t know how she will survive. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2561 தையல் நல்லார்கள் குழாங்கள் * குழிய குழுவினுள்ளும் * ஐய நல்லார்கள் * குழிய விழவினும் ** அங்கு அங்கு எல்லாம் கைய பொன் ஆழி வெண் சங்கொடும் காண்பான் அவாவுவன் நான் * மைய வண்ணா மணியே * முத்தமே என் தன் மாணிக்கமே84
2561. She says,
“You have the color of kohl
and you shine like a jewel.
You are a pearl. You are my diamond.
O dear one, I want to see you
among the beautiful girls at the festivals
holding your white conch
and golden discus in your hands. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2562 மாணிக்கம் கொண்டு * குரங்கு எறிவு ஒத்து இருளோடு முட்டி * ஆணிப்பொன் அன்ன சுடர் படும் மாலை ** உலகு அளந்த மாணிக்கமே என் மரகதமே மற்று ஒப்பாரை இல்லா * ஆணிப்பொன்னே * அடியேன் அடி ஆவி அடைக்கலமே85
2562. She says,
“The evening has arrived and the pure golden sun sets
like a diamond that a monkey has thrown down on the hill.
You are a diamond and you measured the world.
You are my emerald,
my matchless precious gold, my refuge.
I am apart from you in this evening. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kurangu — monkey; māṇikkam — gem [carbuncle]; koṇdu — taking it; eṛivu oththu — equivalent to throwing; irul̤ŏdu — with darkness; mutti — getting close; āṇipon anna — like a distinguished gold; sudar — radiant sūriyan ([sun]; padum — suffering; mālai — dusk (appeared); ulagu — worlds; al̤andha — one who seiśed; māṇikkamĕ — ŏh one who is virtuous!; en — being my lord; maradhagamĕ — one who is invigorating like an emerald gem!; maṝu — over and above; oppārai — those who are equal; illā — ohe who does not have; āṇipponnĕ — ŏh one who is like distinguished gold!; adiyĕn — this servitor, my; adi — being your servitor; āvi — vital air; adaikkalam — is to be protected (by you)
2563. She says,
“The lord with a discus and a conch
helped Shivā when Brahmā’s skull
was stuck to his hands and made it fall off.
When he stole butter Yashodā tied him (damodara)
with rough ropes and beat him.
What can I say?
I can only prattle on praising my dear lord. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
adaikkalaththu — as an entity to be protected; ŏngu — grown well; kamalaththu — (having been born in the divine navel) lotus’; alar — born in a flower; ayan — brahmā’s; senni ennum — known as head; udai — having an unpleasant smell; kalaththu — in the vessel; ūṇ — food; mun — in earlier time; aranukku — for rudhra; nīkkiyai — one who removed; āzhisangam — divine disc and divine conch; padai — divine weapons; kalan — as ornaments; ĕndhiyai — one who donned; anṛu — during the time of krishṇāvathāram (incarnation as krishṇa); veṇṇey — for butter; āychi — yaṣodhāp pirātti; van — strong; thāmbugal̤āl — ropes; pudaikka — to hit; alandhānai — one who had trouble; emmānai — one who is my lord; en solli — by speaking about what deficiencies; pulambuvan — could ī call?
2564 புலம்பும் கன குரல் * போழ் வாய அன்றிலும் பூங் கழி பாய்ந்து * அலம்பும் கன குரல் சூழ் திரை ஆழியும் ** ஆங்கு அவை நின் வலம் புள்ளது நலம் பாடும் இது குற்றமாக * வையம் சிலம்பும்படி செய்வதே * திருமால் இத் திருவினையே87
2564. Her friend says,
“The voice of the andril bird calling his mate
and the sound of the ocean flowing
with roaring waves in the backwaters
increase her lovesickness.
O Thirumāl, all these sounds make her suffer.
The world sees her suffering in love and gossips about her.
Is this how you play?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thirumāl — ŏh the consort of ṣrī mahālakshmi!; nin — as your vehicle; valam — having strength; pul̤l̤adhu — periya thiruvadi’s (garudan’s); nalam — auspicious qualities; pādum idhu — this singing; kuṝamāga — as a wrongful act (using this as a reason); iththiruvinai — this lakshmi; kanai kural — with an illegible sound; pulambum — crying; pŏzh — splitting (affecting girls in separation); vāy — having mouth; anṛil — nightingale bird; pū — being beautiful; kazhi — in the salt pan; pāyndhu — flowing copiously; alambum — splashing; kanam — heavy; kural — having sound; sūzh — expansive; thirai — having waves; āzhiyum — ocean too; āngu avai — with such harmful entities; vaiyam — the world; silambumbadi — to cry out; seyvadhĕ — you are making!
2565. She says,
“Meru mountain has a form like Thirumāl
and the bright sun is like the divine discus in his beautiful hands.
I have not seen his form or his discus,
but I prattle on as if I had seen him.
He has given his grace to me, his devotee,
and I will not experience the results of my bad karmā. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
mĕru — the mountain mĕru; thirumāl — the consort of ṣrī mahālakshmi; uruvu — with his divine form; okkum — will be equivalent; ammĕruvil — on the peak of that mĕru mountain; sem — reddish; sudarŏn — sūriyan (sun) with his rays; thirumāl — the consort of ṣrī mahālakshmi, his; thirukkai — on his divine hand; thiruchchakkaram — with divine sudharṣana chakram (divine disc); okkum — will be equivalent; anna kaṇdum — despite seeing entities which are equivalent to sarvĕṣvaran’s divine form and divine weapon; thirumāl — the consort of ṣrī mahālakshmi, his; uruvŏdu — with the divine form; avan — his; chinnamĕ — only divine weapons; pidhaṝā niṛpadhu — calling out; ŏr — distinguished; thiru — eminent; māl — bewilderment; thalaikkoṇa — developed (firmly); nangatku — for us; thīvinai — cruel sins; engĕ varum — how will it happen?
2566. She says,
“When will I reach the lord, the beloved of Lakshmi,
nectar for those who have done good karmā
and the destroyer of their bad karmā?
Even though he only grazed the cows,
he is strong as a bull,
and he measured the world and the sky
with his two feet in ancient times. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
thī — cruel; vinaikku — (followers’) sins; aru — being rare; nanjai — being like poison [as an antidote]; nalvinaikku — for good deeds; in — sweet; amudhaththinai — being like nectar; pūvinai — lotus flower; mĕviya — dwelling aptly; dhĕvi — for periya pirātti (ṣrī mahālakshmi); maṇāl̤anai — as her consort; pumnai — lowly act; el̤gādhu — without despising; āvinai — cows; mĕykkum — one who tends to; val — being eminent; āyanai — as krishṇa, the cowherd; anṛu — during the time of mahābali; ulagu — worlds; īradiyāl — with two steps; thāvina — one who seiśed; ĕṝai — being eminent; emmānai — sarvĕṣvaran, who is my lord; egyānṛu — when; thalaippeyvan — will ī approach?
2567. She says,
“I was born to worship you
whose discus destroyed the clan of Asuras.
I can only serve you with this body,
but I cannot reach your feet in this illusory birth.
I have been on this earth a long time,
O father, but I cannot reach you. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2568. She says,
“Like a thief the mischievous lord
stole butter from uṟi that was tied high on the wall,
swallowed all the earth in his stomach,
and went to Mahābali’s sacrifice as a dwarf
and asked for three feet of land.
I am his slave.
My heart doesn’t want to love anyone but him. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
surungu — contracted (with the aid of deceptive ropes); uṛi — hoop like structure, hung from ceiling to keep pots etc; veṇṇey — butter [kept in a pot inside that hoop like structure]; thodu uṇda — one who stole and ate; kal̤vanai — one who incarnated as krishṇa having the quality of stealing; vaiyam muṝum — entire world; orungu — in a small corner; uṛa — fitting well; uṇda — swallowed; peru — huge; vayiṝāl̤anai — having stomach; māvalimāttu — to māvali; iru — huge (small); kuṛal̤āgi — as vāmana [dwarf]; isaiya — making (him to) accept; ŏr — unique; mūvadi — three steps; vĕṇdi — seeking; senṛa — one who went with a beautiful gait; perum kiṛiyānai allāl — other than the one who is a great means; adiyĕn — a servitor only for him; nenjam — mind; peṇaladhu — will not like
2569. She says,
“The gods in the sky
worshiped your feet in the morning and evening.
and asked you to burn Lankā, the land of the evil Raksasas.
Did they worship you just to see you as Rāma,
one of your many forms?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
munnīra — surrounded by ocean; perum — expansive; padhi — vibhūthi (materialistic realm); pĕṇ — protecting; nalam illā — not having the benefit; arakaar — inhabited by demons; nīl̤ — having the greatness of not being able to be destroyed by anyone; nagar — in lankā; nīl̤ — not being burnt by any other entity; eri — fire; vaiththu — making use of; arul̤āy — protect (us); enṛu — beseeching; ninnai — you; viṇṇŏr — celestial entities; nilam — on earth; kāl thŏyndhu — keeping their legs firmly; vaigal — every day; kālaiyum mālaiyum — during dawn and dusk; thozhuvar — will worship; nin mūrthy — in the beauty of your divine form; pal kūṝil — among the many forms; onṛu — at the least one form; kāṇulāmāngol enṛĕ — is to see (that they worship)? (ṇo)
2570 காலை வெய்யோற்கு முன் ஓட்டுக்கொடுத்த * கங்குல் குறும்பர் * மாலை வெய்யோன் பட * வையகம் பாவுவர் ** அன்ன கண்டும் காலை நல் ஞானத் துறை படிந்து ஆடி கண் போது செய்து * மாலை நல் நாவில் கொள்ளார் * நினையார் அவன் மைப் படியே93
2570. She says,
“In the morning when the hot sun arrives
the wicked darkness runs away
and then comes back to spread in the evening.
The wise sages who worship the lord
closing their eyes and meditating
do not need to recite his praise or think of his dark form. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
kālai — during dawn; veyyŏṛku — for sūriyan (sun); mun — earlier itself; ŏttukkoduththa — one who ran away; kangul — called as night; kuṛumbar — mischievous person; mālai — during dusk; veyyŏn — sūriyan; pada — as he sets; vaiyagam — on earth; paravuvar — will spread; anna — at that type of change in time; kaṇdum — even after seeing; kālai — during sunrise; nal — (related to bhagavān) being distinguished; gyānam — knowledge; thuṛai — on the banks; padindhu — fitting well; ādi — taking a bath; kaṇ — (sensory organs such as) eye; pŏdhu seydhu — blossoming well (such that they do not engage with worldly matters); mālai — sarvĕṣvaran who is bewildered (with his followers); nal — eminent (in being devoted to praising sarvĕṣvaran); nāvil — tongue; kol̤l̤ār — those who do not accept; avan — that sarvĕṣvaran’s; mai — being black like pigment; padi — divine form; ninaiyār — will not keep in their hearts
2571. His friend says,
“Only Vediyars are fit to worship your dark body,
with beautiful lotus eyes and divine feet.
The cows that return home in the evening
will call when they come near their stall
and the blind cow will call and follow their calling.
Just like them I, your slave, praise you with words.
I have not seen you. What else can I do?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
vaidhikarĕ — those devotees who know your true nature as mentioned in vĕdhas (sacred texts); mai — black pigment; padi — having its nature; mĕniyum — divine form; sem — reddish; thāmarai — like lotus flower; kaṇṇum — having eyes; un — your; thiruvadi — divine feet; sūdum — to be donned on their heads; thagaimiyinār — have the nature; ūr — approaching the town; ā — cows; eppadi — how; milaikka — moo (sound made by cows; also called as ‘low’); kuruttu ā — blind cow; milaikkum — will also moo (like the former); ennum appadi — just like the idiom used in the world; yānum — ī too; sonnĕn — said (about you); adiyĕn — ī, in a devotional trance; maṝu — beyond that; yādhenban — what will ī say?
2572. She says,
“The soul comes to this earth, enters a body, lives
and when the body grows old, it suffers and leaves this world.
I don’t want to be born—I want to be always with him.
I want to find some tapas that will take me to Mokshā
and remove the results of my karmā.
He is my mother and father and can give me Mokshā—
I worship him to reach him. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
uyir — jīvāthmā (soul); munnamĕ — from time immemorial; yādhānum ŏr — in something or other; ākkaiyil — physical form; pukku — entering; angu — in that form; āppu uṇdum — getting tied down to it (due to prārabdha karma (past deed which has started yielding result)); āppu avizhndhum — getting liberated from it (due to destruction of prārabdha karma); mūdhu — being ancient; āviyil — in the subtle form; thadumāṛum — will keep fluctuating; adhanāl — due to that repeated act; yādhānum — some matter (related to prākrutham, the causative matter); paṝi — holding on to; nīngum — moving away (from matter related to sarvĕṣvaran); viradhaththai — (my) vow; nal vīdu seyyum — one who liberated me; māthāvinai — being affectionate like mother; pithuvai — being well-intentioned like father; thirumālai — the consort of ṣrī mahālakshmi; vaṇanguvan — ī will attain
2573 வணங்கும் துறைகள் * பல பல ஆக்கி * மதி விகற்பால் பிணங்கும் சமயம் * பல பல ஆக்கி ** அவை அவைதோறு அணங்கும் பல பல ஆக்கி நின் மூர்த்தி பரப்பி வைத்தாய் * இணங்கு நின்னோரை இல்லாய் * நின்கண் வேட்கை எழுவிப்பனே96
2573. She says,
“You created many yugas, many gods and many religions,
and wise people worship the gods of those religions
and follow their teachings.
There is no other god like you.
If my mother calls the Velan and asks him about me,
I will not perform the rituals he asks me to do.
My love for you is the only true thing
and I will worship only you. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2574 எழுவதும் மீண்டே * படுவதும் பட்டு * எனை ஊழிகள் போய்க் கழிவதும் கண்டு கண்டு எள்கல் அல்லால் ** இமையோர்கள் குழாம் தொழுவதும் சூழ்வதும் செய் தொல்லை மாலைக் கண்ணாரக் கண்டு * கழிவது ஓர் காதல் உற்றார்க்கும் * உண்டோ கண்கள் துஞ்சுதலே?97
2574. She says,
“I have fallen in love with the lord
surrounded by many gods happily worshiping him
and for many days haven’t slept
as I have seen the sun rise and set.
Many eons have passed like this.
How could those who fall in love with Thirumāl
close their eyes and sleep?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
2575 துஞ்சா முனிவரும் * அல்லாதவரும் தொடர நின்ற * எஞ்சாப் பிறவி இடர் கடிவான் ** இமையோர் தமக்கும் தன் சார்வு இலாத தனிப் பெரு மூர்த்தி தன் மாயம் செவ்வே * நெஞ்சால் நினைப்பு அரிதால் * வெண்ணெய் ஊண் என்னும் ஈனச் சொல்லே98
2575. Her friend says,
“All the gods in the sky
and the sages and others who do not sleep
worship our matchless, omnipotent god.
He will remove their future births.
How can anyone understand how one so divine
could steal butter and eat it? Is it his magic?”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
enjā — without contraction; piṛavi — happened in samsāram; idar — sorrow; kadivān — to remove; thunjā — not having contraction; munivarum — eminent sages such as sanaka et al; allādhavarum — others such as brahmā et al; thudara — to follow; ninṛa — one who remained mercifully; than — for himself; sārvu ilādha — one who does not have (another entity) as protection; thani — being unique; peru — without any limitation; mūrththi than — sarvĕṣvaran, who has such a nature, his; veṇṇey — butter; ūṇ — ate (by stealing); ennum sol — word such as this; māyam — only amaśement; imaiyŏr thamakkum — even for nithyasūris who do not have any contraction in their knowledge; sevvĕ — very well; nenjāl — through mind; ninaippu aridhu — will be impossible to think of
2576 ## ஈனச் சொல் ஆயினும் ஆக * எறி திரை வையம் முற்றும் * ஏனத்து உருவாய் இடந்த பிரான் * இருங் கற்பகம் சேர் ** வானத்தவர்க்கும் அல்லாதவர்க்கும் * மற்று எல்லா எவர்க்கும் * ஞானப் பிரானை அல்லால் இல்லை * நான் கண்ட நல்லதுவே99
2576. She says,
“People know that I am in love with him
who became a boar and brought the earth goddess
from the underworld at the end of the eon.
Let them gossip about me with mean words—
it doesn’t matter to me.
For Indra of the karpaga garden and the other gods
there is no other wise god like him.
I have not known any good thing but him. ”
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
īnachchol — (my) word is without any benefit; āyinum — even if it is; āga — let it be; eṛi — throwing up; thirai — having waves; vaiyam muṝum — all the worlds; ĕnaththu uruvāy — with the form of a wild boar; idandha — one who pierced and removed (from nether world); pirān — as benefactor; gyānam — having complete knowledge; pirānai allāl — other than ṣrīman nārāyaṇa, the lord; irum — having the greatness (of fulfilling wishes made under it); kaṛpagam — the [celestial] wish-fulfilling tree, kaṛpagam; sĕr — desirous of reaching it; vānaththavarkkum — for celestial entities; allādavarkkum — nithyasūris, who are distinct from the celestial entities; maṝu ellāyavarkkum — other entities such as manushya (human) et al; illai — there is no other means to uplift; nān — ī; kaṇda — ascertained; nalladhu — benefit (is only this)
2577. The poet says,
“Māran from Thirukkuruhur where good people live
composed a garland of a hundred pasurams
on the divine name of Thirumāl.
If devotees learn and recite these pasurams
they will not have the results of their bad karmā
and will not be born in the mire that is this false earth.
Word by Word (WBW) meaning
(The words may be rearranged to facilitate poetry to prose conversion (Aṉvayam). Please read the meanings (in black) continiously to form the sentence and understand the simple meaning of those verse.)
nallār — distinguished people; navil — speaking (permanently repeating what āzhvār said); kurugūr — known as thirukkurugūr; nagarān — lord of thirukkurugūr; thirumāl — ṣriya:pathi (consort of ṣrī mahālakshmi), his; thiruppĕr — divine names; vallār — ṣrīvaishṇavas who are qualified to recite, their; adi — divine feet; kaṇṇi — garland; sūdiya — one who donned on his head; māṛan — nammāzhvār; viṇṇappam seydha — mercifully sung; sol — through divine words; ār — complete; thodaiyal — garland; innūṛum — these hundred pāsurams; vallār — those who can recite; piṛappām — known as birth; pollā — cruel (capable of destroying āthmā); aru — difficult (to cross over); vinai — being the cause for good and bad deeds; māyam — being deceitful (by creating taste); van — being strong; al̤l̤al sĕṛu — pressing like a quagmire; poy — being temporary; nilaththil — in this prakruthi (primordial matter); azhundhār — will not be caught