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Home > Scriptures & Stotras > Prayers in English
Sixth ThirumuRai
(as English poetry)
1. KOYIL
The shrine is called Tillai and the town Chidambaram. This patikam (decad) was sung by
St. Appar when he returned to Tillai, after visiting the shrines at Tiruvetkalam and Tiruk-
kazhippaalai. In the temple are the shrines of (1) God Tirumoolanaathar and Goddess Uma,
and(2) Sabhaanaayakar (Nataraja) and Sivakaami.
Periya Tirutthaandakam
(Tirutthaandakam the great)
1. He is the rare One; He abides in the chinta
Of Tillai-Brahmins; He is the core
Of the rare Vedas; He is the Atom;
He is the Tattua unknown to any one;
He is the Honey, the Milk, the self-luminous Light;
He is the King of the celestial lords;
He is the Dark one, the Four-Faced,
The Fire, the Air, the roaring Ocean
And the world-supporting Mountain.
He, the greatest, is of Perumpatra-p-Puliyur.
Unlived indeed are the days unspent in His praise. 1
2. He is the Omniscient in whose matted crest
The Ganga doth rest;
He eke favours Valanjuzhi girt by the Cauvery;
He deigns to grace the poor and the destitute;
He is beyond compare; He is the One
Hailed and adored by the celestials.
Him we have known who abides at Aaroor also.
He is of Perumpatra-p-Puliyur;
Unlived indeed are the days unspent in His praise. 2
3. He is clothed in the flayed hide of the dark tusker;
Flexing His shapely and splendorous shoulders,
He, holding fire, dances
Whilst His sounding anklets chime in concord;
He is the Lord that dances
Adorned with a crescent in His matted crest;
She of the glorious and resplendent visage
Beholds His dance, seated
Whilst the celestial throngs bow with their heads.
He is of Perumpatra-p-Puliyur.
Unlived indeed are the days unspent in His praise. 3
4. He is the Father adorned and hailed
By rare tapaswis;
He is the Lord of the supernal lords.
He is Hara the Sustainer; He graced
The celestials with nectar--the cure for ageing.
He, the great One is the billowy sea,
The earth-supporting mountain, the earth,
The sky, the stars of lucent rays, the eight
Directions, the moving lights twain and all else also.
He is of Perumpatra-p-Puliyur.
Unlived indeed are the days unsent in His praise. 4
5. He is the peerless Support, the Catholicon
That solves the troubles of all His servitors
Who have inly controlled and quelled the great senses,
Who have done away with the help of friends
And kinnery that had taken birth in this wide world,
Who have given up attachment also
And who have forsaken the pleasure
Yielded by buxom belles in wondrous beds.
To such that are endowed with the valiancy
To think wholly, solely and exclusively on Him,
He indeed is the supreme Help;
He is of Perumpatra-p-Puliyur.
Unlived indeed are the days unspent in His praise. 5
6. He is concorporate with Her whose words
Are nectarean like the sugarcane;
He is a hill of dazzling diamond;
He wears a wreath of konrai flowers;
It is He who is the rare Vedas
And their sextuple Angas;
He is the bright-rayed Flame of southern Aaroor
Girt with fragrant groves where bees buzz;
He is the unwavering lamp of Light,
The Ens Entium;
He is of Perumpatra-p-Puliyur.
Unlived indeed are the days unspent in His praise. 6
7. He is the fruit and the melody of the strummed strings;
He is the great God that fixed the dart wrought of the celestials
To His Bow of Mountain and set ablaze the citadels
Of the gruesome and fearsome Asuras;
He is the One that ate the venom of the billowy sea;
He is the great fruit of the renunciants
Who are unaffected by the oeillades
Of damsels whose locks are buzzed by bees;
He is of Perumpatra-p-Puliyur.
Unlived indeed are the days unspent in His praise. 7
8. He is mantled in the pachyderm a of the dark tusker;
He is Ekampan of lovely Kaanchi damasked with flowers;
He is easy of access to His servitors—whoever they be;
He is the infinite One unknown to the celestials;
He is the Light of the Empyrean who enacts the dance
Whilst the earth-born and the heaven-dwellers adore Him;
His name are legion;
He is of Perumpatra-p-Puliyur.
Unlived indeed are the days unspent in His praise. 8
9. He is the One that wears the young, milk-white crescent;
He is the primal One who is all the three worlds;
He is the Destroyer of the triple, hostile citadels;
He is the abiding Light, the Emerald,
The Honey and the Milk.
He is the beauteous One that presides over Kutraalam;
He is the Dancer, the King, the God of Gnosis;
He is of Perumpatra-p-Puliyur.
Unlived indeed are the days unspent in His praise. 9
10. He is the hoary an abiding Light
That stood a column of glorious flame
Beyond the ken of the darkly-bright and red-eyed Maal
And the one ensconced on the fragrant Lotus;
He is the Light beautiful that sets at nought
Bewilderment; He is the Light infinite that abides
Beyond the extensive earth, the seven worlds,
The ether and the heavens.
He is of Perumpatra-p-Puliyur.
Unlived indeed are the days unspent in His praise. 10
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NOTES
1. Tillai is the shrine par excellence for the Saivites. So, it is referred to as the
Koyil. See pages lx to lxvii of The Tiruvacagam by U.G. Pope, re-printed by the
University of Madras (1979)
In Saivite cosmogony, Tillai is the exact centre of the universe. Tillai, in the time
of St. Appar, was to the Saivites what Jerusalem was to the Jews, of yore. Writing
on Tillai, G.U. Pope says: “One is frequently reminded of Jerusalem the Golden, with
milk and honey blest.” – Ibid. p.264.
TILLAI AND NATARAJA by B. Natarajan (Mudgala Trust, Madras-1994) is by far the greatest
work on the subject. Chinta is mind-heart according to David Buck. Atom: Siva, as the
smallest of the small is referred to as the Atom. Tattva means Truth. The Dark One is
Vishnu. The Four-Faced is Brahma. Siva is the world-supporting Mountain. Tradition
holds that there are eight mighty mountains that support the cosmos. Siva is all these.
Puliyur is Tillai. It is called Puliyur (the Tiger-town) as it is associated with St.
Vyagrapaada (the Tiger-footed). Perumpatra-p-Puliyur may be interpreted as the polis
that is the Palladium par excellence for the Tiger-footed (saint).
2. Katraan: It means ‘a learned man’. It is here translated as the Omniscient. Him
we... Aaroor also: In the original, the passage concerned appears in the middle.
In our translation, it is transposed towards the end to make the meaning clear.
3. Goddess Uma witnesses the dance of Siva, seated. References galore speak to
Uma’s standing and witnessing the divine dance. This reference which speaks of
Her witnessing the dance, seated, is a rare one.
4. Tapaswis are practitioners of austere and spiritual askesis. Tapas is
“.............. Dreadful abstinence
And conquering penance of the mutinous flesh
Deep contemplation, and unwearied study
In years outstretched beyond the date of man.”
- Shelly.
They indeed are the tapaswis “whose eye could pierce” the present and the past
and the to-come.” The two moving lights are the sun and the moon. The dictum
of St. Appar is a poetic truth.
5. Help of friends...: Cf. Job’s Comforters. Truly speaking relatives are inherited
critics. Great senses: The five hunters ever alert to down the soul. The joy...
beds: This is condemned as it is at once fugitive and fleeting. To such...
Supreme Help:
Cf. i. “... for you shall worship no other God, for the LORD, whose
name is Jealous is a jealous god.”
ii. “You shall have no other gods before Me.”
- Ibid. 20-3
iii. “For the LORD your God is a consuming fire, a jealous God.”
-Deut.
6. Concorporate with Her: The Lord is Ammai-Appar, Ardhanaariswarar. The feminine aspect
of the Lord is His Sakti (Power/Energy). It is supremely glorious. Commenting on the
words: “madest in pregnant” (line 22, Book 1, Paradise Lost), Alastair Fowler says: “Not a
mixed metaphor, but a deliberate allusion to the Hermetic doctrine that God is both masculine
and feminine.” Kakti is to Siva what the Holy Spirit is to the Father. Dazzling diamond:
This has reference to the argent drift that emanates from the Holy Ash. Konrai: Cassia
fistula, cassia, Indian Laburnum. The Vedas. The scriptures that contain the secrets of
ancient civilization. The reader will do well to consult the work of David Frawley entitled
“Gods, Sages and Kings” (Motilal Banarsidass ublishers, 1993). The Angas: These are the
limbs of the Vedas, six in number. They are (1) Siksha (Phonetics), (2) Chhandas (Prosody),
(3) Vyaakarna (Grammar), (4) Nirukta (Etymology), (5) Jyotisha (Astronomy) and (6) Kalpa
(Ceremonial) Kalpa is of two types: (i) Srauta-sutra which relates to the Sruti i.e. the
Vedas and (ii) Smarta-sutra which is founded on the Smriti.
7. During Tripurasamhaara (the destruction of the three magic citadels), Lord Siva bent
Mount Meru into a bow. Vishnu became the dart, the Windgod the feather of the dart
and the Firegod its tip.
Mystically speaking, the three (flying) citadels are but the triple malas which can be
quelled by Siva alone.
8. He is... celestials: Like Oreb and Sinai, Siva is both inaccessible and easy of access.
His devotees always avail of His soulabya (easy accessibility).
9. The three worlds are the upper, middle and nether regions of space. Gnosis is Godly
Knowledge... Pati Gnaanam.
10. The seven worlds are obviously the seven nether worlds, they being (1) Atala, (2) Vitala,
(3) Cutala, (4) Mahaatala, (5) Rasaatala, (6) Talaatala and (7) Paataala.
2. KOYIL (TILLAI)
Pukka Tirutthaandakam: (The Sacred Thaandakam that celebrates the Lords’ Entry.) This decad
was sung by St. Appar during his sojourn at Tillai.
1. He abides at Mayilaappu in the crest of whose lofty streets
The moon sails amidst clouds; He dwells at Marukal;
He is of Kodumudi in Kongku, of Kutraalam
And Kudamookku; arriving at Kollampoodur
He searched for a fit residence; He abode
At Dharmapuram for many days; He is of Takkaloor.
Adorning Himself with the bright and white Holy Ash
And circled by the Bhootha-Hosts
He made His entry into Puliyur Chitrambalam only. 11
2. The Lord whose waist is cinctured with a serpent
Abode at Nanipalli, left for and sojourned at Nalloor
Whence He came to Paasoor to stay there for half a day.
He sojourned at Partiniyamam for twelve days
And then at the well-watered Mizhalai--
Inseparable from the Vedas and the smoke of sacrifice--,
For a sennight; He who is at once
Bliss and aeviternal wealth, has this day,
Made His entry into Puliyur Chitrambalam only. 12
3. He explicated renunciation and (also) the import
Of the sacred lore; He is adorned with the pure moon
And serpents; by His valour He shot the three citadels (to cinders)
He is both Mantra and Tantra.
That day, under the Banyan Tree
Hara taught the Brahmins Dharma.
Having enacted the dance in the fire of the crematory,
This day, circled by the Bhootha-Hosts,
He made His entry into Puliyur Chitrambalam only. 13
4. He who is concorporate with Her of lovely breasts
That are covered by a breast-band,
Holds the bright mazhu in His hand and dances
In the crematory; He is of Tiruvaanjiyam girt with
Glorious and cool and well-watered fields.
He is of Tirunallaaru; He who has a cloudy patch
On His neck is the One who has an eye in His forehead
That burnt Kaama to death.
The Eater of the oceanic venom, riding a martial Bull
And circled by the Bhootha-Hosts
Made His entry into Puliyur Chitrambalam only. 14
5. He wears a chaplet of fragrant konrai flowers
That bloom during the rainy season; He holds
In His hand a skull and goes about receiving alms
From the townsfolk, whilst His Bhoothas sing.
He is the noble One, the peerless One, the Lord of the Devas
Who adore Him; He abides at the hallowed Moolattanam
Of Tiruvaaroor. Riding a martial Bull
And encircled by the bhootha-Hosts,
He made His entry into Puliyur Chitrambalam only. 15
6. He is ear-ringed; He wields a kattangkam;
He is of Kailas--the mountain great, and of Kaaronam,
He has aged parents none;
He is both the Beginning and the End.
That day, to the delight of beauteous women
He burnt the body of mighty Manmata.
This day, riding a martial Bull
And circled by the Bhootha-Hosts
He made His entry into Puliyur Chitrambalam only. 16
7. To the dead ones and to those not dead,
To the celestials, to the born and to those that will not
Get Born, He is alike the great One.
He abides not in the minds of those who are full
Of themselves and of those who have forgotten Him.
He--the opulent One of Maraikkaadu, is the wielder
Of a glowing mazhu.
His matted hair a-dangle
And circled by the bhootha-Hosts
He made His entry into Puliyur Chitrambalam only. 17
8. He wears a white and bright garland of skulls
And bones and a wreath of cool konrai;
He is covered by the hide of the fierce tusker;
He rides a killer-Bull, holds the fire in His hand
And dwells at the crematory.
He is the opulent One of Neitthaanam girt with fecund fields
And rich in mansions whose tops are laved
By the white moonlight.
Holding a white skull reeking of flesh
And circled by the Bhootha-Hosts
He made His entry into Puliyur Chitrambalam only. 18
9. “Did you behold Sankara whose chest wears
White threads and whose waist a Kovanam?”
“Yes, we did, this day.
Holding something in His skull-bowl
And riding a tethered Bull that galloped,
He came here and took with Him my white bangles;
With them and all else, He stood at beauteous Aaroor,
When during dusk, even as His Bhootha-Hosts held
The gemmy lamp of golden lustre
He made His entry into Puliyur Chitrambalam only. 19
10. He quells the troubles of devotees who serve Him in love;
His feet are hailed by goodly ones; He is our Lord-Ruler
In all our births. Holding a peerless veena
And reciting the Vedas, he Singer of the Vedic hymns
Rode a Bull; clad in tiger-skin
And circle d by the Bhoota-Hosts
He made His entry into Puliyur Chitrambalam. 20
11. Clad in silk, covered with hide, and serpent-cinctured
Bhagawan danced encircled by the Bhootha-Hosts.
This day, we beheld the lofty One who holds the fire,
At Tillaicchitrambalam. The blue-necked Kapaali
Holds the effulgent trident and wears the white threads.
He but recites the Veda! He has a veena!
His hand sports a kattangkam! 21
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NOTES
1. Mayilaapu: Mylapore in Madras. It was here Uma, in the form of a peahen adored
Lord Siva. The word “aappu” means a little stump (peg) to which something can be
fastened.
Dharmapuram: This place is different from the one at Mayiladuthurai where the famous
Dharmapuram Aadheenam flourishes. Dharmapuram referred to in this verse, is situate
half a mile west of Kaaraikkaal, formerly a Fresh territory.
Takkaloor: A Vaipputthalam, i.e., a shrine which is just referred to in a verse or verses
of the Tevaaram. A regular Tevaaram shrine is one which has to its credit one or more
decades in the Tevaaram.
“Thangkum Idam Ariyaar”: These words meaning: “He was not sure of a place to stay”
are meant to bring out the greater glory of Tillai were the Lord eventually settled down.
In Bhakti Literature, anthropomorphic references are exploited to heighten devotion.
2. Nanipalli: The birth-place of St. Tirugnaanasambandhar’s mother.
Nalloor: It was here our Saint was blessed with Tiruvadi-Diksha.
This day: This phrase (In naall) refers to the eternal present that knows neither past
nor future. This phrase can be linked with the last line of the verse, as is done in
our translation.
Half-a-day, twelve nights and sennight: It is not given to us to measure the duration
of our Lord’s stay in anyone of the places which he was pleased to visit. Suffice it
for us to know that a second of the Lord’s time, is truly an eternity for us.
3. Mantra and Tantra stand for the Vedas and the Aagamas respectively. In rituals,
mantras play a vital role.
4. The phrase “mazhu vaall” is an inversion. It is “vaall mazhu” (shiny battle-axe).
5. The konrai flower (cassia) which blooms during the rainy season is peculiarly
sacred to Siva.
Deva Devar (The Lord of the Devas): This indeed is the name of Siva. He is
Mahadeva. The indubitable superiority of Siva is excellently brought out in “Sri
Mahadeva Smaranam” published by V. Venkataramanan, A4 RBI Kudiyiruppu,
Kamaraj Road, Madras – 78.
Moolattanam: The adytum, the sanctum sanctorum.
6. Kattangkam: Mazhu/battle-axe. It also refers to a burning rod.
Kaaronam (Kaaya Aarohanaa-Skt.): Siva, at the Great Dissolution, wears on His
person the skeletons of Vishnu and Brahma. For this reason He is called
Gangakaalan. Kaaya Aarohanam also means translation (removal to heaven,
especially without death).
He has aged parents none: Siva was never born. He always is. Indeed He is the
Beginning as well as the End of everything. The Bible says: “I am the Alpha and
the Omega, the Beginning and the End.” – Revelation 21-6. To the delight….
Manmata: Manmata, the Love-god, teases beyond limit women that are parted
from their husbands. So they rejoice at his death.
7. The word ‘iranthaar’ may mean: (1) those that are dead and (2) those that are
dead to the world. Those who are full of themselves: These are braggadocios.
They admire none but themselves.
9. This verse comprises a question and an answer. The question is put by the
woman who is madly in love with Siva, and the answer is given by the beholder
whose love for Siva is even greater. This one stands denuded of her bangles
which were snatched away by Siva--the Lover.
Kovanam: Loin-cloths supported by a cord at the waist.
Sankara: A name of Siva. It means: “He who confers weal.”
Tethered Bull: It is not as if that Siva rides a bull that stands tethered. As
usually a bull is tethered to something , it is so referred to. In old Tamil, as
in ancient Greek, the descriptive word, sometimes, overrides the literal meaning.
A beached up ship was described as swift by Homer.
Holding something: What is this something? je ne sais quoi; perhaps love, Siva’s
bowl is to be filled with love. That indeed is the considered opinion of St. Peyaar
who says:
“Your spacious begging-bowl--the skull--, was not a whit
Filled by all the food that was cooked, using the vast seas
As boiling water; yet how came it to be filled, when, unaware
Of its greatness, innocent women poured their alms into it?”
Arputatthiruvanthaati – 74.
10. Yezhu pirappum: The word ‘yezhu’ does not here, refer to number. ‘Yezhu’
means ‘yezhukindra’ that is, in each manifesting birth.
Veena: A very ancient instrument of music, usually referred to as the Indian
lute. “The Aitareya Aaranyaka enumerates it s parts as Siras, ‘head’ (i.e.,
neck); Udara, ‘cavity’; Ambhana, ‘sounding board’; Tantra, string; and Vaadana;
‘plectrum.’
- Vedic Index of Names and Subjects, by A.A.Macdonell and A.B. Keith.Vol.II.
The Vedic hymns were sung to the accompaniment of veena (vina). It is also the
favourite instrument of Siva. According to our Saint, Siva plays on the veena after
the Great Dissolution.
11. Bhagawan: Siva in whom abound Aisvaryam (infinite riches), Viram (valour),
Pukazh (fame/glory), Tiru (Holiness), Gnaanam (Gnosis) and Vairaagyam (the right
knowledge of discrimination/steadfast resoluteness). Paaritam is a single word.
It means ‘Bhootha-Hosts.”
Kapaali: Kapaalam means skull. Siva’s begging-bowl is the skull of Brahma. Siva
also wears a garland of skulls.
3. TIRUVATIKAI VIRATTAANAM
(Tiruvatikai, the locale of the Lord’s heroic exploit)
Yezhaitthirutthaandakam
(The Thaandakam that bemoans the spiritual indigence of the Saint)
The names of the presiding deity and His consort: Atikai Virattaanatthar (Virattesurar) and
Tripurasundari.
Giving up Jainism, St. Appar returned to Saivism. He then abode at Tiruvatikai for some
years. During this period, driven by remorse, he bemoaned his former apostasy. The decad
that follows is a confessional hymn sung in contrition.
1. He is decked with a wreath of koovilam;
He is of Virattaanam;
His mount is a Bull;
He wears a speckled serpent;
He is the One whose mount is a bird;
He is the golden-hued;
He is the One that merits praise;
He is the glorious Lord, seldom known;
He is of Atiaraiyamangkai-upon-Gedilam;
He indeed is the Lord-God.
Pity it is that I the poor one, did in the past, dispraise Him. 22
2. The Lord’s mount is a Bull,
Which is like a silver hill;
He quelled the archery of Manmata, the bowman;
He is decked with a speckled and striped serpent;
His matted hair is a riot of powdered gold;
He is the Lord of bangled Uma--the liana;
He is the One who can put and end to transmigration;
He is the One who unashamedly receives alms;
Pity it is that I, the poor one, did, in the past, dispraise Him. 23
3. He created the world of yore;
He is the First One who never ages;
He wears the beauteous crescent-moon;
It is He who graces the valiant ones to come by the ways of tapas;
the One who annuls karma bred by chinta;
He is the honey and the milk.
He presides over Virattam upon the uberous Gedilam;
He is my Lord and God.
Pity it is that I, the poor one, did, in the past, dispraise Him. 24
4. He is the Mantra and the import of the Vedas;
He is moon, sun, air, fire, sky, mountain and sea;
He is the One presiding over Atiaraiyamangkai;
He is the One hailed by the two in melodic hymns.
Folding their hands in adoration,
Indra and all the celestials,
at down and dusk,
hail Him with many a fragrant flower.
Pity it is, that I, the poor one, did, in the past, dispraise Him. 25
5. They would not think of beholding.
the feet of Him who is birthless;
they would not seek the way
of lofty beatitude;
unmindful of the oncoming birth,
they would besmear themselves with dirt,
and live like the purblind and the self-willed;
neither would they approach the feet twain
of Atikai’s Lord
who would snap (the cord of) transmigration.
Hearkening to them
who were emptied of life here and hereafter,
I, the poor one, did in the past, dispraise Him. 26
6. He is the One valiant to hold the river in His crest;
His neck sports the hue of collyrium;
He is all things;
His valiancy is His abidance in all things;
He is concorporate with Her of beauteous bangles;
His chest is the Palladium of the Holy Ash;
He is without mala and He removes mala;
He is the One that rides the Bull.
Pity it is that I, the poor one, did, in the past, dispraise Him. 27
7. They covet food and eat it from their (cupped) hands;
They stand unashamed before women of tapering breasts;
These are Amanas after whom I went following their words;
Truly I roamed like a demon of goondas;
He wears a chaplet of konrai buzzed by bees;
He is hailed by the celestials;
He is the Lord of the eight directions.
Pity it is that I, the poor senseless one,
did, in the past, dispraise Him. 28
8. I was a fit associate of the Saman goondas
of stinking mouths,
who tote in their hands pots set in slings;
I ate rice and curry mixed with ghee, from out of my (cupped) palms;
I became a repulsive sight to beholders;
I, the one of evil karma,
would never again think of Him
who ate the venom of the billowy sea.
Pity it is that I, the poor one, did, in the past, dispraise Him. 29
9. He is the God, my Father and my Lord,
the One who is full of compassion,
the One who has an eye in His forehead,
the One of the Vedas,
the One without a flaw,
the One who placed His flower-foot on the celestials,
the One whose neck has a dark patch,
the One who is ear-ringed,
the One who holds in His hand a kattangkam.
Pity it is that I, the poor one, did, in the past, dispraise Him. 30
10. To me, the one that went about proclaiming
the results of the old and great karma,
and now quietened (by grace),
He stood as a light;
He is the Lord of the Devas and the Asuras;
He quelled my troubles and enslaved me;
He is the One whose infinitudes
could not be comprehended,
alike by the Four-Faced
and the piping Neatherd
who bent the kuruntu
that grows in the garden;
He is the true Lord.
Pity it is that I, the poor one, did, in the past, dispraise Him. 31
11. With their breasts duly covered,
the unwashed women would touch
(the monk) proclaiming: “He is our God”
and pluck his hair, one by one;
they deemed this base act to be tapas;
they knew not that which was right;
(I was with those Samanas).
Beauteous are His feet which quelled
the might of the King of Lanka
who durst uproot the mountain.
Pity it is, that I, the poor one, did, in the past, dispraise Him
that wears the garland of leafy konrai. 32
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NOTES
1. Koovilam (Vilvam):
Bael tree (Aegle Marmelos). The leaves of this are sacred.
Virattaanam:
An octad of places where the heroic exploits of Siva, took place. It was at Atikai
Virattaanam Siva burnt the triple citadels of the Asuras. The one… a bird: Vishnu.
The golden-hued: Brahma. The idea is, it is Siva who is the Trinity of Brahma,
Vishnu and Rudra.
Atiaraiyamangkai: Atikai. Atikai is perhaps, short for Atiaraiyamangkai.
2. He is… transmigration: The words “Vaaraa ulaku” refer to “meendum vaaraa
ulaku”. The liberated soul suffers embodiment no more. The idea is this. Siva
alone can averruncate souls embodiment.
3. Who never ages: The word ‘moovaa’ (unageing) also means indestructible.
The Lord for ever is, and His glory fades not a whit.
4. The two: These are two Gandarvas called Aahaa and Oohoo. Dawn and dusk:
These refer to the matins and the vespers.
5. This verse is a recordation of the misery that tormented our Saint for his past
life wasted in the company of unholy Samanas.
6. He is the One…. all things: St. Appar refers to Siva as “kooru yerkka-k-kooru
amara vallaan.” The Lord’s omnipresence and His abidance in all things as their
subtle support are referred to in the phrase “Kooru yerkka”. “Kooru amara” refers
to the Lord being the content, both within and without, all things.
Neeru yerkaa: At the Great Dissolution, all things are reduced to ash. He wears
this on His person and makes it holy. He is therefore the Palladium of the Holy Ash.
7. A demon of goondas: ‘Kundarakkan’ is thus translated. If the word be ‘Kundaakkan’,
then it refers to one whose wealth is but his association with the goondas who are
unteachably vile.
Unashamed: The Amanas referred to here are a nude fraternity.
8. Never again: Our Saint was a Saivite by birth. As a Saivite he had always contemplated
the glory of Siva. However, when he went Jain, he would not thereafter adore Him.
Thinking on this, our Saint felt extremely miserable.
10. Karma is threefold. A modicum from the mountainous Sanchitha is doled out to be
experienced in a given life as Praarabda. While Praarabda is experienced Aagaamiya
gets accumulated and feeds and augments Sanchita.
To me...... Karma: Our Saint has sung in many a hymn the evil that resulted from his
karma. Indeed the very first of his decades has a reference to karma.
Quietened (by grace): The disconcerted Jain became a serene Saiva saint thanks to
Grace the embodiment of which was the saint’s elder sister.
Kuruntu: Wild-lime (Atlantea racemosa.) According to the Purana when young girls
sported naked in the Jumna, Balarama happened to pass by that way. At that time,
Sri Krishna bent a leafy branch of kuruntu and saved them from exposure. There
are many versions of this episode. In an article entitled: “Kannapiraanai-p-patriya
Vazhakkukal”, M. Raghava Iyengar had dealt with them at length. Vide “Aaraaicchi-
th-thokuthi”, (1938).
11. Unwashed women: The Samanas, in the distant past, adhered to two principles,
they being (1) non-clothing and (2) non-bathing. However their women-saints
practiced non-bathing only. That they were clothed is indicated by the words: “with
their breasts duly covered”. The lay-people did not take to these practices.
One by one: The Samana monk would have his hair plucked out one by one. During
the process the following words were uttered: “Ip duk, pir sukh” (Now misery later
well-being).
4. TIRUVATIKAI VIRATTANAM
Adaiyaala - th - Tirutthaandakam
(The sacred Thaandakam indicating the marks of identification)
During his stay at Tiruvatikai, our Saint composed many melting hymns, and the one following
is among them.
1. Has He placed on His crown
of matted hair the moon
against which billows
of the great Ganga dash?
Does He desire
the musical recitation
of the Sama Veda?
Does He hold a skull?
Is He the true One of golden hue
concorporate with Her
whose soft fingers sport a ball?
Is the supreme Yogi seated on a Bull?
Is He cinctured with a five-headed serpent?
If it be so, He is, for sure,
Atikai Virattan. 33
2. Mounted on a Bull, does He
roam about the seven worlds?
Is He hailed and adored by the celestials?
Does He hold an alms-bowl of skull
on which is perched an eagle?
Does He sport in His broad chest
a hooded serpent?
Does He resemble a lovely coral hill
with stripes of Holy Ash?
Does He have an eye in His forehead?
Has He placed the crescent
on His crest where a river flows?
If it be so, He is, for sure,
Atikai Virattan. 34
3. Does He wear on His dazzling body
a garland of skulls?
Is He the Beginning, the Middle and the End?
Is His neck adorned
with a kaarai of albescent tusk?
Does He dance, adorned with an angry adder?
Is He the activiser of the body’s elements?
Becoming vast earth, water, fire and ether,
does He abide
within and beyond the macrocosm?
If it be so, He is, for sure,
Atikai Virattan. 35
4. Is He ruddy in hue?
Is His throat dark?
Adorned with a white-fanged snake
does He dance?
Is He the fierce One who quells Karma?
Is His matted hair
decked with cool and plaited konrais?
Does His hand hold mazhu and soolam?
Is He the threefold Time?
Is He the great One
Who, with fire, gutted the ankleted Kaama
that wielded the peerless bow of sweetcane?
Is His mount the huge and corpulent Bull?
If it be so, He is, for sure,
Atikai Virattan. 36
5. Does He ceaselessly sing the four Vedas?
Does He wear on His spreading matted hair
a bright and moist and white moon?
Is His bright waist
girt with (tiger-)skin and snake?
Does red-lipped Uma
form part of His person?
Does He enact the great dance
to the playing of kudamuzhavam,
vina and cymbals
by the little Bhootas
that walk in small steps?
If it be so, He is, for sure,
Atikai Virattan. 37
6. Does He destroy the ingrained malady
and also the killer-adversaries
of those that think of Him?
Does He, with the look of His one eye,
burn Kaama to powdery ash?
Does He draw onto His hirsutorufous,
matted crest, the torrent of Ganga?
Does He become the septet of worlds?
Does He, with a single dart,
annihilate the three mobile citadels?
Is He the One poised in the great Primal Tapas?
If it be so, He is, for sure,
Atikai Virattan. 38
7. Does He dance to the singing,
to the piping of flute,
to the blaring of kokkarai,
to the clanging of cymbals
and to the beating of montai
by the small Bhootas?
Does He make movements of dance
with comely toes
above which He wears anklets,
and thus reveals His form in the dream?
Does He dance flexing
His beauteous shoulders?
Does He dance during each midnight
in the funeral pyre of the crematory?
Is He Ashtamoorti?
If it be so, He is, for sure,
Atikai Virattan. 39
8. Is He the One who destroyed
the ichor-abounding and haughty tusker,
And who, with His hand stinking of tough flesh,
Covered his person, from head to foot,
with its hide, so as to become invisible?
Has He a throat darkened by His devouring
the venom of the noisy ocean
whose billows wailed aloud
when in great hubbub,
it was churned with a mountain
around which a snake was wound?
If it be so, He is, for sure,
Atikai Virattan. 40
9. Does the great One’s ruddy, matted hair look
as if it were wrought of crimson gold
suffused with sheer beauty?
Is He the lovely Bridegroom of Uma
the fragrance of whose hair is divinely natural,
and whose coiffure is adorned
with sweet smelling and fresh flowers?
Does His right hand hold a mazhu?
Is He the One supremely desirable?
Is He the One hailed by the four Vedas?
Is He the One whose dart caused the quaking
and the destruction of the fearless, triple citadels?
Is He the One immanent
in all the worlds of the cosmos?
If it be so, He is, for sure,
Atikai Virattan. 41
10. Is His abundant matted hair--
bright with the tender light of the moon--,
made moist with the spume
of the river’s rising waves?
Is there in His person comely scars
caused by the battling breasts of Kaamakotti
whose lips are like coral, and ruddy fruit?
Is there in His streaked chest the white thread?
Is He the Wearer of the white ash?
Is His body – perfect and divine--,
coated deep with aromatic unguent
and paste of sandalwood?
If it be so, He is, for sure,
Atikai Virattan. 42
11. Is He the One who grew and grew
beyond the ken of the Tall one
and the Four-Faced, who,
in vain, pursued His base and top?
Is He the One beyond compare?
Does He that is entwined by a liana,
have a great and comely neck,
dark like a blue gem?
Is He clothed in the skin of a killer-tiger?
Is He the Wearer of a Kovanam?
Does ash cover His body?
Does He roam about the earth seeking alms?
Is He the Wearer of strands of thread?
Does He confer on His servitors
suzerainty over the immortals’ world?
If it be so, He is, for sure,
Atikai Virattan. 43
----------------
NOTES
1. The verses in this decad comprise questions and answers. The ‘ye’ ending
in the verse indicate interrogations save in the last line where it serves as an
affirmative answer. The questions are put by our Saint to those that had beheld
Lord Siva.
The True One: The importance of truth can never be exaggerated.
Zerubbabel said: “The whole earth calls upon truth and heaven blesses her.... Wine
is unrighteous, the king is unrighteous, women are unrighteous, all the sons of
men are unrighteous, all their works are unrighteous, and all such things…. With
her (truth) there is no partiality or preference…. All men approve her deeds, and
there is nothing unrighteous in her judgement. To her belongs the strength and
the kingship and the power and the majesty of all the ages. Blessed be the good
of truth.”Esdras 4:37 - 41.
2. Eagle: Siva’s begging-bowl is a skull to which some flesh is still attached. This
then attracts the eagle.
3. The first line of the Tamil verse can be interpreted in more ways than one. The
word ‘mundam’ means many things. It is head, forehead, headless body etc. It
also refers to nudity. The Lord’s head sports many things—the crescent, the river,
the snake, the flowers etc. His forehead is bright with the stripes of the Holy Ash.
He is a naked yogi. His garland is composed of the skulls of dead Brahma-s.
Kaarai: A jewel made with wires of gold. The white tusk that adorns the Lord once
belonged to Vishnu. Vishnu incarnated as a sweta varaha (the white cosmic boar).
As he grew proud Siva plucked out his tusk and wore it on His person.
4. Soolam: 1. Spear, 2. Trident.
5. Red-lipped: The Tamil verse describes Uma as having lips ruddy like ‘tondaivaai’
- the fruit of Kovvai. According to G.U. Pope, the Kovvai creeper is a kind of Bryonia.
Kudamuzhavam: Also called Kudamuzhaa. It is a percussion instrument shaped like a
pot. Baana the Asura and Nandi the chamberlain of Siva were the expert players of this
instrument. This pancha-mukha vaadya (the five-faced drum) is referred to by St.
Kaaraikkaal Ammaiyaar in her “Tiruvaalangkaatu Tiruppatikam.”
This instrument is even today played in the shrines of Tiruttharupoondi and Tiruaaroor.
6. The tense employed in this verse by St. Appar is at once present and future, though
the verse seems to refer to Siva’s acts in the past. By this significant device our Saint
covers the past, the present and the to-come. The tense employed by him is even greater
than what is known as the historic present. The exploits of Lord Siva are fraught with
symbolic significance.
Kaama: Kaamam in Tamil means ‘desire’. And ‘desire’, according to Tiruvalluvar is truly
the birth-breeding seed. True beatitude, indeed is birthlessness. So the message is,
Siva quells and helps us to quell desire. The quelling of Ganga is the overpowering of
destructive force. The burning of the Tripura, according to Tirumoolar, is symbolic of
the conquest of the triple malas. The Lord becomes the seven worlds. It means He is
the eternal animator of every ens. The Lord is a Yogi, ever poised in the Primal Tapas.
It is thus He guides the unselfish yogis and also makes for the well-being of the universe.
The ingrained malady: This may refer either to Aanavamala or Moola Kanma.
The killer-adversaries: These are six, they being lust, wrath, miserliness, delusion, pride
and envy (malice).
Kokkarai: conch, shell.
Ashtamoorti: The Lord of eight forms, they being of earth, water, fire, air, ether, sun,
moon and soul.
10. Kaamakkotti: The Goddess of Kaamakkottam at Kaanchi.
Varai maarpu: Varai refers to the beautiful streaks found in the maarpu (chest) of a he-man.
Varai also means ‘mountain’.
5. TIRUVATIKAI VIRATTAM
Potritthirutthaandakam:
(The Thaandakam that hails the Lord)
This is one of the hymns sung by our Saint during his stay at Tiruvatikai.
1. You stood as Siva in all, praise be!
O Lord that stood as blazing light, praise be!
O Wielder of murderous mazhu, praise be!
You kicked the Killer-Death, praise be!
You are seldom beheld
by the unlearned, praise be!
You quell the troubles
that beset the learned, praise be!
You destroyed the three great walled citadels, praise be!
O Vimala that loves dearly Virattam, praise be! 44
2. O Patron of song and dance, praise be!
O Author of many aeons, praise be!
O One that seeks alms in a skull, praise be!
O Dweller in the hearts of contemplators, praise be!
O One that loves to dance in the crematory, praise be!
O One whose throat is nimbus-like, praise be!
O One that wears the dancing snake, praise be!
O Lord-Ruler of Virattam of billowy Gedilam, praise be! 45
3. O One with a jasmine chaplet, praise be!
O Moorti wholly bedaubed with ash, praise be!
O One full of excellence, praise be!
O Author of the seven-stringed melody, praise be!
O Beggar of alms in a round, shaven skull, praise be!
O Queller of troubles of those that seek You, praise be!
O One that presides over Tillaicchitrambalam, praise be!
O our opulent One of Tiruvirattam, praise be! 46
4. O Wearer of ash on Your person, praise be!
O Fulfiller of the ways of tapas, praise be!
O beautiful One that doth reckon the servitorship of those
of single-pointed adoration, praise be!
O noble One that did away with the hostility
of the snake, the moon and the river
and keeps them juxtaposed, praise be!
O Wearer of lotus flowers, praise be!
O Lord-Ruler of Virattam of billowy Gedilam, praise be! 47
5. O Ash-adorned One, O blue-throated One, praise be!
O Wielder of the bright and white mazhu, praise be!
O Partner of Uma who is part of You, praise be!
O comely One that causes the cruel snake to dance, praise be!
O the river-crested One, praise be!
O wondrous Nectar of Your servitors, praise be!
O One that ever joys to ride the Bull, praise be!
O the Father of Virattam of great Gedilam, praise be! 48
6. O Relisher of the songs of singers, praise be!
O Lord of Patticchuram at Pazhaiyaaru, praise be!
O Conferrer of moksha to renouncers, praise be!
O One mantled in the tusker’s hide--
frightening to behold--, praise be!
O One that canst not be sought by seekers, praise be!
O One that cinctured Your waist with a snake, praise be!
O One that joys in the pancha-kavya ablutions, praise be!
O Lord-Ruler of Virattam of billowy Gedilam, praise be! 49
7. You joyed to dance making the earth bright, praise be!
You became the vast sea and the vast earth, praise be!
The sky trembled as You shot down
the triple walled citadels, praise be!
O Vikirta mantled in the tusker’s hide, praise be!
O Singer whose songs irradiate the ponn-s, praise be!
O Supreme One who is the whole cosmos, praise be!
O One who burnt, of yore, Kaama with a fiery look, praise be!
O Kapaali of the Gedilam stream, praise be! 50
8. O One whose mount is the white, wrathful Bull, praise be!
Your spreading matted hair sports a river, praise be!
O Mendicant seeking alms sleeplessly, praise be!
O Queller of troubles, the moment one prays, praise be!
O Lord, who has a throat that holds the venom, praise be!
You are the four Vedas and the six Angas, praise be!
O One whose body is shared by Her of sweet words, praise be!
O Lord-Ruler of the billowy Gedilam, praise be! 51
9. O Siva that abides in the chinta, praise be!
You do contemplate Sri Sailam, praise be!
You abide in the lotus of buddhi, praise be!
O Hallowed One, praise be!
O Holy One, praise be!
O Catura who is the divisions of the day, praise!
O One of Truth, praise be!
O my Father, praise be!
O Hara who is the junction of day and night, praise be!
O Lord-Ruler of the billowy Gedilam, praise be! 52
10. O One who is trinocular, praise be!
O Lord-God, praise be!
O Lord of the South, praise be!
O Righteous One, praise be!
O One of Truth, praise be!
O my Father, praise be!
Together when the two folding their palms
and arms, hailed You as nobly great
You stood a steady blaze of fire, praise be!
Nowhere have I aught of refuge, my Father, praise be!
O Lord of the billowy Gedilam, praise be! 53
----------------
NOTES
1. Potri: This word is the Tamil equivalent of Sanskrit ‘nama’ha.
You stood... in all: This refers to the immanence as well as the omnipresence
of Siva.
Killer-Death: Many were the gods of Death. Siva killed one of them.
The unlearned: Those that have not learnt, and therefore, do not pursue the ways
of Siva.
The learned: They that know and practise the ways of Siva.
The three... citadels: The Tripura of the Asuras.
2. The Patron of song and dance: Siva Nataraja is well known the world over.
However, not many know that He is also the Lord of song and music. “An
interesting Icon of Saiva Symbolism” by K.R. Srinivasan, (Ananthachary Indological
Research Institute--Series No.II Bombay, 1982) brings out the greatness of Siva as
the musician par excellence. This article relates to a sculptured stele of Saiva
sculpture which was excavated in 1931 in Parel, Bombay. It belongs to c.700 A.D.
It is Siva as the Saptasvaramayamurthi. “The Saivite nature of the seven divinities
incorporated as representative of the same deity by the vertical and horizontal
schematic arrangement, is attested by the inconography of the forms themselves as
also by the attributes they carry and the apparent mudras of their hands.”
5. Bright: The word ‘nizhal ’ which means shade/shadow, also refers to light.
6. Seekers: Seekers of wordly objects. In Saivism, even genuine seeking if it is
prompted by vanity or pride, is of no avail. The seeking should be through total
surrender. Even here there is a catch. The surrendering soul must engage itself
in the service of the Lord and His devotees.
Tenkalai Vaishnavism goes a step further and affirms that neither the path of
devotion nor that of surrender, is truly a means to moksha (deliverance). It is
for the Lord to choose. His freedom is sovereign. This, no doubt, is considered
to be an affront to the Lord’s egalitarian mercy. Vide(1) Ramayana Exegesis in
Tenkalai Sri Vaishnavism by Patricia Y. Mumme in ‘Many Ramayanas’ (1992), and
(2) ‘The Srivaishnava Theological Dispute’ (1988) by Patricia Y. Mumme.
Pancha-Kavya: It is compounded of cow’s milk, curds, clarified butter, urine and
dung. Cow’s urine and dung are sacred to the Saivite. A little of these two is
added to the other three according to the Aagamic prescription. The holy ash is
made out of cow’s dung. Of the sacredness of cow’s dung, the Tirukkalitruppadiyaar
says:
“It is the cow’s dung, that this day, in this world,
Does away with all abiding malas.”
7. Vikirta (n) : One whose nature differs from the world’s.
Pann : The modern raga is not to be deemed the near equivalent of pann. Pann is
that which makes for the ‘singability’ of a song. It is that which harmonises the
song with the singer. St. Sekkizhaar says: “Good music (melody) is the fruit of
pann.” (pannin payanam nal isai). Valluvar says: “Of what avail is pann if it blends
not with singing?” (Pann yennam paatarku iyaipu indrel?) There are 103 pann-s, it
is said.
8. Lines 6 and 7 may also be interpreted as follows: “O Queller of the troubles of
the adoring hands, praise be!”
9. The words: “Puntiyaai-p-Pundarikatthullaai potri” are rendered as “You abide in
the Lotus of buddhi, praise be!” The figure employed in the Tamil original is hendyadis.
The lotus-buddhi is at once the installed deity and its seat.
The three divisions of the day are symbolic of creation, sustenance and resolution.
Catura(n): One who is an adept. Also called Tattvan--the one of Truth.
The junction of the day and night: The hour sacred to Saivites, it being the hour
central to the Pradosham service. At this hour all the gods present themselves
before Siva who dances.
Le two: Vishnu and Brahma.
6. TIRUVATIKAI VIRATTAM
Tiruvatitthirutthaandakam:
(The Thaandakam that hails the hallowed Feet)
1. Those are the feet meditated upon and hailed
by the one whose bed is the snake;
Those are the feet that adorn the heads of Brahma;
Those are the feet reached by Saravanatthaan with folded hands;
Those are the feet of refuge to them that seek them;
Those are the feet that quell the sins of them that hail them;
Those are the fee hailed by the eighteen ganas;
Those are the feet of Him of the realm
of the billowy Gedilam in the South;
Those are the feet of our opulent One of Tiruvirattanam. 54
2. Those are the feet never reached by evil-doers;
Those save from sinking the weak that seek them;
Those feet confer mastery to the practitioners of muzhavam and Paani;
Those feet smote cruel Death that rose up in wrath;
His are the ankleted feet whose mount is the mighty and raging Bull;
Those are the feet meditated upon by the Fosterer of the sea-girt earth;
Those are His who has the great moon for a chaplet;
Those are the feet inseparable from
Virattam upon Gedilam that flows brimful. 55
3. Those are the feet that annul not the lust
and the falsity of them that slander even as they wake up;
Those are the feet--a net unspun by deception;
Those feet are visible to us for hailing and adoring with hands;
Those are the feet we bathe in ghee and hail adoringly;
Those are the feet that abide cutting across the great heavens;
Those are of the Lord of Gedilam, the divine river;
Those are the feet of our opulent One of Tiruvirattaanam. 56
4. Those are the feet like the ruddy sun that causes (flowers) to burgeon;
Those are the great feet of grace whose beauty defies the brush;
Those are the feet circled by bees and chafers;
Those are the feet that smote Soma and Yama;
Those are the feet prattled about by the God-mad;
Those are the mighty feet whence wrong-doers cannot escape;
Those are the feet of the Lord of the realm of clear-watered Gedilam;
Those are the feet of our opulent One of Tiruvirattaanam. 57
5. Those are the feet that became one, of yore;
Those are the feet that grow lofty during each aeon;
Those are the feet adorned with fitting kazhal and grained-silambu;
Those are the feet that are beyond the praise of the praisers;
Those are the feet sweetly hailed by the men of the vast earth;
Those are the feet decked with the flowers of joyous devotees;
Those are the feet of the Lord of the realm
of southern Gedilam at Tiruvatikai;
Those are the feet of our opulent One of Virattaanam. 58
6. Those feet constitute the red lotus of Lakshmi;
For the great (liberated) those feet yield honey;
Those feet are the touchstone of the rich;
Those feet are beyond the praise of the magnifying celebrants;
In form, those feet differ from each other;
Those are the feet whose form is beyond reckoning;
Those are the feet of the Lord of the realm
of Tiruvatikai upon Gedilam in the south;
Those are the feet of our opulent One of Tiruvirattaanam. 59
7. All garlands of verse and prose belong to those feet;
Those feet are beyond the ken of words;
Those feet keep Uma free from grief;
Those are the feet hailed and adored by the celestials;
Those feet are contained in half a maatra;
Those are the feet of immeasurable extent;
Those are the feet of the Lord of the region of Gedilam
Whose banks are dotted with mango trees.
Those are Kaapaali’s feet of fragrant Virattam. 60
8. Those are flower-feet fragrant as sweet blossoms;
They pervade impartially all the lands of the earth;
Those feet abide as dense-rayed sun and moon;
Those feet blaze inly as fire-cluster;
Those are feet which wash away the stain of the flawed Moon;
Those feet are both Mantra and Tantra;
Those are the Lord’s feet vouchsafed to the countrymen of Gedilam
which flows brimful;
Those are the feet of our opulent One of Tiruvirattaanam. 61
9. Those feet are neither far away nor near;
Those are feet nectarean to the servitors;
Those are feet that stand by the bowing devotees;
Those are coral feet clung to by the unattached;
Those are feet of ruby, of gold, of majesty;
Those are feet that as remedy, rid the malady;
Those are the feet of the Lord of the realm
of cool and babbling Gedilam;
Those are the feet of the glorious Chief of Virattam. 62
10. Those feet are like the beautiful, burgeoning lotus;
Those are the feet that quelled the Asura’s prowess;
It is they that emerged first in the most hoary past;
Those are Moorti’s feet that blazed forth endlessly;
Those are the feet of Him who is concorporate with
Her whose soft fingers sport a ball.
Those are His feet who is like a huge coral hill;
Those feet are smeared with the ashes of those
That were burnt in the crematorium;
Those are the feet of Vimalan to whom Virattam is dear. 63
----------------
NOTES
1. Saravanatthaan: Murukan.
The eighteen ganas: Amarar, Siddhar, Asurar¸ Daitthiyar, Garudar, Kinnarar,
Niruthar, Kimpurushar, Gandharvar, Yakshar, Vidyadarar, Bhootar, Paisaasar,
Antarar, Munivar, Uragar, Aakaayavaasiyar and Bhoga Boomiyar. - Pingkala
Nikandu.
2. Muzhavam: A percussion instrument.
Paani: Taalam, the measure of time.
The Fosterer: Vishnu.
3. Kanakku Vazhakku: According to Siva Sri Arunai Vadivel Mudaliar these refer
to numbers and words. We beg to differ from this great scholar. These but refer
to the ways of the phenomenal world, its weights and measures. The Tamil Lexicon
refers to this very pharse of our Saint and says that its meaning is “limit, bound”.
4. Soma: Moon. The episode hinted in the verse has reference to Daksha-yagna.
Yama: The god of Death. Siva kicked Death to death to save Maarkkandeya.
Prattled about: The Tamil word is “pithatrum” (will prattle). Prattling in this
context means praising. The line concerned can be translated as: “Those are
the feet near which greatly-mad foregather and praise.”
5. The feet.... Yore: This refers to the time of creation. On the day of Creation,
the Lord stood as Ekapaathar (the single-footed). As Ekapaathar, Siva created
Vishnu from His left half and Brahma from his right half.
Kazhal: Anklet worn by man. Silambu: Anklet worn by woman. The reference to
His feet of “fitting kazhal and grained silambu” is a reference to His being
Ammai-Appar -- the androgynous Lord.
Grained Silambu: Silambu, a hollow anklet, contains grains of precious stones.
6. The red lotus of Lakshmi: Lakshmi is the Goddess of Wealth. Her seat, the
red lotus is symbolic of her infinite riches. In truth it is the Lord’s feet that
constitute the infinite riches.
The word ‘Siranthaar’ means those who have gained mukti (deliverance).
Honey: The bliss of release, deliverance.
7. The term Varai maathu (woman of mountain) refers to Uma. The grief to which
a wife is put, is the separation from her husband. As Uma is part of the Lord.
She is never put to this grief at all.
Those feet..... half a maatra: The Pranava (Om/AUM) comprises A(Akaaram),
U(Ukaraam), M(Makaaram) and that which is known as half a maatra. “A” is
symbolic of Brahma, “U” of Vishnu, “M” of Rudra and half a maatra of pure Siva.
Siva, the supreme, is beyond the Trinity. Half a maatra is the subtle form of Naada.
For details the reader should consult the Tiruvaachaka Vishaiya Soosanam, appended
to the Panniru-Tirumurai-th-thirattu (1906), edited by Srimad Siva Arunagiri Mudaliar
and printed by Vidyaa Bhaskara press, Madras.
8. Those... fire-cluster: It is as blazing fire the yogis envision the Lord. The Practice
of the yogis is described as “Dagara Vidya”. Its fruit is the envisioning of Siva, as
pure fire, in the cave of heart.
9. Those.... malady: The malady is birth. It is Grace, an alias for Siva’s feet, that
confers on the soul the beatitude of birthlessness.
10. It is they… hoary past: In the beginning were the Feet, the abode of Sivatattava.
(Sakti-tattva stands subsumed in this).
Those... endlessly: This is a reference to Sadaasiva Tattva.
Those... sport a ball: This is the form of Siva. This is Easwara Tattva and in this
Suddavidya-tattva stands subsumed. This verse celebrates the pentad of
Sudda-tattvas.
Vimalan: He who does away with malam.
7. TIRUVATIKAI VIRATTAANAM
Kaapu-th-Thirutthaandakam
(The Thaandakam that speaks of holy shrines in the safe-keeping of Siva)
This is one of the patikams sung by our Saint during his stay at Tiruvatikai. It enumerates
the holy shrines protected by Lord Siva.
1. Virattam upon Gedilam rich in waters,
Citremam, great and cool Kutraalam,
Tillaicchitrambalam, southern Koodal,
Aanaikkaavu in the south. Ciraappalli,
Nalloor, Devankudi, Marukal and Naaraiyur
Hailed and adored by the goodly,
Are in the safe-keeping of the Lord
Who bears a kallalaku and a skull with long brows,
And who wields a kattangkam. 64
2. May you hail Virattam of sacred water,
Tirukkoval Virattam, Vennainalloor,
Annaamalai rich in its stream
Onto which the roaring cataract falls,
Araiyaninalloor and Araneri.
He is the Lord who blesses you to hail Him;
Idaimarutu, Innambar, Yekambam
And Kailaas of cloud-capped gardens
Are in the safe-keeping of Him
Whose forehead sports an eye. 65
3. Virattam upon Gedilam
With a weir across its waters,
Tiruppaatirippuliyur, Tiruvaamaatthoor,
Sotrutthurai rich in fords hailed by sylvan munis,
Turutthi, neitthaanam, Aiyaaru which is girt by the Cauvery
Of flowing stream, Pazhanam, Kaanapper
Circled by densely dark groves and Kazhukkunru
Are in the safe-keeping of the Nectar of Aiyaaru. 66
4. Virattam upon Gedilam with flowing water,
Tiruvaaroor, Tevoor, Tirunellikkaa,
Otriyoor adored by the adoring celebrants,
Otthoor, Maalperu, Maanthurai,
Maanadi girt with the stream of the hilly cataract,
Maakaalam, Kedaaram and Maameru
Are in the safe-keeping of the Lord
Of Kadampanthurai --
skirted by the Cauvery whose stream
flows flanked by its banks. 67
5. Virattam upon Gedilam rich in fertilizing water,
Tirupuraanthakam, southern Devicchaaram,
Kottukkaa girt with eddying and flourishing waters
Kudamookku, Gokaranam, Kolakkaa,
Panangkaattoor ever free from flaw,
Panaiyoor, Payatroor, Paraaitthurai
And Kaalingkam where burgeon melliferous, blue water-lillies,
Are in the safe-keeping of the Lord of Ganapaticcharam. 68
6. Virattam upon Gedilam of sacred waters,
Uberous and cool Pitavoor, Sri Sailam
at which clouds arrive, stay and move about,
Pariyaloor Virattam, Paavanaasam,
Mavvantirai, Manimuttham, Maraikkaadu
Vaaimoor and Valanjuzhi
Are in the safe-keeping of the Lord
of Kazhippaalai where dinsome
and streaked chafers hum. 69
7. Virattam upon Gedilam of clear waters,
Sikaazhi, Vallam, Tiruvetti,
Yetakam of inly percolating waters,
Ooral, Ambar, Naraiyoor, Arananalloor,
Vimalar of the Rider of the ethereal Bull,
Venni, Miyaacchur, Veezhimizhalai
and Karapuram of the Lord
Whose forehead sports a great eye,
Are in the safe-keeping of Kaapaali. 70
8. Virattam upon Gedilam of clear waters
Dindeeccharam, Tiruppukaloor,
Idaitthaanam of the Lord of the Bhoota-Hosts,
Ye-eacchuram, Nallemam, Koodal, Kodikaa of the Dancer,
Kurangkanilmuttam and Kurumpalaa
Are in the safe-keeping of the Lord of Kaaronam,
Meltingly hailed by them who become sober,
Having imbibed toddy. 71
9. Virattam upon Gedilam of glorious waters,
Tirukkaattuppalli, Tiruvennkaadu,
Famous Paigngneeli hailed by the men of earth,
Panthanainalloor, Paasoor, Nallam,
Ninriyoor girt with fecund and watery fields,
Nedungkalam, Nelvennai, Nelvaayil,
And Kadavur Virattam
Are in the safe-keeping of the Lord
Of beautiful and fragrant konrai garlands. 72
10. Virattam upon Gedilam of splashing waters,
Tiruvaanjiyam, Tirunallaaru,
Ayokandi girt with beautiful and cool gardens,
Aakkoor, Aavoor, Aanpatti,
Idaicchuram--the residence of our Lord,
Our Father’s Talaicchangkaadu,
Karaviram full of fragrance
And Karakkoyil at Kadampoor
Are in His safe-keeping. 73
11. Virattam upon Gedilam of honied waters,
Tirucchemponpalli, Tiruppoovanam,
Mananjeri hailed by the celestials,
Walled Unjaimaakaalam, Vaaranasi,
Vekuleeccharam hailed by others too,
Sri Sailam, bright and beautiful,
And Karumaari of glorious groves
full of sylvan peacocks,
Are in the safe keeping of the blue-throated Lord. 74
12. Virattam upon Gedilam of sacred waters,
Tiruvalappoor, Siddhavatam in the south,
Maanirupam whose uberty is caused
By the inflowing stream,
Bhiramapuram, Suzhiyal
And Pennaakadam fostered by
The One of the great matted hair
Where flows the great flood,
And who is hailed by the dwellers of Mayilaappu,
Kaalatthi where hum darkly-blue chafers,
And Kailas are in His safe-keeping. 75
----------------
NOTES
1. Citremam: Some say this is Citraambur (also known as Citraaimoor) in Tiruttharup-
poondi taluk. It is said to be fie miles away from the Railway station of Aalatthampaadi.
However the inscriptions of this shrine describe it as Tirucchitraaimoor and not as
Tirucchitremam. Tirucchitrambalam--a town eight miles from Pattukkotai is indeed
Tirucchitremam. This is evidenced from the very temple inscriptions which describe
the place as Tirucchitremam. Vide “Tevaaram petra talangkalum cilaa saasana vazhakkum”
by M. Raghava Iyengar in “Aaraaicchitthokuthi” (1938).
Koodal: The temple at Madurai is called Aalavaai.
Devankudi: This is known as Tiruntudevankudi. The temple is at present, in ruins. This
does not disprove our Saint’s dictum that this shrine is in the safe-keeping of Siva. It
will sooner or later, regain its former splendour. Its present condition only shows how
indifferent are the modern Saivites. A la Emerson, we are tempted to ask: “Where is the
Saivite in the world of Saivism?”
Kallalaku: It is an instrument for keeping time. It may also refer to a weapon.
2. Araneri: Tiruvaaroor Araneri. This temple is now part of the complex of Poongkoyil.
3. The Nectar of Aiyaaru: Panchanatiswara who presides over Tiruvaiyaaru.
4. Maanadi, Maakaalam and Kaakaalam (Ujjain) are Vaippu-th-thalangal. These are holy
places that are referred to in the Tevaaram hymns. None of them has a decad in its
honour.
5. Tiripuraanthakam, Deviccaharam, Kottukkaa and Kaalingkam are Vaippu-th-thalangkal.
6. Pitavoor, mavvantirai and Paavanaasam are Vaippu-th-thalangkal.
Mavvantirai: Perhaps this is a phrase qualifying Manimuttham. When the term is split
into “mav vantu iraiyum,” it means “(Manimuttham) where is heard the sound of ‘ma’.
Ma is one of the seven musical notes.
7. Sikaazhi: The aliter is Sikkaali, a Vaipputthalam. Tiruvetti, Arananalloor and
Karapuram are Vaippu-th-thalangkal. The shrine at Uraiyoor is called Mukkeeccharam.
8. Dindeeccharam, Idaitthaanam, Ye-eacchuram and Nallemam are Vaippu-th-thalangka.
Kurumpalaa (The dwarfish jack tree) is in Kutraalam.
Toddy: The Paasupata yogis of Kaaronam are imbibers of toddy. Toddy may also mean
the elixir of devotion to Siva or Sivagnaanam.
10. Idaicchuram: --the residence of the Lord.
Cf. “........ he is the Lord who dwells in Jerusalem.”
- Esdras 2:5.
Ayokanti (Asokandi) and Aanpatti are Vaippu-th-thalangkal.
11. Unjaimaakaalam (Ujjain), Vaaranasi, Vekuleeccharam (also called Yekuleeccharam)
and Karumaari are Vaippu-th-thalangkal.
12. Alappoor, Siddhavatam and Maa-nirupam are Vaippu-th-thalangkal.
8. TIRUKKAALATTHI
Having adored the Lord of Kaarikarai, our Saint proceeded to the river Ponmukhali. Here he
had his sacred bath. He climbed the mountain of Tirukkaalatthi and had a soul-stirring
darshan of the Lord. Then he sang the following decad. In this decad, he hails the Lord as
the One “poised in his eyes.”
1. He is the indigent One with wherewithal none to buy His food;
He is Kamban of vast Kaanchi;
He is the great Adept who eats nought but the food He gets by alms;
He is the mighty One of the crematory;
He is a flawless pillar of gold;
He is like the hill of great ruby;
He is the granite pillar that unfailingly supports the seven worlds;
He is the Gananaathan beheld at Kaalatthi;
He is poised in my eyes. 76
2. He will annihilate my Karma;
He is Yekamban;
His jewels are bones;
He is the Ordainer of all things;
He became the three worlds;
He is Paasupatan who cut off the head of him
That duly and inerrantly cultivated the aimpuri;
He is of Paraaitthurai,
Pazhanam and Paigngneeli;
He is the Wearer of the chaplet of fragrant konrai;
He is of Kaalatthi;
He is poised in my eyes. 77
3. He is Naaraayanan; He is Brahma;
He is the Author of the four Vedas;
He is the perfect One
Who is like a ship on the great ocean of wisdom;
He is the perfect One, the holy One,
The hoary One who received
On the strands of His matted hair the flood;
He is the Caaranan, the moon, the sun,
He is the One beyond compare;
To them that are fit and ripe
He reveals Himself as the Cause;
He is Gananaathan beheld at Kaalatthi;
He is poised in my eyes. 78
4. He did away with my Karma;
He is the Dancer in the fire;
He is of Tiruvotriyoor;
He is the kin of them that think of Him;
He presides over Yekampam;
He is the goodly Consort of Uma;
He is the Work hailed by the celestials;
He abides at Sotrutthurai;
He, by His look, reduced to ash
the skill of the archer--the fish-bannered lord;
He is Gananaathan beheld at Kaalatthi;
He is poised in my eyes. 79
5. He is the Indweller of manam, head and vaak;
He is among the brotherhood of servitors
Who hail Him in full-throated ease;
He abides in the heads of the celestials;
He is beyond the seven planets;
He abides here in the ruddy and golden groves;
He is housed in the fragrant konrai flower;
He abides in mountain, fire and air;
He is the soul of Ganam;
He dwells at the crest of Kailas;
He is of Kaalatthi;
He is poised in my eyes. 80
6. He self-manifested before all things appeared;
He abides at Yekambam;
He had (beginninglessly) rid Himself
Of the five, cruel senses; (for this) the celestials hail Him;
He bears in the strands of His matted hair the leaping Ganga;
He is the ochre-robed Kaapaali
Who mounts a goodly Bull,
Adorns Himself with a snake and bears a cool skull,
Without any sense of shame;
He is of Kaalatthi;
He is poised in my eyes. 81
7. He whose neck is coal-like, abides in my eyes;
He (willingly) limits Himself,
He wears konrai whose honey has been tasted by the chafers;
He is of the hue of coral--burning bright;
He is Yekamban;
He has become all the eight directions;
Such is His nature;
He is the Dancer in the fire
Who burnt the triple citadels;
He is the Queller of evil deeds
And He abides in my chinta;
He is Kaapaali who mantled Himself
In the tusker’s hide and joyed at it;
He is of Kaalatthi;
He is poised in my eyes. 82
8. He begs at every door and accepts paltry alms;
He is hailed and adored by the celestials;
He ran about displaying His archery;
His chest is also adorned with white thread;
His puissant arm sports a mazhu;
He is the Consort of the Daughter of the Mountain;
He--Kaapaalai, was, of yore, happily seated under the Banyan tree;
He is of Kaalatthi;
He is poised in my eyes. 83
9. He wears melliferous konrais whose
honey had been sipped by chafers;
He is of Tiruvekambam;
He is concorporate with Gnaanappoongkothai
the flowers in whose garlands exude honey;
He is the supremely desirable One;
He is the Light animating wisdom;
He sped across the great heavenly world destroying it,
And flexed His limbs in dance;
He is of Kaanapperoor girt with groves where bees hum;
He is the blue-throated One;
He is o Kaalatthi;
He is poised in my eyes. 84
10. He is God the Omnipresent;
He became all the seven words;
He deigns to accept the small services of the imperfect;
He abides at Keezhkkottam at Kudamookku;
He is the Lord of the celestials whose book is the Vedas;
He is Manikandan who presides over Maraikkaadu;
He is Kaapaali, the blue-necked;
He is of Kaalatthi;
He is poised in my eyes. 85
11. He ate the uneatable and deadly venom;
He is like the fire at the end of the aeon;
He played melodiously many instruments
Witnessed by the delighted;
He is the excellence of the four Vedas that manifested;
He is of Annaamalai;
He confers grace when His feet are hailed
And adored by the holy throng of servitors;
He is a marvelous sight to beholders;
He is of Kaalatthi;
He is poised in my eyes. 86
----------------
NOTES
1. Alms: This refers to the devotion of Siva-Bhaktas.
He is... of crematory: He is the only One who thrives deathless.
Gold, ruby, granite: Siva is all.
Gananathan: The Lord of the Hosts.
Poised in my eyes: The lover always abides in the eyes of the belove.
2. Aimpuri: It is called ‘Panchaathi’ in Sanskrit. This comprises fifty words of the
Veda . It is known as the five strands. It is Brahma who is referred to as the
cultivator of Panchaathi (the Vedas).
3. He is Naaraayanan: ....Vedas: Compare the dictum of St. Nammaazhwar which says
that the Almighty is “Ayan (Brahma), Aran (Hara) and Naaraayanan (Vishnu)....”
Caaranan: The one who moves everywhere.
4. The fish-bannered lord: Manmata, the God of Love.
5. If the words “talai melaan” mean “He is above the heads,” then the meaning of
the passage is: “He is,” according to the yogic parlance, “twelve inches above
Brahmarantra.”
The ruddy and golden groves: They may refer to kurinji or mullai regions. By upalakshana
(ejusdem generis), the other regions are also to be included.
Ganam: (Skt.) A very involved method of reciting the Vedas. If the word be ‘Kanam’ it
refers to clouds.
6. Ochre-robe: Kaashaayam, the clothing of a sannyasi.
Kaapaali: The word may also mean: “One who enacts the dance called Kaapaalam.
7. The second line of the translation is based on the word “Kandan”. This word also
means (1) warrior and (2) husband.
8. Sil bali: Paltry alms: Food cooked or grains (uncooked).
The Banyan tree: It is called Kallaal which does not have rooting branches (stilt roots).
9. The dance that is referred to in the verse is the one that is enacted when Siva has
resolved all creation.
10. The delighted: These are the rishi-patnis (respective wives of the righis) of
Taarukkaavanam.
Beholders: Of these St. Kannappar is one.
9. TIRUAAMAATTHOOR
When our Saint rejoined his parent-faith, he abode at Tiruvatikai for some years. Then he
left Tiruvatikai on a pilgrimage. He visited Tiruvennainalloor and the came Aamaatthoor, a
town in Nadu Naadu. This decad sung here, is in ‘Akam’ genre.The names of the Deity and
His consort: Abiraamayeesar and Mutthaambikai.
1. Singing Vannams He came, and forcing me
He snatched my bangles; casting dart-like looks on us,
He made us give in;
His burning words stirred our passion;
Bedaubed with gold-dust, clad in skin
And adorned with the white thread,
Kaapali, the noble One, the handsome One,
The Lord of Aamaatthoor moves away;
Come and behold Him! 87
2. Bedaubed with the burnt ash of the dead,
Sporting a white wreath on His spreading matted hair,
And holding a vina,
He came melodizing gaantaaram;
I said: “O One of beautiful and dark-tinted neck!
What may Your town be?”
Like one fatigued, He looked.
He, even He, entered my house
And said: “O lass whose waist is lithe and lovely!
If you desire to know the name of Our town,
Know it to be Aamaatthoor
where on comely lotuses sweet beetles carol;
This said, the noble One moved away. 88
3. Holding in His hand a kattangkam and riding a swift Bull,
Kaapaali speaks endearing words, enters the house,
But receives not the alms offered; neither does He move away;
He but stands articulating atrocious and deceptious words;
He is like one who will undo the beholders;
He does not accept the cooked food of alms;
He is silent.
Ha, the handsome One, the Lord of Aamaatthoor. 89
4. He is accompanied by many a loving Bhootha
that sings and dances;
His girdle is a hooded snake;
He is even prone to beg alms;
His body is like a blazing fire;
He has three unwinking eyes;
He is of the four Vedas;
He wears the fine and divine ash;
He is Pigngnaka whose Consort knows no parting from His frame;
on His divine crest the clear-watered Ganga tosses;
He holds the fire in His lovely form;
Ha, He is the handsome One, the Lord of Aamaatthoor. 90
5. He has wheeled cars, horses and tuskers;
He lacks nothing;
His mount is a white Bull;
His neck is dark;
His hue is that of ruddy fire;
He, the Lord, hailed and adored by the celestials,
is endowe d neither with wealth nor is He without it.
On His chest are a lovely kothai and a maalai--wrought of grace;
He is clad in tiger-skin;
He is surrounded by Bhoothas;
Ha, He is the handsome One, the Lord of Aamaatthoor. 91
6. Adorned with the ash and decked with a white todu,
He who is concorporate with His Consort
Comes mounted on a puissant Bull,
Holding a vina in His left hand;
His kuzhai sways;
He strikes kodukotti;
He holds a skull on which is perched a kestrel;
He receives not alms;
He but speaks deception.
Lo, He is surely our Lord
Who sports a river in His matted crest.
Ha, He is the handsome One, the Lord of Aamaatthoor. 92
7. He has a skull in His palm;
He is clad in deer-skin;
He has a secret intent; with a ruddy and divine body
bedaubed, with white ash, sporting the crescent-moon
on His right, ruddy, matted hair,
Concorporate with Uma, and causing the triple,
hostile citadels to burn,
He, in the form of a Dancer to the beholders, goes.
Come and behold the Lord.
Ha, He is the handsome One, the Lord of Aamaatthoor. 93
8. You lack nothing;
Your mount is the white bull; is Your town Otriyoor?
Speak that we may know
What mean You to do, by abiding here?
If You mean to go away, know that You have robbed us
of our chastity by the eye in Your forehead.
It is thus, even thus,
You trouble us for ever;
We have now known Your town.
Is it not Yekambam?
O noble One, You are going away leaving us here.
O Lord of Aamaatthoor!
You are truly handsome. 94
9. Seen by everyone and holding a kallalaku
The Lord of Kaalatthi goes mounted on a swift Bull;
Entering our house, He said: “Give alms.”
When I came to face Him,
He was nowhere to be seen.
“You say nothing,” but You are leaving us.
What may Your town be?
Is it Turutthi, Pazhanam
Or Neitthaanam?” (Thus I spake.)
Ha, He but moves away perpetrating troubles.
Handsome indeed is the Lord of Aamaatthoor! 95
10. His chest is bright with fadeless ash;
He is the Bridegroom abiding at gemmy Mizhalai;
He is the Lord of Uma who wears
A wreath of lustrous blue lilies;
He plays on kodukotti and cymbals;
He is our opulent One of the Kailas;
Atikai Virattam in the south is
His (chosen) residence;
He is the Queller of troubles of the sorrowing ones.
He is the handsome Lord of Aamaatthoor. 96
----------------
NOTES
1. Vannam: Melodic numbers sung to taalam.
2. Gaantaaram: A pann.
4. Pigngnaka: Pignngakam is said to be a head-ornament. As the Lord wears His matted
hair in the form of a crown sometime, He is referred to as Pigngnakan.
5. Kothai: It is a garland worn by woman. The garland worn by man is called ‘thaar’.
The Lord wears a kothai and a thaar, as He is Ardhanaariswarar. Maalai is the common
name for garland worn by man as well as woman.
6. Todu:
Ear-ring worn by woman. Usually it is a scroll of palm-leaf inserted into the pendulous
ear-lobe. It is also wrought of sea-shell.
Kuzhai: Ear-ring for either sex.
Kodukotti is a dance; here it refers to the drum which is played during the dance.
8. This is one of the beautiful hymns of the Akam genre. In Akam poetry, the heroine
uses the royal ‘we’. The here (Siva) has had union with the heroine (Niraiyum Kondeer).
Yet He marries her not. So, of what avail is His sojourn in the heroine’s town? (Ninru
thaan yen seiveer?)
However the heroine now knows of the hero’s home-town. She can therefore join him
there. Yet, as things stand, the hero leaves her and goes away (Anritthaan pokindreer).
The assurance that the heroine feels is that all will be well in God’s time.
10. TIRUPPANTHANAINALLOOR
Our Saint adored Lord Siva at Tirumayilaaduthurai, Turutthi, Velvikkudi, Yetirkolpaadi
and other places and eventually arrived at this town which is in Chola Nadu. The name
of the Deity and His Consort of this shrine, are Pasupatiswarar and Kaambanatholiammai.
1. Panthanainalloor’s Lord has not a body
of painful limbs; He wears a serpent; He wears
A (sacred) thread; Over that He wears a carapace;
He dances in the ghoul-haunted crematory
And wears on His crescent-adorned matted hair a river too;
He is concorporate with Her of lovely looks; He holds, fire;
He is of crepulscular hue; cap a pie, He is
smeared with ash; He has a bull of beautiful eyes;
He is a Receiver of alms. 97
2. He would not consider aught but the crematory
As His place of residence; He ate the oceanic venom;
He mantled Himself in tusker’s hide; He would not
Consider aught as His begging-bowl save the skull;
He is of Otriyoor; with His single eye (in the forehead)
He would enfeeble attaching ills and warring enmity;
He is a Singer accompanied on pitavam, monthai,
Kudamuzhavam, kotukotti and kuzhal; He is
A dancer; His mount is the Bull of beauteous eyes;
He is a Receiver of alms; He is of Panthanainalloor. 98
3. He is the Lord of the Bhootha-Hosts; He wears dazzling threads;
He is clothed in tiger’s skin; His mount is a martial Bull;
He is the Lord of Vedic sacrifices; He abides in the loving ones;
On His spreading matted hair He wears the chaplet
Of white crescent; He ate the venom of the billowy, roaring sea;
His feet are girt with anklets; He is the Ruler
Of the heavenly world of immortals; His is the Bull
Of beauteous eyes; He is a Receiver of alms;
He is of Panthanainalloor. 99
4. He wears the crescent on His matted crest where Ganga flows;
In His palm He holds the fire; eke He holds rectitude;
He receives alms in all towns; He is adorned with serpents;
He holds in His neck the venom of the roaring main;
He is concorporate with Her whose breasts are covered
By a breast-cloth; a mazhu He holds and in
His hand, a fawn;
His fame pervades the whole world;
His Bull has beauteous eyes;
He is a Receiver of alms; He is of Panthanainalloor. 100
5. His is the effulgence hailed and adored by devotees;
His is the lovely, untrembling head;
He wears the holy ash;
Indai adorns His matted hair; He dances in the crematory
And the graveyard, during night; He is
Beyond Andam; He is the Alpha; as the Sun (of suns)
He dances in the raging fire; He snaps the hoary Karma
Of servitors; His mount is the Bull of beauteous eyes;
He is a Receiver of alms; He is of Panthanainalloor. 101
6. He shrouded Himself with the hide of the ichorous
And deluded tusker; He loves to abide at Kaanapper;
He dwells in the manam of innocent devotees that love Him;
Over His shoulders lies the flayed skin of deer;
He dances witnessed by His Consort; He wears snakes;
He is a Reciter of the four Vedas and the sextuple Angas;
Over His crest is a hooded snake; His is a Bull of beauteous eyes;
He is a Receiver of alms; He is of Panthanainalloor. 102
7. On His matted crest is an unageing moon; He became
The three; He is the First One hailed by the triple worlds;
He is the ankleted One praised by the learned; He loves
The moon and the Ganga; He is concorporate with Her
Whose shoulders are bamboo-like; He is adorned
With milk-white ash; by His nature He became
The time of Dissolution and the cosmos; He burnt
The walled towns of foes; His is a Bull of lovely eyes;
He is a Receiver of alms; He is of Panthanainalloor. 103
8. He sports an eye in His forehead; He lives in the forest
And in the country; in one hand He holds
The mighty weapon of mazhu; a woman abides
In His crown of matted hair; He is nameless;
He is without birth or death or maladies;
He is praised by melodious hymns;
The earth-born, the celestials and others and also Brahmins
Come before His presence, to hail and adore Him; His mount
Is a Bull of beauteous eyes; He is a Receiver
Of alms; He is of Panthanainalloor. 104
9. On His mount the Bull, He is hailed by the seven worlds;
He abides ever adored by the celestials; His body
Is adorned with ahs; He ate the blue venom; He ate
The havis offered through fire; He holds fire in His palm;
In His crest flows the river; He bathes in Pancha-Kavya;
He is adorned with the fire-breathing, five-headed Naaga;
He holds a white skull on which is perched a falcon;
His mount is the Bull of beauteous eyes;
He is a Receiver of alms; He is of Panthanainalloor. 105
10. He shot the three, rocky, walled and well-protected towns;
He loves to reside in Kaaronam; Nalloor is dearly
Loved by Him; He is the Gnosis of the wise;
He recited the four Vedas and the six Angas; Seated
Atop the mighty and beautiful mountain, He crushed
The head of the King of puissant Raakshasas;
He roams for alms in many towns;
His is the Bull of beauteous eyes;
He is a Receiver of alms; He is of Panthanainalloor. 106
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NOTES
1. The body of Siva is not material substance. According to Saiva Siddhanta His body
is GRACE ITSELF.
Carapace: The carapace belonged to Vishnu when he appeared as a Tortoise.
2. The skull of Brahma serves as Siva’s begging-bowl. Pitavam, monthai, kudamuzhavam
and kodukotti are percussion instrument. Kuzhal is flute.
4. The Lord holds fire as well as rectitude in His palms. This sylleptic reference is
significant. It shows that the Lord who is pure is also a purifier.
5. Indai: The chaplet worn by Siva on His head.
Adam: Universe Cosmos.
6. Patam: (Hood) This word refers to a snake that has hood. The figure is synecdoche.
8. The lady that lives in Siva’s matted crest is Ganga Devi.
9. Havis: It is oblation offered in a sacrifice.
11. TIRUPPUNKOOR and TIRUNEEDOOR
Our Saint adored with Tirugnaanasambandhar at the shrine of Kolakkaa. Then taking leave
of him, he visited such shrines as Tirukkaruppariyalur, Tiruppunkoor and Tiruneedoor. The
following decad was composed at Tiruneedoor. This decad is in praise of both Tiruppunkoor
and Tiruneedoor. The names of the Deity and His Consort at Tiruppunkoor and Tiruneedoor
are respectively 1. Sivalokanaathar and Chokka Naayaki/Soundara Naayaki and 2. Somanaadeswar
and Aadhitya Abhayaprataambika/Veda Naayaki/Veyurutholi Ammai.
1. How could I, the base one, fail to think of the Lord
Who self-manifested without getting born,
Who fosters not them that love Him not,
Who is the Light that snapt all bonds without renunciation,
Who is the pure Buttress of the pure and holy way
Who is all the divisive directions,
Who is Sivalokan that presides over Tiruppunkoor
And who is Needoor’s Lord--the lovely blaze? 107
2. How could I, the base one, fail to think of the Lord
Who is the Before as well as the After,
Who is a Mad Man unto them madly in love with Him,
Who is the Lord of them blessed with goodly wisdom,
Who is at once the Bestower of good and bad karma,
Who grew and spiraled up into the heavens as fire,
Who is Sivalokan that presides over Tiruppunkoor
And who is the Lord of aeviternal Needoor? 108
3. How could I, the base one, fail to think of the Lord
Who is nowhere as well as everywhere,
Who is hostile to them who think not of Him with love,
Who graces them that reach Him in all celerity,
Who graces not them anywise that reach Him not.
Who blesses souls with birthlessness,
Who is Sivalokan that presides over Tiruppunkoor
And who is the Lord of Needoor girt with paddy-fields? 109
4. How could I, the base one, fail to think of the Lord
Who can teach all wisdom without teaching,
Who can save one’s fall into the inferno,
Who enduing Himself with very many habits,
Becomes at each place the Prop of adorers,
Who is the Dancer in fire that burnt with a bow, Tripura,
Who is Sivalokan that presides over Tiruppunkoor
And who is the Lord of Needoor of ever-
during, gemmy mansions? 110
5. How could I, the base one, fail to think of the Lord
Who fosters all things with no effort at fostering,
Who subtly pervades all things taking no effort at pervasion,
Who shapes things into existence without creation,
Who goes not to them that do not come seeking Him,
Who ate the venom of the clear sea without puking,
Who is Sivalokan that presides over Tiruppunkoor
And who is the Lord of Needoor of fadeless
effulgence great? 111
6. How could I, the base one, fail to think of the Lord,
Who wears the unadornable jewel,
Who wears the paste that cannot be daubed,
Who eats the uneatable food from the stinking skull,
Who is the noble One beheld by none,
Who has a body wrought of bright light,
Who is like unto a lofty and ruddy coral-hill,
Who is Sivalokan that presides over Tiruppunkkoor
And Who is the Lord of Needoor
Rich in flowery fields stretching for away. 112
7. How could I, the base one, fail to think of the Lord
Who is inexpressible in words,
Who is unfailingly of every form,
Who though lofty, weighty and immergeable sinks not,
Who is One that is at once hoary and novel,
Who has a crest where courses a billowy river,
Who is Sivalokan that presides over Tiruppunkoor
And who is the Lord of Needoor of rows of
gemmy mansions? 113
8. How could I, the base one, fail to think of the Lord
Who is beyond the conjoin quest of him whose bed
Is the peerless snake and him that is seated
On the Flower of the cool pool? Glorious are His feet
Girt with tinkling anklets and unknowable to the Devas
That can con the nature of every one; He is Sivalokan
Who presides over Tiruppunkkoor of umbrageous groves;
He is the Lord of Needoor rich in cool fields
splashed by water. 114
9. How could I, the base one, fail to think of the Lord
Who is Sivalokan that presides over Tirupunkoor
Bounded by fields where red lotuses burgeon,
And who is the Lord of Needoor of coastal and watery groves?
Ghee e flows down their elbows; their necks bend down
To their palms; their legs stand erect: thus they eat.
I deemed their falsehood to be truth and embraced
Their faith; yet did I escape the gin of the hunters
And emerged out to be blessed with redemption. 115
10. How could I, the base one, fail to think of Sivalokan
Who presides over Tiruppunkoor, the Lord of Needoor
Whose will for ever prevails? O poor heart, how could I
Have dispraised Him that pervades all things in oneness
Without ignoring nothing, Him that crushed the weal
Out of the King of the Raakshasas that groaned with pain
Placed under the immense mountain, and then conferred
On him goodly grace? How could I have dispraised Him
Who mantled Himself in the hide of the huge tusker? 116
----------------
NOTES
1. Who fosters not them that love Him not: This idea is well brought but by our Saint in
a hymn beginning with the words: “Salamilan...” St. Umaapati has incorporated the thought
of our Saint in one of his distichs and it is as follows:
“He is good to the devout, and not good
Unto the undevout; likes or dislikes
He has none; for Sankara is His name.”
Who is the light that snapt all bonds without renunciation: The Lord is ever free from
malas. He need not undergo the process of renunciation like others to get purified.
2. Who is the Before as well as the After: The Lord is truly the Alpha and the Mega.
3. Sellaatha sennerikke Selvippaan: “Sellaatha senneri” refers to the goodly way which
does not involve the soul in any transmigration. It leads to the beatitude of moksha
which is indicated in the translation as birthlessness.
4. Kalai Gnaanam: Knowledge of Scriptures. This being all-comprehensive, it is translated
as “all wisdom.”
Vetam: Habit, Inter alia it means outward appearance.
5. Who shapes into existence without creation: God creates all things without resorting
to the process of creation. Vide Adhikarna 2, Sutra 1, Sivagnaanabhotham.
6. The unadornable jewel is the snake; the paste that cannot be daubed (applied on person)
is the ash and the uneatable food is that which is obtained as alms.
7. The verse, inter alia, speaks about the eating habits of the Samanas.
12. TIRUKKAZHIPPAALAI
This decad was sung by our Saint during his sojourn at this place now known as Sivapuri,
which he visited after adoring the Lord at Tiruvetkalam.
The name of the Deity and His Consort are Ucchinaadeswarar and Kanakaambikai.
1. It is a nine-gated hut draped in flesh; its pillars
Are shiny bones; it is woven with hair.
(Unto the true devotee) the Lord fares forth to rid him of this.
He authored many a light; His hand holds
A leaping antelope; He is Kapaalappanaar
Of Kazhippaalai rich in gardens where
With the spread-out fan-tails, peacocks dance;
He paved the way that with ease cuts across the sky;
We tread the self-same way that is by Him paved. 117
2. He reduced to powder the three, well-wrought, walled towns;
My father of triple eyes was before the Beginning
And will be after the End; on His matted crest He juxtaposed
The crescent and the snake and the Ganga setting at nought
Their hostility; my Father has caused His comely, blue throat,
To contain the immense venom; He is Kapaalappanaar
Of Kazhippaalai Who, by His arcane words, has paved
The way to end embodiment; we tread
The self-same way that is by Him pave. 118
3. Let not your thought turn away; daily think of Nirmalan
In steadfastness; He is concorporate with Uma,
The bejewelled whose dark locks are buzzed by bright
chafers; He is Kapaalappanaar meltingly hailed
By the servitors of Kazhippaalai fenced by thaazhai
That encloses dark groves where bettles whir in joy;
He paved the way to end embodiment which is
Sustained by the vital air; we tread
The self-same way by Him paved. 119
4. His body sweetly smells of ash; He has a pouch
Of holy ash; He is clad in tiger-skin; He wears
A raging snake; He wears the sacred thread; His feet
Smell like lotus; He, of Aaroor, is the First One;
His ablutions are pancha-kavya; Aadirai is dear to Him;
He is Kapaalappanaar of fragrant Kazhippaalai
Rich in odoriferous gardens; He paved the way to end
The death-bound embodiment;
We tread the self-same way by Him paved. 120
5. He is Kapaalappanaar who abides in Kazhippaalai;
The celestials willingly hail Him thus: “You are the heaven;
The Vedas, the swelling and spreading music, the numbers,
The letters, the seven seas, the Ens Entium, our Lord,
The eyes, the clouds and the earth. “He paved the way
To end the limicolous and illusive embodiment;
We tread the self-same way by Him paved. 121
6. He is hailed by the singing Vidyaadharas: He is
The many-rayed sun, the burning agni: He is
Ether too; He is Creator; He is Pasupati abiding
In the manam of devotees; He is Paasupatan:
He is the bright One; He felt delighted when Kannappan
Fixed his (gouged) eye on His; He is Kapaalappanaar
Of Kazhippaalai; He paved the way to end the illusive
Embodiment of manifold maladies;
We tread the self same way by Him paved. 122
7. Ye senseless ones who deem the death-bound and leaky
Hut as one that will truly endure! The Lord has
A flesh-tipped trident; His neck is blue in hue;
He is eight-armed; eight are His qualities--
Graceful and perfect; He lauded the intent
Of Kanampullar; He abides at Kaanchi; He is
Kapaalappanaar of Kazhippaalai who paved the way
To end the stinking and illusory embodiment;
We tread the self-same way by Him paved. 123
8. Godhead is His nature; He is my father and my father’s father;
He abides willingly in my chinta; He is ever at work;
He is (many) form(s); He is the pure One, the triple-eyed;
He is a Wielder of the trident; He is the smiling One;
He is Kapaalappanaar of Kazhippaalai in whose waters
Bounded by kandal, kayal-fish leap; He paved
The way to end the befuddling and illusive embodiment;
We tread the self-same way by Him paved. 124
9. He will cure the malady of their chinta who have
Vanquished the rebellious manam; if they,
With all their heart, think of Him and rise up saying:
“Sivamoorti!” He, the noble One, will rid them
Of their distress and cause the world to praise them;
He is the import of the peerless works mastered by others though
He Himself has no need to cultivate them; He snapped
Paasam; He is Kapaalappanaar of Kazhippaalai;
He paved the way to end the illusive embodiment;
We tread the self-same way by Him paved. 125
10. When Pushpaka would not fly over the mountain
The martial Raakshasa of victorious garland
And lofty crown, durst uproot it causing vast lands
To quake; the Lord beholding His bejewelled Consort
Getting scared, pressed one of His toes and crushed
The demon’s ten bright crowns and twenty arms;
He is of Kazhippaalai; He paved the way to end
the recurring embodiment;
We tread the self-same way by Him paved. 126.
----------------
NOTES
1. This decad speaks of the Siva-yogic way by treading which salvation is gained.
The deity is called Kapaalappanaar. Kapaalam is ‘skull’. Siva is the Father who
holds as His begging-bowl a skull.
3. Nirmalan (Ninmalan): The One ever-free from malas.
Thaazhai is fragrant screwpine.
4. Aadirai is the asterism called the Betelgeuse.
5. This verse tells us that God is all, though all is not God.
6. Pasupati (Siva) is the Lord of all the souls.
Manam is one of the evolutes of Maya, which constitute the inner sensorium. It is
not the same as consciousness which is represented by the word ‘mind’ in the West.
Paasupatam: Saivism of ancient India was only known as Paasupatam. Paasupatam is
also the invincible weapon of Siva.
7. Kanampullar: One of the 63 Naayanmaar.
8. Chinta is mind-heart according to David Buck.
He is ever at work:
This refers to the endless dance of Siva which is called Pancha-kritya. This Fivefold
act comprises Creation. Sustenance, Absorption. Veiling and Bestowal of Grace. Even
when the outward act appears to come to an end, it is continued in its subtle form.
9. Paasam: It is known as Kayiru in Tamil. This coir is of three strands and they
symbolize the three malas of Aanavam, Kanmam and Maayei.
10. Pushpaka: The aerial car of Kubera, snatched from him by Raavana.
13. TIRUPPURAMPAYAM
Our Saint caused the removal, through the King of the realm, of the concealment resorted to
by the Samanas who screened the shrine known as Pazhayaarai Vatathali. Then he left the
place and proceeded on his pilgrimage, adoring Lord Siva in His various shrines. Eventually
he came to Tiruppurampayam where he hailed the Lord with the following decad. The names
of the Deity and His Consort are; Saakshinaadeswarar / Punnaivananaathar and Karumpanna-
solli / Ikshuvaani.
1. Koodal in whose long streets flags wave over mansions,
Kottoor, Kodungkoloor, cool Valavi, Kandiyoor
And goodly Marukal of (endless) traffic: it is in these,
He abode in the past. As Otriyoor of ever-increasing weal
Was fettered with a mortgage, He quit it; He also gave up
Pazhanam where chafers buzz and whir in the eve,
Paasoor, Pazhaiyaaru and Paalkulam; He whose body
Is smeared with ash, accompanied by the Bhoota-Hosts
Went away saying: “Now a days, We abide
In Purampayam which is Our home-town.” 127
2. Like a ripe tapaswi wholly smeared with the ash
He presented Himself sporting the sprouting crescent
And wearing the triple, sacred thread.
As I slept the sleep of a spy, He started
Counting one after another, my bright bangles.
Alas, I have none to help me; to me--
The bewildered one--, struck as though madness,
He that was cinctured with a serpent of the ant-hill,
Accompanied by the Bhootha-Hosts, spake thus:” It is
Purampayam that is Our home-town.” 128
3. He of the crepuscular hue, the eater of cruel venom,
Throwing over His auric shoulders as an upper garment
The five-headed snake, came with a bowl and said:
“O Tiru, give alms.” I went inside the house.
He would receive neither paaku nor food; He looked
Into this sinner’s eyne, and abode there.
The One whose habit is inseparable from my eyes
Accompanied by the Bhootha-Hosts, fared forth
Saying: “it is Purampayam that is Our home-town.” 129
4. Holding a many-toothed white skull in His hand,
The sly Lord whose body is like moist nimbus,
Quitting Neitthaanam rich in paddy, Sotrutthurai,
Niyamam, Turutthi, Needoor, Paacchil,
Rocky and lofty Kazhukkundram rich in water
And Naakaikkaaronam on the sea, fared forth
With His garlanded and beauteous Consort, saying:
“Now a days, Purampayam is Our town of residence.” 130
5. Holding a garland of dead men’s skulls in His hand,
Also wearing a garland of skulls and mantling
His ruddy body in the hide of the strong-necked tusker,
With His Consort and with an antelope held in His hand,
The Lord enacting a dance for the sixty celestial tapaswis
And also for the six hundred thousand, fared forth,
Clad in tiger-skin and carrying a book in His hand
Saying: “It is Purampayam that is Our home-town.” 131
6. He whose throat holds the venom smeared Himself
With white ash; on His goodly tiger-skin vestment
He had a snake cinctured; He that was concorporate
With Her whose fingers are soft as cotton, said:
“I am of Paraaitthurai!” The One of the coral-hue, came
When I slumbered, and played on His tudi;
On a sudden I woke up; what happened thereafter
I will not tell you; on His hirsutorufous crown
Sporting a river, He fared forth, saying:
“It is Purampayam that is Our home-town.” 132
7. He has a fawn in His hand; holding a mazhu, He said:
“I am of Maraikkaadu.” Adorned with ash on His shapely
And shining and strong shoulders, and sweetly speaking,
He went after them of shining locks whose foreheads
Bore the auspicious tilakas and so looked at them
That their eyes became tear-bedewed;
Decked with snakes of dotted hoods and circled
By the Bhootha-Hosts, He fared forth, saying:
“Purampayam is Our home-town.” 133
8. On He proceeded nonstop, seeking alms in many towns;
Alms He received from the many-bangled women,
And came by their chastity too; leaving at Kudamookku
His murderous Bull, Kokkarai and Kotukotti,
And saying that He would not forsake Nalloor
Of chill and cool pools as well as goodly men,
Avoiding, as it were, even Naraiyoor, He the One
Of nefarious habit, circled by the Bhootha-Hosts.
Went away saying: “Purampayam is our home-town.” 134
9. Besmeared with fragrant ash, adorned with a carapace
And white todu, holding a vina in the left hand ,
Sporting on the crest a billowy river, the moon that
Irradiates directions, He who is of the hue of red fire,
Concorporate with Her whose waist is adorned with a mekalai,
And He-- the Lord that abides in the crematory, rode a lofty Bull
Circled by the Bhootha-Hosts and fared forth saying:
“It is Purampayam that is Our home-town.” 135
10. Circled by the celestials inclusive of King Indra,
Hailed by Kumaran, Vigna Vinaayakan, Ayan who is
Seated on His pedestal of Lotus and the one that measured
The earth, He hymned melodious songs and danced;
Surrounded by the Bhootha-Hosts He came and made me His own;
Even as speckled bess buzzed in His garland
Of konrai flowers. He fared forth, saying:
“Purampayam is Our home-town.” 136
----------------
NOTES
1. Koodal is in Madurai.
Kodungkoloor is in Kerala.
2. ant-hill: It is the deserted ant-hill which is referred to here.
3. Paaku (sauce): This is Kuzhampu in which cooked rice is mixed and taken
4. Niyamam is Paruti Niyamam: Paacchil is Paacchilaacchiraamam.
5. We are unable to say anything about the sixty celestial tapaswis or the six
hundred thousand who are referred to in this verse.
6. “I will not tell you”: This refers to the union of the Paramaanma (God) with the
Jivaanma (soul). This indeed is the ineffable advaitic union.
8. Kokkarai is chank (conch). Kodukotti is an instrument of music.
Goodly men: The phrase ‘nallaalai’ is so rendered.
Nefarious habit: This appearance of the Lord is so ravishing.
9. Mekalai: The waist-ornament (golden girdle) of a woman.
10. This verse brings out the truth that Siva is the true Lord of all the gods.
Tiruppurampayam is indeed the immaculate heart.
14. TIRUNALLOOR
This shrine is peculiarly sacred to our Saint. In fact he was bidden by Lord Siva to come
to this shrine. At Satthimutram our Saint beseeched Siva to place His sacred feet on His
head. This prayer was answered at Naloor. The following decad celebrates the event.
The names of the Deity and His Consort are Panchavarneswarar / Kalyaanasundareswarar
/ Periyaandeswarar and Girisundar / Parvatasundari / Kalyaanasundari.
1. He made the devotees that melt thinking of Him
To melt the more; He caused all evil deeds to flee away
From Him; He mantled Himself in the hide of the tusker
Of unabated wrath; He wore on His crest
The shoot of a glowing crescent; when the thronging
Celestials whose gemmy crowns-- decked
With rare and choice flowers, bowed at His feet, they became
Wet with the honey that flowed out of the blowing blooms;
He set on my head such hallowed feet;
Good indeed is what our Lord of Nalloor has wrought. 137
2. He has on His matted hair the fragrant konrai
Of golden beauty; He wears a tiger-skin;
He also keeps a river; on His shapely and aeviternal shoulder
He sports a mazhu; He has a kuzhai on His dangling
Ear-lobe; He also keeps a crescent; He is concorporate
With Her of fulgurant waist; He mantles Himself
In the hide of a tusker; He wears the sacred thread;
He placed His hallowed feet on my head;
Good indeed is what our Lord of Nalloor has wrought. 138
3. His matted hair is adorned with petalled konrai blooms;
He wears a wreath thick with madar flowers;
He sports a river of dinsome waves that spray in the sides
Droplets of water; He wears cool mattham; a snake entwines
His person; On His beauteous forehead He sports an eye; He keeps
A bow; He has a bride--the Daughter of a mountain;
He placed His hallowed feet, coveted by all, on my head;
Good indeed is what our Lord of Nalloor has wrought. 139
4. He is concorporate with the peerless Lady whose brow
Is bow-like; a stream flows on His spreading matted hair;
He, in grace, made a bow of Meru; His town is Mount Kailas;
He is the Lord of Kadavoor; through His words of grace
He taught dharma to the Four; He wears the ash
Of the burning crematory; He paved the way of renunciation;
In goodly grace He placed His hallowed feet on my head;
Good indeed is what our Lord of Nalloor has wrought. 140
5. He burnt the triple towns that caused the heaven to tremble,
He did away with the Karma of worshippers;
He paved the path of renunciation; He reduced Kaama
To powder with His eye of fire; He has for his seat
The fragrant Lotus; His is Kailas; He keeps on His person
At once the inextinguishable fire and the cool water;
He placed on my head His inaccessible and hallowed feet
Towards which the celestials turn and pray;
Good indeed is what our Lord of Nalloor has wrought. 141
6. He created the world abounding in illness-ridden
Embodiments of seven species; He infused life into them;
He designed the paths of salvation; He authored the celestial
Groups; He screened the arcane from gods; He caused
The diminishing moon to thrive; He paved the way untainted
By wrath, ever-increasing delusions, lust and miserliness;
He paved the path of renunciation; He placed on my head
His hallowed feet gained by the righteous tapaswis;
Good indeed is what our Lord of Nalloor has wrought. 142
7. He burnt the walled cities of warring foes; on His lovely crest
He placed a snake; bedaubed with ash, He enacted
His aeviternal dance in the fire; He placed an eye
In His forehead; shrines He created; He wore on His crest
A river of smashing waves; He caused the celestials to hail
His feet in loving devotion; He placed on my head
His flower-fragrant and hallowed feet;
Good indeed is what our Lord of Nalloor has wrought. 143
8. He placed on earth mountain-ranges and seas; He would
Endow His snake with a bright gem; He would design kolam;
Would provide the hood for the shapely and spiraling snake;
He ate the venom in all grace; he would sport eight arms;
He created the earth, the water, the fire and the air; He placed
On high, the vaulting sky; in thoughtful implementation
He placed on my head His hallowed and weal-conferring feet;
Good indeed is what our Lord of Nalloor has wrought. 144
9. He placed in the heavens the two rolling lights;
Well did He mark on the vast earth the ten directions;
He gracefully manifested His feet for the adoration of the gods;
He caused perfect tapas and occult sense to abide for ever;
His foot of tinkling anklet caused the life of cruel Death
To flee away terror-stricken; He has a Bull for His mount;
He placed on my head His hallowed feet that confer grace;
Good indeed is what our Lord or Nalloor has wrought. 145
10. On His matted hair decked with moist konrai, He keeps
A billowy river and a crescent brushed by a snake;
For the serving celestials, His guerdon is grace; He is daubed
With the ash of the burning crematory; He endowed His
Creation with beauty; He cured the malady of Karma--
Strong and incurable; He keeps Uma on one side of His body;
He placed on my head His hallowed feet hailed by us
And the celestials; good indeed is what our
Nalloor’s Lord has wrought. 146
11. He created the mountain ranges and the seven billowy seas;
His Kailas is rich in bright gems; He pressed
One of His toes and crushed the heads and the shoulders
Of him who lifted up the rocky mountain;
When he wailed, and then hailed Him as the Lord-God
He blessed him with grace and a martial sword;
When servitors implored Him endlessly, He revealed to them
His glory for their hailing; He placed on my head
His hallowed and weal-conferring feet;
Good indeed is what our Lord of Nalloor has wrought. 147
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NOTES
1. Nalloor: The town where Siva bestowed on our Saint the Tiruvadi-Diksha. Nalloor
means “good town.” This decad ends with the phrase “nalla aare”. ‘Nalla’ means
‘good’. ‘Aaru’ in the context means ‘act, deed’. In keeping with the name of the
town, the deed done by the Lord is also indeed good.
3. Erukku is madar.
Mattham is the deadly nightshade (Datura/Belladonna).
4. Lady whose brow is bow-like: Our Saint says that Mother Uma so graced the bow
that it could serve as a comparison for Her brow.
Kal: Stone: Here it refers to Mount Meru.
The Four: A quartet of rishis about whom not much is known.
5. The fragrant Lotus is the seat of Siva when He is pleased to favour Brahma with
valiancy to create. Vide the Sivapuram Tevaaram of Tirugnaanasambandhar.
6. Seven species: The Devas, the men the animals, the reptiles, the beings that dwell
in water, the birds and the flora.
He screened the arcana from god: Cf. “The truth to flesh and sense unknown.”
- Snowbound, J.G. Whittier.
8. Kolam: Vetam, Habit.
9. The ten directions include the upward and the downward also.
Occult sense: Great secrets are imported to fit and proper chelas,
by the Guru.
11. A martial sword: The sword Siva gave to Raavana is called Chandrahaasa.
15. TIRUKKARUKAAVOOR
For a number of days our Saint abode at Nalloor. It is from Nalloor he visited this shrine
and sang the following decad. The names of the Deity and His Consort are Garbhapuriswarar
/ Mullaivananaathar / Maadavivaneswarar and Garbharakshaambika / Karu-k-Kaatthanaayaki.
1. My Father of Karukaavoor is a white brilliant;
He is asterism, the day of the week, the planet,
The nectar unquaffed, the ghee in milk,
The essence of fruit and the pann of song;
Sometimes He is concorporate with Uma;
He is the Indweller-- the subject of tongue’s praise;
He is the Source of the cosmos; He, the Eye
Of the Universe is its ruling Lord. 148
2. My Father of Karukaavoor is the Eye that reveals
Things unbeheld; He is the Seed, the Sprout
And the Root; He assumes any form at will; He is
The Prop of devotees who love Him; He is a Friend;
He is also of the hue of milk; He is the empyrean light;
He is Totthu; He who would not reveal Himself
When Devas gathered and hailed Him, manifested Himself
In my, His servitor’s soul; such is His concealment. 149
3. My Father of Karukaavoor-- the Eye unto me
And the world--, burgeons by Himself; He is of the hue
Of flower also; He is like the Perfume that ever abides
In the bloom; He is the King of the practitioners
Of all faiths; He but dispenses woe and trouble to them
That hail Him not; He is concorporate with Her
Of beauteous bangles; abiding in my heart
He saves me from the onslaught of Death. 150
4. My Father of Karukaavoor who is the Eye, is of the form
Of night; He dances in the night; He is the Lord
Of the eight directions; He is sempiternal; He is adorned
With serpents; He is the Queller of troubles; He is the Lord
Of the heavens; He is a Rider of the Bull; He is the Guru;
He kicked Death to death; unto them steeped in truculence
Who hail Him not, He is never revealed; yet is He
The Lord, easy of access (to His devotees). 151
5. My Father of Karukaavoor who is the Eye, is both
The creator and the one who measured the earth;
He is the One whose nature is incomprehensible; He smote
Simultaneously the hostile towns with blazing fire; He caused
The trident and the mazhu to become His weapons;
He girt His waist with a peerless snake;
He rides a Bull; He would agitate the hearts
Of them who practise deception. 152
6. My Father of Karukaavoor is the Eye; He is the Primal Ens;
He assumes forms; He was before all things were;
He is the triple-eyed who never ages; He, the righteous,
Is the opulent One who quells the troubles of those
That reach Him; He is the flame of the red-rayed sun;
He is concorporate with a woman who is Vishnu;
He is the Dancer of the manram; He is Time that absorbs
All the celestials; He smote Death to death. 153
7. My Father of Karukaavoor is the Eye; His waist
Is girt with a snake; He is seated under
The shade of a banyan tree; the Betelgeuse is sacred
To him; He is the Lord of the celestials who wears
On His beauteous and river-crested crown, the moon;
He abides in my chinta, the Queller of evil Karma;
He also abides in the bosoms of the men of earth who hail Him
With words; Uma is part of Him; He ate the venom
Of the roaring sea whose waves dash against the shore. 154
8. My Father of Karukaavoor is the Eye; He is
The tudi and its sound; He puts to test
The words of utterers; He is the way; He is the One
That quells sin; he is adorned with milk-white ash;
He is the supernal flame; He is the One that kicked
Cruel Death; to the truculent who hail Him not,
He is a Punisher; He is to such, seldom accessible. 155
9. My Father of Karukaavoor is the Eye; He is
The flame that soars up colourfully; His backdrop
Is unknowable to the celestials; He excoriated
The hide of the tusker as though it were silk-soft;
He dances to many rhythms; He is Ashta-Moorti; He is
Eight-armed; He abides in my crown; He is my God;
He burnt him--the young and handsome Manmata. 156
10. My Father of Karukaavoor is the Eye; He abides
In him who is His mount and whose mount is the Bird;
Thus abiding He cures his inly malady; such is
His might that He bent His bow, and with fire, burnt
The triple, hostile towns; casting his steady look
He cut a head of him whose seat is
The beauteous Lotus, and held it in His hand;
He has a neck dark (with the ocean’s venom). 157
11. My Father of Karukaavoor is the Eye; with fire
He smote the triple, hostile citadels; He crushed
At once the ten heads of the thoughtless one
And subdued him; He heard his sweet music
And was pleased; He had quelled and subdued
The five sense; He is the shrine ethereal; He grew
Wrathful and kicked Death to death. 158
----------------
NOTES
1. The nectar unquaffed: In Hindu mythology, it is nectar which has the potency to
confer longevity of life. Only when it is drunk, longevity is obtained. However, a
draught of the Lord who is nectarean, confers immortality itself.
Ghee in milk...: These refer to the beatitude of Saiva Siddhantic union of advaitam.
Pann: Mode of music.
Sometimes... Uma: Siva as the androgynous Lord sustains the cosmos. At the time
of the Grand Dissolution, all things and lives and Uma too, are resolved into Him.
2. The Seed: The first cause. The Sprout: The coming of the cosmos into being.
The Root: The sustaining power. Prop: Patthu is so translated. Patthu also means
ten. This word qualifies atiyaar (devotees) whose characteristics are ten, namely:
(i) throbbing of throat. (ii) faltering of speech, (iii) smiling in joy, (iv) trembling
of body, (v) erect standing of hair on the body, (vi) sedating, (vii) loss of words,
(viii) loss of control, (ix) getting tear-bedewed and (x) summoning aloud. Totthu,
inter alia, refers to “long-established intimacy”.
3. The King of ...faiths: It is Siva who is the God of all religions. Sivagnaana
Siddhiyaar says: “Whatever deity you invoke, it is the Lord of Uma who appears
as that deity.”
6. He is... Vishnu: Vishnu is one of the five Saktis of Siva. He is therefore described
as Siva’s Devi. Vedanta Desikan, a famous Vaishnavite poet cum philosopher hails
Siva as “Ranga Barth” (husband of Ranga/Ranganaatha).
7. He also abides… with words: Sri Arunai Vadivel Mudaliyaar says that this line
means: “He abides in the worldly-minded people who propagate atheism and the
like.” So, the Lord is the Indweller of the good as well as the bad.
9. Katiyaan: This word refers to Manmata the God of Love. The word Kati, inter alia,
means ‘wedding’, ‘pleasure’ and ‘merriment’.
10. He abides… the Bird: The reference is to Vishnu who as Rishaba Deva serves
as Siva’s mount.
11. The shrine ethereal is called the Akaaya Mantiram.
16. TIRUVIDAIMARUTHOOR
Our Saint sojourned at Tiruvaavaduthurai and hailed Siva. Then he came to Idaimaruthu, the
Saivite shrine par excellence. The following decad was sung during our Saint’s sojourn at
Idaimaruthu. The names of the Deity and His Consort are Mahaalingeswarar / Maruthavaneswarar
/ Maruthavaanar and Brahatsundara Kujaambikai / Perunalamulai Ammai.
1. The Lord that presides over Idaimarutu has the trident
For His weapon; His chaplet is the bright crescent;
He is happily concorporate with Vishnu; He is at once
Mantra and Tantra; He ate the venom
Of the billowy main; He is the Ever-Different One
That annuls the oncoming Karma; He is
The Consort of Her whose naturally-fragrant
Locks are treated with unguents. 159
2. The Lord that presides over Idaimarutu wears
A chaplet of fragrant konrai of the rainy season;
He mantled Himself in the hide of the dark tusker;
He is hailed by the men of earth; He is the Destiny
That governs all entia during endless aeons; He is
The glorious object of adoration; He is all
The directions and all else too;
He is the Consort of Her whose naturally-fragrant
Locks waft beauty and sweetness. 160
3. He authored the Vedas and the sacrifices;
He became heaven as well as earth;
He is the hoary One who became the five elements;
He stood a soaring light for (our) hailing;
His feet are adored in veneration;
He is the Conferrer of joy to devotees;
He is the Extirpator of trouble and misery;
He is the Lord that presides over Idaimarutu. 161
4. The Lord that presides over Idaimarutu plants
His feet towards which the mighty Deva-throngs
Turn and adore; He is the ever-Different One that rode
The immense cloud, having shattered the sacrifice
Of Indra; He is the supernal One that abides in Parangkunram
Inseparable from the song and dance
Of master-musicians; eight are His attributes;
He is the One that is infinite. 162
5. The Lord that presides over Idaimaruthu becomes all;
He is the One that dwells at Anna girt with cloud-capped
And lofty gardens where monkeys roam; He is the One who is
Concorporate with Her of soft words; He is the One that seeks
Alms in the dead one’s white skull; He is the One that smote
The three walled-towns that winged in the sky;
He is the One that dwells at Aaroor girt with lovely groves;
He indeed is the One that abides at Yekampam. 163
6. He is the five times two; the six plus one;
He is the six times three and the four times three;
He is the deeds done and the good deeds;
He fills all the directions; He is the One that wears
On His matted hair the beauteous konrai flowers;
He is the handsome one valiant in dancing; He burnt
Kaama that came to shoot Him with flowery darts.
He is the Lord that presides over Idaimarutu. 164
7. Five plus five are the traits inseparable from souls;
Truly speaking, ten plus one are the separable traits;
They say that four are numbered as His traits;
It is also said that they are six in number;
The pentad of well-known properties, the pentad
Of Samita, the pentad of Padaa
As well as Gati were graced by Him;
It is He who abides in the blazing lotus.
It is He who presides over Idaimarutu. 165
8. The Lord that presides over Tiruvidaimarutu is One
Who is garmented in bright skin; He is
The flame that causes the bright snake to dance;
He ate venom enabling the Devas to quaff nectar;
He is the nectarean bliss for His devotees;
His ankleted foot kicked Death to death;
Kailas is His place of residence; He is the One
The locks of whose Consort are divinely fragrant. 166
9. The Lord that presides over Idaimarutu wears
A garland of konrai flowers and fresh shoots;
He is the Partner of Her whose eyes are javelin-like;
He is the handsome One of crepuscular hue;
He has a beauteous and blue throat;
As oncoming birth and parting death
He abode in my soul with change none;
He is the One patent to uproot our troubles. 167
10. The One that is happy to wear on His cool, matted hair
The wreath of konrai and vilva, the One--
The Nirmalan--, that stood a column of fire
Having reduced to ash Manmata by His look,
The One that so pressed the beauteous mountain
With His foot that the Raakshasa fell down crying aloud,
The One that receives and consumes alms
Is the Lord that presides over Idaimarutu. 168
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NOTES
4. Shattered the sacrifice of Indra. This translation is based on the notes furnished
by Sri Arunai Vadivel Mudaliyaar.
Vast cloud: This has reference to Vishnu who bore/carried Siva in the form of a cloud.
Sri Mudaliyaar says that this was during the Meka Vaakana Kalpa.
5. Anna: This word refers to Annaamalai.
6. The five times two: The ten directions.
The six plus one: The seven notes of music.
The six times three: The eighteen Vidyas.
The four times three: The twelve suns.
7. Five plus five: The ten traits are: (i) Lack of independence, (ii) becoming that to
which it is attached, (iii) learning if taught (i.e., not by intuition), (iv) possessing
empirical knowledge only, (v) learning by degrees, (vi) being neither big, (vii) nor
small, (viii) hating the odius, (ix) loving that which pleases and (x) inconstancy.
Ten plus one: (i) Fondness, (ii) inadequacy of knowledge, (iii) absence of tranquility,
(iv) wrath, (v) indigence, (vi) the twofold experience of pleasure and (vii) pain,
(viii) compromising, the inability to fully experience (ix) the god, (x) the bad and
(xi) the indifferent.
The four attributes of God are: Sat, Chit, Aananda and Grace.
The Six: Omniscience, Endless Bliss, Intuitive Gnosis, Aeviternal Independence,
Omnipotence and Ever-Abounding Grace.
The pentad of properties: Sound, touch, form, essence and smell.
The pentad of Samita: Samita is fuel gathered for sacrifice from the banyan,
peepal, fig, mango and vanni trees.
The pentad of padaa (syllables): The five-lettered name of Siva (Na Ma Si Va Ya).
The pentad of Gati (cycle): These relate to cyclic existences as man and animal,
life in hell or paradise and the ultimate beatitude of moksha (everlasting bliss).
17. TIRUVIDAIMARUTHOOR
1. He sports a river on His matted hair; He holds fire
In His palm: He is the handsome One; He bears on His
Auric shoulders weapons; adorned with ash, he rides the Bull
And daily receives alms; He is hailed by the Bhootha-Hosts
That surround Him; He is clad in Kovanam:
He holds in His hand a begging-bowl; truly He is
The end, the middle and the beginning;
It is He who abides at Tiruvidaimarutu. 169
2. He wears the skyey crescent; His realm is the empyrean;
He holds a fawn in His left hand; He keeps
In His own frame His Consort; He wears the milk-white ahs;
He is decked with a chain of crystal beads;
He is the Annihilator of sin; He rules Saaikkaadu
Where conch and chunk roll in the waves;
Many are His lilas; He abides in me, never parting;
It is He who abides at Idaimarutu. 170
3. He is seated under the Banyan; He is the ethereal One;
He is atop the great mountain; He is man; He is woman;
He has witnessed many aeons; He is blue-throated;
He remains far away form the thought of the ignorant;
Many are His guises; He rides the murderous Bull;
He wields the deadly mazhu; He is the Go of Kozhampam;
He parts not from Eengkoi fragrant with cardamom plants;
It is He who abides at idaimarutu. 171
4. He is light; He abides in the chinta of those who think
Of His grace; He is eve at Tiruvaaroor; the fragrant Flower
Is His aeviternal seat; He is clad in the deer’s skin;
He is fittingly mantled in the tusker’s hide; He is
A deceptive concealer; He is dear to them that have reached Him
But cruel to them that have not reached Him; His weapon is
Kattangkam; to them that think on Him He is the Lord;
He is the one of the Cauvery stream;
It is at Idaimarutu He fittingly abides. 172
5. Unto the dark-hearted thieves, He is a concealer;
He annuls the sins of them that think of Him
Without deception; He ate the venom of the sea;
Pure are His Vedic words; with fire He reduced to ash
The three towns of the ignorant Asuras; long are the strands
Of His matted hair; He mounts the galloping Bull
And goes a-begging; He rules us; from my soul He parts not;
It is He who abides at Idaimarutu. 173
6. His flag sports the Bull; He is a dancer; He adorns
Himself with cool konrai; His is a beauteous body
Smeared with ash; He has a pouch of ash; He is clad
In tiger-skin; He sports a raging snake; He wears
The sacred thread; He dwells in His Servitors; He is a Brahmin;
He is hailed by the Mantra-Devas--the receivers of Aakuti;
He is mantled in the hide of a tusker of thunder-like
Trumpeting; hailed by everyone
It is He who abides at Tiruvidaimarutu. 174
7. He is of green hue; He is young; He is very, very old;
He will rule souls removing their flaws;
An irate serpent cinctures His waist; His shoulders
Are adorned with adders; bearing a bowl in His hand
He goes begging from door to door; He is the great One;
His are shining strands of matted hair; He knows
Very well the wishes of His serving devotees; He is eternal;
It is He who abides at Idaimarutu. 175
8. His matted hair is like a woodland; He is
Of Kaaronam; He abides for ever at Kailas;
He is the content of sweet and melodious hymns; He is
Concorporate with Her of shining eyes; He dwells
At Punkoor washed by a flower-laden stream;
He smote with bright fire the triple towns with His dart
Fixed to His mountain-bow; He is everywhere;
It is He who abides at Idaimarutu. 176
9. He took a liking for dance; He is the Lord of lives;
He resides at Aaroor girt with groves, having left
His abode (at Kailas); never parting from the wide-mouthed
Ghouls, He fosters a liking for the funeral pyre
Of the crematory; He abode with them that hail Him
As the Omnipresent, with the seven notes of music;
He is ever adored by the celestials;
It is He who abides at Idaimarutu. 177
10. He has a flashing and great mazhu; He ate the venom
Of the sea; He is Vitangkan; He is of Vennkaadu
Girt with the broad expanse of water; on His chest
Is a honey-laden garland; He wears the ash;
He dwells in Mazhapaadi; He is of Maakaalam; that day
With his foot He crushed the mighty heads and twenty
Shoulders of the valiant and cruel King of demons;
Then relenting, He blessed him with victory;
It is He who abides at Idaimarutu. 178
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NOTES
1. Kotaala Vetatthar: Koll Thaala Vetatthar: One that holds an eating-bowl in the
hand; one who has this form.
4. The phrase “endrum ullar” qualifies both Tiruvaaroor and the fragrant Flower.
The pure and upright heart is indeed the fragrant Flower.
Vanja-k-Kalvar: The deceptive thief. This refers to the Lord’s concealing grace.
5. The sea: The Saint refers to the sea as “thodu kadal”. ‘Thodu’ means dug-up.
According to the Hindu mythology the sea was excavated by Saagaras.
6. Aakuti: The oblation (of victuals) offered in a sacrifice.
7. He is of green hue: This has reference to Paarvati who is concorporate
with Siva.
10. Vitangkar: The comely one.
We have translate the phrase ‘cittilangku’ as valiant. The meaning of this phrase
is not clear to us.
18. TIRUPPOOVANAM
From the shrine of Tiru Aalavaai at Madurai, our Saint proceeded to this town. As he entered
the shrine the Lord gave him darshan at which our Saint grew ecstatic and sang the following
decad. The names of the Deity and His Consort are Pushpavaneswarar / Poovananaathar and
Soundarya Naayaki / Minnanaiyaal.
1. Behold His sharp trident! Behold the young moon
On His well-grown matted hair!
Behold the fresh-blown and fragrant konrai-chaplet!
Behold the white kuzhai and the todu in His ears on either side!
Behold the shroud of the hide o |