Thiru Nyana Sambathar Miracle with Thiruneeru
Thirumurai 2.66
1.
மந்திர மாவது நீறு வானவர் மேலது நீறு
சுந்தர மாவது நீறு துதிக்கப் படுவது நீறு
தந்திர மாவது நீறு சமயத்தி லுள்ளது நீறு
செந்துவர் வாயுமை பங்கன் திருவால வாயான் திருநீறே.
2.
வேதத்தி லுள்ளது நீறு வெந்துயர் தீர்ப்பது நீறு
போதந் தருவது நீறு புன்மை தவிர்ப்பது நீறு
ஓதத் தகுவது நீறு வுண்மையி லுள்ளது நீறு
சீதப் புனல்வயல் சூழ்ந்த திருவால வாயான் திருநீறே.
3.
முத்தி தருவது நீறு முனிவ ரணிவது நீறு
சத்திய மாவது நீறு தக்கோர் புகழ்வது நீறு
பத்தி தருவது நீறு பரவ வினியது நீறு
சித்தி தருவது நீறு திருவால வாயான் திருநீறே.
4.
காண வினியது நீறு கவினைத் தருவது நீறு
பேணி யணிபவர்க் கெல்லாம் பெருமை கொடுப்பது நீறு
மாணந் தகைவது நீறு மதியைத் தருவது நீறு
சேணந் தருவது நீறு திருவால வாயான் திருநீறே.
5.
பூச வினியது நீறு புண்ணிய மாவது நீறு
பேச வினியது நீறு பெருந்தவத் தோர்களுக் கெல்லாம்
ஆசை கெடுப்பது நீறு அந்தம தாவது நீறு
தேசம் புகழ்வது நீறு திருவால வாயான் திருநீறே.
6.
அருத்தம தாவது நீறு அவல மறுப்பது நீறு
வருத்தந் தணிப்பது நீறு வான மளிப்பது நீறு
பொருத்தம தாவது நீறு புண்ணியர் பூசும்வெண் ணீறு
திருத்தகு மாளிகை சூழ்ந்த திருவால வாயான் திருநீறே.
7.
எயிலது வட்டது நீறு விருமைக்கு முள்ளது நீறு
பயிலப் படுவது நீறு பாக்கியமாவது நீறு
துயிலைத் தடுப்பது நீறு சுத்தம தாவது நீறு
அயிலைப் பொலிதரு சூலத் திருவால வாயான் திருநீறே.
8.
இராவணன் மேலது நீறு வெண்ணத் தகுவது நீறு
பராவண மாவது நீறு பாவ மறுப்பது நீறு
தராவண மாவது நீறு தத்துவ மாவது நீறு
அராவணங் குந்திரு மேனி யால வாயான் றிருநீறே.
9.
மாலொ டயனறி யாத வண்ணமு முள்ளது நீறு
மேலுறை தேவர்கள் தங்கண் மெய்யது வெண்பொடி நீறு
ஏல வுடம்பிடர் தீர்க்கு மின்பந் தருவது நீறு
ஆலம துண்ட மிடற்றெம் மால வாயான் றிருநீறே.
10.
குண்டிகைக் கையர்க ளோடு சாக்கியர் கூட்டமுங் கூடக்
கண்டிகைப் பிப்பது நீறு கருத வினியது நீறு
எண்டிசைப் பட்ட பொருளா ரேத்துந் தகையது நீறு
அண்டத் தவர்பணிந் தேத்து மால வாயான் றிருநீறே.
11.
ஆற்ற லடல்விடை யேறு மால வாயான்றிரு நீற்றைப்
போற்றிப் புகலி நிலாவும் பூசுரன் ஞானசம் பந்தன்
தேற்றித் தென்ன னுடலுற்ற தீப்பிணி யாயின தீரச்
சாற்றிய பாடல்கள் பத்தும் வல்லவர் நல்லவர் தாமே.
manthiram_mavadhu_neeru.mp3 : http://yadi.sk/d/gkZBCsv59adrh
Meaing of this pathigam
sacred ash can protect those who meditate on it.
it is on the bodies of the celestials in heaven.
adds beauty.
is praised by all.
it is mentioned in the ākamams.
it is the indestructible thing in the caiva religion.
such is the nature of the sacred ash of the god who is in tiruvālavay and who has as one half Umai who has lips like the red coral.
sacred ash is highly spoken in vētam.
removes cruel sufferings grants Civañāṉam.
dispels meanness.
has such greatness that it can be taught to disciples by the preception (it is fit to be smeared when one reads religious books).
it is permanently established in truth.
the sacred ash of Civaṉ in tiruvālavāy surrounded by fields full of cool water.
sacred ash grants eternal bliss.
makes the sages appear beautiful is itself eternal truth.
is praised by worthy persons who are devotees of Civaṉ.
endows one with love towards the feet of Civaṉ.
is sweet to be praised.
grants eight kinds of miraculous powers.
the sacred ash of Civaṉ in tiruvālavāy.
sacred ash is pleasant to look at beauty.
adds beauty to those who smear it.
gives greatness to those who wear it with desire.
deters death(makes one lovely by its excellence) gives natural intellect grants superiority.
sacred ash is pleasing to smear.
is the embodiment of all virtuous acts.
is sweet to speak about.
destroys desires to all who have done great penance.
grants bliss which is the ultimate goal of human beings.
is praised by all the countries
sacred ash is wealth.
cuts at the root of sufferings.
decreases physical and mental pains.
grants heaven after death it is appropriate to all religions and in particular to caivaites.
the white sacred ash which people who have virtuous acts to their credit smear on their bodies.
it is the sacred ash of Civaṉ in tiruvālavāy surrounded by beautiful mansions.
the sacred ash destroyed forts.
is useful for this birth and the birth after.
it is practised by smearing and its efficacy is established by that act.
is good fortune.
prevents the state of Kēvalam and cakalam.
shines in the state of cuttam.
is the sacred ash of Civaṉ in Ālavāy who has a trident shining with sharpness.
the sacred ash was on the body of Irāvaṇaṉ.
it is fit to be meditated upon.
it is the form of the parāsatti.
cuts all sins.
it is the form of the ultimate reality.
is the sacred ash of Civaṉ in Ālavāy who has on his holy form cobras which adore him.
the sacred ash has the nature of not being known even to Māl and Ayaṉ.
the fire powder of white sacred ash is seen on the bodies of the celestials who live in the upper world of heaven.
gives happiness by removing properly the sufferings of being born in bodies.
is the sacred ash of Civaṉ in Ālavāy who has a neck in which he retained the poison he consumed as nectar.
the sacred ash makes eyes of the amanṇar who hold an ascetic`s pitcher in their hands and of the groups of cākkiyar (buddists) to be perplexed.
is pleasant to meditate on.
has greatness which is praised by people who have approached Civaṉ who pervades eight directions.
is the sacred ash of Civaṉ in Ālavāy who is praised, and paid homage, by the celestials in heaven.
praising the sacred ash of Civaṉ in Ālavāy who rides on a strong bull capable of killing.
Ñāṉacampantaṉ the brahmin, who is a permanent resident of Pukali.
clarifying the superiority of Caivam.
to cure the hot fever which occured in the body of Pāṇṭīyaṉ.
those who have committed to memory and can recite the ten verses composed by him are really good people.
There were two small firelets, which in presence of a huge storm destroyed a big dense forest of ignorance. They were the two lights who drove away the clouds of false philosophies for the shaivam Sun to shine again in the historic pANdiya kingdom. They were the queen of all womenfolk - queen maN^gaiyak^rkkarachiyAr and highly intelligent and caring minister for the king and kingdom - kulachchiRaiyAr (2).
There are two people who could best shape the life of any man. One is the mother who brings him up and after that it is the wife. In fact it is the wife who is completely with the man as his better half. She is the company throughout the life. The husband and wife should live for the principles and love. Wife is not a slave to follow whatever the husband says but the spouse should be a caring friend who encourages the good deeds and corrects when the partner goes off the track. This splendid devotee who could be seen as the model of such good qualities who with her patience, determination, love and above all great devotion to the glorious feet of the Lord opened the eyes of her husband.
புனிதவாய் மலர்ந்தழுதார் (சம்பந்தர்) - பகுதி-2 - ஆலவாய் எழுந்தருளியது.
maN^gaiyarkkarachiyAr was born in the royal family of the chOza kingdom. She grew up with genuine love and devotion for the Lord of pArvati. Superior in actions container of good characters she got married to the pANdiya king, n^edumARan . The king n^edumARan was valiant, powerful but did not get right guidance to enjoy the Sun of shaivam but was sitting with a small lamp. He restrained himself to the philosophies of Jainism. During that period in the pANdiya kingdom the old, time proven, not force or condition based sanAtana dharma was under the shadow of Jain philosophies. The Jain philosophies which are good in general but which were out of a limited domain of knowledge and putting on the followers hard to follow means as the only way of liberation, went high in the minds of the people who failed to realize or did not get an enlightening sage to know the ocean of knowledge available for ages through the sages in sanAtana dharma. The abodes of the Lord in that famous kingdom became the places of Jains. The Jains for whom non violence is a major basis went violating that principle itself.
புனிதவாய் மலர்ந்தழுதார் (சம்பந்தர்) - பகுதி-3 - பாண்டியன் சுரம் தீர்த்தது.
The reverend maN^gaiyarkkarachiyAr who had an unshrinking love for the Lord who is form of love, was quite shocked with the state the pANdiya kingdom was. She was bothered much that her respectable husband was unable to enjoy the superior nectar of shaivam. That lady of wonderable endurance was waiting for a dawn. There was one more person - the prime minister kulachchiRaiyAr who was also worrying day and night about the philosophical fall of the kingdom. There were only these two devotees with whom the blissful shaivam was present. They were praying to the an^dhakAn^thaka (killer of ignorance) for the salvation of all the people in the kingdom. Their prayer and patience gave fruit when they received the message that the saint who cried to get the Lord of chIrkAzi reached in thirumaRaikkAdu . For those two seekers of Truth it was the news of all their good deeds giving fruit all in a sudden. They sent knowledgeable attendants to salute the prodigy and request his blessings. The young saint who had lots of mercy for all the creatures accepted thier request to come to pANdaiya kingdom. With good omens appearing she felt now it is going to be only good for the king, her beloved husband. With overwhelming eagerness to salute the young saint who came to protect the king and the kingdom from falling, she told the king that she was going to salute the Lord of madhurai and went to receive him. Along with the queen and the minister the saint went and worshiped the Lord of madhurai.
புனிதவாய் மலர்ந்தழுதார் (சம்பந்தர்) - பகுதி-4 - ஆலவாய் வெற்றி.
The queen who was anxious about the troubles the Jains would make to him decided to sacrifice herself if something bad happens to the prodigy. She was praying all the time for the safety of that son of Lord shiva. The Jains put on fire in the place where thirunyAnachampan^dhar and other devotees who came along were staying. But by the grace of God he transferred it to become a fire in the stomach of the king. The queen and the prime minister were very much worried on hearing that the Jains set fire to the saints place, and it added to their worry when they heard the king got a serious pain in the stomach. Because the king was the husband of maN^gaiyarkkarachiyAr the dawn like saint asked the fire to go slow to the kings stomach. When the entire Jain sages tried out their mantras without any alleviating effect on the king, the young saint smeared the Holy ash chanting the Holy five letters. The king was immediately cured of the illness. The queen maN^gaiyarkkarachiyAr, the great lady who led her life in the real meaning a wife should be for the husband - correcting the mistakes of the husband and making him lead the proper life was very happy at this. When that abode of knowledge won the arguments with the Jains and taught the excellence of shaivam to the king and the people, the queen was felt really blessed by the Lord for enlightening her beloved husband and the entire kingdom. Let the patience, determination and strong love for the Lord of lords the queen maN^gaiyarkkarachiyAr possessed stay in mind.
ma:nthira maavathu :nee'ru vaanavar maelathu :nee'ru
su:nthara maavathu :nee'ru thuthikkap paduvathu :nee'ru
tha:nthira maavathu :nee'ru samayaththi lu'l'lathu :nee'ru
se:nthuvar vaayumai pangkan thiruvaala vaayaan thiru:nee'rae.
vaethaththi lu'l'lathu :nee'ru ve:nthuyar theerppathu :nee'ru
poatha:n tharuvathu :nee'ru punmai thavirppathu :nee'ru
oathath thakuvathu :nee'ru vu'nmaiyi lu'l'lathu :nee'ru
seethap punalvayal soozh:ntha thiruvaala vaayaan thiru:nee'rae.
muththi tharuvathu :nee'ru muniva ra'nivathu :nee'ru
saththiya maavathu :nee'ru thakkoar pukazhvathu :nee'ru
paththi tharuvathu :nee'ru parava viniyathu :nee'ru
siththi tharuvathu :nee'ru thiruvaala vaayaan thiru:nee'rae.
kaa'na viniyathu :nee'ru kavinaith tharuvathu :nee'ru
pae'ni ya'nipavark kellaam perumai koduppathu :nee'ru
maa'na:n thakaivathu :nee'ru mathiyaith tharuvathu :nee'ru
sae'na:n tharuvathu :nee'ru thiruvaala vaayaan thiru:nee'rae.
poosa viniyathu :nee'ru pu'n'niya maavathu :nee'ru
paesa viniyathu :nee'ru peru:nthavath thoarka'luk kellaam
aasai keduppathu :nee'ru a:nthama thaavathu :nee'ru
thaesam pukazhvathu :nee'ru thiruvaala vaayaan thiru:nee'rae.
aruththama thaavathu :nee'ru avala ma'ruppathu :nee'ru
varuththa:n tha'nippathu :nee'ru vaana ma'lippathu :nee'ru
poruththama thaavathu :nee'ru pu'n'niyar poosumve'n 'nee'ru
thiruththaku maa'likai soozh:ntha thiruvaala vaayaan thiru:nee'rae.
eyilathu vaddathu :nee'ru virumaikku mu'l'lathu :nee'ru
payilap paduvathu :nee'ru paakkiyamaavathu :nee'ru
thuyilaith thaduppathu :nee'ru suththama thaavathu :nee'ru
ayilaip politharu soolath thiruvaala vaayaan thiru:nee'rae.
iraava'nan maelathu :nee'ru ve'n'nath thakuvathu :nee'ru
paraava'na maavathu :nee'ru paava ma'ruppathu :nee'ru
tharaava'na maavathu :nee'ru thaththuva maavathu :nee'ru
araava'nang ku:nthiru maeni yaala vaayaan 'riru:nee'rae.
maalo dayana'ri yaatha va'n'namu mu'l'lathu :nee'ru
maelu'rai thaevarka'l thangka'n meyyathu ve'npodi :nee'ru
aela vudampidar theerkku minpa:n tharuvathu :nee'ru
aalama thu'nda mida'r'rem maala vaayaan 'riru:nee'rae.
ku'ndikaik kaiyarka 'loadu saakkiyar kooddamung koodak
ka'ndikaip pippathu :nee'ru karutha viniyathu :nee'ru
e'ndisaip padda poru'laa raeththu:n thakaiyathu :nee'ru
a'ndath thavarpa'ni:n thaeththu maala vaayaan 'riru:nee'rae.
aa'r'ra ladalvidai yae'ru maala vaayaan'riru :nee'r'raip
poa'r'rip pukali :nilaavum poosuran gnaanasam pa:nthan
thae'r'rith thenna nudalu'r'ra theeppi'ni yaayina theeras
saa'r'riya paadalka'l paththum vallavar :nallavar thaamae.
Thirumurai 2.66
1.
மந்திர மாவது நீறு வானவர் மேலது நீறு
சுந்தர மாவது நீறு துதிக்கப் படுவது நீறு
தந்திர மாவது நீறு சமயத்தி லுள்ளது நீறு
செந்துவர் வாயுமை பங்கன் திருவால வாயான் திருநீறே.
2.
வேதத்தி லுள்ளது நீறு வெந்துயர் தீர்ப்பது நீறு
போதந் தருவது நீறு புன்மை தவிர்ப்பது நீறு
ஓதத் தகுவது நீறு வுண்மையி லுள்ளது நீறு
சீதப் புனல்வயல் சூழ்ந்த திருவால வாயான் திருநீறே.
3.
முத்தி தருவது நீறு முனிவ ரணிவது நீறு
சத்திய மாவது நீறு தக்கோர் புகழ்வது நீறு
பத்தி தருவது நீறு பரவ வினியது நீறு
சித்தி தருவது நீறு திருவால வாயான் திருநீறே.
4.
காண வினியது நீறு கவினைத் தருவது நீறு
பேணி யணிபவர்க் கெல்லாம் பெருமை கொடுப்பது நீறு
மாணந் தகைவது நீறு மதியைத் தருவது நீறு
சேணந் தருவது நீறு திருவால வாயான் திருநீறே.
5.
பூச வினியது நீறு புண்ணிய மாவது நீறு
பேச வினியது நீறு பெருந்தவத் தோர்களுக் கெல்லாம்
ஆசை கெடுப்பது நீறு அந்தம தாவது நீறு
தேசம் புகழ்வது நீறு திருவால வாயான் திருநீறே.
6.
அருத்தம தாவது நீறு அவல மறுப்பது நீறு
வருத்தந் தணிப்பது நீறு வான மளிப்பது நீறு
பொருத்தம தாவது நீறு புண்ணியர் பூசும்வெண் ணீறு
திருத்தகு மாளிகை சூழ்ந்த திருவால வாயான் திருநீறே.
7.
எயிலது வட்டது நீறு விருமைக்கு முள்ளது நீறு
பயிலப் படுவது நீறு பாக்கியமாவது நீறு
துயிலைத் தடுப்பது நீறு சுத்தம தாவது நீறு
அயிலைப் பொலிதரு சூலத் திருவால வாயான் திருநீறே.
8.
இராவணன் மேலது நீறு வெண்ணத் தகுவது நீறு
பராவண மாவது நீறு பாவ மறுப்பது நீறு
தராவண மாவது நீறு தத்துவ மாவது நீறு
அராவணங் குந்திரு மேனி யால வாயான் றிருநீறே.
9.
மாலொ டயனறி யாத வண்ணமு முள்ளது நீறு
மேலுறை தேவர்கள் தங்கண் மெய்யது வெண்பொடி நீறு
ஏல வுடம்பிடர் தீர்க்கு மின்பந் தருவது நீறு
ஆலம துண்ட மிடற்றெம் மால வாயான் றிருநீறே.
10.
குண்டிகைக் கையர்க ளோடு சாக்கியர் கூட்டமுங் கூடக்
கண்டிகைப் பிப்பது நீறு கருத வினியது நீறு
எண்டிசைப் பட்ட பொருளா ரேத்துந் தகையது நீறு
அண்டத் தவர்பணிந் தேத்து மால வாயான் றிருநீறே.
11.
ஆற்ற லடல்விடை யேறு மால வாயான்றிரு நீற்றைப்
போற்றிப் புகலி நிலாவும் பூசுரன் ஞானசம் பந்தன்
தேற்றித் தென்ன னுடலுற்ற தீப்பிணி யாயின தீரச்
சாற்றிய பாடல்கள் பத்தும் வல்லவர் நல்லவர் தாமே.
manthiram_mavadhu_neeru.mp3 : http://yadi.sk/d/gkZBCsv59adrh
Meaing of this pathigam
sacred ash can protect those who meditate on it.
it is on the bodies of the celestials in heaven.
adds beauty.
is praised by all.
it is mentioned in the ākamams.
it is the indestructible thing in the caiva religion.
such is the nature of the sacred ash of the god who is in tiruvālavay and who has as one half Umai who has lips like the red coral.
sacred ash is highly spoken in vētam.
removes cruel sufferings grants Civañāṉam.
dispels meanness.
has such greatness that it can be taught to disciples by the preception (it is fit to be smeared when one reads religious books).
it is permanently established in truth.
the sacred ash of Civaṉ in tiruvālavāy surrounded by fields full of cool water.
sacred ash grants eternal bliss.
makes the sages appear beautiful is itself eternal truth.
is praised by worthy persons who are devotees of Civaṉ.
endows one with love towards the feet of Civaṉ.
is sweet to be praised.
grants eight kinds of miraculous powers.
the sacred ash of Civaṉ in tiruvālavāy.
sacred ash is pleasant to look at beauty.
adds beauty to those who smear it.
gives greatness to those who wear it with desire.
deters death(makes one lovely by its excellence) gives natural intellect grants superiority.
sacred ash is pleasing to smear.
is the embodiment of all virtuous acts.
is sweet to speak about.
destroys desires to all who have done great penance.
grants bliss which is the ultimate goal of human beings.
is praised by all the countries
sacred ash is wealth.
cuts at the root of sufferings.
decreases physical and mental pains.
grants heaven after death it is appropriate to all religions and in particular to caivaites.
the white sacred ash which people who have virtuous acts to their credit smear on their bodies.
it is the sacred ash of Civaṉ in tiruvālavāy surrounded by beautiful mansions.
the sacred ash destroyed forts.
is useful for this birth and the birth after.
it is practised by smearing and its efficacy is established by that act.
is good fortune.
prevents the state of Kēvalam and cakalam.
shines in the state of cuttam.
is the sacred ash of Civaṉ in Ālavāy who has a trident shining with sharpness.
the sacred ash was on the body of Irāvaṇaṉ.
it is fit to be meditated upon.
it is the form of the parāsatti.
cuts all sins.
it is the form of the ultimate reality.
is the sacred ash of Civaṉ in Ālavāy who has on his holy form cobras which adore him.
the sacred ash has the nature of not being known even to Māl and Ayaṉ.
the fire powder of white sacred ash is seen on the bodies of the celestials who live in the upper world of heaven.
gives happiness by removing properly the sufferings of being born in bodies.
is the sacred ash of Civaṉ in Ālavāy who has a neck in which he retained the poison he consumed as nectar.
the sacred ash makes eyes of the amanṇar who hold an ascetic`s pitcher in their hands and of the groups of cākkiyar (buddists) to be perplexed.
is pleasant to meditate on.
has greatness which is praised by people who have approached Civaṉ who pervades eight directions.
is the sacred ash of Civaṉ in Ālavāy who is praised, and paid homage, by the celestials in heaven.
praising the sacred ash of Civaṉ in Ālavāy who rides on a strong bull capable of killing.
Ñāṉacampantaṉ the brahmin, who is a permanent resident of Pukali.
clarifying the superiority of Caivam.
to cure the hot fever which occured in the body of Pāṇṭīyaṉ.
those who have committed to memory and can recite the ten verses composed by him are really good people.
There were two small firelets, which in presence of a huge storm destroyed a big dense forest of ignorance. They were the two lights who drove away the clouds of false philosophies for the shaivam Sun to shine again in the historic pANdiya kingdom. They were the queen of all womenfolk - queen maN^gaiyak^rkkarachiyAr and highly intelligent and caring minister for the king and kingdom - kulachchiRaiyAr (2).
There are two people who could best shape the life of any man. One is the mother who brings him up and after that it is the wife. In fact it is the wife who is completely with the man as his better half. She is the company throughout the life. The husband and wife should live for the principles and love. Wife is not a slave to follow whatever the husband says but the spouse should be a caring friend who encourages the good deeds and corrects when the partner goes off the track. This splendid devotee who could be seen as the model of such good qualities who with her patience, determination, love and above all great devotion to the glorious feet of the Lord opened the eyes of her husband.
புனிதவாய் மலர்ந்தழுதார் (சம்பந்தர்) - பகுதி-2 - ஆலவாய் எழுந்தருளியது.
maN^gaiyarkkarachiyAr was born in the royal family of the chOza kingdom. She grew up with genuine love and devotion for the Lord of pArvati. Superior in actions container of good characters she got married to the pANdiya king, n^edumARan . The king n^edumARan was valiant, powerful but did not get right guidance to enjoy the Sun of shaivam but was sitting with a small lamp. He restrained himself to the philosophies of Jainism. During that period in the pANdiya kingdom the old, time proven, not force or condition based sanAtana dharma was under the shadow of Jain philosophies. The Jain philosophies which are good in general but which were out of a limited domain of knowledge and putting on the followers hard to follow means as the only way of liberation, went high in the minds of the people who failed to realize or did not get an enlightening sage to know the ocean of knowledge available for ages through the sages in sanAtana dharma. The abodes of the Lord in that famous kingdom became the places of Jains. The Jains for whom non violence is a major basis went violating that principle itself.
புனிதவாய் மலர்ந்தழுதார் (சம்பந்தர்) - பகுதி-3 - பாண்டியன் சுரம் தீர்த்தது.
The reverend maN^gaiyarkkarachiyAr who had an unshrinking love for the Lord who is form of love, was quite shocked with the state the pANdiya kingdom was. She was bothered much that her respectable husband was unable to enjoy the superior nectar of shaivam. That lady of wonderable endurance was waiting for a dawn. There was one more person - the prime minister kulachchiRaiyAr who was also worrying day and night about the philosophical fall of the kingdom. There were only these two devotees with whom the blissful shaivam was present. They were praying to the an^dhakAn^thaka (killer of ignorance) for the salvation of all the people in the kingdom. Their prayer and patience gave fruit when they received the message that the saint who cried to get the Lord of chIrkAzi reached in thirumaRaikkAdu . For those two seekers of Truth it was the news of all their good deeds giving fruit all in a sudden. They sent knowledgeable attendants to salute the prodigy and request his blessings. The young saint who had lots of mercy for all the creatures accepted thier request to come to pANdaiya kingdom. With good omens appearing she felt now it is going to be only good for the king, her beloved husband. With overwhelming eagerness to salute the young saint who came to protect the king and the kingdom from falling, she told the king that she was going to salute the Lord of madhurai and went to receive him. Along with the queen and the minister the saint went and worshiped the Lord of madhurai.
புனிதவாய் மலர்ந்தழுதார் (சம்பந்தர்) - பகுதி-4 - ஆலவாய் வெற்றி.
ma:nthira maavathu :nee'ru vaanavar maelathu :nee'ru
su:nthara maavathu :nee'ru thuthikkap paduvathu :nee'ru
tha:nthira maavathu :nee'ru samayaththi lu'l'lathu :nee'ru
se:nthuvar vaayumai pangkan thiruvaala vaayaan thiru:nee'rae.
vaethaththi lu'l'lathu :nee'ru ve:nthuyar theerppathu :nee'ru
poatha:n tharuvathu :nee'ru punmai thavirppathu :nee'ru
oathath thakuvathu :nee'ru vu'nmaiyi lu'l'lathu :nee'ru
seethap punalvayal soozh:ntha thiruvaala vaayaan thiru:nee'rae.
muththi tharuvathu :nee'ru muniva ra'nivathu :nee'ru
saththiya maavathu :nee'ru thakkoar pukazhvathu :nee'ru
paththi tharuvathu :nee'ru parava viniyathu :nee'ru
siththi tharuvathu :nee'ru thiruvaala vaayaan thiru:nee'rae.
kaa'na viniyathu :nee'ru kavinaith tharuvathu :nee'ru
pae'ni ya'nipavark kellaam perumai koduppathu :nee'ru
maa'na:n thakaivathu :nee'ru mathiyaith tharuvathu :nee'ru
sae'na:n tharuvathu :nee'ru thiruvaala vaayaan thiru:nee'rae.
poosa viniyathu :nee'ru pu'n'niya maavathu :nee'ru
paesa viniyathu :nee'ru peru:nthavath thoarka'luk kellaam
aasai keduppathu :nee'ru a:nthama thaavathu :nee'ru
thaesam pukazhvathu :nee'ru thiruvaala vaayaan thiru:nee'rae.
aruththama thaavathu :nee'ru avala ma'ruppathu :nee'ru
varuththa:n tha'nippathu :nee'ru vaana ma'lippathu :nee'ru
poruththama thaavathu :nee'ru pu'n'niyar poosumve'n 'nee'ru
thiruththaku maa'likai soozh:ntha thiruvaala vaayaan thiru:nee'rae.
eyilathu vaddathu :nee'ru virumaikku mu'l'lathu :nee'ru
payilap paduvathu :nee'ru paakkiyamaavathu :nee'ru
thuyilaith thaduppathu :nee'ru suththama thaavathu :nee'ru
ayilaip politharu soolath thiruvaala vaayaan thiru:nee'rae.
iraava'nan maelathu :nee'ru ve'n'nath thakuvathu :nee'ru
paraava'na maavathu :nee'ru paava ma'ruppathu :nee'ru
tharaava'na maavathu :nee'ru thaththuva maavathu :nee'ru
araava'nang ku:nthiru maeni yaala vaayaan 'riru:nee'rae.
maalo dayana'ri yaatha va'n'namu mu'l'lathu :nee'ru
maelu'rai thaevarka'l thangka'n meyyathu ve'npodi :nee'ru
aela vudampidar theerkku minpa:n tharuvathu :nee'ru
aalama thu'nda mida'r'rem maala vaayaan 'riru:nee'rae.
ku'ndikaik kaiyarka 'loadu saakkiyar kooddamung koodak
ka'ndikaip pippathu :nee'ru karutha viniyathu :nee'ru
e'ndisaip padda poru'laa raeththu:n thakaiyathu :nee'ru
a'ndath thavarpa'ni:n thaeththu maala vaayaan 'riru:nee'rae.
aa'r'ra ladalvidai yae'ru maala vaayaan'riru :nee'r'raip
poa'r'rip pukali :nilaavum poosuran gnaanasam pa:nthan
thae'r'rith thenna nudalu'r'ra theeppi'ni yaayina theeras
saa'r'riya paadalka'l paththum vallavar :nallavar thaamae.
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