Thursday, September 26, 2013

Siva Durga, Vaishnavi Durga and Vishnu Durga

The temple is praised in the Thevaram hymns of Gnanasambandar and Tirunavukkarasar. This is the 95th temple on the southern bank of river Cauvery praised in Thevaram hymns. 

      Moolavar  :     Saraparameswarar
      Amman     :     Gnanambikai, Gnanavalli
      Old year   :     1000-2000 years old
      City          :     Tirucherai
      District     :     Thanjavur
      State        :     Tamil Nadu

















Lord Shiva graces in the temple as Swaymbumurthi. He is worshipped as Rina Vimochana Lingeswarar meaning that He relieves the devotees from debts. This is the only temple where three Durgas are present as Shiva Durga, Vaishnavi Durga and Vishnu Durga. Saint Tirunavukkarasar has praised the Bhairava in the temple with a special hymn. Bhairava graces here with a tattoo on the left upper arm with a trident and bell, a form exclusively seen only in this temple. The rays of Sun falls directly on the presiding deity and the feet of the Mother on 13, 14 and 15th of Masi (February-March). The holy tree Mavilangai will have only leaves for first four months of the year, only white flowers during the second four months and nothing during the remaining four months.

Temple Location
Sri Saraparameswarar Temple, Arul Migu Gnanavalli-Samedha-Sara Parmeswarar Koil Thirucherai, TN 612605


Mother Gnanavalli shrine is on the outer corridor (prakara) left to the presiding deity Saraparameswarar. Lord Shiva teaches righteous path to all beings and Mother Gnanavalli assists Him in this graceful service, according to our Puranas. In the inner corridor, there are shrines for Vinayaka, Nataraja, Idaparooda (Lord Shiva on the bull vehicle), Dakshinamurthy, Kalabhairava, Durga, Sun and Sani Bhagwan (Saturn).

On the western side of the Prakara, there are shrines for Vinayaka, Markandeya and a Linga installed by him gracing His devotees from their debt burden web called Rina Vimochana Lingeswara. Then follows the shrines of Sri Balasubramania. The temple was built by the famous Chola King Kulothunga Chozhan.

Tiruchearai Lord Saraparameswara is also praised in the name of Chenneri Appar meaning that the Lord shows all the people the righteous way of living. There is also a Vishnu Temple nearby known as Pancha Kshetra.

This is the only temple where three Durgas, Shiva Durga, Vaishnavi Durga and Vishnu Durga grace the devotees from one shrine. Lamp worship is followed in this shrine during the Rahukalam time – 90 minutes in each day will be Rahukalam. The timing differs each day


















After worshipping the Navagrahas (9 planets) and Sri Nataraja, Bhairava graces from His shrine. Bhairava appears here with a tattoo on his left upper arm with a trident and bell, a depiction only in this temple. Saint Tirunavukkarasar has sung the grace of Bhairava of this temple in his Thevaram hymn. The song describes Bhairava as Lord Shiva Himself.

Devotees offer garlands made of Vada (a pudding fried in oil) to Bhairava on Ashtami day (8th day from new moon or full moon day), perform archana with 1000 names (Sahasranama) for relief from the adverse aspects of the planets and for success in litigations.














Sun worship: Sun worshipped Lord Shiva in many places offering his apologies to Lord for participating in the Yagna of Daksha against His wish. Tirucherai is one among them. Symbolising this, the rays of Sun falls on the Lord and the feet of Mother Gnambikai on 13, 14 and 15th day of Masi Month (February-March). Sun worship is very ardently performed these days. Special pujas are performed in the temple during the whole Masi month in the morning hours.

The name of the place had changed from Arai or Chetrur as Cherai or Tirucherai. The place is noted for its fertility in the Thevaram hymns.

Sage Markandeya installed a Linga for his own soul satisfaction near the Vinayaka in this temple and had been worshipping the Lord, praised as Rina (debts) Vimochana (released and discharged) Lingeswarar (God).

Everyone aspires for a comfortable life. Despite health, education and wisdom, if poverty creeps in, life becomes miserable and involves one in borrowings and debts. People pray to Lord Rina Vimochana Lingeswara here to spare them from such events in life. They offer prayers on 11 Mondays performing archanas and participate in the abishek ceremony finally on the 11th Monday to realize their prayers. Devotees firmly believe that this prayer would offer solution for all their problems and endow them with a life free of debt and blessed with children, education and material progress.

The Lord is Swayambumurthy. The holy tree Mavilangai has only leaves during the first four months of the year, only white flowers during the next four months and with none of these during the remaining four months of the year.  The rays of Sun falls on the presiding deity Lord Sara Parmeswara and on the feet of the Mother on 13, 14 and 15th of Masi month.

Thirumurai 3.86 திருச்சேறை

1. முறியுறு நிறமல்கு முகிழ்முலை மலைமகள் வெருவமுன்
வெறியுறு மதகரி யதள்பட வுரிசெய்த விறலினர்
நறியுறு மிதழியின் மலரொடு நதிமதி நகுதலை
செறியுறு சடைமுடி யடிகடம் வளநகர் சேறையே.

2. புனமுடை நறுமலர் பலகொடு தொழுவதொர் புரிவினர்
மனமுடை யடியவர் படுதுயர் களைவதொர் வாய்மையர்
இனமுடை மணியினொ டரசிலை யொளிபெற மிளிர்வதோர்
சினமுதிர் விடையுடை யடிகடம் வளநகர் சேறையே.

3. புரிதரு சடையினர் புலியத ளரையினர் பொடிபுல்கும்
எரிதரு முருவின ரிடபம தேறுவ ரீடுலா
வரிதரு வளையின ரவரவர் மகிழ்தர மனைதொறும்
திரிதரு சரிதைய ருறைதரு வளநகர் சேறையே.

4. துடிபடு மிடையுடை மடவர லுடனொரு பாகமா
இடிபடு குரலுடை விடையினர் படமுடை யரவினர்
பொடிபடு முருவினர் புலியுரி பொலிதரு மரையினர்
செடிபடு சடைமுடி யடிகடம் வளநகர் சேறையே.

5. அந்தர முழிதரு திரிபுர மொருநொடி யளவினில்
மந்தர வரிசிலை யதனிடை யரவரி வாளியால்
வெந்தழி தரவெய்த விடலையர் விடமணி மிடறினர்
செந்தழ னிறமுடை யடிகடம் வளநகர் சேறையே.

6. மத்தர முறுதிறன் மறவர்தம் வடிவுகொ டுருவுடைப்
பத்தொரு பெயருடை விசயனை யசைவுசெய் பரிசினால்
அத்திர மருளுந மடிகள தணிகிளர் மணியணி
சித்திர வளநகர் செறிபொழி றழுவிய சேறையே.

7. பாடின ரருமறை முறைமுறை பொருளென வருநடம்
ஆடின ருலகிடை யலர்கொடு மடியவர் துதிசெய
வாடினர் படுதலை யிடுபலி யதுகொடு மகிழ்தரும்
சேடர்தம் வளநகர் செறிபொழி றழுவிய சேறையே.

8. கட்டுர மதுகொடு கயிலைநன் மலைமலி கரமுடை
நிட்டுர னுடலொடு நெடுமுடி யொருபது நெரிசெய்தார்
மட்டுர மலரடி யடியவர் தொழுதெழ வருள்செயும்
சிட்டர்தம் வளநகர் செறிபொழி றழுவிய சேறையே.

9. பன்றியர் பறவையர் பரிசுடை வடிவொடு படர்தர
அன்றிய வவரவ ரடியொடு முடியவை யறிகிலார்
நின்றிரு புடைபட நெடுவெரி நடுவெயொர் நிகழ்தரச்
சென்றுயர் வெளிபட வருளிய வவர்நகர் சேறையே.

10. துகடுறு விரிதுகி லுடையவ ரமணெனும் வடிவினர்
விகடம துறுசிறு மொழியவை நலமில வினவிடல்
முகிடரு மிளமதி யரவொடு மழகுற முதுநதி
திகடரு சடைமுடி யடிகடம் வளநகர் சேறையே.

11. கற்றநன் மறைபயி லடியவ ரடிதொழு கவினுறு
சிற்றிடை யவளொடு மிடமென வுறைவதொர் சேறைமேல்
குற்றமில் புகலியு ளிகலறு ஞானசம் பந்தன
சொற்றக வுறமொழி பவரழி விலர்துயர் தீருமே


the daughter of the mountain who has breasts like lotus buds and a complexion flourishing like the tender leaves, to be frightened in the distant past.
Civan had the strength to flay a savage elephant full of must to peel the skin.
Cerai is the fertile city of the god on whose catai coiled into a crown the flowers of fragrant konrai, the river Kaṅkai, and the laughing skull are crowded.

Civaṉ has a liking to be worshipped by devotees with many fragrant flowers available in the sylvan tract he is ever-truthful in the weeding out the sufferings experienced by his devotees who have steadiness of minds.
Cēṟai is the fertile city of the god who has a bull of severe anger and wears an ornament resembling in shape the leaf of the pipal tree along with a cluster of bells.

Civaṉ has a twisted caṭai wears as dress in the waist a tiger`s skin;
has a body which is like fire and smears on it sacred ash.
rides on a bull.
Cēṟai is the fertile city where the god who has a conduct of wandering in every one of the houses of the ladies who wear bangles with lines which suit their beauty individually.

having a lady whose waist is like a drum, shaped like the hour glass, as a half of his body, rides on a bull whose bellowing is like the thunder.
has a cobra with a hood has a body smeared with fine powder of sacred ash.
ties in his waist a tiger`s skin which is shining.
Cēṟai is the fertile city of the god who has a caṭai coiled into a crown which is like a shrub.

the warrior who shot an arrow to be burnt and destroyed by fire, from the bow of mountain mantaram with bands in an instant, as the time measure of the snap of the finger, which had cobra as the bow-string and arimal and fire as its tip as its components, the three-cities which were wandering in the sky.
has a neck made beautiful by the poison.
Cēṟai is the fertile city of the god who has the colour of fire.

taking the form of a hunter who had as much strength as the mountain, Mantaram mantaram has become mattaram;
the soft consonant has been hardened for the sake of rhyme by the manner in which he defeated Vicayaṉ who had a beautiful body and ten names.
the beautiful and fertile city which is adorned with precious stones which shine in a row, of our god who granted a weapon.
is Cēṟai which is surrounded by dense gardens.

Civaṉ sang the abstruse Vētams in the manner of proper accent and order.
performed the rare dance that it indicated the he was the god who performed all the functions.
when the devotees praised him in this world with flowers and other things fit for worship.
the fertile city of the god who rejoices with the alms which is placed in the lifeless skull of the faded Piramaṉ.
is Cēṟai surrounded by dense gardens.

Civaṉ crushed the ten tall crowns and the body of the hard-hearted Irāvaṇaṉ who caused distress by his hands to the good mountains, Kayilai with his excessive strength the fertile city of the eminent god who grants his grace to the devotees who fall at his feet which are like flowers which have abundant honey, and rise.
is Cēṟai which is surrounded by dense gardens.

when Māl and Piramaṉ took the form of a pig and a swan respectively appropriate to them, to have a vision of Civaṉ were not able to see the feet and head as they both were opposed to each other.
when they were standing on the two sides.
Cēṟai is the city of that god who granted his grace to indicate he was the great one in the middle of a tall column of fire which rose.

buddhists who wear a cloths full of dirt as their dress.
and those who have naked bodies their mean words which are horrible do not contain any good;
therefore do not listen to them devotees!
Cēṟai is the fertile city of Civaṉ who has a caṭai coiled into a crown on which the ancient river Kaṅkai shines beautifully along with a crescent which is like a bud and a cobra.

on Cēṟai where Civaṉ dwells as his favourite place with Umai of small and beautiful waist, and where the devotees who practise good Vētam-s which they learnt in their young days, pay obeisance to him the sufferings of those who recite the words of Nyanacampantan who has no enmity with anyone and who lives in Pukali which is without defect, in the proper manner, will leave them and they will not meet with death.     

Thursday, September 19, 2013

Siva is the Great Wealth of devotees

Thirumurai 3.117 சீகாழி

யாமாமாநீ யாமாமா யாழீகாமா காணாகா
காணாகாமா காழீயா மாமாயாநீ மாமாயா.

யாகாயாழீ காயாகா தாயாராரா தாயாயா
யாயாதாரா ராயாதா காயாகாழீ யாகாயா.

தாவாமூவா தாசாகா ழீநாதாநீ யாமாமா
மாமாயாநீ தாநாழீ காசாதாவா மூவாதா.

நீவாவாயா காயாழீ காவாவானோ வாராமே
மேராவானோ வாவாகா ழீயாகாயா வாவாநீ.

யாகாலாமே யாகாழீ யாமேதாவீ தாயாவீ
வீயாதாவீ தாமேயா ழீகாயாமே லாகாயா.

மேலேபோகா மேதேழீ காலாலேகா லானாயே
யேனாலாகா லேலாகா ழீதேமேகா போலேமே.

நீயாமாநீ யேயாமா தாவேழீகா நீதானே
நேதாநீகா ழீவேதா மாயாயேநீ மாயாநீ.

நேணவராவிழ யாசைழியே வேகதளேரிய ளாயுழிகா
காழியுளாயரி ளேதகவே யேழிசையாழவி ராவணனே.

காலேமேலே காணீகா ழீகாலேமா லேமேபூ
பூமேலேமா லேகாழீ காணீகாலே மேலேகா.

வேரியுமேணவ காழியொயே யேனைநிணேமட ளோகரதே
தேரகளோடம ணேநினையே யேயொழிகாவண மேயுரிவே.

நேரகழாமித யாசழிதா யேனனியேனனி ளாயுழிகா
காழியுளானின யேனினயே தாழிசயாதமி ழாகரனே.

Download Thirumurai 3.117 http://yadi.sk/d/INVAGT6H9ac4r

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There are several types of poetry in Tamil. One of those types is pictorial poetry 'சித்திரக் கவி'
One of the pictorial types is called 'mAlai mAtRu'. 'mAlai' means a rosary (japamalai) or garland. Thus, this poetry is cyclical and is a palindrome.

When doing japa using a 'japa malai' to keep the count, one counts going forward till the big bead and then start counting by reversing. This type of song is similarly constructed.

The second line is the reverse of first line. The Tamil syllables (ezhuththugaL) in the first line are in reverse order in the second line. ('~na', and 'na' É may be interchangeable depending on position in a word as 'na' É does not occur at the beginning of a word).

yaamaamaa:nee yaamaamaa yaazheekaamaa kaa'naakaa
kaa'naakaamaa kaazheeyaa maamaayaa:nee maamaayaa.

yaakaayaazhee kaayaakaa thaayaaraaraa thaayaayaa
yaayaathaaraa raayaathaa kaayaakaazhee yaakaayaa.

thaavaamoovaa thaasaakaa zhee:naathaa:nee yaamaamaa
maamaayaa:nee thaa:naazhee kaasaathaavaa moovaathaa.

neevaavaayaa kaayaazhee kaavaavaanoa vaaraamae
maeraavaanoa vaavaakaa zheeyaakaayaa vaavaa:nee.

yaakaalaamae yaakaazhee yaamaethaavee thaayaavee
veeyaathaavee thaamaeyaa zheekaayaamae laakaayaa.

maelaepoakaa maethaezhee kaalaalaekaa laanaayae
yaenaalaakaa laelaakaa zheethaemaekaa poalaemae.

neeyaamaa:nee yaeyaamaa thaavaezheekaa :neethaanae
:naethaa:neekaa zheevaethaa maayaayae:nee maayaa:nee.

nae'navaraavizha yaasaizhiyae vaekatha'laeriya 'laayuzhikaa
kaazhiyu'laayari 'laethakavae yaezhisaiyaazhavi raava'nanae.

kaalaemaelae kaa'neekaa zheekaalaemaa laemaepoo
poomaelaemaa laekaazhee kaa'neekaalae maelaekaa.

vaeriyumae'nava kaazhiyoyae yaenai:ni'naemada 'loakarathae
thaeraka'loadama 'nae:ninaiyae yaeyozhikaava'na maeyurivae.

naerakazhaamitha yaasazhithaa yaenaniyaenani 'laayuzhikaa
kaazhiyu'laanina yaeninayae thaazhisayaathami zhaakaranae.

yAm = sitRuyirgaL Agiya ~nA~nggaL
AmA = kadavuL enbadhu poru~ndhumA?
~nI = ~nI oruvanumE (kadavuL endRAl)
Am Am = poru~ndhum, poru~ndhum
mA = periya
yAzhI = yAzhai E~ndhi iruppavanE!
kAmA = anaivarAlum virumbap padubavanE!
kAN ~nAgA = kANath thagu~ndhavARu pAmbugaLai aNi~ndhuLLavanE!
kANA = kANa mudiyAdhavARu
kAmA = manmadhanai (ana~ngganAga) seydhavanE!
kAzhIyA = sIrgAzhikkuth thalaivanE!
mAmAyA = periya mAyaigaLaic ceyvadhil vallavanE!
mA = kariya (kodiya)
mAyA = mAyaiyinindRum
~nI = emmai ~nIkkik kAththaruLvAyAga!

1. Are we GOD?
The only truth is that YOU alone are GOD!
O HE who bears a great Lyre;( something like a harp)
HE who is adored by everyone;
HE who visibly adorns snakes;
HE who made Manmatha vanish!
O LORD of Sirkaalzi!
O Creator of great illusions!
Deliver me from the dark Maya

2. HE who is the ultimate goal of sacrices!
HE who plays the harp;
HE who attains compassionate form;
HE who functions as the Destroyer;
HE who is Mother to all whomsoever;
HE who is imponderable;
HE who adorns a garland of "Aththi " flowers;
HE who is surrounded by the flock of the wives of the
Thaarukaa Forest Rishis!
O LORD of Sirkaalzi!
Deliver me from all miseries!

3. HE who is Unperishable;
HE who does not age;
HE who is the Resultant of the ten Kaaryaa's;
O LORD of Sirkaalzi!
He who dances in the fearsome cremation ground;
O ESTEEMED ONE!
He who rides the majestic elephant, Airaavanam;
HE who is the sea of Bestowal;
Deliver me from Death!
HE who is resplendant with golden lustre!
Give me all the blessings and boons!
Come before us!
HE who precedes all Time;
HE who is in the form of the elements like Air!

4. HE who is the Unremitting TRUTH;
HE who bears the Harp;
Deliver us so that the terrible misrey of Birth does
not afflict us!
HE who bore the Meru Mountain as the Divine Bow
to succour the Deva's;
O LORD of Sirkalzi!
HE who is the form of Aakaash;
Come speedily to us!

5. HE who is in the form of Time to everything
HE who is in, around and outside everything
HE who is the Embodiment of Wisdom
HE who is the Mother and Life of everything
HE who is Imperishable
HE who entices the Divine Kinnara birds with harp music
Deliver us, so that we do not brood and regret for
whatsoever hereafter

6. HE who scorned and scared Death to prevent him from
afflicting Maarkandeyaa;
HE who with the kick of HIS Sacred Foot became the Death of
Death;
HE who became the PRAECEPTOR OF WISDOM for the four
illustrious Muni's, (sanakar, sananthanar, santhkumarar, sanaathanar)
And received them unto HIS fold under the Kal Aala Tree;
O LORD SUPREME of Sirkaazi!
HE who possesses Philanthropy like a rain cloud!
Will we not also, ever become like one of YOUR Followers?

7. HE who possesses the Inseparable Uma Devi;
HE who is the Incomparable Mother;
He who is the seven svara's;
YOU alone save us!
HE who has Love-filled Heart As HIS abode;
The Meaning of the Vedas!
Won't you not vanquish the miseries that come to kill us?

8. True devotees, with boundless love, stand close to
THINE Sacred Feet;
Their souls lose themselves;
Because THOU untie the knot of passionate desire;
Thou art beautifully clad in the skin of the fleet-footed deer!
Please save us from misery!
O DWELLER of Siirkaazi! We, with fickle mindedness,
have committed wrongs which are difficult
to be forgiven;
But they can be tolerated by THEE!
Did you not pardon the great wrongs of Ravana,
talented in the seven svaras?

9. HE who is the BEGINNING and END of everything;
WHO is the Great Wealth of devotees;
O RESIDENT of Kaazi!
THe ILLUDER of all!
Thou wert determined to prevent Vishnu and Brahmathe
dweller of Lotus, from finding your Crown
and Sacred Feet!
Please save me!

10. O RESIDER of Sirkaazi which possesses fragrance, glory,
and novelty!
To discard hatred and engage perpetual love, is the art of Yogis.
The dispelling of the thoughts of words of the Jains and Buddhists
and their company;
The prevention of me joining their fold;
And thus delivering me;
These are all THINE deeds!

11. the righteousness.
THOU art the DESTROYER of these!
THOU Who art good,
Can qualify to the Motherhood of the entire Universe;
O Thou, The Greatest in bestowing good!
When I am depressed, deliver me!
O Heart! Think only of these songs which melt the mind;
The songs sung in praise of the LORD of Kaazi;
Thence you will not have any wants;
These, the Words of Njaanasambanthan, The Abode of Tamil!

What is the use of learning vedas and doing penance well

Thirumurai 5.90

திருச்சிற்றம்பலம்

1. பாவ மும்பழி பற்றற வேண்டுவீர்
ஆவில் அஞ்சுகந் தாடு மவன்கழல்
மேவ ராய்மிக வும்மகிழ்ந் துள்குமின்
காவ லாளன் கலந்தருள் செய்யுமே.

2. கங்கை யாடிலென் காவிரி யாடிலென்
கொங்கு தண்கும ரித்துறை யாடிலென்
ஒங்கு மாகட லோதநீ ராடிலென்
எங்கு மீச னெனாதவர்க் கில்லையே.

3. பட்ட ராகிலென் சாத்திரங் கேட்கிலென்
இட்டு மட்டியு மீதொழில் பூணிலென்
எட்டு மொன்று மிரண்டு மறியிலென்
இட்ட மீச னெனாதவர்க் கில்லையே.

4. வேத மோதிலென் வேள்விகள் செய்யிலென்
நீதி நூல்பல நித்தல் பயிற்றிலென்
ஓதி யங்கமோ ராறு முணரிலென்
ஈச னையுள்கு வார்க்கன்றி யில்லையே.

5. காலை சென்று கலந்துநீர் மூழ்கிலென்
வேலை தோறும் விதிவழி நிற்கிலென்
ஆலை வேள்வி யடைந்தது வேட்கிலென்
ஏல ஈசனென் பார்க்கன்றி யில்லையே.

6. கான நாடு கலந்து திரியிலென்
ஈன மின்றி யிரும்தவஞ் செய்யிலென்
ஊனை யுண்ட லொழிந்துவான் நோக்கிலென்
ஞான னென்பவர்க் கன்றிநன் கில்லையே.

7. கூட வேடத்த ராகிக் குழுவிலென்
வாடி யூனை வருத்தித் திரியிலென்
ஆடல் வேடத்த னம்பலக் கூத்தனைப்
பாட லாளர்க்கல் லாற்பய னில்லையே.

8. நன்று நோற்கிலென் பட்டினி யாகிலென்
குன்ற மேறி இருந்தவஞ் செய்யிலென்
சென்று நீரிற் குளித்துத் திரியிலென்
என்று மீசனென் பார்க்கன்றி யில்லையே.

9. கோடி தீர்த்தங் கலந்து குளித்தவை
ஆடி னாலும் அரனுக்கன் பில்லையேல்
ஓடு நீரினை யோட்டைக் குடத்தட்டி
மூடி வைத்திட்ட மூர்க்கனோ டொக்குமே.

10. மற்று நற்றவஞ் செய்து வருந்திலென்
பொற்றை யுற்றெடுத் தானுடல் புக்கிறக்
குற்ற நற்குரை யார்கழற் சேவடி
பற்றி லாதவர்க் குப்பய னில்லையே.

திருச்சிற்றம்பலம்

People who wish to be rid entirely, of sins and reproach!
meditate with excessive joy desiring the feet of Civaṉ who bathes with joy in the five products of the cow.
he who protects us will grant his grace, being united with us.

what is the use of bathing in the Kaṅkai!
what is the use of bathing in the Kāviri?
what is the use of bathing in the ghat of cape Kumari which has fragrance and coolness?
what is the use of bathing, in the water of the ocean where waves rise high those acts will not do any good if they do not think that Civaṉ is omnipresent.

of what avail is it if one is a preceptor?
of what avail is it if one listens to cattiram expounded by scholars?
giving donations.
by endowing charitable institutions.
if one takes upon himself the act of donating liberally.
of what avail it is if one understands what is meant by patti devotion there will be no benefits to those who do not think they have love towards Civaṉ, by those acts of virtue.

























what is the use of learning the vētam?
what is the use of performing sacrifices?
what is the use of imparting to others works bearing on polity and ethics?
what is the use of learning the six ankams and comprehending their meaning?
there will be no benefit to others except to those who meditate on Civaṉ, by all these acts.

what is the use of bathing in the early morning going to rivers and other places being united with it?
what is the use of observing rules and regulations when one bathes in the sea?
what is the use of performing a sacrifice reaching the apartment set for it?
there is no benefit derived from all those acts to those who do not say approxiately everything is Civaṉ.

what is the use of wandering in the country visiting shrines and wandering in the forest?
what is the use of performing great penance without any meanness?
what is the use of eschewing eating flesh and looking at the sky?
there is no good except to those who think Civaṉ is the embodiment of all knowledge.

what is the use of forming a group having a form that conceals all meanness.
what is the use of torturing the body putting it into suffering, and of wandering?
There will no good except to those people who sing the praise of the dancer in the assembly and who has an appropriate form for that.

what is the use of doing penance well?
what is the use of fasting?
what is the use of doing sever penance climbing to the top of the hills?
what is the use of wandering, bathing in holy waters going on a pilgrimage?
there is no good except to those who think that Civaṉ is our master always.

if one has no love towards Araṉ, even if one bathes plunging into crores of holy waters with intention.
it is like the foolish act of the obstinate person who pours water that has the nature of flowing, into a pot of holes and keeping it safe by covering it with a lid.

what is the use of undergoing suffering by doing other penances that lead to the liberation of the soul?
it is of no use to those who do not have the support of the lotus red feet wearing Kaḻal making a sound, which crushed the body of Irāvaṇaṉ, who lifted the mountain with great effort, to perish by piercing into his body.

Wednesday, September 18, 2013

How the Lord destroyed Salandharan

இரண்டாம் தந்திரம் - 2. பதிவலியில் வீரட்டம் எட்டு
4.
எங்கும் கலந்தும்என் உள்ளத் தெழுகின்ற
அங்க முதல்வன் அருமறை யோதிபாற்
பொங்குஞ் சலந்தரன் போர்செய்ய நீர்மையின்
அங்கு விரற்குறித் தாழிசெய் தானே.

342: How the Lord Destroyed Jalandhara
The Lord pervades all,
My heart too He fills with joy;
He spoke the Vedas and scriptures all;
Him--the haughty Jalandhara challenged in duel
And the Lord with his toe marked a circle
And into it He saw his final end.

இரண்டாம் தந்திரம் - 3. இலிங்க புராணம்
3.
ஆழி வலங்கொண் டயன்மால் இருவரும்
ஊழி வலஞ்செய்ய ஒண்சுட ராதியும்
ஆழி கொடுத்தனன் அச்சுதற் கவ்வழி
வாழி பிரமற்கும் வாள்கொடுத் தானே.

349: The Lord Blessed Aya and Mal
The Lord is the Primal One,
He is the Light Effulgent;
Seeking Him they went--Aya and Mal
Girdling the boundless oceans
And across the endless aeons;
And to Atchutha He granted the Disc Divine
And to Brahma, Jnana's Sword Eternal.


இரண்டாம் தந்திரம் - 6. சக்கரப் பேறு
1.
மால்போ தகனென்னும் வண்மைக்கிங் காங்காரங்
கால்போதங் கையினோ டந்தரச் சக்கரம்
மேல்போக வெள்ளி மலைஅம ரர்பதி
பார்போக மேழும் படைத்துடை யானே.

367: Through Arrogance Mal Lost His Chakra
Filled with arrogance as Guru Supreme
Mal vaunted his egoism about;
Then away flew his heavenly discus,
Atop the Silver Mountains
Of the Lord of Celestial Beings
That created the seven worlds of delight.

இரண்டாம் தந்திரம் - 6. சக்கரப் பேறு
2.
சக்கரம் பெற்றுநல் தாமோ தரன்தானும்
சக்கரந் தன்னைத் தரிக்கவொண் ணாமையால்
மிக்கரன் தன்னை விருப்புடன் அற்சிக்கத்
தக்கநற் சத்தியைத் தான்கூறு செய்ததே.


368: The Lord Split Power of Chakra
He bestowed on Damodara the divine discus,
But potent far was it for him to hold
And so he prayed to the Lord in fervour
And the Lord split its power in twain.

இரண்டாம் தந்திரம் - 6. சக்கரப் பேறு
3.
கூறது வாகக் குறித்தநற் சக்கரம்
கூறது செய்து கொடுத்தனன் மாலுக்குக்
கூறது செய்து கொடுத்தனன் சத்திக்குக்
கூறது செய்து தரித்தனன் கோலமே.

369: The Lord Split Power of Chakra*
Splitting thus the power of goodly Chakra
One part He gave to Vishnu,
One part He gave to Sakti,
And that part He on His forehead assumed.

இரண்டாம் தந்திரம் - 6. சக்கரப் பேறு
4.
தக்கன்றன் வேள்வி தகர்த்தநல் வீரர்பால்
தக்கன்றன் வேள்வியில் தாமோ தரன்தானுஞ்
சக்கரந் தன்னைச் சசிமுடி மேல்விட
வக்கி உமிழ்ந்தது வாயுக் கிரத்திலே.

370: At Daksha's Sacrifice Chakra Lost Power
At the crescent-bedecked head of Valiant Lord,
That destroyed the depraved sacrifice of Daksha,
Damodara aimed his discus;
And then the doughty Lord sent forth a sneeze;
And lo! a gusty tempest blew
And down fell discus, powerless against Supreme God.

Sunday, September 15, 2013

Good and bad actions, will not trouble those who praise the feet of the Lord

திருக்கழுமலம்

Those who memorize all the verse of this pathigam, have good sense and are fortunate in having good luck.

Thirumurai 1.19

திருச்சிற்றம்பலம்

1. பிறையணி படர்சடை முடியிடை பெருகிய புனலுடை யவனிறை
இறையணி வளையிணை முலையவள் இணைவன தெழிலுடை யிடவகை
கறையணி பொழினிறை வயலணி கழுமல மமர்கன லுருவினன்
நறையணி மலர்நறு விரைபுல்கு நலமலி கழல்தொழன் மருவுமே.

2. பிணிபடு கடல்பிற விகளறல் எளிதுள ததுபெரு கியதிரை
அணிபடு கழுமல மினிதமர் அனலுரு வினனவிர் சடைமிசை
தணிபடு கதிர்வள ரிளமதி புனைவனை யுமைதலை வனைநிற
மணிபடு கறைமிட றனைநலம் மலிகழ லிணைதொழன் மருவுமே.

3. வரியுறு புலியத ளுடையினன் வளர்பிறை யொளிகிளர் கதிர்பொதி
விரியுறு சடைவிரை புரைபொழில் விழவொலி மலிகழு மலமமர்
எரியுறு நிறவிறை வனதடி யிரவொடு பகல்பர வுவர்தம
தெரியுறு வினைசெறி கதிர்முனை யிருள்கெட நனிநினை வெய்துமதே.

4. வினைகெட மனநினை வதுமுடி கெனில்நனி தொழுதெழு குலமதி
புனைகொடியிடைபொருள் தருபடு களிறின துரிபுதை யுடலினன்
மனைகுட வயிறுடை யனசில வருகுறள் படையுடை யவன்மலி
கனைகட லடைகழு மலமமர் கதிர்மதி யினனதிர் கழல்களே.

5. தலைமதி புனல்விட வரவிவை தலைமைய தொருசடை யிடையுடன்
நிலைமரு வவொரிட மருளின னிழன்மழு வினொடழல் கணையினன்
மலைமரு வியசிலை தனின்மதி லெரியுண மனமரு வினனல
கலைமரு வியபுற வணிதரு கழுமல மினிதமர் தலைவனே.

6. வரைபொரு திழியரு விகள்பல பருகொரு கடல்வரி மணலிடை
கரைபொரு திரையொலி கெழுமிய கழுமல மமர்கன லுருவினன்
அரைபொரு புலியத ளுடையினன் அடியிணை தொழவரு வினையெனும்
உரைபொடி படவுறு துயர்கெட வுயருல கெய்தலொரு தலைமையே.

7. முதிருறி கதிர்வள ரிளமதி சடையனை நறநிறை தலைதனில்
உதிருறு மயிர்பிணை தவிர்தசை யுடைபுலி யதளிடை யிருள்கடி
கதிருறு சுடரொளி கெழுமிய கழுமல மமர்மழு மலிபடை
அதிருறு கழலடி களதடி தொழுமறி வலதறி வறியமே.

8. கடலென நிறநெடு முடியவன் அடுதிறல் தெறவடி சரணென
அடனிறை படையரு ளியபுகழ் அரவரை யினனணி கிளர்பிறை
விடநிறை மிடறுடை யவன்விரி சடையவன் விடையுடை யவனுமை
உடனுறை பதிகடல் மறுகுடை யுயர்கழு மலவிய னகரதே.

9. கொழுமல ருறைபதி யுடையவன் நெடியவ னெனவிவர் களுமவன்
விழுமையை யளவறி கிலரிறை விரைபுணர் பொழிலணி விழவமர்
கழுமல மமர்கன லுருவினன் அடியிணை தொழுமவ ரருவினை
எழுமையுமிலநில வகைதனில் எளிதிமை யவர்விய னுலகமே.

10. அமைவன துவரிழு கியதுகில் அணியுடை யினரம ணுருவர்கள்
சமையமு மொருபொரு ளெனுமவை சலநெறி யனவற வுரைகளும்
இமையவர் தொழுகழு மலமமர் இறைவன தடிபர வுவர்தமை
நமையல வினைநல னடைதலில் உயர்நெறி நனிநணு குவர்களே.

11. பெருகிய தமிழ்விர கினன்மலி பெயரவ னுறைபிணர் திரையொடு
கருகிய நிறவிரி கடலடை கழுமல முறைவிட மெனநனி
பெருகிய சிவனடி பரவிய பிணைமொழி யனவொரு பதுமுடன்
மருவிய மனமுடை யவர்மதி யுடையவர் விதியுடை யவர்களே.

திருச்சிற்றம்பலம்

Download Thirumurai 1.19 : http://yadi.sk/d/UKy6bfw_9ac48

the god has water (of Kaṅkai) swelling in the matted hair coiled into a crown on which he wears a crescent.
he who pervades all things.
the place of great beauty of the god who is intimately united with a lady whose breasts are comparable only to each other and who wears bangles on the forearm.
he who has a form of fire, who is in Kaḻumalam which is made beautiful by dark parks and fields full of crops.
(People of this world!
) meditate upon worshipping the feet of the Lord which abounds in granting bliss and have in them the good fragrance of flowers with honey.

it is easy to cut the births which are like the ocean and bind the soul with illness.
it has increasing waves of sufferings.
God who has the form of fire and who happily stays in beautiful Kaḻumalam.
and adorns on his glittering matted hair a crescent of cool rays.
and the husband of Umai.
meditate upon worshipping the feet which grant abundant bliss, of the god who has a blue neck resembling the precious stone, sapphire.

the god wears as a dhoti of the tiger`s skin having a large number of stripes.
the god of spreading matted hair which encloses in it the bright rays of the waxing crescent.
the feet of the Lord who pervades everything, who has a form like fire and who is in Kaḻumalam which has superior fragrant parks and has bustle during festivals.
meditating upon (those feet) always is the thing to be done, by those and who praise them day and night, wishing their burning sins which inflict suffering to vanish like darkness before the sun.

the god has a person which he covers with the skin of an elephant he killed, and which ragged with it many things among the creepers of the forest, and who adorns themself with the superior crescent.
has an army of a few pūtams which have bellies like pots used in the houses.
(my mind!
)arise worshipping always the feet wearing tinkling anklets of the god who has the sun and moon as his eyes and who is in Kaḻumalam which is reached by the roaring sea where waves are in plenty, if you want to destroy the sins and to bring to fruition your thoughts

the Lord who resides happily in Kaḻumalam which is made beautiful by small jungles where beautiful stags are living.
he granted a place in the middle of the superior matted hairs for the crescent having the first phase, water, and poisonous cobra to live together.
he has a burning arrow along with a glittering battle-axe.
he simply thought the forts to be consumed by five, with the help of a mountain converted into a bow.

the Lord having the form of fire who resides in Kaḻumalam where the sound of the waves that dash upon the shore in the sand having lines near the sea which absorbs into it many streams that descend having dashed against hills.
to worship the feet of the Lord who has a dress of a tiger`s skin which is wound round the waist.
it is an excellence to reach the superior world of heaven, when even the word irressistible actions, will crumble like powder and great sufferings will be destroyed.

on his head which is full of honey.
who has matted hairs on which there is the waxing crescent of rays which are getting brighter everyday.
the god who has plenty of brightness which dispels darkness, and who wears on his waist a tiger`s skin which has flesh but has the hairs which should drop off but are united with it without doing so.
we do not know any other knowledge except that of worshipping the feet of the god who is Kaḻumalam, who has a flourshing battle-axe, and anklets which resound like thunder.

God who ties a cobra on the waist and has the fame of granting a sword full of strength, when the killing strength of the arakkaṉ of tall crown who had a dark complexion like the sea, was destroyed, after he prayed, your feet are my refuge the city where the god who has a beautiful crescent, a neck full of poison and a bull, resides with Umai.
is the expansive city of great Kaḻumalam which has streets as broad as the sea.

both Piramaṉ who has the fertile lotus flower as his abode and the tall Māl, could not know even a little of the measure of his greatness those who worship the feet of the Lord who has the form of fire, who is in Kaḻumalam where festivals are conducted and which is made beautiful by fragrant parks.
the actions which could not be got rid of otherwise will not be with them during the seven births in the different worlds.
the extensive world of the celestials who do not wink is very easy to obtain.

the religious instructions and the religions are not at all religion, of both the buddhists who dress in robes smeared in the myrtle dye which is fitting them, and the naked jains, are deceptive paths.
actions good and bad, will not trouble those who praise the feet of the Lord in Kaḻumalam which the celestials who do not wink worship and then rise.
will approach the superior path by getting all good things.

composed on Kaḻumalam in which (ñāṉacampantaṉ) who had great proficency in Tamiḻ and increasing fame.
the ten verses of devotion which praise the feet of Civaṉ who grew very great, who chose Kaḻumalam as his abode which is reached by the expansive sea of black colour and has rolling rough waves with water particles.
those who memorize all the verse.
and have good sense.
are fortunate in having good luck.

Saturday, September 14, 2013

My tongue will go on saying Your holy name Namasivaya


Thirumurai 7.48

1. மற்றுப் பற்று எனக்கு இன்றி நின் திருப்பாதமே மனம் பாவித்தேன்;
பெற்றலும் பிறந்தேன்; இனிப் பிறவாத தன்மை வந்து எய்தினேன்;
கற்றவர் தொழுது ஏத்தும் சீர்க் கறையூரில் பாண்டிக் கொடுமுடி
நற்றவா! உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

2. இட்டன் உன் அடி ஏத்துவார் இகழ்ந்திட்ட நாள், மறந்திட்ட நாள்,
கெட்ட நாள் இவை என்று அலால் கருதேன், கிளர் புனல் காவிரி
வட்ட வாசிகை கொண்டு அடி தொழுது ஏத்து பாண்டிக் கொடுமுடி
நட்டவா! உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

3. ஓவு[ம்] நாள், உணர்வு அழியும் நாள், உயிர் போகும் நாள், உயர் பாடைமேல்
காவு[ம்] நாள் இவை என்று அலால் கருதேன், கிளர் புனல் காவிரிப்
பாவு தண் புனல் வந்து இழி பரஞ்சோதி, பாண்டிக் கொடுமுடி
நாவலா! உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

4. எல்லை இல் புகழ் எம்பிரான்; எந்தைதம் பிரான்; என் பொன், மா மணி;
கல்லை உந்தி வளம் பொழிந்து இழி காவிரி அதன் வாய்க்கரை,
நல்லவர் தொழுது ஏத்தும் சீர்க் கறையூரில் பாண்டிக் கொடுமுடி
வல்லவா! உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

5. அஞ்சினார்க்கு அரண் ஆதி என்று அடியேனும் நான் மிக அஞ்சினேன்;
அஞ்சல் என்று அடித் தொண்டனேற்கு அருள் நல்கினாய்க்கு அழிகின்றது என்?
பஞ்சின் மெல் அடிப் பாவைமார் குடைந்து ஆடு பாண்டிக் கொடுமுடி
நஞ்சு அணி கண்ட! நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

6. ஏடு வான் இளம் திங்கள் சூடினை; என் பின்! கொல் புலித் தோலின்மேல்
ஆடு பாம்பு அது அரைக்கு அசைத்த அழகனே! அம் தண் காவிரிப்
பாடு தண் புனல் வந்து இழி பரஞ்சோதி பாண்டிக் கொடுமுடிச்
சேடனே! உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

7. விரும்பி நின் மலர்ப் பாதமே நினைந்தேன்; வினைகளும் விண்டன;
நெருங்கி வண் பொழில் சூழ்ந்து எழில் பெற நின்ற காவிரிக் கோட்டிடைக்
குரும்பை மென் முலைக் கோதைமார் குடைந்து ஆடு பாண்டிக் கொடுமுடி
விரும்பனே! உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

8. செம்பொன் நேர் சடையாய்! திரிபுரம் தீ எழச் சிலை கோலினாய்!
வம்பு உலாம் குழலாளைப் பாகம் அமர்ந்து, காவிரிக் கோட்டிடைக்
கொம்பின் மேல் குயில் கூவ மா மயில் ஆடு பாண்டிக் கொடுமுடி
நம்பனே! உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

9. "சாரணன்; தந்தை; எம்பிரான்; எந்தைதம் பிரான்; எம் பொன், மா மணீ" என்று
பேர் எணாயிர கோடி தேவர் பிதற்றி நின்று பிரிகிலார்;
நாரணன் பிரமன் தொழும் கறையூரில் பாண்டிக் கொடுமுடிக்
காரணா! உனை நான் மறக்கினும் சொல்லும் நா நமச்சிவாயவே.

10. கோணிய பிறை சூடியைக், கறையூரில் பாண்டிக் கொடுமுடி
பேணிய பெருமானைப், பிஞ்ஞகப் பித்தனைப், பிறப்பு இல்லியைப்,
பாண் உலா வரி வண்டு அறை கொன்றைத் தாரனைப், படப் பாம்பு அரை
நாணனைத் தொண்டன் ஊரன் சொல் இவை சொல்லுவார்க்கு இல்லை துன்பமே.

Download Thirumurai 7.48: http://yadi.sk/d/uVKdGG4r9ae9Z

O Siva! You are the embodiment of all religious austerities. You dwell in the 'pANdik kodumudi' temple in the famous town of kaRaiyUr, that is worshipped by learned people. I realized that I have no other refuge except You and meditated on Your holy feet. That was when I was truly born. I also achieved the state of not being born again. Even if I were to forget you, my tongue will go on saying Your holy name 'namaSSivaAya'.

O Siva! You are the friend who dwells in the 'pANdik kodumudi' temple, where the Kaveri river worships Your holy feet with garlands! You are the desired one! Those days when your devotees despised me, those days when I forgot Your holy feet - I consider all those days as wasted days (/bad days). Even if I were to forget you, my tongue will go on saying Your holy name 'namaSSivaAya'.

Notes:
1) Siva is referred to as 'ittan' (based on "ishta" - desired, liked, wished, beloved,,,,). Devotees like Him. Siva likes the devotees.
2) Kaveri river waters carry many flowers that are washed ashore. Sundarar ascribes that to Kaveri worshipping Siva in "pANdik kodumudi" temple with flower garlands.
3) The phrase "ittanun" can be split as "ittan un" or "ittan ~nun" - but both mean the same.

O Siva! O Divine Light! O exponent of Vedas! You dwell in the 'pANdik kodumudi' temple, where the Kaveri river flows spreading its cool waters. Those days when I forgot You - I consider all those days as days when I had lost my senses, as days when I was dead, as days when my body was carried on a bier. Even if I were to forget you, my tongue will go on saying Your holy name 'namaSSivaAya'.

O Siva! O our Lord of infinite fame! O Lord of my father! O my Precious! Good people worship and praise You in the famous 'pANdik kodumudi' temple in the kaRaiyUr town situated on the bank of Kaveri river that carries various gemstones and pours wealth. O Omnipotent! Even if I were to forget you, my tongue will go on saying Your holy name 'namaSSivaAya'.

O Siva! O poison-adorned dark throated one! O primal Lord! You dwell in the 'pANdik kodumudi' temple in kaRaiyUr town where beautiful women with soft feet bathe in the Kaveri river. You are the protection for those who are afraid. Having realized it, I too have have come to you for the same reason. Saying "do not fear", You have given protection to your lowly servant. Yet, you have not lost anything. Even if I were to forget you, my tongue will go on saying Your holy name 'namaSSivaAya'.

O Siva!  O Divine Light! O Great one! You dwell in the 'pANdik kodumudi' temple in the kaRaiyUr town situated on the bank of beautiful cool Kaveri river with roaring waters. O beautiful Lord who ties a snake over tiger skin on the waist! You are wearing a petal-like crescent moon on Your head. Do I need to say anymore (about  your kindness)? Even if I were to forget you, my tongue will go on saying Your holy name 'namaSSivaAya'.

Notes:
1) Siva wearing the crescent moon: The moon married all 27 daughters of Dhaksha. However, the moon did not treat all of them equally. Hence, Dhaksha cursed moon to wane slowly into nothingness. The moon worshipped Siva and sought refuge. Siva kept the moon on His head and saved him.

2) The term "sEdan' means 'the great one' (from its Tamil root). It can also mean 'the one who remains' (from its Sanskrit root 'sEsham');

Notes:
1) Siva wearing the crescent moon: The moon married all 27 daughters of Dhaksha. However, the moon did not treat all of them equally. Hence, Dhaksha cursed moon to wane slowly into nothingness. The moon worshipped Siva and sought refuge. Siva kept the moon on His head and saved him.

2) The term "sEdan' means 'the great one' (from its Tamil root). It can also mean 'the one who remains' (from its Sanskrit root 'sEsham');

O Siva!  You have golden matted locks. You bent the bow (to shoot an arrow) to burn down the roaming forts. You lovingly have fragrant haired Parvathi as one half of You. You dwell in the 'pANdik kodumudi' temple in the kaRaiyUr town situated on the bank of Kaveri river where koels on tree branches sing and beautiful peacocks dance. O desirable one! Even if I were to forget you, my tongue will go on saying Your holy name 'namaSSivaAya'.

Note:
1) The term '~namban' can mean either "the one who is desirable" or "or the one who loves". Both are appropriate and refer to God.
2) Koel - Indian cuckoo (Eudynamis honorata).

O Siva!  Countless devas chant your various names saying "Our Refuge! Our Father! our Lord! Our father's Lord! Our Gold! Our Gem!" and keep on babbling your praises. You are always in their minds. O Primal one who is worshipped by Vishnu and Brahma in the 'pANdik kodumudi' temple in the town of kaRaiyUr! Even if I were to forget you, my tongue will go on saying Your holy name 'namaSSivaAya'.

Note:
The term 'sAraNan' (cAraNan) can mean either "one who moves everywhere" or "one who is the refuge". Both are appropriate for God.

Siva wears the crescent moon. He is the destroyer. He is the crazy one. He has no birth. He wears a garland of kondRai flowers (Indian Laburnum) where striped bees hum. He wears a cobra as His waist belt. Devotee 'nambi ArUran' (Sundarar) has sung this set of songs on Siva. Those who sing these songs will be free from suffering.

(Note: Siva is referred to as 'crazy' (piththan) - Humans cannot make out the reasoning behind His actions. In that sense, His actions resemble a crazy person's action. Another reason for being referred to as 'crazy' is that He showers His infinite grace. 'mANikka vAsagar' sings in 'thiruvAsagam' thus - "O Sankara! You gave Yourself to me! And, all You got in return was me! I got infinite bliss from You. What did You get from me!" - 8.22.10 - kOyil thiruppadhigam).




The spiritual wisdom and education useful for the mundane world are Namasivaya only.


Thirumurai 5.90

1. மாசில் வீணையும் மாலை மதியமும்
வீசு தென்றலும் வீங்கிள வேனிலும்
மூசு வண்டறை பொய்கையும் போன்றதே
ஈச னெந்தை யிணையடி நீழலே.

2. நமச்சி வாயவே ஞானமுங் கல்வியும்
நமச்சி வாயவே நானறி விச்சையும்
நமச்சி வாயவே நாநவின் றேத்துமே
நமச்சி வாயவே நன்னெறி காட்டுமே.

3. ஆளா காரா ளானாரை யடைந் துய்யார்
மீளா ஆட்செய்து மெய்ம்மையுள் நிற்கிலார்
தோளா தசுரை யோதொழும் பர்செவி
வாளா மாய்ந்துமண் ணாகிக் கழிவரே.

4. நடலை வாழ்வுகொண் டென்செய்திர் நாணிலீர்
சுடலை சேர்வது சொற்பிர மாணமே
கடலின் நஞ்சமு துண்டவர் கைவிட்டால்
உடலி னார்கிடந் தூர்முனி பண்டமே.

5. பூக்கைக் கொண்டரன் பொன்னடி போற்றிலார்
நாக்கைக் கொண்டரன் நாமம் நவில்கிலார்
ஆக்கைக் கேயிரை தேடி யலமந்து
காக்கை கேயிரை யாகிக் கழிவரே.

6. குறிக ளும்மடை யாளமுங் கோயிலும்
நெறிக ளும்மவர் நின்றதோர் நேர்மையும்
அறிய ஆயிரம் ஆரணம் ஓதிலும்
பொறியீ லீர்மன மென்கொல் புகாததே.

7. வாழ்த்த வாயும் நினைக்க மடநெஞ்சும்
தாழ்த்தச் சென்னியுந் தந்த தலைவனைச்
சூழ்த்த மாமலர் தூவித் துதியாதே
வீழ்த்த வாவினை யேன்நெடுங் காலமே.

8. எழுது பாவைநல் லார்திறம் விட்டுநான்
தொழுது போற்றிநின் றேனையுஞ் சூழ்ந்துகொண்
டுழுத சால்வழி யேயுழு வான்பொருட்
டிழுதை நெஞ்சமி தென்படு கின்றதே.

9. நெக்கு நெக்கு நினைபவர் நெஞ்சுளே
புக்கு நிற்கும் பொன்னார்சடைப் புண்ணியன்
பொக்க மிக்கவர் பூவுநீ ருங்கண்டு
நக்கு நிற்பர் அவர்தம்மை நாணியே.

10. விறகிற் றீயினன் பாலிற் படுநெய்போல்
மறைய நின்றுளன் மாமணிச் சோதியான்
உறவு கோல்நட் டுணர்வு கயிற்றினால்
முறுக வாங்கிக் கடையமுன் நிற்குமே.

Download Thirumurai 5.90: http://yadi.sk/d/YnWBv0kS9adtw

The shelter under the parallel feet of the God, my boss, is like the nice melody of Veena (Musical Instrument), the early evening moon, pleasant breeze, the Spring, a pond where bees are in making sound.

the spiritual wisdom and education useful for the mundane world are namaccivaya only.
the mantiram that I know is namaccivaya only.
my tongue will praise Civan by chanting Namaccivaya only without ceasing.
namaccivaya only will show the path to salvation.

some people will not save themselves by approaching persons who have been admitted as protege who in their turn became slaves to god.
they have not the strength of mind to stand steadfast in the nature of the god who is the reality.
are their ears cavities which are not bored through by good words.
base persons, who serve other people;
they will disappear from this world and become one with dust, dying without any benefit.

People who have no sense of shame!
what good act did you do to yourself, with this life full of sufferings!
reaching the cremation-ground is not only verbal authority but also personal experience.
if Civan who consumed the poison that rose in the ocean as nectar, forsakes you.
the body will by lying detested by all the people of the place.

those who do not worship the golden feet of Aran holding flowers in the hands.
and those who do not recite the names of Aran without ceasing, with the help of their tongues.
being confused in mind by searching for food for the body only.
will pass away from the world leaving their bodies to become prey for crows after death.

People who do not possess wisdom!
for all people to know the forms of Civan, the emblems like the flag, bull etc.
, temples, the systems of religions showing the right path;
God`s impartiality in showing these as saving features of human beings.
even if they are instructed in the teachings of the many vetams what is the reason for those teachings, not entering into your minds?

without praising, scattering selected flower at the feet of the master who endowed us with mouth to praise, the ignorant mind to meditate on him and the head to bow down before him.
what a pity I who am a sinner, wasted a long time?

leaving being associated with ladies who are as beautiful as portraits drawn on a canvas surrounding me who worshipped and praised Civan.
in order to plough in the same furrow again and again to be interested in efforts to earn money again and again Ploughing once again in the furrow is not a fruitful effort what a suffering does this ignorant mind have to undergo?


Civan who is the embodiment of all virtuous acts and whose catai is golden in colour, and who enters into the minds of those who meditate on him, their hearts melting without ceasing, and remains there.
will be laughing internally feeling ashamed for their acts, seeing the flowers and water used in worship with deceit in a large measure.

Civan is hiding in our mind like the fire in the firewood, like the ghee which is got from good milk and the brilliance in the big gem.
he will appear before us to grant his vision if we churn with increasing force with the churning rope of love fixing the stick of clear discernment churning it with the rope wound round the churning rod will apply to the former two.
In olden days fire was produced by rubbing one stick on another for producing fire Among the two sticks one will be placed horizontally and one vertically;
and this will be churned to produce fire by friction

Friday, September 13, 2013

How do Rahu and Kethu work

How do Rahu and Kethu work? They are not planets yet they do cast an inflluence on one's chart. How does that work?

Rahu and Kethu are not planets. The ancients referred to them as Chahya Grahas; Bodies of Light. They are sensitive points that occur when the moon cuts across the ecliptic. The effects of this phenomenon are regarded as planets for astrological convenience; at least in the east. And as moon plays a vital role in man's collective psyche, and Rahu and Kethu are sensitives created by the moon's own movements, therefore, they represent a very real portion of man's awareness just as the moon does.

Astrology can be used in daily life

How much of Astrology can be used in daily life?

I wouldn't recommend everyone to use astrology for everything.  We don't even use mathematics in everything we do in life; how you bathe, how you eat, how you react to relationships, how you live and walk. No model exists, that I know, not even meditation, that provides for a revelation that covers every minute of our potential living in an absolute manner. Even our most precise medical surgeons, with their extremely objective and learned procedures and experiences still come across unexpected variables in their most routine jobs, and some patients don't come out alive. How much more can the variables and obscurities of a misunderstood subject such as astrology be of better help in daily living? No. 


There are moments when you want to use it, and there are moments when you don't want to use it. A lot of attitude and common sense must prevail in the course of our living with the uncertain. My recommendation is to learn to flow with the spirit first, learn the adventures of risk and its contribution in your personal evolution of spirit, and somewhere in all that, use astrology only as a powerful second opinion to use as a temporary crutch or an umbrella before a potential disaster or need.