Lord Ponvaithanathar put gold coin on the doorsteps of the temple

Moolavar : Ponvaithanaathar (Swarna Sthaapaneswarar)
Historical Name: Thiruccirremam
City : Chithaaimur
District : Tiruvarur

Appar, Sampantar Thevaram

The Lord of this place appears as a swayambu murthi. Long ago, sage Brahma rishi was dutifully performing the ‘arthajaama pooja’ (midnight worship). Once, the doors of the temple were closed before he arrived. Hence, he took the form of a bee, went through a small hole and worshipped the Lord. The other rishis also likewise worshipped the Lord. Even today, we can see the beehives in the ardha mantapam of the temple. Poojas are performed every day for these beehives.

Arulmigu Ponvaithanaathar Tirukkoil, Chithaaimur – 610 203, Tirukkuvalai taluk, Nagapatinam District.

Those who pray here for normal delivery are sure to be blessed.  The belief is that if one worships the Lord Ponvaithanaathar, he will become certainly wealthy.

Those who pray here for normal delivery are sure to be blessed.  It is said that as per the request of the chettiar girl and because of the grace of Ambal, women in this area and those who pray have only normal delivery.  This is the holy place where the Lord blessed the chettiar girl with gold coins to wipe out her poverty and so the belief is, if Lord Ponvaithanaathar is worshipped a person becomes rich.

In the Chetti Street of this place lived a person, Sankaran, a great devotee of Lord Siva.  His wife was Anbirperiyaal.  A few days after the marriage, her husband went to the neighbouring country on business.  During those days with her husband, she had become pregnant. Everyday this lady used to sweep and mop the floor of the temple, and keep it clean.  She also prepared garlands for the deity.  The happy Lord satisfied with her service, put a gold coin every day on the doorsteps of the temple, for her expenses.  Hence, this Lord came to be known as ‘Ponvaithanaathar’.  After a few months, people came to know about her pregnancy.  None knew about the Lord giving her gold coin. Her husband was out of station.  Then, how did she have money for her expenses? How did she become pregnant? –  people began doubting her.  So, they ostracized her.  This chaste, bold woman surrendered herself to the Lord and stayed in the temple itself.  The confinement date was nearing.  She had none to help her.  She prayed to the Lord to save her.  The Great Mother, Goddess Akilandeswari, the Mother of all created beings, conducted the delivery for this abandoned woman.  The baby was born; her husband who went on business also returned.  The citizens of the place told him that they doubted his wife’s character.  Pained by these words, he enquired his wife about this charge.  But, she categorically replied that the Lord was the witness for her purity.  Her husband put strange conditions to her:  “If you are a sincere person, the closed doors of the temple should open on its accord.  The Arthajaama pooja (the midnight pooja) should happen on its own arrangement.  The sacrificial peetam behind the Nandi image should be placed before the Nandi statue.  The sacred tree behind the temple should grow in front of the temple”.  The shocked woman deeply prayed to the Lord, who wholeheartedly accepted her prayers.  

Accordingly, in the presence of the people the closed temple doors opened, the sacrificial peetam moved before the Nandi, the sacred tree also grew before the temple and the midnight pooja happened without the priest.  The surprised citizens  understood  that these miracles were performed by the Lord Himself and so blessed the woman.  Even today we can see the Nandi statue outside the temple and the altar before the Nandi.

Thirumurai 3.42 திருச்சிற்றேமம்

பாடல் எண் : 1 பண் : கொல்லிக்கௌவாணம்
நிறைவெண்டிங்கள் வாண்முக மாதர்பாட நீள்சடைக்
குறைவெண்டிங்கள் சூடியோ ராடன்மேய கொள்கையான்
சிறைவண்டியாழ்செய் பைம்பொழிற் பழனஞ்சூழ்சிற் றேமத்தான்
இறைவனென்றே யுலகெலா மேத்தநின்ற பெருமானே.

மாகத்திங்கள் வாண்முக மாதர்பாட வார்சடைப்
பாகத்திங்கள் சூடியோ ராடன்மேய பண்டங்கன்
மேகத்தாடு சோலைசூழ் மிடைசிற்றேம மேவினான்
ஆகத்தேர்கொ ளாமையைப் பூண்டவண்ண லல்லனே.

நெடுவெண்டிங்கள் வாண்முக மாதர்பாட நீள்சடைக்
கொடுவெண்டிங்கள் சூடியோ ராடன்மேய கொள்கையான்
படுவண்டியாழ்செய் பைம்பொழிற் பழனஞ்சூழ்சிற் றேமத்தான்
கடுவெங்கூற்றைக் காலினாற் காய்ந்தகடவு ளல்லனே.

கதிரார் திங்கள் வாண்முக மாதர்பாடக் கண்ணுதல்
முதிரார்திங்கள் சூடியோ ராடன்மேய முக்கணன்
எதிரார்புனலம் புன்சடை எழிலாருஞ்சிற் றேமத்தான்
அதிரார்பைங்க ணேறுடை யாதிமூர்த்தி யல்லனே.

வானார்திங்கள் வாண்முக மாதர்பாட வார்சடைக்
கூனார்திங்கள் சூடியோ ராடன்மேய கொள்கையான்
தேனார்வண்டு பண்செயுந் திருவாருஞ்சிற் றேமத்தான்
மானார்விழிநன் மாதொடும் மகிழ்ந்தமைந்த னல்லனே.

பனிவெண்டிங்கள் வாண்முக மாதர்பாடப் பல்சடைக்
குனிவெண்டிங்கள் சூடியோ ராடன்மேய கொள்கையான்
தனிவெள்விடையன் புள்ளினத் தாமம்சூழ்சிற் றேமத்தான்
முனிவு மூப்புநீக்கிய முக்கண்மூர்த்தி யல்லனே.

கிளருந்திங்கள் வாண்முக மாதர்பாடக் கேடிலா
வளருந்திங்கள் சூடியோ ராடன்மேய மாதவன்
தளிருங்கொம்பு மதுவுமார் தாமஞ்சூழ்சிற் றேமத்தான்
ஒளிரும்வெண்ணூன் மார்பனென் உள்ளத்துள்ளான் அல்லனே.

சூழ்ந்ததிங்கள் வாண்முக மாதர்பாடச் சூழ்சடைப்
போழ்ந்ததிங்கள் சூடியோ ராடன்மேய புண்ணியன்
தாழ்ந்தவயற்சிற் றேமத்தான் றடவரையைத்தன் றாளினால்
ஆழ்ந்தவரக்க னொல்கவன் றடர்த்தவண்ண லல்லனே.

தனிவெண்டிங்கள் வாண்முக மாதர்பாடத் தாழ்சடைத்
துணிவெண்டிங்கள் சூடியோ ராடன்மேய தொன்மையான்
அணிவண்ணச்சிற் றேமத்தா னலர்மேலந்த ணாளனும்
மணிவண்ணனுமுன் காண்கிலா மழுவாட்செல்வ னல்லனே.

வெள்ளைத்திங்கள் வாண்முக மாதர்பாட வீழ்சடைப்
பிள்ளைத்திங்கள் சூடியோ ராடன்மேய பிஞ்ஞகன்
உள்ளத்தார்சிற் றேமத்தா னுருவார்புத்த ரொப்பிலாக்
கள்ளத்தாரைத் தானாக்கியுட் கரந்துவைத்தான் அல்லனே.

கல்லிலோத மல்குதண் கானல்சூழ்ந்த காழியான்
நல்லவாய வின்றமிழ் நவிலுஞான சம்பந்தன்
செல்வனூர்சிற் றேமத்தைப் பாடல்சீரார் நாவினால்
வல்லராகி வாழ்த்துவா ரல்லலின்றி வாழ்வரே.
 
as Umai with a bright face which is like the white full moon, sings.
Civaṉ has a desirable nature of dancing wearing on the long caṭai a white crescent.
who dwells in ciṟṟēmam surrounded by fields and verdant gardens in which bees with wings hum like the music produced in yāḻ.
is the god who stands to be praised by all the people of this world as `the supreme god` the singing of Umai and Civaṉ dancing to that time is mentioned in the following verses.

as Umai, who has a bright face like the full moon shining in the sky, sings Civaṉ who performed the dance of pāṇṭaraṅkam and who desired dancing, wearing a crescent on his long catai.
Civaṉ who desired to dwell in ciṟṟēman, surrounded on all sides by crowded gardens which seem to dance in the clouds by their branches.
is he not the superior god who adorned his chest with a beautiful shell of a tortoise?

as Umai with a bright face like the white moon which is above the sun;
Civaṉ has the nature of dancing, wearing a curved and white crescent on his long caṭai.
Civaṉ in ciṟṟēman surrounded by fields and verdant gardens in which the humming bees produce music like the music of the yāḻ.
is he not the god who killed the cruel and dreadful god of death by his foot?

as Umai, the lady with a bright face like the full moon which has manyrays, is singing.
the god with a frontal eye, and the god with three eyes who has the nature of desiring dancing wearing a crescent.
the Lord in ciṟṟēmam whose ruddy caṭai is made beautiful by the water which he received on it.
is he not the primordial god who has a visible form and has a bull with tender eyes, and a roaring sound produced by bellowing?

as Umai, the lady with a bright face like the moon in the sky, sings.
the god who has the nature of dancing, wearing on the long caṭai a curved crescent.
Civaṉ who is in ciṟṟēmam, where there is abundant wealth and where the bees which drink the honey hum melody-types.
is he not the youth that rejoiced in being united with a good lady who has trembling looks like the deer?

as Umai, the lady with a bright face like the cool and white moon, sings Civaṉ has the nature of dancing wearing a white and curved crescent on catai, a combination of many hairs interwoven who has an white bull which has no equal.
who is in ciṟṟēmam where flocks of birds surround like a garland and fly.
is he not the god who has a visible form with three eyes, and who has removed dislikes and old age, to his devotees?

as Umai, the lady with a bright face like the brilliant moon, sings the great sage who has the nature of dancing wearing a crescent that waxes and has no destruction.
Civaṉ in ciṟṟēmam surrounded by garlands which have abundant fresh leaves, small twigs and honey.
is he not inside my heart, who wears on his chest a shining white sacred thread?

as Umai, the lady with a bridge face like the moon which revolves round the mountain mēru.
the embodiment of virtues who desired to dance wearing a crescent that appears to be cut from the moon, on the caṭai surrounding the head.
Civaṉ who dwells in ciṟṟēmam which has deep fields.
is he not the superior god who crushed to make the arakkaṉ lose his valour who sank under the big mountain with his foot?

as Umai, the lady with a bright face like the cool white moon, sings.
Civaṉ, the ancient god, who desired dancing wearing a white crescent on his caṭai which is hanging low.
who is in ciṟṟēmam of artificial beauty.
is he not the god who has the weapon of a battle-axe and who could not be seen by the brahmin on the lotus flower Piramaṉ and Māl who has the colour of sapphire, long ago?

as Umai, the lady with a bright face like the white moon, sings.
the destroying god who desired dancing wearing a crescent on his caṭai which is hanging low.
who dwells in the hearts of all.
is he not the god who create the buddhists form and the amanar whose deception is unequalled, and concealed himself from their hearts?

ñāṉacampantaṉ who speaks sweet and refined tamiḻ and a native of kāḻi surrounded by cool sea-shore gardens where the waves of the sea are surging and dashing against the stone-walls of the fort.
those who praise, being able by their eminent tongues with the verses on ciṟṟēmam, the place of Civaṉ.
will live a life without sufferings.

Sundarar worship Lord Yedaganathar from the boat in Vaigai

Yedga Natha Swami temple  Yedaga Natheswarar
Historical Name: Tiru Yedagam
City : Thiruvedagam
District :Madurai

The temple is closely linked with the history of Saivite Child Saint Tirugnana Sambandar and is praised in his Thevaram hymns.  This is the 4th Shiva temple in Pandya region praised in Thevaram hymns.

Lord Yedaganatha Swami is a swayambumurthi in the temple. Though the Shivrathri Puja is dedicated only to Lord Shiva in all temples, the fourth puja of the night is dedicated to Lord Bhairava in this temple, as followed in Kasi-Varanasi. Those lucky to have this Kala Bhairava puja on Shivrathri day derive the benefit of performing Ashwamwta Yaga.

Lord Vinayaka:  There is a sculpture on a pillar of a Vinayaka on the Moojuru vahan-belonging to rat family- in a different posture, called Hearing Vinayaka with ears open to listen to devotees’ prayers.   When Gnanasambandar placed his palm leaf with a verse on Lord Shiva in Vaigai River in a contest against the Jains, this Vinayaka stopped the leaf and was responsible for its reaching the bank of the river.  He took the form of four fishes in four corners, caught it and brought it to the shore on his trunk and sat on the steps.  Hence, He is also praised as Debate Winning Vinayaka – Vadhil (debate) Vendra (won) Vinayaka.  He is now in a separate temple outside the main temple.

It so happens in families that marriages have to be solemnized any day anytime due to some urgent reasons though not auspicious.  It causes mental agony and fear also about the future.  In such circumstance, the devotees carry a Patrika (wedding invitation card) and place it at the feet of Yedganathar-now Patrika Parameswara with betel nuts and invite Him to attend the marriage.  Then you can conduct the marriage with all peace of mind.

There is still a controversy about the place where Chattainatha Siddha attained Samadhi.  Seven places claim this honour.  During his visit to Thiruvedagam, he saw Shivalingas scattered on the way and was afraid to tread on the way.  Boys in the place use to simply carry him to the temple.  He changed the river sands into some useful things and offered them to the boys.  Chattai Nathar and his followers used to put the sacred ash in the water soaked rice (Neeraharam in Tamil) and cured stomach aches.  Following this example, even today people use to bring the water soaked Neeraharam to the Chattai Nadhar Adhistana (Samadhi), place it on the Linga there and consume it for stomach problems.  On the new moon day in the month of Aadi – Aadi Amavasya in July-August, Guru Puja is dedicated to Siddha.

The name of Mother Elavarkuzhali means that Her hair (Kuzhal in Tamil means hair) is naturally fragrant.  Devotees offer nivedhanas made of roots grown under the ground along with rice of buffalo curd and Ellu balls (Ellu is the seed from gingely oil is extracted) to Varahi one of the Saptha Madhas in the temple.  There are two Durga Mothers in the temple – one facing south and one facing north, a different and rare feature in this temple. There are two Rajagopuras in the temple, one at Lord and one at Mother shrine.

Sundarar, one of the four celebrated Saivite saints came to this place but was reluctant to walk to the temple.  He thought that would be unjust and a sin to touch the way with his legs sanctified by Saint Gnansambandar.   He was contended to worship Lord Thiruvedaganathar from the boat itself he was in on Vaigai River.  There is a sculpture in the temple depicting this event. 

Pandya kingdom with its capital at Madurai was under the rule of Koon Pandian (hunchback Pandiyan) then. Those were the days when Jainism was dominant in the kingdom with political support – king’s support.  Saivism and Shiva worship were almost routed out.  Child Saivite Saint visited the city in such a situation.  This created a fear in the minds of the Jain monks.  They set fire in the camp of the saint to eliminate him.  Knowing their evil design, Ganasambandar sung 10 verses directing the fire on the king who was their support then.  The effective verses had their impact on the king affecting him with severe burning small pox boilsin the whole body.  The Jain monks did their best with the mantras they knew, but in vain.  The king appealed to people to help him in his distress.

All merciful Gnanasambandar came to his palace, sung a Pathigam-10 verses- beginning with line “Mandhiram Avathu Neeru” meaning the best Mantra is the sacred ash on the Body of Lord Shiva, brought the ashes from the kitchen of Mother Meenakshi Amman temple and applied it on the body of the king.  The small pox disappeared miraculously immediately even with any of symptoms.  King began to think of the glory of Saivism. 

The Jains, shaken by the incident said that it was witchcraft work of the saint and challenged him to a contest and vowed that they would leave Madurai if defeated. 

The contest was that both will write a verse and place it on the floods of Vaigai River.  The victor will be the one whose song leaf swims against the current and reaches the banks.  If lost in the current, they will be the loser.

Jains wrote the verse beginning with the lines Athi Nathi.  Sambandars’ verse began with “Vazhga Andanar, Vanavar Aaninam”.  Jains’ leaf was washed away. Sambandar continued his song Vanniyum Mathamum and the verse leaf reached the shores establishing the Might and Glory of Lord Shiva.  Yedu in Tamil means the palm leaf used for writing in those days.

The place where the Yedu reached the shore came to be known as Thiruvedagam and the Lord Yedaganathar accompanied by Mother Elavarkuzhali.

Thirumurai 3.32

பாடல் எண் : 1 பண் : கொல்லி
வன்னியு மத்தமு மதிபொதி சடையினன்
பொன்னிய றிருவடி புதுமல ரவைகொடு
மன்னிய மறையவர் வழிபட வடியவர்
இன்னிசை பாடல ரேடகத் தொருவனே.

கொடிநெடு மாளிகை கோபுரங் குளிர்மதி
வடிவுற வமைதர மருவிய வேடகத்
தடிகளை யடிபணிந் தரற்றுமி னன்பினால்
இடிபடும் வினைகள்போ யில்லைய தாகுமே.

குண்டலந் திகழ்தரு காதுடைக் குழகனை
வண்டலம் பும்மலர்க் கொன்றைவான் மதியணி
செண்டலம் பும்விடைச் சேடனூ ரேடகம்
கண்டுகை தொழுதலுங் கவலைநோய் கழலுமே.

ஏலமார் தருகுழ லேழையோ டெழில்பெறும்
கோலமார் தருவிடைக் குழகனா ருறைவிடம்
சாலமா தவிகளுஞ் சந்தனஞ் சண்பகம்
சீலமா ரேடகஞ் சேர்தலாஞ் செல்வமே.

வரியணி நயனிநன் மலைமகண் மறுகிடக்
கரியினை யுரிசெய்த கறையணி மிடறினன்
பெரியவன் பெண்ணினோ டாணலி யாகிய
எரியவ னுறைவிட மேடகக் கோயிலே.

பொய்கையின் பொழிலுறு புதுமலர்த் தென்றலார்
வைகையின் வடகரை மருவிய வேடகத்
தையனை யடிபணிந் தரற்றுமின் னடர்தரும்
வெய்யவன் பிணிகெட வீடெளி தாகுமே.

தடவரை யெடுத்தவன் றருக்கிறத் தோளடர்
படவிர லூன்றியே பரிந்தவற் கருள்செய்தான்
மடவர லெருக்கொடு வன்னியு மத்தமும்
இடமுடைச் சடையினன் ஏடகத் திறைவனே.

பொன்னுமா மணிகளும் பொருதிரைச் சந்தகில்
தன்னுளார் வைகையின் கரைதனிற் சமைவுற
அன்னமா மயனுமா லடிமுடி தேடியும்
இன்னவா றெனவொணான் ஏடகத் தொருவனே.

குண்டிகைக் கையினர் குணமிலாத் தேரர்கள்
பண்டியைப் பெருக்கிடும் பளகர்கள் பணிகிலர்
வண்டிரைக் கும்மலர்க் கொன்றையும் வன்னியும்
இண்டைசேர்க் குஞ்சடை யேடகத் தெந்தையே.

கோடுசந் தனமகில் கொண்டிழி வைகைநீர்
ஏடுசென் றணைதரு மேடகத் தொருவனை
நாடுதென் புகலியுண் ஞானசம் பந்தன
பாடல்பத் திவைவல்லார்க் கில்லையாம் பாவமே.

Civaṉ has a caṭai in which leaves of indian mesquit, datura flowers and a crescent are concealed.
the permanent residents of ētakam, brahmins to worship the holy feet which are valuable as gold, with fresh flowers.
the unequalled god is in ēṭakam where the votaries sing songs with sweet music.

shout with excitement and love paying homage to the deity in Ēṭakam where the high mansions with flags resemble the cool moon in colour and towers which seem to touch the moon join together.
the acts which are terrific like the thunder will go away from you and be completely destroyed People of this world!

the youth in whose ear the men`s ear-ring is shining.
ēṭakam, the place of the great god who has a bull whose bells make a sound when it runs in the place for training it, and who wears a white crescent and koṉṟai flowers on which bees hum;
as soon as one sees and worships with joined hands one`s anxieties and diseases will disappear.

the residence of the youth who is seated on a beautiful bull and gains beauty by being united with a lady on whose tresses of hair is smeared the unguent for perfuming the hair of women, is ēṭakam the place of good conduct where, sāl trees, common delight of the woods, sandal wood trees and champak trees are flourishing.
approaching that shine is itself wealth.

the good daughter of the mountain who has streaks in the eyes to become bewildered in mind.
Civaṉ with a black neck flayed an elephant.
the great god.
the temple in ēṭakam is the dwelling place of the god who is fire and who is male, female and who is neither completely male nor completely female.

in ēṭakam which is situated on the north bank of the river vaikai where the balmy southern breeze which carries the fragrance of the fresh flowers growing in the tanks and gardens, fillsup the place.
people of this world!
shout with excitement paying homage to the feet of the father.
attaining salvation is easy as the cruel and not easily curable diseases which are crowded, are destroyed.

fixing firmly the toe to press down the shoulders to destroy the pride of the arakkaṉ who lifted the big mountain.
Civaṉ later taking pity on him granted his grace.
Civaṉ who has on his spacious caṭai Kaṅkai in the form of a lady, yarcum, leaves of indian mesquit and datura flowers, is the Lord in ēṭakam.

on the bank of the river vaikai where the waves dash prishing along with them gold, big gems, sandal wood and eagle-wood trees and leave them deposited.
the unequalled god in ēṭakam is indescribable as this is his form even though Ayaṉ who transformed himself into a swan and Māl who changed himself into a pig, could not find his feet and head.

camaṇar who carry an ascetic`s pitcher in their hands and tērar buddhists who are not good natured, both of them who are stupid and increase the size of their paunch, have not the good fortune to pay homage.
Civaṉ our father who is in ēṭakam and in whose caṭai he combines in the circlet koṉṟai flowers on which bees hum and leaves of indian mesquit.
is the syntactical link

on the unequalled Civaṉ in ēṭakam where the strip of a palmyra leaf with a verse written on it reaches in the water going upstream in the river vaikai which flows taking in it tusks of elephants sandal woods and eagle wood.
there will be no sins to those who are capable of reciting these ten verses, of ñāṉacampantaṉ pukali in the south desired earnestly by all.
The anecdote suggested is an internal evidence;
the details are given exhaustively in periya purāṇam, ñāṉacampanta nāyaṉār purāṇam, verses 846-851.

liberation will be easy if one worships Lord Siva

Thirumurai 5.88

பெருக லாந்தவம் பேதைமை தீரலாம்
திருக லாகிய சிந்தை திருத்தலாம்
பருக லாம்பர மாயதோ ரானந்தம்
மருக லானடி வாழ்த்தி வணங்கவே.

பாடங் கொள்பனு வல்திறங் கற்றுப்போய்
நாடங் குள்ளன தட்டிய நாணிலீர்
மாடஞ் சூழ்மரு கற்பெரு மான்திரு
வேடங் கைதொழ வீடெளி தாகுமே.

சினத்தி னால்வருஞ் செய்தொழி லாமவை
அனைத்து நீங்கிநின் றாதர வாய்மிக
மனத்தி னால்மரு கற்பெரு மான்திறம்
நினைப்பி னார்க்கில்லை நீள்நில வாழ்க்கையே.

one can increase one`s penance ignorance will vanish one can rectify the crookedness of the mind.
one can enjoy the supreme happiness.
if one praises, and pays obeisance, to the feet of Civaṉ in Marukal.

being well-versed in the different kinds of words which are to be committed to memory.
People who have no sense of shame, who defeated scholars travelling in many countries!
liberation will be easy of attainment if one worships with joined hands the holy form of Lord in marukal which is surrounded by mansions

giving up all actions that spring from anger with great love.
life in this world will not be for those who meditate in their minds the benign nature of the Lord in Marukal They will live in Civalōkam enjoying bliss.

Lord Kolili will grant boons which other deities are incapable of giving

Thirumurai 1.62 திருக்கோளிலி

Arulmigu Brahmapureeswarar Kolili Naatheswarar Tirukkoil, Tirukkuvalai

பாடல் எண் : 1 பண் : பழந்தக்கராகம்
நாளாய போகாமே நஞ்சணியுங் கண்டனுக்கே
ஆளாய வன்புசெய்வோ மடநெஞ்சே யரனாமம்
கேளாய்நங் கிளைகிளைக்குங் கேடுபடாத் திறமருளிக்
கோளாய நீக்குமவன் கோளிலியெம் பெருமானே.

ஆடரவத் தழகாமை யணிகேழற் கொம்பார்த்த
தோடரவத் தொருகாதன் துணைமலர்நற் சேவடிக்கே
பாடரவத் திசைபயின்று பணிந்தெழுவார் தம்மனத்தில்
கோடரவந் தீர்க்குமவன் கோளிலியெம் பெருமானே.

நன்றுநகு நாண்மலரால் நல்லிருக்கு மந்திரங்கொண்
டொன்றிவழி பாடுசெய லுற்றவன்ற னோங்குயிர்மேல்
கன்றிவரு காலனுயிர் கண்டவனுக் கன்றளித்தான்
கொன்றைமலர் பொன்றிகழுங் கோளிலியெம் பெருமானே.

வந்தமண லால்இலிங்கம் மண்ணியின்கட் பாலாட்டும்
சிந்தைசெய்வோன் றன்கருமந் தேர்ந்துசிதைப் பான்வருமத்
தந்தைதனைச் சாடுதலுஞ் சண்டீச னென்றருளிக்
கொந்தணவு மலர்கொடுத்தான் கோளிலியெம் பெருமானே.

வஞ்சமனத் தஞ்சொடுக்கி வைகலுநற் பூசனையால்
நஞ்சமுது செய்தருளும் நம்பியென வேநினையும்
பஞ்சவரிற் பார்த்தனுக்குப் பாசுபத மீந்துகந்தான்
கொஞ்சுகிளி மஞ்சணவுங் கோளிலியெம் பெருமானே.

தாவியவ னுடனிருந்துங் காணாத தற்பரனை
ஆவிதனி லஞ்சொடுக்கி யங்கணனென் றாதரிக்கும்
நாவியல்சீர் நமிநந்தி யடிகளுக்கு நல்குமவன்
கோவியலும் பூவெழுகோற் கோளிலியெம் பெருமானே.

கன்னவிலு மால்வரையான் கார்திகழு மாமிடற்றான்
சொன்னவிலு மாமறையான் றோத்திரஞ்செய் வாயினுளான்
மின்னவிலுஞ் செஞ்சடையான் வெண்பொடியா னங்கையினில்
கொன்னவிலுஞ் சூலத்தான் கோளிலியெம் பெருமானே.

அந்தரத்திற் றேரூரு மரக்கன்மலை யன்றெடுப்பச்
சுந்தரத்தன் றிருவிரலா லூன்றஅவன் உடல்நெரிந்து
மந்திரத்த மறைபாட வாளவனுக் கீந்தானும்
கொந்தரத்த மதிச்சென்னிக் கோளிலியெம் பெருமானே.


நாணமுடை வேதியனும் நாரணனும் நண்ணவொணாத்
தாணுவெனை யாளுடையான் தன்னடியார்க் கன்புடைமை
பாணனிசை பத்திமையாற் பாடுதலும் பரிந்தளித்தான்
கோணலிளம் பிறைச்சென்னிக் கோளிலியெம் பெருமானே.

தடுக்கமருஞ் சமணரொடு தர்க்கசாத் திரத்தவர்சொல்
இடுக்கண்வரு மொழிகேளா தீசனையே யேத்துமின்கள்
நடுக்கமிலா வமருலகம் நண்ணலுமா மண்ணல்கழல்
கொடுக்ககிலா வரங்கொடுக்குங் கோளிலியெம் பெருமானே.

நம்பனைநல் லடியார்கள் நாமுடைமா டென்றிருக்கும்
கொம்பனையாள் பாகனெழிற் கோளிலியெம் பெருமானை
வம்பமருந் தண்காழிச் சம்பந்தன் வண்டமிழ்கொண்
டின்பமர வல்லார்கள் எய்துவர்க ளீசனையே.

my strong mind!
our life being wasted without any useful purpose.
we shall be affectionate towards Civaṉ only who adorns his neck with the poison, by becoming his slave.
Listen to the names of Araṉ.
granting the state of not being ruined, to our relation and their relations.
the god who removes evils, is our Lord in Kōḷili.

Civaṉ wears in one ear as ear-ring a cobra, has tied in the string of a dancing cobra a beautiful tortoise-shell and a beautiful hog`s tusk, as ornaments.
the god who removes distress in the minds of the devotees who bow and wake up from sleep practising music loudly and sing at the feet of the defectless twin lotus red feet of Civaṉ.

destroying the life of Kālaṉ (the god of death) who with rage came upon the precious life of Mārkkaṇṭēyaṉ who worshipped with concentration Civan with good blossomed fresh flower and mantiram of the good Vētam-s.
bestowed on him the boon of ever being sixteen years of age, on that day.
is our Lord in Kōḷili on whose form the koṉṟai flowers glitter like gold.

knowing the action of one who was concentraling his mind upon bathing the iliṅkam with milk in the river maṇṇi which was improvised by the sand brought by it.
when he punished the father who came with the intention of destroying his action.
granting him the position of Sandeesar.
our Lord in Kōḷili gave him the (koṉṟai) flower in bunches as a mark of distinction.

having subdued the five senses in the deceitful mind.
daily.
by the good act of pūcaṉai (Pūjā) Civaṉ became great by granting to pārttaṉ among the five brothers who was always meditating on him as the supreme being who consumed the poison as nectar.
is our Lord in Kōḷili where the parrots which speak softly fly near the clouds.

the supreme being whom Māl who measured the world could not know though he was with Civaṉ as his half.
who grants his grace to Naminanti Adigaḷ whose praise is on all mouths and who cherishes with love Civaṉ as having benign looks, subduing the five senses in the soul.
is our Lord in Kōḷili where in the gardens the flowers which are considered superior appear in the twigs.

Civaṉ has a big mountain, Kayilai, bearing boulders.
has a black neck which shines like the sable cloud.
has the great vētam whose words are uttered loudly.
is on the lips of those who praise him.
has a red caṭai which glitters like the lightning.
smears his person with white sacred ash.
holds a trident in his hand, which strikes fear in the minds of his enemies.
is our Lord in Kōḷili.

when the arakkaṉ who was driving his chariot in the sky lifted the mountain in that distant past.
when he sang the vētam which contains mantiram as his body was crushed when Civaṉ fixed firmly his beautiful toe.
the god who granted him a sword named cantirakācam.
is our Lord in Kōḷili who wears on his red head a crescent and bunches of flowers.

Civaṉ who is like a firm pillar and who could not be known by Vētiyaṉ (Piraman) who had no sense of shame and Nāraṇaṉ.
possesses me as his slave.
gave with affection many gifts when pāṇaṉ sang music with devotion as he had love towards the devotees of Civaṉ is our Lord in Kōḷili who bears on his head a curved young crescent.

People of this world!
without paying heed to the words of the buddhists who are well-versed in the science of Logic and camaṇar who wear mats desiring them, which will give you distress, praise the eminent feet of Civaṉ only.
you can reach the world of the immortal which has no distress; our Lord in Kōḷili will grant boons which other deities are incapable of giving.

on our Lord who is in beautiful Kōḷili, who has as a half a lady who is like a tender bough, and whom the good devotees esteem as their wealth and who has the name of Nampaṉ.
those who are able to enjoy happiness with the reputed Tamiḻ verses of Campantaṉ of cool Kāḻi where there is abundant fragrance, will ultimately reach Civaṉ.