Thirumanthiram - Tanthiram 4.2 Thiruvampala sakaram

சி	வ	ய	ந	ம
	சி
		சி
			சி
				சி

10. ஆயும் சிவாய நமமசி வாயந

ஆயும் நமசி வயய நமசிவா

ஆயுமே வாய நமசியெனும் மந்திரம்

ஆயும் சிகாரம்தொட் டந்தத் தடைவிலே.

aayum sivaaya namamasi vaayana

aayum namasi vayaya namasivaa

aayumae vaaya namasiyenum manthiram

aayum sikaaramthod danthath thadaivilae.

How the Five Letters are Filled in the 25-Chamber Chakra

In the row on tope of Chakra

Write Si Va Ya Na Ma;

In the squares on row next

Fill Ma Si Va Ya Na

In the row third write Na Ma Si Va Ya

Still below comes Letters in order Ya Na Ma Si Va

In the squares last are Letters Va Ya Na Ma Si

Thus do you fill squares in Chakra

With `Si` to begin and `Si` to end.

சி	வ	ய	ந	ம
ம	சி	வ	ய	ந
ந	ம	சி	வ	ய
ய	ந	ம	சி	வ
வ	ய	ந	ம	சி

Lord Siva commanded Kubera, throughout that town, paddy heaps like mountains for Sundarar

Kollilinathar Temple, Tirukkollili

During Sundarar's stay at Thiruvaaroor, a Vellala by name Kundaiyur Kilar (who was very highly devoted to Sundarar) was regularly supplying Paravayar with enough grains and groceries for the maintenance of Sundarar and the devotees. Suddenly, there was famine in the district and people suffered for want of food. Kundaiyur Kilar was also affected. He was afflicted at heart because he could not supply the needs of Sundarar. Lord Siva appeared in his dream and promised enough grain! Kubera, the God of wealth, did the needful, as commanded by the Lord.

The next morning, Kundaiyur Kilar found huge heaps of grain. At the same time the Lord appeared before Sundarar and informed him of the incident. At once Sundarar left for Kundaiyur to meet Kilar. They met half-way. Sundarar saw the heaps of grain at Kundaiyur and knew that it was Siva's leela. He went to a nearby Kovil (temple) and sang the praise of the Lord, and entreated Siva to have the grain removed to Thiruvaaroor. A celestial voice immediately assured Sundarar of this.

Sundarar returned to Thiruvaaroor and informed Paravayar of all that happened. That night the Bhuta Ganas (servants of Lord Siva) removed the heaps of grain and filled the entire town of Thiruvaaroor with it! Paravayar offered repeated prostrations to the Lord and sang Siva's glory. She asked the people to take the grain to appease their hunger. Thus, the famine came to an end. All the people glorified the Lord and Paravayar.

Thirumurai 7.20

1. நீள நினைந்தடியேன் உனை
    நித்தலுங் கைதொழுவேன்
வாளன கண்மடவா ளவள்
    வாடி வருந்தாமே
கோளிலி எம்பெருமான் குண்டை
    யூர்ச்சில நெல்லுப் பெற்றேன்
ஆளிலை எம்பெருமான் அவை
    அட்டித் தரப்பணியே.

2. வண்டம ருங்குழலாள் உமை
    நங்கைஓர் பங்குடையாய்
விண்டவர் தம்புரமூன் றெரி
    செய்தஎம் வேதியனே
தெண்டிரை நீர்வயல்சூழ் திருக்
    கோளிலி எம்பெருமான்
அண்டம தாயவனே அவை
    அட்டித் தரப்பணியே.

3. பாதிஓர் பெண்ணைவைத்தாய் பட
    ருஞ்சடைக் கங்கை வைத்தாய்
மாதர்நல் லார்வருத்தம் மது
    நீயும் அறிதியன்றே
கோதில் பொழில்புடைசூழ் குண்டை
    யூர்ச்சில நெல்லுப்பெற்றேன்
ஆதியே அற்புதனே அவை
    அட்டித் தரப்பணியே.

4. சொல்லுவ தென்உனைநான் தொண்டை
    வாய்உமை நங்கையைநீ
புல்கி இடத்தில்வைத்தாய்க் கொரு
    பூசல்செய் தார்உளரோ
கொல்லை வளம்புறவிற் குண்டை
    யூர்ச்சில நெல்லுப் பெற்றேன்
அல்லல் களைந்தடியேற் கவை
    அட்டித் தரப்பணியே.

5. முல்லை முறுவலுமை ஒரு
    பங்குடை முக்கணனே
பல்லயர் வெண்டலையிற் பலி
    கொண்டுழல் பாசுபதா
கொல்லை வளம்புறவிற் றிருக்
    கோளிலி எம்பெருமான்
அல்லல் களைந்தடியேற் கவை
    அட்டித் தரப்பணியே.

6. குரவம ருங்குழலாள் உமை
    நங்கைஓர் பங்குடையாய்
பரவை பசிவருத்தம் மது
    நீயும் அறிதியன்றே
குரவம ரும்பொழில்சூழ் குண்டை
    யூர்ச்சில நெல்லுப் பெற்றேன்
அரவம் அசைத்தவனே அவை
    அட்டித் தரப்பணியே.

7. எம்பெரு மான்உனையே நினைந்
    தேத்துவன் எப்பொழுதும்
வம்பம ருங்குழலாள் ஒரு
    பாகம் அமர்ந்தவனே
செம்பொனின் மாளிகைசூழ் திருக்
    கோளிலி எம்பெருமான்
அன்பது வாய்அடியேற் கவை
    அட்டித் தரப்பணியே.

8. அரக்கன் முடிகரங்க ளடர்த்
    திட்டஎம் மாதிப்பிரான்
பரக்கும் அரவல்குலாள் பர
    வையவள் வாடுகின்றாள்
குரக்கினங் கள்குதிகொள் குண்டை
    யூர்ச்சில நெல்லுப் பெற்றேன்
இரக்கம தாய்அடியேற் கவை
    அட்டித் தரப்பணியே.

9. பண்டைய மால்பிரமன் பறந்
    தும்மிடந் தும்மயர்ந்தும்
கண்டில ராய்அவர்கள் கழல்
    காண்பரி தாயபிரான்
தெண்டிரை நீர்வயல்சூழ் திருக்
    கோளிலி எம்பெருமான்
அண்டம தாயவனே யவை
    அட்டித் தரப்பணியே.

10. கொல்லை வளம்புறவிற் றிருக்
    கோளிலி மேயவனை
நல்லவர் தாம்பரவுந் திரு
    நாவல வூரனவன்
நெல்லிட ஆட்கள்வேண்டி நினைந்
    தேத்திய பத்தும்வல்லார்
அல்லல் களைந்துலகில் அண்டர்

    வானுல காள்பவரே.

my Lord in Kolili!
I got a little quantity of paddy in Kundaiyur so that paravai, who has eyes like the sword may not be distressed pining away thinking she could not run the household.
I worship you with joined hands daily, fixing all my thoughts on you since a long time.
my Lord!
there are no porters to bring them to arur.
order somebody to carry and bring them to arur.

the Lord who has on one half Umai, a lady of distinction, who has tresses of hair on which bees settle!
our brahmin who burnt the three cities of the enemies!
our master in tirukkolili surrounded by long fields which have clear waves in the water!
who is the whole universe!
I got a little quantity of paddy in Kundaiyur see 1st verse.

Civa
you placed a lady on one half of your person.
placed the river, Kankai on the spreading catai.
you too know fully well the distress of the good-natured ladies of the house-hold life when there is want.
Civa? who is older than all others!
one who is capable of performing wonders!
I got a small quantity of paddy in Kundaiyur surrounded by defectless gardens!
see 1st verse.

what is there for me to tell you?
are there any persons who slandered you for wedding Umai, the lady of distinction who has lips red as the common creeper of the hedges and keeping her in your left side?
I got a small quantity of paddy in Kundaiyur which has forest tract in which the crops of the dry land are grown.
order somebody to carry and bring them to arur for your slave, removing his sufferings.

Civa? with three eyes who has as a half Umai whose teeth are white as the arabian jasmine flowers!
the pacupata? who wanders receiving alms in the white skull which seems to laugh with its teeth!
our Lord in tirukkolili which has forest tract where crops of the dry land are grown.
see previous verse.

see 1st verse you have on one half Umai the lady of distinction who adorns her tresses of hair with flowers of bottle flower tree.
you too know fully well the suffering of paravai due to hunger.
I got a small quantity of paddy in Ku??aiyur surrounded by garden in which the bottle-flower trees are eminent.
Civa? who tied cobras!
see 1st verse.

I shall praise always you only who is my Lord, fixing my thoughts on you.
Civa? who desired on one half a lady who has fragrant tresses of hair!
our Lord in tirukkolili surrounded by mansions where there is superior gold.
see 1st verse.
order somebody to carry and bring it to arur bestowing love on me.

our supreme Lord who crushed the heads and hands of the arakka?.
paravai who has a broad waist like the hood of the cobra is pining away.
I got a small amount of paddy in Kundaiyur where group of monkeys jump in the trees.
order somebody to carry and bring it to arur taking pity on me as I have no help of porters.

the master whose feet and head could not be seen by the old Mal who dug the earth in search of the head and by Pirama? who flew into the sky in search of the feet, they becoming exhausted.
our Lord in tirukkolili surrounded by fields having water with clear waves!
see 1st verse.
Civa? who is the whole universe order somebody to carry it and bring it to my house in arur, as I have no porters.

on Civa? who dwells with desire in Kolili which has forest region and produce of dry lands.
the native of tirunavalur which is praised by good people.
requesting him to order some porters to carry and deliver the paddy in his house at tiruvarur.
those who are capable of reciting the ten verses with which he praised Civa? fixing his thoughts on him.
will certainly rule over heaven, having weeded all sufferings in this world.

Lord Siva as Kollilinathar

Periya Puranam - Sekillar

10.   A great Velaala of integrity and rectitude
Called Kundaiyoor Kizhaar flourished in that time,
As his industrious tillage conferred on him
Manifold increase; he was firmly established
In his servitorship to Sundarar, who was in a lis,
Vanquished by the Lord who wears a bright and white
Crescent in His crest, in His guise as a Brahmin. (3164)

11. For many many days and without fail, he arranged
To send daily to the mansion of Paravaiyaar
Goodly paddy, flavoury pulses of golden hue,
Ambrosial sugarcanes and the like, in great
Abundance as provision for the victuals
Of Van-tondar of everlasting renown. (3165)

12. Then came to him he inglorious plight when he could
Not, one day, send as usual and in loving ardour,
The provision of paddy and the like, as the sky
Withheld the rains and the bounty of the earth ceaed to be;
So he languished with a sore mind. (3166)

13. "I canst not this day send any paddy to the mansion
Of Van-tondar at Tiruvaaroor; dearth is come;
What shall I do?" Thus he mused.
Stricken with great grief he would not eat;
When thus he slept that night, the Merciful One
Graced Him thus in his dream: (3167)

14. "We have provided you with paddy for Aarooran!"
As he river-crested Lord that  spake thus
Commanded Kubera, throughout that town, paddy heaps
Like mountains, appeared covering the immense sky
Where clouds would sail. (3168)

15. When the night ended, and it dawned, he woke up
Witnessing it and wondered thus: "In which world
Could have grown this paddy-mountain?"
He then hailed the divine grace of the Lord
Who bent the ruddy and auric mountain into a bow;
Up he rose adoring the husband of Paravaiyaar
Whose lips were ruddy like Kovvai. (3169)

16. "This is God's own paddy for the prince of Navaloor!
Whoever could transport all this? I will go to him
And apprise him of this deed (of God)." Thus thinking
He fared forth; as the Lord of gods had duly apprised
Aaroorar of all that happened, he fared forth
And met him on his way by the behest of the Lord. (3170)

17. Kundaiyoor Kizhaar fell adoringly at the feet
Of true and flawless Sundarar who met him, rose up,
And said: "When the service of your servant that continued
In all the past, was beset with want, the Lord Himself
Who is the God of gods, granted this paddy mountain." (3171)

18. He subjoined and said: "This mountainous and extensive heap
Of paddy is not to be transported by men;
Conveying the paddy is beyond me; when Aaroorar
Heard him spake thus he said: "It is the Lord who wears
The moist moon on His crest, that in loving grace
Has granted you this paddy." He spoke to him
Sweet words, and, ere long, reached Kundaiyoor. (3172)

19. Nampi Aaroorar beheld the paddy-mountain
That stood scaling the heavens; he adorned
And hailed the Lord; marvelling exceedingly
He said: "Unless the wearer of the cool crescent,
The Lord Himself, is pleased to provide the men also
For transporting this paddy to the house of Paravai
Of endless glory, nothing could be done." (3173)

20. To be blessed with divine carriers, he fared forth
To the nearby town Kolilee and came to the shrine
Of his Lord and sang the decad in which, he beseeched
His Lord thus; "May she (my helpmeet) of bright eyes
Grieve not." When he in swelling love sang the decad before the Lord(3174)

21. By the grace of the Pure One, an ethereal
And unbodied voice spake thus: "When the day ends
My Bhootha-host will carry this immense heap
Of paddy and therewith fill not only the house of Paravi
But the whole of the world-famous Tiruvaaroor also."

22. Hailing the grace of the Lord, he fell prostrate
On the floor, rose up and again hailed and a_ored
The Lord's hallowed feet, unknowable to eve
The celestials; worshipping the Lord whose matted hair
Flashes like ruddy gold in His nearby shrines, the lord
Of languae of Navaloor, returned to the Lord's Tiruvaroor. (3176)

23. He moved into Poongkoyil where the Ancient One willingly
Abides, dispensing grace; in uninterrupted joy
He hailed the Lord, and moved out, encircled by the devotees
And hailed by them, Aaroorar moved into the lofty
And beautiful mansion of Paravaiyaar. (3177)

24. He narrate the happenings to Paravaiyaar whose lips were
Ruddy like Kovvai and who listened to him in rapture;
He spent his time with her in great joy; then that night
By the divine grace of the Lord and His Uma whose mount is
The Bull, the Bhootha-Host proceeded forth in throngs. (3178)

25. The host of Kural-Bhoothas carried the paddy mountain
From Kundaiyoor, and filled with paddy
The mansion of her whose perfumed locks were buzzed by bees:
They also made the whole stretch of the Lord's Tiruvaaroor
A range of paddy-mountain at whose beauty beholders would marvel.(3179)

26. When the night ended and day dawned, the dwellers of Aaroor
Asked thus in wonder: "In which world indeed did these
Paddy hills grow?" Then spake some by way of answer, thus:
"Unto glorious Paravaiyaar whose splendorous eyes
Are like those of a fawn, this is a gift by Nampi Aaroorar
Who came to be born for the flourishing of this world." (3180)

27. Beholding the paddy hill hard to remove, blocking all paths
And passages, people retreated into their houses
And said: "Even for Paravaiyaar, the incarnation of fortune,
It would be well nigh impossible to clear and store all this paddy."(3181)

28. She grew happy when she saw the paddy gifted to her
By Van-tondar; then Paravaiyaar of great glory had it
Announced by beat of triumphal drums thus: "Each one can
Gather into his beauteous house that portion
Of the paddy-hill that lies about his house." (3182)

29. As the drummers made the announcement to clear the paddy
From the pathways, so that people might walk without let,
They filled their houses with paddy and also gathered it
In countless earthen receptacles near the sides
Of their houses and revelled in joy; witnessing this,
Paravaiyaar bowed low before Van-Tondar, the wearer
Of a garland set with gems.

Shankaran - The One Who Will Give Bliss

Thiruvarutpayan - Pathi Muthu Nilai 

9. nalamilan nannaarkku nanninarkku 
    nallan, salamilan per sangkaran 

nalamilan & nallan 

If God is all merciful, one may ask, 
He could have directly put us all in Bliss
instead of making us wander in the world of dichotomy.
The answer shaiva siddhanta gives here is very key. 
You can provide excellent food. 





However, there has to be hunger and resulting zeal in the
part of receiver. If not the receiver cannot enjoy the 
excellent food. The same way, even though God is 
offering us the ultimate Bliss, unless we develop the 
singular focus and zeal for God, we would not be able 
to relish that great state. So God gives that Bliss to those
who seek the God and does not for those who do not.

salamilan 

In this whole process God is totally impartial.
God is not favoring some and not others. 
People relish the grace of God earlier or later
based on their own maturity to seek God.

shankaran 

In sanskrit Sham = bliss, prosperity, happiness
Karan = One who will give 
Shankaran - sham + kara - One who will give bliss, prosperity and happiness.
This is the characteristic of God - being 
boundlessly meritorious. Only because of this
God has given us this life. Only because of this
God liberates us from this life too.

Thirumurai 4.11.6

salamilan sangkaran saarntha varkkalaal
nalamila naadooru nalkuvaanalan
kulamila raakilung kulaththuk kaerpathoar
nalamikak koduppathu namachchi vaayavae


Siva, the dispenser of good things has no partiality.
does not do any good except to people who approach him.
grants daily goodthings.
though some do not have noble lineage.
namaccivaya will give abundantly good things suitable to that birth.

The best way to get the best out of astrology is to learn astrology

Performance is a psychological and spiritual initiative, and not just an astrological expression of latent yogas. In my professional sessions, I always prefer to address the obvious with very objective models that can produce measurable results. When that argument is understood, then I offer my insights from the other side; the astrological and metaphysical. This gives my client a fuller view of the probable energies clouding over him and what he can probably do about managing things better.

Has the simple question been asked? Where did he screw up? Why did he screw up? Why does he keep on tripping over or stepping on people's toes or almost always missing out on things? Is he clear about his role, was he supplied the competency to deliver, were the right tools in hand? Were the targets realistic? These should be asked first before asking "I think Mercury was retrograde when that screw up started and the whole thing exploded when it went stationary two days later before going direct again the next few days". I remember how I used to do things contrary to what my thithi would indicate for my productivity on any particular day just to see the effects of my experiments. But I learnt a lot by taking on the universe. I didn't always succeed, though, but I was very happy making my conclusions. 

There is no single phase for a screw-up. If you decide to being comfortable as a screwball, then that "phase" will always be hanging over your head. Even during the best of dasas and gocharas, the screwball doesn't see the opportunities provided by the loving unvierse right in front of his nose; he fails to see it because his sights are on some lesser things, he then loses the privilege of taking on that opportunity, and one day asks why he didn't receive such good "luck" like others do. However, there are "windows" of vulnerability in every personal period just as there are windows of empowerment and alertness in every dark phase. The Yin-Yang philosophy of balance affirms this very well. So, astrology revelas the cycles, yes, but you are the one who needs to learn how to manage yourself during those cycles, in its different challenging terrains. 

Which is why I tell everyone not just to go to astrologers. The best way to get the best out of astrology is to learn astrology and apply it as a progressive and open experiment observing how you fit into your stellar journeys and how the stars fit in lighting your path. 

Back to technicalities; astrology is about latent yogas surfacing through different timeframes. Use the vimshottari dasa system to determine the personal cycles and do the tracking of the gocharas against the blueprint of your chart. See how events relate to the triggering of variables in your chart, and conversely, anticipate events to surface when you see gocharas coming in to strike some parts of your horoscope. I strongly suggest you move away from the dasa for a while, and re-habituate your gochara tracking. You will 

never regret taking on this recommendation.

Astro Vasthu - Sun or Mars in the 10th bhava offers success in one's career in the North

In a recent debate, it would appear that many modern vastu students do not possess a clear protocol for a clear path of analysis. In AstroVasthu, the protocol is established from the beginning roots of astrology.

Cardinal rule: You don't just go to a piece of land and start your vasthu works from there. Real Vasthu begins before you even consider where to go to sight the auspicious site. It is after that, before the acquisition of such land, that AV 'empwoerment' begins, and even then, all in reference to the potencies of the true owner/s' chart/s. 

AV opines that the site must be first considered from the horoscope that reveals the individual's 'provision' of intrinsic relationships. AV shows not only how specific 'spots' in a geometric structure or domain can be destructive or beneficial to certain individuals, but even in certain 'directions'. And these directions are always in

respect to his birth place; where he first appeared in the bosom of mother earth and father time. One of the most important ways to begin is given below, and considered to be very fundamental in astrology. Different directions make you lose certain things in life and gain in others. This truth supports the backbone metaphysical psychology of astrology where every individual is a small universe within himself while still maintaining an intrinsic link with the collective. That individual, with that link, has his own 'lines' and 'paths of least resistance'. 

One of the most revealing landmarks for 'auspicious alignment' is gleaned from the directional strengths present in the horoscope. Not every horoscope is graced with this, but any horoscope having it would be a clear indication of providence that should be used wisely. 

For instance, Sun or Mars in the 10th bhava offers success in one's career in the North, Moon or Venus in the 4th bhava offers success in the South in matters of the heart or property or education, Jupiter or Mercury in the 1st offers fortune and knowledge in the East, and Saturn in the 7th offers maturity and betterment in relationships an partnerships as the years go by in the West. These form the big template within which the antara-relationship of the navagraha and the panchatattwa cannot be seen without the support of an intricate and revealing astrology. As the lagna moves through the rasis every two hours, 12 times in a day, a fair share of the population will have a

significant number of directional strengths.  Consider the above first before anything else. 

Also, keep the following in mind:

1. Always use the true owner/owners's (finer definitions exist) horoscope/s as the final backdrop for all reference on matters of the house.

2. Always use the horoscope of 'first use' of the building as a residence/workplace as a vital auxiliary chart. 

3. The compatibility or incompatibility of (2) with (1) determines much of the potency of the experience in that building or not.

4. The probability of repair for betterment rests on the provisions between but especially in (1) and to a certain extent altered by the potencies of (2). 

Siva! You are the five elements - space, earth, wind, fire, and water

Thirumurai 8.5.15
O Siva! You are the five elements - space, earth, wind, fire, and water. You are the body and soul.
You are the truth and false / you are all things manifest and unmanifest. You are the lord. You make
every one dance and make them think 'I' and 'mine' (i.e. you are the puppeteer and the creations are
all puppets). I am at a loss for words as to how to praise you.


வானாகி மண்ணாகி வளியாகி
    ஒளியாகி
ஊனாகி உயிராகி உண்மையுமாய்
    இன்மையுமாய்க்
கோனாகி யான்எனதென் றவரவரைக்
    கூத்தாட்டு
வானாகி நின்றாயை என்சொல்லி
    வாழ்த்துவனே.


vAn Agi maN Agi vaLi Agi oLi Agi
Un Agi uyir Agi uNmaiyum Ay inmaiyum Ayk
kOn Agi yAn enadhu endRu avar avaraik kUththu AttuvAn Agi
nindRAyai en solli vAzhththuvanE.


How can I hail You and with what words?
Becoming heaven,
earth,
air,
light,
Flesh,
life,
truth and falsity As also King of all,
You,
a puppeteer,
ply Everyone making each of them think that it is he Who is the doer of things.

vAn = sky / space
Agi = are; having become;
maN = earth
vaLi = wind
oLi = light ( = in this context, Fire)
vAn Agi maN Agi vaLi Agi oLi Agi = You are the five elements Space, Earth, Wind, Fire, and Water.
Un = body / flesh
uyir = life / soul
uNmaiyum = truth (or) That which is there) all things true / apparent
Ay ( = Agi) = are; having become;
inmaiyum  = false (or) that which is not apparent) all things false / not apparent
Un Agi uyir Agi uNmaiyum Ayinmaiyum Ayk = You are the body and soul. You are the truth and false. You are all things manifest and unmanifest.
kOn = king; lord;
yAn = I
enadhu = mine
endRu = saying/as
avar avaraik = everyone
kUththu Adu = drama / dance
kUththu AttuvAn = one who makes others dance
nindRAyai = You are
kOn Agi yAn enadhu endRu avar avaraik kUththu AttuvAn Agi nindRAyai = You are the lord. You make every one dance and make them think 'I' and 'mine'.
en = what
solli = saying
vAzhththuvanE = I will praise
en solli vAzhththuvanE = What can I say in praise of you? ( = I am at a loss for words as to how to praise you).

I hurry along towards my death (doing nothing useful in process)

Thirumurai 8.5.14

O Siva, who is reached by knowledge! O Siva, who is the lord of devas! I do not seem to do anything
to reach you. I do not yearn for you. I do not melt with love for you. I do not worship by making and
offering garlands. I do not praise you. I do not sweep your temple. I do not wash the temple floor
(with cow dung). I do not dance in joy with love for you. I simply hurry along towards my death
(doing nothing useful in the process).

Am ARu un thiruvadikkE agam kuzhaiyEn anbu urugEn
pU mAlai punaindhu EththEn pugazhndhu uraiyEn puththELir
kOmAn nin thiruk kOyil thUgEn mezhugEn kUththu AdEn
sAm ARE viraigindREn sadhurAlE sArvAnE.

Am ( = Agum) = to achieve; to accomplish;
ARu = in order to; like;
Am ARu = in order to reach you
agam = mind
kuzhaiyEn = I do not yearn
agam kuzhaiyEn = my heart does not yearn
anbu = love
urugEn = I do not melt
anbu urugEn = I do not melt with love
pU = flower
mAlai = garland
punaindhu = to stitch together
EththEn = I do not worship
pU mAlai punaindhu EththEn = I do not worship by making and offering garlands
pugazhndhu = praising
uraiyEn = I do not speak
pugazhndhu uraiyEn = I do not praise you
puththELir = devas
kOmAn = lord
puththELir kOmAn = O Lord of devas!
nin = your
thiru = holy
kOyil = temple
thUgEn = I do not sweep (the floor)
mezhugEn = I do not wash the floor (with cow dung)
nin thiruk kOyil thUgEn mezhugEn = I do not perform any service, such as sweeping or washing the floors, in your temple.
kUththu = dance
AdEn = I do not dance
kUththu AdEn =  I do not dance in joy with love for god
sAm = dying
ARE = in order to; like;
viraigindREn = I hurry
sAm ARE viraigindREn = I hurry along towards my death (doing nothing useful in the process)
sadhurAlE(sadhur = thiRamai) = by yoga / by knowledge
sArvAnE one = who is reached
sadhurAlE sArvAnE = O the one who is reached by
yoga/knowledge! = O siva!