108 Tirupathi Anthathi (English translation)
by Sri Varadachari Sadagopan | 285,952 words
The English translation of the “108 Tirupathi Anthathi”, which enumerates the Divya Desams or “sacred places of Lord Vishnu” celebrated by the Alvars—a group of twelve Tamil poet-saints from South India. It is also known for its intricate poetry and devotion. It was originally written by Sri Pillai Perumal Iyengar as part of his series of eight Pra...
Verse 11: Thirusirupuliyur (or, Sirupuliyur Divya Desam)
Tamil text and transliteration:
திருச் சிறு புலியூர்:—
ஆ மருவி மேய்த்த அரங்கர் எதிர் ஆர் நிற்பார்
தாம் மருவி வாணனைத் தோள் சாய்த்த நாள் சேமம்
உறு புலி ஊர் வன் தோல் உடையான் உடைந்தான்
சிறு புலியூர் எந்தை மேல் சென்று (11)
tiruc ciṟu puliyūr:—
ā maruvi mēytta araṅkar etir ār niṟpār
tām maruvi vāṇaṉait tōḷ cāytta nāḷ cēmam
uṟu puli ūr vaṉ tōl uṭaiyāṉ uṭaintāṉ
ciṟu puliyūr entai mēl ceṉṟu (11)
திருச்சிறுபுலியூர்:—
ஆமருவி மேய்த்த வரங்ரெதி ரார்நிற்பார்?
தாமருவி வாணனைத்தோள் சாய்த்தநாள்—சேமம்
உறுபுலியூர் வன்றோ லுடையா னுடைந்தான்
சிறுபுலியூ ரெந்தைமேற் சென்று. (11)
tirucciṟupuliyūr:—
āmaruvi mēytta varaṅreti rārniṟpār?
tāmaruvi vāṇaṉaittōḷ cāyttanāḷ—cēmam
uṟupuliyūr vaṉṟō luṭaiyā ṉuṭaintāṉ
ciṟupuliyū rentaimēṟ ceṉṟu. (11)
English rendering
Author: ‘SrI nrsimha sevA rasikan’ Oppiliappan Koil SrI VaradAchAri Sadagopan Swami
English meaning of verse:
Lord RanganAtha (during the KrshNAvatAram) fought BaaNAsuran and cut off all but four of his 1000 arms; at that time, SivA fought on the asuran's side as his protector and was chased away from the battle field at ciRupuliyUr by Lord KrishNa. SivapirAn with his dress of the skin of a fierce tiger dared to oppose the Lord in the battle field and ended up running away from the Yuddha bhUmi. Who could indeed oppose Lord RanganAtha, who grazed cows with joy at BrndAvanam and win over Him, none!
Special points:
aruLmAkaDal PerumAl, Sayana tirukkolam, facing south; tAyAr is tirumAmakaL nAcciyAr; Nandavardhana VimAnam; ananta Saras, mAnasa PushkaraNi; pratyaksham to VyAsar and VyAgrapAdar
Guide to 108 Divya Desams
Author: Mr. T. Sampath Kumaran
TIRUCHIRUPULIYUR.—This Divya kshetram is located closer to Mayiladuthurai on the way to Tiruvarur.
The moolavar is Salasayana perumal in the reclining posture and the Thayar is Thirumamagal Nachiyaar. The Utsavars are Kripasamudra perumal and Dayanayaki. The Theertham is Manasapushkarini or Ananthasaras and the Vimanam Nandhavarthanam Vimanam. The Moolavar image is the smallest of the images of Vishnu in a reclining posture. An interesting legend is that Tirumangai Azhwar was grieved to find the small size of the image and the Lord pacified him that he can find an imposing image in the sanctum of Tirukkannamangai.
The sthala purana says that once there was a fierce battle between Aadishesha and Garuda and Aadishesha took shelter at Lord Vishnu on the shore of the temple tank at this kshetram, upon which the Lord took Aadisesha as His seat or aasanam. It is believed that worshipping at this kshetram dispels blemishes of sarpa dosham.
There is an interesting story that Vyagrapadar, who obtained a boon from Siva to possess the legs, hands and eyes of a tiger, worshipped Lord Vishnu at this shetram and hence it gained the name Sirupuliyur. The idol of Vyagrapadar is found at the feet of the perumal.
Azhwar Mangalaasaasanam:
Tirumangai Azhwar–1628-37 (pasuram numbers as found in Naalaayira Divya prabhandam)
The annual Brahmotsavam is being celebrated during the Tamil month of Vaikasi. The Manavaala Maamuni festival is conducted during Aippasi and Ananthaazhwar festival on suklapaksha ekadasi during the month of Maasi.
Tamil commentary (Vyakhyana)
Title: Nutrettu Thiruppathi Andadhi Vyakhyanam;
Author: Vai Mu Satakoparamanujachariar Swami [Satakopa Ramanujachariar]
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
(I - ḷ.) tām – Lord Thiruvaranganathar,
(in the Krishna avatar), vāṇaṉai maruvi – approached Banasura,
tōḷ cāytta – the time when (in the battle) he cut down and threw off (his) thousand shoulders, –
cēmam uṟu – the one who was a protector (for that Banasura),
puli ūr val tōl uṭaiyāṉ – Sivan, who has the strong tiger-skin (a strong tiger-skin) as his garment,
ciṟupuliyūr entaimēl ceṉṟu – went to confront our father, the Lord who is enshrined in the place called Sirupuliyur,
uṭaintāṉ – was defeated and ran away; (Therefore), –
ā maruvi mēytta araṅkar etir ār niṟpār – who indeed can stand in opposition before Sri Ranganathar, who lovingly grazed the cows (in the Krishna avatar)? (No god can stand in opposition); (e – ṟu.)
(இ – ள்.) தாம் – திருவரங்கநாதர்தாம்,
(கிருஷ்ணாவதாரத்தில்), வாணனை மருவி – பாணாசுரனைக் கிட்டி,
தோள் சாய்த்த – (போரில்அவனது) ஆயிரந் தோள்களையும் அறுத்துத்தள்ளிய,
நாள் – காலத்தில், –
சேமம் உறு – (அந்தப் பாணாசுரனுக்குக்) காவலாக அமைந்தவனான,
புலி ஊர் வல் தோல் உடையான் – புலியானது மேற்கொண்டுள்ள வலியதோலை (வலியபுலித்தோலை)ஆடையாகவுடைய சிவபெருமான்,
சிறுபுலியூர் எந்தைமேல் சென்று – சிறு புலியூரென்னுந் தலத்தி லெழுந்தருளிய எமது தந்தையாகிய அவ்வெம்பெருமானை யெதிர்த்துச்சென்று,
உடைந்தான் – தோற்றோடினான்; (ஆதலால்), –
ஆ மருவி மேய்த்த அரங்கர் எதிர் ஆர் நிற்பார் – (கிருஷ்ணாவதாரத்தில்) பசுக்களை விரும்பிமேய்த்த
ஸ்ரீரங்கநாதருக்கு முன்பாக எவர்தாம் எதிர்த்து நிற்கவல்லவர்? (எத்தேவராலும் எதிர்த்துநிற்றல் முடியாது); (எ – று.)
(i – ḷ.) tām – tiruvaraṅkanātartām,
(kiruṣṇāvatārattil), vāṇaṉai maruvi – pāṇācuraṉaik kiṭṭi,
tōḷ cāytta – (pōrilavaṉatu) āyiran tōḷkaḷaiyum aṟuttuttaḷḷiya,
nāḷ – kālattil, –
cēmam uṟu – (antap pāṇācuraṉukkuk) kāvalāka amaintavaṉāṉa,
puli ūr val tōl uṭaiyāṉ – puliyāṉatu mēṟkoṇṭuḷḷa valiyatōlai (valiyapulittōlai)āṭaiyākavuṭaiya civaperumāṉ,
ciṟupuliyūr entaimēl ceṉṟu – ciṟu puliyūreṉṉun talatti leḻuntaruḷiya ematu tantaiyākiya avvemperumāṉai yetirttucceṉṟu,
uṭaintāṉ – tōṟṟōṭiṉāṉ; (ātalāl), –
ā maruvi mēytta araṅkar etir ār niṟpār – (kiruṣṇāvatārattil) pacukkaḷai virumpimēytta
srīraṅkanātarukku muṉpāka evartām etirttu niṟkavallavar? (ettēvarālum etirttuniṟṟal muṭiyātu); (e – ṟu.)
(i – l.) tham – thiruvaranganathartham,
(kirushnavatharathil), vananai maruvi – panasuranaig kitti,
thol saytha – (porilavanathu) ayiran tholkalaiyum aruthuthalliya,
nal – kalathil, –
semam uru – (anthap panasuranukkug) kavalaga amainthavanana,
puli ur val thol udaiyan – puliyanathu merkondulla valiyatholai (valiyapulitholai)adaiyagavudaiya sivaperuman,
sirupuliyur enthaimel senru – siru puliyurennun thalathi lezhuntharuliya emathu thanthaiyagiya avvemberumanai yethirthuchenru,
udainthan – thorrodinan; (athalal), –
a maruvi meytha arangar ethir ar nirpar – (kirushnavatharathil) pasukkalai virumbimeytha
sriranganatharukku munpaga evartham ethirthu nirkavallavar? (ethevaralum ethirthunirral mudiyathu); (e – ru.)
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The verse, "avarivareṉṟillai yaṉaṅkavēḷtātaikku, evarumetirillai kaṇṭīr, uvarik – kaṭalnañcamuṇṭāṉ kaṭaṉeṉṟē vāṇaṟku, uṭaṉiṉṟu tōṟṟā ṉoruṅku” (It is not a matter of 'he or this one' for the father of Manmatha; no one is a match, behold; the one who drank the poison of the salty sea, saying it was his duty to Banasura, stood with him and was utterly defeated), is relevant here.
“அவரிவரென்றில்லை யனங்கவேள்தாதைக்கு, எவருமெதிரில்லை கண்டீர்,
உவரிக் – கடல்நஞ்சமுண்டான் கடனென்றே வாணற்கு, உடனின்று தோற்றா னொருங்கு” என்ற பாசுரம், இங்குக் காணத்தக்கது.
“avarivareṉṟillai yaṉaṅkavēḷtātaikku, evarumetirillai kaṇṭīr,
uvarik – kaṭalnañcamuṇṭāṉ kaṭaṉeṉṟē vāṇaṟku, uṭaṉiṉṟu tōṟṟā ṉoruṅku” eṉṟa pācuram, iṅkuk kāṇattakkatu.
“avarivarenrillai yanangavelthathaikku, evarumethirillai kandir,
uvarig – kadalnanchamundan kadanenre vanarku, udaninru thorra norungu” enra pasuram, ingug kanathakkathu.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Since the meaning that Sivaperuman, even confronting (the Lord) with his retinue, could not stand before the Lord and turned his back and fled, is asserted using the statement, ‘āmaruvimēyttavaraṅkaretirārniṟpār?’ (Who indeed can stand in opposition before Rangar, who grazed the cows?),
this is the poetic figure Thodar Nilai Cheyyutkuri Ani (figurative expression marked by a continuous verse/context); this is called Kavyalinga Alankaram by northern scholars (Sanskrit scholars).
சிவபெருமான் பரிவாரங்களோடு எதிர்த்தும் எம்பெருமான் முன்னே நிற்கமாட்டாமல் புறங்கொடுத்தோடினனென்றபொருளை,
‘ஆமருவிமேய்த்தவரங்கரெதிரார்நிற்பார்?’ என்ற வாக்கியங்கொண்டு சமர்த்தித்ததனால்,
இது – தொடர்நிலைச்செய்யுட்குறியணியாம்; இதனை, வடநூலார் காவ்யலிங்காலங் கார மென்பர்.
civaperumāṉ parivāraṅkaḷōṭu etirttum emperumāṉ muṉṉē niṟkamāṭṭāmal puṟaṅkoṭuttōṭiṉaṉeṉṟaporuḷai,
‘āmaruvimēyttavaraṅkaretirārniṟpār?’ eṉṟa vākkiyaṅkoṇṭu camarttittataṉāl,
itu – toṭarnilaicceyyuṭkuṟiyaṇiyām; itaṉai, vaṭanūlār kāvyaliṅkālaṅ kāra meṉpar.
sivaperuman parivarangalodu ethirthum emberuman munne nirkamattamal purangoduthodinanenraporulai,
‘amaruvimeythavarangarethirarnirpar?’ enra vakkiyangondu samarthithathanal,
ithu – thodarnilaicheyyudkuriyaniyam; ithanai, vadanular kavyalingalang kara menpar.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Through this verse, it is confirmed that the Lord (Emperuman) alone is the God of gods (Devathidevan).
இச்செய்யுளினால், எம்பெருமானே தேவாதிதேவனென்று அறுதியிட்டவாறு.
icceyyuḷiṉāl, emperumāṉē tēvātitēvaṉeṉṟu aṟutiyiṭṭavāṟu.
icheyyulinal, emberumane thevathithevanenru aruthiyittavaru.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The phrase ‘uṭaiyāṉ uṭaintāṉ’ (Udaiyaan Uchainthaan - the one who possesses was defeated/broken) is a Murantodai (figure of speech involving contradiction) because it involves a contradiction in the words;
note the statement, “colliṉum poruḷiṉum muraṇutal muraṇē” (Contradiction in word or meaning is Muran).
‘உடையான் உடைந்தான்’ என்ற தொடர்மொழி, சொல்லால் முரணுதலின் முரண்தொடையாம்;
“சொல்லினும் பொருளினும் முரணுதல் முரணே” என்றது காண்க.
‘uṭaiyāṉ uṭaintāṉ’ eṉṟa toṭarmoḻi, collāl muraṇutaliṉ muraṇtoṭaiyām;
“colliṉum poruḷiṉum muraṇutal muraṇē” eṉṟatu kāṇka.
‘udaiyan udainthan’ enra thodarmozhi, sollal muranuthalin muranthodaiyam;
“sollinum porulinum muranuthal murane” enrathu kanka.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Because this is the place where the Lord (Emperuman) granted service (darshan) in the form of a child lying down (Balasayanam) to the great sage Vyaghrapada Maharshi, it has the holy name ‘Sirupuliyur’.
எம்பெருமான் வியாக்கிரபாத மஹர்ஷிக்குப் பாலசயனமாய்ச் சேவை சாதித்த தலமாதல்பற்றி,
இதற்கு ‘சிறுபுலியூர்’ என்று திருநாமம்.
emperumāṉ viyākkirapāta maharṣikkup pālacayaṉamāyc cēvai cātitta talamātalpaṟṟi,
itaṟku ‘ciṟupuliyūr’ eṉṟu tirunāmam.
emberuman viyakkirapatha maharshikkup palasayanamays sevai sathitha thalamathalparri,
itharku ‘sirupuliyur’ enru thirunamam.
Tamil Glossary
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
நாள்: / nāḷ: The time or period when the action described (Shri Ranganathar defeating Banasuran) took place.
புலி: / puli: A tiger; refers to the animal whose strong skin the text states Lord Shiva was wearing as clothing.
ஊர்: / ūr: A town or village; part of the place name "Sirupuliyoor" (Srirangam) in the text.
வல்: / val: Strong, powerful, or hard; describes the tiger skin worn by Lord Shiva.
தோல்: / tōl: Skin or hide; refers to the strong tiger skin worn by Lord Shiva.
ஆ: / ā: A cow; refers to the cattle that the Lord (Shri Ranganathar in his Krishna avatar) liked and herded.
கடல்: / kaṭal: The sea or ocean; mentioned in the quote about the poison (hallucinatory substance) swallowed from the salty sea by Lord Shiva.
நஞ்சு: / nañcu: Poison or venom; refers to the toxic substance (hallucinatory substance) that Lord Shiva consumed from the sea.
வெண்: / veṇ: White; refers to the quote's description of the sea being salty/white, from which Lord Shiva consumed the poison (hallucinatory substance).
சிறுபுலியூர்: / ciṟupuliyūr: The holy place (temple town) where the Lord appeared to the sage Vyagrapada Maharshi, known for a young tiger being born there.
தொடர்: / toṭar: To follow or continue; refers to the "Tondarnilaichcheyudkuriyani," a type of poetic figure of speech.
முரண்: / muraṇ: Contradiction or paradox; refers to the figure of speech called "Muranttodai," which is a word-based contradiction found in the text.
பால்: / pāl: Milk; refers to the young form of the Lord (Balasayanam), appearing like a baby lying on milk (a traditional image, but here it refers to the Lord appearing as a young child)
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
திருவரங்கநாதர் / tiruvaraṅkanātar [Śrīraṅganātha]: "He who is the Lord of Śrīraṅgam," referring to the main deity of the Srirangam temple.
கிருஷ்ணாவதாரம் / kiruṣṇāvatāram [Kṛṣṇāvatāra]: "The incarnation as Kṛṣṇa," the descent of a deity, specifically Vishnu, as Krishna.
பாணாசுரன் / pāṇācuraṉ [Bāṇāsura]: "Bāṇa-asura," the name of the demon (asura) whose thousand arms were cut off in the war.
சேமம் / cēmam [Kṣema]: "Security" or "well-being," used here to mean "guard" or "protection" (of Bāṇāsura).
ஸ்ரீரங்கநாதர் / srīraṅkanātar [Śrīraṅganātha]: "He who is the Lord of Śrīraṅgam," used again to refer to the deity who herded cows in the Kṛṣṇa incarnation.
அனங்கவேள்தாதை / aṉaṅkavēḷtātai [Anaṅgavēḷ-tātai]: "The father of the God of Love (Cupid) without a body (Anaṅga)," a descriptive name for Vishnu (Śrīraṅganātha/Kṛṣṇa).
கடல்நஞ்சம் / kaṭalnañcam [Kadal-nañjam]: "Sea-poison," the poison that arose from the churning of the ocean (Samudra Manthanam).
காவ்யலிங்காலங்காரம் / kāvyaliṅkālaṅkāram [Kāvyaliṅgālaṅkāra]: "The figure of speech called Kāvya-liṅga," a rhetorical device in Sanskrit poetics.
தேவாதிதேவன் / tēvātitēvaṉ [Devādhideva]: "The God of Gods," referring to the supreme deity.
வியாக்கிரபாத மஹர்ஷி / viyākkirapāta maharṣi [Vyāghrapāda Maharṣi]: "The Great Sage (Maharṣi) named Vyāghrapāda," a revered sage.
பாலசயனம் / pālacayaṉam [Bālaśayana]: "The posture of a child lying down," referring to the deity's pose as a reclining child.
திருநாமம் / tirunāmam [Tirunāma]: "Holy name," used to refer to the proper name of the sacred place (Sīṛupuliyūr)