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 26: Krishnaranya Kshetram (or, Thirukannangudi Divya Desam)
Tamil text and transliteration:
திருக் கண்ணங்குடி:—
கூறு புகழ்த் தன் அடிக்கே கூட்டுவனோ இன்னம் எனை
வேறுபடு பல் பிறப்பில் வீழ்த்துவனோ தேறுகிலேன்
எண்ணம் குடியாய் இருந்தான் நின்றான் கிடந்தான்
கண்ணங்குடியான் கருத்து (26)
tiruk kaṇṇaṅkuṭi:—
kūṟu pukaḻt taṉ aṭikkē kūṭṭuvaṉō iṉṉam eṉai
vēṟupaṭu pal piṟappil vīḻttuvaṉō tēṟukilēṉ
eṇṇam kuṭiyāy iruntāṉ niṉṟāṉ kiṭantāṉ
kaṇṇaṅkuṭiyāṉ karuttu (26)
திருக்கண்ணங்குடி:—
கூறுபுகழ்த் தன்னடிகே கூட்டுவனோ? இன்னமென்னை
வேறுபடப் பல்பிறப்பில் வீழ்த்துவனோ?- தேறுகிலேன்
எண்ணங் குடியா யிருந்தானின் றான்கிடந்தான்
கண்ணங் குடியான் கருத்து. (26)
tirukkaṇṇaṅkuṭi:—
kūṟupukaḻt taṉṉaṭikē kūṭṭuvaṉō? iṉṉameṉṉai
vēṟupaṭap palpiṟappil vīḻttuvaṉō?-tēṟukilēṉ
eṇṇaṅ kuṭiyā yiruntāṉiṉ ṟāṉkiṭantāṉ
kaṇṇaṅ kuṭiyāṉ karuttu. (26)
English rendering
Author: ‘SrI nrsimha sevA rasikan’ Oppiliappan Koil SrI VaradAchAri Sadagopan Swami
English meaning of verse:
The EmperumAn residing in TirukkaNNanguDi has chosen for His residence my mind and sits, stands and reclines there. Will this Lord, whose vaibhavams are celebrated by the VedAs, unite aDiyEn with His sacred feet? Will He on the other hand do the opposite and plunge aDiyEn in to multitudes of births? aDiyEn can not fathom His intentions!
Special points:
PerumAL's tirunAmams are S y Am aLam en i P e rum A L an d LokanAthan, standing, facing east; tAyAr's names are Loka nAyaki and Aravindavalli; utphala VimAnam; SravaNa PushkaraNi; pratyaksham to Brgu, BrahmA, Tirumangai AzhvAr.
It is one of the five KrshNa Kshetrams of Tamizh nADu.
Guide to 108 Divya Desams
Author: Mr. T. Sampath Kumaran
TIRUKKANNANKUDI.—This Divya kshetram is located near Nagapattinam, and is one of the five Krishnaranya shetrams.
The moolavar is Lokanathan or Shyamalameni perumal in a standing posture. The Thayar is Aravindavalli. The Utsava moorthi is called Damodara Narayanan depicted with his left hand placed on His hip, and the Utasava Thayar is called Lokanayaki. The Theertham is Sravana Pushkarini and the Vimanam is Utpala Vimanam.
The sthala puranam is that Brigu Maharshi, Gowtama rishi and Brahma worshipped Lord Vishnu at this shetram. It is also believed that Vashistar created an image of Krishna out of butter and meditated upon it. When Krishna appeared in fornt of Vashistar a group of rishis engaged in meditation under the Magizha tree reached Krishna along with Vashistar in devotion, as the “Paasa Kayiru”. Hence the name Tirukkannankudi. There is still the Magizha tree behind the sanctum, which is called “kaayaamagizh”–the flower of the tree that would not dry, or wither. Tirumangai Azhwar is believed to have stolen a golden Buddha image from a vihara at Naagapattinam for the purpose of building some portions of Srirangam temple and hid it at this temple. The sravana pushkarini is supposed to have eight sources of water from sacred rivers.
Azhwar Mangalaasaasanam:
Tirumangai Azhwar–1748-57 (Pasuram numbers as found in the Naalaayira Divyaprabhandam).
The annual festival is in the Tamil month of Chittirai. On Maasi Makham the Utsavar is taken to the seashore on a grand procession.
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.) eṇṇam – (My) mind,
kuṭi āy – which (He) took as his dwelling place,
iruntāṉ niṉṟāṉ kiṭantāṉ – and in that heart, He who performs the actions of being seated, standing, and reclining,
kaṇṇaṅkuṭiyāṉ – and is the Lord residing in the holy place called Thirukkannankudi, –
eṉṉai – Me, His servant,
kūṟu pukaḻ taṉ aṭikkē kūṭṭuvaṉō – Will He join (me) to His holy feet, which are praised (glorified) (in the Vedas)? (Or),
iṉṉam – Furthermore,
vēṟupaṭa – Contrary (to joining me to His holy feet),
pal piṟappil – in many kinds of births,
vīḻttuvaṉō – Will He cast (me) down and cause suffering?
karuttu – (His) divine intention,
tēṟukilēṉ – I do not know (what it is); (e - ṟu.)
(இ – ள்.) எண்ணம் – (எனது) மனத்தை,
குடி ஆய் – (தான்) வாழுமிட மாகக்கொண்டு,
இருந்தான் நின்றான் கிடந்தான் – (அந்நெஞ்சினில்) வீற்றிருத்தலையும் நிற்றலையும் சயனித்தலையும் செய்பவனும்,
கண்ணங்குடியான் – திருக்கண்ணங்குடியென்னுந் தலத்தி லெழுந்தருளியிருப்பவனுமான எம் பெருமான், –
என்னை – அடியேனை,
கூறு புகழ் தன் அடிக்கே கூட்டுவனோ – (வேதங்களிற் சிறப்பித்துக்) கூறப்படுகின்ற கீர்த்தியையுடைய
தனதுதிருவடிகளிலே சேர்த்துக்கொள்வனோ? (அன்றி),
இன்னம் – இனி மேலும்,
வேறுபட – (அவ்வாறு தன்திருவடிகளிற் சேர்த்துக்கொள்ளுவதற்கு) மாறாக,
பல் பிறப்பில் – பலவகைப்பிறப்புக்களிலும்,
வீழ்த்துவனோ – தள்ளி வருத்துவனோ?
கருத்து – (அவனது) திருவுள்ளக்கருத்தை,
தேறுகிலேன் – (இன்னதென்று) அறியேன், (யான்); (எ – று.)
(i – ḷ.) eṇṇam – (eṉatu) maṉattai,
kuṭi āy – (tāṉ) vāḻumiṭa mākakkoṇṭu,
iruntāṉ niṉṟāṉ kiṭantāṉ – (anneñciṉil) vīṟṟiruttalaiyum niṟṟalaiyum cayaṉittalaiyum ceypavaṉum,
kaṇṇaṅkuṭiyāṉ – tirukkaṇṇaṅkuṭiyeṉṉun talatti leḻuntaruḷiyiruppavaṉumāṉa em perumāṉ, –
eṉṉai – aṭiyēṉai,
kūṟu pukaḻ taṉ aṭikkē kūṭṭuvaṉō – (vētaṅkaḷiṟ ciṟappittuk) kūṟappaṭukiṉṟa kīrttiyaiyuṭaiya
taṉatutiruvaṭikaḷilē cērttukkoḷvaṉō? (aṉṟi),
iṉṉam – iṉi mēlum,
vēṟupaṭa – (avvāṟu taṉtiruvaṭikaḷiṟ cērttukkoḷḷuvataṟku) māṟāka,
pal piṟappil – palavakaippiṟappukkaḷilum,
vīḻttuvaṉō – taḷḷi varuttuvaṉō?
karuttu – (avaṉatu) tiruvuḷḷakkaruttai,
tēṟukilēṉ – (iṉṉateṉṟu) aṟiyēṉ, (yāṉ); (e – ṟu.)
(i – l.) ennam – (enathu) manathai,
kudi ay – (than) vazhumida magakkondu,
irunthan ninran kidanthan – (annenchinil) virriruthalaiyum nirralaiyum sayanithalaiyum seypavanum,
kannangudiyan – thirukkannangudiyennun thalathi lezhuntharuliyiruppavanumana em peruman, –
ennai – adiyenai,
kuru pugazh than adikke kuttuvano – (vethangalir sirappithug) kurappaduginra kirthiyaiyudaiya
thanathuthiruvadigalile serthukkolvano? (anri),
innam – ini melum,
verupada – (avvaru thanthiruvadigalir serthukkolluvatharku) maraga,
pal pirappil – palavagaippirappukkalilum,
vizhthuvano – thalli varuthuvano?
karuthu – (avanathu) thiruvullakkaruthai,
therugilen – (innathenru) ariyen, (yan); (e – ru.)
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
I do not know what the Lord, who permanently resides in my heart – standing when He first enters, being seated when standing causes weariness, and reclining when even being seated causes weariness – will do: Will He grant good liberation (Narkati) to me, His servant? Or,
Will He make me wander and suffer in many kinds of births as before?
I do not know what that absolutely independent Lord will do.
என்மனத்திலே வந்துபுகுந்து நிற்பதும், அவ்வாறுநிற்குமிடத்து வருத்தந்தட்டுகையில் வீற்றிருப்பதும்,
அவ்வாறு இருக்குமிடத்தும் வருத்தந்தோற்றினாற் பள்ளிகொள்வதுமாக இவ்வாறு நிலையாகவாழ்கின்ற
எம்பெருமான் அடியேனுக்கு நற்கதியருள்வனோ? அன்றி,
இதுவரையிலும்போலவே இன்னமும் பலவகைப்பிறப்புக்களில் அலைந்துழலவைப்பனோ?
நிரங்குசஸ்வதந்த்ரனான அவ்வெம்பெருமான் யாதுசெய்வனோ? அறிய னென்பதாம்.
eṉmaṉattilē vantupukuntu niṟpatum, avvāṟuniṟkumiṭattu varuttantaṭṭukaiyil vīṟṟiruppatum,
avvāṟu irukkumiṭattum varuttantōṟṟiṉāṟ paḷḷikoḷvatumāka ivvāṟu nilaiyākavāḻkiṉṟa
emperumāṉ aṭiyēṉukku naṟkatiyaruḷvaṉō? aṉṟi,
ituvaraiyilumpōlavē iṉṉamum palavakaippiṟappukkaḷil alaintuḻalavaippaṉō?
niraṅkucasvatantraṉāṉa avvemperumāṉ yātuceyvaṉō? aṟiya ṉeṉpatām.
enmanathile vanthupugunthu nirpathum, avvarunirkumidathu varuthanthattugaiyil virriruppathum,
avvaru irukkumidathum varuthanthorrinar palligolvathumaga ivvaru nilaiyagavazhkinra
emberuman adiyenukku narkathiyarulvano? anri,
ithuvaraiyilumbolave innamum palavagaippirappukkalil alainthuzhalavaippano?
nirangusasvathanthranana avvemberuman yathuseyvano? ariya nenpatham.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The reason for this doubt felt by the Azhwār (saint) is:
The great compassion and intense love that the Lord spontaneously feels towards him,
And the fact that he, who is by nature the eternal servant, had been wandering independently and remaining averse to the Lord (Vimukharāy) without serving Him for so long.
இவ்வாறு ஐயங்கார் ஐயமுறுதற்குக் காரணம்,
எம்பெருமான் தம்மிடத்துக் காரணமின்றியெழுந்த பெருங்கருணையோடு பேரன்புபாராட்டுதலும்,
இயற்கையான அடிமைப்பொருளாகிய தாம் இத்தனைகாலம் அவ்வெம்பெருமானுக்கு ஆட்படாமல்
ஸ்வதந்த்ரராய்த் திரிந்து விமுகராகக்கிடந்தமையுமென்க.
ivvāṟu aiyaṅkār aiyamuṟutaṟkuk kāraṇam,
emperumāṉ tammiṭattuk kāraṇamiṉṟiyeḻunta peruṅkaruṇaiyōṭu pēraṉpupārāṭṭutalum,
iyaṟkaiyāṉa aṭimaipporuḷākiya tām ittaṉaikālam avvemperumāṉukku āṭpaṭāmal
svatantrarāyt tirintu vimukarākakkiṭantamaiyumeṉka.
ivvaru aiyangar aiyamurutharkug karanam,
emberuman thammidathug karanaminriyezhuntha perungarunaiyodu peranpuparattuthalum,
iyarkaiyana adimaipporulagiya tham ithanaigalam avvemberumanukku adpadamal
svathanthrarayth thirinthu vimugaragakkidanthamaiyumenka.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
This (verse) is an imitation (adaptation) of the Pāsuram (hymn) by Periyāzhwār, which says: “Will he cause me to be born again, or has the Lord of the Discus (Āzhiyān) known the day when He would instill love for His feet in me? What has my Lord ordained in His mind regarding my fate?” (“piṉpiṟakkavaittaṉaṉkolaṉṟi niṉṟutaṉkaḻaṟku, aṉpuṟaik kavaittanāḷaṟintaṉaṉkol āḻiyāṉ,***, eṉ tiṟatti leṉkol empirāṉ kuṟippilvaittatē”).
“பின்பிறக்கவைத்தனன்கொலன்றி நின்றுதன்கழற்கு,
அன்புறை க்கவைத்தநாளறிந்தனன்கொல் ஆழியான்,***,
என் திறத்தி லென்கொல் எம்பிரான் குறிப்பில்வைத்ததே” என்ற பெரியார்பாசுரத்தை அடியொற்றியது, இது.
“piṉpiṟakkavaittaṉaṉkolaṉṟi niṉṟutaṉkaḻaṟku,
aṉpuṟai kkavaittanāḷaṟintaṉaṉkol āḻiyāṉ,***,
eṉ tiṟatti leṉkol empirāṉ kuṟippilvaittatē” eṉṟa periyārpācurattai aṭiyoṟṟiyatu, itu.
“pinpirakkavaithanankolanri ninruthankazharku,
anpurai kkavaithanalarinthanankol azhiyan,***,
en thirathi lenkol embiran kurippilvaithathe” enra periyarpasurathai adiyorriyathu, ithu.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The phrase 'Eṇṇaṅkuḍiyāy irundāṉ niṉṟāṉ kiḍandāṉ' (He who took (my) mind as a dwelling, was seated, stood, and reclined) is used to convey the principle that the Lord will show the same affection towards the body (of His devotee) as He shows towards the one hundred and eight Divya Desams (holy abodes).
எம்பெருமான் தனது அடியார்களின் சரீரத்தில் நூற்றெட்டுத் திருப்பதிகளிற்செய்துள்ள விருப்பத்தைச் செய்வானென்ற
கொள்கை விளங்குமாறு ‘எண்ணங்குடியா யிருந்தான் நின்றான் கிடந்தான்’ என்றார்;
emperumāṉ taṉatu aṭiyārkaḷiṉ carīrattil nūṟṟeṭṭut tiruppatikaḷiṟceytuḷḷa viruppattaic ceyvāṉeṉṟa
koḷkai viḷaṅkumāṟu ‘eṇṇaṅkuṭiyā yiruntāṉ niṉṟāṉ kiṭantāṉ’ eṉṟār;
emberuman thanathu adiyarkalin sarirathil nurrettuth thiruppathigalirseythulla viruppathais seyvanenra
kolkai vilangumaru ‘ennangudiya yirunthan ninran kidanthan’ enrar;
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The Pāsurams of Thirumazhisai Azhwār—"My Father stood in Urakam, was seated in Pāḍakam, and reclined in Vehkā on that day, long before I was born…*** He stands, is seated, and reclines in my own heart." (“niṉṟa tentai yūrakat tirunta tentai pāṭakattu, aṉṟuveḵkaṇaikkiṭanta teṉṉilātamuṉṉelām, *** niṉṟatu miruntatuṅ kiṭantatu meṉṉeñcuḷē”) and, “The wondrous One, Anantasayana, the Primal Being, Mādhavan, was standing on a mountain, seated in the sky, and reclining in the good vast ocean, long before I was born... He stands, is seated, and reclines in my own heart." (“niṟpatumōr veṟpakattu iruppuviṇ kiṭappatum, naṟperuntiraikkaṭaluḷ nāṉilātamuṉṉelām, aṟputa ṉanantacayaṉa ṉātipūtaṉ mātavaṉ, niṟpatum iruppatuṅ kiṭappatum eṉṉeñcuḷē”)—as well as the statements from Śrīvacanabhūṣaṇam:
“நிற்பதுமோர் வெற்பகத்து இருப்புவிண் கிடப்பதும், நற்பெருந்திரைக்கடலுள் நானிலாதமுன்னெலாம்,
அற்புத னநந்தசயன னாதிபூதன் மாதவன், நிற்பதும் இருப்பதுங் கிடப்பதும் என்னெஞ்சுளே,”
“நின்ற தெந்தை யூரகத் திருந்த தெந்தை பாடகத்து, அன்றுவெஃகணைக்கிடந்த தென்னிலாதமுன்னெலாம், ***
நின்றது மிருந்ததுங் கிடந்தது மென்னெஞ்சுளே” என்ற திருமழிசையாழ்வார் பாசுரங்களும்,
“உகந்தருளின நிலங்களெல்லாவற்றிலும் பண்ணும் விருப்பத்தை இவனுடைய ஸரீரைகதேஸத்திலே பண்ணும்.
“niṟpatumōr veṟpakattu iruppuviṇ kiṭappatum, naṟperuntiraikkaṭaluḷ nāṉilātamuṉṉelām,
aṟputa ṉanantacayaṉa ṉātipūtaṉ mātavaṉ, niṟpatum iruppatuṅ kiṭappatum eṉṉeñcuḷē,”
“niṉṟa tentai yūrakat tirunta tentai pāṭakattu, aṉṟuveḵkaṇaikkiṭanta teṉṉilātamuṉṉelām, ***
niṉṟatu miruntatuṅ kiṭantatu meṉṉeñcuḷē” eṉṟa tirumaḻicaiyāḻvār pācuraṅkaḷum,
“ukantaruḷiṉa nilaṅkaḷellāvaṟṟilum paṇṇum viruppattai ivaṉuṭaiya sarīraikatēsattilē paṇṇum.
“nirpathumor verpagathu iruppuvin kidappathum, narperunthiraikkadalul nanilathamunnelam,
arputha nananthasayana nathiputhan mathavan, nirpathum iruppathung kidappathum ennenchule,”
“ninra thenthai yuragath thiruntha thenthai padagathu, anruveqkanaikkidantha thennilathamunnelam, ***
ninrathu mirunthathung kidanthathu mennenchule” enra thirumazhisaiyazhvar pasurangalum,
“ugantharulina nilangalellavarrilum pannum viruppathai ivanudaiya sariraigathesathile pannum.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
"The Lord shows the same affection on a part of this person's body (heart) as He shows in all the places (Divya Desams) where He is pleased to reside. Residence there (in the Divya Desams) is a means (Sādhanam); residence here (in the heart) is the end-goal (Sādhyam). As stated in 'kalluṅ kaṉai kaḍalum' (stone and roaring ocean), when this (residence in the heart) is attained, the attachment to those (Divya Desams) will be moderated (less)."
These (verses and statements) are worthy of consideration here.
அங்குத்தை வாஸம் ஸாதநம்; இங்குத்தை வாஸம் ஸாத்யம். “கல்லுங் கனை கடலும்” என்கிறபடியே
இது ஸித்தித்தால் அவற்றில் ஆதரம் மட்டமாயிருக்கும்” என்ற ஸ்ரீவசநபூஷணவாக்கியங்களும் இங்குஉணரத்தக்கன.
aṅkuttai vāsam sātanam; iṅkuttai vāsam sātyam. “kalluṅ kaṉai kaṭalum” eṉkiṟapaṭiyē
itu sittittāl avaṟṟil ātaram maṭṭamāyirukkum” eṉṟa srīvacanapūṣaṇavākkiyaṅkaḷum iṅkuuṇarattakkaṉa.
anguthai vasam sathanam; inguthai vasam sathyam. “kallung kanai kadalum” enkirapadiye
ithu sithithal avarril atharam mattamayirukkum” enra srivasanapushanavakkiyangalum inguunarathakkana.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The many kinds of births (Pal Pirappu) refer to the seven types of births: humans, celestials, animals, birds, creeping things, aquatic creatures, and plants (Thāvaram).
பல்பிற ப்புக்களாவன – மக்கள் தேவர் விலங்கு புள் ஊர்வன நீர்வாழ்வன தாவரம் என்னும் எழுவகைப்பிறப்புக்கள்.
palpiṟa ppukkaḷāvaṉa – makkaḷ tēvar vilaṅku puḷ ūrvaṉa nīrvāḻvaṉa tāvaram eṉṉum eḻuvakaippiṟappukkaḷ.
palpira ppukkalavana – makkal thevar vilangu pul urvana nirvazhvana thavaram ennum ezhuvagaippirappukkal.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Because it is the place where Kann an (Lord Krishna) lives, the place is named Thirukkann an Kuḍi (The Holy Dwelling of Kannan); that very name came to be commonly known as Kannan kuḍi.
கண்ணன் வாழ்கின்ற இடமாதலால், இத்தலத்திற்கு ‘திருக்கண்ணன் குடி’ என்று பெயர்;
அதுவே கண்ணங்குடியென்று வழங்குவதாயிற்று.
kaṇṇaṉ vāḻkiṉṟa iṭamātalāl, ittalattiṟku ‘tirukkaṇṇaṉ kuṭi’ eṉṟu peyar;
atuvē kaṇṇaṅkuṭiyeṉṟu vaḻaṅkuvatāyiṟṟu.
kannan vazhkinra idamathalal, ithalathirku ‘thirukkannan kudi’ enru peyar;
athuve kannangudiyenru vazhanguvathayirru.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
A proverb is common regarding this place: "Uṟaṅkāppuḷi (Tamarind that doesn't sleep/wither), Ūṟākkiṇaṟu (Well that doesn't spring forth water), Kāyāmakizh (Magizham tree that doesn't bloom/fruit), Thīrāvazhakku (Dispute that doesn't end), Thirukkaṇṇankuḍi."
இத்தலத்தைக்குறித்து ‘உறங்காப்புளி, ஊறாக்கிணறு, காயாமகிழ், தீராவழக்கு, திருக்கண்ணங்குடி’ என்று ஒருபழமொழி வழங்கும்.
ittalattaikkuṟittu ‘uṟaṅkāppuḷi, ūṟākkiṇaṟu, kāyāmakiḻ, tīrāvaḻakku, tirukkaṇṇaṅkuṭi’ eṉṟu orupaḻamoḻi vaḻaṅkum.
ithalathaikkurithu ‘urangappuli, urakkinaru, kayamagizh, thiravazhakku, thirukkannangudi’ enru orupazhamozhi vazhangum.
Tamil Glossary
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
"எண்ணம் / eṇṇam": "Thought" or "mind" (specifically, the commentator refers to my mind/heart).
"குடி / kuṭi": "Residence" or "dwelling place" (used to describe the mind as the dwelling place of God).
"கண் / kaṇ": "Eye," but in the place name கண்ணங்குடி, / kaṇṇaṅkuṭi, it refers to the name of the deity, Kannan (Krishna), being present there.
"குடி / kuṭi": "Settlement" or "place/village," appearing as the second part of the place name கண்ணங்குடி / kaṇṇaṅkuṭi and திருக்கண்ணன் குடி / tirukkaṇṇaṉ kuṭi.
"அடி / aṭi": "Foot" or "feet" (used reverentially as திருவடிகள், / tiruvaṭikaḷ, "holy feet," referring to the Lord's feet).
"கருத்து / karuttu": "Intention," "motive," or "mind's will" (specifically, the Lord's intention, திருவுள்ளக்கருத்து / tiruvuḷḷakkaruttu).
"பிறப்பு / piṟappu": "Birth" or "cycle of birth."
"வெற்பகம் / veṟpakam": "Mountain region" (from வெற்பு / veṟpu meaning mountain and அகம் / akam meaning place/inside).
"கடல் / kaṭal": "Sea" or "ocean" (specifically, திரைக்கடலுள், / tiraikkaṭaluḷ, meaning "in the sea with waves").
"நிலம் / nilam": "Land" or "earth" (specifically நானிலாதமுன்னெலாம், / nāṉilātamuṉṉelām, meaning "even before the four types of land/world existed").
"நெஞ்சு / neñcu": "Heart" or "mind."
"ஊர் / ūr": "Town," "village," or "place."
"பாசிரம் / pāciram": "Poem" or "verse" (referring to the verse of a great devotee, Periyazhvar and Thirumazhisai Azhvar).
"புள் / puḷ": "Bird" (one of the seven types of births, எழுவகைப்பிறப்புக்கள் / eḻuvakaippiṟappukkaḷ).
"வாழ்க்கை / vāḻkkai": "Life" or "state of living/dwelling" (from வாழ் / vāḻ meaning to live/dwell).
"புளி / puḷi": "Tamarind tree" (in the proverb உறங்காப்புளி - / uṟaṅkāppuḷi - 'unsleeping tamarind tree').
"கிணறு / kiṇaṟu": "Well" (in the proverb ஊறாக்கிணறு - / ūṟākkiṇaṟu - 'well that doesn't dry up').
"மகிழ் / makiḻ": "Magilam tree" (Mimusops elengi) (in the proverb காயாமகிழ் - / kāyāmakiḻ - 'Magilam tree that doesn't dry').
"வழக்கு / vaḻakku": "Lawsuit" or "dispute" (in the proverb தீராவழக்கு - / tīrāvaḻakku - 'never-ending dispute').
"பழமொழி / paḻamoḻi": "Proverb" or "saying."
"தாவரம் / tāvaram": "Immovable object" or "plant life" (one of the seven types of births).
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
எண்ணம் / eṇṇam [Manas]: (My) mind. (The commentary uses the pure Tamil word 'மனம் / maṉam' (Manam), but the verse uses 'எண்ணம் / eṇṇam', which is not a direct loan but is analyzed to refer to the mental faculty.)
கதி / kati [Gati]: Salvation/State. (Implied in the phrase "அடியேனுக்கு நற்கதி அருள்வனோ / aṭiyēṉukku naṟkati aruḷvaṉō?" meaning "will he grant good state/salvation to this servant?")
கருத்து / karuttu [Mata / Abhiprāya]: Intention or purpose (Literally 'thought' or 'opinion', here meaning God's divine intent).
நிரங்குசஸ்வதந்த்ரன் / niraṅkucasvatantraṉ [Niraṅkuśa-svatantra]: One who is absolutely and supremely independent (Unrestricted Sovereign).
காரணம் / kāraṇam [Kāraṇa]: Reason or cause.
கருணை / karuṇai [Karuṇā]: Great mercy or compassion.
பேரன்பு / pēraṉpu [Bhakti / Prīti]: Great love. (This is a description of bhakti or divine love which is a common Sanskrit concept in Vaishnavism).
அடிமைப் பொருள் / aṭimaip poruḷ [Śeṣa / Dāsa-bhūta]: A substance or being meant for servitude/service (Refers to the self as subservient to God, a core philosophical concept).
ஸ்வதந்த்ரராய் / svatantrarāy [Svatantra]: Being independent (Acting with self-will, which is seen as an error for the soul).
விமுகராய் / vimukarāy [Vimukha]: Being averse or turned away (from God).
சரீரைகதேஸத்திலே / carīraikatēsattilē [Śarīraikadeśa]: In a small part of the body (A compound word meaning śarīra (body) + eka (one) + deśa (place/part) referring to the unique place of the body where God shows special favor, a key concept in the commentary's latter half).
வாஸம் / vāsam [Vāsa]: Dwelling or residence.
ஸாதநம் / sātanam [Sādhana]: Means or spiritual discipline/path (The means to attain the goal).
ஸாத்யம் / sātyam [Sādhya]: The end goal or ultimate object to be attained.
ஆதரம் / ātaram [Ādara]: Affection, love, or special attention/regard.
ஸ்ரீவசநபூஷணவாக்கியங்கள் / srīvacanapūṣaṇavākkiyaṅkaḷ [Śrīvacana-bhūṣaṇa-vākya]: The sentences or statements from the Śrīvachana Bhūṣaṇam (A fundamental Sri Vaishnava text).