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 45: Thiruthangal (Divya Desam)
Tamil text and transliteration:
திருத் தண் காலூர் (தலைவனைப் பிரிந்த தலைவி வாடைக்கு வருந்தி இரங்கல்)
மாறு பட வாடை எனும் வன்கால் எனமுலை மேல்
ஊறு பட ஊர்ந்த உளைவு எல்லாம் மாற
திருத் தண் காலூரான் திருத் தண் துழாயின்
மருத் தண் கால் ஊராதோ வாய்ந்து (45)
tirut taṇ kālūr (talaivaṉaip pirinta talaivi vāṭaikku varunti iraṅkal)
māṟu paṭa vāṭai eṉum vaṉkāl eṉamulai mēl
ūṟu paṭa ūrnta uḷaivu ellām māṟa
tirut taṇ kālūrāṉ tirut taṇ tuḻāyiṉ
marut taṇ kāl ūrātō vāyntu (45)
திருத்தண்காலூர் (தலைவனை பிரிந்த தலைவி வாடைக்கு வருந்தி யிரங்கல்):—
மாறுபட வாடையெனும் வன்கால்வந்தென் முலைமேல்
ஊறுபட வூர்ந்த வுளைவெல்லா—மாறத்
திருத்தண்கா லூரான் றிருத்தண் டுழாயின்
மருத்தண்கா லூராதோ வாய்ந்து. (45)
tiruttaṅkālūr (talaivaṉai pirinta talaivi vāṭaikku varunti yiraṅkal):—
māṟupaṭa vāṭaiyeṉum vaṉkālvanteṉ mulaimēl
ūṟupaṭa vūrnta vuḷaivellā—māṟat
tiruttaṅkā lūrāṉ ṟiruttaṇ ṭuḻāyiṉ
maruttaṅkā lūrātō vāyntu. (45)
English rendering
Author: ‘SrI nrsimha sevA rasikan’ Oppiliappan Koil SrI VaradAchAri Sadagopan Swami
Priliminary notes:
The lady in love separated from her Lord and grieving over the torture by the cold and wet wind (வாடை காற்று)
English meaning of verse:
The powerful cold wind is acting as my enemy and blows over my breasts and causes tApam. The sorrow arising from that unpleasant experience can be nulled only by the swift waft of the cool breeze that has blown over the sacred tuLasI garland adorned by the Lord of TiruttaNkAl. Would not that delightful relief happen soon and free me from the torture by this vADai kARRu?
Special points:
It is 2 miles from SivakAsi.
PerumAL is TaNkAlappan, standing, facing east; He has four Devis: Anna nAyaki, Ananta nAyaki, Amrta nAyaki and Jaambhavati; devacandra VimAnam; pApAvinASa tIrtham.
Here, Periya TiruvaDi (GaruDan) presents himself with the sarpam (snake) and the vessel/Kalasam holding amrtam.
Guide to 108 Divya Desams
Author: Mr. T. Sampath Kumaran
TIRUTHANGAL.—This Divya kshetram is located 3 Kms near Sivakasi, on Virudhunagar Tenkasi road. There are two temples one at the top of a small hillock and other on the way in a cave, and one at the base of the hill.
The moolavar in the hill temple is Ninra Narayanan in a standing posture and the Thayar Senkamala Thayar. The deity in the cave temple is Rangnathar also called Pallikonda perumal, and the Thayar in a standing posture is Senkamala Thayar. The Theertham is Papavinasa Theertham and the Vimanam Devachandra Vimanam. The moolavar in the Base temple is Tirukkolaperumal. Garudaazhwar is depicted with the Amruta kalasa and serpent.
The legend has it that Lord Ranganathar on His way from Srirangam to Srivilliputtur resided at this shetram. Hence the name Tiruthangal. It is also known that there was a conflict between Sri Devi, Bhoo Devi and Nila Devi as to who is superior. Sri Devi left Her abode and settled down at Tiruthangal where she is being worshipped as Arunakamala Mahadevi. On Her meditation, she was joined by the Lord, Bhoo Devi and Neela Devi.
Azhwar Mangalaasaasanam:
Tirumangai Azhwar–1399, 2068, 2673 (71), 2674 (120)
Bhootathaazhwar–2251 (pasuram numbers as found in Naalaayira Divya prabhandam).
The Brahmotsavam is during Vaikashi; Perumal is taken in procession to Srivilliputhur on Tiru Aadi pooram.
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.) Vāṭai ennum val kāl – The strong wind called the Vāṭai (north wind/winter wind),
māṟupaṭa – (to me) antagonistically,
vantu -, en mulai mēl – came upon my breasts,
ūṟupaṭa – so that suffering (heat/distress) might arise,
ūrnta – which had crept (or spread),
uḷaivu ellām – all the distress (or anguish),
māṟa – so that it might be completely removed, –
Tiruttaṇkālūrān – (worn by) the Lord residing in the divine place called Tiruttaṇkāl,
Tiru taṇ tuḻāyin – of the beautiful cool Tiru Tuḷāy (Holy Basil/Tulasi),
maru – fragrant,
taṇ kāl – cool wind (or breeze),
vāyntu – having sweetly joined (or been favourable),
ūrātō – will it not creep (or blow gently) upon me? (E - ṟu.)
(இ – ள்.) வாடை எனும் வல் கால் – வாடையென்கின்ற வலியகாற்றானது,
மாறுபட – (எனக்கு) விரோதமாக,
வந்து -, என் முலைமேல் – எனது தனங்களின்மீது,
ஊறுபட – தாபமுண்டாகும்படி,
ஊர்ந்த – தவழ்ந்துசென்றதனாலுண்டாகிய,
உளைவு எல்லாம் – வருத்தம்முழுதும்,
மாற – (அடியோடு) நீங்கும்படி, –
திருத்தண்காலூரான் – திருத்தண்கா லென்னுந் திவ்வியதலத்திலெழுந்தருளியிருக்குந் தலைவனணிந்த,
திரு தண் துழாயின் – அழகிய குளிர்ந்த திருத்துழாயினது,
மரு – வாசனைபொருந்திய,
தண் கால் – குளிர்ந்த காற்றானது,
வாய்ந்து – இனிதாகப்பொருந்தி,
ஊராதோ – (என் மீது) தவழ்ந்துவீசாதோ? (எ – று.)
(i – ḷ.) vāṭai eṉum val kāl – vāṭaiyeṉkiṉṟa valiyakāṟṟāṉatu,
māṟupaṭa – (eṉakku) virōtamāka,
vantu -, eṉ mulaimēl – eṉatu taṉaṅkaḷiṉmītu,
ūṟupaṭa – tāpamuṇṭākumpaṭi,
ūrnta – tavaḻntuceṉṟataṉāluṇṭākiya,
uḷaivu ellām – varuttammuḻutum,
māṟa – (aṭiyōṭu) nīṅkumpaṭi, –
tiruttaṇkālūrāṉ – tiruttaṇkā leṉṉun tivviyatalattileḻuntaruḷiyirukkun talaivaṉaṇinta,
tiru taṇ tuḻāyiṉ – aḻakiya kuḷirnta tiruttuḻāyiṉatu,
maru – vācaṉaiporuntiya,
taṇ kāl – kuḷirnta kāṟṟāṉatu,
vāyntu – iṉitākapporunti,
ūrātō – (eṉ mītu) tavaḻntuvīcātō? (e – ṟu.)
(i – l.) vadai enum val kal – vadaiyenkinra valiyagarranathu,
marupada – (enakku) virothamaga,
vanthu -, en mulaimel – enathu thanangalinmithu,
urupada – thapamundagumbadi,
urntha – thavazhnthusenrathanalundagiya,
ulaivu ellam – varuthammuzhuthum,
mara – (adiyodu) ningumbadi, –
thiruthankaluran – thiruthanka lennun thivviyathalathilezhuntharuliyirukkun thalaivananintha,
thiru than thuzhayin – azhagiya kulirntha thiruthuzhayinathu,
maru – vasanaiporunthiya,
than kal – kulirntha karranathu,
vaynthu – inithagapporunthi,
uratho – (en mithu) thavazhnthuvisatho? (e – ru.)
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
It is understood that the heroine, having met and then separated from the hero due to a clandestine love affair, is unable to bear the wind, which is one of the excitants of passion (kāmōt tīpakap poruḷkaḷ), as it blows upon her and causes distress. Thinking, ‘now, perhaps this ailment can somehow be alleviated through contact with a substance that has attained a connection with the hero,’ she longs and asks, "Will the wind that passes over the holy Tuḷāy worn by the hero and comes with its fragrance blow upon me?"
களவொழுக்கத்தால் தலைமகனோடு கூடிப்பிரிந்த தலைமகள் காமோத் தீபகப்பொருள்களுளொன்றான காற்றுத்
தன்மீது வீசிவருத்த அதற்குப் பொறாளாய், ‘இனித் தலைவனுடைய சம்பந்தம்பெற்ற பொருளினது தொடர்பினாலாவது
ஒருவாறு இந்நோய் தணியப்பெறலாம்’ என்று கருதி, தலைவனணிந்த திருத்துழாய்மீது பட்டு அந்நறுமணத்தோடு
வருகின்ற காற்றாவது தன்மேல் வீசப்பெறுமோ? என்று ஏங்கிக் கூறுகின்றன ளென்பதாம்.
kaḷavoḻukkattāl talaimakaṉōṭu kūṭippirinta talaimakaḷ kāmōt tīpakapporuḷkaḷuḷoṉṟāṉa kāṟṟut
taṉmītu vīcivarutta ataṟkup poṟāḷāy, ‘iṉit talaivaṉuṭaiya campantampeṟṟa poruḷiṉatu toṭarpiṉālāvatu
oruvāṟu innōy taṇiyappeṟalām’ eṉṟu karuti, talaivaṉaṇinta tiruttuḻāymītu paṭṭu annaṟumaṇattōṭu
varukiṉṟa kāṟṟāvatu taṉmēl vīcappeṟumō? eṉṟu ēṅkik kūṟukiṉṟaṉa ḷeṉpatām.
kalavozhukkathal thalaimaganodu kudippirintha thalaimagal kamoth thipagapporulkalulonrana karruth
thanmithu visivarutha atharkup poralay, ‘inith thalaivanudaiya sambanthamberra porulinathu thodarpinalavathu
oruvaru innoy thaniyapperalam’ enru karuthi, thalaivananintha thiruthuzhaymithu pattu annarumanathodu
varuginra karravathu thanmel visapperumo? enru engig kuruginrana lenpatham.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
It is said that the heroine desires that wind because she considers that the wind, which by nature blows carrying the fragrance from wherever it may be so as to earn the names Kanthavahan (bearer of scent) and Kandavahan, and which generally brings coolness to all living beings, will be like nectar to her, who is separated from him, when it passes over the holy Tuḷāy worn by her Lord and brings that fragrance to blow upon her.
கந்தவஹ னென்றும், கந்தவாஹனென்றும் பெயர்பெறுமாறு ஆங்காங்குள்ள மணத்தைக்கொண்டுவீசும் இயல்பினதும்,
பொதுப்பட எல்லாவுயிர்கட்குங் குளிர்ச்சியைச்செய்வதுமான காற்றானது தனதுதலைவர் சாத்திக்கொண்டுள்ள
திருத்துழாயின்மேற் பட்டு அதன்நறுமணத்தைக் கொண்டுவந்து தன்மேல் வீசும்போது அவரைப்பிரிந்து நிற்கின்ற
தனக்கு அமிருதம்போலுமென்று கருதி அக்காற்றைத் தலைவி வேண்டுகின்றன ளென்க.
kantavaha ṉeṉṟum, kantavāhaṉeṉṟum peyarpeṟumāṟu āṅkāṅkuḷḷa maṇattaikkoṇṭuvīcum iyalpiṉatum,
potuppaṭa ellāvuyirkaṭkuṅ kuḷircciyaicceyvatumāṉa kāṟṟāṉatu taṉatutalaivar cāttikkoṇṭuḷḷa
tiruttuḻāyiṉmēṟ paṭṭu ataṉnaṟumaṇattaik koṇṭuvantu taṉmēl vīcumpōtu avaraippirintu niṟkiṉṟa
taṉakku amirutampōlumeṉṟu karuti akkāṟṟait talaivi vēṇṭukiṉṟaṉa ḷeṉka.
kanthavaha nenrum, kanthavahanenrum peyarperumaru angangulla manathaikkonduvisum iyalpinathum,
pothuppada ellavuyirkadkung kulirchiyaicheyvathumana karranathu thanathuthalaivar sathikkondulla
thiruthuzhayinmer pattu athannarumanathaig konduvanthu thanmel visumbothu avaraippirinthu nirkinra
thanakku amiruthambolumenru karuthi akkarraith thalaivi venduginrana lenka.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
It is to be considered that a single object can give pleasure when it gains a connection with the hero and cause suffering when it does not.
ஒருபொருளே தலைவன் சம்பந்தத்தைப் பெற்றபோது, இனிமைதருதலும் பெறாதபோது துன்பம் விளைத்தலும் கருதத்தக்கன.
oruporuḷē talaivaṉ campantattaip peṟṟapōtu, iṉimaitarutalum peṟātapōtu tuṉpam viḷaittalum karutattakkaṉa.
oruporule thalaivan sambanthathaip perrapothu, inimaitharuthalum perathapothu thunpam vilaithalum karuthathakkana.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
He says "vāṭai ennum vaṉkāl (the strong wind called Vāṭai)" because it is described as having unassisted (asahaymāṉa) prowess in tormenting those who are separated, without needing any help.
பிரிந்தாரை வருத்துதலில், துணைவேண்டாமல் அஸஹாயமான திறமையுள்ள தென்பார், ‘வாடையெனும்வன்கால்’ என்றார்.
pirintārai varuttutalil, tuṇaivēṇṭāmal asahāyamāṉa tiṟamaiyuḷḷa teṉpār, ‘vāṭaiyeṉumvaṉkāl’ eṉṟār.
pirintharai varuthuthalil, thunaivendamal asahayamana thiramaiyulla thenpar, ‘vadaiyenumvankal’ enrar.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The inner meaning (uḷḷuṟaipporuḷ) of this is: when the Aiyaṅkār (Ālvār/devotee) is not connected with the Lord, worldly objects torment him, but he expects to attain salvation even if he doesn't gain the Lord's immediate presence, provided he attains the company of Bhagavatas (devotees). The details are to be inferred.
ஐயங்கார், எம்பெருமானைச் சேராதபோது லௌகிகபதார்த்தங்கள் தம்மை வருத்த, அந்த எம்பெருமானது சாந்நித்தியம்
கிடையாவிடினும் பாகவதர்களுடைய சம்பந்தங் கிடைத்தாலும் அதுகொண்டு ஈடேறலாமென்று எதிர்பார்ப்பது,
இதற்கு உள்ளுறைபொருள். விவரம்உய்த்துணர்க.
aiyaṅkār, emperumāṉaic cērātapōtu laukikapatārttaṅkaḷ tammai varutta, anta emperumāṉatu cānnittiyam
kiṭaiyāviṭiṉum pākavatarkaḷuṭaiya campantaṅ kiṭaittālum atukoṇṭu īṭēṟalāmeṉṟu etirpārppatu,
itaṟku uḷḷuṟaiporuḷ. vivaramuyttuṇarka.
aiyangar, emberumanais serathapothu laugikapatharthangal thammai varutha, antha emberumanathu sannithiyam
kidaiyavidinum pagavatharkaludaiya sambanthang kidaithalum athugondu ideralamenru ethirparppathu,
itharku ulluraiporul. vivaramuythunarka.
Tamil Glossary
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
வாடை / vāṭai (Vaadai): "North wind" or a specific "strong, unfavorable wind" which causes distress to the heroine.
கால் / kāl (Kaal): "Wind" or "air" (a pure word, also means "leg"). In the phrase வன் கால் / vaṉ kāl (Van Kaal), it means "strong wind."
முலை / mulai (Mulai): "Breast" or "bosom" (referring to the heroine's physical body).
ஊறு / ūṟu (Oor): "Injury" or "pain" (in this context, the suffering caused by the wind).
உளைவு / uḷaivu (Ulaivu): "Suffering," "distress," or "weariness."
தண்கால் / taṇkāl (Than Kaal): "Cool air" or "cool breeze" (the comforting wind that carries the fragrance of the holy basil).
திருத்துழாய் / tiruttuḻāy (Thiruthuzhaay): "Holy Basil" or "sacred basil garland" (the plant sacred to Vishnu). திரு / tiru (Thiru) means "sacred/beautiful" and துழாய் / tuḻāy (Thuzhaay) is the pure Tamil word for the basil plant.
தண் / taṇ (Than): "Cool" or "cold" (used to describe the place or the air).
மரு / maru (Maru): "Fragrance" or "scent."
வாய்ந்து / vāyntu (Vaayndhu): "Pleasantly being present" or "fitting/happening suitably."
தலைமகன் / talaimakaṉ (Thalaimagan): "Hero" or "chieftain" (the male protagonist in the love poem).
தலைமகள் / talaimakaḷ (Thalaimagal): "Heroine" (the female protagonist, the speaker in the verse).
களவொழுக்கம் / kaḷavoḻukkam (Kalavolukkam): "Clendenstine love affair" or "secret love life" (a core theme in classical Tamil poetry).
அமிருதம் / amirutam (Amirudham): "Nectar" or "life-giving substance" (often considered a non-Sanskritic adaptation of Amrita in the context of pure Tamil literature).
சாந்நித்தியம் / cānnittiyam (Sannithiyam): "Presence" (while the base word is of Sanskrit origin, it is commonly used in this religious context, but if strictly adhering to "pure Tamil," a better choice would be தொடர்பு / toṭarpu (thodarpu) which means "connection" or "relationship"). Let's use the purer alternative:
தொடர்பு / toṭarpu (Thodarpu): "Connection," "relationship," or "contact."
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
கந்தவஹன் / kantavahaṉ [Gandhavaha]: "Bearer of scent/smell" (A name for the wind, given its nature of carrying fragrance from one place to another).
கந்தவாஹன் / kantavāhaṉ [Gandhavāhana]: "Vehicle/Carrier of fragrance" (Another name for the wind, given its nature of carrying fragrance from one place to another).
அமிருதம் / amirutam [Amṛta]: "Nectar/Immortality" (The head of the commentary states that the wind, when associated with the Lord's Tulasi garland, is considered to be like nectar, relieving the heroine's distress).
அஸஹாயமான / asahāyamāṉa [Asahāya]: "Unassisted/Helpless/Alone" (The commentary uses the related form to describe the wind's 'unassisted' or independent power/ability in tormenting those separated from their beloved).
சாந்நித்தியம் / cānnittiyam [Sānnidhya]: "Holy/Divine presence" (The inner meaning refers to the Lord's presence; the absence of which can be compensated for by the presence of his devotees).
பாகவதர்கள் / pākavatarkaḷ [Bhāgavatas]: "Devotees of Bhagavan (Vishnu)" (The inner meaning states that their association can lead to salvation even when the Lord's own presence is not available).