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 49: Azhwar Tirunagari (or, Thirukkurugur Divya Desam)
Tamil text and transliteration:
திருக் குருகூர்:—
வளம் தழைக்க உண்டால் என் வாசம் மணத்தால் என்
தெளிந்த கலை கற்றால் என் சீ சீ குளிர்ந்த பொழில்
தண் குருகூர் வாவிச் சடகோபன் ஊர் எங்கள்
வண் குருகூர் என்னாத வாய் (49)
tiruk kurukūr:—
vaḷam taḻaikka uṇṭāl eṉ vācam maṇattāl eṉ
teḷinta kalai kaṟṟāl eṉ cī cī kuḷirnta poḻil
taṇ kurukūr vāvic caṭakōpaṉ ūr eṅkaḷ
vaṇ kurukūr eṉṉāta vāy (49)
திருக்கூர்:—
வளந்தழைக்க வுண்டாலென்? வாசமணந் தாலென்?
தெளிந்தகலை கற்றாலென்? சீசீ - குளிர்ந்தபொழில்
தண்குருகூர் வாவிச் சடகோப னூரெங்கள்
வண்குருகூ ரென்னாத வாய். (49)
tirukkūr:—
vaḷantaḻaikka vuṇṭāleṉ? vācamaṇan tāleṉ?
teḷintakalai kaṟṟāleṉ? cīcī -kuḷirntapoḻil
taṅkurukūr vāvic caṭakōpa ṉūreṅkaḷ
vaṅkurukū reṉṉāta vāy. (49)
English rendering
Author: ‘SrI nrsimha sevA rasikan’ Oppiliappan Koil SrI VaradAchAri Sadagopan Swami
English meaning of verse:
TirukkurukUr is surrounded by fertile, dense and cool groves; it is also known for the rich water resources (ponds and lakes as well as rivers), where abundant colonies of Kuruku birds (nArai, a Kind of water fowl) live. What is the sought after phalan for one whose mouth consumes rich and flavorful foods or ingests perfumed tAmbUlam or studies of Saastrams to gain clarifications on the recommended ways to live? The results from pursuit of these activities are nil. They are fruitless as long as that mouth does not utter even once the name of our fertile and sacred TirukkurukUr divya deSam, the birth place of SvAmi Na mmA z hv Ar (also known as KaaRi mARan, KurukUr SaThakopan).
Special points:
PerumAL is Adi nAthan/ Polintu ninRa PirAn, standing, facing east; tAyAr is AdinAthavalli; Govinda VimAna m; ThAmrabharaNi river and Brahma tIrtham; pratyaksham to BrahmA, SvAmi NammAzhvAr and Madhurakavi AzhvAr.
The tamarind tree in this divya deSam linked to SvAmi NammAzhvAr is sacred. The name of TirukkurukUr arose from the AkASa VaaNi commanding Brahma devan to do penance at this kshetram by declaring (kuru). SvAmi NammAzhvAr has blessed us with 11 pAsurams on AdippirAn.
Note: Please refer to e-books 83 to 86 on Tiruviruttam, TiruvAciriyam, Periya TiruvantAdi and Tiruvaimozhi of SvAmi NammAzhvAr as introductions: Sundarasimham series of http://www.sadagopan.org), KaNNinuNN SiRuttAmpu (SH 105), SvAmi DeSikan's tAtparya ratnavaLi (AV 104), SvAmi DeSikan’s TiruvAimozhi (AV 90).
Guide to 108 Divya Desams
Author: Mr. T. Sampath Kumaran
TIRUKKURUGUR (Azhwar Tirunagari).—This Divya kshetram is one of the important Divya desams of the Nava Tirupathi temples. It is located around 25 Kms from Srivaikuntam. The moolavar is Adinathar in a standing posture and the Thayar Aadinatha valli also called Kurukoorvalli. The Theertham is Brahma Thertham and the Vimanam Govinda Vimanam.
The legend has it that Indra was absolved of the curse by praying to the Lord at this kshetram. It is believed that Lakshmi meditated on Lord Vishnu when He was on a vow of celibacy, and responding to Her request accepted Her in marriage in the form of a garland of flowers (Magizha malar maalai). It is also believed that Lakshmi incarnated at this shetram as a tamarind tree, in which Nammaazhwar resided as a child and meditated on Lord Vishnu. Hence the name Azhwar Tirunagari.
Azhwar Mangalaasaasanam:
Nammaazhwar–3106-3116 (pasuram numbers as found in Naalaayira Divya prabhandam).
Arayar sevai, the rendering of the pasurams in the traditional dance style is being conducted in this temple.
During the Tamil month of Vaikasi a festival is being conducted wherein the Utsava moorthis of the Nava Tirupathi temples, mounted on Garuda Vahana are brought to this temple and give darsan to Nammaazhwar seated on Hamsa vahana. On this occasion the pasurams of each deity are being recited by the devotees.
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.]
(Meaning) 'Cool groves - (surrounded by) groves covered with trees (which are) cool,
The cool pond of Kurukūr - which has cool water bodies where Kuruku (a kind of water bird) resides,
Śaṭakōpaṉ's dwelling - the holy place where Nammāḻvār appeared,
Our abundant Kurukūr - our Thirukkurukūr endowed with prosperity'
What is the use - of a mouth that does not say, - even once - 'What is the use of that mouth?'
If it eats splendidly, what is the use - what is the benefit if one consumes food abundantly?
If it spreads fragrance, what is the use - what is the use if it gives off fragrance from consuming aromatic substances?
If one learns clear arts, what is the use - what is the benefit if one learns the scriptures suitable for the mind to attain clarity?
(Meaning, there will be no benefit from any of these); (End.) - Chīchī - an interjection indicating contempt.
(இ – ள்.) ‘குளிர்ந்த பொழில் – (மரச்செறிவாற்) குளிர்ச்சி பொருந்திய சோலைகள்சூழ்ந்த,
குருகு ஊர் தண் வாவி – குருகுஎன்னும் நீர்வாழ்பறவைகள் வாழப்பெற்றுக் குளிர்ந்த நீர்நிலைகளையுடைய,
சடகோபன் ஊர் – நம்மாழ்வார் திருவவதரித்த தலமானது,
எங்கள் வள் குருகூர் – வளப்பம்பொ ருந்திய எங்கள்திருக்குருகூர்’
என்னாத – என்று ஒருதரமேனுஞ் சொல்லாத,
வாய் – வாயானது, –
வளம் தழைக்க – வளமாக,
உண்டால் என் – உணவுகளைப் புசித்தால் என்னபயனுண்டாகும்?
வாசம் மணந்தால் என் – முகவாசப்பொருள்களையுண்டு மணம் வீசினால் தான் என்ன பயன்?
தெளிந்த கலை கற்றால் என் – மனந்தெளிவடைதற்குஉரிய சாஸ்திரங்களைக் கற்றால் தான் என்னபயன்?
(ஒன்றினாலும் ஒருபயனும் உண்டாகாது என்றபடி); (எ – று.) – சீசீ – இகழ்ச்சிக்குறிப்பிடைச்சொல்.
(i – ḷ.) ‘kuḷirnta poḻil – (maracceṟivāṟ) kuḷircci poruntiya cōlaikaḷcūḻnta,
kuruku ūr taṇ vāvi – kurukueṉṉum nīrvāḻpaṟavaikaḷ vāḻappeṟṟuk kuḷirnta nīrnilaikaḷaiyuṭaiya,
caṭakōpaṉ ūr – nammāḻvār tiruvavataritta talamāṉatu,
eṅkaḷ vaḷ kurukūr – vaḷappampo runtiya eṅkaḷtirukkurukūr’
eṉṉāta – eṉṟu orutaramēṉuñ collāta,
vāy – vāyāṉatu, –
vaḷam taḻaikka – vaḷamāka,
uṇṭāl eṉ – uṇavukaḷaip pucittāl eṉṉapayaṉuṇṭākum?
vācam maṇantāl eṉ – mukavācapporuḷkaḷaiyuṇṭu maṇam vīciṉāl tāṉ eṉṉa payaṉ?
teḷinta kalai kaṟṟāl eṉ – maṉanteḷivaṭaitaṟkuuriya cāstiraṅkaḷaik kaṟṟāl tāṉ eṉṉapayaṉ?
(oṉṟiṉālum orupayaṉum uṇṭākātu eṉṟapaṭi); (e – ṟu.) – cīcī – ikaḻccikkuṟippiṭaiccol.
(i – l.) ‘kulirntha pozhil – (maracherivar) kulirchi porunthiya solaigalsuzhntha,
kurugu ur than vavi – kuruguennum nirvazhparavaigal vazhapperrug kulirntha nirnilaigalaiyudaiya,
sadagopan ur – nammazhvar thiruvavatharitha thalamanathu,
engal val kurugur – valappambo runthiya engalthirukkurugur’
ennatha – enru orutharamenugn sollatha,
vay – vayanathu, –
valam thazhaikka – valamaga,
undal en – unavugalaip pusithal ennapayanundagum?
vasam mananthal en – mugavasapporulkalaiyundu manam visinal than enna payan?
thelintha kalai karral en – mananthelivadaitharkuuriya sasthirangalaig karral than ennapayan?
(onrinalum orupayanum undagathu enrapadi); (e – ru.) – sisi – igazhchikkurippidaichol.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Some say the purpose of having a mouth is to eat rich food;
Others say the purpose of having a mouth is to make the mouth fragrant with aromatic substances;
Still others say the purpose of having a mouth is to learn the scriptures of wisdom; in truth, none of these are it:
The purpose of having a mouth is said to be merely saying the name of Thirukkurukūr, the birthplace of Nammāḻvār, who appeared with the excellence of wisdom even at the time of his descent, just as the holy basil sprouts with its fragrance.
சிலர் வாய்படைத்த பயன் வளப்பமானஉணவை உண்ணுதலே யென்பர்;
வேறுசிலர் முகவாசப் பொருள்களால் வாயை மணக்கச்செய்தலே வாய் படைத்தபயனென்பர்:
ஞானநூல்களைக் கற்றலே வாய்படைத்த பயனென்பர் மற்றுச்சிலர்: உண்மையிலோ இவையொன்றுமன்று:
திருத்துழாய் பரிமளத்தோடே அங்குரிக்குமாறுபோலத் திருவவதரிக்கும்போதே ஞானநலத்தோடு திருவவதரித்த
நம்மாழ்வாரது திருவவதாரஸ்தலம் திருக்குருகூரென்று ஒருதரமேனுஞ் சொல்லுதலே வாய்படைத்தபய னென்பதாம்.
cilar vāypaṭaitta payaṉ vaḷappamāṉauṇavai uṇṇutalē yeṉpar;
vēṟucilar mukavācap poruḷkaḷāl vāyai maṇakkacceytalē vāy paṭaittapayaṉeṉpar:
ñāṉanūlkaḷaik kaṟṟalē vāypaṭaitta payaṉeṉpar maṟṟuccilar: uṇmaiyilō ivaiyoṉṟumaṉṟu:
tiruttuḻāy parimaḷattōṭē aṅkurikkumāṟupōlat tiruvavatarikkumpōtē ñāṉanalattōṭu tiruvavataritta
nammāḻvāratu tiruvavatārastalam tirukkurukūreṉṟu orutaramēṉuñ collutalē vāypaṭaittapaya ṉeṉpatām.
silar vaypadaitha payan valappamanaunavai unnuthale yenpar;
verusilar mugavasap porulkalal vayai manakkacheythale vay padaithapayanenpar:
gnananulkalaig karrale vaypadaitha payanenpar marruchilar: unmaiyilo ivaiyonrumanru:
thiruthuzhay parimalathode angurikkumarupolath thiruvavatharikkumbothe gnananalathodu thiruvavatharitha
nammazhvarathu thiruvavatharasthalam thirukkurugurenru orutharamenugn solluthale vaypadaithapaya nenpatham.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
It is also understood that attaining salvation (mukti) is achieved even if one utters the holy name of that place just once.
அங்ஙனம் அவ்வூரின் திருநாமத்தை ஒருமுறைகூறினாலும் முத்தி சித்திக்கு மென்பது, போதரும்.
aṅṅaṉam avvūriṉ tirunāmattai orumuṟaikūṟiṉālum mutti cittikku meṉpatu, pōtarum.
angnganam avvurin thirunamathai orumuraigurinalum muthi sithikku menpathu, potharum.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The scriptural tenet that the reason God bestowed the senses (karaṇakaḷēparaṅkaḷ) upon living beings is for them to attain Him and His devotees and achieve liberation should be considered here.
உயிர்கட்குக் கரணகளேபரங்களைக் கடவுள் அளித்ததற்குக் காரணம் – தன்னையும் தன்னடியாரையும் அடைந்து
ஈடேறுதற்பொருட்டே யாகு மென்ற நூற்கொள்கை இங்குக் கருதத்தக்கது.
uyirkaṭkuk karaṇakaḷēparaṅkaḷaik kaṭavuḷ aḷittataṟkuk kāraṇam – taṉṉaiyum taṉṉaṭiyāraiyum aṭaintu
īṭēṟutaṟporuṭṭē yāku meṉṟa nūṟkoḷkai iṅkuk karutattakkatu.
uyirkadkug karanagaleparangalaig kadavul alithatharkug karanam – thannaiyum thannadiyaraiyum adainthu
iderutharporutte yagu menra nurkolkai ingug karuthathakkathu.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Eating splendidly - contentedly eating food of six tastes. The aromatic substances are -
"Betel nut, sweet flower, proper clove, camphor, and cardamom – these five."
வளந்தழைக்க உண்ணுதல் – அறுசுவையுணவை அமர்ந்துஉண்ணுதல். முகவாசப்பொருள்களாவன –
“தக்கோலந் தீம்பூத் தகைசாலிலவங்கங், கர்ப்பூரம் சாதியோ டைந்து”.
vaḷantaḻaikka uṇṇutal – aṟucuvaiyuṇavai amarntuuṇṇutal. mukavācapporuḷkaḷāvaṉa –
“takkōlan tīmpūt takaicālilavaṅkaṅ, karppūram cātiyō ṭaintu”.
valanthazhaikka unnuthal – arusuvaiyunavai amarnthuunnuthal. mugavasapporulkalavana –
“thakkolan thimbuth thagaisalilavangang, karppuram sathiyo dainthu”.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
"What is the use of what has been learned, if they do not worship the good feet of the truly knowledgeable one,"
"Learn impeccably what is to be learned, and after learning, live up to it," as it is said, there is no benefit even if one learns the meaning of the scriptures if one does not have the conduct suitable for it, which is why he said, 'If one learns clear arts, what is the use? Chīchī.'
“கற்றதனாலாய பய னென்கொல் வாலறிவ, னற்றாடொழாஅ ரெனின்,”
“கற்ககசடறக்கற்பவை கற்றபின், நிற்க வதற்குத்தக” என்றவாறு நூற்பொருள்களைக் கற்றாலும்
அதற்குத்தக்க ஒழுக்க மில்லாவிடின் பயனில்லை யாதலால், ‘தெளிந்தகலை கற்றா லென் சீசீ என்றார்.
“kaṟṟataṉālāya paya ṉeṉkol vālaṟiva, ṉaṟṟāṭoḻāa reṉiṉ,”
“kaṟkakacaṭaṟakkaṟpavai kaṟṟapiṉ, niṟka vataṟkuttaka” eṉṟavāṟu nūṟporuḷkaḷaik kaṟṟālum
ataṟkuttakka oḻukka millāviṭiṉ payaṉillai yātalāl, ‘teḷintakalai kaṟṟā leṉ cīcī eṉṟār.
“karrathanalaya paya nenkol valariva, narradozhaa renin,”
“karkagasadarakkarpavai karrapin, nirka vatharkuthaga” enravaru nurporulkalaig karralum
atharkuthakka ozhukka millavidin payanillai yathalal, ‘thelinthagalai karra len sisi enrar.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The idea conveyed here is that even if one does not learn the meaning of the scriptures, by merely saying, "Śaṭakōpaṉ's dwelling - Kurukūr," they will achieve the purpose of having a mouth. The Śaṭam (wind), which is such that it subjects children who are knowledgeable in the womb to ignorance (ajñāna) immediately after birth through its touch, making them cry and lament, came to touch this Āḻvār (Nammāḻvār) when he appeared. At that time, as he rebuked and chased it away with a roar (uṅkāram), the holy name "Śaṭakōpar" was given to him.
நூற்பொருளைக் கற்காவிடினும், “சடகோபனூற் – குரு கூர்” என்று சொல்லவே, வாய்படைத்த பயன் பெறுவரென்ற
கருத்து இங்குத் தொனிக்கும். கர்ப்பத்திலிருக்கிறபொழுது ஞானமுடையனவாயிருக்கின்ற குழந்தைகளைப் பிறந்தவுடனே
தனது ஸ்பரிசத்தால் அஜ்ஞாநத்துக்குஉள்ளாக்கி அழுதல் அரற்றுதல் முதலியன செய்யும்படி பண்ணிவிடுந் தன்மையதான
ஸடம் என்னும் வாயு இவ்வாழ்வார் திருவவதரித்தபொழுது இவரையுந் தொடுதற்குவர, அப்பொழுது இவர்
அதனை உங்காரத்தால் ஒறுத்து ஓட்டி ஒழித்ததனால், ‘சடகோபர்’ என்று இவர்க்குத் திருநாமமாயிற்று.
nūṟporuḷaik kaṟkāviṭiṉum, “caṭakōpaṉūṟ – kuru kūr” eṉṟu collavē, vāypaṭaitta payaṉ peṟuvareṉṟa
karuttu iṅkut toṉikkum. karppattilirukkiṟapoḻutu ñāṉamuṭaiyaṉavāyirukkiṉṟa kuḻantaikaḷaip piṟantavuṭaṉē
taṉatu sparicattāl ajñānattukkuuḷḷākki aḻutal araṟṟutal mutaliyaṉa ceyyumpaṭi paṇṇiviṭun taṉmaiyatāṉa
saṭam eṉṉum vāyu ivvāḻvār tiruvavatarittapoḻutu ivaraiyun toṭutaṟkuvara, appoḻutu ivar
ataṉai uṅkārattāl oṟuttu ōṭṭi oḻittataṉāl, ‘caṭakōpar’ eṉṟu ivarkkut tirunāmamāyiṟṟu.
nurporulaig karkavidinum, “sadagopanur – kuru kur” enru sollave, vaypadaitha payan peruvarenra
karuthu inguth thonikkum. karppathilirukkirapozhuthu gnanamudaiyanavayirukkinra kuzhanthaigalaip piranthavudane
thanathu sparisathal ajgnanathukkuullakki azhuthal ararruthal muthaliyana seyyumbadi pannividun thanmaiyathana
sadam ennum vayu ivvazhvar thiruvavatharithapozhuthu ivaraiyun thodutharkuvara, appozhuthu ivar
athanai ungarathal oruthu otti ozhithathanal, ‘sadagopar’ enru ivarkkuth thirunamamayirru.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
They say that once, when Brahma (piramaṉ) was contemplating where to perform penance, an ethereal voice (ākāyavāṇi) indicated this place saying, "Ka (Brahma)! Kuru (perform penance here!)," and thus the name "Kurukāpurī" was given to this place.
ஒருகால் பிரமன் எங்குத் தவஞ்செய்வது? என்று சிந்தைகொண்டிருக் கையில், “க – பிரமனே! குரு – (இங்குத் தவஞ்) செய்’ என்று
இத்தலத்தைச் சுட்டி ஆகாயவாணி மொழிந்ததனால் இதற்கு ‘குருகாபுரீ’ என்று பெயர்வந்த தென்பர்.
orukāl piramaṉ eṅkut tavañceyvatu? eṉṟu cintaikoṇṭiruk kaiyil, “ka – piramaṉē! kuru – (iṅkut tavañ) cey’ eṉṟu
ittalattaic cuṭṭi ākāyavāṇi moḻintataṉāl itaṟku ‘kurukāpurī’ eṉṟu peyarvanta teṉpar.
orugal piraman enguth thavancheyvathu? enru sinthaigondirug kaiyil, “ka – piramane! kuru – (inguth thavagn) sey’ enru
ithalathais sutti agayavani mozhinthathanal itharku ‘kurugapuri’ enru peyarvantha thenpar.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Since this place is the holy spot where Nammāḻvār appeared, it is also known as 'Āḻvār Thirunagari.'
இத்தலம், நம்மாழ்வார்திருவவதரித்த தலமாதல்பற்றி, ‘ஆழ்வார் திருநகரி’ என்று பெயர்பெறும்.
ittalam, nammāḻvārtiruvavataritta talamātalpaṟṟi, ‘āḻvār tirunakari’ eṉṟu peyarpeṟum.
ithalam, nammazhvarthiruvavatharitha thalamathalparri, ‘azhvar thirunagari’ enru peyarperum.
Tamil Glossary
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
குளிர்ந்த: / kuḷirnta: "Coolness or chillness," describing the groves (பொழில் / poḻil) due to the density of trees.
பொழில்: / poḻil: "Groves or gardens," which are surrounded and characterized by coolness.
குருகு: / kuruku: "A type of water bird," which lives in the cool water bodies (வாவி / vāvi).
ஊர்: / ūr: "A town or dwelling place," specifically referring to Tirukkurukur, the birthplace of Nammalvar.
தண்: / taṇ: "Cool or chilly," referring to the cool water in the pond or tank (வாவி / vāvi).
வாவி: / vāvi: "A cool water body, tank, or pond," where the kuruku birds live.
சடகோபன் ஊர்: / caṭakōpaṉ ūr: "Satakopan's town," referring to the birthplace of Nammalvar, which is Tirukkurukur.
வள்: / vaḷ: "Fertility or richness/prosperity," describing Tirukkurukur.
திருக்குருகூர்: / tirukkurukūr: "The sacred town of Kurukur," the place where Nammalvar incarnated.
வாய்: / vāy: "Mouth," the part of the body being discussed in terms of its purpose or benefit.
வளம்: / vaḷam: "Fertility or prosperity," describing the state in which one eats.
உண்டால்: / uṇṭāl: "If one eats," referring to the act of consuming food.
வாசம்: / vācam: "Fragrance or perfume," referring to the sweet smell of the substances applied to the mouth.
மணந்தால்: / maṇantāl: "If it is fragranced/perfumed," referring to the state of the mouth after using fragrant substances.
தெளிந்த: / teḷinta: "Clear or clarified," describing the subjects (கலை / kalai) that are fit for mental clarity.
கலை: / kalai: "Arts or learning/sciences/scriptures," which are studied for the purpose of achieving clarity.
கற்றால்: / kaṟṟāl: "If one learns," referring to the act of studying the scriptures/sciences.
சீசீ: / cīcī: "An interjection of contempt or disgust," used to express disdain for the lack of benefit.
சிலர்: / cilar: "Some people," referring to those who hold different opinions about the purpose of the mouth.
உண்ணுதலே: / uṇṇutalē: "The act of eating," considered by some to be the sole benefit of having a mouth.
ஞானநூல்கள்: / ñāṉanūlkaḷ: "Books of wisdom/knowledge (scriptures)," which others believe are the true benefit of the mouth when studied.
திருத்துழாய்: / tiruttuḻāy: "Sacred Basil (Tulasi)," whose fragrance is used as an analogy for the inherent knowledge of Nammalvar.
திருவவதாரம்: / tiruvavatāram: "Sacred incarnation/birth," referring to the birth of Nammalvar.
ஞானநலம்: / ñāṉanalam: "The excellence of knowledge/wisdom," which characterized Nammalvar from birth.
முத்தி: / mutti: "Liberation or salvation," the ultimate benefit achieved by uttering the town's name.
சித்திக்கும்: / cittikkum: "Will be achieved or obtained," referring to the liberation.
உயிர்கட்குக்: / uyirkaṭkuk: "For the souls/living beings," those for whom the means of experience are granted.
கரணகளேபரங்கள்: / karaṇakaḷēparaṅkaḷ: "Inner and outer means of experience (mind, body, senses, etc.)," which God grants to beings.
கடவுள்: / kaṭavuḷ: "God," the one who grants the means of experience.
ஈடேறுதற்: / īṭēṟutaṟ: "For salvation or deliverance," the purpose for which the means of experience are granted.
அறுசுவை: / aṟucuvai: "The six tastes (sweet, sour, salty, pungent, bitter, astringent)," describing the richness of the food eaten.
அமர்ந்து: / amarntu: "Pleasingly or delightfully," the manner in which the food is eaten.
ஒழுக்கம்: / oḻukkam: "Conduct or discipline," which must accompany the study of scriptures for it to be beneficial.
ஸ்பரிசத்தால்: / sparicattāl: "By touch or contact," referring to how the Satam wind affects newborns.
அஜ்ஞாநத்துக்கு: / ajñānattukku: "To ignorance or lack of wisdom," the state into which the wind plunges the babies.
அழுதல்: / aḻutal: "Crying," one of the actions newborns perform due to ignorance.
அரற்றுதல்: / araṟṟutal: "Wailing or lamenting," another action newborns perform.
ஸடம்: / saṭam: "The wind called Satam," the malevolent wind that affects newborns.
உங்காரத்தால்: / uṅkārattāl: "By the sound 'Um' (a roar or grunt)," the means by which Nammalvar defeated the wind.
திருநாமம்: / tirunāmam: "Sacred name," referring to the name Satakopar.
பிரமன்: / piramaṉ: "Brahman (the creator god)," the one who was seeking a place for penance.
ஆகாயவாணி: / ākāyavāṇi: "Voice from the sky," the divine voice that directed Brahman.
ஆழ்வார் திருநகரி: / āḻvār tirunakari: "The holy city of the Alvar," a later name for Tirukkurukur.
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
சடகோபன் / caṭakōpaṉ [Śaṭhakopa]: A proper name for the great Āzhvār (Nammāzhvār). The commentary explains that this name was given because he drove away the Saṭam (vāyu) wind that would normally cause ignorance and weeping in a newborn, by means of an angry sound (known as uṅkāram).
முத்தி / mutti [Mukti]: Liberation or salvation. The text states that even uttering the holy name of the town once is enough to bring about liberation (mukti).
சித்திக்கும் / cittikkum [Siddhi]: Attainment, realization, or success (often referring to spiritual or supernatural powers, or the successful completion of a spiritual task). The text says that liberation (mukti) will be attained (siddhikkum) by uttering the name of the holy place.
கலை / kalai [Kalā/Śāstra]: A branch of learning, art, or science; here, specifically referring to the sacred or philosophical texts (Śāstras) that one studies to gain clarity of mind.
கரணம் / karaṇam [Karaṇa]: One of the internal instruments, specifically the inner senses or faculties of the mind (mind, intellect, ego, etc.). The text refers to karanas and kalēparams as the means provided by God for the soul to attain salvation.
பரமளத்தோடே / paramaḷattōṭē [Parimala]: Fragrance or sweet smell. The term refers to the divine fragrance of the holy basil (Tiruttu\text{z}h\bar{a}y) with which Nammāzhvār was born.
கற்பூரம் / kaṟpūram [Karpūra]: Camphor. This is listed as one of the fragrant substances used to sweeten the breath (Mukhavāsa-p-poru\text{l}ka\text{l}).
சாதியோடு / cātiyōṭu [Jāti]: Referring to jātipattiri (mace) or jātikkāy (nutmeg), both common spices/fragrances, or perhaps Jāti meaning species or kind. Here it refers to a fragrant substance included in the list of Mukhavāsa-p-poruka.
ஸ்பரிசத்தால் / sparicattāl [Sparśa]: Touch, contact. The text says that the Satam wind, by its touch (sparsattāl), makes newborns fall into ignorance.
அஜ்ஞாநத்துக்குஉள்ளாக்கி / ajñānattukkuuḷḷākki [Ajñāna]: Ignorance; lack of true knowledge. The Satam wind is said to subject a newborn to ignorance (ajn~āna).
ஸடம் / saṭam [Śaṭha]: Deceitful, wicked, or a name. In this context, the term Satam (Satam) refers to the wind (vāyu) that causes ignorance in newborns, from which the name Sathakopa is derived.
வாயு / vāyu [Vāyu]: Wind, air, or a life-breath. The text identifies Satam as a specific, detrimental wind (vāyu).
உங்காரத்தால் / uṅkārattāl [Huṃkāra]: The sound 'Hum'; a threatening or menacing sound. Nammāzhvār is said to have driven away the Satam wind by means of this loud, angry sound (uṅkāram).
பிரமன் / piramaṉ [Brahman]: The creator god, Brahmā. The text mentions him asking where to perform penance.