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 54: Irattai Tirupathi (or, Thirutholaivillimangalam Divya Desam)
Tamil text and transliteration:
திருப் புளிங்குடி-தலைவி தோழியர்க்கு அறத்தொடு நிற்றல்:—
தெளியும் பசும் பொற் சிறைக் காற்று வீச
விளியும் துயர் போய் விடுமே எளியேற்கு
அருளப் புளிங்குடி வாழ் அச்சுதனைக் கொண்டு
கருளப் புள் இங்கு வந்தக் கால் (54)
tirup puḷiṅkuṭi-talaivi tōḻiyarkku aṟattoṭu niṟṟal:—
teḷiyum pacum poṟ ciṟaik kāṟṟu vīca
viḷiyum tuyar pōy viṭumē eḷiyēṟku
aruḷap puḷiṅkuṭi vāḻ accutaṉaik koṇṭu
karuḷap puḷ iṅku vantak kāl (54)
திருப்புளிங்குடி (தலைவி தோழியர்க்கு அறத்தொடுநிற்றல்):—
தெளியும் பசும்பொற் சிறைக்காற்று வீச
விளியுந் துயர்போய் விடுமே - எளியேற்
கருளப் புளிங்குடிவா ழச்சுதனைக் கொண்டு
கருளப் புளிங்குவந்தக் கால். (54)
tiruppuḷiṅkuṭi (talaivi tōḻiyarkku aṟattoṭuniṟṟal):—
teḷiyum pacumpoṟ ciṟaikkāṟṟu vīca
viḷiyun tuyarpōy viṭumē -eḷiyēṟ
karuḷap puḷiṅkuṭivā ḻaccutaṉaik koṇṭu
karuḷap puḷiṅkuvantak kāl. (54)
English rendering
Author: ‘SrI nrsimha sevA rasikan’ Oppiliappan Koil SrI VaradAchAri Sadagopan Swami
Preliminary notes:
(talaivi's consolation to the friends)
English meaning of verse:
The sufferings and sorrow of a poor one like aDiyEn would be removed immediately, when the wind from the movement of the wings of GaruDan touches my body as Garudan carries his illustrious Lord residing at TiruppulinguDi on His shoulders and arrives at my side. The wind generated by the movement of His golden wings will chase away aDiyEn's fears, which are like the ones causing my death.
Special points:
This divya deSam is 2 miles from SrI VaikuNTham.
PerumAL's name is Kaaycina vEndan, Sayana kolam, facing east; tAyAr's names are Malar MakaL NaacciyAr and PuLingudivalli; Veda sAra VimAnam; varuNa and nirruti tIrthams; pratyaksham to VaruNan, Nirruti.
There are 12 pAsurams by SvAmi NammAzhvAr.
In the third pAsuram (TiruvAimozhi 9.2), SvAmi NammAzhvAr poses a question to the reclining Lord:
"You have been in this pose for long. How long do you propose (to stay in this position)? Your body may ache. I am afraid, since You have not even changed Your position at all! Pray give due consideration to the wishes of Your bonded servants, who have proudly been at Your feet for long time over generations. Pray rise up, take a seated pose, along with the Lotus born Lakshmi. Open Your eyes and throw a glance on us. Let all the wide worlds come and worship You in that blessed pose, please!
Guide to 108 Divya Desams
Author: Mr. T. Sampath Kumaran
TIRUTTOLAIVILLI MANGALAM (Irattai Tirupathi).—This Divya kshetram is one of the Nava Tirupathi temples, and is located around 3 Kms from Srivaikuntam. These are two temples, close by and together make one Divya desam. The moolavar is Devapiran also called Aravindalochanan in a standing posture. The Thayar is Karuthadankanni Nachiyar. The Theertham is Varuna Theertham and the Vimanam Kumuda Vimanam.
The legend has it that a couple was cursed by Kubera to assume the forms of a measure (tulai) and a bow (Villu). When Athreya Suprapa Muni was performing a yaga at this shetram he found the scale and the bow in the yaga sala. When he touched them they transformed into man and woman and were relieved of the curse. Thus the shetram obtained the name Tulaivillimangalam. It is also believed that Ashwini worshipped Lord Vishnu at this shetram with red lotus flowers (Senthamarai kannan–Aravindalochanan).
Azhwar Mangalaasaasanam:
Nammaazhwar–3271-81 (pasuram number as found in Naalaayira Divya prabhandam)
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.) eḷiyēṟku – to me, who is a wretched soul,
aruḷa – so that He may bestow His divine grace,
puḷiṅkuṭi vāḻ – living in Thiruppulingudi, a sacred place (Divyadesam),
accutaṉai – the imperishable God,
koṇṭu – having (Him) mounted (on his shoulders),
karuḷappuḷ – Garuda, the divine bird,
iṅku vantakkāl – if he comes to this place (where I reside), –
(appōtu), teḷiyum – clear,
pacum poṉ – pure gold-like,
ciṟai – from the wings (of that Periya Thiruvadi - Garuda),
kāṟṟu vīca – as the air blows (upon me),
viḷiyum tuyar – the great sorrow which is like causing death (that I am now afflicted with), pōyviṭum - will depart; (e - ṟu.)
(இ – ள்.) எளியேற்கு ஏழையேனாகிய எனக்கு,
அருள – திருவருள் புரியுமாறு,
புளிங்குடி வாழ் – திருப்புளிங்குடியென்னுந் திவ்வியதலத்தில் வாழ்கின்ற,
அச்சுதனை – அழிவில்லாத கடவுளை,
கொண்டு (தனதுதோ ளின்மீது) எழுந்தருளப் பண்ணிக்கொண்டு,
கருளப்புள் – கருடாழ்வான்,
இங்கு வந்தக்கால் – (நான்வசிக்கின்ற) இவ்விடத்து வந்தால், –
(அப்போது), தெளியும் – தெளிந்த,
பசும் பொன் – பசிய பொன்மயமாகிய,
சிறை – (அப் பெரிய திருவடியின்) இறகுகளினின்று,
காற்று வீச – காற்று (என்மீது) வீசுதலாலே,
விளியும் துயர் – (இப்பொழுது எனக்குநேர்ந்துள்ள) மரணத்தை யுண்டாக்குவது போலும் பெருந்துயரமும், போய்விடும் -; (எ – று.)
(i – ḷ.) eḷiyēṟku ēḻaiyēṉākiya eṉakku,
aruḷa – tiruvaruḷ puriyumāṟu,
puḷiṅkuṭi vāḻ – tiruppuḷiṅkuṭiyeṉṉun tivviyatalattil vāḻkiṉṟa,
accutaṉai – aḻivillāta kaṭavuḷai,
koṇṭu (taṉatutō ḷiṉmītu) eḻuntaruḷap paṇṇikkoṇṭu,
karuḷappuḷ – karuṭāḻvāṉ,
iṅku vantakkāl – (nāṉvacikkiṉṟa) ivviṭattu vantāl, –
(appōtu), teḷiyum – teḷinta,
pacum poṉ – paciya poṉmayamākiya,
ciṟai – (ap periya tiruvaṭiyiṉ) iṟakukaḷiṉiṉṟu,
kāṟṟu vīca – kāṟṟu (eṉmītu) vīcutalālē,
viḷiyum tuyar – (ippoḻutu eṉakkunērntuḷḷa) maraṇattai yuṇṭākkuvatu pōlum peruntuyaramum, pōyviṭum -; (e – ṟu.)
(i – l.) eliyerku ezhaiyenagiya enakku,
arula – thiruvarul puriyumaru,
pulingudi vazh – thiruppulingudiyennun thivviyathalathil vazhkinra,
achuthanai – azhivillatha kadavulai,
kondu (thanathutho linmithu) ezhuntharulap pannikkondu,
karulappul – karudazhvan,
ingu vanthakkal – (nanvasikkinra) ivvidathu vanthal, –
(appothu), theliyum – thelintha,
pasum pon – pasiya ponmayamagiya,
sirai – (ap periya thiruvadiyin) iragukalininru,
karru visa – karru (enmithu) visuthalale,
viliyum thuyar – (ippozhuthu enakkunernthulla) maranathai yundakkuvathu polum perunthuyaramum, poyvidum -; (e – ru.)
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
This is the heroine (Thalaimakal), who had a secret love affair (Kalavolukkam) with the hero (Thalaimakan) and was separated from him, expressing her condition openly to her loving companions (Thozhiyarkku), being unable to bear and control the sorrow of that separation.
தலைமகனைக் களவொழுக்கத்தாற் கூடிப்பிரிந்த தலைமகள் அப்பிரிவுத் துயரை யாற்றி யடக்கும் வல்லமை யிலளாகித்
தன் நிலையை அன்புடைத் தோழியர்க்கு வெளிப்படையாக உரைத்தது இது.
talaimakaṉaik kaḷavoḻukkattāṟ kūṭippirinta talaimakaḷ appirivut tuyarai yāṟṟi yaṭakkum vallamai yilaḷākit
taṉ nilaiyai aṉpuṭait tōḻiyarkku veḷippaṭaiyāka uraittatu itu.
thalaimaganaig kalavozhukkathar kudippirintha thalaimagal appirivuth thuyarai yarri yadakkum vallamai yilalagith
than nilaiyai anpudaith thozhiyarkku velippadaiyaga uraithathu ithu.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
She expresses her state, saying that her life will only remain if the Lord (Emberumaan), who is her master, comes to join her immediately, mounted on Garuda (Garudaaroodan); otherwise, she will die.
இப்பொழுதே எனது தலைவனாகிய எம்பெருமான் கருடாரூடனாகவந்து என்னைச் சார்ந்தால்மாத் திரமே எனது உயிர் நிற்கும்;
இல்லாவிடின் இறந்துபடு மென்று தன்னிலையைத் தெரிவிக்கின்றன ளென்க.
ippoḻutē eṉatu talaivaṉākiya emperumāṉ karuṭārūṭaṉākavantu eṉṉaic cārntālmāt tiramē eṉatu uyir niṟkum;
illāviṭiṉ iṟantupaṭu meṉṟu taṉṉilaiyait terivikkiṉṟaṉa ḷeṉka.
ippozhuthe enathu thalaivanagiya emberuman karudarudanagavanthu ennais sarnthalmath thirame enathu uyir nirkum;
illavidin iranthupadu menru thannilaiyaith therivikkinrana lenka.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Her inner thought (utkol) is that if He graciously comes here, she can survive by seeing His face, and be saved by receiving His merciful gaze (Kannotam). She speaks with praise, saying, 'teḷiyumpacumpoṟciṟai' (clear, pure gold-like wings), because it is bringing the object of her desire.
அவன் இங்கு எழுந்தருளினால் அவனது முகத்தைக் கண்டு பிழைக்கலா மென்பதும்,
அவன் கண்ணோட்டத்தைப் பெற்று உய்யலா மென்பதும் அவள் உட்கோள், தான்விரும்பிய பொருளைக் கொண்டு
வருவதுபற்றி, ‘தெளியும்பசும்பொற்சிறை’ என்று புகழ்ந்துகூறு வாளாயினாள்.
avaṉ iṅku eḻuntaruḷiṉāl avaṉatu mukattaik kaṇṭu piḻaikkalā meṉpatum,
avaṉ kaṇṇōṭṭattaip peṟṟu uyyalā meṉpatum avaḷ uṭkōḷ, tāṉvirumpiya poruḷaik koṇṭu
varuvatupaṟṟi, ‘teḷiyumpacumpoṟciṟai’ eṉṟu pukaḻntukūṟu vāḷāyiṉāḷ.
avan ingu ezhuntharulinal avanathu mugathaig kandu pizhaikkala menpathum,
avan kannottathaip perru uyyala menpathum aval udkol, thanvirumbiya porulaig kondu
varuvathuparri, ‘theliyumbasumborsirai’ enru pugazhnthuguru valayinal.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
It is meant that the wind from the wings of Periya Thiruvadi (Garuda), who has a connection with that Lord, is a rare medicine (arumrundhaam) suitable for alleviating her ailment.
அத்தலைவனது சம்பந்தம் பெற்ற பெரியதிருவடியினது சிறைக்காற்று எனதுநோய் தணித்தற்கு ஏற்ற அருமருந்தாம் என்றவாறு.
attalaivaṉatu campantam peṟṟa periyatiruvaṭiyiṉatu ciṟaikkāṟṟu eṉatunōy taṇittaṟku ēṟṟa arumaruntām eṉṟavāṟu.
athalaivanathu sambantham perra periyathiruvadiyinathu siraikkarru enathunoy thanitharku erra arumaruntham enravaru.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
See where, when sending a message (Thoodhu), Azhvaar said, “avarāvi tuvarāmuṉ, aruḷāḻip puṭkaṭavīr avarvīti yorunāḷeṉṟu, aruḷāḻi yammāṉaik kaṇṭakkā litucolli, yaruḷ āḻivarivaṇṭē” (Before her life withers, command the bird with the merciful discus to their street one day, O merciful blue-striped bee, if you see the Lord with the merciful discus, tell Him this).
தூது விடுத்தபொழுது, ஆழ்வார் “அவராவி துவராமுன், அருளாழிப் புட்கடவீர் அவர்வீதி யொருநாளென்று,
அருளாழி யம்மானைக் கண்டக்கா லிதுசொல்லி, யருள் ஆழிவரிவண்டே” என்று கூறியது காண்க.
tūtu viṭuttapoḻutu, āḻvār “avarāvi tuvarāmuṉ, aruḷāḻip puṭkaṭavīr avarvīti yorunāḷeṉṟu,
aruḷāḻi yammāṉaik kaṇṭakkā litucolli, yaruḷ āḻivarivaṇṭē” eṉṟu kūṟiyatu kāṇka.
thuthu viduthapozhuthu, azhvar “avaravi thuvaramun, arulazhip pudkadavir avarvithi yorunalenru,
arulazhi yammanaig kandakka lithusolli, yarul azhivarivande” enru kuriyathu kanka.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The inner meaning (Ulluraiporul) of this is Aiyangaar expressing his condition to the devotees, as he suffers from being unable to reach the Lord (Emberumaan) without interruption. It is worth considering here that Nammazhvaar, in his Mangalaasaasanam (praise) of this sacred place, requests the Lord to come to the place where he is, through verses such as, “paḷiṅkunīrmukiliṉ pavaḷampōṟ kaṉivāycivappa nīkāṇavārāyē” (O Lord, whose mouth is like coral in the water-clear cloud, please come so that I may see You).
எம்பெருமானை இடையீடின்றிச் சேரப்பெறாது வருந்துகின்ற ஐயங்கார் தமதுநிலைமையை அன்பர்க்கு உரைத்தல்,
இதற்கு உள்ளுறைபொருள். நம்மாழ்வார் இத்திருப்பதியை மங்களாசாசனஞ்செய்கையில்,
“பளிங்குநீர்முகிலின் பவளம்போற் கனிவாய்சிவப்ப நீகாணவாராயே” என்பது முதலிய பாசுரங்களால்
அப்பிரானைத் தாம் உள்ளவிடத்தில் வருமாறு வேண்டுவது, இங்குக் கருதத்தக்கது.
emperumāṉai iṭaiyīṭiṉṟic cērappeṟātu varuntukiṉṟa aiyaṅkār tamatunilaimaiyai aṉparkku uraittal,
itaṟku uḷḷuṟaiporuḷ. nammāḻvār ittiruppatiyai maṅkaḷācācaṉañceykaiyil,
“paḷiṅkunīrmukiliṉ pavaḷampōṟ kaṉivāycivappa nīkāṇavārāyē” eṉpatu mutaliya pācuraṅkaḷāl
appirāṉait tām uḷḷaviṭattil varumāṟu vēṇṭuvatu, iṅkuk karutattakkatu.
emberumanai idaiyidinris serapperathu varunthuginra aiyangar thamathunilaimaiyai anparkku uraithal,
itharku ulluraiporul. nammazhvar ithiruppathiyai mangalasasanancheykaiyil,
“palingunirmugilin pavalambor kanivaysivappa niganavaraye” enpathu muthaliya pasurangalal
appiranaith tham ullavidathil varumaru venduvathu, ingug karuthathakkathu.
Tamil Glossary
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
ஏழை: / ēḻai: "One who is humble/poor/simple-minded (referring to the speaker)."
அருள்: / aruḷ: "Divine grace/blessing (which the speaker seeks)."
புளிங்குடி: / puḷiṅkuṭi: "Thirupulinkudi, a sacred place (Divyadesam) where the deity resides."
கருளப்புள்: / karuḷappuḷ: "Garuda, the divine bird, the vehicle of the Lord (literally, 'Garuda bird')."
இங்கு: / iṅku: "This place (where the speaker is residing)."
பொன்: / poṉ: "Gold (describing the feathers of Garuda)."
சிறை: / ciṟai: "Wing/feathers (of the great bird Garuda)."
காற்று: / kāṟṟu: "Wind/air (that blows from Garuda's wings)."
துயர்: / tuyar: "Great sorrow/suffering (like that which causes death)."
தலைமகன்: / talaimakaṉ: "Hero/Lord (the chief male character, the speaker's lover/God)."
களவொழுக்கம்: / kaḷavoḻukkam: "Secret/clandestine love affair (preceding the separation)."
தலைமகள்: / talaimakaḷ: "Heroine/Lady (the chief female character, the speaker of the verse)."
பிரிவு: / pirivu: "Separation (the cause of the heroine's suffering)."
வல்லமை: / vallamai: "Strength/ability (to suppress the sorrow of separation)."
தோழியர்: / tōḻiyar: "Female friends/companions (to whom the heroine confides)."
உயிர்: / uyir: "Life/soul (which is threatened by the separation)."
முகம்: / mukam: "Face (of the Lord, which the heroine wishes to see to survive)."
கண்ணோட்டம்: / kaṇṇōṭṭam: "Gracious glance/favor (from the Lord, by which the heroine hopes to be saved)."
உட்கோள்: / uṭkōḷ: "Inner intention/belief (of the heroine)."
பொருள்: / poruḷ: "Object/thing (the desired Lord/deity)."
நோய்: / nōy: "Illness/suffering (caused by separation, to be cured by the wing-wind)."
அருமருந்து: / arumaruntu: "Wonderful medicine/elixir (referring to the wing-wind that will cure her)."
தூது: / tūtu: "Message/ambassadorship (referring to sending a message to the Lord)."
ஆழ்வார்: / āḻvār: "Alvar (referring to the Vaishnava saint Nammazhvar, who composed the verse)."
வீதி: / vīti: "Street/path (referring to the path the Lord should take)."
வண்டு: / vaṇṭu: "Bee (addressed as a messenger)."
இடையீடு: / iṭaiyīṭu: "Interruption/obstruction (in the union with the Lord)."
திருப்பதி: / tiruppati: "Sacred city/place (Thirupulinkudi, where the deity is consecrated)."
முகில்: / mukil: "Cloud (mentioned in Nammazhvar's verse)."
பவளம்: / pavaḷam: "Coral (describing the Lord's mouth in Nammazhvar's verse)."
பாசுரம்: / pācuram: "Verse/hymn (composed by Nammazhvar)."
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
அச்சுதனை / accutaṉai [Acyuta]: "The indestructible God," referring to Vishnu, the Lord who is eternal and never falls from His position.
கருளப்புள் / karuḷappuḷ [Garuḍa-pakṣin]: "Garuda-bird," where கருள / karuḷa (Karuḷa) is the Tamilized form of the Sanskrit term Garuḍa (the divine eagle/vulture mount of Vishnu), and புள் / puḷ (puḷ) means bird. The description specifies Garuḍa, the mount of the Lord.
கருடாரூடனாக / karuṭārūṭaṉāka [Garuḍārūḍha]: "As one mounted on Garuḍa," where கருட / karuṭa (Garuḍa) is the divine eagle/vulture, and ஆரூட / ārūṭa (ārūḍha) means 'mounted' or 'seated upon.' It describes the Lord (Vishnu) seated on His vehicle, Garuḍa.
உள்ளுறைபொருள் / uḷḷuṟaiporuḷ [Antarārtha]: "The inner meaning" or "sub-textual significance," where உள் / uḷ (uḷ) means 'inner' and பொருள் / poruḷ (poruḷ) means 'meaning,' but the structure reflects the concept of Antarārtha or Gūḍhārtha found in the exegesis of sacred texts.
மங்களாசாசனஞ்செய்கையில்: / maṅkaḷācācaṉañceykaiyil: "In the act of performing Maṅgalāśāsana (benedictory praise)," where மங்களாசாசனம் / maṅkaḷācācaṉam (Maṅgalāśāsanam) is a compound Sanskrit term meaning a 'benedictory greeting' or 'praise' offered by the Alvars to a temple deity.
திவ்வியதலத்தில் / tivviyatalattil [Divya-sthala]: "In the sacred place," where திவ்விய / tivviya (Divya) means 'divine' or 'splendid' (Sanskrit), and தலம் / talam (sthal or sthala) means 'place' or 'location' (Sanskrit). The compound refers to a divine abode or holy shrine.