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 60: Thiruvanparisaram (Divya Desam)
Tamil text and transliteration:
திரு வண் பரிசாரம் (பிரிவாற்றாது வருந்தும் தலைவியின் நிலை கண்ட செவிலி இரங்கல்)
அடியும் குளிர்ந்தாள் அறிவும் குலைந்தாள்
முடிகின்றாள் மூச்சு அடங்கு முன்னே கடிது ஓடி
பெண் பரிசு ஆர் அங்குப் பிறப்பித்து மீளுவார்
வண் பரிசாரம் சிறந்த மாற்கு (60)
tiru vaṇ paricāram (pirivāṟṟātu varuntum talaiviyiṉ nilai kaṇṭa cevili iraṅkal)
aṭiyum kuḷirntāḷ aṟivum kulaintāḷ
muṭikiṉṟāḷ mūccu aṭaṅku muṉṉē kaṭitu ōṭi
peṇ paricu ār aṅkup piṟappittu mīḷuvār
vaṇ paricāram ciṟanta māṟku (60)
திருவண்பரிசாரம் (பிரிவாற்றாது வருந்துந் தலைவியின் நிலை கண்ட செவிலி இரங்கல்):—
அடியுங் குளிர்ந்தா ளறிவுங் குலைந்தாள்
முடிகின்றாண் மூச்சடங்கு முன்னே - கடிதோடிப்
பெண்பரிசா ரங்குப் பிறப்பித்து மீளுவார்
வண்பரிசா ரங்கிடந்த மாற்கு. (60)
tiruvaṇparicāram (pirivāṟṟātu varuntun talaiviyiṉ nilai kaṇṭa cevili iraṅkal):—
aṭiyuṅ kuḷirntā ḷaṟivuṅ kulaintāḷ
muṭikiṉṟāṇ mūccaṭaṅku muṉṉē -kaṭitōṭip
peṇparicā raṅkup piṟappittu mīḷuvār
vaṇparicā raṅkiṭanta māṟku. (60)
English rendering
Author: ‘SrI nrsimha sevA rasikan’ Oppiliappan Koil SrI VaradAchAri Sadagopan Swami
Preliminary notes:
(Sevili taking pity on the helpless nAyaki suffering from separation)
English meaning of verse:
The nAyaki's legs have become cold, her consciousness is diminishing and she is at the point of losing her life. Who is here to rush to the side of the Lord at TiruvaNparicAram, TiruvAzhmArban and convey to Him the news about the critical stage of the nAyaki before she ceases to breathe?
Special points:
This divya deSam is also known as TiruppatisAram.
It is 40 miles from Tirunelveli; birth place of the mother of SvAmi NammAzhvAr (uDaiyanangai).
PerumAL tirunAmams are TirukkuraLappan, TiruvAzhmArban, sitting, facing east; Kamalavalli NaacciyAr; Indra kalyANa vimAnam; Lakshmi tIrtham; pratyaksham to SvAmi NammAzhvAr’s father and mother, kAri and uDaiyanangai.
Guide to 108 Divya Desams
Author: Mr. T. Sampath Kumaran
TIRUVANPARISARAM.—This Divya kshetram is located 4 Kms from Nagarkoil. The moolavar is Tirukuralappan also called Tiruvazhmarban. The Thayar is Kamalavalli Nachiyar and the Theertham Lakshmi Theertham and the Vimanam Indrakalyana Vimanam.
As per sthala purana Lakshmi was frightened to find the Ugra swaroopam of Lord Narayan as Narasimha. At the request of Prahlada the Lord attained his natural form and Lakshmi took her rightful place. Hence the Lord is called Tiruvazmarban and the place Tirupatisaram as the Lord resides here.
Azhwar Mangalaasaasanam:
Nammaazhwar–3475 (pasuram number as found in Naalaayira Divya prabhandam)
Udayanangai and Kari, parents of Nammaazhwar worshipped at this kshetram, and were blessed with a son–Nammazhwar.
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.) (The heroine), – aṭiyum kuḷirntāḷ – having her feet become cold,
aṟivum kulaintāḷ – having her sense destroyed,
muṭikiṉṟāḷ – is on the verge of death;
mūccu aṭaṅkum muṉṉē – before (her) breath ceases (while she is alive),
vaṇparicāram kiṭanta māṟku – to the Lord Vishnu who is residing in the divine place called Thiruvanparisaram and is known as Thiruvazhmarbar,
kaṭitu ōṭi – having quickly run,
peṇ paricu – the state of this woman,
piṟappittu – having explained so as to make it clear,
mīḷuvār – those who are able to return, ār – who are they? (e – ṟu.) – aṅku – an expletive; it can also mean ‘in that place’.
(இ – ள்.) (தலைமகள்), – அடியும் குளிர்ந்தாள் – கால்களும் குளிரப் பெற்று,
அறிவும் குலைந்தாள் – அறிவும் அழியப்பெற்று,
முடிகின்றாள் – மரணமடையுந்தறுவாயி லிருக்கின்றாள்;
மூச்சு அடங்கும் முன்னே – (இவளது) சுவாசம் ஒடுங்குவதற்குமுன்னே (உயிரோடிருக்கையில்),
வண்பரிசாரம் கிடந்த மாற்கு – திருவண்பரிசாரமென்னுந் திவ்வியதலத்தி லெழுந்தருளியுள்ள திருவாழ்மார்பரென்னுந் திருமாலினிடத்தில்,
கடிது ஓடி – விரைந்துசென்று,
பெண் பரிசு – இப்பெண்ணின் தன்மையை,
பிறப்பித்து – விளங்கும் படி சொல்லித்தெரிவித்து,
மீளுவார் – திரும்ப வல்லவர், ஆர் – யாவர்? (எ – று.) – அங்கு – அசை; அவ்விடத்து எனினுமாம்.
(i – ḷ.) (talaimakaḷ), – aṭiyum kuḷirntāḷ – kālkaḷum kuḷirap peṟṟu,
aṟivum kulaintāḷ – aṟivum aḻiyappeṟṟu,
muṭikiṉṟāḷ – maraṇamaṭaiyuntaṟuvāyi lirukkiṉṟāḷ;
mūccu aṭaṅkum muṉṉē – (ivaḷatu) cuvācam oṭuṅkuvataṟkumuṉṉē (uyirōṭirukkaiyil),
vaṇparicāram kiṭanta māṟku – tiruvaṇparicārameṉṉun tivviyatalatti leḻuntaruḷiyuḷḷa tiruvāḻmārpareṉṉun tirumāliṉiṭattil,
kaṭitu ōṭi – viraintuceṉṟu,
peṇ paricu – ippeṇṇiṉ taṉmaiyai,
piṟappittu – viḷaṅkum paṭi collitterivittu,
mīḷuvār – tirumpa vallavar, ār – yāvar? (e – ṟu.) – aṅku – acai; avviṭattu eṉiṉumām.
(i – l.) (thalaimagal), – adiyum kulirnthal – kalkalum kulirap perru,
arivum kulainthal – arivum azhiyapperru,
mudiginral – maranamadaiyuntharuvayi lirukkinral;
muchu adangum munne – (ivalathu) suvasam odunguvatharkumunne (uyirodirukkaiyil),
vanparisaram kidantha marku – thiruvanparisaramennun thivviyathalathi lezhuntharuliyulla thiruvazhmarparennun thirumalinidathil,
kadithu odi – virainthusenru,
pen parisu – ippennin thanmaiyai,
pirappithu – vilangum padi sollitherivithu,
miluvar – thirumba vallavar, ar – yavar? (e – ru.) – angu – asai; avvidathu eninumam.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
This is what the foster-mother said out of pity upon seeing the complete and unbearable great suffering of the heroine who separated after uniting with the hero, and feeling an excess of her own inability to bear it, she grieved because she found that there were no suitable messengers to convey the heroine's condition to the hero.
தலைமகனோடு கூடிப்பிரிந்த தலைமகள் பிரிவாற்றாமையாற் படுகின்ற பெருந்துயரமுழுவதும் கண்டு
ஆற்றமாட்டாளான செவிலித்தாய், தன்னாற்றாமை மிகுதியால் தலைமகளினது நிலைமையைத் தலைமகனிடத்துச் சொல்லுதற்கு
ஏற்ற தூதுவர் இல்லாமை கண்டு இரங்கிக்கூறியது, இது.
talaimakaṉōṭu kūṭippirinta talaimakaḷ pirivāṟṟāmaiyāṟ paṭukiṉṟa peruntuyaramuḻuvatum kaṇṭu
āṟṟamāṭṭāḷāṉa cevilittāy, taṉṉāṟṟāmai mikutiyāl talaimakaḷiṉatu nilaimaiyait talaimakaṉiṭattuc collutaṟku
ēṟṟa tūtuvar illāmai kaṇṭu iraṅkikkūṟiyatu, itu.
thalaimaganodu kudippirintha thalaimagal pirivarramaiyar paduginra perunthuyaramuzhuvathum kandu
arramattalana sevilithay, thannarramai miguthiyal thalaimagalinathu nilaimaiyaith thalaimaganidathus sollutharku
erra thuthuvar illamai kandu irangikkuriyathu, ithu.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
It is said that the Maranavasthai (state of death) which includes ayarpum (fainting/unconsciousness) and mayakkamum (delusion/confusion), which is the fifth of the five states of love (Manmathavasthai), is exemplified in this verse.
மன்மதாவஸ்தை ஐந்தனுள் அயர்ப்பும் மயக்கமு முடைய மரணாவஸ்தை, இச்செய்யுளில் எடுத்துக்காட்டப்பட்ட தென்க.
maṉmatāvastai aintaṉuḷ ayarppum mayakkamu muṭaiya maraṇāvastai, icceyyuḷil eṭuttukkāṭṭappaṭṭa teṉka.
manmathavasthai ainthanul ayarppum mayakkamu mudaiya maranavasthai, icheyyulil eduthukkattappatta thenka.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Adikulirthal (feet becoming cold) is a pre-sign of death. Moochadangum munne pirappiththu meeluvār (those who explain and return before the breath ceases) is the correct word order.
அடிகுளிர்தல் – மரணத்திற்கு முற்குறி. மூச்சடங்குமுன்னே பிறப்பித்து மீளுவார் என இயையும்.
aṭikuḷirtal – maraṇattiṟku muṟkuṟi. mūccaṭaṅkumuṉṉē piṟappittu mīḷuvār eṉa iyaiyum.
adigulirthal – maranathirku murkuri. muchadangumunne pirappithu miluvar ena iyaiyum.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
It is implied that she said that only if her state is reported to the hero while she is still alive, and the hero is made to come and unite with her, will she gain life.
இவன் உயிரோடிருக்கையிலேயே இவளது செய்தியைத் தலைமகனிடத்துத் தெரிவித்துத் தலைமகனை இவளிடம் வந்து
சேருமாறு செய்தால்தான் இவள்உயிர்பெறுவளென்றாளாம்.
ivaṉ uyirōṭirukkaiyilēyē ivaḷatu ceytiyait talaimakaṉiṭattut terivittut talaimakaṉai ivaḷiṭam vantu
cērumāṟu ceytāltāṉ ivaḷuyirpeṟuvaḷeṉṟāḷām.
ivan uyirodirukkaiyileye ivalathu seythiyaith thalaimaganidathuth therivithuth thalaimaganai ivalidam vanthu
serumaru seythalthan ivaluyirperuvalenralam.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
She asked, ‘kadihu ōdi mīḷuvār ār’ (who are they who will quickly run and return) because if there is even a slight delay in going to the hero and returning, this woman will die.
தலைமகனிடத்துச் சென்றுமீண்டுவருவதற்குச் சிறிது தாமதிக்குமாயின், இப்பெண்மகள் இறந்துபடுவளென்பாள்,
‘கடிது ஓடி மீளுவார் ஆர்’ என்றாள்.
talaimakaṉiṭattuc ceṉṟumīṇṭuvaruvataṟkuc ciṟitu tāmatikkumāyiṉ, ippeṇmakaḷ iṟantupaṭuvaḷeṉpāḷ,
‘kaṭitu ōṭi mīḷuvār ār’ eṉṟāḷ.
thalaimaganidathus senruminduvaruvatharkus sirithu thamathikkumayin, ippenmagal iranthupaduvalenpal,
‘kadithu odi miluvar ar’ enral.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Explaining vapparicāram kiḍantha māṟku as "to the Lord Vishnu who is resting in the posture of lying down (Sayanath Thirukkolam) in Thiruvanparisaram" is not correct; because, according to Nammalvar's verse, "vapparicāraththirundhaven, thiruvāzh māṟkae en_thiṟam collār ceyvadhen" (What can be done if they do not tell my state to my Thiruvazhmarbar who is residing in Thiruvanparisaram), the Lord is residing in this Divya Desam in a sitting posture (Veetrirundha Thirukkolam).
வண்பரிசாரங்கிடந்தமாற்கு என்பதற்கு – திருவண்பரிசாரத்தில் சயனத் திருக்கோலமாகப் பள்ளிகொண்டிருக்கின்ற
திருமாலுக்கு எனப்பொருளுரைத்தல், சரியன்று;
“வண்பரிசாரத்திருந்தவென், திருவாழ்மார்பற்கு என்திறம்சொல்லார் செய்வதென்” என்ற நம்மாழ்வார் பாசுரத்தின்படி,
இத்திருப்பதியில் எம்பெருமான் வீற்றிருந்த திருக்கோலமாக எழுந்தருளியிருத்தலா லென்க.
vaṇparicāraṅkiṭantamāṟku eṉpataṟku – tiruvaṇparicārattil cayaṉat tirukkōlamākap paḷḷikoṇṭirukkiṉṟa
tirumālukku eṉapporuḷuraittal, cariyaṉṟu;
“vaṇparicārattiruntaveṉ, tiruvāḻmārpaṟku eṉtiṟamcollār ceyvateṉ” eṉṟa nammāḻvār pācurattiṉpaṭi,
ittiruppatiyil emperumāṉ vīṟṟirunta tirukkōlamāka eḻuntaruḷiyiruttalā leṉka.
vanparisarangidanthamarku enpatharku – thiruvanparisarathil sayanath thirukkolamagap palligondirukkinra
thirumalukku enapporuluraithal, sariyanru;
“vanparisarathirunthaven, thiruvazhmarparku enthiramsollar seyvathen” enra nammazhvar pasurathinpadi,
ithiruppathiyil emberuman virriruntha thirukkolamaga ezhuntharuliyiruthala lenka.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
Some also recite the alternate reading "vapparicāram mihuntha māṟku" (to the Lord who is abundant in Thiruvanparisaram).
“வண்பரிசாரம்மிகுந்தமாற்கு” எனப் பாடமோதுவாரு முளர்.
“vaṇparicārammikuntamāṟku” eṉap pāṭamōtuvāru muḷar.
“vanparisarammigunthamarku” enap padamothuvaru mular.
[The following represents an unverified English translation. For all purposes consult the original Tamil text.]
The inner meaning of this verse is the Pasuram (hymn) expressed by those who are concerned about the Aiyangar's (the devotee's) state, who is suffering in many ways when he has not attained the complete experience (Poornānubhavam) of the Lord, upon realizing his condition and pitying the absence of a mediator (Purushakāram) to immediately go and convey his state to the Lord; other meanings should also be inferred.
எம்பெருமானது பூர்ணாநுபவத்தைப் பெறாதபோது பலவாறுவருந்துகின்ற ஐயங்காரது நிலைமைகளை அவர்பக்கல்
பரிவுடையார் அறிந்து, அவரது நிலைமையை அப்போதே புருஷகாரமாகச்சென்று உரைப்பவர் இல்லாமை
நோக்கிப் பரிந்துகூறிய பாசுரம், இதற்கு உள்ளுறைபொருள்; பிறவும் உய்த்துஉணர்க.
emperumāṉatu pūrṇānupavattaip peṟātapōtu palavāṟuvaruntukiṉṟa aiyaṅkāratu nilaimaikaḷai avarpakkal
parivuṭaiyār aṟintu, avaratu nilaimaiyai appōtē puruṣakāramākacceṉṟu uraippavar illāmai
nōkkip parintukūṟiya pācuram, itaṟku uḷḷuṟaiporuḷ; piṟavum uyttuuṇarka.
emberumanathu purnanupavathaip perathapothu palavaruvarunthuginra aiyangarathu nilaimaigalai avarpakkal
parivudaiyar arinthu, avarathu nilaimaiyai appothe purushagaramagachenru uraippavar illamai
nokkip parinthuguriya pasuram, itharku ulluraiporul; piravum uythuunarka.
Tamil Glossary
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
அடி / aṭi (adi): "Foot" or "Leg," referring to the female protagonist's feet becoming cold, a sign of impending death.
அறிவு / aṟivu (arivu): "Knowledge" or "Consciousness," referring to the heroine's loss of sense due to separation grief.
மூச்சு / mūccu (muccu): "Breath" or "Respiration," referring to her breath stopping as she is near death.
பெண் / peṇ (pen): "Woman" or "Girl," used to refer to the heroine or female protagonist (தலைமகள் / talaimakaḷ).
பரிசு / paricu (parisu): "Nature" or "Condition/State," referring to the distressing state or condition of the woman.
தலைமகள் / talaimakaḷ (talaivamal): "Heroine" or "Female Protagonist," the main female character in the story/verse.
பிரிவு / pirivu (pirivu): "Separation," referring to the separation from the male protagonist.
துயரம் / tuyaram (tuyaram): "Sorrow" or "Grief," referring to the great sorrow experienced by the heroine.
செவிலித்தாய் / cevilittāy (cevilittay): "Foster Mother" or "Nurse Mother," who is witnessing the heroine's suffering.
தூதுவர் / tūtuvar (tuthuvar): "Messenger," referring to a person who can convey the heroine's state to the hero.
நிலைமை / nilaimai (nilaimai): "State" or "Condition," referring to the desperate condition of the heroine.
உயிர் / uyir (uyir): "Life," referring to her life being saved or restored if the hero returns.
செய்தி / ceyti (ceyti): "News" or "Matter/Report," referring to the information about the heroine's condition.
பாசுரம் / pācuram (pacuram): "Hymn" or "Verse" (often used in the context of Vaishnavite devotional poetry, but a non-Sanskritic Tamil word for verse/song).
உள்ளுறை / uḷḷuṟai (ullurai): "Inner Meaning" or "Hidden Significance," referring to the esoteric meaning of the verse.
திருவாழ்மார்பர் / tiruvāḻmārpar (tiru-val-marpar): "The One who has Fortune/Lakshmi residing on His Chest," a descriptive Tamil name for Lord Vishnu/Thirumal mentioned in the verse.
திருவண்பரிசாரம் / tiruvaṇparicāram (tiru-van-paricaram): "The Beautiful Service/Place," a proper name for a sacred place (Divya Desam). Tiru means sacred/fortune, van means beautiful/rich, and paricaram means service/place.
[Note: The following list was automatically generated; do not assume transliteration or translation as facts]
திவ்வியதலத்தில் / tivviyatalattil [Divya Deśa]: A reference to one of the 108 Vishnu temples mentioned in the works of the Alvars, the poet-saints of the Sri Vaishnava tradition. Divya means 'divine' and Desam means 'place' or 'abode.'
திருவாழ்மார்பர் / tiruvāḻmārpar [Śrīvatsavakṣas / Tiruvāḻmāṛpar]: The name of the main deity (Vishnu) at Thiruvaṇparicāram, meaning 'He who has Śrī (Lakshmi) residing on His chest' (the mark is known as Śrīvatsa). This is a classical epithet for Vishnu.
மன்மதாவஸ்தை / maṉmatāvastai [Manmathāvasthā]: The five stages of love (passion) or the stages of suffering caused by the God of Love, Manmatha (or Kāmadeva). The text specifically mentions Ayarppu (languor/fainting) and Mayakkam (confusion) culminating in maraṇāvasthai (the stage of death). Manmatha is the Sanskrit name for the God of Love. Avastha (or Avasthai) means 'state' or 'stage.'
மரணாவஸ்தை / maraṇāvastai [Maraṇāvasthā]: The stage of death or the dying state. This is the fifth and final of the Manmathāvasthā stages. Maraṇa means 'death' and Avastha (or Avasthai) means 'state' or 'stage.'
பாசுரத்தின்படி / pācurattiṉpaṭi [Pāśura]: The word Pāśuram refers to the verses or hymns composed by the Alvars. It is derived from the Sanskrit word Prabandha or Pāśa, meaning a 'composition' or a 'tie/bond,' in the context of the Tamil Vaishnava tradition.
பூர்ணாநுபவத்தைப் / pūrṇānupavattaip [Pūrṇānubhava]: Complete or perfect experience (of God/the Divine). Pūrṇa means 'full' or 'complete,' and Anubhava means 'experience.'
ஐயங்காரது / aiyaṅkāratu [Ārya-kāra]: Refers to Iyengar, a sect of Sri Vaishnavas. The word is an honorific likely derived from Ārya (meaning 'noble' or 'honorable') or Āchārya (meaning 'teacher'), which are Sanskrit terms.
புருஷகாரமாகச் / puruṣakāramākac [Puruṣakāra]: Acting as an intercessor, mediator, or recommendation/effort for grace. In the Sri Vaishnava context, this refers to the role of Lakshmi (Śrī) as the mediator between the devotee and the Lord (Viṣṇu). Puruṣa means 'person' or 'soul' and kāra means 'action' or 'making.'