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SRI ABHIRAMI ANTHAADHI IN TAMIL AND ENGLISH
Sri.Abhirami.Antadi.English-Tamil
Thanks are due solely to Srimathi Vishalakshi Ramani, Sri
Durgadasanji and Sri N.R.Ranganathanji, who are memebrs of the
www.tamilbrahmins.com website, for their intelligent, careful and
untiring contributions of the text and commentaries. The Tamil text
and commentary is by Srimathi Vishalakshi Ramani, while the English
commentaries are by Sri Durgadasanji, Sri N.R,Ranganathanji and
another person from another website. The introduction in English is
by Sri P.R. Ramachanderji. It may be noted that Sri
P.R.Ramachanderji has done yeoman service by translating many
Sanskrit Verses into English, to make it easy for those, who are not
familiar with Sanskrit language, to enjoy the beauty and signifificance
of the meanings of these verses in English.
I have made some minor changes and added relevant comments,
where the English comments were not available/sufficient, as I felt
necessary. I have also aded some relevant teachings of Sri Ramana
Maharishi for the purpose of comparison and better appreciation of
this very great and nice devotional composition. If there is any
mistake in the corrections, or in the Tamil and English text and
commentaries, the blame is entirely mine - Ramesh Ramanan.
There are many references to Lalitha Sahasranamam in this
Aanthaadhi. For instance:
Verse 2; Veda Janani in Lalitha Sahasranama
Verse 4: Thaapasaaradhya in Lalitha Sahasranama
Verse 5: Thakaraasa Roopini in Lalitha Sahasranama
Verse 13: Shristi Karthri; Gopthri Govinda Roopini; Samhaarini;
Rudra Roopa in Lalitha Sahasranama
Verse 20: Chandra Mandala Madhyagaa in Lalitha Sahasranama
Verse 24: Sarva Vyaadhi Prashamani in Lalitha Sahasranama
Only some references have been given, reflecting the meaning of
some of the verses of Abhirami Andhathi. There are many more
layers of meanings for each of these verses. Some references are
also found in Sri Devi bhagavatham, which have not been mentioned
by the late Sri Ki Va Jagannathan.
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அவ¯t 'அபŽராமி பyடƫ' எ}ற பyடைத வழuகினா}.
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பyடைர வணuகி காzேபா.
The Story of Sri Abhirami Bhattar and Abhirami Anthaadi (English
commentary by Sri P.R. Ramachander)
Abhirami is the Goddess of Thirukadayur near
MayiladuThurai town of Tamil Nadu. The Lord Shiva who
presides over the temple is called Amritha Gateswarar. It is
believed that while transporting the Nectar (Amritha) which
they got by churning the ocean of milk, the Devas kept a pot
of Amritha in Thirukadayur.This pot became one with the
land and became the siva linga. It is also believed that it is at
this temple that the Sage Markandeya prayed Lord Shiva
and could avoid death forever.
Abhirami means “She who is attractive every moment of
time”. This goddess is believed to be extremely powerful and
fulfills the wishes of all her devotees. One of her great
devotees of the past was Abhirama Bhattar. He was so
much her devotee that he never used to think of any other
thing except her. This made him look like a mad man.
People even suspected him of practicing evil rites. One day
Raja Serfoji, the Mahratta king who was ruling over Tanjore
visited the temple. The Archakas told him about Abhirama
Bhattar.
The king while returning to the palace, casually asked
Abhirama Bhattar the Thithi. Abhirama Bhattar, who was at
the time seeing the Goddess in his reverie, answered that it
was Pournami (Full moon). Raja went his way.
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But actually, the day was Amavasya (New moon). Bhattar
realized his mistake soon after the King had left and felt
extremely sorry. He then set up a huge fire-pit with a swing
supported by 100 rope hangings and standing on the swing,
He began tyo compose this glorious Abhiramai Anthadhi, in
praise of Mother Abhirami, beseeching the Mother Goddess
to prove that he wes only an humble instrument in her divine
hands and that whatever he had uttered must come to pass
by Her divine Grace. As soon as one stanza was completed,
he cut one of the 100 ropes supporting the swing.
He composed the stanzas in such a way that the first word of
a stanza was the last word of previous stanza (this style of
poem is called Anthadhi meaning end-start). When he
completed the 79th stanza, the Goddess appeared before
him, took her Thatanka (a diamond ear-ring) from one of her
ears and threw it in the sky, where it stood. This was so
sparkling that it appeared like a full moon. The Goddess also
ordered Abhirama Bhattar to complete his verses. He
continued and ended with 100 stanzas. Raja Serfoji realized
how great Abhirama Bhattar was and honoured him.
Each stanza of the poem Abhirami Andhathi is a gem of
poetry in itself. The language is not the spoken Tamil and
this was further complicated by the fact that the first word of
the next stanza should be the last word of the previous
stanza, making the thought process of the stanzas entwined.
Now, let us see the Text beginning with the invocatory prayer to Sri
Ganeshji.
கா~©-Protection
தாƫ அமƫ ெகா}ைற சzபக மாைல சா{¢ திƒைல
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காƫ அமƫ ேமன கணபதிேய நி‚கt கyžைரேய
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இ¯|தா´, ¼ திƒைல வŽநாயகைரேய கா~பாக
¢திtகி}றாƫ. இத} ¬ல நா எ}ன ெதƬ|¢ ெகா„ள
ேவzž எ}றாƒ, நா ஏதாவ¢ ெத€வ க அƒல¢ ெலௗகீக
காƬய ெச€தா´ ெசா|த ஊƬƒ உ„ள
பŽ„ைளயாைர{தா} ¢ைணtகாக அைழtக ேவzž எ}²
எ|த கyடாய« இƒைல. திƒைல ¼ வŽநாயகƬ}
சா}ன{ய பல அதிக எ}பதாƒதா} ¼ அபŽராமி பyட¯
¼ அபயாபŽைக பyட¯ அவைரேய தuகள} ¥ƒக¶t
கா~பாக{ ¢தி{¢ தuகள¢ தி¯~பாடƒகைள அ‚©தமாக
இய‚றி உ„ளனƫ. ேம´, தமிழக{¢v ைசவ
அ|தணƫக¶t ‘ேகாயŽƒ’ எ}றாƒ «தலிƒ «tகியமான
ேகாயŽƒ திƒைலv சிதபர{திƒ உைற ¼ சிவ}
ேகாயŽேல பŽரதானமான ேகாயŽலா.
In Sanskrit Literature, with which Sri Bhattar was obviously
familiar, the ancient poets and scholars used to compose a
invocatory verse, addressed mainly to Sri Ganesha, who is
the Prathama Poojya among all deities, or their chosen
deity, to ward off any and all troubles which could impede
the successful competion of their literary work. Sri Bhattar
devoutly follows this tradition here by invoking the
Grace of Sri Ganesha of Thillai.
The black-bodied Sri Ganapathi, the son of Uma, who has
occupied the left side of the Lord Shiva of Chidambaram/
Thillai, who is wearing the Konrai and Shanbaka flowers,
may you always bless me so that my composition of
Abhirami Anthaadhi in praise of the very well-famed
Protectress of the seven worlds, Mother Abhirami.
Note: There is an image of Sri Ganesha at the Sri Abhirami
temple in Tirukkadaiyur itself, where the composition is being
sung for the very first time, when Sri Bhattar is standing on a
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swing above the fire-pit dug by himself. Yet, Sri Bhattar is
not invoking His Grace for the success of his composition of
Sri Abhirami Anthaadhi. He has invoked the blessings of Sri
Ganesha at Chidambaram Shiva Temple. Why so?
The image of Ganesha in Tirukkadaiyur was unsculpted and
Swamyambhootha Vinayakar. It is also called Pollaadha or
Pollaap Pillaiyaar in Tamil (the word ‘Polla,’ has two very
different meanings, one of them being ‘unsculpted’ and the
other meaning being ‘notorious/mischievous.’
Sri Abhirami Bhattar is facing a very critical test of his
spiritual genuineness, while composing Sri Abhirami
Anthaadhi and he does not want the Ganesha of
Tirukkadaiyur to play spoilsport, by assuming the
mischievous (Pollaadha Pillaiyaar) role. So, he plays safe,
by invoking the divine Grace of the Sri Ganesha of the
Chidambaram Shiva Temple, also known as Thillai.
The above interpretation was given by Sollin Selvar Sri
Kalyanaraman, a disciple of Sri Kirupananda Vaariyaar
Swamigal during a discourse. It is interesting to note that Sri
Abhayambikai Bhattar, who appeared later around 1770 AD
and composed Abhayambikai Shathakam in praise of
Mother Goddess Abhyambikai of Mayiladuthurai in Tamil
Nadu, also invokes the Grace, not of the Sri Ganesha in
Mayiladuthurai itself, but of the Sri Ganesha of
Chidambaram or Thillai. This may mean that the Divine
Presence (Saannidhya Balam) of Sri Ganesha in
Chidambaram is much more powerful than the Divine
Presence of Sri Ganesha in either Thirukkadiyur, or
Mayilaaduthurai. It is worth pointing out here that for Saivite
Brahmins of Tamil Nadu, the word ‘Koil,’ or ‘Kovil’ directly
and mainly refers to the Lord Shiva Temple in Chidambaram
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first and foremost, though the term is used to refer to any
Hindu temple in general.
¥ƒ-Text
1 . எ} வŽ¸{ ¢ைண அவேள/நƒவŽ{ைத ஞான« ெபற
உதிtகி}ற ெசuகதிƫ உvசி{ திலக, உணƫºைடேயாƫ
மதிtகி}ற மாணŽtக, மா¢ளேபா¢, மலƫtகமைல
¢திtகி}ற மி}ெகாœ, ெம}ெகாœt uம ேதாய எ}ன
வŽதிtகி}ற ேமன அபŽராமி எ}த} வŽ¸{ ¢ைணேய.
உதிtகி}ற ™Ƭய§, ெந‚றியŽ} உvசியŽƒ இyட திலக«,
ந}மதி உைடேயாƫ மதிtகி}ற மாணŽtக«, மா¢ைள
அ¯©, மி}னƒ ெகாœ, ந²மணt uம« ேபா}²
ெதா}² ெதாyž~ ேபா‚ற~பžகி}ற தி¯ேமனைய உைடய
அபŽராமி அ}ைனேய எனt சிற|த ¢ைண ஆவா„.
To gain Sadvidya and True Knowledge
In the very first sloka itself, we can find similarities with Lalitha
Sahasranama. The word starting with ‘Sinduraruna vigraham’ and
here as ‘Udhikindra Sengadhir’. Also in this verse itself, battar refers
that Devi has been worshipped by both Goddess Lakshmi and
Saraswathi (Unarvudoyor Madhikkindra manickkam refers to
Goddess Saraswathi), (Malar kamalai thudhikindra refers to Goddess
Lakshmi). Similarly, the word ‘Maadhulampodhu’ refers to the petal of
‘Madhulam flower,’ but it also gives a meaning that ‘Maadhu+ulam’
(heart of an lady) (The heart of a lady will be filled with lakhs and
lakhs of colours, which change always and are bright and colourful). If
we take the second meaning, it shows us that the colour of Devi is
also like that, which cannot be defined, like that of a lady's heart.
In the yogic ways, Ambal (Mother Goddess) has the the colour of the
rising sun in the Mooladhara Chakra. When the yogis raise her
upwards [through Kundalini Yoga, or other Yogic methods]
(UnarvudaiIyor madhikkindra), she turns into the colour of manickkam
and enters into the next chakra. When she enters into the hrudhaya
kamala [heart-lotus], she takes the colour of lightning. In this same
colour, she passes from the manipooraka Chakra to Anahatha
Chakra (In Manipooraka Chakra, the name itself of Ambal is ‘Minnal
Mohini.’ When she enters the Vishuddhi Chakra, she mingles with
Swami (Lord Shiva) and hence, assumes the colour of Kunkuma.
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Shiva will be pure white and Ambal will be pure red. In the combined
thejas, all the other colours get merged. In this same way, she stands
in the Ajna Chakra, as the mingled form, where we should think of her
as fully light in the combination of soorya, chandra and agni. Hence,
in this Verse, Bhattar refers to all these colours.
We should also note that all the things mentioned here as ‘mangala
vasthus’ (Things of highly auspicious quality and status), which
means that the thejas (spiritual radiance) of Devi remains in all the
auspicious things (indirectly, in the minds of highly auspicious
people).
The word ‘Vizhutthunai’ used in the last line of the first verse above
needs to be clearly understood. This word means that Mother
Abhirami is the only, the best, unfailing and ever-sustaining support of
Sri Bhattar and all devotees.
What do we do when we want to get something done by a person?
We will first analyse whether that person is capable of achieving that
job. Only then, we will approach that person and convey our wish to
him/her. Hence, in the introductory Verse itself, Bhattar conveys all
the highly auspicious characteristics of Ambal and also her
prestigious position that she is worshipped even by both Lakshmi and
Saraswathi.
The similarities between Lalitha Sahasranaamam, Soundarya Lahari
and Abhirami Anthaathi evoke great wonder. However, the authors
Sri Hayagriva, Adi Sankara Bhagavathpadha and Abhirami Bhattar all
individually being great Devi Upaasakaas in their own way, have
given us these great religious treasures for Paaraayanam.
Many thanks to Srimathi Visalakshi Ramani, Sri Durgadasanji and Sri
N.R.Ranganathanji for presenting Abhirami Anthaadhi with meaning
in Tamil and English.
2 எƒலா அவேள/பŽƬ|தவƫ ஒ}² ேசர
¢ைண, ெதா¸ ெத€வ«, ெப‚ற தா, ¯திகள}
பைண ெகா¸|¢, பதி ெகாzட ேவ¯ பனமலƫ ªu
கைண, க¯~©v சிைல, ெம} பாசாuச«, ைகயŽƒ
10
அைண திƬ©ர |தƬ ஆவ¢ அறி|தனேம
நமt{ ¢ைணயாகº, ல ெத€வமாகº, ெப‚ற
அ}ைனயாகº, ேவதuகள} கிைளயாகº,
ெகா¸|தாகº, அœ ேவராகº வŽளuபவ„, ளƫ|த
மலƫt கைணக¶, க¯© வŽƒ´, அuச பாச«
ைககளƒ ஏ|திய திƬ©ர|தƬேய எ}² அறி|¢ெகா„ேவா.
Mother Abhirami alone is Everything/To reunite the separated
2. In the first Verse, Bhattar has just introduced us the name only as
‘Abhirami.’ In the second Verse, he gives some more intro about her
to us. In this Verse, the order goes like this ‘Thunai, Deivam, Petra
thaai.’ God is superior to friends. We can think the order of ‘Maatha,
Pitha, guru and God’ and also think that the order in this Verse is of a
wrong kind. But why it has been said Thus? A friend is just a friend. A
God is also like that only. But the mother (that too specifically ‘Petra
thaai’) is a good friend and also God for the child and she turns like
that according to the scenario, which she finds just by looking the
face of her child. She is the one, who should be worshipped by the
child under all circumstances. Only she should be all for the child.
That is why, Bhattar gave importance to the mother and also
introduces Abirami as our mother.
She herself is the vedas. She is the branches and roots of vedas.
Why is this information mixed here, when describing Her as the
Mother? This is actually to explain to us that the Vedas are also our
Mother. ‘Veda Maatha,’ who protects us from adharma. She is no
other than our Ambal, who is all filled with compassion towards all.
How do we introduce someone to others? We will praise his talents,
his capabilities, his wealth, etc. If Bhattar introduces Ambal as
‘Bhairavi, panchami, Vanjar uyiravi unnum uyar chandi kali’ like this,
will we accept it? So, he introduces us Ambal, as if she is standing in
front of us. She has been mentioned as ‘Thiripura Sundari’ holding a
sugarcane and 5 flower arrows.
See again, the wordings of Bhattar. When we introduce a person, we
should not be overawed by him. If Bhattar simply states that she is
holding a bow and arrows, our human minds will not accept her as
the mother. So, he refers to the bow and arrows as ‘Poonganai’
11
(Floral arrows’). Even that is also not enough. Again, he states that
‘Pani malar poonganai’ (Floral arrows dipped in ice).
Where is Mother Abhirami? She is actually in Kailasha. A mountain
filled with icy glaciers. In ice, the flowers will not fade. But we should
also know that in ice, flowers will not blossom (Even in our house, we
can watch during the season of December-January, the size of
flowers will be small. They all remain as ‘buds-Mokku’). But here,
Bhattar states that she has five flowers dipped with ice. This shows
the Grace of Ambal. He also refers to even the paashaankusham as
‘Men paasangusam’ (soft). This decription is intended to make us
aware that they are not actually weapons to destroy.
Five arrows- Our 5 indriyas
Sugarcane bow- Our mind
Paasham- Raagam
Ankusham- reins in the form of Krodha, dvesham
She has conquered all these silly things and holds them under her
control in her hands just to protect us.
3 . அறி|த¢, ெசறி|த¢/சசார ப|த நuக
அறி|ேத} எவ¯ அறியா மைறைய; அறி|¢ ெகாzž
ெசறி|ேத}, உன¢ தி¯வœtேக; தி¯ேவ ெவ¯வŽ~ பŽƬ|ேத},
நி} அ}பƫ ெப¯ைம எzணாத க¯ம ெநxசாƒ
மறி|ேத வŽ¸ நரt உறவாகிய மனதைரேய
எ} அ}ைனேய! எவ¯ அறியாத மைறயŽ} ெபா¯ைள உ}
அ¯ளாƒ அறி|¢ ெகாzேட}. அத} பயனாக, உ}
அ}பƫகள} ெப¯ைமைய மதிtகாத தவŽைனயாளƫகைள
வŽyž வŽலகி வŽyேட}. உ} தி¯வœகளேலேய நா} தxச
©|¢ வŽyேட}.
3. To get rid of Worldly Bondages
After the formal introduction, Bhattar says that he has realized the
total knowledge of all the shrutis (vedas). A word, which he uses here
must be noted (Evarum ariyaa maraiyai), it means no one has known
the scriptures in their proper terms. In fact, the Vedas are perfectly
called as ‘Marai’ in Tamil (meaning not directly visible, detectable,
12
understandable, etc.). But Bhattar here says that he has found that
knowledge too. How did he obtain the knowledge of that?
In the next line of the verse, he has also says that after he has placed
his head at the holy feet of Devi, he obtained the divine knowledge of
all th scriptures and has also distanced himself from the people, who
are not blessed enough to understand, rejoice and revel in the glories
of the devotees of the Divine Mother, who is filled with divine Grace.
In this Verse, he called Devi as ‘Thiruve.’ It means that her feet are
Lakshmi and Saraswathi (he got the complete knowledge and also he
referred to Ambal as Thiruve’). He also concludes that he was even
afraid of the people, who not being the devotees of the Divine Mother,
would definitely fall into the most condemned hell (He was afraid of
associating with them, as that very association with them would
surely lead him to hell).
What is the message conveyed in this Verse? You may get the ocean
of knowledge and wealth. But without the friendship of true devotees
(sathsang), you cannot reach divinely higher positions. In fact if you
act against this, then, only what Bhattar mentioned in this Verse will
happen.
One more thing to note is that Bhattar has clearly said that he has
obtained all the knowledge. But after that, what he is telling.
(Cherindhen-which means he just get clarified/cherished). What he
gets clarified? That his the Divine Mother, is the only Goddess and
she is the Mother of the Vedas also. She is the knowledge and
wealth. She has to be worshipped. One should mingle only with true
devotees. All these details, he gets clarified after obtaining the clear
knowledge.
4. எ} மதியŽƒ எ¸|த¯„வா€/உயƫ பதவŽக„ ெப‚றிட
மனத¯, ேதவ¯, மாயா«னவ¯ வ|¢, ெச}ன
னத¯ ேசவœt ேகாமளேம! ெகா}ைறவாƫ சைடேமƒ
பனத¯ திuக¶, பா©, பகீரதி, பைட{த
©னத¯ ந எ} ©|தி எ|நா¶ ெபா¯|¢கேவ.
மனதƫக¶, ேதவƫக¶, சாகாத வர ெப‚ற «னவƫக¶
வ|¢ சிர தா…{தி வணu சிவ|த தி¯ அœக„ வா€|த
ெமƒலியலாேள! ெகா}ைற மலƫ ™œய சைடயŽ} ேமƒ,
13
இள பŽைறைய, பாைப, கuைகைய ஏ|தி
அ¯¶ £யவரான எ|ைத சிவபŽரா§ ந எ}
அறிºட} எ|நா¶ மாறா¢ இைண|¢ இ¯tக
ேவzžகி}ேற}.
4. May you always inspire and be present in my intellect at all times/Tao
gain High Positions
In this Verse, Bhattar enumerates the order of creation as follows:
human beings, Devas and sages. Why do the sages come after the
Devas? This is mainly the order of knowledge. Human beings have
the least knowledge compared to that of the Devas, while the sages
have more knowledge than the Devas. Sometimes, sages are
equated with God. Whenever, we think of Devi, we should think of
some sages too (Hayagreeva, Agastya, Lopamudra Devi,
Maarkandeya, etc.).
The sages are considered to be superior to the Devas and human
beings. All of them worship the Lotus feet of Devi. Here, Bhattar
teaches us ‘how to worship the God (Kuni tharum), you have to bend
so that your head, touches the feet of God (Do Shashtanga
Pranaama). Even great people like sages are worshipping the feet of
Amba in that manner. The word ‘komalam’ means, ‘soft,’ ‘lotus’ and
‘gold.’ Here, all these meanings are applicable. In this Verse, the line
‘komalame kondrai vaar sadai mel’ gives us different meanings.
‘kunitharum sevadi komalame kondrai vaar sadai mel’
When this sentence is considered, without any breaks, it means that
even Lord Shiva is holding the holy Lotus Feet of Ambal, which is
always worshipped by the sages, Devas and human beings. 2. If we
break that into, Kunitharum sevadi komalame, and then, kondrai vaar
sadai mel, the usual meaning is derived.
This is an important Verse, because, in this Verse, the Saulabhya of
Swami has been stated very clearly. Bhattar has not clearly said:
‘You come with your husband.’ He has stressed some more points
about Lord Shiva. When descibing the Miother Goddess, he has
praised the Lotus Feet of Devi (Thiruvadi-Lotus Feet). When
describing Lord Shiva, he has praised his head (Thiru Mudi).
14
Generally, when one praises or describes a Female Goddess, the
order followed is as ‘Kesaadhi Paadhandha Varnana’ (starting from
the Head to the Feet) and vice-versa for male deities. We can see
that in Soundarya Lahari where, Sri Shankara describes the Mother
Goddess from the Head to the Feet (Kesaadhi Paadhandha Varnana)
and Siva Paadhaaadhi Keshaaantha Varnana Sthothram and Vishnu
Paadhaaadhi Keshaaantha Sthothram, where Sri Shankara describes
the Deity (Lord Shiva and Lord vishnu from the Feet to the Head). But
here in Abhirami Anthaadhi, Bhattar does a Padahadhi Keshantha
Varnana of the Deity, in the opposite manner. It only means that
Bhattar has clearly established that there is no difference at all
between Swami and Ambal. We should never consider them as two
separate Deities. Wherever he finds it apporpriate, he emphatically
declares that he is absolutely in need of the Grace of both Lord Shiva
and Ambal.
One important point to note here is that Sri Bhattar ranks the Grace of
the Swami (Lord Shiva) even a step above that of the Grace of Ambal
‘Everyone is worshipping the Lotus Feet of Ambal.’ But, Moon,
Ganges, Kondrai flower and Snake are all there residing in the head
of Sri Parameswara. It means all their legs are on the head of Swami.
This shows how Simple (Saulabhya-Easily available and obtainable,
the Aashuthoshi-Easily satisfied Swami (Lord Shiva) is and how
much Grace he bestows on his devotees. He is even ready to take
them on his head and show a step higher than himself. Also, the word
‘pani tharum.’ Shiva-shakthi are residing in kailash only. (Ice
mountain). The question is whether the moon got the ice from there,
or, because of the presence of moon, the place got the ice?
It is mainly because of the Grace of Swami, the moon is providing
ice. Observe the apparent contradictions shown in this Verse and the
capability of Lord Shiva, the Swami to hold mutually contradictory
things in one place easily.
The Moon is is showering ice and, in its presence, everything will be
converrted into ice. But, the Ganges is also there in the same place.
She is flowing from there. In the presence of cold weather, water will
be frozen into ice and will stagnate and will not flow. But, here both
are performing their respective tasks, irrespective of the
15
environment. How is this possible? It is because of the Grace of
Swami. Also note that the snake is the enemy of the moon. (Snake
Kethu will swallow, or engulf the Moon during Lunar eclipse (Chandra
Grahana according to Hindu Mythology). But here, the Moon is also
free and the snake is also quiet on the Divine Head of the Lord Shiva.
Lord Shiva is controlling all these bedhabedhams (differences). The
usage of words by Bhattar is like nectar. Analyze the word ‘padaitha’.
It means ‘having,’ or ‘created’. Here also, both these meanings are
applicable. Only God has created Ganges and the moon and they are
residing on his head itself. Bhattar is requesting Devi that she should
come along with her such nice and divine husband and reside in his
heart, mind and intellect forever.
5. தி¯வœ~ ேப²/மனtகவைல மைற|திட
ெபா¯|திய «~©ைர, ெச~© உைரெச€ ©ணƫ «ைலயாƒ
வ¯|திய வxசி ம¯uƒ மேனா}மணŽ, வாƫ சைடேயா}
அ¯|திய நx அ«¢ ஆtகிய அபŽைக அ©யேமƒ
தி¯|திய |தƬ, அ|தƬ பாத எ} ெச}னயேத.
¬ºலகuகள} சிற~©tக„ எƒலா ெப‚றவ¶; ெச~©~
ேபா}ற அழகிய நகிƒகள} பார{தாƒ ¢வ¶ ெகாœ
ேபா}ற இைடைய உைடய மேனா}மணŽ; சிவபŽரா}
அ¯|திய நxைசேய அமிƫதமாக மா‚றிய உமாேதவŽ;
ஞான~ ெப¯ெவளயாக வŽளu ேபரழகி ஆன அபŽராமி
அ}ைனயŽ} தி¯வœக„ எ} தைல ம‘¢ பதி|¢ உ„ளன.
5. To get rid of Worries and Tensions
In this Verse, the choice of words by Bhattar is really fantastic. The
first word gives straight and perfect meaning. The word ‘porundhia’
means perfect. The Grace and presence of Ambal is perfectly present
in all the three worlds and also, all the three worlds are present within
Ambal. Here, we should take other meaning of ‘muppurai’ as the
three bents in her hip. Because of the heavy weight of her breasts,
the hip has been bent into three-folds.
Lalitha Sahasranama Verse ‘sthana bhaara dhalan madhya patta
bandha vali thraya’ should be remembered here. Again, the word
‘Varundia vanji’. Vanji means creeper, girl, and hip in tamil. The
creeper-like hip is worried, because of the heavy-weighted breasts.
16
But will that be true? She is the one, who is beyond joys and sorrows,
worries and happies. Then, how is it possible? Here, we can consider
another meaning, seeing the richness of her breasts and small hips
with three-folds, the girls, who see her will become worried, when
they compare themselves with Ambal.
See the word ‘Manonmani’ in this verse. Why is Bhattar so specific
with this name? Many readers may not know about this particular
form of Ambal and, hence, a brief description is given about her here.
Amabal is continuously performing poojas to Shiva. In many temples,
within the shrine of Shiva, this Manonmani Devi will be seated on his
side. But she will be invisible to the view of devotees, as she is
constantly performing pooja and she should not be disturbed by
devotees. (You can see this Ambal in Madurai Meenakshi Amman
Temple-In the shrine of Soma Sundareswara, if you request the
pujaris, they will help you to see this Ambal). The priests will do
poojas only during the prescribe time. But this Ambal will do
continous pooja and she never gets separated from Swami. During
procession, this Ambal came out as ‘Piriyaavidai nayagi (inseparable
consort of Lord Shiva).’ In this Verse, Bhattar call this Devi, since he
earnestly seeks the Grace of Ambal along with that of Lord Shiva, as
in the previous Verses.
Vaar sadaiyon arundhiya nanju amudhaakkia ambikai
She prevented the most dangerous Haalahala poison from impacting
her Lord, by placing her divine hand on his neck, because of which
he earned the nickname ‘Neelakanta (the blue-throated one). She
has that much power. This event of drinking poison by Shiva and
Devi securing him has been conveyed in many instances in this.
According to the situations, an effort will be made to to explain them.
Where is she? She has been perfectly seated on a lotus. Thirundhia
means reformed/perfect. Like ‘porundhia,’ here, the word ‘thirundhia’
also means the same, but in a different context. Lotus is very delicate
flower. Can anyone be seated on that? It is not at all possible for
ordinary beings. Then sitting on this flower is a very hard task.
But Devi has been perfectly seated on this. Here, the lotus depicted
by Bhattar is nothing but our ‘Heart’ (Hrudhaya kamalam). Since we
have lot of sorrows and sins throughout our heart, it is really a tough
task for Devi to be present here. But, out of her gracious motherhood,
17
she does not even consider those sins and she seats herself perfectly
within our hearts, provided we are willing to surrender ourselves
entirely at her Lotus Feet (The detailed explanation of this will be
discussed in the ‘Sundari endhai thunaivi’ verse. Bhattar pleads with
the Mother Goddess that Her divine Lotus Feet should always be
firmly embedded on his head.
6. நிைனº நேய, ெசய´ நேய!/ம|திர சி{தி ெப‚றிட
ெச}னய¢ உ} ெபா} தி¯வœ{ தாமைர, சி|ைத„ேள
ம}னய¢ உ} தி¯ம|திர, சி|£ர வzண~ ெபzேண
«}னய நி}னœயா¯ட} •œ «ைற «ைறேய
ப}னய¢ எ}² உ|த} பரமாகம ப{ததிேய.
சிவ|த தி¯ேமனைய உைடய ேதவŽேய, உ} ெபா‚றாமைர{
தி¯வœகைள எ} தைல ம‘¢ அணŽ|¢„ேள}. உ} ¬ல
ம|திர எ} உ„ள{திேல நிைல{¢„ள¢. உ} ஆகம
ெநறிகைள உ} ெதாzடƫக¶ட} •œ நா}
பŽ}ப‚²கி}ேற}.
6. All my Thoughts and Actions are You only/To gain Mantra Siddhi
In this Verse, Bhattar is explaining the significance of holy association
with devotees (Sathsangham). As usual, Chenniyadhu, has two
meanings and both are appropriate. Bhattar submitts himself at the
Golden Lotus Feet of Ambal, so that his head lies prostrate at her
Golden Lotus Feet. But the actual meaning of the word ‘Chenni’ is
‘Head/Chief.’ Bhattar claims that the one superior thing is the Golden
Lotus Feet of Devi/Ambal alone. Neither the other Gods, nor demiGods are superior. Just the feet of Ambal itself is the superior/chief to
all the Gods.
Even the word ‘Chennai,’ which is the present capital of Tamil Nadu
State, has been derived from the Goddess ‘Chenniamman,’ who is
now called ‘Shri Kalikambal’ in Parrys, Chennai, Tamil Nadu. So,
here, we have to take both the meanings of head and chief for
‘Chenni.’
The head of the devotee has found rest only at the Lotus Feet of the
Holy Mother Abhirami. What next? The body has been submitted
(Initial stage), the next stage is to control and surrender the mind and
18
ego at the Golden Lotus Feet of the Holy Mother. ‘Sindhai ulle
manniadhu.’
Genuine devotees can simply wonder at Bhattar’s choice of words
and it is really a wonder how a poet can compose lyrics like this even
under such a drastic situation, when he was standing above a fire,
invoking the Grace of Mother Goddess to make his statement to the
King Serfoji that that particular Day was a Full Moon Day, when, in
reality, it was a Amavasya Day.
Even in normal times, the human mind will think of one crore things
within a minute. Controlling that is a tough task. Bhattar is also saying
that. But what he is telling, SIndhai ‘ulle’, it means he has trained his
inner heart (Inner mind) (In psychology, they will say we have three
types of minds (Conscious, subconscious, unconsious) (Jagrath,
Swapna, Sushupthi).
Bhattar has trained his mind in such a way that it always remembers
only the manthras of Devi, though outwardly, it may be seen to
perform some actions. (Nindrum, irundhum, kidandhum nadandhum
ninaipathu unnai). The word ‘manniadhu’ means ‘submerging
forcefully.’ Training the mind is not a simple task, but we have to do
that, even by force with full swing.
Munnia nin adiyarudan-I have been in contact with all the devotees of
Devi and also will do the poojas as prescribe in the ‘Agamas.’ Here
also, Bhattar says that he wants the contact of good devotees. With
their help and by discussing with all those eminent devotees, he will
do poojas as prescribed in agamas. This seems to be the only verse,
where Bhattar has directly useed the word ‘Agama.’
Why ‘murai muraie?’ It might seems to be a redundancy. At first
glance, it might look as if Bhattar has used same words to fill the
gaps and all. But if you go deep, it is certainly not so. The first time
‘Murai’ means the ‘turn’, when there are lot and lots of devotees there
performing poojas, there should not be hurry in completing that. Also
performing the pooja in turn and in the order as prescribed in the
agamas.
Some procedures have been prescribed by the Agamas since the
19
ancient times. Following them, as such, is really a tough task. So, by
performing the rituals in accordance with the advice of and, as
formulated by the spiritually wise contemporary devotees shall also
be applicable. They have transformed and moulded those hard and
fast rules (Murai) into soft and easy-to-follow rules (Murai), without
compromising in any way on the basic principles which have been
laid down in the Agamas.
In colloquial Tamil terminology, we use words like ‘Vechadhu
vechapadi’ ‘ulladhu ullapadi’ are these words redundant? Similarly, in
this verse, to stress the word ‘Murai (in order)’ Bhattar has used it
twice. Similarly, we can get many meanings for this ‘Murai muraiye.’
Bhattar concludes the verse by stating that he always performs
poojas in the order (Padhhathi/tradition). In Radha-Krishna marriage,
some devotees may have heard of this word ‘Padhathi.’ It means the
order/tradition to follow: Ganesha vandhanam, Guru Vandhanam,
initial Mangal Shloka to ensure that the ceremony goes off without
any obstacle, Jaanavasam, Oonjal, Kalyanam, Nalaungu, Shobanam,
etc.. everything goes follows a tradition from the ancient days. Here,
Bhattar says that he performs pooja in the prescribed order as they
do in the temples (Temples only follow agama rules).
7. ஆவŽயŽ} அைடtகல ந/¢}ப நuகிட
ததி உ² ம{தி} ழ´ எ} ஆவŽ, தளƫº இல¢ ஓƫ
கதி உ² வzண க¯{¢ கzடா€ கமலாலய§
மதி உ² ேவணŽ மகி…ந§, மா´, வணuகி எ}²
¢தி உ² ேசவœயா€! சி|¢ரானான |தƬேய.
தாமைரயŽƒ உைற பŽரம§, இள பŽைற அணŽ|த
சிவபŽரா§, தி¯மா´ பணŽ சிவ|த தி¯வœகைள
உைடய ேதவŽேய! சி|£ர வŽளu அழகிேய! தயŽƫ
கைட ம{ைத~ ேபால எ} உயŽƫ பŽற~©, இற~© எ}§
ழƒகளƒ சிtகாமƒ இ¯tக அ¯„ ©Ƭவா€.
7. You are the Sole Refuge of my Spirit/To get rid of all Types of
Distress
In this Verse, Bhattar depcits how entrapped we are in this illusory
world. Like the curd getting churned, we are also taking so many
births, we see so many parents, brothers, friends, enemies,... Who is
dediding all this? It is, She, the Holy Mother of all of us.. Now Bhattar
declares with divine assurance that Devi has decided to relieve him
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from these worldly problems. To make this emphatically clear, he
adds that she has been worshipped by Brahma, Vishnu and Shiva.
Why is it so? When she decides to do something, none can stop her,
even the Trimurthis are only Her devotees. She possesses that much
power. She alone has the power to confer ‘Moksha,’ or salvation to
her devout worshippers, who do not stray from the path of Dharma
under any circumstances.
When Cupid, (Kama Deva, the God of Love) was reduced to ashes
by Shiva, she restored him back to life with the stipulation that only
his wife Rathi would be able to see him with a form. When Lord Shiva
punished Yama to save his devotee Markandeya, Devi rescued
Yama. (Since, he was hit by Shiva's left leg (which is actually Devi's
foot), it was filled with compassion and, because of that he did not
die). That much is her Grace and power.
The usage of word ‘Thalarvu iladhor’ is the emphatic assurance of the
Mother’s Grace for us, who are humble Devotees of the Lotus Feet of
the Holy Mother. When we worship her with whole-hearted, she will
decide and gives us freedom from this illusory world.
See the order: Kamalalayan, madhi uru veni maghizhnan, mal
Whether the order should be creator, protector, destructor or
destructor, creator, protector. But here, Bhattar goes in a different
order, of creator, destructor and protector.
This is mainly to tell us that because of the willingness of Devi, the
Creator has created us. When we worship her, she will destroy all our
sins and free us from this bondage and protect us under her hallowed
Lotus Feet. There is no difference between the protector and Devi at
all (You can see that even in this Verse; Brahma and Shiva have
been referred to by some indirect terms, whereas vishnu has been
directly identified as ‘Maal’- ‘Ariyalaal Devi illai Aiyan iyaaranarukke’-
Thirunavukarasar)
A sentence to be noted here is ‘Endrum thudhi uru sevadi’. It means
the Devas are always busy worshipping her at all times and because
of their worship, with a lot of Kumkum and reddish flowers, Devi's feet
has become red. If it this is so, who is performing the jobs assigned to
them? Sri Ramana Maharishi says that a Jnani does not perform
21
actions, though to the viewers, his body may be seen to be
performing them, simply because the sense of doership is dead in the
Jnani. His body merely becomes a very effective instrument in the
Divine hands for going through the motions as deemed fit by the
Supreme Power, which is God.
Similarly, the Devas, who have surrendered their egos completely at
the Lotus Feet of the Holy Mother, may be seen to be performing the
tasks assigned to them, in fact, they are merely acting as Her
representatives and as humble instruments in her divine hands. Thus,
here, we should think of the Verse ‘Nindrum irundhum...’ whatever
works they do, these Devas think of Devi and discharge their duties,
as ordained and permitted by the Devi.
8. சி|ைதயŽƒ ேசவœ/நƒலற சிறtக
|தƬ, எ|ைத{ ¢ைணவŽ, எ} பாச{ ெதாடைர எƒலா
வ|தƬ சி|£ர வzண{தினா„, மகிட} தைல ேமƒ
அ|தƬ, நலி, அழியாத க}னைக, ஆரண{ேதா}
க|தƬ, ைக{ தல{தா„ மலƫ{தா„ எ} க¯{தனேவ.
திƬ©ர |தƬ, எ} சிவபŽரான} மைனவŽ, எ} ப|த பாசuகைள
அக‚² சிவ|த ேமனய„, மகிடன} தைலம‘¢ நி‚பவ„, நலி,
நி{திய க}னைக, பŽரம} கபால{ைத{ தாuகிய தி¯tகர
உைடயவ„, அவ„ மலƫ~ பாதuக„ எ} மனதிƒ நிைல{¢„ளன.
8. To always envision Mother Abhirami’s Divine Lotus Feet
In this Verse, Bhattar is describing Devi as his friend and father.
Usually, in all Verses, he regards her only as His Divine Mother but
here in this verse, he describes Her as his freindly father.
The Mother is always filled with compassion. But a father is strict and
takes care to ensure that his son performs his duties correctly in the
prescribed manner at the right time. He will always be keen to
correvct the errant son so that he does not stray from the path of
Dharma. He will temper his compassion with reason and strict
discipline so that the son does not take too many liberties and fall
astry. Therefore, in this Verse Bhattar calls the Holy Mother as his
Disciplinarian Father.
Next, Bhattar says that ‘En paasa thodarai ellam vandu ari’. Check
Bhattar’s perfect usage of words. He has not said ‘Aruthudu (cut
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away).’ ‘Paasham’ is like a chain and it is a continous one. It cannot
be cut at once. Hence, he is using the words ‘Paasha thodar.’ The
word ‘thodar’ means ‘series,’ or chain.’
The perfect meaning of ‘Ari’ in tamil is ‘to cut in the right way’ (This
word is totally different from ‘vettu’). ‘Karigai arindhen- I have cut the
vegetables. It means I have done the job in the way that it was a
smooth activity. Here also, Bhattar uses the same terminology. Ambal
should cut them in a nice manner so that it should not harm the
devotee, but rid him of all his wordly bondages.
Hereafter, the Verse proceeds ‘magiidan thalai mel’-- If we simply
take the straight meanings, it wil be discontinous. But, when
we analyse the sentence, we can get the perfect continuation of
thought. Magidan here itself depicts the ‘Paasam’ (the deeds and
their effects). Since it will be a great deed for her to come there and
cut often, she herself stands unceasinlgy over the head of the
mahishan. So, it cannot rise its heads in presence of Devi. Thus,
when we have the presence of the Divine Lotus Feet of the Holy
Mother firmly implanted on our heads, our ego, arrogance, vanity and
all superiority complexes cannot raise their ugly heads and harass us.
But to achieve this glorious reward of enjoying the divine presence of
the Holy Mother’s Lotus Feet on our heads, we must be willing to
offer ourselves completely at the Lotus Feet of the Holy Mother.
After this, Bhattar says that ‘Aaranathon kandhhari kaithalathaal’-
Why does Bhattar speak of this particular incident? Why have the
heads of Brahma been reduced from five to four? It is because of his
‘Aham’ Bhavam (Ego/arrogance/vanity). To remind the devotees of
this danger only, Ambal is holding that fifth head of Brahma is always
in her hands. Similarly, the Holy Mother will cut off even the deadliest
sins of those devotees, who surrender themselves compleltely at Her
Lotus Feet.
Malarththaal- A foot, which is like a flower. This is the direct and
simple.But if we take it as the ‘holy feet above the flower, we will get
some more interesting meanings. If one carefully sees the images of
Sri Durga Devi, she will not be standing directly over the head of
Mahishasura. She will be in the lotus above the head of the,
Mahishasura.
23
A).Lotus symbolizes ‘Jnana.’ Mahisha is the symbol of ‘Ajnana and
ahamkara.’ If you roll down the ahamkara, then jnana itself will
blossom forth in all its glory.. In that glowing jnana, the Holy Mother
Goddess will Herself be seated.
B). Both the Buffalo and the lotus can be found in the mud. Similarly,
both Jnana and ajnana spring from one and the same human mind,
Bhagavan Sri Ramana Maharishi says that there is nothing apart
from the Self. Hence, Ignorance and Knowledge also spring from one
and the same Self and the task of a genuine spiritual aspirant is to
transcend both and abide in his natural state, that is Sahaja Sthithi at
all times.
C). Another meaning is lotus is like a benchmark. We usually say the
leaf of lotus to denote the life of a pure sage. Similarly, though this
Sundari Devi stands over the head of mahisha, she will not be
impacted by that arrogant head, since Her Feet has been separated
by this lotus from the head of the Mahisasura.
Like this, there are so many layers of meanings for each of the verses
in Abhirami Anthaadhi.
We can see similarly a Verse in Kandhar Anubhoothi:
‘paazh vaazhvu enum ippadu maayaiile
veezhvaai ena ennai vidhithanaiye
thaazhvaanavai seidhanadhaam uladho
vaazhavai ini nee mayil vaaganane’
You have made me to live in this human birth and made me to bind
with these maayas and vasanas. You have done all the things, like
lower people. Anyway, may you, the one, who has Peacock as his
vahana, live long. (This verse is addressed to Lord Muruga).
9. காyசி ெகாž/இைறய¯„ ெப‚றிட
க¯{தன எ|ைத த} கzணன, வzணt கனக ெவ‚பŽ}
ெப¯{தன, பாƒ அ¸ பŽ„ைளt நƒகின, ேபர¯„ •ƫ
தி¯{தன பார«, ஆர«, ெசuைகv சிைல, அ©,
«¯{தன ¬ர´, ந, அேம வ|¢ எ} «} நி‚கேவ.
24
சிவபŽரான} கzகள´ க¯{தின´ நிைற|த; ேம¯வŽைன~
ேபா}² ெப¯{த ˆதனuகளாƒ சப|த¯t ஞான~ பாƒ
அள{¢~ ேபர¯„ ©Ƭ|த «{¢ மாைல, க¯© வŽƒ´, மலƫt
கைணக¶, அழகிய ©}«²வ´ ெபா¯|திய ேதவŽேய! ந எ}
«} வா!
9. To get Vision of God
The mind and eyes of Sri Shiva are filled with you. Your holy breasts
are like the Meru mountain and you gave milk to the Dravida Sishu
(This could be a reference to Sri Jnana Sambandha being given
divine milk by Mother Paravathi). You should come in front of me
holding the bow and flower arrows with a smiling face.
In this Verse, the direct meaning is that Shiva's full attention is on the
holy breasts of Devi. Here, the choice of words used by Bhattar is
very worthy of appreciation. ‘Thiru Thana.’ Usually, the feet and head
will be specified with the prefix ‘thiru’ as ‘thiruvadi and thirumudi.’ But
here, the same prefix has been attached to the divine breasts. They
are the sign of her motherliness and compassion. Hence, Shiva’s
mind and eyes are filled with them.
In the next line, Bhattar mentions the incident of ‘mulaipaal’ given to
Thiru Jnana Sambandhar. There is a debate with this same for the
great guru Sri Shankaracharya also. (In his Soundarya Lahari too, a
similar incident has been explained). Anyhow, it is totally
unnecessary for us, since both of them are greater pesonalities and
no doubt that both of them got the Grace of Devi. The word, which I
wish to emphasize here in this Verse is, ‘Paal azhum pillaiku’. She
has not come directly and gave milk to the child. Since she heard the
crying sound of the child, she came and feed the child. What it
means? Every one has to do sadhana. At least, should think of her
(Karuthana), or else just go and see her in the temple (kannana).
Only then, they will get the Grace of Ambal.
She is like the bonfire. Only the persons suffering from cold and
shivering should go near the fire. The fire will never come near, by
itself to the shivering person. Even for a child, only if it cries, the
mother will feed it. So, we should also put in our best to attain and
experience Her Grace at all times.
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In this Verse, Devi is considered as Tripura Sundari (the Most
beautiful lady in all the three worlds-Jagrat, Swapna, Sushupthi
states, Swarga, Bhooloka, and Paraloka) and Bhattar appeals to her
her to appear before him, holding the sugarcane bow and flower
arrows (but he has not mentioned them, he has simply said bow and
arrows; because, already, the total concentration has been turned
towards the holy breasts and in this Verse, they are the heroes. So,
these bow and arrows have simply been mentioned.
Finally, he is telling that Devi should appear before him with a smiling
face. The reason is no need to explain this, as everyone knows very
well that things will fructify only when the person, who is solving our
problem, is in a good mood. Here also, the word ‘Neeyum’ should be
noted keenly. Bhattar has said ‘Neeyum’ instead of ‘Nee.’ Why is this
so? Then, who is the other person? It is none other than Sri Shiva.
He has been already invited indirectly. Shiva has concentrated fully
on Devi's breasts. It means that he is watching them always. So, if
Devi comes in front of Bhattar, Shiva will also follow her. That is why,
Bhattar says ‘neeyum’ (You also) appear before me.
10. எ~ேபா¢ வணuேவ}/«tதி~ ேப² ெப‚றிட
நி}² இ¯|¢ கிட|¢ நட|¢ நிைன~ப¢ உ}ைன,
எ}² வணuவ¢ உ} மலƫ{தா„ எ¸தா மைறயŽ}
ஒ}² அ¯ ெபா¯ேள அ¯ேள உைமேய இமய{¢
அ}² பŽற|தவேள அழியா «{தி ஆன|தேம.
எ¸த~ படாத ேவதuகள} அƬய ெபா¯ேள! அ¯„ மயமானவேள!
இமய{திƒ பŽற|த உைமேய! அழியாத «tதியŽ} இ}பேம! நா}
நி‚ ேபா¢, அமƫ|¢ இ¯t ேபா¢, உறu ேபா¢,
நடt ேபா¢ உ}ைனேய எz கி}ேற}. வணuகி}ேற}.
To always worship God-To attain Salvation
This is a Verse which has very delightful layers of meanings. When
you simply go through the verse, it states that Bhattar always thinks
of Devi, while standing, sitting, lying down, or walking. But the verse
has many layaers of meanings.
1. There are no actions done by human being beyond this. Apart from
sitting, standing, laying and walking, there are no other postures at
all. So, in all the states, Bhattar thinks of Devi.
2. Nindrum: denotes ‘Shiva,’ ‘Irundum’ denotes ‘Brahma’ and
26
‘Kidandum’ denotes ‘Vishnu’ (Nindrum - Nataraja; Irundum- always
seated in lotus; Kidandum - always lying down in snake-bed). So,
where comes the nadandum? All these three actions do not require
any energy. Only this ‘nadandum’ requires energy. That is,
‘Nadandum’ denotes ‘Devi’ (the form of Shakthi). Also, ‘nadandum’
takes the meaning of ‘happened’. All these three actions of Shiva,
Brahma and Vishnu, happen only because of the Grace of Devi.
3. Also the action of ‘nindrum’ denotes ‘Rajasa guna’, ‘Irundhum’
denotes ‘Sathvika guna’ and ‘kidandum’ denotes ‘thamasa guna’. All
those who have these gunas are worshiping Devi. Which simply
means that everyone worships Sri Abhirami, as there are no gunas
other than these three and anyone who has any one of these three
gunas is taken by Bhattar to be a worshipper of Sri Abhirami Devi.
The next line, is ‘endrum vanaguvadhu un malarthaal ezhutha
maraiyin’
Here also, there are several meanings:
1. Her Lotus Feet have been fixed on the Vedas (which are referred
to as Ezhudhaa Marai (not written manuscripts).
2. Her Lotus Feet have been fixed in raised lotus (Ezhu + thaamarai)
(here, she can be considered as Lakshmi and Saraswathi, who are
the Devis in charge of wealth and knowledge respectively and Devi,
in their forms, blesses her devotees, who always meditate on her).
3. Her Lotus Feet are like that of a deer, which jumps (ezhu + Tha +
marai), which means rising and jumping deer. It means that she will
come in such speed to protect her devotees, who always meditate on
her, while walking, sleeping, lying down, or standing.
Of all the namas of Devi, the nama ‘Uma’ has its own speciality. It is
the combination of ‘a’ + ‘u’ +’m’ (which is the omkara). It also means
‘don't leave me’. Such is the power of this nama. Bhattar has aptly
used this here.
In all these 100 verses, Bhattar has nowhere mentioned about the
‘Mena’ (wife of Himavan). Here also, he says that ‘Imayathu andrum
pirandhavalae’. Because, Devi herself took the form of a child and got
27
directly in the hands of Himavan. So, it is only Himavan, who is her
father and mother here. Because, only he performed intense
penance like that (always thinking of Devi).
When we think of this Verse, it looks like bits and pieces. But while
meditating on it deeply, we can see the continuation. If we worship
Devi as mentioned by Bhattar, she will come and help us as she did
for Himavan and she will also gives us the bliss of ‘Mukthi.’ Bhattar
also refers to this mukthi as ‘Azhiaadha mukthi’, which is
imperishable (permanent mukthi) will be attained by worshipping
Devi.
11. தி¯வœ~ ெப¯ைம/இƒவா…ைக இ}ப நிைல{திட
ஆன|தமா€, எ} அறிவா€, நிைற|த அ«தமா€
வா} அ|தமான வœºைடயா„, மைற நா}கி§t
தா} அ|தமான சரணாரவŽ|த தவள நிறt
கான|த ஆடரu ஆ எபŽரா} «œ கzணŽயேத
வான ஈறான ஐெப¯ ªதuகள} வœº ஆனவ„; அவ„
தி¯வœ{ தாமைரக„ ஆன|தமாகº, அறிவாகº, அ«தமாகº,
நா} மைறகள} «œவாகº உ„ளன. டைலைய{ த ஆடƒ
அரuகாகt ெகாzட இைறவன} தைல ம‘¢ அைவ
மாைலயாகº வŽளuகி}றன.
Glory of the Lotus Feet of the Holy Mother
When we consider this Verse, it looks like she has been the extreme
joy and elixir to the mind, she has taken the form of the huge sky, her
Holy Lotus Feet is the end of the holy Vedas, and they are residing
on the head of Sri Shiva.
Now we will think of the explanation. 1) I wish to take the the first
word itself with ‘bigger NA’ (3 suzhi ‘na’ in Tamil, instead of smaller 2
suzhi ‘na’). Now the meaning itself changes totally. I wish to take the
meaning of Aaan + Andham = which means that the Shakthi got
herself completed with the male (Shiva). He is the only male in the
whole creation, who has no contact with female. (Some can claim
why not Murugan, but Shiva has only 5 faces, as Sadashiva (eternally
auspicious), then how has Murugan got one extra face? That is
because of the ‘adhomukha’ of Devi Shakti. Further, Shakthi got half
of the body space of Shiva as Ardha Nareeshwara. So, here, the
28
actual meaning is like this. She got herself completed with an male
and filled the mind like elixir.
2. Vaan andhamana vadivu udaiyaal- We all know that Vishnu
measured the sky with one of his feet. So, now to get that also under
her control, she has been standing, occupying the sky also.
3. ‘Marai naanginukkum than andhamana’- Brahma is the deity, who
is in-charge of all these four Vedas. But, Devi's feet are the meanings
of these vedas.
Through these verses, Bhattar clarifies to us that Devi is superior to
all these Trimurthis. To conquer Shiva, she bonds with him. By taking
the form of the sky, she conquered Vishnu and renders Brahma
unequal to her Holy Lotus Feet. Again, what does it mean? For the
function of samhara, she unites with Shiva and performs the act of
destruction. For the protection of lives, she is like the sky (which is
spread everywhere and is common and visible to all and, which
cannot be really measured) and, for creating the world, she will do
that merely as a divine sport with her Holy Lotus Feet themselves.
Bhattar has used a special term in this Verse. The feet of Devi are
residing on the head of Shiva. Where is he? He is dancing in the
forest? How does a forest look? Normally, a forest might be darker
due to density of trees, or greener due to sparse growth of trees and
shrubs. But here, he says that the forest is white in colour. Is there
any forest like that? Yes. It is the forest of Cremation. Shiva dances in
that Rudrabhumi.
12. ©zணŽய வŽய{தƒ/தியான{திƒ மன ஒ¯ைம~பட
கzணŽய¢ உ} ©க…, க‚ப¢ உ} நாம, கசி|¢ பtதி
பzணŽய¢ உ} இ¯ பாதா ©ய{திƒ, பகƒ இரவா
நzணŽய¢ உ}ைன நய|ேதாƫ அைவய{¢ நா} «}
ெச€த ©zணŽய ஏ¢? எ} அேம! ©வŽ ஏைழ ª{தவேள!
ஏ¸ உலகuகைள மலரv ெச€த நாயகிேய! நா} க¯¢வ¢ உ}
©கைழேய; க‚ப¢ உ} ெபயƫகைளேய; உ„ள உ¯க பtதி
ெச€வ¢ உ} பாத மலƫகளேல; உ}ைன வŽ¯© அœயவƫ
29
அைவயŽேல பகைல இரவாக மா‚றியவேள; நா} «‚பŽறவŽயŽƒ
எ}ன ©zணŽய ெச€ேதேனா?
To achieve Concentration in Meditation
In this Verse, Bhattar stresses the importance of Sathsang and he
himself highlights the benefits of that.
He praised Devi day and night and her praises themselves have
become converted into a garland. In this Verse, almost all the actions
are mentioned in past tense, except the word ‘Karpadhu un naamam’
alone is in the present continous tense. It might be easier to say
‘Katradu un naamam.’ But no one can learn completely the names of
Sri Matha. Even if the 1000-tongued Adhisesha started to say her
namas also, he cannot complete it. So,it is a never-ending and
continous process.
The next action itself, kasindhu bhakthi panniadhu. It is a lesson for
people, who are showing their devotion just for pomp. Devotion
should be from the innermost reaches of the heart and not mere
external shows.
Bhattar has said that all these happened, because of some good
deeds, which he had performed and also mainly because of the
sathsang, which he has been privileged to have with Devi's devotees.
Here also, a word, ‘Puvi ezhaiyum poothavale’ has many meanings.
Instead of saying, ‘puvi ezhilum poothavale’ (who is present in all the
seven worlds), he has said ‘Puvi ezhaiyum poothavale.’ Because, it is
Devi, who has created all the worlds just by her wish. Thorugh the
use of the phrase ‘Puvi ezhaiyum poothavale,’ Bhattar declares that
everything happens ony by the divine Will of Devi. So, only with her
Grace, can we get a sathsang, continous chanting of her nama and
perform all holy acts.
See the humbleness of Bhattar here, even after singing ten Verses
and worshipping Devi daily, he asks Devi what are the good deeds
(Punniyam), which he has performed to worship her, the holy mother.
He does not become ego-stricken that he has sung ten glorious
verses in her praise, because he is intuitively aware that it is Her
Grace, which alone has made him sing her praise and nothing of his
own merit. We ordinary people tend to get arrogant, even if we can
30
compose half-a-word in praise of the divinity. This is a very strong
lesson to learn from Sri Bhattar that one should never ever get
arrogant and think that we possess something of merit on our own.
Every sadhaka should imbibe the following aspects from Bhattar.
1. Sathsang is important
2. Devotion should come from the innermost reaches of the heart
3. Utter humility without any hypocrisy whatsoever at all times
4. respecting elders, who are really worthy of worship and respect.
Not merely the physically elderly, but the spiritually wise.
5. Strict abidance in continous chanting of Devi's nama
In many other slokas also, he teaches us the qualities of sadhaka like
this, which we will discuss in the respective verses.
Here also, a word takes two different meanings. ‘KAnniyadhe’
The lotus feet of Devi are there in the head of Shiva, which looks like
a garland in his head (Kanni means garland).
Because of having such holy feet in his head, the head of Shiva has
been turned into a heavy weighed thing (Kanni also means ‘reddened
due to injury or blood clotting’) and makes him forget the surrounding
and makes him dance in extreme joy.
13. பŽறைர{ ெதாேழ}/மேனாதிட ெப‚றிட
ª{தவேள ©வன பதினா}ைக ª{த வzண
கா{தவேள பŽ} கர|தவேள! கைறt கzட§t
¬{தவேள எ}² ¬வா «|த‚ இைளயவேள
மா{தவேள உ}ைன அ}றி ம‚² ஓƫ ெத€வ வ|தி~பேத.
பதினா} உலகuகைள பைட{¢t கா{¢~ பŽ}
மைறtகி}றவேள! நலகzட§t ¬{தவேள! எ}² ¬~©
அைடயாத மா´t இைளயவேள! மா தவ உைடயவேள!
உ}ைன வŽyž ேவ² ஒ¯ ெத€வ{ைத நா} வணuேவேனா?
I will not worship any other God-o attain a resolute Mind/To gain
Resoluteness of Mind
13. In this Verse, Bhattar considers Devi as the Goddess who
performs all the five major works (Creation, Protection, Destruction,
Hiding and Sustaining), for which Brahma, Vishnu, Shiva, Maheswara
and Sadhasiva are the deities in-charge. She is the one, who is
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present at all times, and it is, by her mere wish that she has created
all the fourteen worlds. Similarly, just as she created the 14 worlds,
she protects the 14 worlds also. Now, after stating all this, Bhattar
asks whether he would worship any other God apart from Her.
In this Verse, we have to analyse the first word itself. ‘Poo + Thavale’
Already in many verses, Dhavale has been used as a noun to denote
Devi. She is the one, who did her penance over the flower. Also, she
is present everwhere. What does it mean actually? There is nothing,
which is apart from the Devi. She only created everything. As some
subordinates/representatives, she created other Gods, semi- and
demi- Gods and Goddesses. Even they are also the part of Devi only.
She protects this whole universe as a mere divine sport, and it is not
a tedious job for her. It is just a divine play for her. Then, one fine dy,
she will finish off this divine play, by destructing her whole creation
and perform another divine play by bringing into place a new creation
in place of the one which she has just destroyed, the old order
changeth, yielding place to new.
‘Karai kantanuku moothavale’ - Many people say that how is it
possible? Is there any possibility of wife being older than the husband
in divine couple marriage system? Here, we should not take direct
meaning. She knows very well that the poison will not affect Sri
Parameswara. Anyhow, because of her motherly nature, she holds
her hand in his neck and stopped the poison there itself. At that time,
she considered even Parameswara as her child. So, she has been
transformed into his mother. So, she is older to Sri Shiva. Also, there
is no separation between Shiva and Shakthi. Whenever Shakthi is not
in visible form, (Dakshayani, Parvathi, Meenakshi, etc.), it means that
it has merged within Shiva.
To avoid the confusion of considering Devi as a very old lady,
immediately Bhattar says, ‘Endrum moova mukundharku ilayavale.’
See the usage of words. The Vishnu Moorthy will always be young
and he will never get aged at all and he remins youthful all the time.
And Devi is younger to him. It means that she will also be the
youngest one in looks and age.
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Maathavale- She who did extreme penance of very high nature and
qualities.
She is having all these higher qualities. She is always eager and
ready to rescue people, who surrender at her Lotus Feet. She is the
Mother. She is stands tall above all the other Gods. Then, where is
the need to worship other Gods? I will never never do that.
Here, consider this verse very deeply. Bhattar is not criticising the
worship of other Gods. Even he worships, Ganesha in the first Verse.
And even in this Verse, he compares Devi with Shiva and Vishnu
only. So, his actual intention is to glorify Devi only. Thats all. He
accepts that all others are also Gods. But his question is why to seek
and worship other Gods, when there is a motherly Devi is present.
14. அ¯ைம, எளைம/எதி´ «த}ைம ெபற
வ|தி~பவƫ உ}ைன வானவƫ தானவƫ ஆனவƫக„
சி|தி~பவƫ நƒ திைச«கƫ நாரணƫ சி|ைத„ேள
ப|தி~பவƫ அழியா~ பரமான|தƫ பாƬƒ உ}ைனv
ச|தி~பவƫt எளதா எபŽராyœ! நி} தzணளேய.
உ}ைன வழிபžபவƫக„ ேதவƫக¶, அரƫக¶; தியான
ெச€பவƫக„ பŽரம§, மா´; உ}ைன{ த} அ}பŽƒ கyœ~
ேபாyž„ளவƫ அழியாத பரமான|த ெகாzட சிவபŽரா}; உ}ைன
தƬசன ெச€பவƫக¶t உ} ளƫ|த க¯ைண எளதிƒ
கிைடtகி}ற¢.
To gain Leadership in Everything
In this Verse, Bhattar explains the various spiritual states experienced
by the devotees of Devi. It is the Devas and Asuras, who are
worshipping Devi. (See there is no difference in her own creation.
She is the mother of all. Common to all. Everyone has the right to
approach her).
Brahma and Vishnu are always meditating on her. See, the difference
from first sentence. The Devas, Dhaityas are all just worshipping her.
It does not mean that they are always constantly meditating on her,
whereas, Brahma and Vishnu are always meditating on her (Not
doing just external rituals). The first sentence explains ‘Bahir mukha
aradhana’ and the next sentence explains ‘Anthar mukha sadhana,’
33
of which the latter is far superior to the former and hence, Brahma
and Vishnu enjoy powers, which are superior to those enjoyed by the
Devas and Asuras, who are merely performing external rituals (This
is because the Mother Goddess rewards her devotees based on the
genuineness and intensity of devotion.
The Devas and Asuras simply perform rituals only to attain mere
temporary satisfaction of wants and desires and not Self-realization
or Brahma Jnana, which is the highest goal to be sought after by all.
Vishnu and Brahma know this and seek this as the boon from the
Mother Goddess, who is pleased with their high devotion and hence,
grants them very high powers, which they do not consciously seek,
unlike the Devas and Asuras, who always seek to maximize their
powers in their efforts at one-upmanship against each other. The
Lalita Sahasranama Sthothra ‘Antharmukha samaraadhya’ should be
remembered here.
Sri Parameswara has all his thoughts entirely fixed her. It means he
has united himself with Devi. So, there is no chance of missing her
aradhana. Because of that, he enjoys ‘imperishable bliss’ (Azhiyaa
paramanandhar). Here we can take two meanings. Azhiya +
Paramanandhar; Azhiya Paramanandhar. The immortal
Parameswara; or else, he is filled with endless bliss, since he is
united with Devi.
Likewise, the order of worship and the Grace which one gets are
enumerated in this Verse. For acheiving the Grace of Devi, Bhattar
advises people of the earth to have the Darshan of Devi during the
the three ‘Sandhyas’ (Morning, noon and evening- thrisandhyas). We
can also construe the meaning that it is very easy for the people on
the earth (there is no need for them to worship in the manner stated
in the previous verses). Just going to the temple and having her
Darshan itself is enough for the people in earth to obtain her Grace.
15. அைட ேப²க„/ அழியாெசƒவ« ேபƬ}ப« ெபற
தzணளt எ}², «}ேன பல ேகாœ தவuக„ ெச€வாƫ,
மz அளt ெசƒவேமா ெப²வாƫ? மதி வானவƫ த
வŽz அளt ெசƒவ« அழியா «{தி வ ž அ}ேறா?
பz அளt ெசாƒ பƬமள யாமைள~ ைபuகிளேய.
34
பz அைம இனய ர´, இய‚ைக ந²மண« வா€|த
ைபuகிளேய! உ} அ¯„ ேவzœ «‚பŽறவŽகளƒ தவ
இய‚றியவƫக„ இ†ºலகv ெசƒவuகைள மyžேமா ெப²வƫ?
வŽz லகv ெசƒவuகைள, அழியாத «tதிைய அைடவƫ
அ}ேறா?
To gain Endless Wealth and Supreme Joy
In this Verse, Bhattar describes how the recipients of the Grace of
Devi will live. The Grace of Devi will be completely gained by those,
who have genuinely performed selfless austerities for many years (so
many previous births are denoted here indirectly by the word
‘Munne’) (note that Mother Meenakshi, Goddess of Madurai was born
to Kanchanamala, as she performed intense penance in her previous
birth).
People who performed penance like this, will have this whole world
under their control. They will also enjoy all the wealth of both this
world and the eternal world. Finally, they will achieve ‘Mukti’ also. But
all these will happen only by the Grace of Devi, because She is the
one, who is the basis of the the words and also the sentences.
This Verse is dedicated to Devi Mathangi. (Similar other Verse is
‘Kann kalikkum padi kandu konden’. She is the authority for of ‘Vak
Siddhi’ and one can think of the Devi only by virtue of her Grace. And
if we continously meditate on the Devi, we will enjoy all the good
things (health and wealth, both before and after death and will always
be sheltered at her Lotus Feet).
In this Verse, the word ‘Munne’ should be discussed. What does it
actually imply? We should not worry about silly things and blame Devi
for not helping us. In today's busy and illusory world, on one Friday,
we will may perform pooja of the Mother Goddess (While performing
pooja itself, we will think of so many other things) and on the next
Friday itself, we will start blaming her for not granting us our
cherished objects, which we entertained while worshipping her during
the previous Friday. This should be avoided. Hence, Bhattar has
stressed the need for one to constantly meditate on the Lotus Feet of
the Holy Mother without any selfish and ulterior motives. This is
Bhakti for the sake of Bhakti.
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16. நி} க¯ைண வŽ|ைதய}ேறா? சிற|த ஆ‚றƒ ெபற
கிளேய! கிைளஞƫ மன{ேத கிட|த¢ கிளƫ|¢ ஒள¯
ஒளேய, ஒள¯ ஒளt இடேம, எzணŽƒ ஒ}² இƒலா
ெவளேய ெவள«தƒ ªதuக„ ஆகி வŽƬ|த அேம!
அளேய} அறிº அளவŽ‚ அளவான¢ அதிசயேம.
பuகிளேய! உ} அ}பƫ உ„ள{திƒ வ கி}ற ஒளேய! ஞான
ஒளயான சிவபŽரான} தி¯ேமனயŽƒ இட ெப‚றவேள!
ஆரா€vசியŽƒ அடuகாத ெவyட ெவளேய! ஐ|¢ ªதuகளாகப
பர|¢ வŽƬ|தவேள! இ{தைன ெப¯ைமகைள ¯tகிt
ெகாzž , எளேய} எ} சி‚றறிவŽனாƒ அள~பத‚ அளவாகt
ைற|த¢ ஒ¯ வŽ|ைதய}ேறா?
To acquire Best Skills
In this Verse, Bhattar wonders at the the simplicity of Devi. The first
term itself starts with ‘kiliye’ (parrot). Why is the Parrot considered to
be equivalent to Devi? The main thing is its lovely dark green colour,
parrot sweetly learns and repeats what we say (it means that parrot
can be considered as a replica of our voice). Similarly, Devi is the
voice of Parabrahma. Parrot (i.e., Shukha Maharishi is also regarded
an eminent sage, even more than his father, Sri Veda Vyasa).
Further, the term ‘Kili’ is used when one desires to address someone
who is very dear to one’s heart. The Holy Mother is definitely very
dear to all devotees, more than their own lives. Hence, the choice of
the word ‘Kili’ is very appropriate, as Sri Bhattar regards Abhirami
Devi as the very basis of his life and so, he endearingly addresses
her as ‘Kili.’ It may be noted here that the 68th Pontiff of Kanchi Sri
Shankaracharya Peetham, the very revered Sri Chandrashekarendra
Saraswathi Mahaswamigal was called as ‘Kili,’ in Kannada by the
elders of his family, during his childhood days.
Here, there is a story regarding this parrot form of Devi. Of course,
there are many temples, where Devi has assumed the form of a
parrot and worshipped Lord Shiva. In a village, Agni Deva
worshipped Shiva and Ambal ‘Shiva Lokanathar and Ksheerambikai’
in the form of a parrot. All the Devas took the form of parrots and
worshipped Devi, entreating her to rescue them from Bandasura.
Coming to the story, once Sri Bhaskararaya (who wrote the bhasyam
36
for Sri Lalitha Sahasranama and got Devi's Grace) explained the
namas to the King of Kasi and, while explaining the nama ‘Maha
Chatushashti Koti Yogini Gana Sevitha,’ he explained that Devi is
worshipped always by the 64 crore yoginis surrounding her.
Immediately, all the envious eminent scholars who are all in the
palace, laughed loudly and argued with Sri Bhaskararaya and asked
whether he could explain all these yoginis. (These scholars were
already jealous about Sri Bhaskararaya and waited for an opportune
moment to slight him).
Immediately, Sri Bhaskararaya started mentioning the names of all
the 64 crore yoginis, their respective colours, weapons in their hands,
colour of their dresses, their ornaments, etc. All these scholars
started taking notes of them, hoping that Sri Bhaskararaya would stop
very soon and then, they would have their heart’s laughter at his
discomfiture at being unable to name all the 64 crore Yoginis.. Alas,
To their chagrin they found that they could not follow even the
description of just 10,000 yoginis. But Sri Bhaskararaya went on
continously explaining about all the yoginis and his words came out
from his mouth like a torrential downpour.
With their egos being sorely tested, all these scholars surrendered
themselves at the feet of bhaskararaya and asked him how he knew
all these details about the 64 crore Yoginis. Sri Bhaskararaya smiled
and said: “Do you think that I said all these things. It is Devi, who
taking the form of a holy parrot, sits on my shoulder and whispers
everything into my right ear, which I simply repeated.”
This is the Grace of Devi. In this world, a parrot will repeat what a
man trains it to repeat. But, devotees should obey all the words of
holy-parrot ‘Sri Matha.’ So, Sri Abhirami Bhattar calls Devi as a
parrot, then continues that Devi is also the light of the mind of the
highly evolved sadhaka. And she herself finds the place for her inside
the heart of the sadhaka. She is the whole universe and has filled the
space in its entirety. She herself is all the five elements. She has
such qualities and manifests herself in consecrated idols and images
just to bless her devotees.
What does this Verse imply? When a sadhaka continuously
meditates on the Devi, who is omnipresent, omnipotent and
37
omniscient, she herself will come and light the lamp of knowledge
and destroy the ignornace of the sadhaka and, like a parrot, she will
transform the sadhaka into a light (jyoti and ‘not heavy’ and happy
being.
17. பதிைய ெவ}றவ„/க}னைகக¶t நƒல வர} கிyட
அதிசய ஆன வœº உைடயா„, அரவŽ|த எƒலா
¢திசய ஆனன |தர வƒலி, ¢ைண இரதி
பதிசயமான¢ அபசயமாக, «} பாƫ{தவƫ த
மதிசய ஆகவ}ேறா, வாம பாக{ைத வ†வŽயேத?
வŽய~ªyž வœவழகி; தாமைர மலƫக„ வணu அழகிய «க
உைடயவ„; ரதிபதியாகிய ம}மதன} ெவ‚றியான¢ ேதாƒவŽயாக
மாறº, சிவபŽரான} ெந‚றிt கz பாƫைவ ெவ‚றி அைடயº,
இைறவன} இட~ பாக{ைதt கவƫ|¢ ெகாzடா„.
To get Good Husband
In this Verse, Bhattar marvels at the divine beauty of Devi. For
beauty, Manmatha and Rathi are the examples. Shiva burnt
Manmatha into ashes and conquered the God of Love. But the
exceeding beauty of Devi has captivated the heart of even such an
all-conquering Shiva, which in turn has converted defeat into victory
for Manmatha. In this Verse, ‘aravindhamellam’ means all the lotuses,
which means, the Gods, who are all seated in lotuses, such as
Vishnu, Brahma, Lakshmi and Saraswathi are all praising Devi for
this deed of captivating Lord Shiva;’s heart in love from his
meditation. The word ‘thunai rathi’ has two meanings: (1) the betterhalf of Rathi (i.e Manmatha), (2) Devi herself accompanied by
Manmatha when he aimed his flower arrows against Shiva and got
defeated. Both are correct. Only because Devi was there on the
opposite side, the ‘Kataaksha’ of Devi transformed Manmada into an
immortal and again with her power, she gave him rebirth.
She also gave a boon to Manmatha that he would be visible only to
Rathi. (Since Shiva saw Manmatha, he reduced him to ashes;
whereas if he is invisible, how can he be reduced to ashes?). If she
herself being the mother of Manmatha by giving him rebirth, who is
the considered to be the prime example of beauty, what will be the
beauty of Devi? Hence, Bhattar exclaims and simply says:
‘Athishayamana vadivu’ Bhattar goes even a step ahead, in order to
indicate that the victory of Manmatha was perfect and also points out
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that in order to ensure Manmatha’s victory is a permanent one, she
occupied half the body of Lord Shiva.
In this Verse, there are lot of intended meanings. While doing
meditation, a sadhaka should be like Shiva. He should not get into
lust. But even this lust is the creation of Devi shakthi and is a good
subordinate to her. (Manmatha is a very great devotee of Devi and on
behalf of him, a separate Srividhya called ‘Khaadi Vidhya’ is there
and also the beejam ‘Kleem’ which is a very favourite mantra of Devi
is ‘Kama bheejam’ (owned by Manmatha)). So, we should not blame
Manmatha also. In order to avoid lust, the sadhaka should not fall a
victim of anger. The sadhaka should accept that every thing happens
by the Will of Devi and he should fully surrender himself at her holy
Lotus Feet and completely merge his individuality at her Feet.
18. கா{த¯ள ேவzž/பய அகல
வ†வŽய பாக{¢ இைறவ¯ ந மகி…|தி¯t
ெச†வŽ,உuக„ தி¯மணt ேகால«, சி|ைத„ேள
அ†வŽய தƫ{¢ எ}ைன ஆzட ெபா‚பாத« ஆகி வ|¢
ெவ†வŽய கால} எ}ேமƒ வ¯ ேபா¢ ெவள நி‚கேவ.
உ}னாƒ கவர~பyட இட~ பாக{ைத உைடய இைறவ§ ந
இைண|¢ வŽளu அƫ{த நாƭˆவரƫ வœவ«, உuக„
தி¯மணt ேகால«, எ} ப‚²கைள அக‚றி ஆyெகாzட உ}
ெபா‚பாதuக¶, ெகாœய கால} எ}ைன ெந¯u ேபா¢, எ}
«}ேன காyசி தர ேவzž தாேய!
Protecty me at all Times/To get rid of all Types of Fears including the Fear
of Death
In this Verse, Bhattar thinks of Devi as ‘Ardha Nareeshwara’ and also
as ‘Uma maheswara.’
The first word itself has two meanings. (1) Vavvia bhagathu iraivarThe Lord, who resides in half of your body. (2) Vavvia bhagathu +
Iraivarum neeyum - The Lord, who resides in the half of your body. Is
it possible? Shiva is the right side and Parvathi is in left side. But how
can Shiva reside on the left side also? Because, the heart of Devi is
there in the left side, which always meditates on Shiva and, which is
the seat of Shiva. So, both are correct here.
When Shiva and Shakti unite themselves as one, their minds and
39
hearts will also be one and will be filled with joy alone. So, Bhattar
wants this particular form of Devi to rescue him from the ‘Yama.’
The mind of Bhattar always think of Devi in her wedding form. But, he
wants Devi to come as Ardha Nareeshwara. It means, for
worshipping, the form of Shiva-Sakthi has higher importance;
whereas, for rescuing the devotee (especially from Yama), Ardha
Nareeshwara form is quite appropriate.
This is because, when Lord kicked Yama to rescue Markandeya (in
this same place of Thirukadaiyur), he alone came out of the Linga
and kicked Yama. But Yama attained rebirth, like Manmatha. How is
it possible? This is because the Lord kicked him with his left leg
(which is actually the divine foot of Devi, who is filled with
Motherhood). So, even though Shiva appeared as a single figure, the
action was actually executed by Devi. Siimilarly, Bhattar also wants
Devi to come and rescue him from the fearful clutches of Yama.
Also, Bhattar very much stresses the golden Feet (Since only the left
foot of Lord Shiva, which belongs to Mother Parvathi [as Shiva is
Ardha Naareshwara, having given his left portion to Mother Parvathi]
kicked Yama). O Devi come with those golden Feet for rescuing me.
Note that the situation of both Markandeya and Bhattar are very
similar.
19. ஆன|த அதிசய/ேபƬ}ப உzடாக
ெவள நி}ற நி} தி¯ேமனைய~ பாƫ{¢, எ} வŽழி ெநx
கள நி}ற ெவ„ள கைர கzடதிƒைல, க¯{தி§„ேள
ெதள நி}ற ஞான திக…கி}ற¢ எ}ன தி¯ºளேமா?
ஒள நி}ற ேகாணuக„ ஒ}ப¢ ேமவŽ உைறபவேள.
ஒள ெபா¯|திய நிைலயான ஒ}ப¢ «tேகாணuகளƒ வ ‚²
இ¯~பவேள! வœவ எž{த உ} தி¯ேமனையt கzட¢ எ}
கz , க¯{¢ கைர காணா இ}ப அைட|த¢! எனt„
ெதளவான ெம€ஞான ெப¯கி}ற¢. எ}ேன உ} தி¯º„ள!
To enjoy Supreme Bliss
This is the first time that Bhattar talks about Shri Chakra.
In this Verse, Bhattar describes the importance of both saguna and
nirguna aradhana. After seeing Devi as Tripura Sundari and also as
40
Ardha Nareeshwara, Bhattar wants to see Devi as Shri Chakra
Rajeshwari.
While seeing Devi as Tripura Sundari, who stannds before him as an
idol, the mind and heart of Bhattar was filled with joy, whereas the
knowledge, which is present in his mind is getting enhanced, when
reflecting on and worshipping Devi in the Sri Chakra form.
Here the phrase ‘karai kandadhu illai’ takes two meanings: There is
no limits (small Ra for ‘karai’ in Tamil) for the joy on seeing Devi. The
joy does not have any impurities (Karai – by using the bigger Ra for
‘Karai’ in Tamil), since it happened on visualizing the Mother
Goddess.
Here, Bhattar says ‘oli nindra konangal onbadhum’ (the 9 triangles
filled with light). In Sri Chakra, the final set will be of 9 triangles of
which 4 are Shakti Konams and 5 are Shiva Konams. Shakti Konams
are the triangles facing downwards (which denote the bliss of Devi
pouring in on the sadhaka); Shiva Konams are the triangles facing
upwards (which denotes the mind of sadhaka reaching the higher
level, to receive the Grace-filled bliss of Devi). Here, all these konams
(triangles) merge, which denotes the merger of Shiva and Shakti.
Bhattar says that only after completely knowing about Sri Chakra, his
knowledge is glowing. Even our own body can be considered as a Sri
Chakra and here also, 9 angles are there, beyond which the Mother
Goddess resides in the Bindu. Knowing this, Bhattar thoroughly
enjoys his comprehension of the presence of the Divine Mother
Goddess within his body and is conveying his enjoyment to us as
well.
This single Verse covers and concludes the whole ‘Lalitha
Sahasranama,’ since the Lalita Sahasranama also starts with saguna
upasana (depicting Devi as a mother, her beauty and all), finally
concluding her worship as Sri Chakra Raja Nilaya and the final nama
Siva-Shakthyaikya rupini denotes the same 9 Konams mentioned
here in this Verse.
20. உைறவŽட யா¢?/வ ž, மைன «தலியன கிyட
41
உைறகி}ற நி} தி¯tேகாயŽƒ நி}ேக„வƫ ஒ¯ பtகேமா,
அைறகி}ற நா} மைறயŽ} அœேயா «œேயா, அ«த
நிைறகி}ற ெவzதிuகேளா, கxசேமா எ|த} ெநxசகேமா,
மைறகி}ற வாƬதிேயா? ªரணாசல மuகைலேய.
பƬªரண நி{திய கƒயாணŽேய! ந உைற இட உ} கணவƬ}
இட~ பtகமா? நா} ேவதuகள} «தலிலா அ}றி «œவŽலா?
அ«த ெபாழி நிலவŽலா? தாமைர மலƬலா? பா‚கடலிலா?
அœேய} ெநxசிலா? தாேய •²!
To acquire House and other Immovable Properties
In this Verse, Bhattar depicts the various abodes of Devi. She resides
in the half of her husband, which is her temple (it means that she is
never separated from there). She also resides in the 4 Vedas and she
is present at the start and end of those Vedas. She also resides in the
moon with her 16 Kalas’. She resides in lotus as Devi Lakshmi. She
always remains in the heart of Bhattar. She resides in the
seas/oceans and she is the one who resides in the ‘Poornachala
(Ever full immovable Mountain).’
In this Verse, Bhattar explains that she is the Durga, lakshmi and
Saraswathi. She is the ocean of knowledge and also wealth. She is
always one with the ‘power,’ from which she never gets separated. In
this Verse, the order goes thus: Shiva, Brahma, Moon, Lotus,
Bhattar's heart and finally the sea/ocean’. Nowhere, has Vishnu been
mentioned. But, actually in this Verse, Bhattar considers Devi herself
as Vishnu and in order to only stress that, he finally punches it as
‘maraingindra varidhi.’ She dwells inside the sea.
Once Sage Durvasa cursed Indra, because of which all his wealth
was submerged in the sea. Even today, many precious stones are
available from the sea. Lord Vishnu is the one, who resides in the
sea. There is no difference between Devi and Vishnu. Hence, Bhattar
says that she resides in the seas. Further, by the usage of the word
‘maraigindra’ (not visible or covered/hidden/concealed), this phrase
gives us many meanings. She resides in the seas, which no one
knows (Here we should understand that our heart is the sea, which
has so many wave like emotion and Ambal resides ther, but we are
not aware of this very important and basic fact. Hence, Bhattar says
this as ‘Endhan nenjagamo maraigindra vaaridhiyo’)
42
The word ‘maraigindra’ also denotes that none can estimate the
richness of Devi. She is filled with richness, but she is very calm in
her appearance and gives joy to everyone who approach near her. If
we take the ordinary meaning, the final word ‘pooranachala mangalai’
denotes that she resides in the perfect and immovable mountain. But
Bhattar has not used the word ‘himayachala mangalai’. So, here, the
word ‘Pooranachalam’ refers only to the ‘Shri Chakra Meru’.
In this Verse, we cannot consider something to be superior, or
inferior. All the places, where the Devi resides are superior. But, in
between, even our heart also comes and gets a place. But it is just
we do not know, or realise that, as we keep chasing the mirage of the
illusory world, without having taken the pains to understand the
presence of the Divine Mother within our Hearts. This is the main
reason for Sri Ramana and all other Indian sages and saints to stress
the importance of abiding in the Spiritual Heart as distinguished from
the physical heart.
21. காyசியŽƒ கள{ேத}/இைறவைன ªைஜ ெச€யாத பாவ நuக
மuகைல, ெசuகலச «ைலயா„, மைலயா„, வ¯ணv
சu அைல ெசuைகv சகல கலாமயŽƒ, தாº கuைக
ெபாuகைல தu ©Ƭசைடேயா} ©ைடயா„, உைடயா„
பŽuகைல, நலி, ெச€யா„, ெவளயா„, ப ெபz ெகாœேய.
தƫtக மuகலி; ெச~©t கலச ேபா}ற நகிƒகைள உைடயவ„;
மைல அரசன} மக„; ெவz சu வைள அணŽ|த சிவ|த
கரuகைள உைடயவ„; கைலகள} ெத€வமாகிய அழ மயŽƒ;
ெபாu அைல தவ¸, கuைக நதி தu, சைடைடய
சிவபŽரான} உடலி} இட~பாக{திƒ உ„ளவ„; எ}ைன{ த}
உைடைமயாகt ெகாzடவ„; காவŽƬயாகº, ¢ƫைகயாகº,
அைலமகளாகº, கைலமகளாகº, மைலமகளாகº திக…பவ„
அவேள!
To enjoy the Bliss of the Divine Vision/To atone for the Sin of not
worshipping God earlier
In this Verse, Bhattar describes the various namas of Devi. We can
see it in other instances in the Verse ‘Nayaki nanmukhi...’.
In this Verse, Bhattar says that Abirami is the Lalitha Parameswari,
43
Parvathi, Lakshmi, and Saraswathi. She is the Mangalai (auspicious).
She, who owns pot-like breasts (sthana bhara dhalan madhya
pattabhandha vali thraya of Sri Lalitha Sahasranama). She resides in
the Mountain (Parvathi), she resides in the Sea (Lakshmi), She is the
chief of all the arts (Saraswathi), She resides in half of Shiva, She is
in the colours of Pingala, Neela, Red and White. And she is the
golden creeper, which clings to Sri Shiva.
In this Verse, before describing all the forms and namas and abodes,
he describes Ambal as ‘Mangalai.’ That is she is the Auspicious One,
who can bestow all the wealth and fortunes-sowbhagyam on her
devotees. Bhattar is actually in a very critical position in terms of this
materialistic world. But even then, his confidence level has not
declined even one bit. He is absolutely confident that Devi is the form
of all auspciousness and that she can bestow it on her devotees. All
the other namas, which follow in this sloka, are just explanations and
expansions of this first nama ‘Mangalai”. She is ‘Sumangali, Suvasini
Archana Preetha (Sri Lalitha Sahsaranama).’ She can restore to life
anyone, whom she wishes. She can confer mukti on anyone, if she is
pleased with him/her.
The very next word is a pointer to the motherliness of Devi. She has
pot-like breasts to feed all her children. All the creatures (whether
good or bad) are her own children. A mother may have so many
children; but, for each child, there will always be only one mother and
Devi is the mother for all in all the births of the Jeevas. So, naturally,
her responsibility is much much greater than that of an ordinary
human mother and Abhirami always has the welfare of all her
children at her heart.
She resides in the mountain. Here Bhattar has not mentioned
whether Poornachala, or Himayachala. This is mainly because,
Bhattar has not mentioned both these mountains here. He says our
hearts are hard as mountains here. Mountains are made up of rocks.
Though they are strong, they are also a good place to hide so that
none can find easily. Devi also resides in our hearts. But our hearts
are so hardened that we feel it impossiuble to find her. But the whole
heart itself is her own property. So, she is famely called here as
‘malaiyaal.’
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‘Varuna changu alai sengai’-- she is present in the sea, which his full
of sea-shells. The 'sengai' (red-hand) also means that she is like the
sea, which is rich in its wealth and gives it to anyone without
expecting anything from the others. Devi is also rich, she also gives
anything to her devotees, she is also not expecting anything from her
devotees (Avyaaja karuna moorthi). Because she has always been
granting boons like this, her hands have become red.
She is the ‘sakala kala mayil’, the form of all the arts. Devi herself is
surrounded by 16 kalas and she is the one, who developed all the 64
arts.
She resides in Lord Shiva. How? The Ganges is already flowing from
his head with her wavy hands in the hair-locks of Shiva. Ganges is
also a wife of Shiva. Devi is also his consort. How to differentiate?
Bhattar says that Ganga resides only in his head and got locked in
between his ‘jata’ (hairlocks) itself. But the Devi with her bliss and
power of penance, got half of his own body and occuppied totally
Shiva.
She is the Durga Devi, Mahakali, Lakshmi and Saraswathi. Pingalai
here refers to Durga, Neeli -- Mahakali, Seyyal -- Lakshmi (Seyyal
denotes that she is red colour. Seyyaal may also mean that she won't
do anything, Veliyaal -- Saraswathi (veliyaal means white in colour).
Even if you consider the ‘seyyal’ as meaning that she would not do
anything. That is also correct. She won't do anything for ‘veliyaal.’
That is for outsiders, she won't do. For people, who are not near and
dear to her, not approaching her, she won't do anything.
For all her devotees, she is like mother and takes the responsibility of
total care.
22. பŽறவŽ ேவzடா
ெகாœேய, இளவxசிt ெகாேப, எனt வேப ப¸{த
பœேய, மைறயŽ} பƬமளேம, பன மாƒ இமய~
பŽœேய, பŽரம} «தலான ேதவைர~ ெப‚ற அேம!
அœேய} இற|¢ இu இன~ பŽறவாமƒ வ|¢ ஆzž ெகா„ேள.
45
ெம} ெகாœேய! ெபா‚ெகாேப! ப¸{த கனேய! ேவதuகள}
ந²மணேம! இமயமைலயŽƒ உ„ள எழிƒ வா€|த பŽœேய! பŽரம}
«தலான ேதவƫகைள~ ெப‚ற அ}ைனேய! இன நா} ம‘zž
ம‘zž இற|¢ பŽறவா¢ எ}ைன{ தž{¢ ஆyெகா„வா€!
Please protect me from being reborn-To avoid Rebirth
In this Verse, Bhattar regards Devi as the creeper, tree, the object of
his thoughts, fragrance of the Vedas, she-elephant of the Himalayas,
and Mother of all the Devas, including Brahma.
Bhattar has simply mentioned ‘kodi and kombu.’ A creeper always
needs a tree to link itself to But, in this instance, Devi herself is both
the creeper and tree. What does this mean? She herself is the Vedic
tree (which is hard and rough - not so easy to understand) and she is
the Upanishads (somewhat easier to recognise and not so hard to
understand). There is no difference between them. So, here, Devi
herself is the Vedas and the Upanishads.
Next comes the word ‘vambu.’ This word has been used nowadays to
refer to some unnecessary things. But the actual meaning is
‘reflecting repeatedly on the same thing.’ In the ordianry sense, we
always think of some other worldily thing and discuss the same thing
always with others. Bhattar always meditates on the Devi and
discusses only her glories with all. He is fully submerged in the
devout attitude (Bhakti Bhava) of Devi worship. The matter of
meditation on Devi is also a ripened one.
She is also the she-elephant of the Himalayan mountain. This shows
the gigantic and leadership quality of Devi. She gave birth to Devas
including Brahma. Here, the word Brahma does not refer to the
normal Brahma of ‘Trimurti.’ Here, the actual ‘Brahman’ (Supreme
Power) itself has been derived from the Devi.
The knowledge, richness, majesty and superiority of Devi over all
others have all been discussed in this single verse. Now comes the
punch. Though she possess qualities like these, she is also easily
approachable to Bhattar. This is her real magical power.
Here, Bhattar conveys this message for people like us only. It is not
that much hard for Bhattar to recognise Devi. But for people like us,
46
this is really difficult. Even then, Devi is ready to help us. The only
thing that matters is that we should constantly meditate on Her Divine
greatness and compassionate nature at all times to be able to
recognise her properly.
23. எ} றிtேகா„/மனvசxசல நuக
ெகா„ேள}, மன{திƒ நி} ேகால அƒலா¢; அ}பƫ •yட|த}ைன
வŽ„ேள}; பர சமய வŽ¯ேப}; வŽய} ¬ºலt
உ„ேள, அைன{தி§t ©றேப, உ„ள{திƒ வŽைள|த
க„ேள, களt களேய, அளேய எ} கzமணŽேய.
பர|¢ வŽƬ|த ¬}² உலகuக¶t உ„¶ ெவள
நிைற|தவேள; எ} உ„ளt கமல{திƒ வŽைள|த ேதேன!
அ}பƫக„ களt கள~ேப! எளேய} எ}§ைடய கzமணŽேய!
எ} மன{திƒ உ} வœவ அ}றி ேவ² எதைன நா} ஏ‚க
மாyேட}. உ} அ}பƫ •yட{ைத வŽyž~ பŽƬய மாyேட}. ேவ²
சமயuகைள வŽ¯ப மாyேட}!
To get rid of the Wavering Mind
In this Verse, Bhattar takes three vows in the divine presence of
Ambal.
1. I will always meditate on only you.
2. I will never part company from your devotees, who always sing
your praise.
3.I will never leave the path of Abhirami (the dharma or religion of
Abhirami)
What does this Verse mean? Bhattar teaches us how to get the
Grace of Ambal through our devotion. Though we have good
devotion, we sometimes get frustrated. When someone tells us about
some other God, or Goddess. We will suddenly abandon our deity
and follow that. Is this the correct way to proceed? We know very well
that all Gods are only one and same. But we have to completely
surrender 100% surrender at the Lotus Feet of our Chosen Deity
without any mental wavering or vacillation. Only then, by the Grace of
the Chosen Deity, will everything be possible for us. In fact, ‘saguna
upasana’ is just a step to reach God. But that is a very strong
foundation and one must have one hundred percent faith. If we fail
here itself, we cannot progress in our spiritual path.
Firstly, the foremost thing is to cleanse our hearts of all dirts and dust.
47
Bhattar helps us to do this. First, devoutly and sincerely meditate on
the divinely glorious form of the Devi at all times. That will cleanse all
our sins.
Secondly, the important thing is to continously keep this mind clean.
A copper vessel will get impure, after being used for sometime. Our
hearts are also like a copper vessel. To keep it continously clean,
Bhattar again helps us by saying that one must always be in the
‘satsang of holy men.’ Never get separated from devotees, who sing
the praise and hymns of your Chosen Deity. Even here, Bhattar
stresses that you should strictly follow the devotees of your Chosen
Deity. Why is it so? Already, in your heart and mind, a particular
divine form is present. Again, if you go and hear about some other
God, it may get distracted and waver. The aim here is to concentrate
and be absorbed in the divine Lotus Feet of the Chosen Deity. So,
one must follow one and only God of your choice.
Thirdly, one must always depend on the Chosen Deity. Here, religion
does not mean the normal religion of Shaivam, Shaktam, or
Vaishnavam. The codes and rules to follow to gain the Grace of our
Chosen Deity s depicted here by the word ‘samayam’.
Here comes the final punch. In the above explanation of this Verse, it
was mentioned that one should stick unceasinlgy to the worship and
uninterrupted meditation on one’s Chosen Deity. But why Devi should
be our Chosen Deity? Why not any other God, or Goddess? Bhattar
explains that. She is the one, who is there inside and outside the
universe. She is the feast and she is the taste. She is even closer to
us, like our eyeballs. Here we should consider it as ‘the third ‘Eye of
Wisdom (Jnana Drishti/Jnana Kann)’.
Devi is none other than Vishnu. So, worshipping Devi is equal to
worshipping Vishnu. Devi is the heart, mind and soul of Shiva. Devi is
also his better-half. So, worshipping Devi is also equivalent to
worshipping Shiva. The main reason for worshipping Devi is she is
‘Mother of all.’ All the superior Gods are in masculine form. They may
even get angry sometimes, like our worldily fathers. But Devi is the
Mother of this whole universe. She is filled only with compassion. She
may take time to rescue us from our problems, but she will surely
help us all at the most opportune time. Our problems are not even
48
comparable to the problem being faced by Bhattar. Even in that
condition, Bhattar does not lose even a millimetre of his faith in the
Grace and Glory of Abhirami. Are we ever steadfast in our faith in our
Chosen Deity?
24. நேய எ} ெத€வ/ேநா€க„ நuக
மணŽேய, மணŽயŽ} ஒளேய, ஒள¯ மணŽ ©ைன|த
அணŽேய, அணŽ அணŽt அழேக, அ காதவƫt~
பŽணŽேய, பŽணŽt ம¯|ேத, அமரƫ ெப¯வŽ¯|ேத!
பணŽேய}, ஒ¯வைர நி} ப{மபாத பணŽ|த பŽ}ேன.
மாணŽtகேம! மாணŽtக{தி} ஒளேய! ஒள வ மணŽ பதி{த
அணŽேய! அணŽக¶tெகƒலா அழேக! உ}னட தxச
அைடயாதவƫக¶t~ பŽணŽேய! அ}பƫகள} பŽறவŽ~ பŽணŽt
ம¯|ேத! வŽzணவƫக¶t வŽ¯|ேத! உ} தி¯வœ{
தாமைரகைள{ ெதா¸த பŽ}னƫ நா} ேவ² எவைர ெதாேழ}!
To get rid of All Diseases
In this Verse, Bhattar conveys the message of non-duality/advaita.
Mother Abhirami is the most precious gem, the glittering light, which
emerges from the gem, the ornament, which has the gem, the lady,
who wears the ornament, she is the remedy for all illnesses of the
people who approach her with divine devotion, she is the feast of the
Devas. After worshipping her, Bhattar does not want to worship any
other semi- or demi- God.
She is the gem (Jeevathma), she is the glitter of the gem (the
attributes. The Gunas and Doshas of jeevathma are also decided
only by Devi), she is the person, who wears the gem (she is the
Paramatma).
The key word is: ‘Aniyum anikku azhage’, she becomes the beauty of
the ornament which is worn, that is she bestows beauty to the
ornament by wearing it. What does it mean? By considering the
ordinary Jeevathma and conferring salvation,, mukti, she is adorning
and giving beauty to the Jeevathma, which surrenders at her holy
Lotus Feet.
In this Verse, if one considers the ordinary superficial meanings, one
will conclude that Devi is the source of ills and pains for those, who
do not believe in her. But is it so? The actual meaning is that only
those who do not worship Devi will get sorrows.’ Because, Devi
49
herself is all auspiciousness and the bestower of all auspiciousness,
‘Sarva Mangala Dhayini.’ She will drive away all our sins, she will
remove all the obstacles and she will bestow on us eternal joy
(Parama Anandham). Hence, to clarify this statement, immediately,
Bhattar says that she is the curative medicine for all the
physical/mental/worldily pains.
The next word ‘Amarar peru virunde’ takes two meanings. ‘Peru
virundu’ means heavy/big feast, or rich feast. Again, the word ‘peru
virundu’ means the feast, which they get. But the first meaning of rich
or royal feast, will be more apt in this scenario. Why does Bhattar
insist on this here?
She is the cure-all medicine/remedy for devotees, who worship her.
All the Devas worshipped Devi, when they actually needed ‘immortal
elixir (amrut).’ Devi herself took the form of ‘Mohini’ and then gave the
elixir to the Devas. She herslef is the actual elixir of life. So, Bhattar
explains to us that she is the remedy for all the ills and pains.
When there is such a Goddess, who is filled with Divine Motherhood
and compassion, what is the need for anyone to worship some other
God? So, Bhattar resolutely says that he will not worship any other
God hereafter.
25. உ}ைன மறேவ}/நிைன{தைவ யாº தைடகள}றி ஈேடற
பŽ}ேன திƬ|¢, உ} அœயாைர~ ேபணŽ~ பŽற~© அ²tக,
«}ேன தவuக„ «ய}² ெகாzேட}; «தƒ ¬வ¯t
அ}ேன! உலt அபŽராமி எ}§ அ¯ம¯|ேத!
எ}ேன? இன உ}ைன யா} மறவாமƒ நி}² ஏ{¢வேன!
«¬ƫ{திகள} அ}ைனேய! ¬}² உலகuகள´ அபŽராமி
எ}² ேபா‚ற~பž அ¯ம¯|ேத! உ} அœயாƫகைள~ பŽ}ப‚றி~
ேபா‚றி~ பŽறவŽ~ பŽணŽைய அ²tக, «‚பŽறவŽயŽƒ நா} தவuக„
ெச€ேத}. உ}ைன எ}² மறேவ}. உ} ©க… பாœ உ}ைன
ஏ{¢ேவ}.
To accomplish everything Successfully without Obstacles
This Verse has many layers of intended meanings. Some of these
meanings are considered below.
The first line ‘Pinne thirindhu’ has many meanings. It is not that
50
merely roaming or going behind the devotees of Ambal.To blend with
them is the implied meaning, which is indirectly stated here. The word
‘thirindhu,’ also should be noted. We use this to refer to persons
infected with some mental illness, or loafers . Otherwise, we use the
term ‘nadandhu’ (simply walking). But why Bhattar used this particular
term here? We should follow the sathsang of true devotees like an
immature child (without ego, superiority complex, etc.) and truly follow
them. We should not enquire about their activities, or comment, or
criticise them. We should also follow what they do. They are also
gurus to us. We should also get ‘thirindhu’ experience. Nothing
should be there in us. Everything should get precipitated and offered
completely in 100% sharanagathi at the Lotus Feet of Devi. Like milk
being churned (our minds and hearts should be churned/thirindhu), to
get the butter and cream of devotion at the Lotus Feet of Mothe
Abhirami.
Bhattar claims that to get rid of this cycle of birth and death, he has
got himself absorbed into the sathsang of Sri Abhirami’s devotees. In
his story, nowhere is it mentioned that he mingled with others and
performed sathsang. He always remained alone and mediates on
Devi. But Bhattar said that to get the Grace of Ambal, he performed
the ‘punyam’ of ‘satsang’ in his previous births. That is what he says
by ‘Munne thavangal muyandru konden.’ He has already, in so many
births, had contacts with true devotees of Ambal. And only because
of those the good deeds, in this birth, he got the Grace of Ambal.
Bhatar is still has a major problem. But he sings devoutly as if the
problem has already been solved. That shows the depth of his
devotion and trust in Mother Abhirami’s unfailing succour at all times.
The word ‘munne’ means ‘before.’ Here we can take meanings like,
(1) Bhattar performed the steady penance to Ambal even before the
other devotees did. (2) He performed the same, in his previous birth
or (3) previous births (the word is ‘munne’ with special ‘e’ and not just
‘mun’ to refer to the only previous birth). Even then, Bhattar is not
satisfied, He simply says that he has just tried to do the penance. For
just trying itself, this much sathsang is needed for a great soul like
Bhattar, Think of ordinary people like us. Even we are also meditating
on the Divine Mother, so, we also acquired some ‘Punyam’ due to the
sathsang.
51
Bhattar says that he has only tried to worship Devi and not yet
completed it fully. But he is confident that Ambal will save him. Why?
She is the Mother of even the ‘Trimurthis’ and is the medicine to cure
all sorts of sins, ills and evils. So, with the motherlihood which is the
‘Svabhava’ (nature) of Devi, she will come and save me. And I will
also never forget her.
The basic rule of writing goes like this. ‘always keep the emphasis at
the end.’ In this Verse also, Bhattar keeps the emphasis at the end. I
will never forget you and will always worship you without fail. This is
the message, which he is conveying to people like us. We worship
Devi for a particular thing to happen. If that happens, we will forget
her and perform our daily duties and sequentially, forget her. We
remember her, only when we face the next problem. Though she is
the Mother and though she will surely come and help us on all the
occassions, is it fair for us to do like that? Hence, Bhattar says that
worship should be uninterrupted and absolutely constant and always
that should be in our minds and hearts, whether or not we face any
problem.
26. எ{தைன க¯ைண/வாtகிƒ வ}ைம ெசƒவாt ெப‚றிட
ஏ{¢ அœயவƫ, ஈேர… உலகிைன பைட{த¢
கா{¢ அழி{¢ திƬபவரா; கம… ªt கட©
சா{¢ ழƒ அணuேக! மண நா² நி} தாளைணt எ}
நா{ தu ©}ெமாழி ஏறியவா² நைகைட{ேத!
மண கம¸ கடப மலƫகைளv ™œய •|ைதைல உைடய
அ}ைனேய! உ}ைன~ ேபா‚² அœயாƫக„ பதினா}
உலகuகைள பைட{த¢, கா{¢, அழி{¢ திƬ
«¬ƫ{திக„ ஆவƫ. ஆயŽ§ மண மி|த உ}
தி¯வœக¶t, நா} சா{¢ ©}ெமாழிகளாƒ ஆன எ}
பாமாைலைய ந ஏ‚²t ெகா„வ¢ எனtேக நைக~ைப{
த¯கி}றேத!
To acquire Powerful and Influential Speech (Vaak-Chathuryam and VaakSaamarthyam)
In this Verse, Bhattar expresses his humilty to Devi. The devotees of
Devi are not some lay men. They are the creator, protector and
destroyer of the 14 worlds. In spite of having such great devotees,
52
Devi is also accepting the words of Bhattar. How to express the bliss
of Devi in words then?
The devotees, who worship Devi always, are of three types: creator
(Brahma), protector (Vishnu) and destroyer (Shiva). Bhattar
emphasizes each word with the suffix ‘um.’ It is not merely ‘padaithu,
kaathu, azhithu thiribhavar). Why is the emphasis required there? It
means that they also have some other main work. To create, protect
and destroy are all just part of their works. Even in our colloquial
spoken Tamil language, we add the suffix ‘um’ for addition of only
extra things. So, the main work for them is to constantly and
unceasingly meditate on the Lotus Feet of Devi. With this work, they
can perform their assigned tasks of creation, protection and
destruction. Here, the word ‘thiribhavaram’ means that these are not
tough tasks for them. They can simply do these works and keep
roaming.
While they meditate, Devi is there sitting with her hairlocks filled with
the flowers of ‘kadhamba.’ Why does Bhattar use the word ‘Saathum’
here instead of the usual word ‘Soodum’ (even ‘Soodum’ instead of
the word ‘Saaatthum’ here cannot affect the chandas/poetic metre of
this particular line). ‘Soodum’ means very usual term of keeping
flowers just in the hairlocks. But, ‘saathum’ means covering the
hairlocks with flowers. A normal woman will have hairs flowing from
the head till her hip. For Devi, the hairlocks will be like a dark forest
and it will not be nice to see with just some flowers being kept on
some part of her head. Also the devotees of Devi are offering flowers
in huge quantities and Devi is willingly and graciously accepting all of
them (just to make her devotees happy). The flowers are also
spreading from her hairlocks till her holy Lotus Feet (wholy covering
her hair). It means that the the hairlocks of Devi spread till her holy
Lotus Feet. So, the fragrance of these flowers is also found to be in
her holy Lotus Feet.
Such feet are always worshipped by these Trimurthis and they are
worshipping Mother Abhirami, by taking recourse to the standard
Vedic hymns and other rituals. They are offering high quality of things
and chanting the best of mantras. In between, she is also hearing the
Verse of Bhattar. When reflecting on this, Bhattar is laughing at the
insufficiency of his words to p[raise the Mother Goddess and
53
considers himself highly blessed that such a gloriously divine Mother
does not reject his praise as being insiginificant, when compared with
the the praises offered by the Trimurtis.
Note: Though this Verse tells us that Trimurtis like Devas are
worshipping Devi, it also signifies the fact that Devi is ever ready to
accept all sorts of worship from the lowly human devotees. Even a
small word of Bhattar is also heard and accepted by Devi and she is
showering her Grace on Bhattar.
Also, in this Verse, we can get the meaning that ‘only by worshipping
Mother Abhirami, Brahma, Vishnu and Shiva were blessed with the
capacity to handle the tasks of creation, protection and destruction.’
So, if we started worships her, Mother Abhirami will endow us also
with very high status and confer on us more capacity and capabilities,
like she did for the Trimurtis.
27. எuஙன ©க…ேவ}?/அபŽைக அ¯„ ெப‚றிட
உைட{தைன வxச~ பŽறவŽைய, உ„ள உ¯ அ}©
பைட{தைன ப{ம பத க ™ž பணŽ எனtேக
அைட{தைன ெநxச{¢ அ¸tைகெயƒலா நி} அ¯y ©னலாƒ
¢ைட{தைன |தƬ, நி} அ¯„ ஏெத}² ெசாƒ´வேத!
அபŽராம |தƬேய! உ„ள உ¯ அ}ைப எ}னட பைட{¢
வŽyடா€. உ} பத கமலuகைளv ெச}னயŽƒ ™ž பணŽைய
எ}னட ஒ~பைட{¢ வŽyடா€. ெநxசிƒ உ„ள மாtகைள
எƒலா உ} அ¯y©னாƒ ¢ைட{¢ வŽyடா€. மாய~ பŽறவŽ
எ}§ கடலி} கைரைய உைட{¢ வŽyடா€. உ} அ¯ைள நா}
எuஙன ©க…ேவ}?
To be the Recipient of the Grace of the Mother Goddess
In this Verse, Bhattar says that there is no limit to the Grace of Devi.
Devi has broken the chain of birth and death for Bhattar. She has
also bestowed on Bhattar unlimited love towards other beings. She
also blessed him with the glorious vocation of always meditating on
her divine and holy Lotus Feet. She has completely cleansed the
heart of Bhattar. How to thank her and express her Grace in words?
Bhattar in this Verse, for the first time lists the jobs of Devi. She has
broken the chain of births. That too, he says that this birth-death
chain is of crookedness. By this word ‘vanjam’. what does Bhattar
54
mean? Devi has broken the crookedness and by this, she also breaks
the chain of births. Since, the crookedness has been removed,
simultaneosuly, the heart of Bhattar was cleansed completely and
filled with love, Grace and involvement towards other beings
surrounding him.
This is actually the Shuddha Lakshana of genuine Sadhaka (the
real attitude of a genuine sadhaka). A sadhaka should always see
Ambal in every being surrounding him. He must shower his love, care
and affection on them. He should not hurt others by any means, in
thought, word and deed, though they may hurt the sadhaka.
Here, the King is hurting Bhattar, by thinking that he is mad or a
vagrant. But, Bhattar has not even mentioned that anywhere.
Because, he has not even thought of the hurt. In fact, he is praying
for the welfare of all. Bhattar directs the heart filled with love and care
heart towards the holy Lotus Feet of Devi. That also happens, only by
the Grace of Devi. (Remember the words ‘Avan arulale avan thaal
vanangi-- in Shiva Puranam). Even in the previous Verses, Bhattar
says that the holy Lotus Feet of Devi are worshipped by Trimurtis,
Devas and all. But, in this Verse, he says that Bhattar alone got the
chance of worshipping them (‘enakke adaithanai’). Why this
contradiction? At least for them, the jobs of creation, protection and
destruction are there. But, Bhattar does not have to bother about any
of these jobs. The only glorious and most desired lovely job, which he
has is that of constantly and unceasingly meditating on the Lotus
Feet of Mother Abhirami (This has been explained in the Verse
beginning with ‘Nindrum irundum’ also). Here, he is absolutely and
100% confident that the pure heart and which is compassionate
towards other beings, has the qualification of worshipping Devi's feet.
Therefore, he says that he has got the job, which is most desired,
sought and coveted by others.
She has cleansed the heart of Bhattar with her shower of Grace. The
impurities of body can be cleaned by water while taking bath. But,
how to cleanse the heart of impurities? It can be achieved only by the
Grace of Devi. She does that to Bhattar. With her Grace-like a fallsshe has cleansed the impurities in the heart of Bhattar.
Did the heart of Sri Abhirami Bhattar have any impurities? Most
55
assuredly not. Because, a person with such impurities would not have
been able to sing such a glorious praise of Mother Abhirami Devi in
such a nice manner. Only with her unlimited and bounteous blessing,
this could have happened. Then why, does he say like this? For our
sake only, Bhattar is teaching us. To get the first and last jobs (that is
to liberate ourselves from the chain of births and deaths, through the
thorough cleansing of our hearts) done, the second and third jobs
(showing love towards other beings and always meditating on the
holy Lotus Feet of Devi) should be done by us.
How to express the Grace of Devi in words? In our daily activities,
when some petty issues are solved, what do we usually do? Ah.
What a great job done. There is no other words to express my
gratitude, there is no other words to express my exclamation. Like
this, we praise a person for some unnecessary worldily affairs. But
here the situation of extremely different. Devi has done here a very
great job. How to express the deed of Devi in words? Thats what the
real expression of Bhattar, which comes from the innermost core of
his heart.
28. அœயவƫ அைட ேப²க„/சகல கuக¶ ெபற
ெசாƒ´ ெபா¯¶ என, நட ஆž ¢ைணவ¯ட}
©ƒ´ பƬமள~ ªuெகாœேய! நி} ©¢ மலƫ{தா„
அƒ´ பக´ ெதா¸மவƫtேக, அழியா அர,
ெசƒ´ தவ ெநறி, சிவ ேலாக« சி{திtேம!
ெசாƒ´ ெபா¯¶ ேபால, நடன ஆž ஈச§ட}
இைண|¢„ள, ந²மண கம¸ ªuெகாœேய! இரº, பக´,
உ} ©¢மலƫ ேபா}ற அœகைள{ ெதா¸ அ}பƫக¶tேக
அழியாத அர, தவ ஒ¸tக«, சிவ ேலாக« சி{திt.
To gain all Comforts and and the Bliss of Permanent Abidance in Shiva
Loka
In this Verse, Bhattar sees Devi as ‘Ardha Nareeswara’ and confirms
that the Grace of Devi will brings us both richness and mukti.
The phrase ‘Sollum porulum’ has many meanings in this Verse. Both
are actually not two different things. When we say a word, there itself
immediately the meaning of the word comes into our mind (If a word
which we does not know the meaning, for our concern it is a useless
word only). Devi and Shiva are like that. In Saiva Siddhantha, Devi
56
and Ambal are equalised to flower and fragrance, this term and
meaning, and fire and heat. All are mingled with each other and can
never be separated.
See the great poet Kalidasa’s Verse in Raghu Vamsham: ‘Vaag
arthaaviva samprukthau vaagartha prathipaththaye, Jagathaha:
pitharau vandhe Parvathi Parameswarau,’ which has the same
meaning has ‘sollum porulum’
Here, we can also assume that, for Shiva, both word and meaning
are same. In our worldily issues, sometimes we use dual play. We
say one, but do the other one which is totally against that. But for
Swami, both are same. Whatever he says, he does that only.
Here, we can also take the meaning that Lord Shiva and Ambal are
inseparable like the words and their meanings, which we use in this
world. From the Lord Shiva alone all, the Sanskrit and Tamil letters
have their origin. So, Bhattar reminds us here of this fact.
The other meaning is, Lord Shiva and Ambal are the words and
meanings of Vedas and Upanishads. Though the word, ‘Veda’ is not
mentioned in this Verse, it has been indirectly said by the word
‘Nadamadum’ (where does Shiva reside? Lord Shiva and Ambal
reside in the Vedas). So, like the Vedas, which are called hidden
scriptures in Tamil (Marai), the reference to the Vedas is also
hidden/indirect. Similarly, both Lord Shiva and Ambal are
inseparable. Sage Bhrigu worshipped only Lord Shiva, but he couldn't
get the Grace of Lord Shiva. Finally, in Thiruchengodu, he sees Lord
Shiva as Ardha Nareeshwara and got his blessings. We should
always meditate on and see the Lord and his consort as being one
and never ever as separate at anytime even during our worship.
Devi, who is always with the Lord, is like a new slim and fragrant
creeper. Why is this so? She is always filled with joy and she hugs
her husband always (In another verse we can see that Devi comes
with all the apsara women, it means they are always there singing in
the presence of Devi. Similarly, Devi always hugs her husband and
so, whenever she comes, Shiva also come with her). The literal
meaning is that wife pulls her husband to places, wherever she goes.
If a person thinks of Devi's holy Lotus Feet and Devi's form like this,
57
by virtue of the power of his penance, he will gain the imperishable
Kingdom of Peace and Bliss and also a place in Kailasa near Lord
Shiva.
Even in this emphasis also, we have to note many things. Why such
a richness and then penance and then Shivaloka? This actually
denotes various stages of the Varnashrama Dharma. As in Grihastha
ashrama, we have to acquire lot of wealth and perform chairty, render
service to the poor and needy. In vanaprastha ashrama, we have to
perform penance and, in sanyasa ashrama, we have to attain mukti.
All these things can be achieved, if we simply meditate on the holy
Lotus Feet of Devi.
The story of Devi Mahatmyam has been narrated for the sake of two
persons, one is Suradha (a King) and Samadhi (a merchant). Both
Suradha and Samadhi worshipped Devi and in the prsence of Devi,
Suradha asked for this ‘Azhiyadha arasu’ (undestoryable kingdom’
and Samadhi asked for ‘Athma Jnana’ (sellum thavaneriyum
Shivalokamum). Devi fulfilled both their wishes. Suradha born as
Vaivasvatha to Vivaswan and this whole Manvantharam is
designated with only his name. Samadhi attained mukthi. Bhattar is
recapping this story to us by these words.
Indirectly, Bhattar says that Devi is capable of bestowing these two
glories on her devotees. What does it mean? By providing richness,
she is Devi Lakshmi and by providing Athma Jnana, she is Devi
Sarswathi. So Devi is here both Lakshmi and Saraswathi.
As Sri Ramana Maharishi points out that firm and uninterrupted Self-abidance is
the highest penance and highest spiritual achievement, this may be be treated as
permanent residence in Shiva Loka.
29. தி¯ேமனயŽ} சிற~©!/சகல காƬய சி{தி ெபற
சி{தி, சி{தி த¯ ெத€வ« ஆகி{ திக¸ பரா
சtதி, சtதி தைழt சிவ«, தவ «யƒவாƫ
«{தி, «{திt வŽ{¢, வŽ{¢ ஆகி «ைள{¢ எ¸|த
©{தி ©{தியŽ§„ேள ©ரt ©ர{ைத அ}ேற.
அணŽமா «தலான அ‡ட சி{திக¶; அ|த சி{திகள}
ெத€வமாக{ திக¸ பராசtதி; அ|த சtதி தைழt
58
பரமசிவ§; அ|த சிவ{ைதt றி{¢{ தவ ெச€பவƫ அைட
«tதி; அ|த «tதியŽ} வŽைத; அ|த வŽைதயŽலி¯|¢
«ைள{¢ எ¸|த ஞான«; அ|த ஞான{திƒ வŽயாபŽ{¢t
காt ெப¯ைம; ஆகிய அைன{¢ேம அபŽராமிேய!
To achieve Success in all Actions
In this Verse, Bhattar considers that Devi is herself all things, which
we want for our betterment in life.
Devi is the Siddhi (wishes simply as we explain in worldily manner
and/or 8 higher occult powers, including Anima, Mahima, ... as
explained by siddhas). She herself is the Deity, which can give all
these siddhis. She is the only one, who is present all over the world.
She herself takes on other forms as ‘Shiva’ to enrich the Shakthi
itself. She is the ‘Mukti’ which all sages desire to attain. She is the
basic intention in their minds to think thus. She is the also mind and
knowledge, which makes the mind more honourable.
In this Verse, if we ponder deeply, Bhattar has explained all the 6
Devathas as divided by Shri Sankaracharya (Shan matha Sthapaka
Acharya).
1. Siddhium, siddhi tharum deivam -- Ganesha (Gaanapathyam)
2. Thigazhum para sakthium -- Shakthi (Shaaktam)
3. Sakthi thazhaikum Sivamum-- SHiva (Saivam)
4. Thavam muyalvar Mukthiyum -- Vishnu (vaishnavam)
5. Mukthikku Vithu-- Murugan (Kaumaaram)
6. Buddhiyin ulle purakkum puram-- Sun (Sauram)
Though the last three are not directly mentioned, we can derive those
meanings from the details of the respective Deities. Lord Murugan is
always considered as ‘muthikku vithu.’ Because, whoever sees
Murugan and his beauty, they all will start longing for that. Lord
Murugan is always in his ‘teens,’ because he is in between Shiva and
Shakthi (Somaskandha). So, whoever sees Muruga, their aspiration
for attaining Mukti will get enhanced.
The light, which spreads inside our mind is the knowledge and is
certainly equal to the light, which spreads allover the world in
mornings. So, this reference is to the Sun God.
59
In this Verse, continuity is also a matter which we have to
understand. Devi is in the form of all these things. But she is of the
form of wishes. (Wishes are the basic things, which mind thinks
always) and in the final end, with the attainment of self-knowledge,
endless happiness (mukthi) is attained. That is we can start our lives
as normal ones with simple wishes and all. But, in due time, we have
to do penance and establish our devotion and attain mukti in the final
stage.
30. எƒலா உ} கடைம/ ெதாடƫ ¢}பuக„ நuகஅ}ேற தž{¢
எ}ைன ஆzž ெகாzடா€! ெகாzட¢ அƒல எ}ைக
ந}ேற உனt? இன நா} எ} ெச€யŽ§, நžtகட´„
ெச}ேற வ ழி§, கைர ஏ‚²ைக நி} தி¯ºளேம!
ஒ}ேற, பல உ¯ேவ, அ¯ேவ, எ} உைமயவேள!
ஓƫ உ¯வமாகº, பல உ¯வமாகº, அ¯வமாகº திக¸
உைம அ}ைனேய! எ}ைன ந எ}ேறா தž{¢ ஆyெகாzž
வŽyடா€. அதைன மற~ப¢ உனt ந}றாமா/த¯மமாமா ? இன
நா} எ}ன பŽைழ ெச€தா´ ெபா²~ப¢, கடலி} நžேவ
ெச}² நா} வ …|தா´ எ}ைனt கைர ஏ‚²வ¢ உ}
கடைமேய!
To get rid of continuous troubles
In this Verse, Bhattar confirms that Ambal is ever present and
watchful to take care of all his needs.
What does this word ‘andre’ mean?? In worldily terms, what do we
say about ‘Andre?’ It does not mean any time period. But here, in this
vgerse, the meaning of ‘Andre’ is ‘long ago.’ We usually say ‘Nan
annikke koduthuten (I have given that day itself)’. Similarly, here,
Bhattar also says that Devi has assured him of her eternal protection
long ago itself, by taking over all his cares. It may have some
reference to some previous birth of Bhattar.
The next word ‘thaduthatkondu’ has several meanings. Usually, we
use this only for referring to the way God protects a devotee from
falling astray and rules over his heart and soul. When the devotee
strays into the the wrong path, it is the duty of his God to show him
the right path and establish him in the right path. Similarly, here,
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Mother Abhirami has protected Bhattar and established him firmly on
the right path of whole-hearted devotion to her.
Whatever act Bhattar does is not really done by him. Because he has
already surrenders everything into the lotus feet of Devi. So, all
actions which his body and mind go through, are because of the Will
of Mother Abhirami. He has become an humble instrument in the
divine hands of Mother Abhirami. So, even if he does something
wrong, or falls into the deep sea also, it is the duty of Devi to protect
him.
When we study deeply this Verse, it is not the case of Bhattar alone.
We all are the children of Devi. It is her duty to protect all of us and
extend her hands to uplift us from this samsara sagara (that is what
Bhattar says ‘Nadu kadalul sendre vizhinum (even if I fall deep into
the middle of the sea’). The ‘Karavalambam’ of Devi is much much
powerful and uncomparable with anything, which saves us from this
sea. Is it possible for her to save all of her children at the same time?
Bhattar clears that doubt also. She herself is the as a single form
(Paramatma), she has also taken on the forms of all (Jeevathma).
She is the one, who does not have any form (formless). She herself is
the one, who resides in the Himalaya mountain.
None is ever separated from Devi. This is the advaitha principle. But
the maya and ahankara seems to separate us from the divine Devi.
When we search her deeply inside, we will found that this jeevathama
is a small reflection of the light that springs from Paramatma alone.
Hence, in the final analysis, Bhattar says ‘En Umayavale’ (my own
Goddess Umaa).
31. ஆyெகாzட திற/ ம²ைமயŽƒ இ}ப உzடாகஉைம,
உைமெயா¯ பாக§, ஏக உ¯வŽƒ வ|¢ இu
எைம தமt அ}© ெச€ய ைவ{தாƫ; இன எz த‚v
சமயuக¶மிƒைல, ஈ}ெறž~பா„ ஒ¯ தா இƒைல;
அைம அைம² ேதாளயƫ ேமƒ ைவ{த ஆைசேம.
உைம, உைமெயா¯பாக§ எ} கனவŽƒ ேதா}றி எ}ைன
அவƫகyt ெம€ய}பƫ ஆtகினƫ. எனேவ இன நா} சி|தி~பத‚
ேவ² சமயuக„ ஏ¢ இƒைல. எ}ைன ஈ}² எž{த தா
ேவறிƒைல. மuைகயƫ ம‘¢ எனt காத´ இƒைல.
To achieve Happiness in next Birth
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Goddess Uma and Uma’s better half, our Lord Shiva
combined together in the form of Ardhanareeshwara has
ordained me to be her devotee. I can’t even imagine any
other faith (religion), Here afterwards, no mother will beget
me. (No birth death cycles for me any more) I do not have
any passion to bestow on women, who have broad
shoulders like bamboo planks.
32. எ}ேன உ} ேநச!/ அபŽைக ஆசி ெப‚றிட
ஆைசt கடலிƒ அக~பyž, அ¯ள‚ற அ|தக} ைக~
பாச{திƒ அƒல‚பட இ¯|ேதைன, நி} பாத எ}§
வாசt கமல தைல ேமƒ வலிய ைவ{¢, ஆzž ெகாzட
ேநச{ைத எ} ெசாƒ´ேவ}? ஈசƫ பாக{¢ ேநƬைழேய!
இைறவன} இட~பாக{திƒ இடெப‚ற ேதவŽேய! ஆைசt கடலிƒ
அக~பyž, இரtக எ}பேத இƒலாத எமன} பாசtகயŽ‚றாƒ
மரணமைடய இ¯|த எ} தைல ம‘¢, உ} தி¯வœ{ தாமைரகைள
நேய வலிய வ|¢ ™yœ எ}ைன ஆyெகாzடா€! உ} உ„ள}ைப
நா} எ}ென}² ேபா‚றி~ ©க¸ேவ}?
To get Blessings of Mother Goddess and to avoid Premature and
or Unnatural Deaths
Abhirami! You wear fine ornaments. I had fallen into the sea
of desire and was about to be caught in the noose
manipulated by the merciless Anthaka ( God of deathYama) How I could describe your Grace, with which you
place your Lotus feet voluntarily on me and you have
accepted me as one of your devotees.
33. அபய அ¯„வா€!/ அ}ைனயŽ} நிைனº அகலாதி¯tக
இைழt வŽைன வழிேய அž கால}, எைன நžuக
அைழt ெபா¸¢ வ|¢ 'அxசƒ' எ}பா€! அ{தƫ சி{த எƒலா
ைழt களபt வŽ«ைல யாமைளt ேகாமளேம!
உைழt ெபா¸¢, உ}ைனேய அ}ைனேய எ}ப} ஓœ வ|ேத.
எெப¯மான} உ„ளைதெயƒலா உ¯t ந²மண«, எழிƒ
நகிƒக¶ ெகாzட ெமƒலியலாேள! நா} ெச€த வŽைனகள}
பயனாக, நா} நžuவzண, எம} எ}ைன அைழt
62
ேபா¢, உ}ைனv சரz©ேவ}. ‘அxேசƒ’ எ}² ந எனt
அபய அளtக ேவzž.
To contemplate on Goddess Abhirami even at the
Moment of Death
Goddess Komalavalli! Your motherly divine bosoms,
smeared with sandal paste, referring to materialistic
knowledge (Apara Vidya) about this world and knowledge
about the spiritual realm (Para Vidya) will melt the mind
and body of our Lord Shiva! When the God of death, Kaala
(Yama) calls me to account for my sins, you will come and
say, ‘ Don’t be afraid!’ Whenever I am melancholic, you will
rush and save me.
34. உ} இ¯~பŽடuக„ இைவ/ இைறயாƫt உதவŽட
வ|ேத சரண © அœயா¯t, வா§லக
த|ேத பƬேவாž தா} ேபா€ இ¯t ச¢ƫ «க«,
ைப|ேத} அலuகƒ ப¯மணŽ ஆகம«, பாக« ெபா‚
ெச|ேத} மல¯, அலƫ கதிƫ ஞாயŽ², திuக¶ேம.
அைடtகல © அœயவƫக¶t வŽz லக வா…ைவ அள{¢
வŽyž; ேதவŽ பŽரமன¢ நா} «கuகள´, தி¯மாலி}
மாƫபŽ´, சிவபŽரா§ைடய இட~ பாக{தி´, ெபா‚றாமைர
மலƬ´, அமலைர மலர ைவt ™Ƭய வœவŽ´, ச|திர
ஒளயŽ´ வ ‚² இ¯~பா„.
To gain Fertile & Cultivable Lands as Properties to serve
Devotees Always
Abhirami, with kindness and benevolence, bestows heaven
on those, who surrender at her Lotus Feet and she is
present as Saraswathi on the face of the four-faced
Brahma, and as Lakshmi on the divine chest of the Vishnu,
who wears the Basil garland (Tulsi) and string of gems and
as Shakthi on the left side of Shiva. She is present in the
red Lotus flower, which is as bright as gold and with honey in
it, she is also present in the Sun, that causes the lotus to
blossom and is also present in the moon.
35. எ}ேன எ} ேப²!
திuகy பவŽ} மண நா² சீறœ ெச}ன ைவtக
63
எuகy ஒ¯ தவ எ€தியவா! எzணŽற|த வŽzேணாƫ
தuகy இ|த{ தவ எ€¢ேமா? தரuகt கட´„
ெவuகy பணŽ அைண ேமƒ ¢யŽƒ •² வŽ¸~ ெபா¯ேள.
அைல கடலிƒ பாபைண ம‘¢ அறி¢யŽƒ ெகா„¶ தி¯மாலி}
திறனாகிய ைவ‡ணவŽ ேதவŽேய! இள பŽைறயŽ} மண கம¸
உ} சிறிய ெச†வœகைள{ தைலயŽƒ ™yœ எ}ன ேப² எமt
அள{¢ வŽyடா€ ந! எzணŽƒ அடuகாத ேதவƫக¶t இ|த~
ேப² கிைடtேமா?
What a Blessing- I am Blessed/Fortunate to have your Lotus Feet on my
Head
Supreme being Abhirami! Lord Shiva, who wears the moon as ornament on his
matted locks, with fragrance has bowed down by placing his head on your
beautiful feet. Because of the penance, which we had performed earlier, we
have your Grace. Can even the celestials and heavenly beings gain such merit
of having your Lotus Feet on their heads? (The meaning is that we, mortals have
become superior to even the celestials and heavenly beings, because we have
the Lotus Feet of Mother Abhirami, which is very hard to gain even for the
celestials and heavenly beings. The God of Protection, Vishnu, who reclines and
seemingly sleeping also praises your glory.
Abhirami, you are the beautiful green-hued parrot. You
speak musical words to the listeners. Those, who have
performed millions of meditations on you in their previous
births, will not only be benefited with earthly, mundane gifts
such as being kings etc., but also heavenly pleasures,
freedom from birth, death cycles and never-ending
perfection.
36. அ¯ள} இயƒ© எ}ன?/ «} வŽைனக„ ேபாக
ெபா¯ேள, ெபா¯„ «œt ேபாகேம, அ¯ ேபாக ெச€
ம¯ேள, ம¯ளƒ வ¯ ெத¯ேள, எ} மன{¢ வxச{¢
இ¯„ ஏ¢ இ}றி ஒள ெவள ஆகி இ¯t உ|த}
அ¯„ ஏ¢! அறிகி}றிேல}, அ©யாதன{¢ அபŽைகேய!
ெசƒவேம! ெசƒவ{தினாƒ வŽைள ேபாகேம! ேபாக{தினாƒ
ஏ‚பž மயtகேம! மயtக{திƒ ஏ‚பž ெதளேவ! தாமைர மலƫ~
பட{திƒ அமƫ|¢ இ¯t ’ அபŽைகேய! எ} மனதிƒ வxசமாகிய
மாையயŽ} இ¯„ ச‚² இƒலாதபœ, ஒள ெவள ஆகி இ¯t,
64
உ} தி¯வ¯ள} த}ைம எ}ன எ}² சிறி¢ எனt{
ெதƬயவŽƒைலேய!
To get rid of Past Karmas and Sins
Abhirami! you are seated on a lion-throne above a Lotus
flower. You assume the shape of all things. You are the
enjoyment of all these things. You are the mirage and the
illusion, which is caused by the worldly pleasures. You are
the enlightenment, which arises after one goes through such
illusion. I am at my wits end to realize your greatness and
Grace, with which you have removed ignorance and caused
spiritual enlightenment to blossom in my heart.
37 . அ}ைனயŽ} அணŽகல}க„/ ெபா}, ெபா¯„ ெபற
ைகtேக அணŽவ¢ க}ன´ ªº, கமல அ}ன
ெம€tேக அணŽவ¢ ெவz«{¢ மாைல, வŽட அரவŽ}
ைபtேக அணŽவ¢ ப}மணŽt ேகாைவ, பyž, எyž
திtேக அணŽ தி¯ºைடயானட ேசƫபவேள!
எyž திைசகைளேய ஆைடயாக அணŽ எெப¯மா§ட}
இைண|தவேள! உ} ைககளƒ க¯© வŽƒ´, மலƫtகைண
அணŽ|¢„ளா€. தாமைர மலƫ ேபா}ற உ} ேமனயŽƒ ந அணŽவ¢
ெவz«{¢மாைல. பாபŽ} பட ேபா}ற இைடயŽ} ம‘¢ பல
மணŽக„ இைழ{த ேமகைலைய, பyடாைட அணŽ|¢„ளா€.
To get Precious Wealth and Nine Kinds of Gems
Abhiram! You are seated on the left side of my Lord Shiva,
who wears the garb of all the eight directions. Oh! My holy
mother! Abhirami! in your sacred hands, you hold
sugarcane bow and flower arrows. On your Lotus flower-like
sacred physique, you wear the necklace made of white
pearls. On your sacred waist, which resembles the hood of
a poisonous serpent, you wear the trinket called ‘Mekala’
and silk.
38. உலகீƫ உணƫவ ƫ!/ ேவzœயைத~ ெபற
பவளt ெகாœயŽ‚ ப¸{த ெச†வா, பன «²வƒ
தவள{ தி¯நைக ¢ைணயா, எuக„ சuகரைன{
¢வள~ ெபா¯¢, ¢œயŽைட சா€t ¢ைண «ைலயா„
65
அவைள~ பணŽமி} கzƫ, அமராவதி ஆ¶ைகtேக.
பவளtெகாœையt காyœ´ ப¸{¢v சிவ|த வாைய, ளƫ|த
©}னைகைய ¢ைணயாகt ெகாzž; எெப¯மாைன அவƫ
ேயாக நிைல ெகžபœ ேபாƫ ெச€த; நகிƒகள}, பார{தாƒ
¢வ¶ உžt~ ேபா}ற இைடயŽைனைடய ேதவŽைய வணuகி,
வŽz லைக ஆ¶ ேப‚றிைன~ ெப¯வ ƫகளாக!
To gain cherished Objects
38. My holy mother Abhirami’s sacred lips are coral red in
colour. Her face is cool and calm with pearl-white teeth and
smile. She affectionately disturbs the mediation of Lord
Shiva. Her divine and slender waist tilts due to her weighty
and sacred bosoms. If you surrender unto her holy Lotus
Feet, the kingdom of Gods, the heaven would be yours.
39. எ} ைறேய!/அைன{தி´ ேதƫvசி ெபற
ஆ¶ைகt உ|த} அœ{தாமைரக„ உzž; அ|தக} பாƒ
ம‘¶ைகt உ|த} வŽழியŽ} கைட உzž; ேமலிவ‚றி}
¬¶ைகt, எ} ைற நி} ைறேய அ}²! «~©ரuக„
மா¶ைகt, அ© ெதாž{த வŽƒலா} பuகிƒ வா தேல!
«~©ரuகைள அழி~பத‚ அ© எ€த வŽƒலாளனாகிய
சிவபŽரான} இட~ பtக உைற ேதவŽேய! எ}ைன ஆ„வத‚
உ} தி¯வœ{ தாமைரக„ உ„ளன. யமனடமி¯|¢ ம‘yபத‚ உ}
கைடtகzக„ உ„ளன. இவ‚றி} ம‘¢ எ} க¯{ைதv
ெச´{தாத¢ எ} ைறேய அ}றி உ} அ¯ள} ஏ‚பyட ைற
அ}²!
To get the strength and skill to handle Contraptions and
Tools
Abhiram! You are the mother God with bright forehead
and face and you are present on the left side of our Lord
Shiva!. Shiva to demolish the three fortified symbolic walls of
ego, lust, and illusion, had fixed his arrow to his bow made
out of Meru hills. Your Lotus-feet is there to accept me as
your devotee. A slight glance by you from the far end of
your eye at me is enough to relieve me form the clutches
of Yama of death. If I endeavour to worship you , I would
66
get tremendous benefits. If I am not inclined to worship you,
same is my fault and not yours.
40. ©zணŽய அ}ேறா?/ ªƫவ ©zணŽய~ பல} ெபற
வா தƒ கzணŽைய, வŽzணவƫ யாவ¯ வ|திைறxசி~
ேப த‚ எzணŽய எெப¯மாyœைய, ேபைத ெநxசிƒ
கா த‚ அzணŽய„ அƒலாத க}னைய, கா அ}©
ª த‚ எzணŽய எzண அ}ேறா «} ெச€ ©zணŽயேம?
ஒள ெப¯|திய ெந‚றிt கzைண உைடயவைள; வŽzேணாƫக„
வ|¢ வணuக எz எெப¯மாyœைய; அறியாைம நிைற|த
உ„ள{தினாƒ காண இயலாத க}னைய; கzž ேபா‚ற ேவzž
என பtதி ெச€ய எzணŽய எzண, நா} «‚பŽறவŽகளƒ ெச€த
©zணŽய{தி} பயனாƒ அƒலவா?
To get the Benefits of Charitable Acts of Previous Births
Abhirami has eyes on her effulgent forehead. She is
excellent and worshipped and praised by Gods and other
heavenly beings. Goddess Abhirami can not be fixed in
their minds by those who are spiritually ignorant, She is
always a lass. Due to the good deeds, I have done in the
previous births and their cumulative benefits, I just seek
asylum unto her and worship her.
41. ப{ம பாத பதி{தவ„/41. இைற அœயாƫ நy© கிyட
©zணŽய ெச€தனேம மனேம! ©¢~ ªuவைளt
கzணŽ ெச€ய கணவ¯ •œ, ந காரண{தாƒ
நzணŽ இuேக வ|¢ த அœயாƫக„ நž இ¯tக~
பzணŽ, ந ெச}னயŽ} ேமƒ ப{மபாத பதி{திடேவ.
©திய ªuவைள ேபா}ற கzகைள உைடயவ¶, ெபா}னƫ
ேமனய¯ மuைக ஒ¯ பாகனாக இைண|¢ வ|¢; த}
அœயாƫக„ இைடேய நைம இ¯tகv ெச€¢; தி¯வœ{
தாமைரகைள தைல ம‘¢ பதி{திட எ}ன ©zணŽய
ெச€¢„ேளேமா ெநxசேம !
To be blessed with the Company of Devotees/Satsanga
Praapthi
The divine mother, Abhirami, with eyes like just -blossomed
Lily flower, associated with red complexioned husband
Shiva, has come to this world, with a view to blessing us,
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made our presence in the midst of devotees. It is due to
our previous good deeds that both Abhirami and Lord Shiva
has blessed us by placing their sacred feet on our heads.
42. எ}ேன நி} ஆ‚றƒ!/இ†ºலக நமt உதவŽட
இடuெகாzž வŽமி, இைண ெகாzž இ²கி, இளகி, «{¢
வடuெகாzட ெகாuைக மைல ெகாzœைறவƫ வலிய ெநxைச
நடuெகாzட ெகா„ைக, நல ெகாzட நாயகி, நƒ அரவŽ}
படuெகாzட அƒƒ பன ெமாழி ேவத பƬ©ைரேய!
பர|த இட{திƒ வŽமி~ ப¯{¢, «{¢ மாைலகேளாž வŽளu,
தளƫvசி அ‚ற மைலகளாகிய நகிƒகளாƒ, இைறவன}
உ„ள{ைதேய ஆyட காணv ெச€ சிற~©ைடய ேதவŽ; பாபŽ}
பட ேபா}ற அழகிய •|தைல, ளƫ|த ெமாழிகைள,
ேவதuகளாகிய சில©கைள உைடயவ„.
To conquer the World
Abhirami! With your broad and bigger sacred bosoms,
which have grown parallel and rightly straight and stiff, with
pearl necklace on it, you have just moved the heart of our
Lord Shiva in consonance to your decideratum (wish and
will). Your physique below the waist is like the hood of a
Cobra and you speak pleasantly cool and comforting
words to the devotees. Your stuffy anklets are four Vedas.
I bow down to you and worship you. Bless me Abhirami!.
Sri Ramana points out that the world is a figment of one’s
imagination and hence, one who is steadily established in
self-abidance has conquered everything, including the whole
world.
43. ெசபாக{திƒ இ¯~பவ„/ தைமெயƒலா நuக
பƬ©ரv சீறœ~ பாசாuைச, பxச பாணŽ இ}ெசாƒ
திƬ©ர |தƬ, சி|£ர ேமனய„ தைம ெநxசிƒ
©Ƭவர வxசைர அxசtன ெபா²~©vசிைலt ைக
எƬ©ைர ேமன, இைறவƫ ெசபாக{¢ இ¯|தவேள.
சில©க„ அணŽ|த சீƬய தி¯வœகைள, அuச
பாசuகைள, ஐ|¢ கைணகைள உைடயவ„. இனய ெசாƒ
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வழu திƬ©ர |தƬ. அவ„ சிவ|த ேமனய„. தய ெநxச
பைட{த «~©ர{தாைர அழிtக ேம¯ மைலயŽைன வŽƒலாக ஏ|திய
தி¯tகர{ைத, ெந¯~© வzண ேமனைய உைடய
சிவபŽரான} ெசபாதியŽƒ வ ‚²இ¯t ந அபŽைக.
To get rid of all Evils
Abhirami! You have beautiful divine Lotus-feet. You hold the
formidable weapons Pasam and Angusam in your hands.
You wear the garlands of Lotus, Red-Lilly, Chengazhuneer,
Bluebells and Mango flowers on your neck denoting all the
five holy scriptures. You are sweet speaking Thiripura
Sundari, whose complexion is red. You are present on the
left side of Lord Shiva, who had shot the arrow, made out
of Meru the mountain to drive the cruel giants who ruled
their domain with three fortress walls. I bow to and worship
you.
44. ேமலான ெத€வ ேவ² இƒைல!/ மனநல சீராக
தவேள இவ„; எuக„ சuகரனாƫ மைன மuகலமா
அவேள, அவƫ தமt அ}ைன ஆயŽனா„; ஆைகயŽனாƒ
இவேள கடºளƫ யாவƫt ேமைல இைறவŽ ஆ;
¢வேள} இன ஒ¯ ெத€வ உzடாக ெம€ ெதாzž ெச€ேத.
இ|த அபŽைகேய எuக„ சிவபŽரான} மuகலமைன மாyசி{
¢ைணவŽ ஆவா„. இவேள பைட~© «ைறயŽƒ சிவபŽரான} தா
ஆவா„. ஆைகயாƒ இவேள அைன{¢ ெத€வuக¶t ேமலான
தைலவŽ ஆவா„. இனேமƒ இவ¶t ேமலான ெத€வ உzž
எ}² நபŽ அத‚{ ெதாzžக„ ெச€¢ ¢வள மாyேட}!
இ|த~ பாடலிƒ ச‚² உ}ன~பாகt கவனtக{ தtக¢ இ|த
'தவேள' எ§ ெசாƒ. அ¯|தவ ஆ‚றி அரைன அைட|தவ„
இவ„. அைத{தா} தவேள இவ„ எனt றி~பŽžகிறாƫ. தவ
ெச€பவ„ எ}பதƒ 'தவ„' ஆகிறா„. «}ெனா¯ பாடலிƒ
'மா{தவேள' [ெப¯|தவ ெச€தவேள] எனt றி~பŽyœ¯~பேதாž
ஒ~© ேநாtகினாƒ, இதைன அறிய இய´.
To wipe out Feeling of Separation from the Divine/To secure
Mental Peace and Good Mind
Abhirami manifests herself as the very form of meditation.
She is also the auspicious spouse of our Lord Shiva!. At
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times she is the mother of Eashwara also. As such, she is
considered to be superior to all other Gods. Yes! I will not
think of any other God except her therefore, I would serve
my mother loyally.
45. ெபா²{த¯ள ேவzž/ வ z பழிக„ நuகிட
ெதாzž ெச€யா¢, நி} பாத ெதாழா¢, ¢ணŽ|¢ இvைச
பzž ெச€தாƫ உளேரா, இலேரா? அ~பƬ அœேய}
கzž ெச€தாƒ அ¢ ைகதவேமா, அ}றிv ெச€தவேமா?
மிzž ெச€தா´ ெபா²tைக ந}ேற, பŽ} ெவ²tைக அ}ேற.
ேதவŽேய! உனt{ ெதாzž ெச€யாம´, உ} தி¯வœகைள{
ெதாழாம´, ¢ணŽ|¢ த} மன ேபான ேபாtகிƒ தா} வŽ¯பŽய
ெதாழிƒகைளv ெச€தவƫக„ சிலƫ உzேடா? அ}றி இƒைலேயா?
நா§ அ¢ ேபா}ேற ெச€தாƒ அ¢ உ}னாƒ ெவ²tக~பž
தவேமா? மாறான ெசயƒகைள நா} ெச€தா´ேம அவ‚ைற ந
ெபா²{¢t ெகா„ள ேவzž அமா!
To be free from False Allegations/To get Relief from Adverse
Criticism
Mother Abhirami! May be once upon a time some devotees
could be whimsical without serving you and without
worshipping your divine Lotus-feet, and without knowing
the eternal truth. I am aware of these. I wonder if I have
done like those above devotees . I am at my wits end to
know if it means divine-path or an excellent divine service.
If I commit anything wrong you shall not hate me but you
shall forgive and protect me.
46. உ}ைன வா…{¢வேன!/ தய பழtகuக„ வŽலகிட
ெவ²t தைகைமக„ ெச€யŽ§ , த அœயாைர மிtேகாƫ
ெபா²t தைகைம ©திய¢ அ}ேற; ©¢ நxைச உzž
க²t தி¯மிட‚றா} இட~ பாக கல|த ெபா}ேன!
ம²t தைகைமக„ ெச€யŽ§ யா§}ைன வா…{¢வேன.
ெபƬயவƫக„ த அœயாƬ} தv ெசயƒகைள ெபா²{¢t
ெகா„வ¢ ©திய¢ அƒலேவ! ந ெவ²t ெசயƒகைள நா}
ெச€தா´, ந ெபா²{த¯ள ேவzž. ©¢ நxைச உzž, க²{¢,
நலகzடனான இைறவன} இட~பாக{திƒ கல|த ெபா}ேன!
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எனt எதிரான ெசயƒகைளேய ந ெச€தா´, நா} உ}ைன
வா…{திt ெகாzேட இ¯~ேப}!
ந ெவ²t ெசயƒகைள நா} ெச€தா´ ந ெபா²{த¯ள
ேவzž.. ேம´ இ~பாடைல ேவ² வŽதமாகº பாƫtகலா.
சƬயƒல எனv ெசாƒல~பž ‘ம²t தைகைமக„’ நா}
ெச€யŽ§, யா§}ைன வா…{¢கி}ற பzபŽனாƒ, உனt
அœயவராகி~ ேபாகி}ேற}.
எனேவ, ந 'ெவ²t தைகமகைள' நா} ெச€யŽ§, உன¢
அœயவனாகிய எ}ைன~ ெபா²{த¯ள ேவzž எனº
ெகா„ளலா.
அவ„ ெச€கி}ற எ¢ºேம நமt எதிரான ெசயƒக„ இƒைல!
அ~பœ இ¯tகº இ¯tகா¢! அவ„ ெச€ அைன{¢ேம நமt
நƒல¢ பய~பத‚ேக. இைற அœயவƬ} ெப¯ைமகைள~ இைறவŽேய
உலt ெதƬவŽ~பா„. ேதƫº நட{¢வ¢ ேபால நாடகமாœ
மா²பyž காyசியள~பா„ அவ„.
To get rid of all Bad Habits/ To cultivate and live with Good
Character
The true devotee has all the rights to scold even God. In this Verse
‘verukkum thaggaimaigal seiyinum’ also Bhattar is saying that only,
Ambal has showered Her her Grace on the Devas. She made her
husband to drink the Halahala Poison for the sake of the Devas,who
had not even bothered to invite Sri Sankara, or informed Him about
the ‘Sagara mathana.’ But even to them, Devi has shown Grace.
Bhattar is asking why can You not shower Your divine Grace on me?
That is why, he is stressing that incident. ‘Karukkum thiru midatratan
idappaagam kalandha ponne.’ It also means that she has also drunk
the poison for the sake of the Devas (because Lord Shiva is Ardha
Naareeshwara). And now she is delaying to show her Grace of
Bhattar.
Abhirami! it is not strange for the high-minded people to
bear with abominable crimes of those little minded people.
Abhirami! Your complexion is golden and you are present
on the left side of our Lord Shiva, whose sacred neck has
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become bluish black, because our Lord Shiva had
consumed the ‘Halahala poison,’ which emerged during the
churning of the Milky Ocean. You have not deserted our
Lord Shiva, just because his neck has become bluish black
due to the consumption of the ‘Halahal’ poison. Similarly,
because your devotee has bad characteristics, it does not
befit you to desert him or reject him as unworthy of being
your Grace. Only You can and should reform and transform
him into a worthy devotee by your Grace.
47. ெசா‚க¶t அ~பா‚பyட¢/ ேயாகசி{தி ெபற
வா¸பœ ஒ}² கzž ெகாzேட}; மன{ேத ஒ¯வƫ
வ ¸பœ அ}²; வŽ„¶ பœ அ}²; ேவைல நில
ஏ¸ ப¯வைர எyž; எyடாமƒ இரº பகƒ
™¸ டƫt நžேவ கிட|¢ டƫகி}றேத.
யா} இ}ப வா…º வா…வத‚ ஒ¯ சtதிைய கzž ெகாzேட}.
அ¢ மன{தாƒ ஒ¯வƫ எளதாக~ ப‚றி வŽடt•œய¢ அƒல.
எž{¢t •றº இயலா¢. அ¢ கடƒ ™…|த ஏ¸
உலகuக¶t, எyž மைலக¶t எyடாமƒ; இரº, பகƒ
உzடாt டƫக¶t இைடேய ெபா¯|தி ஒள வ கி}ற¢.
To gain Yoga Siddhi
I have found out the Goddess (Abhirami) who enlivens me ! I
can’t fix my divine experience and divine bliss in the minds
of others. Neither can I explain and tell others the same.
Abhirami is beyond the seven seas, seven worlds and eight
mountains between the sun and moon, who controls day
and night Abhirami, also shines brighter.
48. பŽறவŽ{ தைள நu/உடƒப‚² நuக
ட¯ கைலமதி ¢}² சைட«œt }றிƒ ஒ}றி~
பட¯ பƬமள~ பvைசt ெகாœைய~ பதி{¢ ெநxசிƒ
இட¯ தவŽƫ{¢ இைம~ேபாதி¯~பாƫ, பŽ}§ எ€¢வேரா
ட¯ ெகா¸º ¯தி ேதா ரைபயŽேல.
ஒள வ பŽைற ™œய, சைட «œைடய, சிவ பŽரா} எ}§
ெச பவளt }றிƒ இைண|¢ பட¯, இய‚ைகயŽேலேய மண
கம¸, பuெகாœயாகிய ேதவŽைய மனதிƒ பதி{¢; ¢}ப
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தவŽƫ{¢, ஒ¯ ெநாœ~ ெபா¸ேத§ ேயாகநிைலயŽƒ இ¯~பவƫக„
சைத, ர{த« ேதா€|த க¯~ைபயŽ§„ ம‘zž ©வாேரா?
To get rid of Worldly and Bodily Attachments
Abhirami is the ever-green creeper, which entwines round
the hillock that is Shiva. and this hillock’s top (head of Shiva)
has tufted-hair and on the tufted hair shines the moon with
many rays denoting several arts. Those who keep in their
minds such benevolent Abhirami, just for a fraction of a
second will not only be saved from obstacles and troubles
but also will be blessed with salvation from being born as a
physical body composed of flesh and blood, and definitely
those who contemplate on Abhirami will be blessed with
numerous boons.
49. அபய அள~பா€!/ யம பய நuக
ரைப அž{¢t œ©tக ஆவŽ, ெவu •‚²t இyட
வரைப அž{¢ ம² அ~ேபா¢, வைளtைக அைம{¢,
அரைப அž{த அƬைவயƫ ™ழ வ|¢, 'அxசƒ' எ}பா€
நரைப அž{த இைச வœவா€ நி}ற நாயகிேய.
நர©களƒ பŽறt இைச வœவாக வŽளu நாயகிேய! உட©
எ}§ •yœேல œ ©|¢„ள எ} உயŽƫ, ெகாœய •‚²வ}
அைம{த எƒைலயŽƒ உ„ள கலu ேவைளயŽƒ, அரைப
«தலான ேதவமuைகயƫ ™ழ வ|¢ உ} வைளt கர{தினாƒ,
'அxேசƒ' என எனt அபய அள~பா€.
To get rid of Fear of Death
Abhirami! You assume the form of music, flowing from the
stringed instruments. You must appear before me, with
heavenly beauties Ramba and others when, ‘Kaala’ the God
of death comes to take my life embedded in my physical
body. I think this Verse deals with Kundalini Yogam, as the
use of the words ‘Narambai aduttha isai vadivaai ninra
Naayakiyae’ indicates.
50. சரணuகேள அரz!/அபŽைகயŽ} தƬசன ெபற
நாயகி, நா}«கி, நாராயணŽ, ைக நளன பxச
சாயகி, சாபவŽ, சuகƬ, சாமைள, சாதி நv
வா€ அகி மாலின, வாராகி, ™லின, மாதuகி எ}²
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ஆய கியாதி உைடயா„ சரண அரz நமtேக.
உலக நாயகி; நா}«கன} சtதியாகிய பŽராமி; நாராயணŽ எ}§
நாராயணன} சtதி; ஐ|¢ மலƫtகைணகைள உைடயவ„; சாபவŽ
எ}§ சuகரன} சtதி; சuகƬ; நலி என~பž சியாமளாேதவŽ;
பா© மாைல அணŽ|தவ„; ªமி{தா€; ™ல ஏ|தியவ„; மதuக
«னவƬ} ©தƒவŽயாகிய மாதuகி; எ}² பல ெபயƫக„ ெப‚ற
கீƫ{தி மிtக ேதவŽயŽ} தி¯வœகேள நமt மிகv சிற|த பா¢கா~©
அரz.
அ‚©தமான பாடƒ! அ}ைனயŽ} பƒேவ² வœவuக„ இதிƒ
ேபா‚ற~பžகி}றன. இவ‚²„, இ|த ‘ைக நளன பxச சாயகி’
எ}§ ெசா‚ெறாடƫ மyžேம இ}னாெரனt றி~பŽடாத ஒ¯
ெப¯ைமைய~ ெப‚றி¯tகிற¢.
சிவனாƬ} ேகாப{தாƒ எƬ|¢ மைற|¢ ேபான ம}மதன},
மாறன} ைகயŽலி¯t ஐ|¢ மலƫt கைணகைளேய இைவ
றி~பŽžகி}றன. அவேன மைற|¢ ேபானதாƒ, அவைன~ ப‚றிய
றி~ைப மைற«கமாகேவ ெசாƒலி ஆன|திtகிறாƫ அபŽராமி
பyடƫ. க¯© வŽƒைலt ைகt ெகாzœ¯t மாறன}
கைணக„ ஐ|¢. தாமைர, மா, அேசாக, «ƒைல, நல எ§
ஐ|¢ கைணக„.
தாமைரt கைணயாƒ உ}ம{த பŽறt மாவŽ} கைணயாƒ
காதƒ வŽைள அேசாகt கைணயாƒ •žதƒ நிக¸ «ƒைலt
கைணயாƒ வŽரக வŽைள நலt கைணயாƒ ஈƫ{தƒ நிக¸!
ெசாƒ´ நிைனº ஒ}ெறனவாகி ஒ¯வ¯tெகா¯வƫ உயŽƫபாƒ
இரuகி நிைன|¢ ஆuேக ேசாக த¸வŽ அவைர நிைன|¢
பலவா² பŽத‚றி நிைனெவாழி|தuேக மயtக வŽைள|¢
ஐவைகt காதƒ ேநா€க¶ நிக¸.
இ|த ஐ|¢ கைணகைள த} வச{திƒ ைவ{¢ ஆyசி
ெச´{¢பவேள காமாyசி! அவேள ஜக} நாயகி, நா}«கி,
நாராயணŽ, சாபவŽ, சuகƬ, சாமைள, மாலின, வாராஹி,
™லின, மாதuகி! அவேள அபŽராமி! ச© என~பž சிவன} சtதி
சாபவŽ எ}², சuகரன} சtதி சuகƬ எனº அைழtக~பž.
74
The Feet of the Mother Goddess are our Sole Refuge/To gain Vision of
Mother Goddess
Abhirmi! you are the chief of Gods and you are with four
faces. You are the Goddess Narayani and in your Graceful
Lotus flower-like hand you have five arrows. Sambhavi,
Shankari, Shyamalah Devi, you have all these auspicious
names and you wear a garland of rich varieties of flowers
with poisonous smell. (enough to kill evil people) You are
Varahi, Soolini, Maathangi with name and fame. We
surrender unto your Lotus-feet and your Grace protects us
like a fortress.
51. அœயவƫக„ ெப¯ பய}க„/ வா…வŽƒ சிறtக வா…வŽƒ சிறtக
அரண ெபா¯„ எ}² அ¯„ ஒ}² இலாத அரƫ தuக„
«ரz அ}² அழிய «ன|த ெபமா§, «|த§ேம,
'சரண, சரண' என நி}ற நாயகி த} அœயாƫ,
மரண பŽறவŽ இரzž எ€தாƫ, இ|த ைவயக{ேத.
இரtக எ}பேத இƒலாத அரƫக¶ைடய திƬ©ர{ைத எƬtகv
சின ெகாzž «ைன|த சிவெப¯மா§, «|த§
வணuகி}ற ேதவŽயŽ} தி¯ அœயவƫ பŽற~©, இற~© எ}§
இரzைட இ†ºலகிƒ அைடய மாyடாƫக„.
To excel in life/Blessings gained by Devotees of Mother Goddess/To
achieve Freedom from rebirth
51. Meaning of the Verse: The three demons residing in the flying
three cities (Trilpuras) assumed that they were immortal. My Lord
Siva destroyed those three of immense powers; that cosmic dancer
and Mukundhan (Vishnu), the preserver take refuge in Abhirami;
those, who are Her devotees, are exempted from the cycle of birth
and death.
Commentary: The three flying cities (tripuram) are the three qualities
Sattwa, Rajas and Tamas; all beings are is constituted of the three
Gunas of Sattwa, Rajas and Tamas. It is imperceptible, not being
apprehended by any organ of knowledge, but it exists eternally, as it
provides the basis and substance for all objects in their causal and
effectual conditions.
[Note: Sattwa = Goodness, Rajas = Passion, Tamas = Darkness]
75
Darkness, Passion and Goodness –these are called the three
qualities. Darkness should be known to have the night (or obscurity)
for its essence. It is otherwise called Delusion. It has unrighteousness
(or sin) also for its indication, and it is always present in all sinful acts.
This is the nature of Darkness and it appears also as confined with
others.
Passion is said to have activity for its essence. It is the cause of
successive acts. When it prevails, its indication, among all beings, is
production.
Splendour, lightness and faith – these are the forms of Goodness
among all creatures, as regarded by all good men.
The three cities are symbolic and the powers bestowed are intrinsic;
Siva is the destroyer of these Gunas (qualities) …so should be
powerful…He along with Mukunth, the preserver take refuge in
Abhirami; devotees of such a powerful Mother will not perish is the
implied meaning.
52. அœயவƫ சி}னuக„./ ெசƒவ உzடாக
ைவயக, ¢ரக, மதகƬ, மாமட, சிவŽைக,
ெப€ கனக, ெப¯வŽைல ஆர, பŽைற «œ{த
ஐய} தி¯மைனயா„ அœ{தாமைரt அ}© «}©
ெச€ தவ«ைடயாƫt உளவாகிய சி}னuகேள.
பŽைற ™œய பŽரான} தி¯மைனயாள} தி¯வœ{ தாமைரக¶t
«‚பŽறவŽயŽƒ அ}© ெச€தவƫக¶t, இ~பŽற~பŽƒ ேதƫ, திைர,
மத யாைன, தி¯«œ, பƒலt, ெபா}, அணŽகல}க„ «தலான
எƒலா நல}க¶ சி}னuகளாக அைம.
To gain Immeasurable Wealth
52.Abhirami! you are the consort of the God, who wears the
crescent moon on his head, and your devotee-sages have
so much love for you and they worship your divine feet. The
presence of your divine feet is denoted by the Temple Car
(chariot), horse, amok-elephant, the crown studded with
precious gems, palanquin, abundance of nugget and strings
of rich pearls.
53. சிற|த தவ.
76
சி}னx சிறிய ம¯uகினƒ சா{திய ெச€ய பyž
ெப}ன ெபƬய «ைல, «{தார«, பŽvசி ெமா€{த
க}னu கƬய ழ´, கz ¬}², க¯{திƒ ைவ{¢{
த}ன|தன இ¯~பாƫt இ¢ ேபா´ தவ இƒைலேய!
ேதவŽயŽ} சி‚றிைடயŽƒ சா{த~பyட சிவ|த பyடாைடைய,
மிக~ ெபƬய நகிƒகைள, «{¢ மாைலகைள, பŽvசி~ª ™œய
கƬய •|தைல, ¬}² கzகைள சி|ைதயŽƒ நிைல
நி²{தி{ த}ன| தனயாக இ¯~பவƫக¶t; இைதt காyœ´
சிற|த தவ எ}² எ¢º இƒைலேய.
Best Austerity/To be freed from unreality
53. There is no better penance for the devotees of Goddess
Abhirami than contemplating on the scarlet put on the
slender waisted Abhirami, the pearl string on the divine big
bosoms, her locks of hair with Pichchi flower and her three
eyes (the third eye being spiritual enlightenment.
54. ஆ‚²~பž{¢தƒ.
இƒலாைம ெசாƒலி, ஒ¯வƫ தபாƒ ெச}² இழிºபyž
நிƒலாைம ெநxசிƒ நிைனவŽேரƒ, நி{த நž தவ,
கƒலாைம க‚ற கயவƫ தபாƒ ஒ¯கால{தி´,
ெசƒலாைம ைவ{த திƬ©ைர பாதuக„ ேசƫமி}கேள.
ஒ¯வƬட ெச}² த} வ²ைமைய எž{¢t •றி இழிº பyž
நி‚காமƒ இ¯tக நuக„ வŽ¯பŽனாƒ; தவ ெச€யt கƒலாத
கயவƫகளட, ஒ¯ ேபா¢ நா} ெசƒலாமƒ எ}ைனt கா{¢
அ¯ளய, திƬ©ர|தƬயŽ} தி¯வœகைளv சரz அைடuக„.
54. To be free from all Debts
Poor people! Would you like to avoid others from humiliating
you, when you entreat them with your poverty and all? Then,
you must, definitely, contemplate on Goddess Abhirami, with
all your heart. Bow down to her Lotus-feet. Surrender unto
Abhirami, who has protected me from mingling with
(approaching) uneducated and villainous people, who don’t
care to perform penance of any sort.
அபŽராமி ேதவŽேய ேவதuகள} «த´, நžº, «œº
55. மி} ஆயŽர ஒ¯ ெம€ வœவாகி வŽளuகிகி}ற¢
77
அ}னா„ அக மகி… ஆன|தவƒலி அ¯மைறt
«}னா€, நž எuமா€, «œº ஆய «தƒவŽதைன
உ}னா¢ ஒழியŽ§ உ}ன§ ேவzžவ¢ ஒ}றிƒைலேய.
ஆயŽர மி}னƒக„ ஒ¯ வœெவž{த¢ ேபா}ற ேதவŽ; அக
மகி¸ ஆன|தவƒலி; ேவதuகள} «தலாகº, நžவாகº,
«œவாகº வŽளu ேதவŽ; உயŽƫக„ த}ைன நின|தா´,
அ}றி நிைனtகாவŽyட´ அவƫகளட வŽ¯©வ¢ எ¢º
இƒைல.
Abhirami is the Supreme Power/Abhirami is the Beginning, Middle and End
of the Vedas/To achieve tranquility and silence
Goddess Abhrami’s true form is composed by the
synchronization of thousands of lightning flashes. She is the
mother of her devotees and Ahirami is capable of creating
happiness in the minds of her devotees.
Abhirami, you are the origin, centre, and final of the Holy
Scripture ‘Veda.’ whether people meditate you or not you
benefit nothing.
Thousands of flash lights from lightning constitute the real
effulgent form of Goddess Abhirami. She is the divine
mother of all and we feel very happy with our hearts fixed on
Abhirami. Goddess Abhirami! you are the starting middle
and end point of the dear Vedas (religious scriptures)
Whether people fix you in mind or not you benefit nothing.
56. அ¯ள} அ¯ைம எ}ேன!
ஒ}றா€ அ¯பŽ, பலவா€ வŽƬ|¢, இ†ºல எuமா€,
நி}றா„ அைன{ைத நuகி நி‚பா„ எ|த} ெநxசி§„ேள
ெபா}றா¢ நி}² ©Ƭகி}றவா; இ~ெபா¯„ அறிவாƫ
அ}² ஆலிையயŽƒ ¢யŽ}ற ெபமா§ எ} ஐய§ேம.
ஒேர பராசtதி பல சtதிகளாக~ பŽƬ|¢, வŽƬ|¢, இ†ºலக
எƒலா நிைற|¢ நி‚பா„.அைன{ைத நuகி நி‚பா„.
அ{தைகய சtதி எ} ெநxசிƒ நuகா¢ நி}² அ¯„ ©Ƭகி}றா„.
78
ஆலிைல ேமƒ ¢யŽ´ ஹƬ, எெப¯மானான ஹர§ இ|த
உzைமைய ந} அறிவாƫக„.
The supreme greatness of Mother Abhirami’s Blessings
Abhirami! You have blossomed as the Abhirami-flower and
you spread as many forms and you are present everywhere.
Either you present, or absent in certain things, but definitely
your presence is quite inseparable in my heart and you reign
supreme in my heart. The meanings of all these phenomena
are known only to Vishnu, who, on the day of judgment,
would lie on the Banyan leaf and my Lord Shiva. (both Shiva
and Vishnu are one and the same).
57. உ} ெம€ய¯„?
ஐய} அள|தபœ இ¯ நாழி ெகாzž, அzட எƒலா
உ€ய, அற ெச உ}ைன ேபா‚றி, ஒ¯வƫ தபாƒ
ெச€ய ப தமி…~ பாமாைல ெகாzž ெச}², ெபா€
ெம€ இயப ைவ{தா€; இ¢ேவா உ|த} ெம€ய¯ேள?
எெப¯மா} அள|¢ ெகாž{த இ¯நாழி ெநƒைலt ெகாzž
உலக எƒலா உ€ ெபா¯yž அற வளƫt நாயகியாகிய
உ}ைன வணuகி; ஒ¯வƬட ெச}², ைப|தமி… பாமாைல
©ைன|¢, ெபா€ ெம€ ©க´பœ எ}ைன அைம{¢
வŽyடா€. இ¢தா} உ} ெம€ய¯ளா?
'உ}ைன' 'பாமாைல' எ}§ இ¯ ெசா‚களƒ இ¯t
அ|த 'உ' எ§ வŽதியŽ} ெபா¯„ இதிƒ சƬயாக
வரவŽƒைலேயா என நிைனtகிேற}. உலtேக பœயளt
உ}ைன~ ேபா‚றி~ பாž யா}, இ~பœ வயŽ‚²tகாக
இ}ெனா¯வƬட« ெசƒ´பœ ைவ{¢ வŽyடாேய! அ~பœ நா}
அைத~ ப‚றிt கவைல~ படாமƒ, உ}ைன மyžேம ேபா‚²பœ,
நேய இ|த வயŽ‚²~ பாyைட கவன{¢t ெகா„ளt •டாதா?'
என உƬைமட} இைறxகிறாƫ.
'ஐய} அள|த பœ இ¯ ழி' எ}ப¢ காxசியŽƒ ஏகாபரநாதƫ ெநƒ
அள|தைதt றி{த¢. அதைன~ ெப‚ற அபŽராமி, கா{தைலv
ெச€ காமாyசியாகி, «~ப{தி இரzž அறuகைள ©Ƭ|¢,
உலைக~ ©ர|தன„ எ}ப¢ வழt.
To wipe out Poverty and to become Prosperous
79
Abhirami! You are the Goddess ‘Kamakshi’ who has
received two measures of paddy grains offered to you by my
father Shiva and with that paddy grains, you are performing
charities so that the world could be saved from sins. Oh!
Mother with your melodious Tamil, make me sing your praise
and, at the same time, you make poets sing about mortals
merely for pecuniary benefits. Is this your true Grace?
58. ேவ² தxச இƒைல.
அ¯ணா©ய{¢ எ} சி{தா©ய{¢ அமƫ|தி¯t
த¯ணா©ய«ைல{ ைதயƒ நƒலா„, தைகேசƫ நயனt
க¯ணா©ய«, வதனா©ய«, கரா©ய«
சரணா©ய« அƒலாƒ கzœேல} ஒ¯ தxச«ேம!
ெச|தாமைரயŽ´, எ} உ„ள{தாமைரயŽ´ வ ‚² இ¯t;
தாமைர ெமாyžtகைள ஒ{த நகிƒகைள உைடய ேதவŽயŽ};
க¯ைண ெபாழி தாமைர வŽழிகைள, தாமைர «க{திைன,
தாமைரt கரuகைள, தாமைர{ தி¯வœகைள அ}றி ேவ²
ஒ¯ தxச நா} கzடதிƒைலேய!
Mother Abhirami is the Only Refuge of all/To get mental
peace and assured protection at the Lotus Feet of the
Holy Mother
58. Abhirami! you are the lass with Lotus-shaped beautiful
divine bosoms. You are graciously present in the Lotus
flower which blossoms in the dawn and you also present in
the Lotus of my mind. In times of distress, I have no where
else to go, except your unique Eye-lotus, Face-Lotus,
comely Hand-Lotus and your Lotus feet.
59. எ} அ}ைன நேய!
தxச பŽறி¢ இƒைல ஈ¢ அƒல¢, எ}² உ} தவ ெநறிtேக
ெநxச பயŽல நிைனtகி}றிேல}; ஒ‚ைற ந„ சிைல
அx அ© இt அலராகி நி}றா€; அறியாƫ என§
பx அx ெமƒ அœயாƫ, அœயாƫ ெப‚ற பாலைரேய.
நzட க¯© வŽƒைல, ஐ|¢ பாணuகைள உைடய
ேதவŽேய! உ}ைன{ தxச ©வைத{ தவŽர ேவ² வழி இƒைல
எ}² உ} தவெநறி பழக எzணŽேன}. பxசிைன மிதிtகº
80
அxகி}ற ெம} பாதuகைள உைடய ெபzக„, தா ெப‚ற
பŽ„ைளக„ ‚ற ெச€தா´ தzœtக மாyடாƫக„ அƒலவா?
Late Ki. Va. Jagannathan's Tamil Commentary for verse 59:
உைர: நzட தன வŽƒ´, ஐ|¢ அ©க¶ «ைறேய
க¯பாகº மலராகº ைகtெகாzž நி}ற ேதவŽ, இஃத}றி
ேவ² ப‚²t ேகாž இƒைலெய}² நி}ைன{ தியானt தவ
வழியŽƒ மன{ைத~ பழபœ ெச€ய ெயzணŽேன} இƒைல;
பxைச மிதி~பதாயŽ§ அxகி}ற ெம}ைமயான
அœகைளைடய தா€மாƫ தா ெப‚ற பŽ„ைளக„ அறயாைமைய
உைடயவƫகளாக இ¯|தா´ அவƫகைள{ தzœtக மாyடாƫக„.
அ¢ ேபால ந ெய}ைன~ ©றtகணŽ{¢{ தzœtகாமƒ அ¯„ ©Ƭய
ேவzž எ}ப¢ க¯{¢. இத} கz ேவ‚²~ ெபா¯„ ைவ~
பணŽ வ|த¢, பx-ெச பxt ழ©மா. பxசx
ெமƒலœயாƫ:’ பxெசனv சிவt ெமuகா‚ ேறவŽ ‘(கபராமயண,
வ டன}அைடtகல~).
To bring up Children the Right Way
Mother Abhirami! You are equipped with the matchless
sugar cane-bow and five flower- arrows. I have nowhere else
to surrender, except you.. Even after knowing all these,
deliberately. I don’t learn and meditate on your divine path.
Abhirami! Don’t punish for my misdemeanors, but bless me.
In this world, women with soft feet, which are as light as
cotton, bear the wrongs committed by their children.
Similarly, you should also bless me.
60. எ}ேன நி} அ¯„!
பாலி§ ெசாƒ இனயா€! பனமா மலƫ~ பாத ைவtக,
மாலி§, ேதவƫ வணuக நி}ேறா} ெகா}ைற வாƫ சைடயŽ}
ேமலி§ கீ… நி}² ேவதuக„ பாž ெம€~பட’ ஒ¯
நாலி§, சால ந}ேறா அœேய} «ைட நா€{தைலேய?
பாலி§ இனய ெசாƒ உைடயவேள! தி¯மா´, ம‚ற
ேதவƫக¶ வணu சிவபŽரான¢ ெகா}ைற ™œய சைடைய,
அவ} பாதuகள} கீ… நி}² ேவதuக„ ஓ¢ ெம€~படuக„ ’
நா}ைக வŽடº, உ} பனமலƫ~ பாதuகைள ைவ{த¯ள,
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நாேய} எ}§ைடய தைல சிற|ததாக ஆயŽ‚ேறா?
எ}ேன உ} அ¯„!
Your Grace is indescribable/To get spiritual enlightenment and
the knowledge of self
Verse 60 of Abhirami Anthaadhi corresponds to Sloka 1 of Soundarya
Lahari. The first verse of Saundharya Lahari says ஹƬஹர
வŽƬxசாதிபŽ அபŽ ஆரா{யா {வா அt¯த ©zய
~ரண|¢ ˆேதா¢ வா. (soundarya lahari)
Abhirami! your diction is as sweet as milk. You have
placed your feet on the Konrai- decorated matted hair of our
Lord Shiva, whose glory is so great that he (Shiva) is
worshipped by Thirumal (Vishnu) and other celestial and
heavenly beings. You also place your feet on all the centres
(shrines) mentioned by the holy scriptures ‘Vedas’. Am I so
good that you place your pleasantly cold feet on my head in
spite of my being like an unclean, stinking dog?
61. அறிº த|தா€!
நாேயைன இu ஒ¯ ெபா¯ளாக நய|¢ வ|¢,
நேய நிைனவŽ}றி ஆzž ெகாzடா€; நி}ைன உ„ள வzண
ேபேய} அறி அறிº த|தா€; எ}ன ேப² ெப‚ேற}
தாேய, மைலமகேள, ெசuகzமாƒ தி¯{ தuகvசிேய!
அ}ைனேய! மைலமகேள! தி¯மாலி} தuைகேய! நாேயைன
ஒ¯ ெபா¯yடாக மதி{¢, வŽ¯பŽ வ|¢, நா} நிைனtகாத
ெபா¸தினƒ எ}ைன ஆyெகாzž வŽyடா€. உ}ைன உ„ளபœ
அறி ஞான{ைத த|தா€. இத‚ நா} ெச€த ந‚ெசயƒ
தா} எ}ன?
பாடƒ 61 «tகிய{¢வ ெப‚ற¢. ' அறிைவ அறிவ¢ அறிº'
எ}§ த{¢வ{ைத பைறசா‚²கி}ற¢. இ¢ ஞான வாசக.
You graciously bestowed a Keen and Clean intellect on me
There is a beautiful sloka in Soundarya Lahari, which corresponds to
Verse 61, which conveys a meaning similar to that of verse 61 above.
The sloka begins with -- பவான {வ தாேஸ மய வŽதர {¯‡ž ’
ஸக¯ணா.
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இ¢ ஒ¯ சிேலைட. பtத} 'பவான {வ' எ}² ெசாƒல
ஆரபŽt ேபாேத (அவ} இ}§ ெசாƒலி «œtகவŽƒைல)
ேதவŽ சாwய பதவŽைய{ த|ேத} எ}² வர அள{¢
வŽžகிறா„.
Oh! My Goddess- Chief! You have etched permanent marks
of your divine bosoms on the physical body of the great
soldier, our Lord Shiva, who has felled the three tiered walls
of the demons and who (Shiva) had flayed the elephant’s
hide (skin) with red eyes. You are also majestically present
in my mind with beautiful gold- rose and flower arrows in
your hands.
62. எ} சி|ைதயŽƒ நேய!
தuகv சிைல ெகாzž, தானவƫ «~©ர சா€{¢, மத
ெவuகy கƬ உƬ ேபாƫ{த ெசxேசவக}, ெம€யைடயt
ெகாuைகt ¯ைபt றியŽyட நாயகி, ேகாகனகv
ெசuைகt க¯©, மல¯, எ~ேபா¢ எ} சி|ைதயேத.
தuக மைலயான ேம¯வŽைனேய வŽƒலாக வைள{த,
«~©ர{ைத அழி{த, மத யாைனயŽ} ேதாைல~ ேபாƫ{தி„ள,
சிவெப¯மான} தி¯ேமனையv ேசƫ|¢; ¯ைப ேபா}ற
நகிƒகளாƒ றியŽyட¯ளய ேதவŽயŽ} ைககளƒ உ„ள க¯©
வŽƒ´, மலƫt கைணக¶ எ~ேபா¢ எ} சி|ைதயŽƒ நிைல
ெப‚² இ¯t.
You alone are always present in all my thoughts
62. Oh! Divine mother! You are the loving daughter of the
Parvatharaja, ruler of the Mountain (Himalayas) younger
sister of Thirumal (Vishnu) whose eyes are reddish. You
have taken into your fold and bless a dog like me who is
also a simpleton without entertaining and ill feeling. How
lucky I am!
63. நேய தைலவŽ!
ேத²பœv சில எ¢º காyœ, «} ெசƒகதிtt
•² ெபா¯„, }றிƒ ெகாyž தறிtறிt சமய
ஆ² தைலவŽ இவளா€ இ¯~ப¢ அறி|தி¯|¢
ேவ² சமய உzž எ}² ெகாzடாœய வ ண¯tேக!
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ஆ² சமயuக¶t ஒேர தைலவŽயாக இ¯~பவ„ அ}ைன
அபŽராமிேய எ}² அறி|¢ இ¯|த ேபாதி´, ேவ² சமயuக„
உ„ளன எ}² •² வ ணƫக¶t; அவƫக„ ஏ‚²t
ெகா„¶பœ எž{¢t •²வ¢ எ}ப¢ ஒ¯ மைலையt
²|தœயாƒ உைடtக «‚பžவத‚v சம ஆ.
You alone are the Leader, the Highest and the Best
63. Abhirami is the chief Goddess for all the six faiths
namely Shaivism, Vaishnavism, Saaktham, Gaanapathyam,
Gowmaram,, Souram, ,Despite this people argue for and
praise other faiths. Attempting to teach Abhirami’s
greatness to such vainglorious people is like smashing a hill
with a stick.
64. உ„ள{தி} உ²தி.
வ ேண பலிகவƫ ெத€வuக„ பாƒ ெச}², மிtக அ}©
ªேண}; உனt அ}© ªzžெகாzேட}; நி} ©க…vசி அ}றி~
ேபேண}, ஒ¯ ெபா¸¢; தி¯ேமன~ரகாச அ}றிt
காேண}, இ¯ நில« திைச நா} ககன«ேம.
எபŽராyœேய! உ} ேமƒ பtதி ெகாzž வŽyேட}. அதனாƒ
வ ணாக~ பலி ேகy ம‚ற ெத€வuகளட அ}© ெகா„ள
மாyேட}. உ} ©கைழ அ}றி ேவ² ஒ¯ ெத€வ{தி} ©கைழ~
ேபச மாyேட}. நில{தி´, வான{தி´, நா} திைசகள´
உ} தி¯ேமன~ பŽரகாச அ}றி ேவ² எைத நா} காண
மாyேட}.
To achieve Absolute Resoluteness of Mind in worshipping Mother Abhirami
alone
64. Goddess Abhirami! I seek and like no other Gods who
demand sacrificing of living creatures. Goddess Abhirami I
love you only. Except the words praising your glories, I will
never utter other words. Except the radiance from your
physique, I don’t see anything from sky, earth and fourdirections.
65. வƒலப எ}ேன!
ககன«, வா§, ©வன« காண, வŽ‚காம} அuக
தகன «} ெச€த தவ~ெப¯மா‚, தடtைக ெச
«க§, «|நா} இ¯ ¬}² என{ ேதா}றிய ¬தறிவŽ}
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மக§ உzடாய¢ அ}ேறா? வƒலி; ந ெச€த வƒலபேம.
அபŽராம வƒலிேய! உ} வƒலப{தாƒ அzட சராசரuக„
அைன{¢ கா பœயாக, «}© ம}மதைன{ தகன ெச€த
சிவெப¯மா§t, ப}ன¯ கரuக¶, ஆ² சிவ|த «கuக¶
உைடய அறிவŽ} ைம|த} ேதா}றினா} அƒலவா?
The Greatness of Your Love for Lord Shiva
Holy Mother Abhirami, due to your divine Love for the Lord Shiva, did
you not cause Lord Shiva, the great slayer of Manmatha (Cupid), to
have a son with six shining red faces and twelve hands, that is Lord
Subrahmanya? It was all becaue of your divine love for the Lord
Shiva.
66. உ} தி¯நாமuக„!
வƒலப ஒ}² அறிேய}, சிறிேய}, நி} மலரœv ெச
பƒலவ அƒல¢ ப‚² ஒ}² இேல}; ப ெபா‚ ெபா¯~©
வŽƒலவƫ த«ட} வ ‚² இ¯~பா€! வŽைனேய} ெதாž{த
ெசாƒ அவ ஆயŽ§ நி}தி¯ நாமuக„ ேதா{திரேம.
பெபா} மைலைய வŽƒலாகtெகாzட சிவ§ட} வ ‚²
இ¯~பவேள! உ} ஆ‚றƒ எதைன சிறிேய} நா} அறிேய}.
ஆயŽ§ உ} சிவ|த மலƫ~ பாதuகைள{ தவŽர ேவ²
ப‚²tேகாž ஏ¢ எனt இƒைல. தவŽைனைடயவனான நா}
ெதாž{த ெசாƒமாைல பயன‚றதாகயŽ¯|தா´ அதிƒ உ„ள உ}
நாமuக„ நƒல ேதா{திரமா அƒலவா?
Please accept all my speech as your praise, even though they are faulty
Abhirami! you are the mother flanked by Lord Shiva, who
owns pure gold-like Meru Hills. I don’t have the merits of
education. I am a simple, little man. I repose my faith at your
flowery divine feet. I do things as I am destined to do and If
my hymns contain mistakes you should not reject them. After
all my hymns extol your praise.
67. வணuகாதவƫக„ அைட ¢யƫ.
ேதா{திர ெச€¢, ெதா¸¢, மி}ேபா´ நி} ேதா‚ற ஒ¯
மா{திைர~ ேபா¢ மனதிƒ ைவயாதவƫ வzைம, ல,
ேகா{திர, கƒவŽ, ண, }றி நா¶ œƒக„ ேதா²
பா{திர ெகாzž பலிt உழலா நி‚பƫ பாƫ எuேம.
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மி}னƒ ேபா}ற உ} அழகிய ேதா‚ற{ைத ஒ¯ ெநாœ~
ெபா¸ேத§ வணuகி மனதிƒ எzணாதவƫக„; ெகாைட, ந‚œ~
பŽற~©, ேகா{திர, கƒவŽ , ந‚பz© எƒலா }றி வŽட, வ žக„
ேதா² ெச}² பா{திர ஏ|தி~ பŽvைச எžt ¢}ப
அைடவாƫ.
மனதிƒ அபாள} உ¯வ{ைத நி²{தி நிர~பŽt ெகா„.
இƒலாவŽœƒ, மனˆ ெவள வŽஷயuகள} பŽ}ேன ெசƒ´. மா
பœ|த உ„ள{திƒ நƒல எ}னuக„ ேதா}றா¢ எ}பதா.
பாடƒ. 67.
A graphic presentation of the misfortunes that shall befall ont hose who do
not worship the Mother
Abhirami, those, who do not sing your auspicious names,
and people, who do not meditate even for a second on your
lightning-like radiant and gracious presence will,
consequently, lose their benefits of charity, family glory,
lineage, merits of learning, virtues and all these. Such evil
people will beg for food house to house.
68. தவ உைடயவƫ ெப² தன.
பா¯, ©ன´, கன´, ெவuகா´, படƫ வŽ©,
ஊ¯ «¯ ைவ ஒள ஊ² ஒலி ஒ}²படv
ேச¯ தைலவŽ சிவகாம |தƬ சீறœtேக
சா¯ தவ உைடயாƫ பைடயாத தன இƒைலேய.
ைவ, ஒள, ஊ², ஓைச, நா‚ற எ}ற ஐ|தி´, நில, நƫ, த,
கா‚², வான எ}§ ஐªதuகள´ கல|¢ நி‚ சிவகாம
|தƬயŽ} அழகிய சி² தி¯வœகளƒ அைடtகல ©தƒ
எ}கி}ற தவ{ைதv ெச€பவƫக¶tt கிைடtக «œயாத¢ எ}ற
எ|த ெசƒவ« இƒைல.
The riches, which are bestowed on those, who have performed the
austerity of meditating on Abhirami always
There will be no wealth, which will be unattainable for those
devotees, who have performed the noble austerities of taking shelter
at the Lotus Feet of the Mother Shiva Kama Sundari (Mother
Abhirami, who is embedded in Taste, Light, Sound, Smell, and the
pancha boothas-Earth, water, fire, air and ether.
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69. இைம~ பய}க„.
தன த¯, கƒவŽ த¯, ஒ¯நா¶ தளƫº அறியா
மன த¯, ெத€வவœº த¯, ெநxசிƒ வxச இƒலா
இன த¯, நƒலன எƒலா த¯, அ}பƫ எ}பவƫtேக
கன த¯ ªuழலா„, அபŽராமி கைடtகzகேள.
மலƫக„ ெசறி|த •|தைல உைடய அபŽராமி அ}ைனயŽ}
கைடtகz பாƫைவேய அவ„ அ}பƫக¶tv ெசƒவuகைள{
த¯; கƒவŽைய, தளƫº அைடயாத மன{ைத, ெத€வ க
அழைக, உ„ெளா}² ைவ{¢~ ©ற ஒ}² ேபசாத நƒல
‚ற{தினைர, ம‚² எƒலா நல}கைள அளt.
இ|த பாடலிƒ உ„ள வƬைசைய கவனtக ேவzž. «தலிƒ
தன, பŽ}னƫ கƒவŽ எ}² •ற~பyž„ள¢. தன எ}ப¢ ¼
மஹாலŠமி ேதவŽையt றிt. பŽ}னƫ கƒவŽ எ}ப¢ பŽர‰ம
ேதவன} மைனவŽயாகிய சரˆவதிையt றி~ப¢.
~ர‰மேதவன} ேதா‚ற தி¯மாலி} (வŽ‡ )வŽ}) நாபŽt
கமல{திƒ இ¯|¢ எ}பதாƒ ~ர‰மா வŽ‡ வŽ‚ மக}
ஆவாƫ. அவƫ மைனவŽ ¼ சரˆவதி ேதவŽ ¼ மஹாலŠமி{
தாயா¯t ம¯மக„ எ}பதாƒ மாமியாராகிய ¼ மஹாலŠமி{
தாயாைர «தலி´, ம¯மகளாகிய ¼ சரˆவதி ேதவŽைய~
பŽ}ன¯ ¼ அபŽராமி பyடƫ இ|த பாடலிƒ வƬைச~
பž{¢கி}றாƫ. இ¢ ¼ கி¯பான|த வாƬயாƫ ˆவாமிகள}
சீடராகிய ெசாƒலி} ெசƒவƫ ¼ கƒயாணராம} ஆ‚றிய
ெசா‚ெபாழிவŽƒ ேகyž நிைனº •ற~பyட¢.
A side-glance of Mother Goddess Abhirami, bedecked with hairs
shining with divine flowers, will bestow all wealth, knowledge,
education, divine form, guileless hearts, all good things and divine
associations even to those, who simply claim to be her devotees.
Please note the order, in which the verse begins., First, wealth and
then education is mentioned. Why? Sri Kayanaraman, disciple of Sri
Kirupananda Vaariyar Swamigal said in a discourse that this is
because Brahma had his origin from the navel-lotus of Sri Vishnu and
therefore, he was the son of Sri Vishnu and Sri Mahalakshmi and
thus, his wife, Sri Saraswathi Devi is the daughter-in-law of Sri Vishnu
and Sri Mahalakshmi. Hence, the Mother-in-law, Sri Mahalakshmi, is
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being mentioned first, after which the daughter-in-law, Sri Saraswathi
Devi, is mentioned.
69. To get all kinds of wealth
Mother Abhirami! you are with cloudy- black long hair. Your
gracious eyes will bless your devotees with wealth, wisdom,
knowledge, never-enfeebled-mind, comeliness with a divine
touch. Your divine eyes also shower on devotees the boon
of relatives and friends, who don’t have evils in their minds
besides all goodness will be showered by your gracious
eyes.
70. கzž கள{ேத}.
கz களtபœt கzž ெகாzேட}; கடபாடவŽயŽƒ
பz களt ரƒ வ ைண, ைக, பேயாதர«,
மz களt பvைச வzண« ஆகி, மதuகƫ ல~
ெபzகளƒ ேதா}றிய எெப¯மாyœ த} ேபரழேக.
கடப வனமாகிய ம¢ைரயŽƒ; பzகைள மகி…வŽt இனய
இைசைய உைடய வ ைண, ைக, அழகிய தனuக¶,
மz லக{தினைர மகி…வŽt பvைச நிற« ெகாzட
ெபzணாக, மதuகƫ ல{திƒ ேதா}றிய, ந ெப¯மாyœயŽ}
ேபரழைக எ} கzக„ களtபœ ந} கzž ெகாzேட}.
To always reflect on the Glory of Mother Abhirami
Abhirami! my grand, venerable Goddess! I have seen your
great beauty at Kadambavanam much to the delight of my
eyes. My eyes have had glance of your rich beauty with
sweet music-playing Veena,(stringed music instrument) the
divine hand holding Veena, your divine bosoms bearing the
weight of Veena and with your green complexion making
the whole earth happy.
71. எ}ன ைற?
அழt ஒ¯வ¯ ஒ†வாத வƒலி; அ¯மைறக„
பழகிv சிவ|த பதா©ய{தா„, பன மா மதியŽ}
ழவŽ{ தி¯«œt ேகாமள யாமைளt ெகா© இ¯tக
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இழº‚² நி}ற ெநxேச! இரuேகƒ, உனt எ}ைறேய?
பŽறவŽயŽ} பயைன இழ|¢ நி‚ மனேம! எவ¯ேம இைண
ஆகாத அழகி} ெகாœயாக, எ~ேபா¢ ேவதuகளாƒ வ¯ட~ பyž
சிவ|த நிற ெகாzட சீƬய தாமைர அœக¶, ளƫ|த இள
பŽைற ™œய «œ, ேம}ைம, பைம வா€|த அபŽராமி
¢ைணயாக இ¯tேபா¢ உனt எ}ன ைற •²!
What do I lack, when I have Mother Abhirami’s
Grace?/To redress grievances
Oh enfeebled mind! Why do you think of the hardships,
which we have had. Abhirami’s physique is matchless. Due
to repeated renderings of the sacred Vedic hymns,
Abhirami’s Lotus-feet changed red-shot. When Abhirami is
by your side, oh Mind, what do you lack? Do not be
disspirited. Always be bold and of good cheer
72. யாƫ ைற ெசாƒ!
எ} ைற தர நி}² ஏ{¢கி}ேற}; இன யா} பŽறtகிƒ
நி} ைறேய அ}றி யாƫ ைற காz? இ¯„ ந„ வŽபŽ}
மி}ைற காyœ ெமலிகி}ற ேநƫ இைட ெமƒலியலா€!
த} ைற தர, எேகா} சைட ேமƒ ைவ{த தாமைரேய.
நzž அக}ற வானƒ ேதா}² மி}னைலt காyœ´
ெமƒலிைட வா€tக~ ெப‚ற ேதவŽேய! எபŽரா} த«ைடய
ைறக„ தர{ த சைட ேமƒ ைவ{¢~ ேபா‚றிய உ} தாமைர{
தி¯வœகைள யா§ எ}§ைடய ைறக„ த¯ வzண
ைவ{¢~ ேபா‚²கி}ேற}. இன நா} பŽறவŽ எžtக ேநƫ|தாƒ
அ¢ உ}§ைடய ைறேய அ}றி ேவ² யா¯ைடய ைற?
If I am reborn, it is only your mistake/To avoid Rebirth
O Mother Goddess Abhirami, thou, who has a very slender waist,
which would put to shame even the lightning that appears in the sky,
thou, whose Lotus Feet were held tightly on the head by the Lord
Shiva Himself to eliminate all his weaknesses/defects, I am
worshipping you in many ways to get rid of all my flaws. If I am
reborn, whose mistake is it if not your own? He is warning Mother to
ensure that he is not reborn again. This is the privilege of only the
highest devotees of Mother Goddess that they can even warn the
Goddess to take care that they are not reborn into this the world,
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which is called sankatalayam in the Sri Guru Gita and ‘Anithyam
idham, ashaashvatham Lokam Praapya Bhajaswa Maam’ in Srimad
Bhagavad Gita by Sri Krishna Himself.
73. தியான «ைற
தாம கட©, பைட பxச பாண, த§tக¯©,
யாம வயŽரவƫ ஏ{¢ ெபா¸¢, எமt எ}²ைவ{த
ேசம தி¯வœ, ெசuைகக„ நா}, ஒளv ெசைம, அைம
நாம திƬ©ைர, ஒ}ேறாž இரzž நயனuகேள.
அபŽைகயŽ} ெபயƫ திƬ©ர |தƬ; அவ„ கzக„ ¬}²;
அழகிய ைகக„ நா}; ேமனயŽ} நிற சிவ~©;
மாைல கடப மலƫகளாƒ; பைடtகலuக„ எ}பன ஐ|¢
மலƫtகைணக„; வŽƒ ஒ¯ க¯©; வழிபட ஏ‚ற ேநர ைபரவƫ
காவƒ ©Ƭ ந„ளரº; அவ„ நமtகாக ைவ{¢„ள ெசƒவ
அவ„ தி¯வœகேள!
The Method for always meditating on Abhirami’s Lotus Feet
The name of our Divine Mother is Thiripura Sundari (She is the only
and sole beauty of the three worlds. She has three eyes, four
beautiful hands, her body is reddish in colour and has garlands made
of Kadamba flowers, she has five bows made of sugarcane, and her
arrow is a sugarcane, the time to worship her is the middle of the
night, when Lord Bhairava worships her and the wealth that she has
accumulated only for us, devotees are Hewr divine and holy lotus
feet.
74. ம²ைம~ பய}.
நயனuக„ ¬}²ைட நாத§, ேவத«, நாரண§
அய§, பரº அபŽராமவƒலி அœ இைணைய~
பய} எ}² ெகாzடவƫ, பாைவயƫ ஆடº பாடº, ெபா}
சயன ெபா¯|¢ தமனயt காவŽனƒ தuவேர.
«tகzண} ஆகிய சிவெப¯மா§, நா} ேவதuக¶ ,
தி¯மா´, பŽரம§ ேபா‚றி வழிபž அ}ைனயŽ} இ¯ தி¯
அœகைள{ த பŽறவŽயŽ} பய} எ}² ேபா‚றி வணuகி}ற
அ}பƫக„; க‚பகv ேசாைலயŽƒ தuகt கyœலிƒ அமƫ|¢,
அரைபயƫகள} ஆடƒ பாடƒகைள அ§பவŽt வƫtக ேலாக
இ}ப{ைத~ ெப² ேதவƫக„ ஆவாƫக„.
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பாடƒ 74 ˆவƫக ேலாக{ைத~ ப‚றி{தா} ேபகிற¢. இ¢
அ{ைவத ேமாq அƒல. ©zணŽய பல} தƫ|தºட} ம²பœ
பŽறவŽ எžtக ேவzœய¢தா}. ' பவான {வ' எ}§ ெஸா|தƫய
லஹƬ ˆேதா{ர{¢ட} ஒ~பŽžக.
The Worldly Benefits of meditating on Mother
Abhirami/To excel in Professions
Abhiramavalli is the Goddess who is extolled and
worshipped by our Lord Shiva, who has three eyes. She is
also worshipped by Vedas, Narayana (Vishnu) and Brahma.
Those, who have surrendered unto Abhirami’s Lotus feet
would not like to stay in the blissful Karpaga grove. This is
not Advaita Moksha. After the merits of Punyas are
exhausted, the devotee will have to be reborn again.
Contrast this verse with the one beginning with ‘Bhavani
thvam in Saundharya Lahari of Sri Shankara.’
75. இன~ பŽறவŽ இƒைலேய!
தuவƫ, க‚பக{ தா¯வŽ} நிழலிƒ; தாயாƫ இ}றி
மuவƫ, மzணŽƒ வ¸வா~ பŽறவŽைய; மாƒவைர
ெபாu உவƫ ஆழி, ஈேர… ©வன« ª{த உ|திt
ெகாu இவƫ ªuழலா„ தி¯ேமன றி{தவேர.
க‚பக நிழலிƒ இ¯t அ}பƫக„; மைலகைள,
கடƒகைள, பதினா} உலகuகைள பைட{த
தி¯வயŽ‚ைற, மண கம¸ •|தைல உைடய, அபŽராமி
அ}ைனயŽ} தி¯ேமனைய{ தியான ெச€வாƫகேள ஆயŽ},
ம‘zž ஒ¯ தா€ வயŽ‚றிƒ ¤ைழ|¢ பŽறt பŽறவŽ~ பŽணŽயŽƒ
உழல மாyடாƫக„.
No more rebirths/To get rid of rebirth
Abhirami you have divine womb, which has borne out
massive mountains from all eight directions, fourteen worlds,
and you have beautiful locks of hair with fragrant flowers
too. Those devotees, who always meditate on you will have
the privilege of staying under the shadow of Karpaga tree.
Your devotees also will get salvation from birth death, rebirth
cycle.
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76. மறலி வழி தž{ேத}.
றி{ேத} மன{திƒ, நி} ேகாலெமƒலா; நி} றி~பறி|¢
மறி{ேத} மறலி வ¯கி}ற ேநƫவழி; வzž கிzœ
ெவறி{ேத} அவŽ… ெகா}ைற ேவணŽ~ பŽரா} ஒ¯ •‚ைற,
ெம€யŽƒ பறி{ேத œ ©¢ பxச பாணŽ ைபரவŽேய.
வzžக„ ¢ைள~பதாƒ ேதைனv சி|¢ ெகா}ைற மலƫகைளv
™œய சிவெப¯மான} இட~ பtக இட ெப‚ற, ஐ|¢ மலƫt
கைணகைள உைடய ேதவŽேய! உ} அழகிய வœவŽைன{ தியான
ெச€¢, உ} உ„ளt றி~© அறி|¢ ெகாzž, மறலி வ¯கி}ற
வழிைய ேநராக{ தž{¢ வŽyேட}.
I have blocked the way of Lord Yama by meditating on
Abhirami/
Bhairavi, Abhirami, you have occupied a part of the physical
body of Shiva and dwell there, and our Lord Shiva wearsHoney spilling sweet Konrai flower. Bhairavi! You have five
bows made of flowers. Abhirami! I have fixed firmly in my
mind all your divine forms and manifestations. As a result, I
know, your divine will and have stopped the visit of Yama,
the God of death.
77. உ} தி¯ நாமuக„.
ைபரவŽ, பxசமி, பாசாuைச, பxசபாணŽ, வxசƫ
உயŽரவŽ உz உயƫ சzœ, காள, ஒள¯ கலா
ைவரவŽ, மzடலி, மாலின, ™லி, வராகி எ}ேற
ெசயŽƫ ஆவŽ நா}மைற ேசƫ தி¯ நாமuக„ ெச~©வேர!
‚றம‚ற நா} மைறகளƒ ேபா‚ற~பž ேதவŽயŽ}
தி¯நாமuக„ இைவ. ைபரவŽ, பxசமி, அuச பாச ெகாzடவ„,
பxச பாணŽ, வxசி{¢ உயŽைர உz சzœ, காள, கலா வƒலி,
மzடலி, மாலின, ™லி, வராகி எ}² பலவா² உ}ைன{
¢தி~பாƫக„.
77. Your Holy Names/To wipe out Fear of Enemies
Bhairavi! Panjami so our Goddess Abhirami is called and
is equipped with five arrows such as ‘Pasam’ ‘ Angusam’ etc.
She is also known as ‘Chandika Devi’ ‘Kaali’ who wears the
diamond necklace of brilliant and bright arts. She is
Mandalini living in Cosmos, she is Malini with garland, and
92
she is equipped with the trident and known as Sooli,
Varaahi Devi ( Goddess Abhirami’s Manifesation with Pighead) All the above names came from immaculate Vedas
(Holy scriptures). Also her devotees repeat the above
auspicious names of Abhirami and praise and worship her.
78. பதி{¢t ெகாzேட}.
ெச~© கனகt கலச ேபா´, தி¯ «ைல ேமƒ
அ~© களப அபŽராமவƒலி, அணŽ தரளt
ெகா~© வயŽரt ைழ, வŽழியŽ} ெகா¸uகைட
¢~© நிலº எ¸தி ைவ{ேத}, எ} ¢ைண வŽழிtேக
ெபா‚கலசuக„ எ}² ெசாƒல{த|த அழகிய ˆதனuகள}
ேமƒ ந²மண கம¸ ச|தன ªசி„ள அபŽராமவƒலி
அணŽ «{¢tெகா~©, ைவர{ேதாž, கைடt கzக„, பவழ
இத…க„, நிலெவாள ேபா}ற ©} «²வƒ ஆகியவ‚ைற எ} இ¯
கzகளƒ நா} பதிº ெச€¢ ெகாzž„ேள}.
78. I have firmly imprinted your Divine Form in my Heart/
To get all kinds of wealth
Goddess Abhirami has fragrant substance applied on her
divine bosoms, which are as beautiful as copper and gold
sacred vessels. She wears ear-rings made of pearls and
diamonds. My life is led by Abhirami’s divine eyes with her
blessings flowing at the edges of her eyes, lips as rubies and
bright comely face as moon.
79. கயவƫக„ ெதாடƫ© எத‚?
வŽழிtேக அ¯„ உzž, அபŽராம வƒலிt; ேவத ெசா}ன
வழிtேக வழிபட ெநx உzž எமt; அ†வழி கிைடtக,
பழிtேக ழ}², ெவ பாவuகேள ெச€¢, பா… நரகt
ழிtேக அ¸|¢ கயவƫ தேமாž, எ}ன •yž இனேய?
அபŽராம வƒலியŽ} வŽழிகேள அ¯ைளt காyž. ேவத
ெசா}னபœ வழிபட நமt மன உzž. அ~பœ இ¯tைகயŽƒ,
பழிv ெசயƒகளƒ சிtகிv ழ}², பல பாவuகைளv ெச€¢, பா…
நரக{தி} ழியŽƒ அ¸|¢ கயவƫக¶ட} நமt எ}ன
ெதாடƫ©? நமt எ}ன ெதாடƫ©? நமt எ}ன ெதாடƫ©?
93
பாடƒ 79 மிகº பŽரசி{தமான¢. இ|த பாடைல~ பாžேபா¢
மாைல வ|¢ வŽyட¢. அ~ேபா¢ அபŽராமி அவ¯tt காyசி
அள{¢ தன¢ தி¯{ ேதாž ஒ}ைறt கழ‚றி வான மzடல{திƒ
வ ச அ¢ ச|திரைன~ ேபா}² டƫவŽyž ஒள வ சிய¢. அமாவாைச
ெபௗƫணமி ஆயŽ‚²!.
தி¯வ¯„ இ¯tக ேவத பœ~பேதாž அதன} தா{பƫய«
©ƬயாலாயŽ‚². சாˆதிர{தி} உzைமயான அƫ{த ©Ƭய
¯வ¯¶ தி¯வ¯¶ ேவzž
தவ தாடuக மஹிமா எ}² Soundarya LahariயŽƒ ஒ¯ ˆேலாக
«œ. ¼ ஆசாƫயா„ தாடuக{தி} மஹிைமையt •²கிறாƫ.
லலிதா ஸஹˆரநாம{திƒ ™ƫய ச|திரƫகேள இரzž
தாடuகமாகv ெசாƒல~பžகி}றனƫ.
லலிதா ஸஹˆரநாம{தி´ ™ƫய ச|திரƫகைள இரzž
தாடuக¶t ஒ~பŽட~பyž„ள¢. தவ தாடuக மஹிமா எ}²
«œ ˆேலாக{திƒ ¼ ஆசாƫயா„ அபாள} தாடuக
மஹிைமயŽனாƒதா} சிவெப¯மா} ஆலகால வŽஷ{திலி¯|¢
உயŽƫ த~பŽனாƫ எ}² ெசாƒகிறாƫ. அேத மாதிƬ பyட¯ உயŽƫ
த~பŽனாƫ. தாƪ பலாஸ தாடuகா எ}² கவŽ காளதாஸƫ
•²கிறாƫ. பzைட கால{திƒ பலாஸ இைலயŽƒதா} தாலி
தாடuக«. பைன ஓைலையt காதிƒ ேபாyžt ெகா„¶வாƫக„.
ேதாyžt ஓைல எ}ற ெபயƫ வர அ¢ேவ காரண. ெபா}னாƒ
ஆன ேபா¢ ைவர பதி{தி¯|த ேபா¢ ேதாž ஓைல எ}ேற
இ}² அைழtக~பžகி}ற¢ !
வŽழிtேக அ¯„ உzž எ}§ 79 வ¢ பாடலி} «œவŽƒ ேதவŽ
பyடƫ «}© பŽர{தியq ஆகி{ த} காதணŽையt கழ‚றி
வŽzணŽƒ வ சேவ, அu «¸ நிலவŽ} ஒள வ சிய¢. பyடƫ
ெசா}னபœ அமாவாைச இரº ெபௗƫணமி இரº ஆகிய¢.
ஒ¯ மuகளகரமான மuகலி த} கா¢களƒ இ¯t
தாடuக{ைத கzடபœ வ சி எறிய மாyடா„. ெசௗ|தƫய
லஹƬயŽƒ ¼ ஆதி சuகர பகவ{ பாதா„ 29வ¢
ேலாக{திƒ சிவன} நzட ஆ¶tt காரண ¼
94
பாƫவதி ேதவŽயŽ} கா¢களƒ உ„ள தாடuகேம எ}²
அ¸{த தி¯{தமாகt •²கி}றாƫ. அ~பœ இ¯|¢, ¼
அபŽராமி அ}ைன த} பtதன} •‚ைற
ெம€~பž{¢வத‚காக த} ெசௗமuகƒய{¢வ{தி‚
|தக வŽைள|தா´ பரவாயŽƒைல எ}² த}
தாடuக{ைத ஆகாய{திƒ வ சி அமாவைச அ}² ெபௗƫணமி
நிலைவ ேதா‚²வŽtகி}ற அதிசய{திƒ, பtதƫகளட அ|த
¼ அ}ைனt இ¯t அபார கா¯zய« வாxைச
அளவŽட «œயாத¢.
‘எxசிய பாடƒகைள பாœ எனt~ பாமாைல ™yžவா€!’
எ}² ேதவŽ பணŽtகேவ, பyட¯ ம‚ற பாடƒகைள பாœ
«œ{தாƫ எ}ப¢ வரலா².
To be rid of Evil/Bad Company
After Sri Abhirami Bhattar finished singing this Verse, Mother Abhirami gave him
divine vision, appearing in the sky and threw her Thaatankam (Ear-ring) in the
sky, to make his statement that that day was Pournami, real, though actually, it
was a Amavasya day. The following interpretation was given by Sollin Selvar Sri
Kalyanaraman, a disciple of Sri Krupananda Vaariyaar Swamigal during a
discourse. A Sumangali will not remove her ear-ring (thatanka) and throw it
somewhere just like that. Mother Abhirami took even that risk of endangering her
Saumangalyathvam to ensure that her devotee’s words came true. In this
connection, it is interesting to note Verse 29 of Saundharya Lahari, wherein the
the cause of longevity of Lord Shiva, while Vishnu, Indra and all other celestial
gods disappear, after the pralaya, is attributed to the ‘Thatanka Mahima, or the
glory of the ear-rings’ of Mother Goddess Parvathi/Abhirami. Mother Abhirami
hurls such a glorious Thatanka, which is a supreme sign of the Saumangalyatva
into the sky, to justify her devotee Bhattar’s statement that that day was a
Pournami thithi, though actually it was a Amavasya Thithi. Such is the extreme
love of Mother Abhirami for her devotees that she will even risk her
Saumangalyatvam for safeguarding their interests and ensuring that they are not
held to ridicule by others.
In this verse, Bhattar says, for him, the blessings from the
eyes of Goddess Abhirami are for ever with him. I have the
mind to worship her as prescribed by the sacred Vedas.
When such an ideal path is there, hereafter, why should I
associate myself with rogues, who thrive on sinful activities
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and such rogues, who commit heinous sins will finally fall
into the infernal hell.
80. ஆன|தt கள~©.
•yœயவா, எ}ைன{ த} அœயாƬƒ, ெகாœய வŽைன
ஓyœயவா, எ} கz ஓœயவா, த}ைன உ„ள வzண
காyœயவா, கzட கz மன« களtகி}றவா
ஆyœயவா நட ஆடக{ தாமைர ஆரணuேக!
தuக{ தாமைரயŽƒ வŽளu அழகியாகிய அபŽராமி, எ}ைன{
த} அ}பƫகளƒ ஒ¯வனாகt •yœனா„. எ} ெகாœய
வŽைனகைள ஓyœனா„. எ}னட ஓœ வ|தா„. த}ைன உ„ளபœ
எனtt காyœனா„. அைதt கzட கzக¶ எz மன«
களtபœ எ}ைன ஆyœ ைவt அபŽராமியŽ} அ¯„ தா}
எ}ேன!
The Bliss of the Divine Vision of Mother Abhirami/To
retain the achieved happiness forever
Abhirami! you are the beautiful Goddess sitting on the Lotusflower made of Gold. You inducted me into your devotees
group. You have driven all my sins to bless and save me .
You have rushed and come to my rescue. You have shown
me your real nature. After seeing you in your true form, my
eyes and mind are rejoiced and they (my eyes and mind)
even dance. Abhirami! you made me a character in your play
and I am amazed at your benevolence.
81 . வxசகேராž இணuேக}.
அணuேக! அணuக„ நி} பƬவாரuக„ ஆைகயŽனாƒ,
வணuேக} ஒ¯வைர, வா…{¢கிேல} ெநxசிƒ வxசகேராž
இணuேக} என¢ உன¢ எ}றி¯~பாƫ சிலƫ யாவேராž
பŽணuேக}, அறிº ஒ}² இேல}, எ} கz ந ைவ{த ேபƫ அளேய!
எ} ெத€வேம! ம‚ற ெத€வuக„ உ}§ைடய பƬவாரuக„
ஆவதனாƒ, அவƫக„ யாைர நா} வணuக மாyேட}.
வா…{தº மாyேட}. வxசக ெநxச பைட{தவேராž
இணuகº மாyேட}. த}§ைடயைவ எƒலா உ}§ைடய¢
எ}² வா¸பவƫகேளாž நா} பŽணuகº மாyேட}. அறிº
எ}பேத இƒலாத எ} ேமƒ நைவ{¢„ள ேபர¯„ தா} எ{தைன!
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I will never mingle with the wicked
Abhirami the beauty! all other demi-Goddesses are your
retinue.Therefore I don’t salute anyone,neither I sing in
praise, except you! I don’t mingle with evil minded people. I
don’t differ with people who have surrendered all their
belongings. It is your boundless mercy that showers the
above fortunes on an ignorant simpleton like me.
82 . ஆன|த{திƒ அமி…|ேத}.
அளயாƫ கமல{திƒ ஆரணuேக, அகிலாzட« நி}
ஒளயாக நி}ற ஒளƫ தி¯ேமனைய உ„¶ெதா²
கள ஆகி, அ|தt கரணuக„ வŽமி, கைர ©ரzž
ெவளயா€ வŽœ} எuஙேன மற~ேப} நி} வŽரகிைனேய?
வzžக„ வyட இž தாமைர மலƬƒ உ„ள தாேய! அைன{¢
உலகuக¶ உ} ஒளயாக வŽளuகி}றன. அ{தைன ஒள
பைட{த உ} வœவழைக எz ேபாெதƒலா கள~© மி|¢,
எ}§ைடய அ|தtகரணuக„ வŽமி, ஆன|தt கடலிƒ
திைளt ேபா¢, உ}§ைடய திறைமைய எ}னாƒ எ~பœ
மற|¢ வŽட «œ?
I am immersed in bliss
Mother Abhirami, thou who are sitiuated in the lotus, which is
surrounded by bees, eager for the smell and taste of your holy lotus
feet, all the worlds shine merely as a reflection of your divine light.
Everytime that I see your divine and all-captivating form, my heart
and senses overflow in the limitless ocean of divine bliss and
devotion. In that condition, how can I forget your divine beauty and
skills?
83 . இ|திர~ பதவŽ கிைடt.
வŽரº ©¢ மலƫ இyž, நி} பாத வŽைரtகமல
இரº பக´ இைறxச வƒலாƫ, இைமேயாƫ எவ¯,
பரº பத« அயŽராவத«, பகீரதி,
உரº லிச«, க‚பகt காº உைடயவேர.
அ}ைனேய! ந²மண கம¸ உ} தி¯வœ{ தாமைரகளƒ, ேத}
சி|¢ ©{த ©திய மலƫகைள இyž, இரº பக´ உ}ைன
வழிபžபவƫக„, அž{த பŽறவŽயŽƒ வானவƫ ெதா¸ இ|திர~
பதவŽைய, ெவ„ைள யாைனைய, ஆகாச கuைகைய,
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வwஜிராத{ைத, க‚பகv ேசாைலைய ெப‚றிž ெப¯
ேப² அைடவாƫக
To secure Overlordship of Heaven/To be blessed with
many Servants
Abhirami! austere saints and heavenly beings place fresh
flowers unto your fragrant-Lotus-feet and they bow down to
you in worship night and day. They (austere saints and
heavenly beings) who worship you night and day are living
with the blessings of royal crown, white elephant, Akasha
Ganga, (celestial river Ganga) the weapon Vajra; and all
wishes- giving- Karpaga grove. Abhirami! you bless me also
with the above gifts and come now.
84 . பŽறவŽ~ பŽணŽ நu.
உைடயாைள, ஒƒ ெசபyžைடயாைள, ஒளƫமதிv ெசx
சைடயாைள, வxசகƫ ெநx அைடயாைள, தயu ¤z ¥ƒ
இைடயாைள, எuக„ ெபமா} இைடயாைள, இu எ}ைன இன~
பைடயாைள, உuகைள பைடயா வzண பாƫ{தி¯ேம.
எ}ைன{ த} உைடைமயாtகிt ெகாzடவைள; சிவ|த பyடாைட
உž{தியவைள; ஒள¯ பŽைற ™œன ெசxசைடயாைள; வxசகƫ
ெநxசிைன அைடயாதவைள; ¤zணŽய ¥ƒ ேபா}ற இைடயŽைன
உைடயவைள;
சிவபŽரான} இட~ பாக{திƒ இ¯~பவைள; எ}ைன~ பŽறவŽ~
பŽணŽயŽƒ இ¯|¢ ம‘yžt கா{தவைள; நuக¶ வணuகி
வழிபyடாƒ, உuக„ பŽறவŽ~ பŽணŽ நuகி வŽž.
To be freed from the Ills of Rebirth
Oh! Devotees! My mother Abhirami pervades through all
the worlds. She possesses everything found in the world.
She shines with resplendent silk. She wears the bright
moon on her matted hair. She does not reside in the hearts
which do not have love in them. Abhirami is slender
waisted.. She is present on the left half of my Lord Shiva.
She will not make us return in this world again. You all
praise and bow down to her feet. Should you want freedom
from birth, death cycle, you meditate on her only.
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85 . எu உ} உ¯ெவளேய!
பாƫt திைசெதா² பாசாuச«; பனv சிைற வzž
ஆƫt ©¢ மலƫ ஐ|¢, க¯©, எ} அƒலƒ எƒலா
தƫt திƬ©ைரயா„ தி¯ேமன சி‚றிைட
வாƫt uம «ைல «ைல ேமƒ «{¢ மாைலேம.
பாƫtகி}ற திைசகளƒ எƒலா அuச பாச«, வzžக„
ெமா€{¢ ƭuகƬt ஐ|¢ ©¢ மலƫt கைணக¶, அழகிய
க¯© வŽƒ´ ெகாzž, எ} ¢}ப எƒலா தƫtகி}ற திƬ©ர
|தƬயŽ} அழகிய வœº, ¤zணŽய இைட, கvைச அணŽ|த
uமt கலசuக¶, அவ‚றிƒ ேமƒ வŽளu «{¢
மாைலக¶ேம காyசி த¯கி}றனேவ!
I see only your divine form everywhere/To forget all
sufferings
Abhirami! You are the Thiripura Sundari who has killed all
my sufferings. Which ever direction I look,, there your
Graceful appearance with your weapons ‘Pasam’ and
‘Angusam’ five-flower arrows with honey bees sitting on
them, sugar cane bow, your sacred physique, slender waist,
with your bosoms fastened and KumKum mixture (fragrant
paste) smeared on the bosoms and pearl necklace are all
seen.
86 . காyசி த¯வா€!
மாƒ அய} ேதட, மைற ேதட, வானவƫ ேதட நி}ற
காைல ™டகt ைகைய ெகாzž கதி{த க~©
ேவைல ெவuகால} எ} ேமƒ வŽž ேபா¢ ெவள நிƒ கzடா€
பாைல ேதைன பாைக ேபா}ற பன ெமாழிேய.
பாைல, ேதைன, பாைக ேபா}² இனt ெமாழி
பைட{த ேதவŽேய! த} ™லாத{ைதt ெகாœய யம} எ} ேமƒ
ெச´{¢ ேபா¢, தி¯மா´, பŽரம§, வானவƫக¶ ேதœ{
திƬ உ} அழகிய தி¯வœகைள வைளtகரuகைள
ெகாzž எ} «} காyசி த|த¯„வா€!
To avoid Fear of Death/Seeking Mother’s Divine Vision and Protection at
the time of Death
Mother Abhirami! you speak sweet, pleasantly cool words
like the delicious cow-milk and the thickened sugarcane
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juice. When the God of death Yama rushes with forked
trident to snatch my life, you shall appear with divine Lotusfeet, which are dear to and could not be found even by
Vishnu, Brahma, four Vedas (Holy scriptures) and heavenly
beings. and at that time, you shall come to protect me with
your arms, bedecked with bangles made of conches.
87. எள வ|த க¯ைண.
ெமாழிt நிைனºt எyடாத நி} தி¯¬ƫ{த, எ}ற}
வŽழிt வŽைனt ெவள நி}றதாƒ, வŽழியாƒ மதைன
அழிt தைலவƫ, அழியா வŽரத{ைத, அzட எƒலா
பழிtபœ, ஒ¯ பாக ெகாzž ஆ¶ பராபைரேய!
ெந‚றிtகzணாƒ ம}மதைன எƬ{¢ அழி{த இைறவ§ைடய
அழியாத வŽரத{ைத மா‚றி, எƒலா அzட{தவƫக¶
பழிtபœயாக அவ} இட~ பாக{திƒ உைற|¢, உலைக ஆ¶
ேதவŽேய! வாtகி‚, மன¢t எyடாத உ} தி¯வœவ, எ}
கzக¶t வழிபாyžt ஏ‚றதாக உ„ள¢. உ} எள வ|த
க¯ைண எ}ேன!
Your Divine Grace is Simple, Spontaneous, beyond Description
Your divine form transcends speech and thought. But out of sheer
Grace, you made me comprehend your divine form very easily, thus
facilitating my worship and penance at your divine Lotus Feet. Thou
has taken over the left side of Lord Shiva and have the whole world
laughing at his Brahmacharya, by making him Ardha Nareeshwara.
88 . எ}ைன ஒ¢tகி வŽடாேத!
பர எ}² உைன அைட|ேத}, தமிேய§, எ} ப{த¯t„
தர அ}² இவ} எ}² த„ள{ தகா¢ தƬயலƫ த
©ற அ}² எƬய~ ெபா¯~©வŽƒ வாuகிய, ேபாதிƒ அய}
சிர ஒ}² ெச‚ற, ைகயா} இட~பாக சிற|தவேள.
«}னா„ பைகவƬ} «~©ர{ைத எƬ~பத‚ ேம¯ மைலையேய
வŽƒலாக வைள{தவ§,பŽரமேதவன} ஒ¯ தைலt கி„ளய
கர{ைத உைடயவ§ ஆகிய சிவ§ைடய இட~பாக{திƒ சிற|¢
வŽளu அ}ைனேய! நேய பர ெபா¯„ எ}² உ}ைனv சரz
அைட|¢„ேள}. இவ} எ} அ}பனா தர இƒலாதவ}
எ}² எzணŽ எ}ைன{ த„ள வŽடாேத.
Please do not reject me as being unworthy of your Grace
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Abhirami! you are superbly present on the left side of our
Lord Shiva! who in those days had bent ‘Meru’ hills to make
a bow, with which he annihilated the enemies-giants and the
Shiva, who has chopped off one of the four heads of
Brahma. I have no one to seek help, but I have surrendered
unto you , as you are the ‘be-all and end-all’ of my life. You
should not abandon me and exclude me from the group of
your devotees, as such an act does not befit your generous
stature well.
89. எ} «}ேன வர ேவzž!
சிறt கமல{ தி¯ேவ; நி}ேசவœ ெச}ன ைவtக{
¢றtக த¯ நி} ¢ைணவ¯ ந ¢Ƭய அ‚ற
உறtக தர வ|¢, உடேபாž உயŽƫ உறº அ‚² அறிº
மறt ெபா¸¢, எ} «}ேன வரƒ ேவzž வ¯|திேம.
சிற|த ெச|தாமைரயŽƒ வ ‚²„ள தி¯மகேள! சிவபŽரா§, ந;
எ} உட© உயŽ¯ ெதாடƫ© அ‚² அறிைவ மற|திž
ெபா¸தினƒ, ¢Ƭயாதத நிைலயŽƒ, £uகாமƒ £uகி க ெப²
அ§பவ{ைத எனt அ¯„வத‚, வலி|¢ வ|¢ காyசி
அள{¢, உuக„ சீƬய தி¯வœகைள எ} சிர ம‘¢ ைவ{¢
அ¯ளட ேவzž தாேய!
You must appear before me and bless me with the state
of non-dual awareness/Sleepless sleep at the time of
death
Abhirami! You are the wealth present in classic Lotus flower.
I will get all the blessings such as your kingdom of heaven
etc because you have placed your Lotus feet on my head.
You may come before me with your Lord Shiva and bless
me with welcome-sleep condition (peaceful death,) when I
lose all my sense faculties and when my life gets severed
from Physical body.
90. கிைடtகாத ெபா¯„ எ¢?
வ¯|தா வைக, எ} மன{ தாமைரயŽƒ வ|¢ ©|¢,
இ¯|தா„, பைழய இ¯~பŽடமாக, இன எனt~
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ெபா¯|தா¢ ஒ¯ ெபா¯„ இƒைல, வŽz ேமº ©லவƫt
வŽ¯|தாக ேவைல ம¯|தானைத நƒ ெமƒலியேல!
வŽzேணாƫக¶t தி¯பா‚கடலிƒ கிைட{த அ«த{ைத
வழuகt காரணமான தைலவŽ இவ„. இன யா} பŽறவŽ{
¢}ப{திƒ வ¯|திடாத வzண எ} இதய{ தாமைரயŽƒ
எ¸|த¯ள, பைழய இடமாக இதிƒ வŽளuகி}றா„. ஆதலாƒ
இன எனt கிைடtகாத¢ எ}² எ|த~ ெபா¯¶ேம இƒைலேய.
I have achieved everything in life by meditating on
Mother Abhirami’s Lotus Feet always
Abhirami! you are slender and responsible for offering
Ambrosia to the heavenly beings (angels and Gods)
through Vishnu. Here afterwards there is noting impossible
for me to get. You have come and seated on my Lotus-heart
as your old abode. What do I lack here afterwards?
91. இ|திர~ பதவŽ கிyž.
ெமƒலிய ¤z இைட மி} அைனயாைள, வŽƬசைடேயா}
©ƒலிய ெம}«ைல ெபா} அைனயாைள, ©க…|¢ மைற
ெசாƒலிய வzண ெதா¸ அœயாைர{ ெதா¸மவƫt
பƒலிய ஆƫ{¢ எழ, ெவz பகž ஊ¯ பத த¯ேம.
மி}னைல ஒ{த ெமƒலிய இைட உைடயவைள, வŽƬசைடt
கடºளாகிய சிவ ெப¯மா} ெதா¸ ெமƒலிய நகிƒகைள
உைடயவைள, நா} மைறக„ ெசாƒலிய வzண ெதா¸
அœயவƫகைள{ ெதா¸ அœயவƫக¶t, பƒவைக இைசt
க¯வŽகள} «ழtக{ேதாž •œன, ெவ„ைள யாைன ம‘¢ பவன
வ¯ இ|திர~ பதவŽ கிyž.
To gain Overlordship of Heaven
91 Abhirami, you are slender, tender and flash- waisted like
lightning. The Lord Shiva with rippling matted-hair has
hugged here tender nugget like bosoms. Those devotees
who worship Abhirami, as she is praised by Vedas (Holy
scriptures) will be blessed with the enviable Indraposition(chief heavenly beings) with the accompaniment of
music played by many kinds of music instruments and with a
ride on the prestigious divine white elephant ‘airavatha’
102
92. ©ற ெதாேழ}!
பத{ேத உ¯கி, நி} பாத{திேல மன ப‚றி, உ|த}
இத{ேத ஒ¸க, அœைம ெகாzடா€; இன யா} ஒ¯வƫ
மத{ேத மதி மயuேக}; அவƫ ேபான வழி ெசƒேல}
«தƒ ேதவƫ ¬வ¯ யாவ¯ ேபா‚² «கி… நைகேய.
«¬ƫ{திக¶, ேதவƫக¶, ம‚றவƫக¶ ேபா‚றி
வணu ©}னைகயŽ} நாயகிேய! எ} மன பtவமாக
உ¯கி, உ} தி¯வœகள} ம‘¢ ப‚² ைவ{¢, உ} அ¯„
ெநறிேலேய ஒ¸மா², எ}ைன உ} அœைம ஆtகி
வŽyடா€. ஆைகயாƒ நா} ம‚றவƫக„ மத{திƒ மதி
மயuகº மாyேட}. அவƫக„ வழிைய~ பŽ} ப‚றº
மாyேட}.
I shall worship only Mother Abhirami and not follow pseudo religions
Abhirami! The three primal Gods (Shiva, Vishnu and
Brahma) and others admire your winsome smile. You have
magnanimously accepted me as your slave by transforming
me into a matured devotee towards you, and by blessing
me to hold on to your lotus feet, and by implementing your
will through me. Therefore, here after, I will not become a
fool to accept anyone’s religion, other than yours. Also I
won’t tread on the foot prints of people, who follow other
pseudo-religions.
93. க‚பைனையt கட|தவ„.
நைகேய இ¢ இ|த ஞால எƒலா ெப‚ற நாயகிt.
«ைகேய «கி… «ைல மாேன «¢கz, «œவŽƒ அ|த
வைகேய பŽறவŽ; வேப, மைலமக„ எ}ப¢, நா;
மிைகேய, இவ„ த} தைகைமைய நாœ வŽ¯©வேத.
இ|த உலகuகைள எƒலா ெப‚ற அ}ைன; அகிலாzட{தி}
நாயகி; அவ¶t தாமைர ெமாyž~ ேபா}ற நகிƒக„; மாைன
ஒ{த ம¯zட வŽழிக„; அவ¶t «œº இƒைல; பŽறவŽ
இƒைல; அ{தைகயவைள நா மைலஅரசன} மக„ எ}ப¢
மிைகேய! ஒ}²t ஒ}² «ரணாகt காyசி அளt இ|த
103
வŽ|ைதக„. இவள¢ உzைமயான த}ைமைய உணƫ|¢ இவைள
வŽ¯©வேத சƬயான வழி.
Mother Abhirami is beyond all Imaginations and Descriptions
Abhirami is gently smiling and has sacred bosoms which
are like lotus-buds. Her eyes are like that of a grateful deer
with benevolence flowing in them. She is endless. Similarly,
she is birthless also. It is a shallow argument to say that she
is the daughter of the king who ruled over the Himalayan
region. Those are merely topics of discussions. When I think
over all these, I can’t help laughing. What we can do is to
simply reject those assumptions and to aspire to
understand/know and comprehend Abhirami, as much as we
can, as she is, by finding her grandeur. All the same, this
task is absolutely beyond our limited capacities.
94. பŽ{தƫ ஆ பtதƫ/
வŽ¯பŽ{ ெதா¸ அœயாƫ வŽழிநƫ மƒகி, ெம€ ©ளக
அ¯பŽ{ த¢பŽய ஆன|த ஆகி, அறிº இழ|¢
க¯பŽ‚ கள{¢, ெமாழி தžமாறி, «} ெசா}ன எƒலா
த¯ பŽ{தƫ ஆவாƫ எ}றாƒ அபŽராமி சமய ந}ேற.
வŽ¯பŽ வழிபž அœயவƫகள} வŽழிகளƒ பtதி~ பரவச{தாƒ
கzண ƫ ெப¯; ெம€~ ©ளக அைட ; ஆன|த ெவ„ள
ெபாuகி{ த¢© ; இனைம உணƫவŽƒ கள{¢v ெசா‚க„
தžமாறி~ பŽ{தைர~ேபால அ§பவ அைடவாƫக„. இ{தைகய
அ§பவuகைள{ த¯ அபŽராமியŽ} சமய மிகº ந}².
The Excellent Path of Devotion to the Lotus Feet of Mother Abhirami
worthy of being followed by all
The path of Mother Abhirami is the most excellent and noble path,
which is the only path worthy of being followed by all, as the
devotees, who worship the Mother Goddess, shed tears of joy, the
hairs on their bodies stand on end and they experience horripilation
all over their bodies, they feel as if they have been submerged in the
ocean of bliss and are at a loss of words, as they have lost their
individuality, having been merged at the Lotus Feet of the Holy
Mother Abhirami.
95. என¢ எƒலா உனேத!
ந}ேற வ¯கி§, தேத வŽைளகி§, நா} அறிவ¢
104
ஒ}ேற இƒைல; உனtேக பர; எனt உ„ள எƒலா
அ}ேற உன¢ எ}² அள{¢ வŽyேட} ;அழியாத ணt
}ேற, அ¯yகடேல, இமவா} ெப‚ற ேகாமளேம!
இமயமைல அரசன} தி¯மகளான ேகாமளவƒலி{ தாேய! எ}²
அழியாத ணt }ேற! அ¯yகடேல! ந}ைம வ|த ேபாதி´,
தைம வ|த ேபாதி´ அவ‚ைற~ ப‚றி நா} வ¯|¢வ¢ இƒைல.
எƒலா உ}ைனேய சா¯. எ}§ைடய எƒலாவ‚ைற
உ}§ைடய¢ எ}² எ}ேறா நா} உனtt காணŽtைக ஆtகி
வŽyேடேன !
I have surrendered all of me and mine at your holy Lotus Feet.
O, thou Mother Komalavalli, who art daughter of King Himawan, you
are the endless Hill of divine qualities and Ocean of Grace, I have
surrendered myself entirely and made over all my possessions at
your Lotus Feet. Whatever happens now, either good or bad, I do not
know anything. I will not rejoice over anything good that happens or
grieve over anything bad that befalls me. It is solely your
responsibility to take charge of my life in all its entirety. This privilege
of admonishing the Mother Goddess rests solely and only with the
most sincere and highest class of devotees, who can remain
absolutely unruffled by the fickle and transient worldly happenings.
Sri Ramana’s advice to merge the ego in the Self, or Pure
Consciousness is the same as offering up the ego at the Lotus fEet of
Mother Abhirami.
96. ெதா¸பவƫ எ€¢ பய}/
ேகாமளவƒலிைய, அƒலிய| தாமைரt ேகாயŽƒ ைவ
யாமள வƒலிைய, ஏத இƒலாைள, எ¸தƬய
சாமள ேமனv சகல கலா மயŽƒ த}ைன, தமாƒ
ஆமளº ெதா¸வாƫ, எ¸ பா¯t ஆதிபேர.
ெம} ெகாœ ேபா}றவ„; அƒலி{ தாமைரt ேகாயŽலிƒ வ ‚²
இ¯t யாமள வƒலி; மாச‚றவ„; வைர|¢ காyட «œயாத
பைமயான தி¯ேமனைய உைடயவ„; சகல கைலகள}
அதிபதியான அழகிய மயŽƒ; இ{தைகய அபŽராமி அ}ைனைய{
தமாƒ «œ|த அளº ெதா¸¢ வழிபžபவƫக„, ஏ¸
உலகuக¶t அதிபதிக„ ஆவாƫ.
Worldly Benefits obtained by Devout Worshippers
105
Those blessed devotees, who worship with all their might, my Divine
Mother Abhirami, who is the youthful, beautiful and flawless
Yamalavalli, a slender creeper, who has a beautiful and soft lotus as
her divine abode, one who is the Sole Master of all Arts and Shastras
and beautiful, like a peacock, will rule over the seven worlds as their
kings.
97. தƫமuக„ ெச€¢ பல} ெபற/அ}ைனைய~ ேபா‚²பவƫக„
ஆதி{த}, அ©லி, அuகி, ேபர}, அமரƫ தேகா},
ேபாதி‚ பŽரம}, ©ராƬ, «ராƬ, ெபாதிய«ன,
காதி~ ெபா¯பைடt க|த} , கணபதி, காம} «தƒ
சாதி{த ©zணŽயƫ எzணŽலƫ ேபா‚²வƫ ைதயைலேய.
™Ƭய}, ச|திர}, அtன ேதவ}, ேபர}, இ|திர},
நா}«க}, சிவபŽரா}, தி¯மாƒ, ெபாதிய «ன அக{தியƫ,
ேவ‚பைட ெகாzட «¯க}, கணபதி, ம}மத} «தலான
எzண‚றவƫக„ அபŽராமி அ}ைனைய~ ேபா‚²வƫ.
To perform Dharma and earn its Merits
Abhirami is praised and extolled by the sun, moon, fire,
kubera (God of money) Indra (the chief of Gods, heavenly
beings) Brahma, the Shiva, who has burnt the three-tiered
protective walls, Murari, (Vishnu, who punished the demon,
Muran), the saint Agasthiar, who lived in Podhigai
Mountains, the Velan (Lord Murugha) equipped with Vel
(lance) and has won the war, Ganapathy, Manmatha (God
Of Love, Eros, Cupid) people, who has capitalized and
achieved and by charitable minded good people, and, by
other such umpteen people, Abhirami is praised and
worshipped.
பŽறƫ வxசைனயாƒ பாதிtக~படாதி¯tக
98. ெபா€யƫ ெநxசிƒ ெபா¯|தா„!
ைத வ|¢ நி}அœ{ தாமைர ™œய சuகரƫt,
ைக வ|த த, தைல வ|த ஆ² கர|த¢ எuேக?
ெம€ வ|த ெநxசி} அƒலாƒ, ஒ¯கா´ வŽரகƫ தuக„
ெபா€ வ|த ெநxசிƒ ©கƒ அறியா மட~ ªuயŽேல!
உzைமயான அ}© ெகாzட உ„ளuகளƒ அƒலாமƒ, வxசக
நிைற|த உ„ளuகளƒ ஒ¯ நா¶ ©வைத அறியாத இள
ªuயŽைல ஒ{த ேதவŽேய! சிவபŽரா} உ} தி¯வœ{ தாமைரைய
106
வ¯œ~ பŽ}னƫ த தைல ம‘¢ ™yœt ெகாzடேபா¢, அவƫ
ைகயŽƒ உ„ள ம¸º, தைல ேமƒ உ„ள கuைக எuேக
ெச}² ஒள|¢ ெகாzடன?
To remain unaffected by Conspiracies of others/To get protection
from Evil Designs of Wicked People
Abhirami doesn’t distinguish between devotees with true
love for her and the people who are false and evil minded.
Lord Shiva holds fire in his hand and bears the river Ganga
on his matted hair. Where have that fire and Ganga gone
and hidden themselves. Lord Shiva who has appeased our
divine mother Abhirami, who (Lord Shiva) is like a young
Nightingale bird by dotting Abhiramis feet with its beak and
placing her feet on his head.
99. அ}ைனயŽ} த}ைம/மனதிƒ அ¯„ த}ைம வளர
யŽலா€ இ¯t கடபாடவŽயŽைட; ேகாலவŽயƒ
மயŽலா€ இ¯t இமயாசல{திைட ; வ|¢ உதி{த
ெவயŽலா€ இ¯t வŽபŽƒ கமல{தி}ம‘¢ அ}ன ஆ;
கயŽலாய¯t அ}² இமவா} அள{த கனuைழேய!
கயŽலாய நாத§t இமவா} அள{த ப¯{த ைழைடய
அபŽராமி அ}ைன, கடப வன{திƒ யŽலாக வŽளuபவ„; இமய
மைலயŽƒ அழகிய மயŽலாக வŽளuபவ„; வான{திƒ
கதிரவனாகº, தாமைரயŽ} ம‘¢ அ}ன ஆகº வŽளuபவ„.
To blossom constantly with the divinity within/To nurture the
qualities of being charitable and compassionate
Abhirami! You have married the Shiva who dwells in Kailash
with your weighty ear ornaments. You, the daughter of
Imavan, you are the nightingale in the Kadamba forest. You
are the beautiful and proud peacock over the Himalayan
mountains. You are elegantly present as a swan on the
Lotus flower! Abhirami you are the sun in the sky I worship
you!.
100. ெநxசிƒ நிலº! அபŽைகைய மனதிƒ தƬசிtக
ைழைய{ த¸வŽய ெகா}ைறய| தாƫ கம… ெகாuைக வƒலி
கைழைய~ ெபா¯த தி¯ெநž|ேதா¶, க¯~© வŽƒ´
107
வŽைழய~ ெபா¯ திறƒ ேவƬய பாண« ெவzநைக
உைழைய~ ெபா¯ கz , ெநxசிƒ எ~ேபா¢ உதிtகி}றேவ.
ைழபœ{ த¸வŽய சிவெப¯மா§ைடய ெகா}ைற மலƫ
மாைலயŽ} மண கம¸ ˆதனuகைள உைடய அபŽராம
வƒலியŽ} ¬uகிைல ெவƒ´ நzட ேதா„க¶, க¯©
வŽƒ´, அழகிய மலƫtகைணக¶, ெவz ©}னைக மான}
வŽழிகைள ெவƒ´ கzக¶ எ} உ„ள{திƒ ேதா}²கி}றன.
To see Goddess Abhirami through the Eyes of Mind
Abhirami! you have the effervescent divine bosoms as you
have hugged Lord Shiva with his Konrai flower (fire of the
forest) and make him supple with your fast-clasp.. Your
divine, long shoulders are like bamboos. My mind is eternally
filled with, sugarcane bow which helps to bind people one
another with love and flower arrows that suit it (bow made
out of suga-r cane), your divine smile showing pearl white
teeth, your beautiful, excited eyes that resemble those of a
deer and all these.
101. ¥‚ பய}.
ஆ{தாைள, எuக„ அபŽராம வƒலிைய, அzட எƒலா
ª{தாைள, மா¢ளª நிற{தாைள, ©வŽ அடuகt
கா{தாைள, அuைகயŽƒ பாசாuச« க¯~© வŽƒ´
ேசƫ{தாைள, «tகzணŽைய{ ெதா¸வாƫtெகா¯ தuகிƒைலேய.
அzட எƒலாவ‚றி´ ª{¢ இ¯~பவைள, மா¢ள ª
நிற{தினைள, அைன{¢ உலகuகைள காtகி}றவைள,
அuச பாச« அழகிய வŽƒைல ஏ|திய கரuகைள
உைடயவைள, ¬}² கzகைள உைடயவைள, அபŽராமி
அ}ைனைய{ ெதா¸பவƫக¶t எ}², எu, எ~ேபா¢
எ|த{ தu ேநரா¢!
Epilogue and Efficaciousness of Chanting/Worshipping
Abhirami Andhadhi
Those devotees, who worship my mother Abhirama Valli, the
Goddess, who has created all the world with élan, the
Goddess who has the complexion of a pomegranate
flower, the saviour of the entire world, the Goddess, whose
hands are equipped with with Ankusam (reins), Paasham,
108
Flower arrows, bow made of sugar-cane, the Goddess with
three eyes, no misfortune will befall such devotees of my
Mother Abhirama Valli.
The sloka is the ‘Noorpayan (Phala Shruthi- benefits of chanting of
this divine composition)’ of this Anthadhi. Look at the promise it holds
at the very end of all the verses. We are assured of protection from
all kinds of troubles and hardships by the Grace of the Divine
Mother.
100 பாடƒக¶t ஒ†ெவா¯ பல} ெசாƒல~பyž„ள¢. அத}
வŽபர வ¯மா²:
1. ஞான« நƒ வŽ{ைத ெப²வாƫக„.
2. பŽƬ|தவƫ ஒ}² ேச¯வாƫக„.
3. žபt கவைலயŽலி¯|¢ வŽžபžவாƫக„.
4. உயƫ பதவŽகைள அைடயலா.
5. மனt கவைல த¯.
6. ம|திர சி{தி ெபறலா.
7. மைலெயன வ¯|¢}ப பனெயன நu.
8. ப‚²க„ நuகி பtதி ெப¯.
9. அைன{¢ கிைடt.
10. ேமாyச சாதன ெபறலா.
11. இƒவா…tைகயŽƒ இ}ப ெப²வாƫக„.
12. தியான{திƒ நிைல ெப²வாƫக„.
13. ைவராtகிய நிைல அைடவாƫக„.
14. தைலைம ெப²வாƫக„.
15. ெப¯xெசƒவ« ேபƬ}ப« ெப²வாƫக„.
16. «tகால« உண¯ திற} உzடா.
17. க}னைகt நƒல வர} அைமயலா.
18. மரண பய நu.
19. ேபƬ}ப நிைலைய அைடயலா.
20. வ ž வாசƒ «தலிய ெசƒவuக„ உzடா.
21. அபŽைகைய வழிபடாமƒ இ¯|த பாவ நu.
22. இன~ பŽறவா ெநறி அைடயலா.
23. எ~ேபா¢ மகி…சியா€ இ¯t.
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24. ேநா€க„ வŽல.
25. நிைன{த காƬய நிைறேவ².
26. ெசƒவாt ெசாƒ வாt ெப¯.
27. மன ேநா€ அக´.
28. இைம ம²ைம இ}பuக„ அைடயலா.
29. எƒலா சி{திக¶ அைடயலா.
30. வŽப{¢ ஏ‚படாமƒ இ¯t.
31. ம²ைமயŽƒ இ}ப உzடா.
32. ¢ƫமரண வராமலி¯t.
33. இறt நிைலயŽ´ அபŽைக நிைனேவாž இ¯t.
34. சிற|த ந}ெச€ நிலuக„ கிைடt.
35. தி¯மண நிைறேவ².
36. பைழய வŽைனக„ வலிைம அழி.
37. நவ மணŽகைள~ ெப²வாƫக„.
38. ேவzœயைத ேவzœயவா² அைடவாƫக„.
39. க¯வŽகைளt ைகயா¶ வலிைம ெபறலா.
40. ªƫவ ©zணŽய பல} த¯.
41. நƒலœயாƫ நy©~ ெப².
42. உலகிைன வச~பž{¢.
43. தைமக„ ஒழி.
44. பŽƬºணƫvசி அக´.
45. உலேகாƫ பழியŽலி¯|¢ வŽžபžவாƫக„.
46. நƒ நட{ைதேயாž வா…வாƫக„.
47. ேயாக நிைல அைடவாƫக„.
48. உடƒ ப‚² நu.
49. மரண{ ¢}ப இƒலாதி¯t.
50. அபŽைகைய ேநƬƒ காண «œ.
51. ேமாக நu.
52. ெப¯x ெசƒவ அைடவாƫக„.
53. ெபா€ணƫº நu.
54. கட} த¯.
55. ேமான நிைல கிைடt.
56. அைனவைர வச~பž{தலா.
57. வ²ைம ஒழி.
58. மன அைமதி ெபறலா.
110
59. பŽ„ைளக„ நƒலவƫகளாக வளƫவாƫக„.
60. ெம€ணƫº ெபறலா.
61. மாையைய ெவƒலலா.
62. எ{தைகய அvச« ெவƒலலா.
63. அறிº{ ெதளேவாž இ¯tகலா.
64. பtதி ெப¯.
65. ஆz மக~ ேப² அைடயலா.
66. கவŽஞராகலா.
67. பைகவƫக„ அழிவாƫக„.
68. நில வ ž ேபா}ற ெசƒவuக„ ெப¯.
69. சகல சºபாtகியuக¶ அைடவாƫக„.
70. ¤z கைலகளƒ வƒலைம ெபறலா.
71. மனtைறக„ த¯.
72. பŽறவŽ~ பŽணŽ த¯.
73. ழ|ைத~ேப² உzடா.
74. ெதாழிலிƒ ேம}ைம அைடயலா.
75. வŽதிைய ெவƒவாƫக„.
76. தனt உƬைமயானைத~ ெப²வாƫக„.
77. பைக அvச நu.
78. சகல ெசƒவuகைள அைடவாƫக„.
79. அபŽராமி அ¯„ ெப²வாƫக„.
80. ெப‚ற மகி…vசி நிைலt.
81. ந}னட{ைத உzடா.
82. மன ஒ¯ைம~பாž அைடயலா.
83. ஏவலƫ பலƫ உzடா.
84. சuகடuக„ த¯.
85. ¢}பuக„ நu.
86. ஆத பய நu.
87. ெசய‚கƬய ெச€¢ ©க… ெப²வாƫக„.
88. எ~ேபா¢ அபŽைக அ¯„ ெபறலா.
89. ேயாக சி{தி ெபறலா.
90. கணவ} மைனவŽ க¯{¢ ேவ‚²ைம நu.
91. அரசாuகv ெசயலிƒ ெவ‚றி ெப²வாƫக„.
92. மன~ பtவ உzடா.
93. உ„ள{திƒ ஒளzடா.
111
94. மன நிைல £€ைமயாக இ¯t.
95. மன உ²தி ெப².
96. எu ெப¯ைம ெபறலா.
97. ©க¸ அற« வள¯.
98. வxசகƫ ெசயƒகளலி¯|¢ பா¢கா~© ெபறலா.
99. அ¯„ உணƫº வள¯.
100. அபŽைகைய மன{திƒ காண «œ.
