పురాతన నగరమందు జన్మించిన కౌండిన్య గోత్రమునకు చెందిన ఙ్నానసంబంధర్ కు
ఈశ్వరునిపై గల మక్కువ బ్రహ్మకపాలమున ఆహారమునారగించు భగవానునికే తెలుసు.
ఆ విషయమును, నిన్ను పూజించువారు తెలుసుకొనగలరు. వారికి విశాలమైన ఈ ప్రపంచమందు మరుజన్మముండదు.
[ పై పాసురపై ఒక వివరణము: శివపాద ఇదయర్, తిరుఙ్నాన సంబంధర్ యొక్క తండ్రిగారు. ఆయన
తన కుమారులు రచించిన పాసురములను వల్లించిన పిదపనే ఆహరమునారగించు అలవాటు కలవారు.
కుమారులు కూర్చిన పాసురములు అధిక సంఖ్యలో ఉన్నందున ఆతనికి తమ దినచర్యలు కొనసాగించుట కష్టతరమగుటచే, ఆతడు తన పుత్రుని, పాసురముల సారాంశముతో కూడియుండునట్లు సంక్షిప్త రూపమున వేరొక పద్యమును వ్రాయమని అభ్యర్థించిరి.
తమ తండ్రిగారి అభ్యర్థనను మన్నించి ఙ్నాన సంబంధర్ పై పాసురమును రచించిరి. ]
ఓ మహేశ్వరా! నీవు సమస్త వాస్తవములనూ అధికమించినవాడివి. మరియు నీవు మా భాషకును హృదయమునకును అందనివాడివి.
స్వరూప స్వభావముగ విరాజిల్లు పరమాత్ముడవైన నీవు నీయొక్క అభీష్టముచే పంచ కార్యములను [సృష్టించుట, రక్షించుట, హరించుట, మాయకు గురిచేయుట మరియు కరుణించుట] ఆచరించుచూ ఒకే రూపముతో కూడియున్న తిరుమేనిని గలనాథుడవు,
నీ యొక్క శక్తినాధారముగ ఆ పంచ కార్యములను భౌతిక విషయములతో కూడియున్న ఈ భూమండలమందు నెరవేర్చుట కొరకై శక్తి, శివమనబడు ఒకే రూపమును [అర్థనారీశ్వరుడు] దాల్చినవాడవు,
ఆకాశమందుండు భూతములను, సూర్య చంద్రులు, దేవతలు, ప్రజలు మున్నగువారిని సృష్టించి, కాపాడి, నాశనమొనర్చు నీవు బ్రహ్మ, హరి, హరుడను త్రిమూర్తి స్వరూపుడవు,
బ్రహ్మ, మహావిష్ణువు ఇరువురి పరాక్రమము, స్థానములను అదుపులో ఉంచి ఏక మూర్తిగ జ్యోతిస్వరూపుడై నిలిచినవాడవు,
మేలిమి రాతిచే రావిచెట్టు నీడన మలచబడిన నీ యొక్క చరణారవిందములను మూడు వేళలా కొనియాడు సనకుడు, సనంతనుడు, అగస్త్యుడు, పులస్త్యుడు మొదలగు నలుగురు మునులకు నీ యొక్క జ్యోతి రూపమును దర్శనమొసగినవాడవు,
సూర్యుడు, చంద్రుడు, అగ్ని మున్నగువారిని మూడు నేత్రములుగ జేసుకొని ప్రపంచమందలి అంధకారమును తొలగించువాడవు
గంగను, నాగుపామును, చంద్రవంకను కేశముడులపై ధరించినవాడవు,
ఒక నిలువైన ఆధారముపై ప్రకాశించుచున్న పదునైన మూడు అంచులుగల[ ఓంకార స్వరూప చిహ్నమైన] త్రిశూలమును ఆయుధముగ కలవాడు, నాల్గు వేదములను సూచించు నాల్గు కాళ్ళు గల జింకపిల్లను, ఐదు పడగలతో కూడిన త్రాచుపామును పంచాక్షరీ మంత్ర ఔన్నత్యమును తెలియజేయు విధముగ ధరించితివి.
ఆగ్రహముతో వచ్చిన, వ్రేలాడు తొండమును, ఇరుప్రక్కలా తెల్లటి దంతములను కలిగి ప్రఖ్యాతిచెందిన గజమును సంహరించి అది వ్యధచెందు రీతిని దానియొక్క చర్మమును చీల్చి వస్త్రముగ కప్పుకొంటివి.
పేరొందిన మేరుపర్వతమును వంపుతిరిగిన వింటిగ మలచి, దానికి అగ్నిని సంధించి, విశ్వమంతా భీతినొందునట్లు ముప్పురములను భస్మమొనరించి, ఆ అసురులంతా మరణించునట్లు చేసినవాడివి.
పంచఙ్నానములను [స్పర్శ, రుచి, వినికిడి, దృష్టి, వాసన] నాల్గు అంతఃకరణములను [ఆలోచన, భావము, మాయామోహము, సంకల్పము] మూడు గుణములు [సత్వ, తమో, రజఃములు] ఇరు వాయువులు [ఉఛ్వాస, నిశ్వాసములు] మొదలగువానిని జయించిన వారైన దేవతలంతా స్తుతింప నిలిచియుండువాడివి.
ఒక ధృడమైన మనసుతో, రెండు జన్మలను పరిశీలించి, మూడు సంధ్యాసమయములందు చెయ్యదగు కర్మములను నియంత్రించుచూ, నాల్గు వేదములను వల్లించి, ఐదు రకముల యఙ్నయాగాది క్రతువులను ఆచరించి, ఆరు అంకములను పఠించి, ప్రణవనాదమును ఉచ్ఛరించుచూ, దేవతలకు ఆ అవిస్సులను అందజేయుచూ వర్షములను కురిపింపజేయు బ్రాహ్మణులు వసించు బ్రహ్మపురముపై అనురక్తి కలవాడివి.
ఆరు కాళ్ళుగల భ్రమరములు సంగీతమునాలపించు ఉద్యానవనములతో కూడిన వేణుపురముపై మక్కువ చూపితివి.
దేవతలతే కీర్తించబడు స్థలమను పేరొందిన పూక్కళి నగరమునందు వెలయ ప్రీతినొందితివి.
జలముతో నిందిన సముద్రముచే ఆవరింపబడిన వేంగురు అనబడు ప్రాంతమందు విరాజిల్ల అభీష్టము చూపితివి.
ముల్లోకములూ జలమందు మునిగినప్పటికినీ తాను మాత్రము పైకి తేలుచూ మిగిలిన తోణిపురమునందు వెలసితివి.
ఎన్నటికీ తరగని సంపదనిల్వలు గల పూంతరయందు వెలసి అనుగ్రహించుచుంటివి.
వరములనొసగుచు శివపురమందు వెలసియుంటివి.
ఉన్నతమైన కైలాస పర్వతమును పెకళించ యత్నించిన రావణుని పరాక్రమమును అణచివేసితివి.
పురవమనబడు స్థలమును రమించితివి.
పాలసముద్రమందు శయనించు మహావిష్ణువు, చతుర్ముఖుడైన బ్రహ్మ తెలుసుకొనజాలని అతీత దివ్యజ్యోతి స్వరూపమై నిలిచినవాడివి.
సణ్బై నగరమును అభిలషించితివి.
జన్మాంతము వరకు తమ కర్మఫలములను వేద, ఆగమ, పురాణానుసారముగ గ్రహించలేని సమనులు, షడ్రుచులతో కూడిన ఆహారమును మధ్యాహ్న సమయమునకు ముందే ఆరగించు బౌద్ధులు గల శిర్కాళి నగరమందు వెలసి భక్తులను అనుగ్రహించుచుంటివి.
యఙ్నయాగాదిక్రతువులను ఆచరించుచూ, సప్తస్వరములతో కూడియుండు సంగీతమునందు నిష్ణాతులైన మునులు వసించు కొచ్చై అనబడు నగరమునందు వెలయ మక్కువ చూపితివి.
ఆరు పదములను, ఐదు విధములైన వృత్తులు, నాల్గు వేదములు, మూడు కాలములు నీవే అగునట్లు నిలుచు మూర్తి స్వరూపుడుడవు.
పురాతన నగరమందు జన్మించిన కౌండిన్య గోత్రమునకు చెందిన ఙ్నానసంబంధర్ కు ఈశ్వరునిపై గల మక్కువ బ్రహ్మకపాలమున ఆహారమునారగించు భగవానునికే తెలుసు. ఆ విషయమును, నిన్ను పూజించువారు తెలుసుకొనగలరు. వారికి విశాలమైన ఈ ప్రపంచమందు మరుజన్మముండదు.
[అనువాదము: సశికళ దివాకర్, విశాఖపట్నం, 2010]
128. ತಿರುಪ್ಪಿರಮಪುರಂ
ಎಲ್ಲಾ ತತ್ತ್ವಗನ್ನೂ ಮೀರಿದ ಮಾತು ಮತ್ತು ಮನಸ್ಸಿಗೆ ನಿಲುಕದಿರುವ, ತನ್ನ ಇಚ್ಛೆಯಿಂದಲೇ
ಸ್ವೀಕರಿಸಿರುವ ಒಂದು ವಿಶಿಷ್ಟ ರೂಪನಾಗಿ, ತನ್ನ ಶಕ್ತಿಯನ್ನು ಕೊಂಡು ಸರ್ವಾನುಗ್ರಹವಾದ
ಪರಂಚಕೃತ್ಯಗಳನ್ನೂ ನಡೆಸ ಬಯಸಿ ಶಕ್ತಿ ಮತ್ತು ಶಿವ - ಎಂಬೀ ಎರಡು ರೂಪಗಳನ್ನುಕೊಂಡು,
ಆಕಾಶವೇ ಮೊದಲಾದ ಪಂಚಭೂತಗಳನ್ನೂ, ಚಂದ್ರಾದಿತ್ಯರನ್ನೂ, ದೇವತೆಗಳನ್ನು ಮತ್ತು ಸಮಸ್ತ
ಜೀವರಾಶಿಗಳನ್ನೂ ಸೃಷ್ಟಿಸುವ, ನಿಯಂತ್ರಿಸುವ ಮತ್ತು ಅಳಿಸುವ ಬ್ರಹ್ಮ, ವಿಷ್ಣು, ರುದ್ರ ಎಂಬುವ
ಮೂರು ಮೂರ್ತಿಗಳಾಗಿ, ಮತ್ತು ಬ್ರಹ್ಮಾ ಹಾಗೂ ವಿಷ್ಣು ಇಬ್ಬರನ್ನೂ ಎಡ ಮತ್ತು
ಬಲಪಕ್ಕಗಳಲ್ಲಿ ಅಡಗಿಸಿಕೊಂಡು ಒಂದಾಗಿ ಅಲ್ಲದೆ ತ್ರಿಮೂರ್ತಿಯಾಗಿಯೂ ನಿಂತು, ಸಮಸ್ತ
ವೃಕ್ಷಗಳಿಗೂ ಸರ್ವೋತ್ಕೃಷ್ಟವಾಗಿರುವತಹ ಒಂದು ವಟವೃಕ್ಷದ ನೆರಳಲ್ಲಿ ಬಿಜಯಗೈದು, ನಿನ್ನ
ಚೆಲುವಾದ ಪಾದಗಳನ್ನು ಬೆಳಿಗ್ಗೆ, ಮಧ್ಯಾಹ್ನ ಹಾಗೂ ಸಂಜೆ ಎಂಬ ಮೂರು ಕಾಲಗಳಲ್ಲೂ ಸ್ತೋತ್ರ
ಮಾಡಲು ನಿಂತ ಆಗಸ್ತ್ಯರು, ಪುಲಸ್ತ್ಯರು, ಸನಕ, ಸನ್ಕುಮಾರ ಎಂಬ ನಾಲ್ಕೂ ಬಗೆಯ ಋಷಿಗಳಿಗೂ
ಸ್ಸ್ವರೂಪವಾದ ತನ್ನ ದಿವ್ಯ ಶರೀರವನ್ನು ತೋರಿ ಕೃಪೆಗೆಯ್ದ, ಚಂದ್ರ, ಸೂರ್ಯ, ಅಗ್ನಿ
ಎಂಬುವವರನ್ನು ನಿನ್ನ ಮೂರು ಕಣ್ಣಾಗಿಸಿಕೊಂಡು, ಜೀವರಾಶಿಗಳ ಅಜ್ಞಾನವೆಂಬ ಅಂಧಕಾರವನ್ನು
ಓಡಿಸುವವನಾಗಿ, ಮಹಾನದಿಯಾದಂತಹ ಗಂಗೆಯನ್ನು, ತನಗೆ ಸಮಾನರಿಲ್ಲದ ಹಾವನ್ನು ಮತ್ತು
ಬಲಚಂದ್ರನನ್ನು ಮುಡಿದವನಾಗಿ, ಪ್ರಣವವಾಗಿರುವ ದಂಡವನ್ನೂ, ಹರಿತವೂ ತೀಕ್ಷ್ಣವೂ ಆದಂತಹ
ಬ್ರಹ್ಮ ವಿಷ್ಣು ರುದ್ರ ಎಂಬುವ ಮೂರು ಎಲೆಗಳು ಇರುವಂತಹ ತ್ರಿಶೂಲವನ್ನೂ, ಋಕಎಂಬ ನಾಲ್ಕು
ವೇದಗಳನ್ನೂ, ನಾಲ್ಕು ಕಾಲುಗಳಿರುವಂತಹ ಒಂದು ಜಿಂಕೆಯ ಮರಿಯನ್ನೂ, ಶ್ರೀ
ಪಂಚಾಕ್ಷರಗಳನ್ನೂ,
ಐದು ತಲೆಗಳಿರುವಂತಹ ಒಂದು ಮಹಾನಾಗರವನ್ನೂ ತನ್ನ ಹಸ್ತಗಳಲ್ಲಿ ಧರಿಸಿರುವಂತಹ,
ತನ್ನೊಡನೆ ಹೋರಲು ಬಂದ ಕೋಪದಿಂದ ಕೂಡಿದ, ಮೂರು ರೀತಿಯ ಮದಜಲಗಳನ್ನೂ ಸುರಿಸುವ,
ಆಡುವ ಸೊಂಡಿಲುಳ್ಳ ಎರಡು ಹರಿತ ದಂತಗಳನ್ನುಳ್ಳ ತನಗೆ ಸಮಾನರಿಲ್ಲದ ಆನೆಯ
ಪಟ್ಟುಗಳೆಲ್ಲವನ್ನೂ ಹಾಳು ಮಾಡಿ ಅದರ ಚರ್ಮವನ್ನು ಸುಲಿದು ಹೊದ್ದುಕೊಂಡಂತಹ, ತನಗೆ
ಸಮಾನವಿಲ್ಲದಂತಹ ಹೊನ್ನಿನ ಬೆಟ್ಟವಾದ ಬಿಲ್ಲನ್ನು, ಎರಡು ತುದಿಯನ್ನು ಬಿಗಿದು ಹೆದೆಯೇರಿಸಿ
ಅಸ್ತ್ರವನ್ನು ತೊಟ್ಟು ಮೂರು ಪುರಗಳನ್ನೂ ಹಾಗೂ ಅವುಗಳ ಅಧಿಪತಿಗಳಾದ ರಕ್ಕಸರನ್ನೂ,
ಸದೆಬಡಿದು ಶಬ್ದ-ಸ್ಪರ್ಶ-ರೂಪ-ರಸ-ಗಂಧ ಎಂಬ ಐದು ಇಂದ್ರಿಯಗಳನ್ನೂ
ಮನಸ್ಸು-ಬುದ್ಧಿ-ಅಹಂಕಾರ-ಚಿತ್ತ ಎಂಬ ನಾಲ್ಕೂ ಅಂತಃಕರಣಗಳನ್ನೂ ಸತ್ತ್ವ-ರಜಸ್ಸು-ತಮಸ್ಸು-
ಎಂಬೀ ಮೂರು ಗುಣಗಳನ್ನೂ ಪ್ರಾಣ-ಅಪಾನ-ಎಂಬುವ ಎರಡು ವಾಯುಗಳನ್ನೂ
ಮೂಲಾಧಾರದಲ್ಲಿ ಅಡಿಗಿಸಿಕೊಂಡು ಏಕಾಗ್ರಚಿತ್ತರಾಗಿದ್ದ ದೇವತೆಗಳು ಸ್ತೋತ್ರ
ಮಾಡಲ್ಪಡುವಂತಹ, ಆಹಾರ, ನಿದ್ರೆ-ಭಯ-ಮೈಥುನ ಎಂಬೀ ಇವುಗಳಲ್ಲಿ ನಿಮಗ್ನವಾಗುವ
ಮನಸ್ಸನ್ನು ಪರಮೇಶ್ವರನ ಶ್ರೀಪಾದಗಳಲ್ಲಿ ಅಡಗಿಸಿ ಮೊದಲು ತನ್ನ ತಾಯಿಯ ಗರ್ಭದಲ್ಲಿ
ಜನಿಸಿದಂತಹ ಹುಟ್ಟನ್ನೂ, ತದನಂತರದಲ್ಲಿ ಉಪನಯನದ ನಂತರ ಉಂಟಾದ ಜನ್ಮವಾಗುವಂತಹ
ಎರಡನ್ನೂ ವಿಚಾರಿಸಿ, ಮೂರು ಕಾಲಗಳಲ್ಲೂ ಸಂಧ್ಯಾವಂದನೆ, ಜಪ, ತರ್ಪಣ - ಅನುಷ್ಠಾನಗಳನ್ನೂ
ಮಾಡಿ, ಹೋಮಾದಿಗಳನ್ನು ಸಮಾಪ್ತಿಗೊಳಿಸಿ, ಋಕಎಂಬುವ ನಾಲ್ಕು ವೇದಗಳನ್ನೂ ಪಾರಾಯಣ
ಮಾಡಿ, ಶಿವಪೂಜೆ - ಗುರುಪೂಜೆ - ಮಹೇಶ್ವರ ಪೂಜೆ - ಬ್ರಾಹ್ಮಣ ಭೋಜನ - ಅಥಿತಿ
ಸತ್ಕಾರ ಎಂಬುವ ಐದು ಯಜ್ಞಗಳನ್ನೂ ಮುಗಿಸಿ, ಅಧ್ಯಯನ- ಅಧ್ಯಾಪನ - ಯಜನ -
ಯಾಜನ - ದಾನ - ಪ್ರತಿಗ್ರಹ (ವ್ಯಾಕರಣ, ನಿರುಕ್ತಿ, ಛಂದಸ್ಸು, ಜ್ಯೋತಿಷ್ಯ, ಶಿಕ್ಷಾ, ಕಲ್ಪ)
ಎಂಬೀ ಆರು ಕರ್ಮಗಳನ್ನೂ ನಡೆಸಿ, ಇವುಗಳೆಲ್ಲದಕ್ಕೂ ಪ್ರಪ್ರಥಮವಾಗಿರುವಂತಹ
ಪ್ರಣವವನ್ನು ಜಪಿಸಿ, ದೇವಲೋಕದಲ್ಲಿರುವ ದೇವತೆಗಳಿಗೆ ಹವಿಸ್ಸನ್ನು ಅರ್ಪಿಸಿ,
ಮಳೆಯನ್ನು ವರ್ಷಿಸುವಂತೆ ಮಾಡುವ ಬ್ರಾಹ್ಮಣರಿಂದಲೇ ಪೂಜಿಸಲ್ಪಡುವ
ಬ್ರಹ್ಮಪುರವೆಂಬ ದಿವ್ಯದೇಶದಲ್ಲಿ ಬಿಜಯಗೈದಿರುವ, ಆರು ಕಾಲುಗಳಿರುವಂತಹ
ದುಂಬಿಗಳು ಸಂಗೀತವನ್ನು ಹಾಡುವಂತಹ ತೋಪುಗಳಿಂದ ಬಳಸಿರುವ
ವೇಣುಪುವೆಂಬುದನ್ನೇ ದಿವ್ಯದೇಶವಾಗಿಸಿಕೊಂಡು ಅಲ್ಲಿ ಬಿಜಯಗೈದಿರುವ,
ಪಾಣಿ ಎಂಬ ಜಲಪ್ರಳಯವಾಗಿ, ಭೂಮಿ, ಆಕಾಶ, ಸ್ವರ್ಗ - ಮೂರು ಲೋಕಗಳನ್ನೂ
ಆವರಿಸಲು, ಅದನ್ನು ಅಡಗಿಸಿ, ಅದರ ಮೇಲೆ ದೋಣಿಯಂತೆ ಇರುವ ‘ವೆಂಗುರು’ ವೆಂಬ
ಪ್ರದೇಶವನ್ನು ದೋಣಿಪುರವೆಂದು ಕರೆದು ಆ ದಿವ್ಯದೇಶದಲ್ಲಿ ಬಿಜಯಗೈದಿರುವ
ಬೇಡಿದವರಿಗೆ ಬೇಡಿದ್ದನ್ನು ಕೊಟ್ಟು, ಕ್ಷೀಣಿಸದಂತಹ ಶಂಖನಿಧಿ, ಪದ್ಮನಿಧಿ ಎಂದು
ಹೇಳಲಾಗುವ ಎರಡು ನಿಧಿಗಳು ಹೂವು ಇವುಗಳಿಂದ ಪೂಜಿಸಲ್ಪಟ್ಟವನಾದ್ದರಿಂದ
‘ತಿರುಪ್ಪೂಂದರಾಯ್’ ಎಂಬುವ ದಿವ್ಯದೇಶದಲ್ಲಿ ವಿರಾಜಮಾನನಾಗಿರುವ,
ವರವನ್ನು ಕೊಡುವಂತಹ ಪುರವೆಂದು ತಿಳಿದಂತಹ ‘ಶಿರಪುರ’ವೆಂಬ ದಿವ್ಯದೇಶದಲ್ಲಿ
ಬಿಜಯಗೈದಿರುವ, ಹಿರಿಮೆಯಿಂದ ಕೂಡಿದ ಕೈಲಾಸ ಎಂಬ ಹೆಸರನ್ನು ಹೊಂದಿರುವ
ನಿನಗೇ ಆಲಯವಾಗಿರುವಂತಹ ಒಂದು ಬೆಳ್ಳಿಯ ಬೆಟ್ಟವನ್ನು ಎತ್ತಿದ ದೊಡ್ಡ
ಭುಜಬಲವನ್ನೂ ಹೊಂದಿದ ರಾವಣನ ಗರ್ವವನ್ನು ಅಡಗಿಸಿದಂತಹ, ಹಿಂದೊಮ್ಮೆ
ಪ್ರಜಾಪತಿ ಎಂಬ ಬ್ರಹ್ಮರ್ಷಿಗೆ ಗೌತಮ ಋಷಿಯು ‘ನೀನು ಪುರಾ ಎಂಬ ಪಕ್ಷಯಾಗಿ ನರಮಾಂಸ
ಭಕ್ಷಣೆ ಮಾಡು’ ಎಂದು ಶಾಪಕೊಡಲು, ಕೂಡಲೇ ಪ್ರಜಾಪತಿಯು ಪುರಾ ಎಂಬ
ಪಕ್ಷಿಯಾಗಿ ನರಮಾಂಸವನ್ನರಸುತ್ತಾ ಒಮ್ಮೆ ಚೋಳವಂಶದ ರಾಜನೊಬ್ಬನ ಬಳಿ ಬಂದು
ತನಗೆ ಹಸಿವಾಗಿದೆ, ನಿನ್ನ ಮಾಂಸವನ್ನು ಕೊಡು ಎಂದು ಕೇಳಲು ಅವನೂ ಸಹ ತನ್ನ
ಶರೀರನ್ನೇ ಅದಕ್ಕೆ ಒಪ್ಪಿಸಲು, ಅವನ ಒಡಲನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ತಿಂದ ಆ ಪಕ್ಷಿಯು
ಪರಮೇಶ್ವರನನ್ನು ಪ್ರಾರ್ಥಿಸುತ್ತಾ ಮತ್ತೆ ರಾಜನ ಶರೀರ ಮೊದಲಿನಂತಾಗಲಿ ಎಂದು ಬೇಡಲು,
ಶಿವನು ಅದರ ಇಚ್ಛೆಯನ್ನು ಪೂರೈಸಿದ್ದರಿಂದ ಈ ಸ್ಥಳಕ್ಕೆ ‘ಪುರವಂ’ ಎಂದು ಹೆಸರು ಬಂದು,
ಈ ದಿವ್ಯದೇಶವನ್ನು ತನ್ನದಾಗಿಸಿಕೊಂಡು ಬಿಜಯಗೈದಿರುವಂತಹ, ಮುನ್ನೀರಾಗಿರುವಂತಹ
ಸಮುದ್ರದಲ್ಲಿ ಮಲಗಿರುವಂತಹ ನಾರಾಯಣನೂ, ನಾಲ್ಮೊಗನಾದ ಬ್ರಹ್ಮನ ತನ್ನ ಅಡಿಯನ್ನೂ
ಮುಡಿಯನ್ನು ಕಾಣಲಾಗದಂತೆ ನಿಂತು ಇಲ್ಲಿ ಬಿಜಯಗೈದಿರುವ, ಹಿಂದೊಮ್ಮೆ ದೂರ್ವಾಸಮುನಿಯ
ಶಾಪಕ್ಕೆ ಒಳಗಾಗಿ, ಯಾದವ ವಂಶವೆಲ್ಲವೂ ನಾಶವಾಗಲೂ, ಕೃಷ್ಣನೂ ಸಹ ಬೇಡನ ಬಾಣಕ್ಕೆ
ಗುರಿಯಾಗಿ ಇಹಲೋಕವನ್ನು ತ್ಯಜಿಸಿ ಪರಮಪದವನ್ನು ಸೇರಲು, ಆ ದೋಷವನ್ನು
ಕಳೆದುಕೊಳ್ಳುವುದಕ್ಕಾಗಿ ದೂರ್ವಾಸರು ಶಿವನನ್ನು ಪ್ರಾರ್ಥಿಸಲು, ಶಿವನು ಅವರನ್ನು
ದೋಷಮುಕ್ತರನ್ನಾಗಿ ಮಾಡಿದ್ದರಿಂದ ಈ ಸ್ಥಳ ‘ಶಣ್ಬೈ’ ಎಂಬ ಹೆಸರಿನ ದಿವ್ಯದೇಶವಾಗಿ, ಅಲ್ಲಿ
ಬಿಜಯಗೈದಿರುವ ವೇದ, ಆಗಮ, ಪುರಾಣ ಮೊದಲಾದ ಶಾಸ್ತ್ರಗಳಲ್ಲಿರುವ ಫಲವನ್ನು ಇಲ್ಲವೆಂದು
ಉಪದೇಶಿಸುತ್ತಾ ಬಿಕ್ಷೆಯನ್ನು ಬೇಡುವಂತಹ ಶ್ರಮಣರೂ, ಷಡ್ರಸಗಳನ್ನೂ ಮಧ್ಯಾಹ್ನಕ್ಕೆ ಮೊದಲು
ಭಜಿಸುವುದೇ ಪುರುಷಾರ್ಥವೆಂದು ತಿಳಿಯುವಂತಹ ಬೌದ್ಧರೂ, ಪ್ರಳಯ ಕಾಲವೇ ತಿಳಿಯದೆಂಬಂತೆ
ಭಯಂಕರವಾದ ವಿಷವನ್ನುಳ್ಳ ಕಾಳಿ ಎಂಬುವ ನಾಗವು ಪೂಜಿಸದಿದ್ದರಿಂದಲೂ ‘ಶೀಕಾಳಿ’ ಎಂಬೀ
ದಿವ್ಯದೇಶವನ್ನು ತನ್ನದಾಗಿಸಿಕೊಂಡು ಬಿಜಯಗೈದಿರುವಂತಹ, ಶಂಖಧ್ವನಿ, ಗಂಡುಮೀನಿನ ಧ್ವನಿ,
ಕುದುರೆಯ ಕೆನೆತ, ಜಿಂಕೆಯ ಧ್ವನಿ, ನವಿಲಿನ ಧ್ವನಿ, ಕಡಲ ಮೊರೆತ, ಒಂದು ಜಾತೀಯ ಕವುಜಿಗ ಹಕ್ಕಿಯ
ಧ್ವನಿ - ಎಂಬುವ ಈ ಏಳು ನಾದಗಳನ್ನೂ ಮೆಚ್ಚುವಂತಹ ಮಹಾತ್ಮರಾದ ಎಲ್ಲ ಋಷಿಗಳಿಂದಲೂ
ಗೌರವಕ್ಕೆ ಪಾತ್ರರಾದಂತಹ ಪರಾಶರ ಮಹರ್ಷಿಗಳು ಉಳಿದ ಋಷಿಗಳನ್ನು ಕುರಿತು ನೀವು ನಿಮ್ಮ
ವ್ರತಗಳನ್ನು ಸರಿಯಾಗಿ ನಿರ್ವಹಿಸುತ್ತಿಲ್ಲವೆಂದು ದೂಷಿಸಲು ಅವರೂ ಸಹ ಇವರಿಗೆ ‘ನೀನು
ಮತ್ಸ್ಯಗಂಧಿಯೊಂದಿಗೆ ಕೂಡಿ ಆ ದುರ್ಗಂಧ ನಿನಗೂ ಸೊಂಕಿ ಒಂದು ಯೋಜನದವರೆಗೂ ಅದು
ನಿನ್ನಿಂದ ವ್ಯಾಪಿಸಲಿ’ ಎಂದು ಶಾಪವನ್ನು ನೀಡಲು, ಈ ಶಾಪವನ್ನು ಹೋಗಲಾಡಿಸುವವನು ಆ
ಪರಮೇಶ್ವನೇ ಎಂಬುದಾಗಿ ಪರಾಶರರು ಇಲ್ಲಿಗೆ ಬಂದು ಪ್ರಾರ್ಥಿಸಲು ‘ಇವನೇನು ಕೊಚ್ಚೈ
ಮುನಿಯೋ’ ಎಂದು ಮನಸ್ಸಿನಲ್ಲಿ ಆಶಿವನು ಭಾವಿಸಿ ಇವರ ದುರ್ಗಂಧವನ್ನು ಕಳೆದಿದ್ದರಿಂದ, ಆ
ಊರಿಗೆ ‘ಕೊಚ್ಚೈ’ ಎಂಬ ಹೆಸರು ಬಂದು ಅಲ್ಲಿ ಬಿಜಯಗೈದಿರುವಂತಹ, ಆರು ಪದಗಳೂ ಐದು
ವಿದ್ಯೆಗಳೂ, ನಾಲ್ಕು ವೇದಗಳೂ ಮೂರು ಕಾಲಗಳೂ ಆಗಿ ನಿಂತ ಶಿವಮೂರ್ತಿಯಾಗಿ, ಶಿವಮ - ಶಕ್ತಿ
ಎರಡೂ ರೂಪಗಳೂ ಒಂದಾಗಿ ಅರ್ಧನಾರೀಶ್ವರನಾಗಿರುವ, ತಾನೇ ಯಾವುದೊಂದು ಎಲ್ಲೆಯಿಲ್ಲದ
ಶಿವನಾದಂತಹ, ಮರೆವೆಂಬುದೇ ಇಲ್ಲದಂತಹ ಬ್ರಹ್ಮ ವಂಶದಲ್ಲಿ ಗೋಚರಿಸಿ ಬೆಂಕಿಯ ಕರಗಳಲ್ಲಿ
ಮಲವನ್ನು ತೊಳೆದಂತಹ ಕೌಂಡಿನ್ಯ ಗೋತ್ರದಲ್ಲಿ ಬಂದ ‘ಶೀಕಾಳಿ ಪಿಳ್ಳೈ’ - ಎಂಬ ತಿರುಜ್ಞಾನ
ಸಂಬಂಧರು ವರ್ಣಿಸಿದಂತಹ ಕಳುಮಲದಲ್ಲಿ ಬಿಜಯಗೈದಿರುವ ಬ್ರಹ್ಮಕಪಾಲದಲ್ಲಿ
ಉಣ್ಣುವಂತಹ ಸ್ವಭಾವದವನಾದ ನಿನ್ನನ್ನು ನೆನೆಯ ಬಲ್ಲವರಿಗೆ ಮರುಜ್ಮ ಎಂಬುದು
ಇಲ್ಲವೋ
ಕನ್ನಡಾನುವಾದ : ಬಿಂಡಿಗನವಿಲೆ ನಾರಾಯಣಸ್ವಾಮಿ, 2010
Under construction. Contributions welcome.
එක් රුවක් සේ සදෙව් ලොව අනල රුවින්
දිළි‚ ගුවනත් මනු ලොවත් පුරා පංච මහා භූත රූ
දරා පැතිර විසිරී‚ සුර බඹුන් නන් ලෝතල ආත්මයන්
සියල්ල මවනා බඹු‚ රක්නා වෙණු‚ නසනා ඉසුරු
සේ එක්ව සිටියේ‚ සිව ශක්ති දෙරුව එක් රුවකින් මවා පා 5
කල්ලාල නුග රුක මුල සිරි පා කමල තෙවේලේ දසුන්
දක්වා සිව් මුනිවරුනට නැණළු පහදා දුන් සමිඳුන්
‘රූපය තමා යැ’යි සිතනා පසිඳුරු මොහ’ඳුර නසාලූයේ
පෙණ ගොබ පහේ නයිඳුන් නව සඳ මුව පොව්වා තිරිසූලය ද
දරමින් සිව් වේදය හෙළි කළේ දෙව් සමිඳුන් නොවේදෝ 10
සිව් වේදය ද මුව පොව්වා ද පංච පෙණ ගොබ
නයා ද දරාගෙන එල්ලෙන සොඬවැල දිගු දළැති
මද කිපුණු ඇතු මරා සම ගලවා පොරවා ගත් දෙව්
රද හිමගිර දුන්නක් සේ නවා හී පහරකින් විද
අසුර තෙපුර නසාලූයේ සැණෙකින් නොවේදෝ 15
සටන් ලැදි අසුරයනගෙ තෙපුර නසාලූ‚ පසිඳුරන්
දමනය කර සිත කය වචනය හික්මවා රාග දෝස මෝහ
අඳුර නසා මහඟු වූ සුරයන් වැඳ පුදනා දෙව් කෙරේ
සිත එකලස් කර යළි ඉපදුම නැසුමට තෙවේල ලොව්තුරා
නැණ සිහි කරනා බැතියන් පිරී සිටියේ 20
සිව් වේදය හදාරා‚ පස් වග වේල්වි යාගයන්
ඉටු කර සදහම් මුලකුර ‘ඕම්’ ප්ර්වණය මතුරා
සුරලොවියනට නයිවේර්තිය පූජාවන් පවතන
බැතියන් පිරි සිටියදී පිරමපුරම ලැදි දෙව් සමිඳුන්
වේණුපුර පුදබිම වැඩ සිටින්නේ යෙහෙන් 25
සුරයන් පෙර දවස අභය පතා ගිය පුහලිය පුදබිම ද
කිපුණු සයුර වට වෙන්කුරු පුදබිම ද පාණි ජල
ප්රුවාහයෙන් තිලොව නැසෙනා විට තෝණිපුර පුදබිම මවා
ලෝ සතන් මුදවා ගත් සමිඳුන් දනන් සිතනා දෑ
ලබා දී සිතැඟි ඉටු කරමින් පූන්දරා පුදබිම ද වැඩ සිටින්නේ 30
පැතූ වරම් ලබා දෙන සිරපුර දෙව් සමිඳුන් කිත් පිරි
රිදී කයිල ගිර පැහැර යන්නට තැත් කළ රාවණයන් සිරි පා
ඇඟිලි තුඩින් පාගා තෙදබල සිඳ දැමූයේ‚තෙදිය පිරි සමුදුර
සැතපෙන වෙණු සිව් හිස් බඹු දසුන් නොදකින සේ
සැඟවුණු සදහම් රුව සණ්බෛ පුදබිම වැඩ සිටින්නේ 35
සිව් වේද සැබෑව නොදත් සමණයන් ද පෙර යම වළඳන
තෙරණුවන් ද නුදුටු‚ කාළි නා රද පුදන සීකාළිය සමිඳුන්
සත් සර සුව විඳි පරාසුර මුනිගෙ සාපය දුරු කළ සමිඳුන්
අංග සයකින් සිව් වේද‚ සිප් සතර රූ දරමින් ද වැඩ සිටියේ 40
කාල තුන තුළ දසුන් නොදනික සේ සැඟවී සිටි තිරිමූර්තිය
සිව ශක්ති රූ දෙක එක් වී අර්තනාරීසුවර රුවින් දසුන් දැක්වූයේ
නිමල බ්රම් වංශික දහම් නැණින් අකුසල මල දවාලූ කවුනියර්
ගෝත්තරිකයනගෙ පැසසුම් ගී රුචිව කලුමලම පුදබිම 45
වැඩ සිටිනා එවන් සොබාවෙන් දසුන් දක්වන සමිඳුන්
බැති සිතින් සිහි නඟනා දනන් උපත විපත පරදා බව සයුරින් මිදේ.
පරිවර්තනය: ආර්. වඩිවේල් (විශ්රාමලත් උපගුරු), ඩී. ජී. ලින්ටන්, (විශ්රාමලත් විදුහල්පති), 2022
Under construction. Contributions welcome.
प्रभु एक स्वरूपी हैं। वे पंचकृत्यों के अधिपति हैं।
वे हिरण को अपने हाथ में लिए हुए हैं।
वे उमापति हैं।
वे शिवशक्ति स्वरूप हैं।
प्रभु पंचभूतों, जीवराशियों, देवों के रक्षक हैं।
प्रभु सूर्य चन्द्र के रक्षक हैं।
प्रभु सृष्टि, रक्षा, संहार -- ब्रह्मा, विष्णु, रुद्र -- इन
तीनों कार्यों के त्रिमूर्ति स्वरूप हैं।
वट वृक्ष के नीचे प्रभु गुरुमूर्ति बनकर आए।
प्रभु ने दोनों कर जोड़कर नमन करनेवाले
सनकादि चारों मुनियों को धर्मोपदेश दिए।
उन्हें अपनी मुद्रा दिखाकर त्रिमल विनाश का मार्ग बताया।
वे प्रभु हमारे प्रिय आराध्यदेव हैं।
वे गंगा, सर्प, से अलंकृत हैं।
वे आकर्षक त्रिशूलधारी हैं।
चार पैर युक्त चतुर्वेद स्वरूपी हैं।
पंचाक्षर रूप में सर्प से अलंकृत हैं।
मद-मात्सर्य रूप में द्विदन्तोंवाला गज विनाशक हैं।
वे उस गजचर्मधारी हैं।
मेरुपर्वत को धनुष बनाकर प्रभु त्रिपुरनाशक हैं।
पंचेन्द्रियों (तन, मुख, चक्षु, नाक, कान)
चार अंतःकरणों (मन, बुद्धि, चित्त, अहंकार)
त्रिगुणों (सत्त्व, रज, तम)
द्विवायु (प्राण, अपाण)
इन, चतुर्विध गुणों से संपन्न, देवों से पूजित है यह स्थल।
त्रिकाल अनुष्ठानों से मंडित है यह स्थल।
चतुर्वेदों, पंचयज्ञों (शिवपूजा, गुरु पूजा, महेश्वर पूजा,
ब्राह्मणों का सत्कार, अतिथि सत्कार)
षट् वेदांगों (छन्द, कल्प, व्याकरण, शिक्षा, ज्योतिष,
निरुक्त) का प्रतिनिधि स्थल है यह।
यह स्थल ब्रह्मपुर है।
प्रभु वेणुपुरम में प्रतिष्ठित हैं।
वे पुकलि के आराध्यदेव हैं।
समुद्र से घिरे वैंगुर के आराध्य देव हैं।
प्रलय काल में भी तिरता हुआ दोणिपुर
हमारे वन्दनीय स्थल हैं।
वे पून्तराय में प्रतिष्ठित हैं।
वे शिरपुर के प्रभु हैं।
राक्षस रावण के शीशों को चरण कमलों से दबाकर
विनष्ट करनेवाले हैं।
हमारे प्रभु राक्षस कृपा प्रदान कर
पुऱवम् में सालंकृत हैं।
वेदविज्ञ चतुर्मुखी ब्रह्मा से पूजित
षण्बै में प्रभु हमारे आराध्य देव प्रतिष्ठित हैं।
शंकालु श्रमण, षट्रस भोजन प्रिया बौद्ध
हमारे प्रभु के गुणों से अनभिज्ञ हैं।
वे सीकालि में प्रतिष्ठित हैं।
वे प्रभु शापग्रस्त मुनि का उद्धार करनेवाले
में प्रतिष्ठित हैं।
प्रभु षट्धर्मों के विज्ञ हैं।
वे पंचाक्षरी हैं। वे ज्ञानी हैं।
वे चतुर्वेद विज्ञ हैं।
वे त्रिकाल ज्ञानी हैं।
इगजन्म व परजन्म के बन्धनों को काटनेवाले हैं।
वे महिमा मंडित हैं।
वेदविज्ञ विद्वान कळुमल में वास करते हैं।
उस महिमा मंडित प्रभु पर,
कौण्डिन्य गोत्र के ज्ञानसंबंध से विरचित
इन पदों को स्मरण करनेवाले
प्रभु की कृपा पात्र बनेंगे।
जन्म-बन्धन से मुक्त हो जाएँगे।
जन्म-बन्धन से विमुक्त होकर श्रेयस पाएँगे।
स्थल के बारे में एक प्रसिद्ध जनश्रुति
इस प्रकार है। सप्त स्वर (कुरल,
तुत्तम, कैकिळै, उळै, इळि, विळरि, तारम्)। इन सप्त स्वरों से यह स्थल निनादित है। वृद्ध
पराशर ब्रह्म एवं ऋषि अन्य मुनियों को देखकर कहने लगे कि आप व्रतों का अनुष्ठान नहीं करते। वे
ऋषि पराशर को शाप देने लगे कि तुम मत्सयगंधी से विवाह कर जीवन में कष्ट भोगोगे।
उस शाप के अनुसार मत्सयगंधी से विवाह
करने पर उनके शरीर से दुर्गध निकलने लगा।
पराशर सीकालि के प्रभु से प्रार्थना करने लगे कि प्रभु मेरे शरीर का दुर्गंध दूर करो। प्रभु कृपालु
हैं। शाप से विमुक्त हुए और वे \'कोच्चै\' मुनि के नाम से प्रसिद्ध हुए। तब से यह स्थल \'कोच्चै\'
स्थल के नाम से प्रसिद्ध है।
रूपान्तरकार डॉ.एन.सुन्दरम 2010
Under construction. Contributions welcome.
Under construction. Contributions welcome.
Under construction. Contributions welcome.
Under construction. Contributions welcome.
Under construction. Contributions welcome.
[[A note on this poem: Civapāta Itayar, the father of Ñāṉacampantar, was in the regular habit of reading the verses composed by his son and then having his food.
The verses became so voluminous that he could not perform his daily routine.
He requested his son to compose a verse which would include the substance of the verses sung till then.
In compliance with his request, Campantar composed this poem.]]
you who transcends all kinds of realities and is beyond the reach of mind and speech, assumed a form out of volition to perform the five functions, namely, creation, protection, destruction, veiling and bestowing grace.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you assumed two forms namely Cakti and Civam to perform the five functions which are bestowing grace on all, with the help of the manifest primordial cause of the material world and the conception of individuality.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you are one combining with that cakti.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you became the trinity of Piramaṉ, Viṣṇu, and Rudra respectively to create, to preserve and to destroy the five elements from the space down to the earth, the sun and moon, tēvar and other souls.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
Having placed Piramaṉ and Vishnu on the left and the right you became one and at the same time having three forms.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you showed the path of enlightenment to the four sages who praised your lustrous feet in the morning, noon and evening when you sat under the shade of the banyan tree.
[[The four sages are : (1) Akattiyaṉ (2) Pulattiyaṉ, (3) Caṉakaṉ, (4) Caṉaṟkumāraṉ.
The first two names are not those found in Kantapuram.
Instead we find there the names Caṉantaṉaṉ and Caṉātaṉaṉ (Kantapurāṇam, moṉam nīṅkupatalam, 31)]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you dispelled darkness having for your eyes sun, moon and fire,
[[as the souls beginning from Piramaṉ could not perceive all things clearly with their own sense of light.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you bore on your head the big Kaṅkai, the cobra, and the crescent which does not grow to its full size at any time.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you held in your hands a trident of three prongs (=timurti) and a single handle which is the symbol of praṇavam, a young deer whose four legs are the four Vētam-s, and a cobra with five hoods which is symbolic of the mantiram consisting of five letters (pañcākkaram)
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you flayed the skin of an elephant having two tusks and three musts and a hanging jaw and which frowns at its own shadow, and covered your person with it.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you completely destroyed the avuṇar killing them in their own stronghold, to make the three cities and the world tremble with fear, by discharging an arrow by bending the two ends of the bow of the peerless Mēru mountain.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you stood permanently to be praised by the celestials who had concentrated the five sensations, the four inner seats of thought, feeling and volition, the three qualities of catvam, rajōguṇam and tāmacam and the winds, pirānaṉ and apāṉaṉ, in the nerve-pleris in the body, described as a four-petalled lotus, situated between the base of the sexual organ and the anus.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
with a mind concentrated on the feet of the god, having investigated the two births and performing the oblations thrice in a day, and chanting the four vētams and performing the five daily sacrifices and learning the six aṅkams and chanting the letter Om (which is called piraṇavam)
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you wished to stay in piramapuram where the brahmins who cause the rain to fall by offering oblations to the tēvar, worship him.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you desire Vēṇupuram where the bees hum.
[[An acuraṉ, Kacamukaṉ, came to fight with Intiraṉ, by name Vēṇu.
He was defeated by the acuraṉ;
Intiraṉ descended to the earth and appealed to god and worshipped him in Piramapuram.
He ordered Kaṇēcaṉ to assume the same form of the acuraṉ and kill him with his right tusk and to rehabilitate Vēṇu in heaven.
Kaṇēcaṉ did accordingly and because of that Piramapuram got the name Vēṇupuram.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
Having been inimical and lost their strength, you desired to stay in Pukali which gave refuge to tēvar.
[[Curaṉ conquered the city of Amarāvati belonging to Intiraṉ.
Intiraṉ was defeated in the fight with Cūraṉ.
He and other tēvars thought that there was no other refuge except the feet of Civaṉ and came to the earth.
They worshipped god and complained about the harassment caused by cūraṉ.
So he sent Cuppiramaṇiyaṉ to conquer Cūraṉ and restore heaven to Intiraṉ.
So Piramapuram got the name of Pukali.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you were in Veṅkuru which was surrounded by the four raging seas.
[[Bṛhaspati, the preceptor of the tēvar, became proud that there was no other Lord except himself;
Civaṉ knew that and wanted to put down his pride.
So he relieved him from the post of preceptor to the teVar.
The guru came to the earth and worshipped god to forgive his pride and to protect him.
God restored him to his former position;
so Cīkāḻi got the name of Veṅkuru.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you dwelt in Tōṇipuram which floated above the floods when the three worlds were submerged during deluge.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you were in Pūntarāy which was worshipped by Caṅkaniti and Patumaniti which assumed the forms of a flower and a garland, and which do not become impoverished.
[[Cankaniti and Patumaniti thought of a means by which they can get a boon not to get impoverished;
they came to Tōṇipuram and worshipped god.
God was pleased and asked them what they wished for.
They expressed their wish;
so god granted their wish and held them in his hands at the time of the grand destruction.
Hence the name of Pūntarāy.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you resided in Civapuram which is considered to be an eminent and pearless city.
[[Tēvars and Viṣṇu churned the ocean of milk to obtain nectar.
Viṣṇu served nectar to teVar having seated them in a row.
At that time Rāku and Kētu, the two serpents disguised themselves as tēvar.
When they were about to have the nectar Viṣṇu cut off their heads with the ladle with which he was serving nectar.
They came to Cīkāḻi to get their bodies and as the two heads worshipped there it got the name of Civapuram]]
you were pleased to destroy the great strength of Arakkaṉ (Irāvaṇaṉ) who lifted the peerless mountain, Kailācam.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you desired the city of Puṟavam.
[[Piracāpati, a brahman, abused Kantamaṉ, another rishi:
you have not eschewed sexual pleasure`.
Kantamaṉ cursed him to become a pigeon which will feed on human flesh only.
When it was wandering in search of human flesh, it saw a coḻa King wandering and asked him, can you supply me human flesh?
` The king asked about the quantity it required.
It demanded half of his body.
When it was not equal to the weight of the pigeon, the king cut all the flesh in his body and as a result of that he fell down fainting.
This pigeon thought about a way of restoring the body to the king.
So it came to Cīkāḻi and worshipping god and prayed for two boons, one by which the King would get back body and by the other it would be free from the curse.
God granted its wish and hence Cīkāḻi got the name of puṟavam.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you had the properties which could not be known by Māl who was sleeping in the ocean (of milk) and Piramaṉ of four faces.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you resided in Caṇpai
[[During the avatāram of Krishna, the sons of Krishna went to an ashram where of many rishis, had assembled disquising one of them as a pregnant woman and asked out of fun, what will be the sex of the child?
They god wild and cursed This lady will not give birth either to a male or a female child.
Only an iron pestle will be born.
As a result of the curse he gave birth to an iron pestle.
When Krishna heard this, he thought, The curse of the sages is not a slight one` and ordered the pestle to be reduced to iron filings and to be thrown into the sea.
It was done accordingly.
One part which was in size like the seed of the margosa tree escaped being filed, was swallowed by a fish.
It was caught by a fisherman.
He fixed it at the end of his arrow.
All other filings were washed by the waves and, reaching the shore, grew as weeds by name (caṇpu).
The sons of Krishnaṉ divided themselves into two groups and removing the weed, played hitting each other with it and died.
When Krishnan heard this he knew his end was drawing near.
He was lying on a banyan leaf folding one leg and lifting high another leg and was in yōga position.
That fisherman who came in search of flocks of birds.
He mistook the lifted leg to be a kite and shot an arrow.
Krishnaṉ breathed his last when that arrow hit him.
When the blemish of his curse reaches the sages and distressed him, the sages went to cīkāḻi and worshipped Civaṉ.
They prayed to god, Lord, on account of our curse all the sons of Krishnaṉ died hitting themselves with the caṇpai.
That evil effect should not afflict us.
The Lord removed the blot that afflicted the sages, and as a result of that, those sages got the name of caṇpai muṉi and the shrine got the name of caṇpai.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you wished to stay in Kāḻi which could not be properly understood even at the end of the aeon by amaṇar who doubt the fruits of action mentioned in vētam-s, ākamam-s, and purāṇam-s, and by buddhists who eat their food consisting of six kinds of flavours, before noon.
[[The cruel serpent, Kāli, worshipped Civaṉ here and hence the name, Cīkāḻi;
ḷ is changed into ḻ.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you were fond of the city of Koccai which was worshipped by the sage who performed sacrifices and was proficient in music which has the fundamental seven notes.
[[Parācaraṉ, the oldest of the piramarishis, abused all others, you are all family men;
you do not practise any act of austerity.
They cursed him, you will have intercourse with maccakanti and the stench of fish will not leave you.
Everything came to pass according to that curse.
That stench spread to a distance of ten miles.
He thought: there is no one else except Civaṉ who will rid me of this offensive smell.
He came to Cīkāḻi and worshipped the Lord, who, pleased with his worship, asked what he wanted.
He submitted to the Lord, you must rid me of the bad odour of fish.
The Lord said, He is a Koccaimuṉi and removed the offensive smell and bestowed on him sweet smell.
The place also got the name of Koccai.]]
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you assumed a form in which there are the six words of piratti, pirattiyākaraṉ, tulliyum, tulliyātitam, vittai and avittai, the five kinds of poetry namely ācu, maturam, cittiram, vittāram, and virayam, the four vētams namely irukku, yacur, cāmam and atarvaṇam, and the three tenses past, present and future.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
Being one half male and the other female in which form the Catti and Civam are combined in one and being Civam also who has no limits.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
you were in the ancient city of Kalumalam desiring the solemn declarations of the one who was born in the holy Kavuṇiya Kōttiram, in a brahmin family which has no blemish.
These things are known only to that god who eats from the skull of Piramaṉ.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)
As you possess the above mentioned attributes, those who meditate upon you will not be born again in this wide world.
Translation: V.M.Subramanya Aiyar–Courtesy: French Institute of Pondichery / EFEO (2006)