Rendered by Uḍaiyavar (Śrī Rāmānujācārya)

innamudam ūṭṭugēn iṅgē vā paiṅgiḷiyē *

tennaraṅgam pāḍa valla sīrp perumāḷ * - ponnañ

cilai sēr nudaliyar vēḷ sēralar kōn * eṅgaḷ

kulaśekharan enṛē kūṛu

“Come here O lovely parrot, I will feed you with tasty rice! Sing that our Kulaśekhara, the king of Cēra dynasty, who has elegant eyebrows shaped like a bow, and who is respected by all the women, sang the glories of Śrīraṅgam and was honoured with the name ‘Perumāḷ’ (Lord)!”    

Rendered by Maṇakkāl Nambi[1]

āram keḍap paran anbar koḷḷār enṛu * avargaḷukkē

vāram koḍu kuḍap pāmbiṛ kai iṭṭavan * māṭṛṛalarai

vīram keḍutta ceṅgōl kolli kāvalan villavar kōn *

cēran kulaśekharan muḍi vēndar sigāmaṇiyē

“When a navaratna necklace (made of nine valuable gems) was missing and some Vaiṣṇavas were blamed, to prove that they would never commit a crime, Kulaśekhara put his hand inside a pot containing venomous snakes and wasn’t bitten at all. He vanquished his enemies by his expertise in archery, was a very good ruler in cēra dynasty, and he was the best among the kings.”   

[1] Spiritual master of Yāmunācārya Ālabandaru who is one of the spiritual masters of Rāmānujācārya.

647  * iruḷiriyac cuḍarmaṇigaḷ imaikkum neṭṛṛi * inattutti aṇipaṇam āyiraṅgaḷ ārnda *

  aravarasap peruñ jōti anantan ennum * aṇi viḷaṅgum uyar veḷḷai aṇaiyai mēvi **

  tiruvaraṅgap peru nagaruḷ teṇṇīrp ponni * tiraik kaiyāl aḍi varuḍap paḷḷi koḷḷum *

  karumaṇiyaik kōmaḷattaik kaṇḍu koṇḍu * en kaṇṇiṇaigaḷ enṛu kolō kaḷikkum nāḷē      

Kulaśekhara Āḻvār expresses sublimely his desire to see the Lord of Śrīraṅgam: “When will my eyes revel in the sight of the majestic form of the blue sapphire gemstone-hued Lord of Śrīraṅgam (Śrī Raṅgan), His lotus feet gently massaged by the ‘hands of waves’ of the crystal clear river Kāverī while He is reclining on the grandiose, elevated, white bed of the king of snakes, the very effulgent Ananta Śeṣa—with the forehead of each of his imposing thousand hoods adorned with the graceful ‘U’ mark, and dazzling gemstones which chase away the darkness?”

648  * vāyōrīraiññūṛutudaṅgaḷ ārnda * vaḷai uḍambin aḻal nāgam umiḻnda cendī *

  vīyāda malarc cenni vidānamē pōl * mēnmēlum miha eṅgum parandadan kīḻ **

  kāyāmbū malarp piṛaṅgalanna mālaik * kaḍiyaraṅgattaravaṇaiyil paḷḷi koḷḷum *

  māyōnai maṇat tūṇē paṭṛṛi ninṛu * en vāyāra enṛu kolō vāḻttum nāḷē       

“When will I, holding tightly the two pillars (for support when in ecstasy at the sight of the Lord), outside the sanctum sanctorum of the fragrant Śrīraṅgam temple, eulogise to my heart’s content the incredible glories of Śrī Raṅgan, resembling a huge blue garland of the beautiful ironwood flowers, and reclining on the white-hued Ananta Śeṣa, who worships the Lord with his thousand mouths, and continuously spit reddish flame which forms a canopy, as if made of red flowers which never wilt.”

649  emmāṇbin ayan nāngu nāvinālum eḍuttētti * īriraṇḍu mugamum koṇḍu *

  emmāḍum eḻiṛ kaṇgaḷ eṭṭinōḍum toḻudētti * inidiṛaiñja ninṛa cempon **

  ammān tan malark kamalak koppūḻ tōnṛa * aṇiyaraṅgattaravaṇaiyil paḷḷi koḷḷum *

  ammān tan aḍiyiṇaik kīḻ alarkaḷ iṭṭu * aṅgu aḍiyavarōḍu enṛu kolō aṇuhum nāḷē      

“When will I stand closely with the devotees, and offer flowers at the lotus feet of Śrī Raṅgan, reclining on the grandiose serpent bed, with a form as precious as the pure gold, from whose effulgent navel has sprouted the lotus on which the all famous, four-headed Brahmā is seated and extols the Lord with his four tongues, sweetly chants the Vedic hymns with his four faces, and worships the Lord from all sides with his eight lovely eyes.”

650  māvinai vāy piḷanduganda mālai * vēlai vaṇṇaṇai en kaṇṇaṇai vankunṛam ēndi *

  āvinai anṛuyyakkoṇḍa āyarēṭṛṛai * amararhaḷ tantalaivanai antamiḻin inbap

  pāvinai ** avvaḍamoḻiyaip paṭṛṛaṭṛṛārhaḷ * payilaraṅgattaravaṇaiyil paḷḷi koḷḷum *

  kōvinai nāvuṛa vaḻutti endan kaigaḷ * koymmalar tūy enṛu kolō kūppum nāḷē    

“When will I sing His glories untiringly, offer freshly plucked flowers and pay obeisances in the temple of Śrīraṅgam—like those renounced devotees who eternally live there and praise the glories of the Lord in songs in sweet Tamiḻ, and in sweet Sanskrit—to Lord Śrī Raṅgan, reclining on the grandiose serpent bed, the merciful Kaṇṇan who is ocean-hued; who was happy to rip open the mouth of the Keśī Demon in the form of a terrible horse; my Kaṇṇan, the king of the cowherd community, who lifted and held Govardhana Hill as an umbrella to save the cows, and is the Lord of the eternal associates in Vaikuṇṭha.”    

651  iṇaiyillā innisaiyāḻ keḻumi * inbat tumburuvum nāradanum iṛaiñji ētta *

  tuṇaiyillāt tonmaṛai nūl tōttirattāl * tonmalarkkaṇ ayan vaṇaṅgi ōvātētta **

  maṇimāḍa māḷigaihaḷ malgu selva * madiḷaraṅgattaravaṇaiyil paḷḷi koḷḷum *

  maṇivaṇṇan ammānaik kaṇḍu koṇḍu * en malarc cenni enṛu kolō vaṇaṅgum nāḷē   

“When will I worship the blue sapphire gemstone-hued Lord and bow down my head, decorated by the flower garland (worn by the Lord), who is reclining on the serpent bed in the temple—surrounded by seven circles of walls, in Śrīraṅgam possessing gem-studded, multi-floored palaces and full of opulences—whose lotus feet are worshipped and praised by Tumburu Mahārṣi, and the great sage Mahārṣi Nārada, accompanied by matchless, and sweet music generated from their stringed instruments; who is constantly worshipped and extolled by the ancient, and peerless Vedic hymns by Brahmā, who appeared on the lotus sprouting from the eternal naval.”      

652  aḷimalar mēl ayan aran indiranōḍu * ēnai amarargaḷ tam kuḻuvum arambaiyarum

                                                                                                                              maṭṛṛum *

teḷimati sēr munivargaḷ tam kuḻuvum mundit * tisai tisaiyil malar tūvic cenṛu sērum **

  kaḷimalar sēr poḻil araṅgattu uragamēṛik * kaṇvaḷarum kaḍal vaṇṇar kamalak kaṇṇum *

  oḷimadi sēr tirumugamum kaṇḍu koṇḍu * en uḷḷam miha enṛu kolō urugum nāḷē     

“When will my heart melt worshipping the bright moon-like lotus face, and the lotus-like eyes of the ocean-hued Śrī Raṅgan reclining on the serpent bed in Śrīraṅgam temple surrounded by gardens full of honey-filled flowers where (in the sanctum sanctorum), Brahmā—who appeared on the lotus flower swarmed by bees—and Śiva, accompanied by all the demigods headed by Indra, Rambhā and other heavenly women, and the liberated sages gather, jostling each other and strewing flowers in all directions.”     

653  maṛam tigaḻum manamoḻittu vañjamāṭṛṛi * aimpulangaḷ aḍakki iḍarppārat tunbam

  tuṛandu * irumuppoḻudētti ellai illāt tonneṛikkaṇ * nilai ninṛa toṇḍarāna **

  aṛam tigaḻum manattavar tam kadiyaip ponni * aṇiyaraṅgattaravaṇaiyil paḷḷi koḷḷum *

  niṛam tigaḻum māyōnaik kaṇḍu en kaṇgaḷ * nīr malga enṛu kolō niṛkum nāḷē        

“When will my eyes well up in ecstasy looking at the majestic form of the incredible Lord—reclining on the bed of snake in the opulent city of Śrīraṅgam, beautified by the river Kāverī—who is the ultimate shelter for the Vaiṣṇavas who have controlled the mind full of desire for sense gratifications, eliminated the evil thoughts, subdued the venomous senses, and who are engaged in worshipping the Lord all through the day, strictly following sanātana-dharma (the eternal Vedic culture), serving the Lord and His devotees, being compassionate, and thus eliminating the burdensome and painful sinful reactions of the past.”    

654  kōlārnda neḍum śārṅgam kūnaṛ saṅgam * kolaiyāḻi koḍuntaṇḍu koṭṛṛa voḷvāḷ *

  kālārnda kadik garuḍan ennum * venṛik kaḍum paṛavai ivai anaittum puṛam sūḻ kāppa **

  sēlārnta neḍuṅgkaḻani sōlai sūḻnda * tiruvaraṅgataravaṇaiyil paḷḷi koḷḷum *

  mālōnaik kaṇḍu inbak kalavi eydi * valvinaiyēn enṛu kolō vāḻum nāḷē       

“When will I, the most sinful, be able to feel ecstatic looking at the Almighty Lord—reclining on the bed of serpent, in the temple of Śrīraṅgam, surrounded by boulevards and large fields filled with water inhabited by droves of fish—guarded on all sides by the giant Śārṅga bow and the arrows; the elegantly shaped conch Pāñcajanya; the lethal Sudarśana disc; the brutal Kaumodakī club; the victorious Nandaka sword, and Garuḍa, the very swift and ever triumphant king of birds.”   

655  tūrāda manak kādal toṇḍar taṅgaḷ kuḻām kuḻumit * tiruppugaḻhaḷ palavum pāḍi *

  ārāda manak kaḷippōḍu aḻuda kaṇṇīr maḻai sōra * ninaindurugi ētti ** nāḷum

  sīrārnda muḻavōsai paravai kāṭṭum * tiruvaraṅgataravaṇaiyil paḷḷi koḷḷum *

  pōrāḻi ammānaik kaṇḍu tuḷḷip * bhūtalattil enṛu kolō puraḷum nāḷē     

“When will I dance in ecstasy and roll on the ground on worshipping the Lord—who wields the chivalrous disc and reclines on the bed of the serpent in the temple of Śrīraṅgam where the sound of the auspicious drums rumble like the ocean every day—in the company of Vaiṣṇavas who are in the mood of unsatiable love (for the Lord) and try to extol the unlimited, auspicious qualities of the Lord, but still feel unsatiated; think of the Lord and shed tears of ecstasy akin to rain showers.”

656  * vanperu vānagam uyya amarar uyya maṇṇuyya * maṇṇulagil manīṣar uyya *

  tunbamigu tuyaragala ayarvonṛillāc cugam vaḷara * agamahiḻum toṇḍar vāḻa **

  anboḍu tentisai nōkkip paḷḷi koḷḷum * aṇiyaraṅgan tirumuṭṛṛattu aḍiyār taṅgaḷ *

  inbamigu perum kuḻuvu kaṇḍu * yānum isaintuḍanē enṛu kolō irukkum nāḷē      

“When will I be one with the large assembly of ecstatic devotees in the inner courtyard of the temple where Lord Śrī Raṅgan is reclining on the bed of serpent, and gazing in the southern direction with love (as promised to Vibhīṣaṇa) to protect the heaven and the other higher planetary systems, the demigods, the earth, and the people on the earth, and to remove the most sinful reactions and to promote happiness unaffected by bad reactions.”     

657  * tiḍarviḷaṅgu karaip ponni naḍuvu pāṭṭut * tiruvaraṅgattaravaṇaiyil paḷḷi koḷḷum *

  kaḍalviḷaṅgu karumēni ammān tannaik * kaṇṇārak kaṇḍuhakkum kādal tannāl **

  kuḍaiviḷaṅgu viṛaltānaik koṭṛṛa voḷvāḷ * kūḍalar kōn koḍaik kulaśekharan soṛ ceyda *

  naḍaiviḷaṅgu tamiḻ mālai pattum vallār * nalam tigaḻ nāraṇan aḍikkīḻ naṇṇuvārē     

“Those who can recite these ten Tamiḻ songs rendered very poetically by Kulaśekhara Āḻvār—ruler of Madurai, decorated by the royal white umbrella, wielder of a victorious and effulgent sword, master of a very valiant army, and a natural benefactor—out of his desire to worship to his heart’s content, the dark ocean-hued Lord Śrī Raṅgan who is in a reclining posture on a bed of the serpent in the temple of Śrīraṅgam  located in the centre of river Kāverī whose banks are decked with sand dunes.”     

658  * tēṭṭarum tiṛal tēninait * tennaraṅganait * tiru mādu vāḻ

  vāṭṭamil vanamālai mārvanai vāḻtti * mālkoḷ cindaiyarāy **

  āṭṭamēvi alandaḻaittu * ayarveydum meyyaḍiyārkaḷ tam *

  īṭṭam kaṇḍiḍak kūḍumēl * adu kāṇum kaṇ payanāvadē  

Kulaśekhara Āḻvār pours out his ardent desire for the association of and to serve the devotees: “Looking at the group of pure devotees who, possessed of love, jump and dance and collapse (out of ecstasy) crying out the holy names of the Lord Śrī Raṅgan—who cannot be easily attained, who gives the strength (to engage in austerities), who is delectable like honey, whose chest, the eternal abode of Śrī Lakṣmī, is decorated by the ever-fresh garland of forest flowers, and who lives eternally in Śrīraṅgam—is it not the true purpose of the eyes?”

659  tōḍulā malar maṅgai tōḷiṇai tōyntatum * cuḍar vāḷiyāl *

  nīḍumā maram ceṭṛṛatum nirai mēyttum * ivaiyē ninaindu **

  āḍip pāḍi araṅgavō enṛaḻaikkum * toṇḍaraḍip poḍi

  āḍa nām peṛil * gaṅgai nīr kuḍaindāḍum * vēṭkai ennāvadē               

“Why cherish the desire to take a holy dip in the waters of Ganges if we are fortunate enough to get to bathe in the dust from the lotus feet of the devotees who exhibit ecstatic symptoms singing and hailing “O Ranga!” and His other holy names, and discussing the Lord’s pastimes like Him closely embracing the lotus born Śrī Lakṣmī; piercing the seven tall Sal trees with His effulgent arrow and grazing the cows?”[1]   

660  ēṛaḍarttatum ēnamāy nilam kīnḍadum * mun irāmanāy *

  māṛaḍarttadum maṇṇaḷandadum * sollip pāḍi ** vaṇ ponnippē

  rāṛu pōl varum kaṇṇanīr koṇḍu * araṅgan kōyil tirumuṭṛṛam *

  cēṛu sey toṇḍar sēvaḍic * ceḻuñcēṛu en cennikkaṇivanē  

“I decorate my forehead applying the mud (as the Vaiṣṇava  mark) trodden by the lotus feet of the devotees who make the inner courtyard of the Lord’s temple muddy by shedding tears of ecstasy gushing out like the waters of the strong and famous river Kāverī when they sing about the wonderful pastimes (of the Lord) like: as Kṛṣṇa taming the seven wild bulls (to marry Nappinnai); as Lord Boar bringing up the earth on His tusks (from the depths of the ocean); as Rāma annihilating the Rākṣasas, and as Vāmana measuring the planetary systems.”

661  tōytta taṇ tayir veṇṇey pāl uḍan uṇḍalum * uḍanṛāycci kaṇḍu *

  ārtta tōḷuḍai empirān * ennaraṅganukku aḍiyārgaḷāy **

  nāttaḻumbeḻa nāraṇā enṛaḻaittu * mey taḻumbat toḻudu

  ētti * inbuṛum toṇḍar cēvaḍi * ētti vāḻttum en neñjamē               

“My heart worships the lotus feet and extols the glories of the surrendered devotees who become ecstatic calling out “O Nārāyaṇa!” (again, and again) till their tongues become swollen; offering obeisances (again, and again) hurting their bodies, and hail the glories of my Lord Śrī Raṅgan who (as Kṛṣṇa) swallowed cool curds, butter, and milk altogether, was caught by Mother Yaśodā while stealing, and was bound to a wooden mortar.”  

662  poysilaik kuralēṭṛṛeruttamiṛuttup * pōrara vīrtta kōn *

seysilaic cuḍar sūḻoḷit * tiṇṇa māmadiḷ ten araṅganām **

  meysilaik karumēgam onṛu * tam neñjil ninṛu tigaḻap pōy *

  meysilirppavar tammaiyē ninaindu * en manam mey silirkkumē               

“I develop horripilation when I think of the devotees who develop horripilation when they fix in their hearts the form, akin to a dark rain cloud decorated by a rainbow, of the deity of Lord Śrī Raṅgan—who is present in Śrīraṅgam surrounded by huge ramparts—who is very effulgent and formidable; who broke the horns of the seven demoniac, bellowing bulls, and punished the serpent Kāliya who attacked Him.”

663  ādiyandam anantam aṛpudamāna * vānavar tam pirān *

  pāda māmalar sūḍum pattiyilāda * pāvihaḷ uyndiḍa **

  tīdil nanneṛi kāṭṭi * eṅgum tirindu araṅgan emmānukkē *

  kādal sey toṇḍarkku eppiṛappilum * kādal seyyum en neñjamē               

“Whatever be my birth, my heart will be full of love for the devotees who are in love with our Lord Śrī Raṅgan; they set an example by their sinless life, travel all over the world to preach devotional service to liberate even the most sinful people who do not take shelter of the incredible lotus feet of Lord Śrī Raṅgan, who is the cause of all causes, eternal, omnipresent, the master of demigods, and is inconceivable.”   

664  kārinam purai mēni naṛkadir * mutta veṇṇagaic ceyya vāy *

  āramārvan araṅgan ennum * arumperum suḍar onṛinai **

  sērum neñjinarāgic * cērndu kasintiḻinda kaṇṇīrgaḷāl *

  vāra niṛpavar tāḷiṇaikku * ōr vāramāhum en neñjamē  

“My heart is surrendered to the lotus feet of the devotees who yearn to revel in the magnificent effulgence of Śrī Raṅgan—who is dark rain cloud-hued, has alluring, reddish lotus mouth with a pleasing white smile, and whose chest is adorned with a necklace—and when they worship the Lord stand stunned and shed tears of ecstasy.”  

665  mālaiyuṭṛṛa kaḍal kiḍandavan * vaṇḍu kiṇḍu naṛuntuḻāy *

  mālaiyuṭṛṛa varaip peruntiru mārvanai * malark kaṇṇanai **

  mālaiyuṭṛṛeḻuntāḍip pāḍit * tirindu araṅgan emmānukkē *

  mālaiyuṭṛṛiḍum toṇḍar vāḻvukku * mālaiyuṭṛṛadu en neñjamē               

“My heart hankers for the life of Vaiṣṇavas who wander around, sing and dance in ecstasy, and are mad with love for my Lord Śrī Raṅgan who is reclining in the undulating Ocean of Milk, decorated by a fragrant garland of tulasī leaves swarmed by bees, who possesses a mighty chest, and red lotus-like eyes.”

666  moyttuk kaṇpani sōra meyhaḷ silirppa * ēṅgi iḷaittu ninṛu *

  eyttuk kumbiḍu naṭṭamiṭṭeḻundu * āḍippāḍi iṛaiñji * en

  attanaccan araṅganukku aḍiyārgaḷāgi * avanukkē

  pittarāmavar * pittarallargaḷ * maṭṛṛaiyār muṭṛṛum pittarē                

“The devotees of “My father”, “My Lord Śrī Raṅgan” whose eyes shed tears continuously, heart flutters, and body is paralysed; who experience horripilation, cannot remain in a place but pray, sing and dance ecstatically, and wander like insane people are not crazy; others (who do not experience these ecstatic symptoms) are only mad.”    

667  * allimāmalar maṅgai nādan * araṅgan meyyaḍiyārgaḷ tam *

  ellaiyil aḍimait tiṛattinil * enṛu mēvu manattanām **

  kolli kāvalan kūḍal nāyagan * kōḻik kōn kulaśekharan *

  sollin in tamiḻ mālai vallavar * toṇḍar toṇḍargaḷāvarē

King Kulaśekhara concludes, “Those who can recite these Tamiḻ songs—rendered by Kulaśekhara Āḻvār, king of kolli hills, Madurai, and Uraiyūr, the servant of the pure devotees of Śrī Raṅgan, the consort of Śrī Lakṣmī born of the lotus flower—will become the servant of the servants (of the Lord).”[2]

[1] Sal trees: See Long Live the Lord! Vol I, Tirumoḻi 4—Come to bathe! 

[2] Uraiyūr is a part of Tiruchirāpaḷḷi city in Tamiḻ Nāḍu, India. It was the capital of the early Choḷā kingdom.

668  * meyyil vāḻkkaiyai * meyyenak koḷḷum *

 ivvaiyam tannoḍum * kūḍuvadillai yān **

  aiyanē * araṅgā enṛaḻaikkinṛēn *

  maiyal koṇḍoḻindēn * endan mālukkē        

Kulaśekhara Āḻvār declares, “I will not associate with the worldly people who consider the illusory materialistic way of life as true; I have fallen in love with my Lord Bhakta-vatsala (affectionate toward the devotees) and remain calling, “O Lord!” “O Śrī Raṅgā!”

669  nūlinēr iḍaiyār * tiṛattē niṛkum *

  ñālam tannoḍum * kūḍuvadillai yān **

  āliyā aḻaiyā * araṅgā enṛu *

  māleḻundoḻindēn * endan mālukkē       

“I will not associate with the sensuous people who are attracted by the slender-waisted damsels; I have fallen in love with my Lord Bhakta-vatsala and remain dancing, and calling again and again, “O Śrī Raṅgā!”

670  māranār * vari veñcilaikku āṭceyyum *

  pārināroḍum * kūḍuvadillai yān **

  āramārvan * araṅgan anantan * nal

  nāraṇan * narahāndagan pittanē         

“I will not associate with the infatuates who are captivated by the seductive bow of the cupid; I have become mad with love for Śrī Raṅgan whose chest is decorated by a gem-studded necklace, the Lord with unlimited auspicious qualities, and who protects His devotees from falling in hell.”

671  uṇḍiyē uḍaiyē * ugandōḍum * im

  maṇḍalattoḍum * kūḍuvadillai yān **

  aṇḍa vāṇan * araṅgan van pēy mulai *

  uṇḍa vāyan tan * unmattan kāṇminē       

“I will not associate with the materialistic men who run after food and clothes; I am crazy with love for Śrī Raṅgan whose abode is Vaikuṇṭha, and who sucked the breast and the life air of the hard-hearted Pūtanā witch.”  

672  tīdil nanneṛi niṛka * allādu sey *

  nīdiyāroḍum * kūḍuvadillai yān **

  ādi āyan * araṅgan antāmaraip * 

  pēdai mā * maṇavāḷan tan pittanē       

“I will not associate with nefarious people who ignore the virtuous path and are determined to act maliciously; I am enchanted with the original person Lord Śrī Raṅgan who is the consort of Śrī Lakṣmī born of lotus flower, and who appeared as a cowherd boy, Kaṇṇan.”

673  emparattar * allāroḍum kūḍalan *

  umbar vāḻvai * onṛāhak karudilan **

  tam pirān amararkku * araṅga nagar *

  empirānukku * eḻumaiyum pittanē        

“I will not associate with those who are not devotees and I do not desire for heavenly pleasures; and my only hankering is for my Lord Śrī Raṅgan, the master of demigods who is present in the temple of Śrīraṅgam.”

674  ettiṛattilum * yāroḍum kūḍum * ac

  cittam tannait * tavirttanan ceṅgaṇmāl **

  attanē * araṅgā enṛaḻaikkinṛēn *

  pittanāy oḻindēn * empirānukkē         

“My Lord Puṇḍarīkākṣa purified my mind so that I do not associate with the worldly people at any cost; I have become mad with love for Lord Śrī Raṅgan and remain hailing, “My Lord!” “Śrī Raṅgā!”

675  pēyarē * enakku yāvarum * yānum ōr

  pēyanē * evarkkum idu pēsi en **

  āyanē * araṅgā enṛaḻaikkinṛēn *

  pēyanāy oḻindēn * empirānukkē          

“In my opinion, these worldly people are mad, and in their opinion, I am mad; it’s a waste of time to deliberate further on this. I have become mad with love for the Lord and keep calling, “O Kṛṣṇa!” “O Śrī Raṅgā!”   

676  * aṅgaiyāḻi * araṅgan aḍiyiṇai * taṅgu

  sindait * tanip perum pittanāy **

  koṅgar kōn * kulaśekharan sonna sol *

  iṅgu vallavarkku * ēdam onṛillaiyē         

King Kulaśekhara concludes, “Those who can recite these songs rendered by Kulaśekhara Āḻvār, the king of Cēra kingdom, in extreme madness of love and total consciousness on the lotus feet of Śrī Raṅgan, who wields the disc in His elegant arm, will never face any obstacles (in his devotional service).”  

677  * ūnēṛu selvattu * uḍaṛ piṛavi yān vēṇḍēn *

  ānēṛēḻ venṛān * aḍimait tiṛam allāl **

  kūnēṛu saṅgamiḍattān tan * veṅkaṭattu *

  kōnēri vāḻum * kuruhāyp piṛappēnē        

Kulaśekhara Āḻvār avows, “If I cannot be a servant of Kṛṣṇa who tamed the seven mighty bulls (to win the hand of Nappinnai), I do not wish to be born as a human being just to take care of the body; I will be happy to be born as a crane living in the Swami Puṣkariṇī (lake) called as Konēri on the Veṅkaṭa Hills of the Lord wielding the curved conch Pāñcajanya in His left hand.”

678  ānāda selvattu * arambaiyargaḷ taṛsūḻa *

  vānāḷum selvamum * maṇṇarasum yān vēṇḍēn **

  tēnār pūñcōlait * tiruveṅkaṭac cunaiyil *

  mīnāyp piṛakkum * vidiyuḍaiyēn āvēnē       

“I do not desire eternal youth, being surrounded by the celestial damsels, or the opulence of ruling the heavenly kingdom and the earth; I wish to be born as a fish in the ponds of Veṅkaṭa Hills which is full of groves with flowers oozing honey.” 

679  pinniṭṭa saḍaiyānum * piramanum indiranum *

  tunniṭṭup pugalariya * vaikuṇṭha nīḷ vāsal **

  minvaṭṭac cuḍarāḻi * veṅkaṭakkōn tānumiḻum *

  ponvaṭṭil piḍittuḍanē * puhap peṛuvēn āvēnē     

“I desire to be fortunate enough to hold the golden spittoon used by Lord Veṅkaṭa—who wields the effulgent disc resembling the lightning—and get in along with the other eternal servants (of the Lord) through the broad entrance of the temple on Veṅkaṭa Hills—famous as the Vaikuṇṭha on earth—through which (the entrance) even the matted-haired Śiva and the four-headed Brahmā aren’t able to enter (being squeezed and pushed back by the huge crowd of devotees).”     

680  oṇpavaḷa vēlai * ulavu taṇ pāṛkaḍaluḷ *

  kaṇ tuyilum māyōn * kaḻaliṇaigaḷ kāṇbadaṛku **

  paṇpagarum vaṇḍinaṅgaḷ * paṇ pāḍum veṅkaṭattu *

  śeṇbagamāy niṛkum * tiruvuḍaiyēn āvēnē     

“I aspire to be present as a champak tree—to look at and worship the lotus feet of the Lord with inconceivable powers who is enjoying a mystic sleep in the cool Ocean of Milk where bright coral reefs are constantly washed ashore by the waves—on Veṅkaṭa Hills resounding with the musical humming of swarms of bees.”[1]

681  kambamada yānai * kaḻuttagattin mēl irundu *

  inbamarum selvamum * ivvarasum yān vēṇḍēn **

  emperumān īśan * eḻil veṅkaṭa malai mēl *

  tambagamāy niṛkum * tavamuḍaiyēn āvēnē      

“I do not want to enjoy this kingdom, various comforts, and opulences, and riding on the ferocious royal elephant; I yearn to be a bush on the grand Veṅkaṭa Hills of my Lord and the master of all worlds.”

682  minnanaiya nuṇṇiḍaiyār * uruppaśiyum menakaiyum *

  annavar tam pāḍaloḍum * āḍalavai ādariyēn **

  tennavena vaṇḍinaṅgaḷ * paṇ pāḍum veṅkaṭattuḷ *

  annanaiya poṛkuḍavām * aruntavattan āvanē     

“I do not crave for the singing and dancing of the enticingly thin-waisted celestial beauties like Urvaśī and Menakā; I long to be a golden peak on Veṅkaṭa Hills and enjoy the sweet humming of the swarms of bees.”  

683  vānāḷum māmadi pōl * veṇkuḍaik kīḻ * mannavar tam

  kōnāgi vīṭṛṛirundu * koṇḍāḍum selvaṛiyēn **

  tēnār pūñcōlait * tiruveṅkaṭa malai mēl *

  kānāṛāyp pāyum * karuttuḍaiyēn āvēnē     

“I do not hanker to be an emperor ruling under a white parasol dazzling like the moon in the sky enjoying the opulences and the submissiveness of many kings; I want to flow as a wild river on Veṅkaṭa Hills decorated by groves of honey dripping flowers.”    

684  piṛaiyēṛu saḍaiyānum * piramanum indiranum *

  muṛaiyāya peru vēḷvik * kuṛai muḍippān maṛaiyānān **

  veṛiyār taṇ cōlait * tiruveṅkaṭa malai mēl *

  neṛiyāyk kiḍakkum * nilai uḍaiyēn āvēnē      

“I should be a footpath on Veṅkaṭa Hills—beautified by fragrant and cool gardens—of the Absolute Truth stated in the Vedas, and who grants the fruits of the grand sacrifices performed according to their authority, by Śiva—sporting matted-hair adorned with crescent moon—, Brahmā, and Indra.”        

685  * ceḍiyāya valvinaihaḷ * tīrkkum tirumālē *

  neḍiyānē veṅkaṭavā * nin kōyilin vāsal **

  aḍiyārum vānavarum * arambaiyarum kiḍandiyaṅgum *

  paḍiyāyk kiḍandu * un pavaḷa vāy kāṇbēnē     

“O consort of Śrī Lakṣmī! O unlimited Lord! O Veṅkaṭavā! You eliminate the sinful reactions, overgrown like weeds (of the surrendered devotees); I wish to be the doorstep at the entrance of Your sanctum sanctorum—frequented by devotees, demigods, and the celestial damsels—so that I could keep looking at Your coral-red lips.”

686  umbar ulagāṇḍu * oru kuḍaik kīḻ uruppaśi tan *

  ampoṛkalaiyalhul * peṭṛṛālum ādariyēn **

  cempavaḷa vāyān * tiruveṅkaṭam ennum *

  emperumān pon malai mēl * ēdēnum āvēnē      

“I will not want to rule all the heavenly worlds under one royal parasol and to delight in the gorgeous golden girdled waist of Urvaśī, even if I get it; but I want to be born as anything on the majestic Veṅkaṭa Hills of my Lord who has reddish coral-like lips.”

687  * manniya taṇ cāral * vaḍa veṅkaṭattān tan *

  ponniyalum sēvaḍigaḷ * kāṇbān purindiṛaiñji **

  konnavilum kūrvēl * kulaśekharan sonna *

  panniya nūl tamiḻ vallār * pāṅgāya pattarhaḷē

King Kulaśekhara concludes, “Those who can recite these perfect Tamiḻ songs rendered by Kulaśekhara Āḻvār, who wields a deadly lance, expressing his desire to worship the golden lotus feet of the Lord of Veṅkaṭa Hills, ever cooled by gentle showers, will become dedicated devotees (of the Lord).”      

[1] Champak tree: See Periyāḻvār Tirumoḻi-Iraṇḍām Pattu Glossary)

688  * tarutuyaram taḍāyēl * un caraṇ allāl caraṇ illai *

  virai kuḻuvum malarp poḻil sūḻ * viṭṛṛuvakkōṭṭammānē **

  arisinattāl īnṛa tāy * agaṭṛṛiḍinum * maṭṛṛavaḷ tan

  aruḷ ninaindē aḻum kuḻavi * aduvē pōnṛirundēnē   

Kulaśekhara Āḻvār reaffirms, “O Lord of Tiruvittuvakkōdu surrounded by groves of plants with fragrant flowers! Like a child which even after its mother beats it in a fit of anger, keeps crying and goes to her, seeking her sympathy, I do not have any other shelter than Your lotus feet even if You do not remove my miseries awarded by You.[1]”

689  kaṇḍār igaḻvanavē * kādalan tān seydiḍinum *

  koṇḍānai allāl * aṛiyāk kulamagaḷ pōl **

  viṇtōy madiḷ puḍai sūḻ * viṭṛṛuvakkōṭṭammā * nī

  koṇḍāḷāy āhilum* un kuraikaḻalē kūṛuvanē      

“O Lord of Tiruvittuvakkōdu surrounded by huge ramparts! Like a noblewoman who even when her husband mistreats her, does not think of any other man, I do not have any other shelter than Your lotus feet, decorated by royal anklets, even if You do not relieve the miseries of this slave.”

690  mīnnōkkum nīḷ vayal sūḻ * viṭṛṛuvakkōṭṭammā * en

  pāl nōkkāy āgilum * un paṭṛṛallāl paṭṛṛillēn **

  tān nōkkādu ettuyaram * seydiḍinum * tārvēndan

  kōl nōkki vāḻum * kuḍi pōnṛirundēnē        

“O Lord of Tiruvittuvakkōdu surrounded by large fields where fish are aplenty! Like the people of a kingdom are totally dependent on the king even if he neglects the welfare of the people and tortures them, even if You do not cast Your merciful glance on me, You are my only shelter.”  

691  vāḷāl aṛuttuc cuḍinum * maruttuvan pāl *

  māḷāda kādal * nōyāḷan pōl māyattāl **

  mīḷāt tuyar tarinum * viṭṛṛuvakkōṭṭammā * nī

  āḷā unadaruḷē * pārppan aḍiyēnē        

“O Lord of Tiruvittuvakkōdu! Like a patient who keeps faith in the surgeon (for his own benefit) even if he cauterizes and cuts his body, even if You immerse me in endless misery, this slave of Yours will continue to seek Your mercy for his deliverance.”   

692  veṅkaṇ tiṇ kaḷiṛaḍarttāy * viṭṛṛuvakkōṭṭammānē *

  eṅgup pōy uygēn * unniṇai aḍiyē aḍaiyal allāl **

  eṅgum pōyk karai kāṇādu * eṛikaḍal vāy mīṇḍēyum *

  vaṅgattin kūmbēṛum * māppaṛavai pōnṛēnē    

“O Lord of Tiruvittuvakkōdu, the killer of the demoniac elephant! Like the osprey (which has taken shelter on the sail of a ship) which takes off from the sail, flies over the sea in all directions searching for the land, and not finding the land returns to the sail, is there any other shelter for me than Your pair of lotus feet.” 

693  centaḻalē vandu * aḻalaic ceydiḍinum * ceṅgamalam

  antaram sēr * veṅkatirōṛku allāl alarāvāl **

  ventuyar vīṭṭāviḍinum * viṭṛṛuvakkōṭṭammā * un

  andamil sīrkkallāl * aham kuḻaiya māṭṭēnē      

“O Lord of Tiruvittuvakkōdu! Like the lotus flowers will bloom only to the rays of the rising sun and not to a red-hot flame even if it is in close proximity (shedding its heat and light), even if You do not eliminate my strong sinful reactions, my heart will melt only glorifying Your unlimited auspicious qualities and not for anything else.”

694  ettanaiyum vān maṛanda kālattum * paiṅgūḻhaḷ *

  maitteḻunda māmugilē * pārttirukkum maṭṛṛavai pōl **

  meyttuyar vīṭṭāviḍinum * viṭṛṛuvakkōṭṭammā * en

cittam miha unpālē * vaippan aḍiyēnē       

“O Lord of Tiruvittuvakkōdu! When the monsoon fails, like the green plants which hopefully keep awaiting the formation of dark rain clouds, even if You do not remove my severe sinful reactions, the mind of this servant of Yours keeps thinking of You only.” 

695  tokkilaṅguyāṛellām * parandōḍi * toḍukaḍalē

  pukkanṛip puṛam niṛka * māṭṭāda maṭṛṛavai pōl **

  mikkilaṅgu muhilniṛattāy * viṭṛṛuvakkōṭṭammā * un

  pukkilaṅgu sīrallāl * pukkilan kāṇ puṇṇiyanē     

“O Lord of Tiruvittuvakkōdu, whose dark rain cloud-hue is matchless! O pure one! Like the long rivers which flow far and wide but ultimately enter the sea and do not keep flowing, my mind immerses only in Your amazing auspicious qualities and nothing else.”   

696  ninnaiyē tān vēṇḍi * nīḷ selvam vēṇḍādān

  tannaiyē * tān vēṇḍum * selvam pōl māyattāl **

  minnaiyē sēr tigiri * viṭṛṛuvakkōṭṭammānē *

  ninnaiyē tān vēṇḍi * niṛpan aḍiyēnē        

“O Lord of Tiruvittuvakkōdu wielding the brilliant disc! Like the wealth keeps accumulating with a person who renounces it and wants only devotion unto You, out of Your causeless mercy, (even if You ignore me), this servant of Yours wants only devotion unto You.”    

697  * viṭṛṛuvakkōṭṭammā * nī vēṇḍāyē āyiḍinum *

  maṭṛṛārum paṭṛṛilēn enṛu * avanait tāḷ nayandu **

  koṭṛṛavēl tānaik * kulaśekharan sonna *

  naṭṛṛamiḻ pattum vallār * naṇṇār naragamē     

King Kulaśekhara concludes, “Those who can recite these perfect Tamiḻ songs rendered by Kulaśekhara Āḻvār, who owns a victorious lance and army—expressing His hankering for the lotus feet of the Lord of Tiruvittuvakkōdu, and declaring that he will not accept any other shelter (than the Lord) even if the Lord rejects him—will not fall in hell (even if they have committed great sins).”   

[1] Tiruvittuvakkōdu, a Divya Desam near Śoranūr, Keraḷā.

698  * ērmalarp pūṅguḻal āyar mādar * enaip palaruḷḷa ivvūril * undan

  mārvu taḻuvudaṛku āsaiyinmai * aṛindaṛindē un tan poyyaik kēṭṭu **

  kūrmaḻai pōl panik kūdaleytik * kūsi naḍuṅgi yamunai āṭṛṛil *

  vārmaṇaṛ kunṛil pulara ninṛēn * vāsudevā un varavu pārttē         

Kulaśekhara Āḻvār depicts himself as some of the cowherd damsels and describes the embarrassment caused to them by Kṛṣṇa. The angry damsels accuse Kṛṣṇa when they meet Him at midnight: “O Vāsudevā! When there are many cowherd girls—in Gokula who possess fragrant hair adorned with lovely flowers—though You knew that I don’t have any desire to embrace You (She is lying! It won’t be far from the truth to state that she was proud that Kṛṣṇa had chosen her!), You convinced me by Your sweet talk (to come to a lonely place on the bank of Yamunā); shivering in the chilly sleet falling down like a heavy shower and also because of the shame and fear that someone might see me, expecting Your arrival, I was standing on the large sand dune on the bank of Yamunā till sunrise.”      

699  keṇḍai oṇ kaṇ maḍavāḷ orutti * kīḻai agattut tayir kaḍaiyak

  kaṇḍu * ollai nānum kaḍaivan enṛu * kaḷḷa viḻiyai viḻittup pukku **

  vaṇḍamar pūṅguḻal tāḻndulāva * vāḷ mugam vērppac cevvāy tuḍippa *

  taṇ tayir nī kaḍaintiṭṭa vaṇṇam * dāmodarā meyyaṛivan nānē         

The damsel accuses Kṛṣṇa of cheating on her: “An innocent girl with elegant eyes resembling the catla fish, on the eastern side of my house, was churning the curd; on seeing this, looking here and there furtively, You went and sat very close to her and told her, ‘I will also churn so that it can be finished quickly;’ to tell the truth, You were churning the curd (and enjoying the closeness)—with Your hair, decorated with fragrant flowers swarmed by bees, spilling over Your face (since You bent down keeping Your face close to her face), Your gleaming face sweating, and Your red lips quivering (in excitement).”      

700  karumalark kūndal orutti tannaik * kaḍaikkaṇittu * āṅgē orutti tan pāl

  maruvi manam vaittu maṭṛṛoruttikku uraittu * oru pēdaikkup poy kuṛittu **

  purikuḻal maṅgai orutti tannaip puṇarti * avaḷukkum meyyan allai *

  marudiṛuttāy un vaḷarttiyūḍē * vaḷarhinṛadāl undan māyai tānē       

She recounts some more instances of His cheating: “While You were glancing at a girl with dark hair decorated by flowers, You were attracted by another girl, and You were swearing to a different girl, ‘I am your slave;’ that’s not all; You deceived an innocent girl asking her to come to a secret meeting place (but You didn’t go there) while You were enjoying with a lovely haired girl; O one who brought down the twin arjuna trees (as a child)! Alas, Your impishness is increasing with Your age!”  

701  tāy mulaip pālil amudirukkat * tavaḻndu taḷarnaḍai iṭṭuc cenṛu *

  pēy mulai vāy vaittu nañjai uṇḍu * pittan enṛē piṛar ēsa ninṛāy **

  āymigu kādalōḍu yān iruppa * yān viḍa vanda en tūdiyōḍē *

  nī migu bōgattai nangugandāy * aduvum un kōrambukkēṛkumanṛē       

The damsel relates another atrocious mischief of Kṛṣṇa: “Ignoring the nectarean milk from the breasts of Mother Yaśodā, You crawled, and toddled to the demon Pūtanā and sucked her poisoned breasts, earning the ridicule, ‘Mad child’ from the villagers; (similarly) while I am in love with You, You enjoyed with the messenger girl sent by me! Isn’t this ignoble act of Yours befitting Your wickedness?”   

702  minnotta nuṇṇiḍaiyāḷaik koṇḍu * vīṅgiruḷvāy endan vīdiyūḍē *

  ponnotta vāḍai kukkūḍaliṭṭup * pōhinṛa pōdu nān kaṇḍu ninṛēn **

  kaṇṇuṭṛṛavaḷai nī kaṇṇāliṭṭuk * kai viḷikkinṛadum kaṇḍē ninṛēn *

  ennukku avaḷai viṭṭu iṅgu vandāy * innam aṅgē naḍa nambi nīyē         

Later when Kṛṣṇa comes back to the damsel, she rebukes Him: “Yesterday night I saw You going through my street hugging a slim-waisted girl and covering both of your heads with Your yellow silk upper clothe; (that was not all) I saw also that You gestured with Your hand to another girl to come and meet You (at a secret place). Now, leaving those girls, why did You come to me? O paragon! Better go back to them!”  

703  maṛporu tōḷuḍai vāsudevā * valvinaiyēn tuyil koṇḍavāṛē *

  iṭṛṛai iraviḍaiyē mattennai * innaṇai mēliṭṭu aganṛu nī pōy **

  aṭṛṛai iravum ōr piṭṛṛai nāḷum * arivaiyarōḍum aṇaindu vandāy *

  eṭṛṛukku nī en maruṅgil vandāy * emperumān nī eḻundaruḷē

On another day, the damsel makes yet another accusation: “O Kaṇṇā, who has mighty shoulders that clashed with the monstrous wrestlers! When I, the most wretched, started dozing, at midnight You left me on the cosy bed and stealthily left the house, and for two consecutive nights You made merry with many girls; now, why have you come back to hold my waist, my Lord? You can go back to those girls.”            

704  paiyaravin aṇaip paḷḷiyināy * paṇḍaiyōm allōm nām * nī uhakkum

  maiyari oṇ kaṇṇinārum allōm * vaigi emcērivaravoḻi nī **

  seyya uḍaiyum tirumugamum * ceṅgani vāyum kuḻalum kaṇḍu *

  poyyoru nāḷ paṭṭadē amaiyum * puḷḷuvam pēsādē pōgu nambī       

Now Kṛṣṇa is chastised by another damsel: “O Lord who reclines on the soft bed of the many hooded Śeṣa! We aren’t the same old (foolish) girls who fell for Your duplicitous talk; we aren’t the girls favoured by You, who have doe-like charming eyes which are beautified by applying collyrium; please do not come to our village (at odd hours); we have suffered enough having been infatuated by Your exquisite silk cloth, alluring lotus face, lips resembling the scarlet gourd, and elegant hair and falling for Your deceitful talk. Don’t waste Your deceptive talk on us anymore, please go (to Your girls).”     

705  ennai varuhavenak kuṛittiṭṭu * inamalar mullaiyin pandar nīḻal *

  manni avaḷaip puṇarap pukku * maṭṛṛennaik kaṇḍu uḻaṛā negiḻndāy **

  ponniṛa āḍaiyaik kaiyil tāṅgip * poy accam kāṭṭi nī pōdiyēlum *

  innam en kaiyahattu īṅgoru nāḷ * varudiyēl en sinam tīrvan nānē        

One more damsel joins to castigate Kṛṣṇa: “You asked me to come (to a meeting place) but (when I came there) You were busy with another girl who was hiding under the jasmine canopy; when You saw me You were flustered and moved away; acting as if You were afraid of me, You escaped from that place holding Your silk cloth in Your hands. If at all You come again to meet me one day, I will vent my anger (by giving You the cold shoulder).”   

706  maṅgala nal vanamālai mārvil ilaṅga * mayil taḻaip pīli sūḍi *

  poṅgiḷavāḍai araiyil sāttip * pūṅgottuk kādil puṇarap peydu **

  koṅgu naṛuṅguḻalārgaḷōḍu * kuḻaindu kuḻal inidūdi vandāy *

  eṅgaḷukkē oru nāḷ vandūtd * un kuḻal innisai pōdarādē         

The girls who have been ignored by Kṛṣṇa, lament with envy: “A dazzling garland of colourful and fresh flowers from the forest decorating the chest, adorned with peacock plumes (on the lotus head), a brilliant and fine cloth wrapped around the hip, bunches of flowers fixed gracefully on the ear, and surrounded by a bevy of girls with their hair smelling of honey You came graciously while playing the flute merrily. Will You come to us at least once playing the flute solely for us to enjoy the charming music?”       

707  * alli malart tirumaṅgai kēḷvan tannai * nayandu iḷavāyccimārgaḷ *

  ellip poḻudinil ēmattūḍi * eḷhi uraitta urai adanai **

  kolli nagarkkiṛai kūḍal kōmān * kulaśekharan innisaiyil mēvi *

  solliya intamiḻ mālai pattum * solla vallārkkillai tunbam tānē       

King Kulaśekhara concludes, “Those who can recite these perfect Tamiḻ songs rendered by Kulaśekhara Āḻvār, the chief of the city of Kolli and the king of Madurai—recreating the accusations of the nubile cowherd damsels, in fake anger and hankering for the loving glance of Kaṇṇan, the consort of Śrī Lakṣmī, at their midnight union—will not undergo any misery.”

708  * ālainīḷ karumbannavan tālō * ambuyut taḍam kaṇṇinan tālō *

  vēlai nīr niṛattannavan tālō * vēḻap pōtakamannavan tālō **

  ēlavār kuḻal en magan tālō * enṛenṛu unnai en vāyiḍai niṛaiya *

  tālolittiḍum tiruvinaiyillāt * tāyaril kaḍai āyina tāyē         

Kulaśekhara Āḻvār comprehends the anguish of Devakī for having missed the opportunity to take care of Kṛṣṇa as a baby and renders her lamentation as songs: “O Kaṇṇā, sweet like ripe sugarcane, sleep! One with charming lotus eyes, sleep! Dark ocean-hued one, sleep! O calf elephant, sleep! My darling with fragrant long hair, sleep! Alas! I am an unfortunate mother who could not sing a lullaby to You like this to my heart’s content; indeed, I am the most wretched of all the wretched mothers (who could not sing a lullaby to You)!”

709  vaḍikkoḷ añjanam eḻudu semmalarkkaṇ * maruvi mēlinidonṛinai nōkki *

  muḍakkic cēvaḍi malarc ciṛu karundāḷ * poliyum nīr muhil kuḻaviyē pōla **

  aḍakkiyārac ceñciṛu viral anaittum * aṅgaiyōḍu aṇaindu ānaiyiṛ kiḍanda *

  kiḍakkai kaṇḍiḍap peṭṛṛilēn andō * keśavā keḍuvēn keḍuvēnē         

“O Kaṇṇā! I am very sinful as I could not enjoy looking at You (as a baby lying in the cradle) gazing pointedly—at one of the dolls hanging from above—with sharp, collyrium-smeared eyes resembling the red lotus; keeping the lotus feet folded which have a black bridge, and small, reddish soles resembling the red lotus; looking like a swollen, fresh rain cloud; making fists with all the fingers bent in towards the palms and held there tightly, and lying down like an elephant. Alas! I am the most wretched!      

710  muntai nanmuṛai anbuḍai mahaḷir * muṛai muṛai tam tam kuṛaṅgiḍai irutti *

  endaiyē endan kulap peruñcuḍarē * eḻumuhil kaṇatteḻil kavarēṛē **

  undaiyāvan enṛuraippa nin ceṅgēḻ viralinum * kaḍaik kaṇṇinum kāṭṭa *

  nandan peṭṛṛanan nalvinai illā * naṅgaḷ kōn vasudevan peṭṛṛilanē       

“When the loving, noble ladies (of our clan) would place You on their laps, one after another, and ask You, ‘My Lord! The leading light of our clan! O bull who stole the beauty of the dark rain clouds! Who is Your father?’ You would have pointed the fortunate Nanda Gopa with Your cute, reddish finger and side glance; alas! Vasudevar, the husband of this wretched woman, didn’t get this fortune.”    

711  kaḷi nilā eḻil madi purai muhamum * kaṇṇanē tiṇkai mārvum tiṇtōḷum *

  taḷimalark karuṅguḻal piṛai aduvum * taḍaṅgoḷ tāmaraik kaṇgaḷum polinda **

  iḷamai inbattai inṛu en tan kaṇṇāl * paruguvēṛku ivaḷ tāy ena ninainda *

  aḷavil piḷḷaimai inbattai iḻanda * pāviyēn enadāvi nillādē         

When Devakī meets the youthful Kṛṣṇa she wails: “O Kṛṣṇā! Though I am able to drink with my eyes Your charming youthful form—full moon-like effulgent face; firm shoulders and broad chest; powerful arms; soft and bright, dark curly hair; crescent moon-like forehead, and large lotus eyes—I have been unfortunate to have lost the wonderful period of being Your mother and relishing the pleasure of beholding You as a baby. Alas! Why am I still alive?”

712  maruvum nin tiruneṭṛṛiyil cuṭṭi asaitara * maṇi vāyiḍai muttam

  tarudalum * un tan tātaiyaip pōlum vaḍivu kaṇḍu koṇḍu * uḷḷam uḷ kuḷira **

  viralaic ceñciṛu vāyiḍaic cērttu * veguḷiyāy ninṛuraikkum avvuraiyum *

  tiruvilēn onṛum peṭṛṛilēn * ellām deyva naṅgai yaśodai peṭṛṛāḷē        

“While I was ill-fated to have missed fond scenes like—looking at the pendant on Your forehead swaying (with Your tottering walk); kissing Your sweet little mouth; feeling warm-hearted finding resemblance to Your father in Your charming form, and getting enchanted listening to the energetic prattle You utter keeping Your fingers in the reddish little mouth—the godly Mother Yaśodā was blessed to have relished all these (and many more)!”      

713  taṇṇantāmaraik kaṇṇanē kaṇṇā * tavaḻndeḻundu taḷarndadōr naḍaiyāl *

  maṇṇil cempoḍiyāḍi vandu * en tan mārvil manniḍap peṭṛṛilēn andō **

  vaṇṇac ceñciṛu kaiviral anaittum * vāri vāykkoṇḍa aḍisilin miccil *

  uṇṇap peṭṛṛilēn ō koḍu vinaiyēn * ennai en seyyap peṭṛṛadu emmōyē

“O cool, alluring lotus-eyed Kaṇṇā! Alas! Kaṇṇā, I wasn’t fortunate to be embraced by You coming home straight after crawling and toddling to the courtyard and playing in the red dust there; I couldn’t savour the sweet rice prasāda after You take it with all Your lovely reddish little fingers and put in Your mouth. I have committed terrible sins to have forfeited all these; alas! Why did my mother beget me?”                

714  kuḻaganē en tan kōmaḷap piḷḷāy * govindā en kuḍaṅgaiyil manni *

  oḻugu pēreḻil iḷañciṛu taḷir pōl * oru kaiyāl oru mulaimugam neruḍā **

  maḻalai mennagai iḍaiyiḍai aruḷā * vāyilē mulaiyirukka en mugattē *

  eḻilkoḷ nin tirukkaṇṇiṇai nōkkam tannaiyum * iḻandēn iḻandēnē        

“O darling of all! My charming boy! Govindā! Lying on my lap with Your head resting on my elbow, playing with the nipple (of one breast) with Your elegant, tender hand, sucking the other nipple, in between looking at me with Your cute eyes, and smiling—alas! I lost all these.”

715  muḻudum veṇṇey aḷaindu toṭṭuṇṇum * mugiḻiḷañ ciṛut tāmaraik kaiyum *

  eḻilkoḷ tāmbu koṇḍu aḍippadaṛku eḷgu nilaiyum * veṇtayir tōynda sevvāyum **

  aḻugaiyum añji nōkkum annōkkum * aṇikoḷ señciṛuvāy neḷippaduvum *

  toḻugaiyum ivai kaṇḍa aśodai * tollai inbattiṛudi kaṇḍāḷē         

“Dipping Your tender, small lotus hand deep into the pot when You gobble up butter, and when (threatened to) beat with the churning rope, You look terribly scared, Your reddish little mouth, smeared with white butter, trembles, and You bring Your palms together in supplication—all these have been seen by Yaśodā and she would have experienced limitless ecstasy.”         

716  kunṛināl kuḍai kavittadum kōlak kuravai kōttadum * kuḍamāṭṭum *

  kanṛināl viḷaveṛindadum * kālāl kāḷiyan talai midittatum mudalā **

  venṛi sēr piḷḷai nalviḷaiyāṭṭam anaittilum * aṅgu en uḷḷam uḷ kuḷira *

  onṛum kaṇḍiḍap peṭṛṛilēn aḍiyēn * kāṇumāṛu ini uṇḍenil aruḷē         

“As a boy You performed amazing and victorious pastimes—lifted and held Govardhana Hill as an umbrella; performed the incredible Rāsa Dance and the pot dance; threw the demon Vatsāsura, who came in the form of a calf, upon the wood-apple tree to kill him, and to make the fruits fall down; danced on the hoods of the serpent Kāliya—I could not see even one of those pastimes and enjoy to my heart’s content; if there is any way I can see those pastimes now, please grant my wish.”

717  vañjamēviya neñjuḍaip pēycci * varaṇḍu nārnarampeḻakkarindukka *

  nañjamār taru suḻimulai andō * suvaittu nī aruḷ seydu vaḷarndāy **

  kañjan nāḷ kavar karumugil endāy * kaḍaippaṭṭēn veṛidē mulai sumandu *

  tañjamēl onṛilēn uyndirundēn * takkadē nalla tāyaip peṭṛṛāyē        

“You sucked the milk and the life from the poisoned nipple of the evil-hearted witch Pūtanā and she collapsed dead with her body withered up, blood and flesh pouring out, and the nerves burnt; Amazing! Being merciful on me You remained alive! O dark cloud-hued Lord who cut short the life span of Kaṁsa! Bearing my useless breasts, I have become most despicable, without any hope of redemption, and I survived (only with the desire to see You one day); alas, what a great mother I am!    

718  * mallai mānagarkkiṛaiyavan tannai * vān selutti van tīṅgaṇai māyattu *

  ellaiyil piḷḷai seyvana kāṇāt * deyvat devakī pulambiya pulambal **

  kolli kāvalan mālaḍi muḍimēl * kōlamām kulaśekharan sonna *

  nallisait tamiḻ mālai vallārgaḷ * naṇṇuvār ollai nāraṇan ulagē        

King Kulaśekhara concludes with a benediction: “Those who can recite these sweet Tamiḻ songs rendered by Kulaśekhara Āḻvār—the king of Kolli who bears the Lord’s Lotus feet as a decoration on his crown—absorbing the lamentation of the fortitudinous Devakī—when the youthful Kṛṣṇa met her in the opulent city of Mathura after killing the tyrant king Kaṁsa—about not having been fortunate to see the incredible pastimes of baby Kṛṣṇa, they will attain Vaikuṇṭha expeditiously.”     

719  * mannu puhaḻk kauśalai tan * maṇi vayiṛu vāyttavanē *

  tennilaṅgaik kōn muḍihaḷ * sinduvittāy sempon sēr **

  kanni nanmā madiḷ puḍai sūḻ * kaṇapuratten karumaṇiyē *

  ennuḍaiya innamudē * irāghavanē tālēlō        

Kulaśekhara Āḻvār renders the loving lullaby of Kauśalyā in Tamiḻ: “Taking birth in my (ever-glorious Kauśalyā’s) blessed womb, You scattered the heads of Rāvaṇa, the king of Laṅkā. O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, surrounded by high ramparts which are indestructible and inlaid with gold![1] Rāghavā, my nectar, sleep!”

720  puṇḍarika malar adan mēl * bhuvani ellām paḍaittavanē *

  tiṇtiṛalāḷ tāḍakai tan * uram uruvac cilai vaḷaittāy **

  kaṇḍavar tam manam vaḻaṅgum * kaṇapuratten karumaṇiyē *

  eṇtisaiyum āḷuḍaiyāy * irāghavanē tālēlō      

“You created Brahmā on the lotus flower (sprouted from Your navel) and (through him) created all the planetary systems! You pierced the chest of the strong demon Tāṭakā with Your arrows! O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, those who see You immediately surrender to You! You are the Lord of all in the eight quarters! Rāghavā, sleep!”

721  koṅgumali karuṅ kuḻalāḷ * kauśalai tan kula madalāy *

  taṅgu perum puhaḻc canakan * tirumarugā dāśarathī **

  gaṅgaiyilum tīrttamali * kaṇapuratten karumaṇiyē *

  eṅgaḷ kulattinnamudē * irāghavanē tālēlō      

“My (Kauśalyā who has dark, fragrant hair) noble child! The son-in-law of the glorious king Janaka! Son of Daśaratha! O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, which has many springs holier than the Ganges! Nectar of our dynasty! Rāghavā, sleep!”       

722  tāmarai mēl ayan avanaip paḍaittavanē * dayarathan tan

  māmadalāy * mythili tan maṇavāḷā ** vaṇḍinaṅgaḷ

  kāmaraṅgaḷ isai pāḍum * kaṇapuratten karumaṇiyē *

  ēmaruvum cilai valavā * irāghavanē tālēlō      

“You created Brahmā on the lotus flower (that sprouted from Your navel)! The eldest son of Daśaratha! The consort of Mythili (mother Sītā)! O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, where swarms of bumble bees hum in a melodious tone! Wielder of the victorious arrows and the Śārṅga bow! Rāghavā, sleep!”       

723  pārāḷum paḍar selvam * bharata nambikkē aruḷi *

ārāvanbu iḷaiyavanōḍu * aruṅkānam aḍaindavanē **

  sīrāḷum varai mārbā * tirukkaṇṇapurattarasē *

tārāḷum nīṇmuḍi * en dāśaratī tālēlō      

“Having handed over the responsibility of ruling the earth with all the opulence to Bharata, You entered the dense forest accompanied by the devoted younger brother Lakṣmaṇa! One who has a strong, mountainous, and victorious chest! O Lord of Tirukkaṇṇapuram! One with long hair well decorated with flowers! O son of Daśaratha, sleep!”

724  cuṭṛṛam ellām pin toḍarat * tolkānam aḍaindavanē *

  aṭṛṛavarhaṭku arumarundē * ayoddhi nagarkku adipatiyē **

  kaṭṛṛavarhaḷ tām vāḻum * kaṇapuratten karumaṇiyē *

  ciṭṛṛavai tan sol koṇḍa * śīrāmā tālēlō      

“Being followed by all the kith and kin, (leaving them) You entered the deep forest! The elixir that eliminates the material miseries of Your surrendered devotees! O king of Ayodhyā! O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, the residence of learned men! One who upheld the order of the stepmother! Śrī Rāmā, sleep!”  

725  ālinilaip bālaganāy * anṛulagam uṇḍavanē *

  vāliyaik konṛu arasu * iḷaiya vānarattukku aḷittavanē **

  kālinmaṇi karai alaikkum * kaṇapuratten karumaṇiyē *

  ālinagarkku adipatiyē * ayoddhimanē tālēlō      

“At the time of mahā-pralaya, You swallowed all the planetary systems and floated on a banyan leaf in the pralaya water![2] One who killed the monkey king Vāli and gave the kingdom to his younger brother, Sugrīva! O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, where the river washes ashore valuable gems! The Lord of Tiruvāli city![3] O king of Ayodhyā, sleep!  

726  * malai adanāl aṇai kaṭṭi * madiḷ ilaṅgai aḻittavanē *

  alaikaḍalaik kaḍaindu * amararkku amudaruḷic ceydavanē **

  kalai valavar tām vāḻum * kaṇapuratten karumaṇiyē *

  cilai valavā sēvaganē * śīrāmā tālēlō        

“You built a bridge of mountains and rocks and devastated the city of Laṅkā fortified by ramparts! You churned the Ocean of Milk and gave ambrosia to the demigods! O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, the residence of experts in scriptures! Wielder of the mighty Śārṅga bow! Śrī Rāmā, sleep!”     

727  taḷai aviḻum naṛuṅguñjit * tayarathan tan kula madalāy *

  vaḷaiya oru cilai adanāl * madiḷ ilaṅgai aḻittavanē **

  kaḷai kaḻunīr maruṅgalarum * kaṇapuratten karumaṇiyē *

  iḷaiyavarhaṭku aruḷ uḍaiyāy * irāgavanē tālēlō    

“The foremost scion of Daśaratha’s dynasty who sports fragrant, thick hair! Bending the matchless Śārṅga bow, You devastated the city of Laṅkā fortified by ramparts! O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, where red water lily plants grow as thickets! One who is merciful to His younger brothers! O Rāghavā, sleep!    

728  * devaraiyum asuraraiyum * tisaihaḷaiyum paḍaittavanē *

  yāvarum vandaḍi vaṇaṅga * araṅga nagart tuyinṛavanē **

  kāviri nalnadi pāyum * kaṇapuratten karumaṇiyē *

  ēvari veñcilai valavā * irāgavanē tālēlō       

“The creator of the demigods, the asuras, and all the directions (planetary systems)! You are in a reclining posture in Śrī Raṇgam and Your lotus feet are worshipped by all (the devotees)! O my blue sapphire gemstone-like Lord of Tirukkaṇṇapuram, where Kāverī, the best of the rivers flows! One who wields the mighty Śārṅga bow and arrows! O Rāghavā, sleep!     

729  * kanni nanmā madiḷ puḍai sūḻ * kaṇapuratten kākuttan

  tannaḍi mēl * tālēlō enṛuraitta * tamiḻ mālai **

  kolnavilum vēlvalavan * kuḍaik kulaśekharan sonna *

  panniya nūl pattum vallār * pāṅgāya pattarhaḷē  

“King Kulaśekhara concludes with a benediction: “Those who can recite these sweet Tamiḻ songs rendered by Kulaśekhara Āḻvār—the king who wields a deadly lance—echoing the lullaby of Kauśalyā for the Lord Kakutsthaḥ (Rāma) in Tirukkaṇṇapuram, surrounded by high ramparts which are indestructible, will be exalted devotees.”

[1] Tirukkaṇṇapuram: In Nāgapaṭṭinam, Tamiḻ Nāḍu is one of the 108 Divya Dēsams.

[2] mahā-pralaya: See Glossary - Long Live the Lord! Mudaṛ Pattu (First Decade)

[3] Tiruvāli city: Tiruvāli – Tirunagari, the two Nṛsiṁha temples together are worshiped as one of the 108 Divya Dēsams. Being the place where the holy mantra was taught to Tirumangai Āḻvār by the Almighty Himself, the temple is being worshipped as equal to Badrināth.

730  * vantāḷiniṇai vaṇaṅgi vaḷa nagaram toḻudētta * mannanāvān

  ninṛāyai * ariyaṇai mēl irundāyai * neḍuṅgānam paḍarap pōgu

  enṛāḷ ** em irāmāvō * unaip payanda kaikēci tan soṛ kēṭṭu *

  nanṛāga nānilattai āḷvittēn * nanmaganē unnai nānē                 

Kulaśekhara Āḻvār renders the heart-rending lamentation of king Daśaratha when Rāma’s coronation was stopped and He was ordered to go to the forest by Kaikeyī in these songs: “O our (beloved) Rāmā! When the citizens of the opulent city of Ayodhyā paid obeisances to Your lotus feet, which offer unfailing protection, and stood obediently joining their palms together in worship, and having accepted to ascend the throne You were ready to be coronated, Kaikeyī ordered You to go to the forest (for fourteen long years). My good son! Alas, acceding to the evil Kaikeyī’s words, how nicely I made You rule the world!”     

731  vevvāyēn vevvurai kēṭṭu * iru nilattai vēṇḍādē viraindu * venṛi

  maivāya kaḷiṛoḻindu tēroḻindu māvoḻindu * vanamē mēvi *

  neyvāya vēl neḍuṅgaṇ * nēriḻaiyum iḷaṅgōvum pinbu pōha *

  evvāṛu naḍandanai em irāmāvō * emperumān en seygēnē               

“O our (beloved) Rāmā! Abiding by my malicious words uttered by my vicious mouth, renouncing the empire, giving up the victorious and mountainous royal elephant, and the horse-driven royal chariot, immediately You left for the forest. How did You walk in the wild forest, obediently followed by Sītā—whose long and wide lotus eyes resemble the well-oiled sharp tip of the spear and decorated by valuable jewels (which she left behind)—and Your younger brother, Lakṣmaṇa? O (our) Lord! Alas! What can I do?”   

732  kollaṇaivēl varineḍuṅgaṇ * kauśalai tan kula madalāy kunivillēndum *

  mallaṇainda varait tōḷā * valvinaiyēn manam urukkum vagaiyē kaṭṛṛāy **

  mellaṇai mēl mun tuyinṛāy inṛinip pōy * viyan kānamarattin nīḻal *

  kallaṇai mēl kaṇ tuyilak kaṭṛṛanaiyō * kāguttā kariya kōvē               

“O scion of the clan of Kauśalyā whose long and wide eyes resemble the deadly spear! You sport mountainous, mighty shoulders and wield the victorious Śārṅga bow! This great sinful person’s (my) heart melts because of You (Your plight)! O descendant of Kakutsthaḥ dynasty! O dark-hued Lord! You are used to sleeping on a soft, comfortable bed; henceforth, have You to get accustomed to sleeping on a bed of hard rock, under the shade of a tree in the wild forest?”      

733  vā pōgu vā innam vandorukāl kaṇḍu pō * malarāḷ kūndal *

  vēy pōlum eḻil tōḷ idan poruṭṭā * viḍaiyōn tan villaic ceṭṛṛāy **

  mā pōgu neḍuṅgānam valvinaiyēn * manam urukkum mahanē * inṛu

  nī pōga en neñjam * iru piḷavāyp pōhādē niṛkumāṛē              

“O one who broke the bow of Lord Śiva to wed Sītā whose lovely hair is always decorated with flowers and who has elegant, bamboo-like shoulders! Come here; okay go; come here again; before You leave come and see me again. O my son, this great sinner’s (my) heart is melting because of You! Alas, when You are leaving for the wild forest where elephants wander freely, why my heart is still beating strong without breaking into two halves?”  

734  porundār kaivēl nudipōl paral pāya * mellaḍihaḷ kurudi sōra *

  virumbāda kān virumbi veyil uṛaippa * vempasi nōy kūra ** inṛu

  perum pāviyēn maganē pōginṛāy * kēkayar kōn magaḷāyp peṭṛṛa *

  arum pāvi soṛ kēṭṭa aruvinaiyēn * en seykēn andō yānē                 

“O son of this great sinner! Now you are willingly leaving for the dreaded forest (just because I asked You to go)! (In the forest) Small stones as sharp as the tip of the spear in the hand of the enemy will prick Your tender feet making blood ooze out, while the hot sun scorches You, and hunger pangs add to the suffering. (This is all because) This cruel person (I) listened to the vicious words of the wicked and sinful Kaikeyī, daughter of the king of Kekaya. Alas! What to do?”         

735  ammā enṛu ugandu aḻaikkum * ārvac col kēḷādē aṇisēr mārvam *

  enmārvattiḍai aḻundat * taḻuvādē muḻusādē mōvāducci **

  kaimmāvin naḍaiyanna mennaḍaiyum * kamalam pōl muhamum kāṇādu *

  emmānai en mahanai iḻandiṭṭa * iḻi tagaiyēn irukkinṛēnē               

“No more (I can hear) Your sweet, loving call, ‘Father;’ no more (I can feel the) ecstasy of tight embrace with the jewels on Your chest pressing my chest; no more (I can have the pleasure of) smelling of Your head; no more (opportunity to see) Your graceful gait like an elephant, and no more (I can see) Your effulgent lotus face. Alas! Even after losing my son, our Lord, this lowliest person is still alive!”       

736  poomaruvu naṛuñkuñji puñjaḍaiyāp punaindu * pūnduhil sēr algul *

  kāmar eḻil viḻal uḍuttuk * kalan aṇiyādu aṅgaṅgaḷ aḻagu māṛi **

  ēmaru tōḷ en pudalvan * yān inṛu selat takka vanam tān sērtal *

  tūmaṛaiyīr idu tagavō * sumantiranē vaśiṭṭanē sollīr nīrē               

“O learned brāhmaṇas! O Sumantra! O Vasiṣṭa! Twisting the fragrant hair into ugly, matted hair; tying a twisted grass girdle instead of soft silk cloths on the hip; discarding the jewels, and the limbs losing their lustre, my son with the strong shoulders going to the forest where I should actually go, is this proper? Please tell!”  

737  pon peṭṛṛār eḻil vedap pudalvanaiyum * tambiyaiyum pūvai pōlum *

  minpaṭṛṛā nuṇmaruṅgul * melliyalen marugiyaiyum vanattiṛ pōkki **

  ninpaṭṛṛā nin magan mēl paḻi viḷaittiṭṭu * ennaiyum nīḷ vānil pōkka *

  en peṭṛṛāy kaikeśī * iru nilattil inidāga irukkinṛāyē               

“O Kaikeyī! Driving away—my son Rāma who is Veda personified, His brother Lakṣmaṇa, and my daughter-in-law Sītā who is as tender as a flower, has a slender waist, and is soft-natured—to the forest; causing your beloved son (Bharata) to be blamed, and sending me to the other world far away (leave the body) what did you gain? Will you lead a pleasurable life all alone in this large world?”      

738  munnoru nāḷ maḻu vāḷi cilai vāṅgi * avan tavattai muṭṛṛum seṭṛṛāy *

  unnaiyum un arumaiyaiyum un mōyin varuttamum onṛāhak koḷḷādu **

  ennaiyum en mey uraiyum meyyāhak koṇḍu * vanam pukka endāy *

  ninnaiyē mahanāgap peṛap peṛuvēn * ēḻ piṛappum neḍuntōḷ vēndē

“O my son! Ignoring Your own glories and greatness—Once You (accepting the challenge of Paraśurāma) took His bow (effortlessly strung it) and depleted His spiritual power—and Your mother Kauśalyā’s great grief, You upheld my promise (to Kaikeyī) and left for the forest! O king with mighty shoulders! I pray that in all my future births You should be born as my son!”                  

739  tēnagu māmalark kūndal * kauśalaiyum sumittiraiyum sindai nōva *

  kūn uruvil koḍum toḻuttai soṛ kēṭṭa * koḍiyavaḷ tan soṛ koṇḍu ** inṛu

  kānagamē miha virumbi * nī tuṛanda vaḷa nagarait tuṛandu * nānum

  vānagamē miha virumbip pōhinṛēn * manu kulattār taṅgaḷ kōvē             

“The best of the kings of Manu dynasty! To the great grief of Kauśalyā—whose hair is decorated with flowers dripping honey—and Sumitrā, upholding the words of the cruel Kaikeyī—who was poisoned by the evil words of her servant Mantharā whose mind was crooked like her crooked body—today You have left for the forest willingly renouncing the nicely decorated (for the coronation) Ayodhyā. Renouncing this city renounced by You, I am also willingly leaving my body.”

740  * ērārnda karuneḍumāl irāmanāy * vanam pukka atanukkāṭṛṛā *

  tārārnda taḍavarait tōḷ dayarathan tān pulambiya * ap pulambal tannai **

  kūrārnda vēlvalavan kōḻiyar kōn * kuḍaik kulaśekharan soṛ ceyda *

  sīrārnda tamiḻ mālai ivai vallār * tī neṛikkaṇ sellār tāmē           

King Kulaśekhara concludes with a benediction: “Those who can recite these glorious Tamiḻ songs rendered by Kulaśekhara Āḻvār—expert in handling the deadly lance, the lord of Uraiyūr, and an efficient ruler—reliving the gloomy scene of Dasaratha—the victorious king with mighty shoulders—wailing in grief and self-pity on the departure of Rāma—the incarnation of the blackish blue-hued Lord Nārāyaṇa who has unlimited auspicious qualities—to the forest, will never commit any sinful act.”

741  * aṅgaṇeḍu madiḷ puḍai sūḻ ayoddhi ennum * aṇinagarattulaganaittum viḷakkum sōdi *

  veṅgadirōn kulattukkōr viḷakkāyt tōnṛi * viṇ muḻudum uyak koṇḍa vīran tannai **

  ceṅgaṇeḍum karumugilai irāman tannait * tillai nagart tiruccitrakūḍam tannuḷ *

  eṅgaḷ tani mudalvanai emperumān tannai * enṛu kolō kaṇkuḷirak kāṇum nāḷē      

Kulaśekhara Āḻvār gives an abridged version of Rāmāyaṇa in this Tirumoḻi: “When will my eyes feast on my Lord, the Supreme Personality, decorating the temple Tiruccitrakūḍam in the city of Tillai, my Lord Rāma, who appeared in the Sūrya dynasty as its most effulgent light illuminating all the worlds, and in the opulent and large city of Ayodhyā surrounded by lofty ramparts; who is the saviour of the demigods, and who resembles a huge, dark rain cloud and has reddish lotus eyes.[1]   

742  vandedirnda tāṭakai tan urattaik kīṛi * varu kurudi poḻidara vankaṇai onṛēvi *

  mantiram koḷ maṛai munivan vēḷvi kāttu * vallarakkar uyir uṇḍa maindan kāṇmin **

  sentaḷirvāy malar nagai sēr ceḻundaṇ sōlait * tillai nagart tiruccitrakūḍam tannuḷ *

  andaṇargaḷoru mūvāyiravar ētta * aṇimaṇi āsanattirunda ammān tānē      

“The valiant son (of Daśaratha) who, with just one strong, unrivalled arrow, ripped apart the chest with blood gushing out, of the Rākṣasī Tāṭakā rushing towards Him; annihilated a multitude of Rākṣasas shooting arrows empowered by powerful Vedic mantras, and protected the sacrifice performed by Viśvāmitra is none other than the Lord who decorates an opulent coral throne and is worshipped daily by three thousand brāhmaṇas in the temple Tiruccitrakūḍam in the city of Tillai—which is full of dense, cool, and splendid groves of fertile plants with flowers in abundance.”   

743  sevvari naṛkaru neḍuṅgaṇ sītaikkāhic * cinaviḍaiyōn cilai iṛuttu maḻuvāḷ ēndi *

  vevvari naṛcilai vāṅgi venṛi koṇḍu * vēlvēndar pagai taḍinda vīran tannai **

  tevvarañju neḍum purisai uyarnda pāṅgart * tillai nagart tiruccitrakūḍam tannuḷ *

  evvari veñcilai taḍakkai irāman tannai * iṛaiñjuvār iṇaiyaḍiyē iṛaiñjinēnē      

“To win the hand of the lovely, dark-eyed Sītā, He broke the bow of Śiva, whose carrier is Ṛṣabha (the bull); and (on the way back to Ayodhyā) He strung the powerfully constructed bow of the ax-wielding Paraśurāma, conquered Him, and resolved the enmity between Paraśurāma and the kings. I worship the lotus feet of those devotees who worship that heroic Lord Rāma, the wielder of the invincible and lethal bow, and who resides in the temple Tiruccitrakūḍam in the city of Tillai—which is surrounded by very high ramparts with enough space on top (for the rapid movement of soldiers), and is feared by the enemies.”    

744  tottalar pūñcurikuḻal kaikecī sollāl * tonnagaram tuṛandu tuṛaik gaṅgai tannai *

pattiyuḍaik guhan kaḍatta vanam pōyp pukkup * bharatanukkup pādukamum arasum īndu **

cittirakūḍattirundān tannai * inṛu tillai nagart tiruccitrakūḍam tannuḷ *

ettanaiyum kaṇkuḷirak kāṇap peṭṛṛa * irunilattārkku imaiyavar nērovvār tāmē     

“Accepting the order of Kaikeyī—whose hair is decorated by bunches of flowers—Rāma renounced the kingdom ruled by Ikṣvāku dynasty; crossed river Ganges with the help of the great devotee boatman, Guha and entered the forest, and (when Bharata came to meet Him) He gave Bharata the kingdom and His wooden footwear and stayed in Citrakūṭa. That Rāma is now decorating the temple Tiruccitrakūḍam in the city of Tillai; and even the celestial residents are not at all equal to those devotees who worship that Rāma.”      

745  valivaṇakku varai neḍundōḷ virādaik konṛu * vaṇtamiḻ māmuni koḍutta varivil vāṅgi *

  kalai vaṇakku nōkkarakki mūkkai nīkki * karanōḍu tūḍaṇan tan uyirai vāṅgi **

  cilai vaṇakki mān maṛiya eydān tannait * tillai nagart tiruccitrakūḍam tannuḷ *

  talai vaṇakkik kaikūppi ētta vallār * tiridalāl tavamuḍaittut dharaṇi tānē     

“Rāma killed Viradha, a dreadful-looking Rākṣasa with mountain-like shoulders; received the mighty bow given by the famous Tamiḻ saint Agastya; cut off the nose of the Rākṣasī Śūrpaṇakhā who approached Him in the form of a beautiful woman with eyes more beautiful than those of the deer; He killed the Rākṣasas Khara and Dushana, and took the life of Rākṣasa Mārīcha, who came as a magical golden deer, with an arrow. No doubt that this earth is very fortunate because those devotees who bow down to that Rāma and worship Him in the temple Tiruccitrakūḍam in the city of Tillai, walk on and sanctify her.”    

746  dhanamaruvu vaidehī piriyaluṭṛṛut * taḷarveydic caṭāyuvai vaikuṇṭhattēṭṛṛi *

  vanamaruvu kaviyarasan kādal koṇḍu * vāliyaik konṛu ilaṅgai nagar arakkar kōmān **

  sinam aḍaṅga mārutiyāl suḍuvittānait * tillai nagart tiruccitrakūḍam tannuḷ *

  inidamarnda ammānai irāman tannai * ēttuvār iṇaiyaḍiyē ēttinēnē        

“Rāma became disheartened when His dear most wife Sītā was separated from Him; blessed the king of vultures to attain Vaikuṇṭha; made friendship with Sugrīva, the king of monkeys who was living in the forest (in fear of his brother Vāli) and (as desired by Sugrīva) killed Vāli and curbed the pride of Rāvaṇa, the king of Laṅkā by the burning of the city of Laṅkā by Hanumān. That Rāma is now decorating the temple Tiruccitrakūḍam in the city of Tillai; I worship the lotus feet of those devotees who worship that Lord Rāma.”   

747  kurai kaḍalai aḍalambāl maṛuga eydu * kulaikaṭṭi maṛu karaiyai adanāl ēṛi *

  erineḍuvēl arakkaroḍum ilaṅgai vēndan * innuyir koṇḍu avan tambikku arasum īndu **

  tirumagaḷōḍu inidamarnda selvan tannait * tillai nagart tiruccitrakūḍam tannuḷ *

  arasamarndān aḍi sūḍum arasai allāl * arasāga eṇṇēn maṭṛṛaracu tānē         

“Rāma’s determination to shoot the brahmāstra terrified the king of the ocean (and he accepted to keep the stones afloat) and He constructed a bridge (on the ocean) and crossed over to Laṅkā; He killed the dreadful Rākṣasas and their king Rāvaṇa; gave the kingdom to his brother Vibhīṣaṇa, and reunited with Sītā. That glorious Bhagavān (possessor of all opulences) Rāma is now decorating the temple Tiruccitrakūḍam in the city of Tillai; I wish to be under the rule of His lotus feet and not under any other king.”     

748  amponeḍu maṇimāḍa ayodhi eydi * araseydi agattiyan vāyttān mun konṛān

  tan * peruntol kadai kēṭṭu mithilaic celvi * ulaguyyat tiruvayiṛu vāytta makkaḷ **

  cempavaḷat tiraḷ vāyt tan caridai kēṭṭān * tillai nagart tiruccitrakūḍam tannuḷ *

  emperumān tan caridai seviyāl kaṇṇāl paruguvōm * innamudam madiyōmanṛē      

“On returning to Ayodhyā—where there are many multi-storied palaces decorated with pure gold and gemstones—Rāma took over the reins of the kingdom; the past history of Rāvaṇa, killed by Rāma, was narrated by sage Agastya, and Lava and Kuśa, born from the womb of Sītā, for the benefit of the humanity, melodiously sang Rāmāyaṇa, the history of Rāma, in front of Him. We value hearing the glories of and worshipping Lord Rāma who is decorating the temple Tiruccitrakūḍam in the city of Tillai and not the ambrosia, don’t we!”  

749  seṛitavac campugan tannaic cenṛu konṛu * ceḻu maṛaiyōn uyir mīṭṭut tavattōn īnta *

  niṛai maṇippūṇ aṇiyum koṇḍu ilavaṇan tannait * tambiyāl vānēṛṛi munivan vēṇḍa **

  tiṛal viḷaṅgum ilakkumanaip pirintān tannait * tillai nagart tiruccitrakūḍam tannuḷ *

  uṛaivānai maṛavāta uḷḷam tannai uḍaiyōm * maṛṛuṛu tuyaram aḍaiyōmanṛē     

“Rāma cut off the head of Śambūka (a śūdrā who violated varṇāśrama-dharma) who was performing severe austerities (causing the death of a devout brāhmaṇa boy) and brought back the life of the boy and gifted him the very valuable necklace of gemstones given (to Rāma) by the sage Agastya; instructed His brother Śatrughna to kill Lavaṇāsura and sent him to the heavenly planet, and cursed by Durvāsā Muni, Lakṣmaṇa, the mighty warrior, was separated from Rāma. If we meditate always on that Rāma, whose eternal abode is the temple Tiruccitrakūḍam in the city of Tillai, we will never suffer from material miseries, will we!”     

750  * anṛu carācaraṅgaḷai vaikuṇṭhattēṭṛṛi * aḍalaravap pagaiyēṛi asurar tammai

  venṛu * ilaṅgu maṇi neḍum tōḷ nāngum tōnṛa * viṇ muḻudum etir varat tan dhāmamēvi **

  senṛinidu vīṭṛṛirunda ammān tannait * tillai nagart tiruccitrakūḍam tannuḷ *

  enṛum ninṛān avanivan enṛētti * nāḷum iṛaiñjuminō eppoḻudum toṇḍīr nīrē      

“Then Rāma sent all the living beings, moving and non-moving entities to Vaikuṇṭha; ascending on Garuḍa, the enemy of the venomous snakes, displaying His victorious four strong shoulders and arms, and lovingly welcomed by all the inhabitants of Vaikuṇṭha, Rāma alighted His throne. Know that the same Rāma is eternally present in the temple Tiruccitrakūḍam in the city of Tillai; all His devotees should worship Him daily and receive His mercy.”      

751  * tillai nagart tiruccitrakūḍam tannuḷ * tiṛal viḷaṅgu mārutiyōḍu amarntān tannai *

  ellaiyil sīrt dayarathan tan maganāyt tōnṛiṭṛṛu adu mudalāt * tan ulaham pukkadīṛā **

  kolliyalum paḍaittānaik koṭṛṛavoḷvāḷ * kōḻiyarkōn kuḍaik kulaśekharan soṛ ceyda *

  nalliyalin tamiḻ mālai pattum vallār * nalam tigaḻ nāraṇanaḍik kīḻ naṇṇuvārē      

King Kulaśekhara concludes with a benediction: “Thos who can learn and recite these ten perfect and sweet Tamiḻ songs rendered by Kulaśekhara Āḻvār—who possesses a vanquishing army and a victorious and effulgent sword; is the king of Uraiyūr and rules under a white sceptre—narrating a short version of the entire Rāmāyaṇa, the amazing pastimes of Rāma—starting from His appearance as a son of the eternally glorious king Daśaratha and till His return to Vaikuṇṭha—who is eternally present along with Hanumān, who performed valiant activities, in the temple Tiruccitrakūḍam in the city of Tillai, will attain the lotus feet of Lord Nārāyaṇa.”

Kulaśekharap perumāḷ tiruvaḍihaḷē śaraṇam

[1] Temple Tiruccitrakūḍam: One of the 108 Divya Dēsams. It is inside the premises of Tillai Natarāja temple in  Chidambaram, Tamiḻ Nādu.