[[ஏகபாதம் ஆவது ஓரடியே நாற்கால் உச்சரித்தால் பாட்டுப் பொருள் வேறுபட்டு முடிவது;
யாப்பருங்கல விருத்தி; சூ. 96. P.404, 410 (edition (1960) M. V. Venugopal Pillai)
Ekapētam is that kind of verse in which the same like is repeated four times, but the meaning for each line is different;
Yāpparuṅkalavirutti; cūttiram, 96; P. 404, Oriental manuscripts library edition, 1960.]]
{1:127}__1+
{$} (i) பிரமம்
the parāsakti which is the spiritual atmosphere;
புரத்துறை
that fulness is to be exceedingly wondered.
பெம்மான்
that great one.
எம்மான்
our Lord.
(Having wondered at the fulness of the parasakti of the spiritual atmosphere, having as its form the pleasure which is beyond the reach of the parasakti, that thing whose beginning, middle and end is not known, is that great person.)
(ii)
பிரம புரத்து
in the heaven.
உறை
water.
வெம்
desire.
மான்
the lady whose looks are like the deer's looks
எம் ஆன்
our soul.
(He is our life who has Kaṅkai which flows in the upper region of the heaven and he is our life who never forsakes us)
(iii)
பிரமம்
the state of piramam,
புரம்
the body.
உறை
thinking.
பெம்
desire
ஆன்
insatiable
எம்மான்
He who came to me to make me equal to him.
(the god who came to me to make me equal to him with an insatiable desire to send me into eternal bliss and who was considered to be in the form of the supreme being.)
(iv)
பிரமபுரத்து உறை பெம்மான்
the Lord who dwells in piramapuram,
எம்மான்
is my god master.
(The meaning of the complete stanza - the god who is the creator who majestically dwells in cikāḻi which has piramapuram as one of its names, is a great one, my life, and has come into the world to be equal to me, is the god who dwells in Cīkāḻi.)
{1:127}__2+
{$} (i) விண்டு
mountain.
அலர்
sound
பொழில்
the world
அணிவு
inclusion
ஏண்
greatness
நுபுரம்
anklet
தரன்
he who wears.
(The god who wears such a big anklet whose pebbles are the eight great mountains and which includes in it all the worlds.)
[[நுபுரம்-நூபுரம் the first letter is shortened)]]
(ii)
விண்டு
Māl
அலர்
slanderous words
பொழில்
the shade of the pipal tree.
அணி
sitting under it
வேணு
desire
புரத்து அரன்
one who destroyed the cities.
(the god who destroyed the three cities of the acuVar who listened with desire to the slanderous words of Māl who sat under the pipal tree, sitting along with him under it.)
[[அணி-அண்ணி; the middle letter has been dropped.]]
[[The acurar in the three cities were staunch devotees of Civaṉ. They gave trouble to tēvar as they had flying fortnesses made of iron, silver and gold. The tēvar complained to Civaṉ about their unbearable cruelties. Civaṉ could not destroy them as they were his staunch devotees. So Māl assumed the form of buddha and poisoned the minds of the three acurar; they be came enemies of Civaṉ. After that Civaṉ destroyed their cities]]
(iii)
விண் தலர்
the celestials in heaven.
பொழில்
the garden of Kaṟpakam trees.
அணிவு
adorning
ஏணு
thinking.
புரத்தரன்
intiraṉ.
(Belonging to intiraṉ who is worshipped with the flowers in the garden of Kaṟpakam by the celestials.)
[[புரத்தரன்=புரந்தரன் making a letter hard in sound as a soft consonant.]]
(iv)
விண்டு
the petals having become unfolded
அலர்
blossoming.
பொழில் அணி
surrounded by garden
வேணுபுரத்து அரன்
araṉ who is in vēṇupuram.
(the Lord of vēṇupuram which is surrounded by gardens in which the petals of flowers have blossomed unfolding themselves;
intiraṉ came through a bamboo concealing his identify, to cīkāḻi and worshipped Civaṉ there; hence cīkāḻi got the name of vēṇupuram;
The meaning of the complete stanza - the god who wears and anklet, destroyed by fire the three cities, and dwells in vēṇupuram surrounded by gardens and got its name from intiraṉ, is the master residing majestically in vēṇupuram.)
{1:127}__3+
{$} (i) புண்ரிகத்தவன்
one who is seated in the heart which is shaped like a lotus.
மேவிய புகலியே
is one who showers on me happiness and shows me the path to bliss from which I will not return, is my refuge.
(The god who is in my lotus shaped heart and showers happiness on me without ceasing and does not forsake me throwing me into malapōtam (the impurities of the soul) is my refuge.)
(ii)
புண்டரிகம்
the caivaite mark in three horizontal lines made on the forehead with holy ashes.
தவம்
one who has greatness.
மேவிய புகலி
is the Lord who is praised by me with desire. (the god who smears the holy ashes on the forehead as a protection to the souls and is full of grace is one who rejoices in my songs.)
(iii)
புண்டரிகம்
தவம்
the sage who did penance.
மே
the dance
வியம்
gold.
பு
the common assembly hall
கலி
one who has learnt.
(the god who has well learnt the art of dance which is spiritual extasy to exhibit it to that sage who has legs and arms like tiger)
[[வியம் has become விய dropping the last letter]]
(iv)
புண்டரிகத்தவன்
Piramaṉ seated in the lotus.
மேவிய
who worshipped the Lord with his spiritual knowledge.
புகலியே
cīkāḻi which is also called pukali.
(Civaṉ who performed all the above-mentioned sports in pukali where Piramaṉ worshipped him who resides there out of his desire.)
{1:127}__4+
{$} (i) விள
the wood-apple fruit
கொளி
Māl who got it by hitting with a calf using it as a stick.
தி
shining.
கழ்தரு
very spotless
எங்கு
in which place
உருமேவினன்
has on his sacred person.
(God placed on his holy person which is spotless and brilliant, Māl who got the wood-apple fruit by hitting it with a calf using it as a stick)
[[தி=தீ it has become short. கழுதரு has become கழ்தரு]]
(ii)
விலங்கு ஒலி
on the head of the buddhist who shouted having been in opposition.
திகழ்தரு ஏங்கு உருமு ஏவினன்
God ordered the loud thunder to pass through him spitting fire to make people frightened.
(only god completely destroyed the buddhists by making loud thunder spitting fire to fall on the head of the leader who shouted being in opposition, to be strikken with fear, not I)
[[தீ has become தி காழ்தரு became கழ்தரு, ஏங்கு become எங்கு]]
(iii)
விள்
leaving
அங்கு
in that place.
ஒளிது
the good thing.
இகழ்தரு
that which is depised
எம்குருமேவினன்
our preceptor entered in me.
(Having become two things and having lost his individuality in his fullness, the whole world became welded into one; he admitted me into his grace, without any injury to my serfdom in his fullness, by destroying my births, by becoming spiritual preceptor even to me, who was despised by me very such thinking him to be poison.)
(iv)
விளங்கு ஒளி திகழ்தரு வெங்குரு மேவினன்
if anyone asses what the attributes of the god mentioned above
(are he is desirous of veṅkuru where the god of death eminent by fame which spreads everywhere worshipped him.)
{1:127}__5+
{$} (i) சுடர் மண்
the hot ground
இம்
the cremation ground
ஆளி
one who rules
கைத் தோணி
the garland of white dead nattle worn by warriors when engaged in battle as a mark of their valour.
புரத்து அவன்
the god who laid waste the three cities.
(The god who has the hot cremation ground as his dancing arena and who wears the garland of white dead nattle for having burnt the three cities and becoming victorious)
[[சூடு has become சுடு; ஈமம் has become இம்]]
(ii)
சுடர் மணி
the jewel that is worn on the head
மாலி
one who has love.
கைத்தோள் நிபுரத்தவன்
one who destroyed the body of the elephant (by flaying it)
(God is the crest-jewel to me, has great love towards me; he covers his body with a skin of an elephant which rose from the sacrificial fire, by destroying its body)
[[சூடாமணி has been changed into சுடர்மணி, மாலி into மாளி, தோல் into தோள்;
மாலி one who has love]]
(iii)
சுடர்
the sun
மணி
having washed
மாளி
one who is destroyed
கைத்தோணி
a small float
புரத்தவன்
one who afforts protection.
(God who teaches the mantiram, praṇavam, so that the souls which are sunk in the cycle of birth and death which is like the ocean which washes away the blots in the sun)
[[மண்ணி has been changed into மணி, and புரந்தவன் into புரந்தவன்]]
(iv)
சுடர்மணி மாளிகைத் தோணி புரத்தவன்
God is in tōṇipuram which is surrounded by mansions adorned with lustrous gems of nine kinds.
(Civaṉ who dwells in tōṇipuram surrounded by mensions adorned with nine kinds of gems has these properties)
{1:127}__6+
{$} (i)
பூ
people of this world
சுரர்
tēvar
சேர்
creation
பூ
the lotus-shaped navel
தராயவன்
one who carries
பொன்
beauty
அடி
mirror.
(one who makes the Piramaṉ who was created from nāvel of Māl which is like lotus a end who in his turn created all living beings in this earth and tēvar, and Māl to appear like the mirror and the reflection in it)
[[அடி-ஆடி the long letter is shortened;
கண்ணாடி has been made into ஆடி;
முதற்குறை a poetic licence which consists in the shortening of a word by one or more letters.]]
(ii)
பூசுஉரர்
civañāṉis who have washed the three impurities of the soul.
சேர்
gathering
பூ
brilliance
தராய்
that which was given
அவன்
that god
பொன்
beautiful
நடி
dancer.
(God performs the ecstatic and beautiful dance to make the gathering of civañāṉis who have completely washed the three impurities of the soul to become eminent.)
(iii)
பூசு உரர்
those civañāṉis who have smeared the holy ash on their chests.
சேர் ஊந்தராய்
have cut all attachments towards wordly things
யவன்
youth
பொன்
beauty
அடி
the source.
(God is the origin for those civañāṉis who have be smeared the holy ash on their chests and all over the body and those who have rejected the world (having cut off the bondage of sins and virtuous deeds))
[[உந்தராய் the first letter has been lengthened; it is one of the nine poetic licences, which consists in the lengthening of a short vowel into a long one.]]
(iv)
பூசுரர்
brahmins
சேர்
gather together
பூந்தராயவன்
god who is in the shrine of pūntarāi
பொன் அடி
beautiful feet.
(Let the holy feet of the god who is in pūntarāi where brahmins gather in large numbers, admit me into his grace.)
{1:127}__7+
{$} (i) செருக்கு
self-conceit
வாய்ப்பு
its height
உடையான்
will not remove
சிரபுரம்
the highest place
என்னில்
my knowledge.
(the abode of Civaṉ which is beyond this mundane world, who does not remove the height of self-conceit for those who do not obtain the enlightenment of his feet, is my spiritual knowledge.)
(ii)
செர்
all the five sensations of the sensory organs which are united
உக்கு
in this world
வாய்ப்புடையான்
one who has in his mouth.
சிர்
eminent
அபுரம்
the body from which life has gone out
என்னில்
the supreme state.
(God has borne on him the body of Māl who has swallowed by his mouth the world in which all the five sensations of the sensory organs are combined)
[[சேர்-செர்; சீர்-சிர்; the first long letter has been shortened.]]
(iii)
செருக்கு
the actions which are the corrupted transformation of the soul.
வாய்
the five senses
புடையான்
one who is in the place
புரம்
the body
என்னில்
is reality.
(For those who desire to reach heaven which is the place to enjoy the pleasure of the five senses which is the fruit of the deeds of the corrupted transformation of the soul, will appear like a real thing.)
(iv)
செருக்கு
the battle of the five senses
ஆய்ப்பு
the state of having becomed tired
உள் தையான்
will not attack in the mind
சிரபுரம் என்னில்
if one says cirapuram
(if anyone utters the name of civapuram once, he will subdue the five senses have them destroyed, and be under the feet of Civaṉ.)
{1:127}__8+
{$} (i) பொன்
brilliance
நடி
dancer
மாது
Kāḷi who does good
அவர்
the groups of pūtam
சேர்
staying
புறவத்தவன்
is in the cremation ground outside the dwelling places.
(God who has as his temple the cremation ground where the groups of pūtam and pattirakāḷi who performs beautiful and deceptive dance, stay)
(ii)
பொன்
purity
அடி
path
மாதவர்
sages who have performed penance
சேர்
gather together
புறவம்
the sylvan tract
தவன்
one who performs penance.
(the god who performs penance being alone in the forest where the sages who show the pure path gather together and perform penance)
(iii)
பொன்
the goddess of wealth (lakshmi)
அடி
the collection of ornaments
மாதுஅவர்
the wives of the sages
சேர்புஉறு
when they came to give alms
அவத்தவன்
he who made their dress to slip off.
(when the wives of the sages residing in tarukāvaṉam who were as beautiful as lakshmi by the collections of ornaments they loone? came towards Civaṉ to give him alms, he gave the nudity which he had, to them)
(iv)
பொன்
ornaments such as pātakam, anklets, and toe-rings which were worn on the feet,
மாதவர்
the young firls
சேர்
playing in groups
புறத்தவன்
god who is in the shrine of puṟavam;
(Civaṉ who dwells in puṟavam where young girls who wear pātakam, anklets and toe-ring made of gold on their feet gather together in groups and play)
{1:127}__9+
{$} (i) தசமுகன்
one who has compassion
எரிதர
spitting fire
ஊன்று
to press close
சண்
spread
பையான்
has a cobra which has a hood.
(God is the source of compassion towards souls; wears a cobra which spits fire and has a hood, as a waistcord, pressed close to the waist)
(ii)
த
that
சமுகம்
the group
நெரி
is equal to
தர
tiger
ஊன்
flesh
துசு
cloth
அண்பையான்
dressed having unfolded.
(God caused the nothingness which is minute to appear to the groups of civañaṉis who remain after everything else has been destroyed; he wore on his waist a skin of the tiger which has flesh sticking to it as a cloth, unfolding it.)
[[நேரி became நெரி; தரக்கு became தர; தரக்கு tiger; தூசு became துசு; பாயான் became பயான் and then பையான்]]
(iii)
தசம் (தைசம்)
the egotium in which the catva-guṇa is dominent
உக
to be destroyed
நெரி
one who appeared before
தரம்
mountain
ஊன்
bearing in mind
து
has superior knowledge
சண்
six religions
பையான்
gain.
(God appeared in my knowledge to destroy the egotism in which catvaguṇa is dominant; he is seated in mount Kailācam, thinking of it is his holy mind; has the superior property of protecting the souls; He is the gain for the flowers of the six different religions, which praise him as having the above-mentioned attributes)
[[நேரி has been shortened]]
(iv)
தசமுகன்
Irāvaṇaṉ who has ten heads
நெரிய
to be crushed
ஊன்று
pressing down
சண்பையான்
god who is in caṇpai.
(God who pressed down by his toe to crush Irāvaṇaṉ of ten heads is the one who dwells in caṇpai).
{1:127}__10+
{$} (i) காழியான
in minds free from blemish
யன்
in the devotees
உள்ளவா
the truth
காண்பதே
will bestow benign looks.
(God will bestow his benign looks on devotees in order to produce the reality in their minds which are without blemish and unwavering)
(ii)
காழியான்
one who has a blot
நயன் உள்ளவா
having the eye of spiritual knowledge
காண்பரே
will firmly see that.
(civañāṉis who have the eye of spiritual knowledge will meditate upon the grace of the god who has a blot in his neck, will always think that it is his wish to save his devotees from becoming victims to egotism)
(iii)
காழியான்
Māl
அயன்
Piramaṉ
உள்ள
to concentrate
ஆ
wonder
கண்
thinking
பரே
a different thing.
(Māl and Piramaṉ transformed themselves into the forms of a pig and swan to find out respectively the head and feet of Civaṉ. Alas! They could not find out him, meditating on him in the proper way; but what they thought was quite a different thing)
[[கண் was lengthened into காண்]]
(iv)
காழியான்
the god in Kāḻi
அயன்
the Lord
உள்
in my mind
அவா
desire
காண்பரே
will they see?
(How could the above mentioned two persons see him, except forgetting him after search, who concealed himself due to the delusion of the births they assumed, abandoning the proper means, who is my love, my Lord and who created the city of Kaḻi for my sake?)
{1:127}__11+
{$} (i) கொச்சை
the impurity of the soul called āṇavam which combines with ignorance
அண்ணலை
joining
கூடகிலார்
who are opposed to it
உடல்
with their bodies
மூடரே
will not cover.
(Those who are inimical due to the delusion combining āñavamalam will not have the vision of god)
[[மூடார் has become மூடர்]]
(ii)
கொச்சை
the stench of the flesh
அண்ணல்
coming near
கூடகிலார்
those who cannot brook
உடல் மூடரே
will cover their bodies.
(The buddhists who cover their bodies with yellow robes without thinking that the body with stench of flesh and dirt is unreal and thinking contarary to that, that it is permanent).
(iii)
கொச்சையள்
maccakanti of utter simplicity
நலை
thinking of her beauty which was appearing clearly
கூடு
body
அகில் ஆர் உடன்
with her from whom issued the fragrance of eagle-wood tree
மூடரே
made to be full.
(To enjoy the beauty of the utterly simple maccakanti, the great sage, parācaraṉ who had physical contact with her; after that whole body became full of the fragrance of the eagle-wood tree, came and worshipped Civaṉ.)
(iv)
கொச்சை
the shrine of Koccai which derived its name from the despicable parācaraṉ
அண்ணலை
the master
கூடகிலார்
will not come to him
உள்தல்
thinking
மூடரே
those who have the darkness of ignorance
(and the idea of those jains who would not sea god in his true nature and worship him who is in Koccai which got its name from parācaraṉ, who was called Koccai, would be like the āṇavam, combined with dark delusion which when compared to the darkness of the winter, that darkness would appear to be white.)
{1:127}__12+
{$} (i)
கழுமல்
the enormous mistakes
அமுது
fluid
பதிக்க
to create
உள்நியன்
you who are
கட்டு
being bound as a body
உரை
decay.
(Having become yourself created, staying in the two fluids of cukkilam and curoṇitam and born by that fluid in the uterus with the parts such as head and others, coming into this world and growing with changes ad death.)
(ii)
கழு
washable
மலம்உது
āṇavamalam and other malams such as māyamalam and Kaṉmamalam which are mentioned along with it.
பதி
half
கவுணி
have including it within
அன்கண்
in the soul
துரை
the Lord.
(Let alone that doctrine which says that it will do away the birth and the three impurities of the soul, mentioned above; the Lord shines everywhere without any harm to my being his slave, having given him to me and living in me though his grace without ceasing, having taken me in one sweep and including me in him, by that grace which is his half)
(iii)
கழும்
delusion
அலம்
suffering
அமுது
nectar
பதி
the master
க
head
உணியன்
one who ate
கட்டு
brilliance
உரை
gold.
(God who is difficult to be reached like the nectar by those who suffer mental agony without knowing the relative defects and merits of bondage and bliss, being deluded in mind on account of māyā, and has a shining form like gold and has abundant grace and eats receiving alms in the skull of Piramaṉ who is the Lord of creation)
(iv)
கழுமலமுதுபதி
in the ancient city of Kalumalam
கவுணியன்
I who was born in the kavuṇiya Kōttiram,
கட்டு
offerings in the form of verse
உரை
recites.
(Whether individuala or groups, even though they be sunk in the above mentioned state and three impurities of the soul, those who recite these verses which are illustrations, which are offered to god by me who was born in Kavuṇiyakōttiram in the city of Kaḻumalam, the ancient city which has twelve names, will become great; so recite them without ceasing.)
[[Though the meaning of these verses is not satisfactory and difficult, I have translated the meaning given in an old edition of ñāṉacampantan tēvāram, the year of its publication and the place where it was published cannot be known as the title page is missing. The Dharmapuram edition has simply copied the meaning without acknowledging the previous edition.]]