Sri Suktam

SRI SUKTAM


Hiraņya varnám hariņīm suvarna-rajata-srajám
Chandrám hiranmayīm lakshmīm jatavedo ma avaha|(1)
Tám ma ávaha játavedo lakśhmīm anapa gáminīm
Yasyám hiraņyam vindeyam gám aśvam puruśhán aham|| (2)
Aśhwa-pūrvám ratha-madhyám hasti náda prabódhiním
Śhriyam devím upahvaye śhrír ma devír jushatám| (3)
Kám sósmitám hiranya prákárám árdrám jvalantím triptám tarpayantím
Padme sthitám padma-varnám támihópahvaye śhriyam|| (4)
Chandrám prabhásám yaśhasá jvalantím śhriyam lóke deva justám udárám
Tám padminim-ím saranam aham prapadye' alakshmír me naśyatám tvám vrne| (5)
Ǎditya varne tapasó dhijátó vanaspatis tava vrikshó' tha bilvah
Tasya phalani tapsá nudantu mayántaráyás cha báhya alakshmíh|| (6)
Upaitu mám deva-sakah kírtis cha maniná saha
Prádūr bhūtó' smi rashtre' smin kírtim riddhim dadátu me| (7)
Kshut pipásá-amalám jyesthám alakshmím náshayámy aham
Abhūtim asamriddhim cha sarván nirnuda me grihat|| (8)
Gandha dvárám durá dharşhám nitya-pushtám karíshiním
Iśhvarígm sarva bhūtánám tám ihó pahvaye śhriyam| (9)
Manasah kámam ákūtím vácah satyam ashímahi
Paśhūnágm rūpam annasya mayi śríh shrayatám yaśhah|| (10)
Kardamená praja-bhūtá mayi sambhava kardama
Śriyam vásaya me kule mátaram padma-máliním| (11)
Ǎpah srijantu snigdháni chiklíta vasa me grihe
Nicha devím mátaram śhriyam vásaya me kule|| (12)
Ardám pushkariním pushtim pingalám padma máliním
Chandrám hiran-mayím lakshmím játavedó ma ávaha| (13)
Ǎrdhám yah kariním yashtim suvarnám hema-máliním
Sūryám hiran-mayím lakshmím játavedó ma ávaha|| (14)
Tám ma ávaha játevedó lakshmím anapa gáminím yasyám
Hiranyam prabhūtam gávó dásyó aśván vindeyam purushan aham|| (15)
Ǒm mahá-devyai cha vidmahe, vishnu-patnaiya cha dhímahi
Tanno Lakshmíh prachódayát || (16)
Ǒm Shántih, Shántih, Shántih

Purusha Sooktam

PURUSHA SOOKTAM

Sahasra Sheershaa Purushah: Sahasraakshas Sahasrapaath
Sabhoomim Visvatho Vruthvaa Athyathishta Dhasaangulam

1. A thousand heads has the Universal man, Purusha; as also a thousand eyes and a thousand feet He has. He spreads over the earth on all sides and beyond it as far as ten fingers can count. [Infinite numbers, without a beginning or end.]

Purusha Ye've'dhagum Sarvam Yath Bhootham Yascha Bowyam
Uthamru Thathvath Esaanah: Yadhannenaathi Rohathi

2. Purusha, the Man, is all that has been in the past,all that is coming and all that exists now. He is the ruler of immortality, as He comes out beyond everything and grows through food.

Ethaa Vaanasya Mahimaa Athojyaa Yaaguscha Poorushah
Paadhosya Visvaa Bhoothaani Thripaadhasyaa Mruthandhivi

3. What we see here is all the greatness of this Purusha, the Man, and is yet more than this. All creatures of this universe is only a quarter of Him and the other three quarters are what is remaining immortal in Heaven.

Thripdoorthva Udhaith Purushah: Paathos -e'haabhavaath Punah
Thatho Vishvang Vyakraamath Saasanaana Sane Abhi

4. This three fourths of Purusha arise beyond the universe. One fourth of him only arose again and again here on earth. Thence, as He spread in all directions, appeared all those creations that eats food and that which eats not on this earth.

Thasmaadh viraadajaayatha Viraajo Adhipoorushah: |
Sajaatho Athyarikshatha Pascaadhbhoomim -athopuraha

5. From him the brilliant Viraaj was born, from Viraj came the primal Purusha.
When he was born, he spread beyond the earth, on all the sides to create all beings.
[Viraj is the Female principle, which with the primal Purusha produces the concrete universe. In the Atharvaveda She is an independent creative principle identified with Brahma, with speech and with Prajapathi.]

Yath purushena Havishaa Dhevaayakyamath anvatha
Vasanthoasya Aseethaajyam Greeshma Idhmas Saradhdhavihi

6. When the Devas (Celestial Angels) spread on the sacrificial offerings with Purusha as oblation, spring was its ghee [melted butter] summer the fuel, autumn the oblation.

Sapthaasyaasan Pari dhayah: Thrissabtha Samidhah Krithaah
Dhevaayath Yagnyamthan Vaanaah: Abhathnan Purusham Pasum

7. Seven Devas were the sticks that enclose the place of Yajña (Sacrificial Fire rituals), thrice seven [21] philosophical principles were made the fuel sticks; the Devas performed the Yajña and they bound the Purusha as the cow at the Yajña.

Tham Yagnyam Bharhishi Prowkshan Purusham Jaathamagrathah
Thena Devaa Ayajantha Saadhyaa Rushayaschaye

8. As the sacrifice on the Yajña they besprinkled the Purusha, born in the beginning. With him the Devas performed the Yajña along with Saadhyas (other Devas) and the Sages.

Thasmaath Yagnyaath Sarvahuthah: Sambrutham Brushadhaajyam
Pasoogusthaagus Chakre Vaayavyaan Aaranyan graamya -aschaye

9. From that sacrifice completely offered, formed the cream and ghee [melted butter]. He made it the beasts and birds of the air, of the forest and those of the villages.

Thasmaath Yagnyath sarvahuthah: Ruchassaamaani Jaggire
Chandaagumsi Jaggire Thasmaath Yajusthasmaath ajaayatha

10. From that sacrifice completely offered were born the verses (Rg Veda) and
the Saaman Melodies (Saamaveda). The Chhandhas metres were born from it.
From it was born the Sacrificial formula (Yajurveda).

Thasmaadhasvaa Ajayantha Yekecho Bhayaadhathah
Ghavoha Jaggire Thasmaath Thasmaath jaathaa ajaavayah

11. From this [Yajña] the horses were born and those that have one row and
two rows of teeth. Cattle were born from it. From it were born goats and sheep.

Yath Prusham Vyadhadhuhu Kathidhaavya kalpayan
Mukamkimasya Kowbhahoo Kaa Vooroo Paadhaa uchyethe

12. When they created this Universal Purusha, into how many forms did they make him? What was the form of his mouth? What was his two arms? What are his thighs and feet called?

Brhaahmanosya Mukmaaseeth Bhaahoo Raajanyakruthah
Uruthathasya Yadhvaisyah: Pathbyaagum Soodhro Ajaayatha

13. His mouth formed the Brahmin (teacher or Priest), his two arms were made the Rajaanya (Kshathriya or warrior), his two thighs the Vaisyaa (traders or Agriculturist) and from his feet the Soodhra (worker or servant) was born.

Chandramaa Manso Jaathah: Chakchos Sooryo Ajaayatha
Muka -adinthrascha -agnischa Praanaath Vaayurajaayatha

14. His mind (manas) formed the moon, from his eye became the sun, from his mouth came Indra and Agni, from his breath Vaayu (wind) was born.

Naabhyaa Aaseetha -anthariksham Seershnodhyows Samavarthatha
Pathbhyaam Bhoomir Dhisasrothraath - Thathaa Loghagum Akalpayan

15. From his navel arose the open sky, from his head the heaven originated, from his feet the earth was formed, the directions came from his ears. Thus did they create all the worlds.

Vedhaahametham Purusham Mahaantham - Aadhithyavarnam Thamasasthu Paare
Sarvaani Roopaani Vichithya dheerah: Naamaanikruthvaa - Abhivadhan Yathaasthe

16. The Purusha, is the creator of all forms and is given all the names. As we know his great qualities, He is all powerfull, beyond darkness, bright like the Sun performing all actions.

Dhaathaa Purasthaath Yamuthaajahaara - Sakrapravidhvaan Prathisaschathasrah
Thamevam Vidhvaanamrutha Iha Bhavathi - Naanyapanthaa Ayanaayavidhyathe

17. He who understands this Purusha, whom Brahma called Paramathma,
whom Indira saw in all four directions, attains Moksha [liberation] in this birth.

Yaggnena Yaguamayajantha dhevaah: - Thaani Dharmaani Prathamaanyasan
Thehanakam Mahimaanassajanthe - Yathra Poorve Saadhyassanthi Devaah

18. The Devas who worshipped this Purusha, by this Yajña and by all the Dharma,
attained high levels in Svarga. All persons performing this Yajña shall reach similar status.

Narayana Sooktam -- Hymn to Lord Narayana

NARAYANA SOOKTAM

Sahasraa sersham devam viswaasham viswaasambhuvam
Viswam naaraayanam devamaksharam pramam padam

This universe is the eternal being (Narayana), the imperishable, the supreme, the goal, multi-headed and multi-eyed (i.e., omnipresent and omniscient), the resplendent, the source of delight for he whole universe.

Viswataah paramam nityam viswam naaraayanam hariim
Viswaamevedam purushaastadvisvampajeevati

This universe is the supreme being (Purusha) alone; hence it subsists on that, the eternal which transcends it (in every way), the omnipresent absolute which destroys all sins.

Patim viswasyatmeswaram saswatam sivamachyutam
Naaraayanam mahaajneyam viswaatmanam paraayanam

The protector of the universe, the lord of all souls (or lord over self), the perpetual, the auspicious, the indestructible, the goal of all creation, the supreme object worthy of being known, the soul of all beings, the refuge unfailing (is he).

Naaraayanaa paro jyotiratma naaraayanaa paraah
Naaraayanaa param brahmaa tattwam naaraayanaah paraah
Naaraayanaa paro dhyaatah dhyaanam naaraayanah paraah

The lord Narayana is the supreme absolute; Narayana is the supreme reality; Narayana is the supreme light; Narayana is the supreme self; Narayana is the supreme meditator; Narayana is the supreme meditation.

Yachca kinchit jagat sarvam drshyate srooyatepi va
Antar bahisca tatsvaram vyapya naaraayanaah sthitah

Whatever all this universe is, -seen or heard of, -pervading all this from inside and outside alike, stands supreme the eternal divine being (Narayana).

Anantamavyayam kavim samudrentam viswaa sambhuvam
Padma kosaa praateeksam hrdayam capyadho mukham

He is the limitless, imperishable, omniscient, residing in the ocean of he heart, the cause of the happiness of the universe, the supreme end of all striving, (manifesting himself) in the ether of the heart which is comparable to an inverted bud of the lotus flower.

Adho nishtya vitastyante nabhyaamupari tishtati
Jwaalamalaa kulaam bhaati vishwasyayatanam mahat

Below the adams apple, at a distance of a span, and above the navel (i.e., the heart which is the relative seat of the manifestation of pure consciousness in the human being), effulges the great abode of the universe, as if adorned with garlands of flames.

Santaatam silaabhistu lambaatyaa kosaannibham
Tasyante sushiram sookshman tasmin sarvam pratishtam

Surrounded on all sides by nerve-currents (or arteries), suspends the lotus-bud of the heart in an inverted position. It is in a subtle space (a narrow aperture, the sushumna-nadi), and therein is to be found the substratum of all things.

Tasyaa madhye mahaanagnir vishwachir visvato mukha
Sograabhugvibhajan tishthannahaaraa maajaraah kaavih

In that space within the heart resides the great flaming fire, undecaying, all-knowing, with tongues spread out in all directions, with faces turned everywhere, consuming food presented before it, and assimilating it unto itself.

Triyaa goordhwaa masdhassayee rasmayaatasyaa santataa
Santapayati swam deha mapadatalaamaastaagah
Tasyaa madhye vahnisikha aaneeyordhwaa vyaavasthithaa

His rays, spreading all around, side ways as well as above and below, warm up the whole body from head to foot. In the center of that (flame) abides the tongue of fire as the topmost of all subtle things. (note: due to the attachments and entanglements of the jiva in worldly enjoyment and suffering, the consciousness is enshrouded in potential as well as expressed objectivity, and hence it appears like a tiny streak of flame within the dark clouds of ignorance. But when the jiva rises above worldliness the consciousness is realized as he infinite.)

Neelaatoyaada madhyaasthad vidyullekhavaa bhaswaraa
Neevaaraasooka vattanvee peeta bhaswatyanoopama

Brilliant like a streak of lightning set in the midst of the blue rain-bearing clouds, slender like the awn of a paddy grain, yellow (like gold) in colour, in subtlety comparable to the minute atom, (this tongue of fire) grows splendid.

Tasyaa sikhayaa madhye paramaatmaa vyavasthithaah
Saa brahmaa saa sivaah saa hariih sendraah soksharaah paramah swarat

In the middle of that flame, the supreme self dwells. This (self) is Brahma (the creator), Siva (the destroyer), Hari (the protector), Indra (the ruler), the imperishable, the absolute, the autonomous being. Prostrations again and again to the omni-formed being, the truth, the law, the supreme absolute, the Purusha of blue-decked yellow hue, the centralised-force, power, the all-seeing one.

Ritam satyam param brahmaa purusham krishnaa pingalam
Oordhwaaretam viroopaaksham viswaroopaayaa vai namo namah

Prostrations again and again to the omni-formed being, the truth, the law, the supreme absolute, the Purusha of blue-decked yellow hue, the centralised-force, power, the all-seeing one.

Naaraayanayaa vidhmahe Vasudevaayaa dheemahi Tanno vishnuh prachodayaat

We commune ourselves with Narayana, and meditate on vasudeva, may that vishnu direct us (to the great goal).

Vishnornukam veeryaani pravocham yaah paarthivaani raajaamsi yo
Askabhayaaduttaram sadhastham vichaakramanas tredhorugayo vishnuh
Raaratamasi vishnuh syooraasi vishnuh dhruvamsi vaishnavaamasi vishnave tva

Which valor and deed of the all-pervading Vishnu may I glorify? He has enveloped the earth and he heaven even up to the minutest dust of creation. Vishnu supports the abode of gods, preventing it from being shaken from its position. He takes three strides (which may mean the three strides which Vishnu took in his incarnation as Vamana or the three strides which the sun is supposed to take in the sky during the day, or he form Vishnu is supposed to take as Agni, vayu and Surya) as the most gloriously euoligised one. O thou, instrument of yajna, who are the front and rear of vishnu’s form as yajna, thou who art its mouth and its connection. Thou art the firm support. Thou art verily Vishnu. I prostrate myself before thee.

Om shanti shanti shantih

Om. May there be peace, peace, peace

KANDA SHASTI VIRATHAM

Skanda Shasti or Kanda Shasthi Vrata

Kanda Shasthi Vratam is an important observance to LORD KARTHIKEYA. It is observed in the Tamil month of Aippasi ,after Deepavali( October - November) and most devotees fast during the 6-day period.

In addition to the Skanda Sashti, devotees of Lord Subramanya observe weekly and monthly days in His honour. Every Friday, or the Kartigai Nakshatram day every month, or the sixth day of the bright fortnight,-all these are sacred days for His devotees. The sixth day of the month of Tulam (October-November) is the most auspicious of them all. This is the Skanda Sashti day.

There is no common method of Skanda Shasti fasting. Different devotees observe it differently. But there are some basic rules followed by all the devotees.Non-vegetarian food is completely avoided during the period. Those who are observing the fast make it a point to read scriptures related to Lord karthikeyan ( Kanta Shasti Kavasam or Subramaniya Bhujangam,kandaguru kavasam,kanda puranam.)Most devotees also visit Skanda temples during the period.

Sashti: Sashti is the sixth phase of moon. This is an auspicious day for lord Muruga. According to the legend, Lord Muruga slayed the demon Soorapadman on sashti and every sashti is devoted to Lord karthikeya. This vratham is observed by all devotees of Lord karthikeya. This vratham is observed to get progeny

Kanda Shasti fasting, some devotees only take a single meal a day. Some take the meal at noon and others at night. Some devotees take only fruits and juices ,coconut water and lime juice,during the 6-day period.

The Shasti fasting begins with sunrise. The fast is broken on the next day morning after praying to Lord Surya (Sun God).Most people observing the fast make it a point to visit Murugan Temple on this day. It is a complete fast in many places. But this might not be quite possible for many people due to job, health and other reasons. So many people take some sort of vegetarian food on this day – this is usually a single meal in the afternoon or night.
Many people take for a fruit diet on the day. Some avoid solid food.In several Kerala Muruga temples, many devotees eat a single rice meal at noon given from the temple. The cooked rice is consumed without any major side dishes.The method of fasting differs from region to region. But all non-vegetarian food is avoided on the day.
Devotees listen to stories related to Skanda and reading of Skanda Purana. Another activity during the day is the reciting of Kanta Shasti Kavasam.
Fasting is not just abstaining from food but it also an attempt to instill positive thoughts. Many people use fasting as a means to fight against anger, lust, impatience and other negative tendencies. All Vratas associated with Hindu religion is an attempt to realize the Brahman.
Kanda Shasti Vratam is observed once a year in the month of ‘Aippasi’ (October–November) starting from the ‘piratamai’ the 1st phase of the brightening moon.Of all Kanda temples it is the one in Tirunchendur in Tamil Nadu, India that draws the largest number of Kanda devotees. All roads, at the time of the Vratam, seem to lead to Tirunchendur. Beside the temple by the sea there appears to be a sea of heads. The Kantan's Tiruvilaiyaadal (divine sport) Soora Samharam is enacted during the sixth day of the festival. This is a drama to grant a great boon to Curapatman by Kantan. Curapatman is given the honour of becoming Kantan's vehicle mayil vahanam (peacock vehicle) and ceval kodi (the rooster on Kantan’s flag).Skanda shasti means trimph of lord Subhramanya over the evil sura padma.The son of lord Siva killed the demon sura padma with his holy spear(vel) and brought relief and joy to the suffering demi Gods and humanity.Allegorially the vel represents Jana sakti(Power of wisdom) of the lord. Sura padma the demon of ego and ignorance with in us. Lord subhramanya is hence considered to be the personification of wisdom itself. The five days prior to skanda shashti are days of severe austerities for the devotees of Muruga. The day after skanda shshti is celebrated as Deva sena Kalyanam

This is celebrated with great eclat in temples, especially in the six places sacred to Muruga .
(Aaru padai veedu, in Tamil) -

Tiruchendur, http://tiruchendur.org/
Tirupparankunram, http://murugan.org/temples/parankundram.htm
Pazhamudir solai, http://www.templenet.com/Tamilnadu/m003.html
Palani, http://palani.org/
http://en.wikipedia.org/wiki/Palani
Swamimalai, http://murugan.org/temples/swamimalai.htm
http://en.wikipedia.org/wiki/Swamimalai
and Tiruttani. http://murugan.org/temples/tiruttani.htm
http://en.wikipedia.org/wiki/Tiruttani
The glory of Lord Muruga from one of the six scriptures in His praise, namely: Tirumurukarruppadai, Kandar Kalivenba, Kandar Anubhuti, Kandar Alankaram, Kanda Sashti Kavacam and Kanda Puranam.

Sattiyila irundha agapayil varum( this proverb is mostly misunderstood like only if something is there in the vessel it would come in the spoon) actually the proverb means if u follow sashti viratham ( it comes twice in a month) one would concieve.sashti viradhamirundhal agapai(uterus) il varum.





http://www.sivanandadlshq.org/religions/skanda.htm

http://www.indiadivine.org/articles/420/1/Kanda-Shasti-Vratam/Page1.html

http://www.sriveeramakaliamman.com/festivals.htm#m

Skanda Sasti Kavacham part 1

skanda sasti kavacham

Kural Venpa
Thuthiporkku val vinai pom,Thunbam pom,Nenjil pathiporkku selvam palithu kadithongumNishtayum kaikoodumNimalar Arul kanthar sashti kavacham thanai
Kaappu
amarar idar theera amaram purinthakumaranadi nenjeh kuri

Kavacham
Sashtiyai nokka saravana bavanaar

sishtarukku uthavum sengkathir velon

paatham irandil panmani sathangai

geetham paada kinkini yaada

maiya nadam seiyum mayil vahananaar (5)vaasavan maruhaa varuha varuha

nesak kuramahal ninaivon varuha

aarumuham padaitha aiyaa varu

haneeridum velavan nitham varuha

sirahiri velavan seekkiram varuha (15)

saravana bavanaar saduthiyil varuha

rahana bavasa ra ra ra ra ra ra

rarihana bavasa ri ri ri ri ri ri ri

vinabava sarahana veeraa namo nama

nibava sarahana nira nira nirena (20)

vasara hanabava varuha varuha

asurar kudi kedutha aiyaa varuha

yennai yaalum ilaiyon kaiyil

pannirendu aayutham paasaan gusamum

parantha vizhihal pannirandu ilanga (25)
virainthu yenaik kaakka velon varuha

aiyum kiliyum adaivudan sauvum

uyyoli sauvum uyiraiyum kiliyum

kiliyum sauvum kilaroli yaiyum

nilai petrenmun nithamum olirum (30
Shanmuhan neeyum thaniyoli yovvum

kundaliyaam siva guhan thinam varuha

aaru muhamum animudi aarum

neeridu netriyum neenda puruvamum

panniru kannum pavalach chevvaayum (35
nanneri netriyil navamanich chuttiyum

eeraaru seviyil ilahu kundalam

umaariru thinpuyathu azhahiya maarbil

palboo shanamum pathakkamum tharith

unanmanipoonda navarathna maalaiyum (40)
Muppuri noolum muthani maarbum

Sepppazhahudaiya thiruvayir unthiyum

thuvanda marungil sudaroli pattum

navarathnam pathitha nartchee raavum

Thiruvadi yathanil silamboli muzhangaseha

gana seha gana seha gana segana

moga moga moga moga moga moga mogana

naha naha naha naha naha naha nahena

digu kuna digu digu digu kuna diguna (50)


ra ra ra ra ra ra ra ra ra ra ra ra ra ra ra

ri ri ri ri ri ri ri ri ri ri ri ri ri ri ri

du du du du du du du du du du du du du du du

dagu dagu digu digu dangu dingugu

vinthu vinthu mayilon vinthu
Munthu munthu muruhavel munthu

yenthanai yaalum yehraha selva

mainthan vehndum varamahizhnth thuthavum

laalaa laalaa laalaa vehsham

umleelaa leelaa leelaa vinothanendru (60)
Unthiru vadiyai uruthi yendrennum

yen thalai vaithun yinaiyadi kaaka

yennuyirk uyiraam iraivan kaaka

panniru vizhiyaal baalanaik kaakaa

diyen vathanam azhahuvel kaaka (65)
Podipunai netriyaip punithavel kaaka

kathirvel irandu kanninaik kaaka

vithisevi irandum velavar kaaka

naasihal irandum nalvel kaaka

pesiya vaaythanai peruvel kaaka (70)
Muppathirupal munaivel kaaka

seppiya naavai sevvel kaaka

kannam irandum kathirvel kaaka

yennilang kazhuthai iniyavel kaaka

maarbai irathna vadivel kaaka (75
Serila mulaimaar thiruvel kaaka

vadivel iruthol valamberak kaaka

pidarihal irandum peruvel kaaka

azhahudan muthuhai arulvel kaaka

pazhu pathinaarum paruvel kaaka (80
Vetrivel vayitrai vilangave kaaka

sitridai azhahura sevvel kaaka

naanaam kayitrai nalvel kaaka

aan penn kurihalai ayilvel kaaka

pittam irandum peruvel kaaka (85)
Vattak kuthathai valvel kaaka

panai thodai irandum paruvel kaaka

kanaikaal muzhanthaal kathirvel kaaka

aiviral adiyinai arulvel kaaka

kaihal irandum karunaivel kaaka (90)
Munkai irandum muranvel kaaka

pinkai irandum pinnaval irukka

naavil sarasvathi natrunai yaaha

naabik kamalam nalvel kakka

muppaal naadiyai munaivel kaaka (95)
Yeppozhuthum yenai yethirvel kaaka

adiyen vasanam asaivula neram

kaduhave vanthu kanahavel kaaka

varum pahal thannil vachravel kaaka

arai irul thannil anaiyavel kaaka (100
Yemathil saamathil yethirvel kaaka

thaamatham neeki chathurvel kaaka

kaaka kaaka kanahavel kaaka

noaka noaka nodiyil noaka

thaakka thaakka thadaiyara thaakka (105)
kollivaayp peihalum kuralaip peihalum

penkalai thodarum bramaraa chatharum

adiyanaik kandaal alari kalangida
Irisi kaatteri ithunba senaiyum

yellilum iruttilum yethirpadum mannarum (115)



Kana pusai kollum kaaliyodu anaivarum

vittaan gaararum migu pala peihalum

thandiyak kaararum sandaalar halum

yen peyar sollavum idi vizhunthodida
aanai adiyinil arum paavaihalum (120)

poonai mayirum pillaihal enpum

nahamum mayirum neenmudi mandaiyum

paavaihal udane pala kalasathudan

manaiyil puthaitha vanjanai thanaiyum

ottiya paavaiyum ottiya serukkum (125)

kaasum panamum kaavudan sorum

othu manjanamum oruvazhi pokum

adiyanaik kandaal alainthu kulainthida

maatran vanjahar vanthu vanangida

kaala thoothaal yenai kandaal kalangida (130
Vaay vittalari mathi kettoda

padiyinil mutta paasak kayitraal

kattudan angam katharida kattu

katti uruttu kaal kai muriya (135
Kattu kattu katharida kattu

muttu muttu muzhihal pithungida

sekku sekku sethil sethilaaha

sokku sokku soorpahai sokku

kuthu kuthu koorvadi velaal (140)

patru patru pahalavan thanaleri

thanaleri thanaleri thanalathuvaaha

viduvidu velai verundathu oda
Puliyum nariyum punnari naayum

yeliyum karadiyum inithodarnthu oda (145)

Thelum paambum seyyaan pooraan

kadivida vishangal kadithuyar angam

yeriya vishangal yelithudan iranga