Written by London Swaminathan

Post No. 15,677

Date uploaded in London –30 April 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Festivals in May 2026; First of May- Chitra Pournami/Full Moon Day Festival; May Day; Madurai Vaigai River Azakar Festival; May 4- Agni Nakshatra period begins/Hot Days; May 26 Plnet Jupiter Transfer Day; May 28- Agni Star/Hot period ends; Bakrid; May 30- Vaikasi Visakam

Auspicious Days — May14, 15, 18,25, 28.

New moon day -16; Full moon days-1, 30; Ekadasi Fasting Days-13, 27.

***

नारदभक्तिसूत्राणि           प्रथमोऽध्यायः          परभक्तिस्वरूपम्

अथातो भक्तिं व्याख्यास्यामः । 1

**

सा त्वस्मिन् परप्रेमरूपा । 2

**

अमृतस्वरूपा च । 3

**

यल्लब्ध्वा पुमान् सिद्धो भवति अमृतो भवति तृप्तो भवति । 4

**

यत्प्राप्य न किञ्चिद् वाञ्छति न शोचति न द्वेष्टि न रमते नोत्साही भवति 5

**

यज्ज्ञात्वा मत्तो भवति स्तब्धो भवति आत्मारामो भवति । 6

**

सा न कामयमाना निरोधरूपत्वात् । 7

**

निरोधस्तु लोकवेदव्यापारन्यासः । 8

**

तस्मिन्ननन्यता तद्विरोधिषूदासीनता च । 9

**

अन्याश्रयाणां त्यागोनन्यता । 10

**

लोकवेदेषु तदनुकूलाचरणं तद्विरोधिषूदासीनता । 11

**

भवतु निश्चयदार्ढ्यादूर्ध्वं शास्त्ररक्षणम् । 12

**

अन्यथा पातित्यशङ्कया । 13

**

लोकोऽपि तावदेव भोजनादि व्यापारस्त्वाशरीरधारणावधि । 14

**

तल्लक्षणानि वाच्यन्ते नानामतभेदात् । 15

**

पूजादिष्वनुराग इति पाराशर्यः । 16

**

कथादिष्विति गर्गः । 17

**

आत्मरत्यविरोधेनेति शाण्डिल्यः । 18

**

नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति । 19

**

अस्त्येवमेवम् । 20

**

यथा व्रजगोपिकानाम् । 21

**

तत्रापि न माहात्म्यज्ञानविस्मृत्यपवादः 22

**

तद्विहीनं जाराणामिव । 23

**

नास्त्येव तस्मिन् तत्सुखसुखित्वम् । 24

**

          द्वितीयोऽध्यायः

          परभक्तिमहत्त्वम्

सा तु कर्मज्ञानयोगेभ्योऽप्यधिकतरा । 25

**

फलरूपत्त्वात् । 26

**

ईश्वरस्याप्यभिमानद्वेषित्वात् दैन्यप्रियत्वात् च । 27

**

तस्याः ज्ञानमेव साधनमित्येके । 28

**

अन्योन्याश्रयत्वमित्यन्ये । 29

**

स्वयं फलरूपतेति ब्रह्मकुमारः । 30

**

राजगृहभोजनादिषु तथैव दृष्टत्वात् । 31

Taken from Sanskritdocuments website; thanks.

This free translation of Narada Bhakti Sutras was dictated by  Swami Vivekananda  in America.

Please note that it is not verbatim translation of Sanskrit aphorisms.

CHAPTER I

May 1 Friday

1. Bhakti is intense love for God.

**

May 2 Saturday
2. It is the nectar of love;

**
May 3 Sunday

3. Getting which man becomes perfect, immortal, and satisfied for ever;

**
May 4 Monday

4. Getting which man desires no more, does not become jealous of anything, does not take pleasure in vanities:

**
May 5 Tuesday

5. Knowing which man becomes filled with spirituality, becomes calm, and finds pleasure only in God.

**
May 6 Wednesday

6. It cannot be used to fill any desire, itself being the check to all desires.

**

May 7 Thursday
7. Sannyâsa is giving up both the popular and the scriptural forms of worship.

**
May 8 Friday

8. The Bhakti-Sannyasin is the one whose whole soul goes unto God, and whatever militates against love to God, he rejects.

**

May 9 Saturday
9. Giving up all other refuge, he takes refuge in God.

**

May 10 Sunday
10. Scriptures are to be followed as long as one’s life has not become firm;

**

May 11 Monday

11. Or else there is danger of doing evil in the name of liberty.

**

May 12 Tuesday

12. When love becomes established, even social forms are given up, except those which are necessary for the preservation of life.

**

May  13 Wednesday

13. There have been many definitions of love, but Nârada gives these as the signs of love: When all thoughts, all words, and all deeds are given up unto the

Lord, and the least forgetfulness of God makes one intensely miserable, then love has begun.

**

May 14 Thursday

14. As the Gopis had it —15. Because, although worshipping God as their lover, they never forgot his God-nature;

**

May 15 Friday

15. Otherwise they would have committed the sin of unchastity.

**

May 16 Saturday

16. This is the highest form of love, because there is no desire of reciprocity, which desire is in all human love.

**

May 17 Sunday

17. Bhakti is greater than Karma, greater than Jnâna, greater than Yoga (Râja-Yoga), because Bhakti itself is its result, because Bhakti is both the means and the end (fruit). CHAPTER II

**

May 18 Monday

18. As a man cannot satisfy his hunger by simple knowledge or sight of food, so a man cannot be satisfied by the knowledge or even the perception of God until love comes; therefore love is the highest.

**

May 19 Tuesday

19.These, however, the Masters have said about Bhakti:
One who wants this Bhakti must give up sense enjoyments and even the company of people. CHAPTER III

**

May 20 Wednesday

20. Day and night he must think about Bhakti and nothing else.

**

May 21 Thursday
21. (He must) go where they sing or talk of God.

**
May 22 Friday

22. The principal cause of Bhakti is the mercy of a great (or free) soul.

May 23 Saturday
23. Meeting with a great soul is hard to obtain, and never fails to save the soul.

**

May 24 Sunday
24. Through the mercy of God we get such Gurus.

**

May 25 Monday
25. There is no difference between Him and His (own) ones.

**

May 26 Tuesday
26. Seek, therefore, for this.

**

May 27 Wednesday
27. Evil company is always to be shunned;

**
May 28 Thursday

28. Because it leads to lust and anger, illusion, forgetfulness of the goal, destruction of the will (lack of perseverance), and destruction of everything.

**

May 29 Friday
29. These disturbances may at first be like ripples, but evil company at last makes them like the sea.

**

May 30 Saturday

30. He gets across Maya who gives up all attachment, serves the great ones, lives alone, cuts the bandages of this world, goes beyond the qualities of nature, and depends upon the Lord for even his living.

**

May 31 Sunday
31. He who gives up the fruits of work, he who gives up all work and the dualism of joy and misery, who gives up even the scriptures, gets that unbroken love for God.

To be continued in June 2026 Calendar……………………………

Tags- Narada Bhakti Sutras , May 2026 Calendar, English, Swami Vivekananda

Compiled by London Swaminathan

Post No. 15,663

Date uploaded in London –27 April 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

(Narrinai is one of the anthologies in Sangam Tamil Literature)

From HISTORICAL HERITAGE OF THE TAMILS

K K PILLAY, MJP PUBLISHERS, CHENNAI, 1979

“Karpiyal or the wedded life of the married couple invariably followed Kalaviyal. Theoretically the observance of a moral code in conjugal relationship was enjoined on men no less than on women. But there seems to have existed a gulf between theory and practice. Man appears to have often deviated from the lawful path. According to the prescribed tradition of the Tamils ideal love is of the AINTINAI type. Both Kaikkilai and Perundinai were not suited for the higher sections of society. One form of Perundinai was man’s relationship with Parattaiyar or public women. Therefore, connections with Parattaiyar or concubines was looked down upon as unnatural and unbecoming of elegant men. Tolkappiyanar and Tiruvalluvar condemn this illicit relationship in unmistakable terms. Nevertheless, Narrinai no less than the other classics of love, reveals, in actual practice harlotry has become a well-established institution; several men fell victims to the paramours of the public women .

It is notable that during the period of pregnancy and confinement of the wife the man was inclined to seek sexual indulgence at the hands of Parattaiyar 53. It was but natural that the lawfully wedded wife became furious when she came to know about it. Public opinion, too, condemned  such immoral relationship. The Panan ( paanan)  and Virali served as the mediators between the man and the Parattaiyar. Later, too, when the wedded wife protested and evince her wrath the Panan tried to intervene and restore cordiality between the husband and wife 54.

Often there sprang up acute rivalry and ill feeling between the Parattai and who had enticed the man and his lawful wife. There is an interesting instance of a Parattai inciting the hatred of the wife against her husband by causing his attachment to herself to be made known to the wife. 55

She sent the word that it was he , who, out of infatuation had seized her sweet smelling tuft of hair. Evidently the Parattai wanted to sow discord between the man and his legitimate partner so that he permanently come under her own influence.  A more or less similar idea is found in stanza 225 in which it is stated that the Parattai openly accused the man  for having voluntarily sought her association.

In one case on behalf of the mistress her companion burst out furiously against the week minded man who had fallen a victim to the amours of a Parattai, and she scornfully asked him to gratify his physical lust as he liked and never to return to the house of his mistress. Even more attesting is the righteous indignation of a devoted wife who refused to touch her husband on account of  his association with Parattai. She reproached him by saying that touching of a person who had illicit connection with a Parattai is like touching the discarded pots.56

Parattayar seems to have vied with each other  in winning the affliction of affluent men. Unseemly quarrels and bitter rivalry arose between two Parattayar who competed in capturing the heart of  one and the same person. Certain stanzas 57 of Narrinai refer to the piquant situations which arose when a Parattai who had won the heart of a man found to her utter discomfiture that a rival had entered the field.

It is notable that among the Parattayar there are two categories known as Cherri Parattai and Kadal Parattai- (kaadal). The Cherri Parattai appears to have been a public harlot, while the Kaadal Parattai preferred to have relationship with a single individual of her choice. More often than not, she led virtuous life characterised by fidelity to the chosen person. Little wonder than, of the two classes the Kaadal Parattai occupied a higher social position than the Cherri Parattai.

On the whole it is clear that Parattayar constituted stain on society. married women sedulously tried to protect their husbands from the seductions of Parattayar.58

While recognising the existence of this foul institution it would be improper to over emphasise the position it occupied. It is of supreme importance to realise that the Parattayar have received a great attention at the hands of the poets because of the piquant situations which arose when dealing with men. From the number of stanzas devoted to the handling of themes connected with Parattayar it would be totally improper and unfair to exaggerate the role played by them in social life of the day. Indeed, it would not be too much to say ti was because of social disapprobation that poets found a special interest in handling of themes connected with this blot on society.

An outspoken characterisation, breathing a bitter condemnation of this social stain is of a piece with the forthrightness of the poets. It is because society has built up some standards of conduct that deviations from them  received an excessive  and almost a disproportionate attention at the hands of the poets of the age. False conversions of depicting the rosier side of life and ignoring the darker one was totally alien to the tendencies of those times.

Narrinai References

53- Narrinai stanza 380

54- stanza 30

55- stanza 100

56- stanzas 350, 260, 340, 360

57- stanzas 300, 320

58- stanza 20.

***

P T SRINIVASA IYENGAR ON TAMIL PROSTITUES

Tamil historians and Tamil scholars are scared to touch this subject . P T Srinivasa Iyengar in his book HISTORY OF THE TAMILS devote only nine lines in a book of 635 pages! So scared to touch this topic. He says,” Married life though commenced under such auspices, often did not run on even course. Post nuptial love was often put to a temporary or permanent end by the wiles of harlots who seduced husband from the path of faithfulness to the wedded wife. The instruction of harlotry- parattamai- was peculiar to the agricultural tracts, for during the periods of enforced idleness when the grain is ripening in the fields and when the fields lying fallow after harvest Satan finds some mischief for idle hands to do.”

***

Dr S Ramakrishnan on Tamil Prostitutes

Out of 966 Karpial (Family life) poems, 279 poems are about Parattai (prostitutes, harlots or public women). If we take it literally it appears that Tamil society consists of 50 percent prostitutes and 50 percent family women. But it is obvious that did not exist in any society. So, it will be a blunder to consider these imaginary scenes as actual portrayal of the society.

(English translation is mine)

***

My comments

Prostitution existed in all societies, cultures. One should not exaggerate it out of proportion. Foreigners took one reference in the Vedic literature about any bad thing and wrote absurd things in volumes. We must always remember this.

Word prostitute came from Sanskrit word Para Stri /other woman; and the Tamil word Parratai is also derived from this Para Stri. But there are many words in Tamil and English to describe public women.

***

Tiruvallluvar on Public Women

CHAPTER 92

PROSTITUTES

911. Behold the women that desire a man for the sake of his gold and not for the sake of love : their cajoleries will lead only to misery.

912. Behold the women who speak honeyed words, but whose thoughts are ever fixed on their own profit : consider their ways and keep them at a distance.

913. The prostitute pretendeth love when she embraceth her lover : but in her heart she feeleth even as one who hath touched a stranger dead body in a dark room.

914. Behold the men whose hearts are inclined to deeds of purity: they defile themselves not with the touch of harlots.

915. Behold the men who add deep study to a clear understanding: they defile themselves not with the touch of women whose charms are free to all.

916. Behold the men that have a regard for their own good : they touch not the hand of wantons who put up their lewd charms for sale.

917. Behold the men who are light-minded: they will seek the women who embrace with the body while their heart is somewhere else.

918. Behold the men who have not a discriminating understanding : the embraces of wily women are to them even as the fascination of the siren of the solitudes.^[1]

919. The soft arms of the well-decked harlot are the filthy ditch wherein contemptible fools drown themselves.

920. Women of two hearts, drink, and the dice-table, these are the delights of men when fortune forsaketh them.

–subham—

Tags-  Tamils, Sangam Age, Prostitution, Parattai, Harotry, concubines,Narrinai, KK Pillai, PTS, Prostitution , Ancient Tamil Nadu, Public women,  Tiruvalluvar, Tirukkural , SRK

Written by London Swaminathan

Post No. 15,659

Date uploaded in London –26 April 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Tamil Veda Tirukkural in English Translations Compiled by London Swaminathan – Chapter 1

Tamil Scholar Ki Va Jagannathan has given us he commentary of five old commentators on Tamil Veda Tirukkural in his massive volume running to 950 pages, published by Ramakrishna Mission Vidhyalayam, Coimbatore. But English translations by several translators are scattered. I am trying to put them together. In the past fifty years a lot of corrupted Tamil translations are published by politically oriented Tamils. But English translations are not that corrupted. They are more reliable.

I am compiling translations from at least six translators cum commentators.

To avoid repetitions and to save space I use the following abbreviations for authors.

Tiruvalluvar, author of Tirukkural, was a pukka, ardent Hindu and a great master of Bhagavad Gita. In the first chapter he praised GOD and so he was neither a Buddhist nor a Jain. Buddha never spoke about God and Jains were atheists. Tiru Valluvar used Bhagavad Gita in the first couplet Aksharaanam Akaarosmi (among the alphabets I am A)  from the Gita. He also used Gita’s Samsaara Saagaram in the last couplet of the first chapter.

Through out his book Valluvar used Dwanthwa/opposites found in Bhagavad Gita: like and dislike, this birth and future birth, earth and heaven, Day and Night etc

No person from Abrahamic religions (Jew, Christian, Muslim) will support Tiru Valluvar because he quotes FEET OF GOD in Seven out of ten couplets in the first Chapter. He belonged to fifth century CE according to linguists. His style and syntax placed him in Post Sangam era.

Neither Mahavir nor Buddha used SEA much because they were born and preaching in land locked regions of India. But Valluvar like Vedas, use sea even in the very first chapter.

God is incomparable, Peerless One are in Vishnu Sahasranama and Upanishads.

****

Following Translations are used:

1.V R Ramachandra Dikshitar- VRR, year 1949

(followed Aranganatha Mudaliyar’s translation that was published in 1933. See (ANM+2) )

2.GU Pope – GUP. Year 1886

3.Suddhananda Bharathiyar- SB

4.A Aranganatha Mudaliyar – ANM+2 and B.L. Aranganatha iyer and R. Srinivasa Desikan. Year 1933

5.EVS Publishers, Singapore- EVS. Year 1986

6.S M Diaz, I G of Police- SMD Year 2000

H A Popley – HAP (not full book) Year 1931

Mrs Tirunavukkarasu, Jaffna (not full book)

Wherever possible, I will add more translations.

****

In Praise of the Lord

1.A is the first stir in the world of sound; even so the Eternal Adorable One is the prime impulse of all creation A Aranganatha Mudaliyar – (ANM+2)

**

1.All alphabets have the letter (A) for their first, so has the world eternal God for its beginning– EVS Publishers, Singapore- (EVS)

**

1.All the letters have the letter A as their origin; this world has God as its origin- V R Ramachandra Dikshitar- (VRR)

**

1
A, as its first of letters, every speech maintains;
The “Primal Deity” is first through all the world’s domains.
As the letter A is the first of all letters, so the eternal God is first in the world. .(GU Pope)

**

Verse 1 “A” is the first and source of all the letters. Even so is God Primordial the first and source of all the world. (.Suddhananda Bharathiyar- SB)

**

1.The alphabet begins with A ;

So does the universe, with God -S M Diaz (SMD)

**

1.As letters all are based on A

The world is based on God – the First – H A Popley – HAP

**

திருக்குறள் கடவுள்வாழ்த்து

குறள் 1:

அகர முதல எழுத்தெல்லாம் ஆதி

பகவன் முதற்றே உலகு.

**

XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX

2. Of what avail is one’s vast learning, if one adores not the holy feet of Him who is the pure light of wisdom– (ANM+2)

**

2.Of what avail is a man’s learning if he does not pray to God. (EVS)

**

2.Of what avail is learning, if the learned do not adore the good feet of Him who is of immaculate wisdom? (VRR)

**

2.
No fruit have men of all their studied lore,
Save they the ‘Purely Wise One’s’ feet adore.
What Profit have those derived from learning, who worship not the good feet of Him who is possessed of pure knowledge ? .(GU Pope)

**

Verse 2 What has learning profited a man, if it has not led him to worship the Good Feet of Him who is pure knowledge itself? (SB)

**

2.Learning and scholarship are of no avail if they do not lead

One to worship at the wise one’s divine feet (SMD)

**

2.What use is lore, if the leaned will not bow

Before the feet of -Him – The All wise One? – HAP

**

குறள் 2:

கற்றதனால் ஆய பயனென்கொல் வாலறிவன்

நற்றாள் தொழாஅர் எனின்.

XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX

3.Those who mediate day and night on the sacred feet of the Lord that abides in the lotus shaped region of a devout heart shall endlessly inhabit the heavenly abode – (ANM+2)

**

3.Those who meditate day and night on the sacred feet of the Lord that abides in the lotus shaped region of a devout heart shall endlessly inhabit the heavenly home. (EVS)

**

3.Those who find refuge in the great feet (of Him) who lives in lotus of the heart (of the devotee) live eternally in heaven. (VRR)

**
3.
His feet, ‘Who o’er the full-blown flower hath past,’ who gain
In bliss long time shall dwell above this earthly plain.
They who are united to the glorious feet of Him who passes swiftly over the flower of the mind, shall flourish long above all worlds. .(GU Pope)

**

Verse 3 The Supreme dwells within the lotus of the heart. Those who reach His Splendid Feet dwell endearingly within unearthly realms. (SB)

**

3.Only those finding last life that that contemplate on Him,

Who has made the blossomed mind His abode (SMD)

**

3.They’ll live for ever in the land above

Who cling to Him that bides in lotus-hearts– HAP

**

குறள் 3:

மலர்மிசை ஏகினான் மாணடி சேர்ந்தார்

நிலமிசை நீடுவாழ் வார்.

XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX

4.
His foot, ‘Whom want affects not, irks not grief,’ who gain
Shall not, through every time, of any woes complain.
To those who meditate the feet of Him who is void of desire or aversion, evil shall never come. .(GU Pope)

**

4.No ills of life ever touch those that alone cling to the feet of Him who is beyond the world of lies and dislikes (EVS)

**

4.No ills of life ever touch those that cling to the feet of Him who is beyond the world of likes and dislikes – (ANM+2)

**

4.Those who have attained the feet of Him who has likes or dislikes will be rid of all troubles. (VRR)

**

Verse 4 Draw near the Feet of Him who is free of desire and aversion. And live forever free of suffering. (SB)

**

4.No evil shall ever come to those who have contemplated,

Of Him who is above human frailties of desire and hatred (SMD)

**

4.Trouble shall never come to those

Who cling to the desireless One– HAP

**

குறள் 4:

வேண்டுதல் வேண்டாமை இலானடி சேர்ந்தார்க்கு

யாண்டும் இடும்பை இல.

XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX

5. Deeds, good or evil, that spring from darkness shall not affect those who gloriously sing the praises of the Lord – (ANM+2)

**

5.Deeds, good or evil, that spring from darkness shall not affect those who gloriously sing the praises of the Lord (EVS)

**

5.Actions, both good and bad that spring from darkness of the mind will never touch those who ever chant the glories of the Lord-(VRR)

**
5.
The men, who on the ‘King’s’ true praised delight to dwell,
Affects not them the fruit of deeds done ill or well.
The two-fold deeds that spring from darkness shall not adhere to those who delight in the true praise of God. .(GU Pope)

**

Verse 5 Good and bad, delusion’s dual deeds, do not disturb Those who delight in praising the immutable, worshipful One. (SB)

**

5.Th twin deeds of dark illusion, will not affect

Those who delight meaningfully in God’s praise (SMD)

**

5.The twain dark deeds shall never be theirs,

Who give the Lord His rightful praise– HAP

**

குறள் 5:

இருள்சேர் இருவினையும் சேரா இறைவன்

பொருள்சேர் புகழ்புரிந்தார் மாட்டு.

To be continued …………………………………..

–subham—

Tags-Tirukkural Encyclopaedia, Chapter 1,Tamil Veda, English Translations, Compiled by, London Swaminathan – Chapter 1, God, In praise of God, Kural 1 to 5, Valluvar image

Written by London Swaminathan

Post No. 15,603

Date uploaded in London –10 April 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

First translation by Ms Kausalya Hart, Second by PR Ramachander and the third by Dr Chenni Padmanabhan M D

Pictures were taken by London swaminathan from Uppiliappan Temple.

**** 

Verses 22, 23, 24

22

அங்கண் மாஞாலத்தரசர் அபிமான

பங்கமாய் வந்து நின் பள்ளிக்கட்டிற் கீழே

சங்கம் இருப்பார் போல் வந்து தலைப் பெய்தோம்;

கிங்கிணி வாய்ச் செய்த தாமரைப் பூப் போலே,

செங்கண் சிறுச் சிறிதே எம்மேல் விழியாவோ?

திங்களும் ஆதித்தியனும் எழுந்தாற் போல்,

அங்கண் இரண்டும் கொண்டெங்கள் மேல் நோக்குதியேல்

எங்கள் மேல் சாபம் இழிந்தேலோர் எம் பாவாய். (22)

495. The girls coming to wake up the god say,
“We have come to you affectionately, all together
as if we were queens of this wide world,
and we stay by your bed and worship you.
Won’t your beautiful lotus eyes
bright as the sun and the moon,
show us even a little grace?
If you look at us, our karma will go away.
We are going to worship our Pāvai

Like all the famous kings
Of the wide World, that is pretty,
Have crowded near your cot,
After surrendering their ego,
We also have come near.
Will not the sight,
Of your red eyes which is like the lotus
Fall little by little on us?
If you see us using those eyes,
Which are like sun and the moon,
All the curse on us will vanish,
And we can worship our Goddess Pavai

Beneath Thy beside have we gathered

As kings on this large handsome earth

Would crowd around, sans ego;

Wouldst Thou glance at us , with Thy

Eye, a la trinket, lotus blooming,

Sun and moon awake at a time in mirth!

If Thou glimpse with eyes two beautiful

By little and little tarnished,

Sin and curse shall vanish

From we the girls vanquished;

Listen and consider our damsel.

*********

23

PICTURE NOT UPLOADING IN WORDPRESS; PLEASE GO TO SWAMIINDOLOGY.BLOGSPOT. COM

FOR THIS PICTURE.

மாரி மலை முழைஞ்சில் மன்னிக் கிடந்துறங்கும்

சீரிய சிங்கம் அறிவுற்றுத் தீ விழித்து,

வேரி மயிர் பொங்க எப்பாடும் பேர்ந்துதறி,

மூரி நிமிர்ந்து முழங்கிப் புறப்பட்டுப்,

போதருமா போலே நீ பூவைப்பூவண்ணா!

உன் கோயில் நின்றிங்ஙனே போந்தருளிக்

கோப்புடைய சீரியசிங் காசனத்திருந்து

யாம் வந்த காரியம் ஆராய்ந்தருளேலோர் எம் பாவாய். (23)

496. The girls coming to wake up the god say,
“As you, colored as dark as a kāyam flower, wake up
you are like a lion that has slept
in a mountain cave in the rainy season,
that opens its fiery eyes and roars, its mane hanging low.
You come from your temple and sit on your majestic throne.
Give us your grace, and help us.
We are going to worship our Pāvai

Like the majestic lion wakes up with ire,
From the mountain cave in the rainy season,
Looks with fiery sight,
And with deep angry sweat from all the hairs,
Turns up its head with awe,
And comes out making lots of din,
Hey Lord, who is the colour of the blue lotus,
Come from your temple to here,
And sit on the majestic royal throne,
And hear with compassion,
For why we have come here,
And help us to worship our Goddess Pavai.

Verse 23

As would a fierce lion in a mountain den

Stay along in winter, lie asleep gang with

Enlightened, open eye, emit fire, mane erect,

Stretch in all direction, Oh! Bilberry hued;

Thou shalt roar! Start with a bang,

This ward move from Thy temple forthwith

Settle on carved out throne exquisite

We have come unto Thee to woo;

Ponder over our requisite;

Bestow grace, the desire implicit

Listen and consider our damsel.

**********

அன்று இவ்வுலகம் அளந்தாய்! அடி போற்றி,

சென்றங்குத் தென் இலங்கை செற்றாய்! திறல் போற்றி,

பொன்றச் சகடம் உதைத்தாய்! புகழ்போற்றி,

கன்று குணிலா எறிந்தாய்! கழல் போற்றி,

குன்று குடையா எடுத்தாய்! குணம் போற்றி,

வென்று பகைகெடுக்கும் நின் கையில் வேல் போற்றி,

என்றென்று ன் சேவகமே ஏத்திப் பறைகொள்வான்

இன்று யாம் வந்தோம், இரங்கேலோர் எம் பாவாய். (24)

24

497. The girls come, praise the god and ask for the Paṛai,
“You once measured the world.
We praise your feet.
You went to southern Lanka and killed the Rakshasas.
We praise your strength.
You destroyed Sakaṭāsuran when he came as a cart.
We praise your fame.
When Vathsasuran came as a calf you threw him
at Kabithasuran who had taken the form of a vilam tree
and killed them both.
We worship your ankleted feet.
You carried Govardhana mountain to save the cows.
We praise your compassion.
We praise the spear in your hands that conquers your enemies.
We want to serve you always and have come to receive the Paṛai.
Give us your grace.
We are going to worship our Pāvai

We worship your feet which measured the world then,
We worship your fame of winning over the king of Southern Lanka,
We worship thine valour in breaking the ogre who came like a cart,
We worship thy strength which threw the calf on the tree,
We worship thine goodness in making the mountain as an umbrella^[34],
And we worship the great spear in your hand which led to your victory,
We have come hear to sing always for ever your praises,
And get as gift the drums to sing,
And worship our Goddess Pavai.

***

All hail, Thy foot meted this earth thence

All hail, Thy energy went thither, conquered Lanka South;

All hail, Thy glory kicked the wheel to ruins;

All hail, Thy foot the calf, as a throw stick tossed;

All hail, Thy generosity held the hillock an umbrella;

All hail, Thy spike won and shattered uncouth

And so on singing  Thy bravery,

Revering Thy laurel factual

To obtain the desire auspicious

Have come this day, we ambitious

Yield, listen and consider our damsel.

To be continued……………….

Tags-  Verses 22,23, 24, Tiruppavai in pictures, part 6, three English translations

, pictures, London swaminathan

Written by London Swaminathan

Post No. 15,598

Date uploaded in London –9 April 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

First translation by Ms Kausalya Hart, Second by PR Ramachander and the third by Dr Chenni Padmanabhan M D

Verses 19, 20, 21

****

Verse 19

குத்து விளக்கெரியக் கோட்டுக்கால் கட்டில் மேல்

மெத்தென்ற பஞ்ச சயனத்தின் மேல் ஏறிக்

கொத்தலர் பூங்குழல் நப்பின்னை கொங்கை மேல்

வைத்துக் கிடந்த மலர் மார்பா! வாய் திறவாய்;

மைத் தடம் கண்ணினாய்! நீ உன் மணாளனை

எத்தனை யேலும் துயில் எழ ஒட்டாய் காண்,

எத்தனை யேலும் பிரிவாற்ற கில்லாயால்,

தத்துவம் அன்று தகவேலோர் எம் பாவாய். (19)

492. The girls coming to wake up the god and Nappinnai say,
“O Thirumāl adorned with garlands,
you sleep on the breasts of Nappinnai,
adorned with beautiful flowers on her hair,
on a soft mattress on an ivory cot
and the room is bright with lights.
O Nappinnai with kohl-darkened eyes, open your mouth,
How could you not get up and want to see your beloved?
Surely you can understand
that you won’t be able to be away from him for long.
This isn’t good for you.
We are going to worship our Pāvai

In the light of the oil lamp,
On the ornamental four legged ivory cot,
On the soft bed filled with cotton,
Reclining on the busts of Nappinnai,
You sleep, Oh he who has a flower like heart,
Please open your mouth .
She who has, wide black eyes with collyrium.
We know that you will never allow him to wake up,
For you can never bear to be away from Him,
This is not that good,
And cannot be accepted by us.
Please allow us to worship our Goddess Pavai.

Kudos to Thee! Settled on a cot ivory footed

Soft silk cotton mattress with quality quintet

In  glimmering light of a metal lamp and

Inclined on the bosom of Nappinnai

Having flowerful locks bunch of blossoms bloomed;

Thy chest a flower bed, open Thy mouth instant;

Thy eye graced with

Eye liner black, a charm;

Let whatsoever time, wouldn’t arouse thy groom;

Not howsoever endure a moments separation this norm

In neither reality nor befitting, consider our damsel.

**************************

Verse 20

முப்பத்து மூவர் அமரர்க்கு முன் சென்று

கப்பம் தவிர்க்கும் கலியே! துயில் எழாய்;

செப்பம் உடையாய்! திரள் உடையாய்!

செற்றார்க்கு வெப்பம் கொடுக்கும் விமலா! துயில் எழாய்;

செப்பன்ன மென் முலை செவ்வாய் சிறு மருங்குல்

நப்பின்னை நங்காய்! திருவே! துயில் எழாய்;

உக்கமும் தட்டொளியும் தந்துன் மணாளனை

இப்போதே எம்மை நீராட்டேலோர் எம் பாவாய். (20)

493. The girls coming to wake up the lord and Nappinnai say,
“O dear god, if any of the thirty-three crores of the gods
have troubles, you go and remove them.
Get up, faultless, strong one,
vex your enemies and take care of your devotees.
O beautiful young Nappinnai
with soft breasts like small cheppus,
a red mouth and a tiny waist, get up!
Give us fans and mirrors and send your husband with us
so that we can praise him and go to bathe.
We are going to worship our Pāvai

Who removed sorrow and fear,
From the thirty three sections of Devas^[33],
Even before they approached you,
Oh Lord, Who is glittering like gold,
Oh Lord, who has inimitable valour,
Please wake up,
Oh Lady Nappinnai,
Who has desirable busts like golden pots.
Who has little red mouth,
And who has thin narrow hips,
Please wake up, Oh Goddess of wealth.
Please give mirror and fan,
Just now to your consort,
And allow us to take bath,
And thus worship our Goddess Pavai.

Move ahead of thirty-three celestial beings

Thou forestall tremor, vanguard, Mighty, awake!

Righteous, energetic, immaculate, would persecute

Arrogance and subjugate, Thou shalt awake!

Nappinnai damsel ! wit breast a la copper, soft;

Rosy cheeks and tiny waist. Lakshmi ! Thou shalt awake!

Present us Thy groom,

Fan circular and optics;

And bathe us right now we derelicts

In His ocean compassion Thou mediatrix

Listen and consider our damsel.

********************

Verse 21

ஏற்ற கலங்கள் எதிர்பொங்கி மீதளிப்ப

மாற்றாதே பால் சொரியும் வள்ளல் பெரும் பசுக்கள்

ஆற்றப் படைத்தான் மகனே! அறிவுறாய்;

ஊற்றமுடையாய்! பெரியாய்!

உலகினில் தோற்றமாய் நின்ற சுடரே! துயில் எழாய்;

மாற்றார் உனக்கு வலி தொலைந்து உன் வாசற்கண்

ஆற்றாது வந்து உன்னடி பணியுமா போலே,

போற்றியாம் வந்தோம் புகழ்ந்தேலோர் எம் பாவாய். (21)

494. The girls coming to wake up the god say,
“O son of Nandagopan, lord of fine cows
that yield milk generously and make the pots overflow,
you are wise, a bright light and our refuge.
Get up. We have come to your door
as if we were your enemies unable to fight with you.
We come and worship your feet,
praising you whose fame is abundant.
We are going to worship our Pāvai

Oh son of him,
Who owned several cows,
Which gave so much milk,
That always the milking vessel got overflowed,
Please wake up.
Oh Lord, who is full of mercy,
Oh Lord, who is better than the best,
Oh lord, who is the light that began the world,
Please wake up.
Like your flock of defeated enemies,
Falling at your feet in surrender,
We came praising you,
So that we get fame,
And worship our Goddess Pavai.

in vessels filled to brim, grand donor cows

issue incessant flow of milk to counter flow:

Oh! Son of Nandagopala! Owner of such immense;

Get enlightened! Thou resolute, magnanimous

Remain pre-eminent on this earth

 A beacon resplendent aglow

We have come lauding and hailing;

Forlorn sans energy, and assiduous;

As would foes, at Thy gate unanimous

Have gathered to surrender to Thy foot glorious;

Arise! Listen and consider, our damsel.

–subham—

tags- Tags-Tiruppavai in Pictures,  Three English Translations,Part Seven ,

Kausalya Hart, PR Ramachander , Dr Chenni Padmanabhan ,

Verses 19, 20, 21