சார்ந்தவர்ப் புரக்கும் ஈர்ஞ்சடைப் பெருமகருணை முதுவெள்ளம் பெருகு திருநயனகைவலம் நெல்லியங் கனியது போலச்சைவசித் தாந்தத் தெய்வ ஆகமத்தைவரன்முறை பகர்ந்த திருமலர் வாயபவளவரை மீதில் தவளமின் என்னச்செப்பரு மார்பணி முப்புரி நூலபேரிகல் ஆணவக் காரிரு ளினுக்கும்பின்றொடர் வல்வினை வன்றொட ரினுக்கும்மாயைமா மாயை ஆயபே யினுக்கும்அஞ்சல்என் றமைத்த கஞ்சமென் கரதலஅருமறைச் சிரத்தும் பெருமைமெய் அன்பர்துங்க இதயத்தும் தங்கு பொற்பாததுன்னிய பயோதரம் மின்னினம் மிடைதலின்அளப்பரும் பெருமை வளத்தினை விளைத்தலின்சந்திர திலகம் சிந்துரம் மருவலின்உறுகண் டீரவந் துறுமுழை உறுதலின்சாதமுறை சுழீஇச் சோதிமீ தமர்தலின்பணைஎழு மரவம் பிணையொடு மேவலின்காமரஞ் செவ்வழி காமரின் எய்தலின்அளகை எதிரெனும் ஆசையுற் றுறைதலினாடக மருவி நீடறை பெறுதலின்நாட்டியத் தோகை ஈட்டமங் கணைதலின்அகத்தியன் மன்னும் மகத்துவம் சிவணலின்மலையா சலமென நிலைசேர் மாடமாளிகை சூழ்ந்த சூளிகைப் புரிசைநேமிமால் வரைஎனப் பூமிமீ திலங்கும்காழிமா நகரத் தூழிதோ றமர்ந்தஅமையா அன்பின் உமையாள் கொழுநதெரியநான் முகன்பணி பெரியநா யகநின்பொன்மலர்ப் பாதம் சென்னிவைத் திறைஞ்சுதும்மேற்படும் இதயப் பாற்கடல் நடுவுள்பரம்பரை தவறா வரம்பெறு குரவன்மருளற இரங்கி அருளிய குறிஎனும்நிந்தையில் கனக மந்தரம் நிறுவிமாண்அறிவென்னும் தூணிடைப் பிணித்தநேசம் என்னும் வாசுகி கொளுவிமதித்தல் என்னும் மதித்தலை உஞற்றியபேரா இன்பச் சீர்ஆ னந்தம்பெறலரும் அமுதம் திறனொடும் பெற்றுஞானவாய் கொண்டு மோனமாய் உண்டுபிறப்பிறப் பென்னும் மறப்பெரும் பயத்தால்பன்னாட் பட்ட இன்னாங் ககற்றிஎன்னையும் தன்னையும் மறந்திட்டின்ப மேலீ டெய்துதற் பொருட்டே. ......(45)
In plain words
O Great One with cool matted locks, who protect those who come to you for refuge! O you of holy eyes, where the ancient flood of compassion swells! O you whose holy flower mouth declared, in due order, the divine Āgama of Śaiva Siddhānta, plain as a gooseberry in the palm of the hand! O you whose chest wears the three-stranded thread, beyond all words, like white lightning upon a coral mountain! O you whose soft lotus palm is held out, saying, Do not fear the black darkness of āṇavam, so great in its might, the hard chain of strong viṉai that follows close behind, and the demon that is māyai and great māyai! O you whose golden feet dwell in the crown of the rare Vedas and in the lofty hearts of great and true devotees! There the dense clouds and swarms of lightning crowd together. There riches of greatness beyond measure are brought forth. There sandal and elephants are found. There lions come to dwell in the close caves. There the lights of heaven circle in the order of their rising and settle above. There the sound rising from the drums joins with women like does. There the melodies kāmaram and cevvazhi sound in beauty. There it dwells in the quarter said to face Aḷakai. There are dance halls and long chambers. There flocks of dancing peacocks gather. There it holds the greatness of Agastya, who abides on it. So, like the Malaya mountain, stand the many-storeyed mansions and palaces, with turreted walls around them, and the great city of Kāzhi shines on the earth like the great ring of mountains at the world's edge. O you who have dwelt there through the ages! O husband of Umā, whose love is never sated! O Great Lord, whom the four-faced Brahmā worships for all to see! We place your golden flower feet upon our heads and bow, to this end. In the middle of the milk-ocean of the heart, rising high, may I set up as the blameless golden Mandara the sign that the eminent guru, who never strays from the lineage, gave in grace, in pity, that delusion might end. May I bind it to the pillar called noble knowledge, fasten to it the Vāsuki called love, and work the churning called contemplation, and so win with skill the nectar hard to gain, the bliss that never departs, the excellent āṉantam. Taking it with the mouth of ñāṉam, eating it as mōṉam, putting away the suffering I have borne for many days through the very great fear called birth and death, forgetting both myself and him, may I come to the overflowing of bliss.
Line by line
O Great One with cool matted locks, who protect those who have come to you; O you of holy eyes in which the ancient flood of compassion swells; like the gooseberry fruit in the palm of the hand, the divine Āgama of Śaiva Siddhānta O you of holy flower mouth that declared it in due order; like white lightning upon a coral mountain, O you with the three-stranded thread adorning your chest, beyond words; of the black darkness of āṇavam of great might, and of the hard chain of strong viṉai that follows behind, and of the demon that is māyai and great māyai, O you of soft lotus palm, held out saying Do not fear; in the head of the rare Vedas, and of great true devotees in the lofty heart, O you of golden feet that dwell; because the dense payōtaram and swarms of lightning crowd together, because it produces the riches of greatness beyond measure, because candra tilakam and cinturam are joined there, because lions come to dwell in the close-set caves, because the bright ones, circling in the order of their rising, settle above it, because the sound rising from drums joins with women like does, because the kāmaram and cevvazhi melodies come with beauty, because it dwells in the quarter said to be opposite Aḷakai, because it has dance halls and long chambers, because flocks of dancing peacocks gather there, because it holds the greatness of Agastya abiding there, like the Malaya mountain, the many-storeyed the mansions and palaces, and the turreted walls surrounding them; shining on the earth like the great ring of mountains, in the great city of Kāzhi, O you who dwell there through every age; O husband of Umā of love that is never sated; so that it is plain to all, the four-faced one worships, O Great Lord, your golden flower feet we place on our heads and bow; in the middle of the milk-ocean of the heart that rises up, the eminent guru who never strays from the lineage the sign which, pitying, he gave in grace so that delusion may end, called setting up the blameless golden Mandara, bound to the pillar called noble knowledge, fastening Vāsuki called love, performing the churning called contemplation, the unfailing bliss, the excellent ānandam, the nectar hard to gain, obtaining it with skill, taking it with the mouth of ñāṉam, eating it as mōṉam, through the very great fear called birth and death, removing the suffering endured for many days, forgetting both myself and himself, for the sake of attaining the overflowing of bliss.