இன்றென உளதென அன்றென ஆமெனஉரைதரு நூலையும் பொருளையும் தனித்தனிபல்வித மாகச் சொல்வகைச் சமயமாகிய பயம்பில் போகுதல் குறித்தநிலையில் துறைபல நிலையுள துறைசிலபொருந்திடும் உலகப் பெருங்கட லிடத்தின்மயிர்நூல் கிடத்திப் பயில்வுறு தோலெனும்வன்புறு பலகையின் என்பெனும் ஆணியின்நரம்பெனப் பெயரிய உரம்பெறு கயிற்றின்வெரிந்உறும் என்பெனும் பரிய கூம்பின்ஐம்பொறி யாகிய மொய்ம்புறு வாய்தலின்காயமென அமைத்த மாயநா வாயில்இருவினை என்ன வருசரக் கேற்றிக்காமம் உலோபம் ஏமமா மோகம்மிதமறு குரோதம் மதமாற் சரியமென்றுரைபெறு யவனர் நிரையுற இருத்திநெடுநீர் என்னப் படுநெடு நாணில்தங்கிய மடிஎனும் நங்குரஞ் சேர்த்திஅற்றமில் மனம்எனப் பெற்றபாய் விரித்துத்தடைபடா ஆசைக் கடுவளி துரப்பத்தானம் ஆதி யான தீவுகளிற்செல்வுழிச் சென்று புல்வுழிப் புல்லிஇவ்வா றியங்கும் அவ்வா றதனுள்முன்பார் கால வன்பார் தாக்கத்தொக்குறு மரக்கலம் பக்குவிட் டம்ம .அக்கடல் நீருள் புக்கறி வழியுழிமறலி என்னும் சுறவுபிடித் தீர்ப்பக்கடுநர கென்னும் படுகுழி அழுந்திஉளதுய ரினுக்கோர் அளவிலை அதனால்இம்முறை இயங்குதல் செம்மை அன்றென்றுமுற்றுணர் பெரியோய் அற்றமில் வலியோய்ஓதா துணர்ந்த நாதா தீதஅருவுரு என்னும் பொருள்முழு துடையோய்யாவரும் நின்வய மேவரப் புரிவோய்கரையறும் இன்பப் புரைதவிர் நிமலசாந்தணி வனமுலை ஏந்திழை பாகஞானமா மணநிறை மோனமா மலரேவித்தகம் பழுத்த முத்திவான் கனியேபரைமுதல் ஐம்பணை நிரைபெறக் கிளைத்ததிருத்தகு நீழல் அருட்பெருந் தருவேபத்திகொள் நித்திலம் ஒத்துற நிரைத்தபசும்பொனிற் செய்த தசும்பு பலதொக்கதோற்றம் போல வீற்றுவீற் றமைந்ததீங்கனி பணைதொறும் தாங்குமா தளையும்வித்துரு மத்திணை ஒத்தசெந் தளிரும்ஒளிர்வயி டூரியக் குளிர்மது மலரும்மேலிடு வண்டெனும் நீலமா மணியும்மரகதம் என்ன விரவுகாய்த் திரளும்மறுவில்மா மணிஎனும் நறியசெங் கனியும்கிடைத்தசீர் வணிகரில் படைத்தமாந் தருவும்எண்டிசை சூழ்ந்து விண்தொடும் புகலிமேவிய பெரும ஆவி நாயகனேகணபணக் கச்சைப் பணஅர வசைத்தமட்டலர் புழுகணி சட்டை நாயகன்என்னும் மீகாமன் மன்னினன் புரப்பநீவீற்றினி திருக்க ஏற்றமெய்ப் பிரணவத்தோணியே பற்றெனத் துணிந்துகாணுறும் அறிவொடு கண்டு கொண்டேனே.
In plain words
Some say It is not, some say It is, some say It is not so, some say It is so; and the sects of many kinds and varied speech set out, each one apart, the treatises that teach these and their meanings. In the great sea of the world, many are the harbours without footing that lead into the pit of these sects, and few are the harbours with footing. On that sea a ship of illusion is built and called the body. Hair is laid in as its thread. Its strong planks are called the close-set skin, its nails are called bones, its stout ropes are named the sinews, its stout mast is called the bone that runs along the back, and its strong hatches are the five senses. Into it is loaded the cargo that comes, called the two viṉai. Lust, greed, delusion that is delight, measureless anger, pride and envy: these are the Yavana sailors, seated in a row. On the long cable called delay the anchor called sloth holds it fast. The sail named the mind that never ceases is spread, and the fierce wind of unchecked desire drives it to the islands that are the abodes of the gods and the rest. It goes where it goes and clings where it clings. As it moves this way on that course, the hard rock of the span of time fixed beforehand strikes it, and the joined vessel breaks apart, alas! Plunged into the water of that sea, where knowledge perishes, one is seized and dragged by the shark called Death and sinks into the deep pit called cruel hell. There is no measure to the suffering there. Therefore I judge that to move in this way is not right. O Great One, who know all! O Strong One, who lack nothing! O Lord, who knew without study! O you beyond nātam! O you who own the whole of what is called formless and form! O you who bring all beings under your sway! O stainless one, free of every flaw, of shoreless bliss! O you who share yourself with the lady of bright jewels, whose lovely breasts wear sandal paste! O great flower of mōṉam, full of the great fragrance of ñāṉam! O lofty fruit of mutti, ripened in wisdom! O great tree of aruḷ, of holy shade, branching in order into five boughs, Parai first! Like rows of pearls set evenly in lines, like many pots of fresh gold gathered together, set apart here and there, the pomegranates bear sweet fruit on every branch. And like merchants who have won their wealth, the mango trees hold red shoots equal to coral, cool honeyed flowers like shining cat's-eye, bees settling on them that are blue sapphire, clustered unripe fruits that mingle like emerald, and fragrant red fruits that are flawless great gems. These grow all round, in the eight directions of sky-touching Pukali. O Great One who dwell there! O Lord of my life! The pilot called Lord Caṭṭai, adorned with honeyed flowers and civet, who has bound on the snake of crowded hoods as his girdle, abides there and guards, so that you may sit in majesty at ease. Resolving that the exalted, true boat of the Praṇava alone is my refuge, I have seen it with the knowledge that sees.
Line by line
Saying It is not, saying It is, saying It is not so, saying It is so, the treatises that speak them and their meanings, each separately, in many kinds, the sects of varied speech that is, aimed at going into the pit that is the sects, harbours without footing are many, harbours with footing are few, found in the great sea of the world; laying hair as the thread, called the skin that is closely set, with the strong planks, with the nails called bones, with the stout ropes named sinews, with the stout mast called the bone that runs along the back, with the strong openings that are the five senses, in the ship of illusion built as the body, loading the cargo that comes, called the two viṉai, lust, greed, delusion that is delight, measureless anger, pride, envy, so named, the Yavanas, seating them in a row, on the long rope called delay, attaching the anchor called sloth that holds it, spreading the sail named the mind that never ceases, as the fierce wind of unchecked desire drives it, to the islands, the abodes of the gods and the rest, going where it goes, clinging where it clings, as it moves this way, on that course, as the hard rock of the span of time fixed beforehand strikes, the joined vessel breaks apart, alas! entering into the water of that sea, where knowledge perishes, as the shark called Death seizes and drags, sinking into the deep pit called cruel hell, for the suffering there there is no measure; therefore resolving that moving in this manner is not right, O Great One who know all, O Strong One without lack, O Lord who knew without study, O you beyond nādam, O you who own the whole of what is called formless and form, O you who make all beings come under your sway, O stainless one, free of flaw, of shoreless bliss, O you who share yourself with the lady of bright jewels, whose lovely breasts wear sandal, O great flower of mōṉam, full of the great fragrance of ñāṉam, O lofty fruit of mukti, ripened in wisdom, branching in order into five boughs, Parai first, O great tree of aruḷ with holy shade; rows of pearls set evenly in lines, many pots made of fresh gold gathered together, like the look of these, set apart here and there, the pomegranates too, that bear sweet fruit on every branch, and red shoots equal to coral, and cool honey flowers like shining cat's-eye, and the blue sapphire that is the bees settling on them, and the clustered unripe fruits mingling like emerald, and the fragrant red fruits that are flawless great gems, and mango trees that hold these like merchants who have won wealth, grow round in all eight directions; sky-touching Pukali O Great One who dwell there, O Lord of my life, having bound on as girdle the hooded snake of crowded hoods, Lord Caṭṭai, adorned with honeyed flowers and civet, the pilot called so, abiding, guards, so that you may sit in majesty at ease; the exalted true Praṇava boat alone is my hold, so resolving, with the knowledge that sees, I have seen it.