Sloka

Śhloka is a term derived from Sanskrit. Śhloka is a verse, phrase, proverb or hymn of praise dedicated to the God. Śhlokas are usually composed in a specific meter. Śhloka is a verse of two lines, each of sixteen syllables. Usually the Śhloka selected is from our ancient Purāṇas or epics - Ithihāsa - and is set to a particular rāga and thāḷa.

The dancer would give expression to the bhāva that is underlying in the Śhloka, bringing out the deeper meaning laden in it. They may even construct swaras for the Śhloka and dance to them or they would perform a Thīrmānam for them. If there is no scope for Sanchāri Bhāva in the Śhloka, then the artiste would perform to the swaras in the rāga and execute thīrmānas or nruttha, accordingly, bringing out the qualities of the manifestation of God in whose praise the Śhloka is set.

The Śhloka is always centered on this mood of serenity, and is associated with devotion. It is the state in which a man transcends from his state of mind and is transported closest to the Divine, to the Supreme and the Ultimate. Though the Śhloka selected is mostly written in Sanskrit, the artistes usually select verses from the language of the particular region, or of their choice.

Pullāi pirandhālum

Composer: Gopālakriṣhṇa Bhārathi (Not very sure – could be Ūtthukāḍu Véṅkaṭasubbaiyer)
Language: Thamizh

Meanings - Word by word: Team Ambalam

Meanings - Overall: Śhyāma Priya, USA, http://fullcircle.hummaa.com

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Pullāi pirandhālum Mirugādhi Jananaṅgaḷ Pasiyāri Magizhum Andro
Punḍāi Pirandhālum Pulatthiyargaḷ Konḍu Sila Piṇi Thīrthu Magizhvārandro
Kallai Pirandhālum Nallavargaḷ Miḍi Konḍu Kāṭchi Koḍutthiḍamandro
Kazhudhai Uruvāga Vandhālum Āvena Katthināl Kaikanḍa Sagunam Enbār
Ivai Ellām Illāmale Ippiravi Thandhu Ennaiyénga Viṭṭu(Viṭṭāi) Agala Nindrāi
Etthanai Piravi Varumō Appane Thillai Nagar Vāzh Naṭarājane
Īśhane Śhivakāmi Nésané Appané

Pullāi – as grass;

pirandhālum – if one were to be born;

Mirugādhi – the animals and others;

 Jananaṅgaḷ - living beings;

Pasiyāri – to satisfy hunger;

Magizhum – be happy;

Andro – is it not so? ;

Pūnḍāi – garlic;

Pirandhālum – if one were to be born;

 Pulatthiyargaḷ - the sages;

 Konḍu – to take;

Sila – for some;

Piṇi – disease;

Thīrthu – to heal;

 Magizhvārandro – they become happy;
Kallāi Pirandhālum – even if one were to be born as a stone;

 Nallavargaḷ - the good people;

Miḍi – feet;

 Konḍu – having placed;

 Kāṭchi – the sight of god;

Koḍutthiḍamandro – to give them the chance;
Kazhudhai – donkey;

Uruvāga Vandhālum-  come in the form;

 Āvena Katthināl – if one brays;

 Kaikanḍa – wished for;

Sagunam –omen;

 Enbār- will say;
Ivai Ellām – all these;

 Illāmale – not having;

 Ippiravi – this lifetime;

 Thandhu-having given;

 Ennaiyénga – making me yearn;

 Viṭṭu(Viṭṭāi) – having left me;

Agala Nindrāi – stood faraway;
Etthanai – how many ever;

Piravi – lives;

Varumō – will they come?

 Appane – o father of all;

Thillai Nagar – the city of Chidhambaram

 Vāzh – resident;

Naṭarājane – oNaṭarājā;
Īśhane – O Śhiva! ;

 Śhivakāmi – Pārvathi;

 Nésané – the love of;

Appané - o father of all;

Even if one were to be born as a lowly blade of grass, wouldn’t it be delighted to alleviate the hunger of creatures like deer and others? Even if one were to be born as a stinking piece of garlic, wouldn’t the ancient Rṣhis rejoice when they used it to alleviate some maladies? Even if one were to be born as a stone, wouldn’t it offer good men a vision of the deity by allowing them to place their feet on it? Even if one were to appear in the form of a donkey and bray people will say that it is a desired omen.

My lord, the reigning resident of Chidhambaram, the god who admits me into his good graces after he exterminates the stains of privation that tarnish me! The lord who is worshipped /praised/eulogized by wise men like and others.

O master of dance who resides/revels in the love of Pārvathi! You have given me this supposedly lofty human birth without any of these positive attributes, and have not only left me to languish as I pine/yearn to be useful (and for you as well), but have stood away from me.

Note:

●        “Kazhudhai katthināl nalla sagunam” means breying of a donkey is considered good omen.

●        It is correct that the human birth is the ultimate-'aridhu aridu, manidappiravi aridhu' in Thamizh. But what the composer meant was, all the other things mentioned are themselves useful to others even at the cost of their own life-like when the grass is eaten by the cow, it (grass) loses its life. In this context, man does not do anything for others, unless he is what is described by Thiruvaḷḷuvar as- anbudaiyir enbum uriyār pirarku'- compassionate people will even sacrifice their own bones for the welfare of others.

●        The concept here is that is not any odd stone, but a stone that forms a step in the front of a temple, standing on which devotees have their darśhana. The same concept has been enunciated by Śhrī Kulaśhekhara Āzhvār in his pāsuram- cheḍiyaya valvinaigal thīrkum neḍumale, in which he writes of his yearning to be reborn as a step (paḍi) in front of the sanctum sanctorum of the temple at Thirupathi.