Monthly Archives: February 2015

gyAna sAram 22 – udaimai nAn

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Previous pAsuram

                                                                   22nd pAsuram



“உடைமை நான் என்றும் உடையான் உயிரை
வடமதுரை வந்துதித்தான் என்றும் – திடமாக
அறிந்தவன் தன் தாளில் அடைந்தவர்க்கும் உண்டோ?
பிறந்து படு நீள் துயரம் பின்.”


“udaimai nAn enRum udaiyAn uyirai
vadamadhurai vandhuthiththAn enRum – thidamAga
aRindhavan than thALil adaindhavarkkum uNdO?
piRandhu padu nIL thuyaram pin.”


 One should undergo the effects of karma, be it good or bad. No one can escape it. nIdhi nUl said, “uraRpAla nIkkal uRuvarkum AgA”. This means that devAs as well cannot stop bad karmas. Similarly, the good karma also cannot be stopped. If there is no rain, no one can give rain. Similarly, if it rains excessively, no one can stop the rain from pouring. Hence one can understand the karmic effects of a person, be it good or bad, has to be suffered / enjoyed by the person. This is an universal rule that sriman nArAyaNan had established us always. Actions done in previous births may reap risks and rewards in the current birth. Actions done in this birth may reap risk and reward in future births. This keeps on going like a swirl. Is there a liberaton for this jIvAthma who is constantly caught up in this swirl of karmic actions? This particular pAsuram answers this question. If there is no karma anymore , can there be subsequent births and will there be a need to go through any risk and reward of any karma anymore? No. All these aforementioned karma will be destroyed like a cotton ball being destroyed by a fire, says thamizh vEdham. There will not be subsequent births.

 Verbatim Meanings:

udaimai nAn enRum udaiyAn uyirai – sriman nArAyaNA, is the owner of the soul

vadamadhurai vandhuthiththAn enRum – and incarnated in the northern Madurai.

thidamAga aRindhavan – One who knows for sure

than thALil adaindhavarkkum uNdO? – about sriman nArAyaNa being the owner and fall at HIS lotus feet as their sole refuge would not have any concerns at all about the risks and rewards of karmA
piRandhu padu nIL thuyaram pin – as their karmA will be destroyed in this birth, like a cotton ball in fire


udaimai nAn enRum: One should know that the soul is a property of sriman nArayaNan. Scriptures like vEdAs clearly tell that soul is a property of sriman nArayaNan. All of us are supposed to realize this from scriptures. It does not stop once a person realizes. He has to live by that.

 udaiyAn uyirai vadamadhurai vandhuthiththAn enRum:  We should know that such a sriman nArayaNan,who is the owner of our soul with which we identify ourselves as us. We should know HIM as one who incarnated as Krishna at vatamathurai. We should know that HE, Krishna who gave bhagavad gItha to us told that HE is the Supreme being, He is the owner of everything in the entire universe. We should know that Krishna was the person who told that there is no rebirth for a person and consequently no sufferings from karmic effects, if that person takes refuge at HIS lotus feet. HE will free him from eternal bondage.

 thidamAga aRindhu:  This phrase would mean “to know it very clearly / concretely”. If we dwell upon sAsthras, we can see for ourselves that the ability of being a property is reserved for all the souls and the ability of being an owner is reserved only for sriman nArayaNan. Hence in this pAsuram, the name “udamai” is the name give to the soul and “udaiyAn” is the name given to sriman nArayaNan, as per the sAsthram. So, the owner will come to the place where HIS property is and would subsequently take it unto HIMSELF. HE is the one who comes and reaches the soul, serves as the means to reach HIM, and upon reaching, HE is the ONE who gets enjoyment out of the fact that HE has got his property. This relationship, i.e, “owner-owned” has to be understood by us very clearly in our mind (thidamAga) without scope for an iota of confusion in it.

 avan than thALil adaindhavarkkum: This phrase includes all those who realize that they are the owned and fall at the lotus feet of their owner, sriman nArayaNan, via HIS consort “pirAtti”. In other words, they are the people who does saraNAgathi as per how it is described in the first half of “dwaya” manthram.

 uNdO? piRandhu padu nIL thuyaram pin:  “nIL thuyaram” includes all those karmas that have been following us for eons together. The karmas are the reasons for future births. However, if one does saraNAgathi, will there be any more births? There will not be any births because there will not be any karmas in the first place. They will be destroyed completely.

svAmi nammAzvAr says in his periya thiruvaNdhAdhi (54)

“vAnO marikadalO mArudhamO, thIyagamO,
kAno orungiRRum kaNdilamAl – AninRa
kanRuyara thAmeRindhu kAyudhithAr thAL paNinNdhOm
vanthuyarai avA marungu” 

 This would mean that these karmas would just get lost in such a fashion that one would not even recognize where did they go all of a sudden. Hence, if a person had done saraNAgathi, will there be any subsequent birth filled with the need to undergo the effects of our karmic actions? Those who want to be liberated at once after doing saraNAgathi, will be liberated at once. However, there are a lot of people who wants to liberated at the end of their life in which they did saraNAgathi. Their wish will also be true. Hence it goes to prove that there is no birth anyways after sharanaAgathi. This is not a possibility. This is an absolute certainty, says svAmi “aruLALa perumAL emberumAnAr.”

gyAna sAram 21 – Arap perunthuyarE

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                                                                       21th pAsuram



“ஆரப்பெருந்துயரே செய்திடினும் அன்பர்கள் பால்
வேரிச்சரோருகை கோன் மேய்ந்நலமாம் – தேரில்
பொறுத்தற்கு அரிது எனினும் மைந்தன் உடற் புண்ணை
அறுத்தற்கு இசை தாதை அற்று.”


“Arap perunthuyarE seythidinum anbargaL pAl
vErichcharOrugai kOn meynnalamAm – thEril
poRuththaRku aridhu eninum maindhan udaR puNNai
aRuththaRku isai thAdhai aRRu.”

Synopsis:  sriman nArAyaNan, the consort of periya pirAtti may give a lot of sufferings to HIS devotees. However, “the real reason for HIM to give those sufferings to HIS devotees is out of pure love.” This is being illustrated with an example in this pAsuram.

Verbatim Meanings:

Arap perunthuyarE seythidinum anbargaL pAl It may seem like a devotee is being given lots of great suffering by

vErichcharOrugai kOn– sriman nArAyaNan, the husband of periya pirAtti

meynnalamAm thEril poRuththaRku aridhu eninum – but on further reasoning, it would be clear that these sufferings are due to emperumAn’s immense love, just like a

maindhan udaR puNNai isai thAdhai  aRRu – a father approves a painful surgery for his son, as a means of treatment for his injury

 Arap perunthuyar:thuyar” is suffering or sorrow; perunthuyar – greater suffering; “Arap perunthuyar” – greatest suffering. svAmi aruLALa perumAL emberumAnAr used “E” (evakAram) in the word “thuyar” to mean that this suffering is made up of only pain. It does not have an iota of happiness in it and it would mean “pain and pain only”.

 seythidinum: The word “seythidinum” would refer to the condition that even if perumAL gives the greatest suffering. perumAL gives the phalan of all the karmas a soul accumulates over time immemorial. Karmas cab classified into three types based on time. The past karma known as “pOya pizhai”, the future karma known as “pugutharuVAn” and the present karma that is being accrued when a soul is being present in the body currently. All these three karmas can be destroyed only by perumAL. Hence it is not impossible for HIM to destroy any greatest suffering that a soul has to undergo. If HE wishes, HE can do that as well. However, for the greater benefit of HIS true devotees, HE ensures that they undergo the phalam of their karmas, i.e., by means of greatest sufferings that they undergo. The reason is that HE wants his devotees to be cut off from this wordly mundane ties.This fact is being reflected in “kittadhAyin vettena maRa”.

The following is one of thirukuRaL:

“iyalbAgavum nOnbiRku onRu inmai udamai
mayalAgam maRRUM peyarthu”

The meaning of the aforementioned thirukuRaL is that one should leave everything that he originally clung on to as material ties, if he needs grow in his spiritualistic pursuit in attaining the lotus feet of sriman nArAyaNan. If a person relinquishes almost everything but for one small thing, then that can be very dangerous because that one small thing could slowly and gradually bring on all the other things that person had left inorder to focus. So, it behooves one to leave everything. This explanation is being told by parimEl azhagar.

 vErichcharOrugai kOn: vEri would mean fragrance and “charOrugam” is a lotus. So the phrase “vErichcharOrugam” would refer to a lotus that is full of fragrance in it. Hence, the phrase “vErichcharOrugai” would mean the one who sits on such a fragrant lotus.

 “charOrugai kOn”: “kOn” means king generally. Here it would mean “consort”. It rides with “charOrugai” and so refers to sriman nArayaNan who is the consort of periya pirAtti. The reason pirAtti is also being mentioned here is that when perumAL gives the greatest suffering to HIS devotees, it is not that HE does it alone. pirAtti is also cognizant of this and is a part of it.  Since we saw that what perumAL gives as suffering is only going to prove beneficial with time, anything beneficial cannot happen without pirAtti’s presence. Hence, pirAtti is also present when perumAl gives greatest suffering to a devotee.

 meynnalamAm – This means true love / true concern

 thEril – This refers to the act of investigating the reason why perumAL gave sorrows to a person in the first place.

anbargaL pAl. So the ordering of words in the pAsuram should be vErichcharOrugai kOn  anbargaL pAl Arap perunthuyarE seythidinum thEril
meynnalamAm”. This is being illustrated using an example.

poRuththaRku aridhu eninum maindhan udaR puNNai aRuththaRku isai thAdhai aRRu: A child had suffered a wound in his body. His father admits him in a hospital where doctors are going to operate on the boy. This would involve a lot of pain for the child as they are going to do some cutting probably. His father gladly accepts for the operation because the end result of operation is good.  Father in this example is like perumAL who gives greatest sufferings to devotees to burn of their karma. This is an act of true love on the part of perumAL. In this act, HIS consort periya pirAtti also abides by to create overall good for THEIR devotee in the long run.

gyAna sAram 20 – viruppuRinum thoNdarkku

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                                                                      20th pAsuram



“விருப்புறினும் தொண்டர்க்கு வேண்டும் இதம் அல்லால்
திருப்பொலிந்த மார்பன் அருள் செய்யான் – நெருப்பை
விடாதே குழவி விழ வருந்தினாலும்
தடாதே  ஒழியுமோ  தாய்?”


“viruppuRinum thoNdarkku vENdum idham allAl
thiruppolindha mArban aruL seyyAn – neruppai
vidAdhE kuzhavi vizha varundhinAlum
thadAdhE ozhiyumO thAy?”

Verbatim Meanings:

viruppuRinum thoNdarkku vENdum idham allAl – Even though a devotee desires non meaningful things, in the lieu of their well-being,
thiruppolindha mArban – the one who has the shining periya pirAtti on HIS chest

aruL seyyAn – will not grant these unnecessary things similar to

neruppai vidAdhE kuzhavi vizha varundhinAlum – a child that wants to touch the fire due to its brightness, not knowing the bad effects of touching fire and cries that it is unable to touch the fire, because

thadAdhE ozhiyumO thAy?- a mother (similar to emperumAn) would only push the child away from the fire, wouldn’t she?
Synopsis: In this pAsuram, svAmi aruLALa perumAL emberumAnAr illustrates a fact with an example. He says that sriman nArAyaNan would not give all the things that HIS devotees ask for. HE would never give those things to HIS devotees who does not know then that it would be harmful for them. They would develop desire on those things and think that it is good. However, sriman nArAyaNan, who knows the real impact of those things to HIS devotees, would not give those things to them. This fact is supported with an example in this pAsuram.


viruppuRinum: The devotees of sriman nArAyaNan, desire to have a few things in life that are regarded as silly / trivial. They ask perumAL those things with a lot of effort, knowing that if HE does not give those, then it would be very painful for them. The word “viruppuRinum” describes the maximum extent to which HIS devotees might go in pleading HIM.

thoNdarkku: The group of people who are true devotees of sriman nArAyaNan. The word “thoNdu” can mean both “servant” and “interest to serve”. Here it refers to those who have the interest to serve. Those who have the interest to serve are said to be “bhaktas”. Hence, those who have the interest to serve sriman nArAyaNan are called as “thoNDar”

vENdum idham allAl: “idham” is the thamizh equivalent of the sanskrit word “hitham”. This means all that is necessary for the devotees mentioned above. The likes of devotees can be classified into two types namely all that they like and all that are necessary. “idham” refers to the latter. Hence the phrase “vENdum idham allAl” would refer to all those that is not necessary for their good living. “allAl” is a negation and hence it would point to all those that is not needed for the better living of devotees.

thiruppolindha mArban: This refers to the One who has a resplendent and shining chest because periya pirAtti sits there. HIS chest gets the brightness / shine because of association with pirAtti.  AzhvArs say “karumANikka kundRathu thAmarai pOl thirumArbu, kAl, kan, kai, chevAi undhiyAne” and “karumANikka malai mEl, maNi thadanthAmarai kAdugal pOl, thirumArbu vAi kaN kai undhi kAl udayAdaigal seyyapirAn”. In these pAsurams, it can be seen that like other parts of perumAL’s body, HIS chest is also bright and shiny. It is good to note that HIS chest (thirumArbu) was mentioned first in that list. svAmi nammAzhvAr says “alar mEl mangai uRayum mArbu” , i.e., since periya pirAtti seats on HIS chest, her divine resplendence is spread throughout HIS chest and so it looks beautiful and shining.

“maiyAr karungaNNI kamala malar mEl
cheyyAl, thirumArvinil sEr thirumAle
veyyAr chudarAzhi suri sangamEndhum
kaiyya! unnai kANa karudhum en kaNNe!!!”                                                       
  – (thiruvAimozhi 9,4,1)

In this pAsuram, HIS chest is being described as one that gets the source of its brightness from pirAtti’s association. Hence, “thiruvAl polindha mArban” describes HIS chest’s beauty. It also describes the association of pirAtti. Hence, the underlying fact that is being implied here is that they both (perumAl and pirAtti) are together always and so they would be ready to bless their devotees always.

aruL seyyAn: The devotees how much ever they plead certain things to HIM, HE will not give those things to them. The reason is that HE knows that these things will not do any good to them. However, the devotees because of their limited capabilities does not the long term impacts of those and would ask certain things that they think is good for them. It is perumAL who because of HIS truly wishful thinking that HE rejects their requests at that time and consequentially denies them the things that they asked for.

 aruLudhal: This means to give. HIS devotees how much ever request HIM to give something, HE will not yield to their request as HE knows the real impact. This fact is being supported by an example in the following paragraph:

neruppai vidAdhE kuzhavi vizha varundhinAlum thadAdhE ozhiyumO thAy?: There is a child that is playing. It sees a fire at some distance and is amazed by the fire’s super shine and effulgence. It does not know that the fire would hurt its body. However, attracted by the fire’s brightness, it goes towards it and wants to have it in his hands and play with it. The child’s mother is nearby and is keeping a watchful eye at the child. Will the mother allow the child to go near the fire and play with it, even though the child makes steps to go near the fire? She would certainly prevent the child from going to the fire. Similarly, perumAL who knows the real impact of everything would not yield something that HIS devotees ask HIM without knowing the ramifications of their request. How much ever they plead and turn upside down, the answer from HIM would be an strong “no”.

gyAna sAram 19 – nalla pudhalvar

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                                                                        19th pAsuram



“நல்ல புதல்வர் மனையாள் நவையில் கிளை
இல்லம் நிலம் மாடு இவை அனைத்தும் – அல்லல் எனத்
தோற்றி எரி தீயிற் சுடு மேல் அவர்க்கு எளிதாம்
ஏற்றரும் வைகுந்தத்து இருப்பு”


“nalla pudhalvar manaiyAL navaiyil kiLai
illam nilam mAdu ivai anaiththum – allal enath
thORRi eri thIyiR sudu mEl avarkku eLidhAm
ERRarum vaigunthaththu iruppu”

Synopsis: svAmi aruLALa perumaAL emberumAnAr says in this pasuram that for those who feel good children, wife, relatives, house, land are akin to a burning sensation, they will find it easy to attain the highest abode of paramapadham.

Verbatim Meanings:

nalla pudhalvar – One who has a great son

manaiyAL navaiyil kiLai – wife, faultless relatives,

illam – a perfect home,

nilam – land that is rich and fertile,

mAdu  – cows that yield copious amounts of milk

ivai anaiththum allal enath thORRi – but has no ego or attachment with all these things and understands that they are a source of pain and sufferings, from the innermost parts of his heart

eri thIyiR sudu mEl avarkku eLidhAm – and discards all of these in the blazing fire,

ERRarum vaigunthaththu iruppu – is the one suited for attaining the timeless paramapadham, to be with other devotees of sriman nArAyaNA, very easily, as this is a task that is impossible to achieve by one’s own efforts.


nalla pudhalvar: There are some children who are being praised by everybody because they are full of good qualities. They are in stark contrast to children who are respite with bad habits and serve as continuous source of trouble for their parents at all times. Here, “nalla pudhalvar” refer to the former group of children with faultless qualities in them.

 manaiyAL: The adjective “nalla” is to be added to this word “manaiyAL” here. This would point to a wife with good qualities.  thiruvaLLuvar says “manaithakka mANbudayaLAgi thaRkondAn vaLathakkAL vAzhkaithuNai”. silapadhigAram says “aRavOrku aLithalum, andhaNar Ombalum, thuRandhOrku edhirthalum, tholvOr marabil virundhedhir kOdalum” It talks about some of the good qualities a woman should possess that includes the likes of respecting the noble souls, being a good host for all, helping and offering the needy. In addition to these, a woman should know to find what is good for leading a good life. It does not stop there but to follow what she learnt, in addition to culinary skills, offering alms to the needy people and to behave knowing the purport of her husband’s mind and speech.

 navaiyil kiLai:  “navai” refers to faults. “il” would be lack of. “kilai” refers to relations. Hence “navaiyil kiLai” would mean all those relations that we have who are impeccable and without any faults. These relatives are not like regular relatives who are relatives just for the sake of it but in reality they behave like enemies. svAmi aruLALa perumaAL emberumAnAr uses “navayil kiLai” to refer to those relatives with whom everyone wants to mingle and wants to be in touch and behave well forever.

 illam: As mentioned above, the adjective “nalla” has to be added before all the nouns and so “nalla illam” would mean a house that is very good. A house that is not a dilapidated and an uninabitable house. Instead it would mean a beautiful home that has lot of levels , many layers and balconies etc.

 nilam: There are some land that has lot of weeds. They are infertile and no vegetation could grow there. “nalla nilam” would mean the opposite of it and so would refer to land in which crops grow even without any fertilizer. Crops grow in such quantities that the yield is 10 times higher than what was fed into it. If one were to sow a seed in the morning, when that person returns in the evening, he would have to holds his hands together towards his eye and look up to see the tall plants. One batch of plants would grow and prosper in such a fashion that it would grow and occupy the entire field. Such fields can be a “nansei” or a “punsei” fields in which the paddy fields grow as tall as a sugarcane.

 mAdu: “nalla mAdu” would mean really good cows. They are unlike the cows that are cruel, cannot be held nor controlled. These bad cows wreck havoc in the neighboring homes and fields by destroying anything that comes in their way. svAmi aruLALa perumaAL emberumAnAr does not mean these types of cows but refers to really good cows that even a bunch of small kids  can tie them. The cow would yield itself to these kids and would be obedient and behave nicely to even the kids. They yield copious amounts of milk.

ivai anaiththum: All the aforementioned, just by themselves yield lot of happiness to everyone. Even if atleast one of them is present in someone, he gets a lot of happiness.

 allal enath thORRi: svAmi aruLALa perumaAL emberumAnAr now says that all of these aforementioned luxuries should be regarded as something that would bring pain or sorrows. Though the word “allal” would typically mean pain or sorrow, in this context it is to be construed as something that is not painful by itself but would bring about pain / sorrow. They are an indirect source of them.

eri thIyiR sudu mEl:  A blazing fire that burns splendidly. If these luxuries makes a person so hot as if he is experiencing the pangs of heat caused in a blazing fire, then that person is eligible for something that is described in the ensuing paragraph.

 avarkku eLidhAm ERRarum vaigunthaththu iruppu: If a person is able to feel these luxuries of a world as painfully hot, then he is a well matured person. For such a person, perumAL offers something that cannot be gotten by one’s own effort. perumAL offers this person HIS paramapadham wherein he can mingle with the rest of perumAL’s devotees and continue to serve them forever.

gyAna sAram 18 – InamilA anbar

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                                                                         18th pAsuram



“ஈனமிலா அன்பர் என்றாலும் எய்திலா
மானிடரை எல்லா வண்ணத்தாலும் – தான் அறிய
விட்டார்க்கு எளியன் விடாதார்க்கு அறிவரியான்
மாட்டார்  துழாய் அலங்கல் மால்”


“InamilA anbar enRAlum eydhilA
mAnidarai ellAvaNNaththAlum – thAn aRiya
vittArkku eLiyan vidAdhArkku aRivariyan
mattAr thuzhAy alangkal mAl”

Phrasal Meanings:

InamilA anbar enRAlum eydhilA – The impeccable devotees at the lotus feet of sriman nArAyaNan, with a lot of bhakthi, should be such that

mAnidarai ellAvaNNaththAlum – they do not interact in any way or continue the association, including speaking with mundane, worldly people,

thAn aRiya – with perumAL knowing about the fact that they no longer associate.

vittArkku eLiyan vidAdhArkku aRivariyan mattAr thuzhAy alangkal mAl – To such people who have renounced worldly associations, the one with the holy thiruthuzhAi leaves that is oozing with honey, is easily accessible, but difficult to access for those who have not renounced.


InamilA anbar enRAlum: “Inam” refers to wickedness (pollAthanmai). This is usually connotated with the likes of rAvaNan when they say “pollA arakanai”. svAmi thirumangai AzhvAr uses the phrase “munpolA rAvaNan”. svAmi periyAzhvAr refers to kamsan as “theeya pundhi kanjan” while describing kamsan’s wickedness.Hence, the acts of people like rAvaNan and kamsan are described as acts of “pollAngu”. So, “Inam il” would be “without such wickednes”. Such people are characterized by untainted bhakti towards the lotus feet of sriman nArAyaNan. In bhagavad geethai, krishNa says that HE is the ultimate goal for all those who has nothing else apart from HIM. Hence, those devotees who has such a bhakti are being described as “InamilA anbar”.

 eydhilA mAnidarai: People who had never had an inclination towards sriman nArAyaNan. Human birth is something where the sole purpose is to realize spiritual path and be in spiritual company with sriman nArAyaNan always. People who does not do this are just walking animals as per “vilangodu makkaL anayar”. This point is being told by few azhwars. svAmi thirumangai AzhvAr says ” An vidaiyEzh anRu adarthArku ALAnAr allAdhAr mAnidavar allar”. svAmi bhUdathAzhvAr says “cheNgaN mAl nAmam maRandhArai mAnidamAvayEn”. The point that evolves out of this is that those who forget the supreme lord “sriman nArAyaNan” are not at all humans in the first place. AzhvArs who had been bestowed with highest intelligence and bhakti by  sriman nArAyaNan HIMSELF, even they criticize these kind of people and shun away from them. Such people disrespect  sriman nArAyaNan and go away from HIM. These kind of people is what is being referred here in “eydhilA mAnidar”. They are so low, sinful and hapless people.

svAmi nammAzhvAr says “yAdhAnum paRRi nIngum viradhamudayAr” towards the foolish people.  If we were to use the word “eydhilarAm” instead of “eydhilA” based on two different schools of learning, it would mean those people who are enemies of sriman nArAyaNan. thiruvaLLuvar says about this in his “yEdhilAr kuRRam pOla”. “yEdhilAr” are enemies.

 ellAvaNNaththAlum: This means all forms of relationships including living / staying with them, exchanging things, talking with them and other worldly habbits.

 thAn aRiya vittArkku eLiyan: One should leave all of the aforementioned relationships with those people who are being referred as “yEdhilA mAnidar”. One should leave in such a manner that not just he knows about it or the people around him knows about it. He should leave it in such a manner that perumAL inside him knows that he has truly left all forms of relationships with them. For such a person who had renounced such a relationship, perumAL would be easily accessible. HE is one who is being described as “uLLuvAr uLLithellAm udanirundhu”, i.e., “HE is the one who is within each and everyone of us, not only just that but HE is inside even in the deepest of the thoughts that is present within us. So, this act of renouncing should be known till that perumAL acknowledges it as “truly left”. At this juncture, svAmi maNavALa mAmunigaL says that srivaishnavam is one that is not confined to just what a person knows, nor what the world knows. What matters is what sriman nArAyaNan knows. svAmi AchchAn piLLAi would say this in thamizh “thAn aRindha vaiNavathvamum vaiNavathvam alla, nAdaRindha  vaiNavathvamum vaiNavathvam alla, nArAyaNan aRindha vaiNavathvamE vaiNavathvam”

 vidAdhArkku aRivariyan: To those who had not left such “yEdhilA mAnidar”, perumAL would never be reachable and attainable. svAmi nammAzhvAr says “adiyArku eLiyavan, piRargaLuku aRiya vithagan”. So, bhaktas are not supposed to have any kind of relationship with mundane people who fall under the category of “yEdhilA mAnidar”.

 mattAr thuzhAy alangkal mAl: bhagavAn sriman nArAyaNan is ONE who is adorned with tulasi garland on HIS shoulders and on HIS head. Since the tulasi garland rubs against HIS divine body, it gets beauty and oozes out honey. “mAl” refers to perumAL who has such a tulasi garland on HIM. Tulasi garland is something that is being used to describe HIS superiority. Overall, in terms of meanings, the pasuram should be read as “mattAr thuzhAy alangkal mAl , InamilA anbar enRAlum eydhilA mAnidarai ellAvaNNaththAlum” – thAn aRiya vittArkku eLiyan vidAdhArkku aRivariyan.

gyAna sAram 17 – onRiduga viNNavar

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                                                                   18th pAsuram



“ஒன்றிடுக விண்ணவர் கோண் செலவமொழிந்திடுக
என்றும் இரவாதிருந்திடுக – இன்றே
இறக்கக் களிப்பும் கவர்வும் இவற்றால்
பிறக்குமோ? தற்று எளிந்த பின்”


“onRiduga viNNavar kOn selva mozhinthiduga
enRum iRavAdhirunthiduga – inRE
iRakkak kaLippum kavarvum ivaRRAl
piRakkumO? thaRReLindha pin”

Synopsis: In the last pAsuram, svAmi aruLaLa perumAL emberumAnAr talked about a person who realized the true nature of a soul (jivAthma). He described him as one who knew the true nature of a soul as  “always subservient to paramAthma sriman nArAyANan and no one else”. svAmi aruLaLa perumAL emberumAnAr went ahead and described the way in which a surrendered soul thinks about its true nature by giving an example as well. In this pAsruam, he describes a person who does not realize the true nature of soul. For these people, the copious influx of wealth, its decrease thereupon, ability to live a longer life or the inability to live a longer life, are all set to bring about happiness and sadness. However, for a person who has truly surrendered to paramAthma sriman nArAyANan only and no one else, there is no such fluctuations in emotions in terms of temporal happiness and sadness because of influx, outflux, longer and shorter lives. This high thought is what is being explained in this pAsuram.

Phrasal Meanings:

onRiduga viNNavar kOn selvam ozhinthiduga There is a lot of wealth in this world, like

that of the devas (Indiran, etc), which keep coming and going at any point in time and is not

the same always

enRum iRavAdhirunthiduga inRE iRakka – and life is similar, as it is not forever and one

may die suddenly.

kaLippum kavarvum ivaRRAl piRakkumO thaRReLindha pin – But, after realizing the

true nature of a soul and knowing

To a prapannan who has realized the true nature of jivAthma, there will not be any happiness or sadness associated with wealth coming to him or leaving him, or longevity come unto him or does not come to him

onRiduga viNNavar kOn selvam “selvam” refers to the copious wealth of indiran, the leader of all devAs. The wealth with which one can rule over the entire three worlds including bhU lOkam, bhuvar lOkam and suvar lOkam. Such wealth, even when a person does not want it, can come unto him.

ozhinthiduga Such wealth can get destroyed from that person in such a way that it would never  be possible to earn it or get it by luck.

enRum iRavAdhirunthiduga  Let that person live forever without death at any point of time.

inRE iRakka Let that person die instantly without having such a longevity described earlier

kaLippum kavarvum ivaRRAl piRakkumO?  Worldly people experience happiness because they either get wealth or long life. They experience sadness by the subsequent loss of wealth or lack of long life that manifests itself in sudden death.

thaRReLindha pin This refers to the condition whereby one know himself, meaning, the true nature of his soul which is nothing but that the soul is eternally subservient to its eternal master sriman nArAyANan and no one else.

gyAna sAram 16 – dhEvar manisar

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                                                                         16th pAsuram



“தேவர் மனிசர் திரியக்குத் தாவரமாம்
யாவையும் அல்லன் இலகும் உயிர் – பூவின் மிசை
ஆரணங்கின் கேள்வன் அமலன் அறிவே வடிவாம்
நாரணன் தாட்கே அடிமை நான்”


“dhEvar manisar thiriyakkuth thAvaramAm
yAvaiyum allan ilagum uyir – pUvin misai
AraNangkin kELvan amalan aRivE vadivAm
nAraNan thAtkE adimai nAn”

Synopsis: svAmi aruLALa perumAL emberumAnAr explains how those realized souls, who happened to know the true nature of a soul, would think about their permanent state of nature. All souls are subservient to sriman nArAyANan and this subservience is the very nature of these souls. This is being explained in this pasuram

Phrasal Meanings:

dhEvar manisar thiriyakku thAvaramAm = dhEvAs including the likes of indhiran, people like brAhmaNar or Kings, cows, birds, trees, herbs or shrubs

yAvaiyum allan ilagum uyir = or any other things in this world cannot have a name that is forever and cannot be identified with any such name.

pUvin misai AraNangin kELvan =  Instead, every thing and everyone is the servant of the husband of srI mahA lakshmi, sitting on the lotus flower

amalan = without any blemishes and

aRivE vadivAm nAraNan thAtkE adimai nAn = the realized souls have this knowledge about being subservient to sriman nArAyaNA


dhEvar manisar thiriyakkuth thAvaramAm: The soul does not have any particular name like dhEvan, man, animals, herbs, shrubs, trees etc. The soul is not of any of these types. A soul goes into a body that takes birth as a man, animal, bird, tree etc based on the good and bad deeds accrued over innumerable births earlier. This can be found in thirukural etc. They are as follows:

 “Urva padhinonRAm, Onbadhu mAnidam, nIr, paRavai nAlkAl, Or pappathu, sIriya bandhamAndhEvar padhinAlu, ayan padaitha andhamil sIr thAvaram nAlaidhu. makkal, vilangu paRavai, Oorvana, nIrunthirivana, parupadhama enavivai yezhu piRapAgumenba”. The births of bodies in which soul go into based on the deeds is being explained. It is because soul manifests itself in countless bodies for eons, when that soul is present in a particular body at a particular time, the soul thinks that “I am a dhEvan”, “i am a man, “i am an animal”, “i am a plant”. It gets a pride associated with “I” prefix above.However, this condition of a soul is only before it realizes its true nature. To realize the true nature of a soul is to realize that for sriman nArAyANan, the soul is neither a tree, nor a plant nor an animal nor a dhEvan and for that anything else. The soul would only think that it is a servant of sriman nArAyANan alone and to no one else.

 ilagum uyir nAn:  The “nAn” at the end of the pAsuram should be associated here. This “nAn” means the soul which is always living and never can be destroyed. The preceding adjective “ilagum” for “uyir” behooves us to understand the characteristics of it as laid out by sAshthrAs. “uyir” (soul) is knowledge personified, happiness personified and resplendence personified. This also differentiates a soul from non-living entities because it possess knowledge that the non- living entities does not possess at any time. We should take note of what svAmi piLLai lOkAchAriyAr told in his “thathva thrayam” (chith prakaraNam). “Athma svarOpam senRu senRu paramparamAi engiRapadiyE dhEhEndRiya manaha prAna budhdhi  vilakshaNamAi, ajadamAi, Aanandha rUpamAi, nithyamAi, aNuvAi, avyakthamAi, achinthyamAi, niravayamAi, nirvikAramAi, gyAnAshrayamAi, Ishwaranuku niyAmyamAi, dhAryamAi,seshamAyirukum”.

 pUvin misai: As per svAmi nammAzhvAr’s thiruvAimozhi 4.5.2, “malar mEl uRaivAL”, it means that ONE who is the husband of the beautiful one who sits on top of a beautiful lotus flower. aNangu refers to periya pirAttiyAr who is full of godly characters including one who has the highest form of beauty. “kELvan” refers to husband and in this context refers to perumAL sriman nArAyANan.

 amalan: ONE who is the exact opposite of all bad characters.

 aRivE vadivAm nAraNan: sriman nArAyANan who is characterized by “knowledge personified” and “happiness personified”.

 thAtkE adimai : The jivAthmA is subservient to those divine feet of sriman nArAyANan only and to no one else.

The name “nArAyANan” means ONE who  has everything other than HIMSELF as his body and ONE who is the place for all these parts to live in. Such a “nArAyANan” is the life (uyir) for everything except HIM.  These other things are the body parts of HIM who houses them in HIS body.


The “jIvAthmA” who is defined as one who is full of knowledge, full of happiness, is neither a dhEvan, nor a human, nor an animal, nor a herb, nor a shrub, nor a plant. jIvAthmA can be defined as one who is subservient to sriman nArAyANan, the husband of beautiful periya pirAttiyAr who sits on top of a beautiful lotus flower. Such a sriman nArAyANan is diametrically opposite to all bad characters, is the life line of all living and non-living things in the universe. 

gyAna sAram 15 – kudiyum kulamum

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“குடியும் குலமும் எல்லாம் கோகனகைக் கேள்வன்
அடியார்க்கு அவன் அடியே ஆகும் – படியின் மேல்
நீர் கொழுவுமாறுகளின் பேரும் நிறமும் எல்லாம்
ஆர் கலியைச் சேர்ந்திட மாய்ந்தற்று”


“kudiyum kulamum ellAm kOkanagaik kELvan
adiyArkku avan adiyE Agum – padiyin mEl
nIr kozhuvumARugaLin pErum niRamum ellAm
Ar kaliyaich sErndhida mAyndhaRRu”

Phrasal Meanings:

kudiyum kulamum ellAm  — The birth place, gender, gOthram and all other identifications at birth are rendered useless after reaching the

kOkanagai kELvan adiyArkky avan adiyE Agum — feet of the husband of pirAtti and becoming HIS devotees and get the svarUpam of being treated as one, with no differences.

padiyin mEl nIr kozhuvum ARugaLin — The state of these devotees is the same as the rivers flowing on this earth, filled with water

pErum niRamum ellAm — and going by different names, colors like red, white, black, etc., seemingly with many differences

Ar kali serndhida mAyndhaRRu — but when it mixes with the ocean, all these differences are destroyed and they become one


In the last pAsuram, svAmi aruLALa perumAL emberumAnAr told “evvuyirkkum indhirai kOn thannadiyE kANum saraN”. In this pAsuram, he gives an example to bolster that thought that it is sriman nArAyANan’s lotus feet that is the refuge for everyone one and the like. The devotees of sriman nArAyANan are called as “thirumagaL maNALanukku adiyAr” (devotees of perumAL who is the husband of pirAtti). These devotees before realizing their true svarUpam, have some kind of identification that includes a name in conjunction with their associated town, a name that is in conjunction with their associated varNam and many such associations. However, after they realize their true svarUpam (through the causeless cause of the divine couple and AchAryan), there is no identification of those town,varNam or whatsoever anymore. Their only identification that they have is sriman nArAyANan’s lotus feet and nothing else.


kudiyum kulamum ellAm:   The following three excerpts are to be noted that would explain the meaning of the phrase “kudiyum kulamum ellAm”. They are:


“sONNAttu pUnjAtRUr pArpAn gauNiyan viNNathAyan”

                                                                                                                      – puranAnOru

“veNgaNmA kaLirundhi viNNiyEtra
viRal mannar thiral  azhiya vemmAvuytha
cheNgaNAn kOchOzhan”

                                                                                                                       – periya thirumozhi (6.6.4) 

“irukilangu thirumozhi vAi endOl Isarku
ezhil mAdam ezhubadhu seydhu ulagamANda thirukulathu vaLachOzhan”

                                                                                                                        – periya thirumozhi (6.6.8) 

In these three, we can note that the authors have mentioned about one’s place of birth (kudi), varNam (kulam), gOthram and other birth identifications (ellAm).

kOkanagaik kELvan adiyArkku:   “kOkanakam” refers to lotus and so kOkanagai” refers to the one who is seated atop a lotus. Thus it refers to pirAtti. “kELvan” refers to a hero and so the phrase kOkanagaik kELvan” points to “sriman nArAyANan” who is the hero of pirAtti (sri mAhAlakshmi). The word “adiyAr” refers to those devotees who are under the lotus feet of such a perumAL who is the hero of pirAtti. This act of being under THEIR lotus feet itself is the identification for them.

avan adiyE Agum – This means that these aforementioned devotees who have been identified with their place of birth, varNam, gOthram etc, they would no longer be associated with any of their earlier identifications once they become a devotee of sriman nArAyANan. All those earlier identifications get destroyed and the only identification that stands out for them from that moment on is that they are devotees of sriman nArAyANan. Their relationship with sriman nArAyANan’s lotus feet establishes an identification for them. This is why they are being called as “thirumAl adiyAr”. svAmi aruLALa perumAL emberumAnAr explains this with an example in the second half of the pAsuram.

padiyin mEl – on top of the earth

nIr kezhuvumARugaLin pErum niRamum ellAm:  Rivers have lot of water in them. Rivers have different names for them like Ganges, Yamuna etc and come in many colors as well like red, black, white etc.

Ar kaliyaich sErndhu – Once these rivers go and meet the ocean

mAyndhidum aRRu:  It is as similar in destruction (in the way rivers lose their unique identity after mingling up in the sea)

Conclusion: One’s earlier, historic identifications gets destroyed when one becomes a devotee. This destruction is similar to the destruction that individual rivers encounters upon mixing up in the ocean. Rivers lose their name, color etc. Hence, we should not give any importance to all those temporal and impermanent factors like varNam etc but should focus only on the only permanent thing that is called as “adiyarAm thanmai”. This is nothing but being a servant (devotee) of perumAL and pirAtti forever. This quality of being a servant of perumAL and pirAtti is not just for one or two selected souls. Instead it is for all souls one and the like. This would remove all differences arising out of temporal factors and unite all souls under one common umbrella known as “thirumAl adiyAr”.

gyAna sAram 14 – bUthangkaL aindhum

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                                                                       14th pAsuram



“பூதங்கள் ஐந்தும் பொருந்துடலினார்  பிறந்த
சாதங்கள் நான்கினோடும் சங்கதமாம் – பேதங்கொண்டு
என்ன பயன் பெறுவீர் எவ்வுயிர்க்கும் இந்திரை கோன் 
தன்னடியே காணும் சரண்”


“bUthangkaL aindhum porundhudalinAR piRandha
sAdhangkaL nAnkinOdum sangkathamAm – pEthangkoNdu
enna payan peRuvIr evvuyirkkum indhirai kOn
thannadiyE kANum saraN”

Phrasal Meanings:

bUthangkaL aindhum porundhum udalinAR piRandha  — The bodies of all the people born here are made up of the five entities – land, water, fire, air and ether

sAdhangkaL nAnkinOdum sangkathamAm  —  and are split in to four types of varNams – brAhmaNar, King, Businessmen, agriculturist (referring to the fourth sect) and everyone is expected to follow these in unison.

bEthangkoNdu enna payan peRuvIr   —  However, these differences are not useful and are worthless because

evvuyirkkum indhirai kOn thannadiyE kANum saraN– all the jIvAthmAs have to take refuge at the feet of the hero of thirumAmagaL, sriman nArAyaNAn.


There arouse a question: “Till the time that one is alive, he or she is going to be impacted by the differences in varNam. No one can be spared from that and would continue to follow anyone until the time he lives here”. svAmi aruLALa perumAL emberumAnAr answers that in this pAsuram by saying that “there is no use of those varNam” and then goes ahead and says that all jIvAthmAs have to take refuge under the lotus feet of the ONE who is the hero of thirumagaL            .


bUthangkaL aindhum porundhudalinAR piRandha:   swami thirumangai AzhvAr says “manju sEr vAn eri nIr nilam kAlivai mayaki nindra anju sEr Akai”. thiruvaLLuvar says “suvai oLi ooRu Osai nAtRam ivvaindhin vagai therivAn katE ulagu”. The above two excerpts means that entities like land, water, fire, air and ether combine together to form bodies. With this, we can infer that there is no connection between a body and a soul as the latter is made of the five entities. In addition, the body is one that undergoes a lot of transformations constantly as seen in newly born, young, adult and old stages of life in a man. On top of it, it is temporary and one that needs to be loathed. Hence, it is clear that this body is just a temporary place for the soul.

sAdhangkaL nAnkinOdum:    There are four varNams that includes brAhmaNar, king, businessmen, agriculturist. “sAdhangkaL” would mean varNam. These four varNams was born out based on the body that originated through the combination of five aforementioned entities.

nAnkinOdum sangkathamAm – pEthangkoNdu:    Within these four varNams, there are umpteen number of sub-divisions that gives birth to the conception of “higher and lower” among them. In the case of “brAhmaNar”, there are stages like “brahmacharyam”, “illaRam”, “vAnaprastham” and “thuRavaRam”. These differences are not just limited to just “brAhmaNar” but extend to other varNams as well. There are differences that originates with body as the genesis of these very differences.  parimEl azhagar captures this by the phrase “nAlvagai nilaithAi varNam thORum vERupAtudamayin”

enna payan peRuvIr:   svAmi aruLALa perumAL emberumAnAr asks the worldly people as to what do they derive out of such differences. The answer that is implicit in his question is that there is no benefit derived from these differences. The thing that stands out of all these is that these varNam differences creates and propagates the concept of “yAn” (I) and “yanadhu” (mine) that are eventually detrimental to a soul.

There is an alternate phrase instead of “enna payan peRuvIrbecause of “pAta bEdham”. The other phrase is “enna payan keduvIr” that is also been practiced by some. In this school of learning, “keduvI” is a viLi chol (sambOdhanam) that points out at the people standing nearby swami aruLALa perumAL emberumAnAr. It is to be construed that svAmi aruLALa perumAL emberumAnAr is talking to the people and addressing them as “keduvIr”

evvuyirkkum indhirai kOn thannadiyE kANum saraN:            The phrase “evvuyirkkum” would mean that it is for everyone. As they say “vENdudhal vENdAmai ilAn”, “innAr inaiyAr endRa vERupAdu illAmal”, the lotus feet of sriman nArAyANan, who is the hero of thirumagaL, is for everyone one and the like. It is the refuge for all souls and all the souls take shelter at HIS. It implies that since all souls are under HIS lotus feet, there is no difference between these souls in that they all have one destination. There is no difference in that and so the differences arousing from body does not mean anything. All souls are servants of their eternal master sriman nArAyANan. svAmi bhUdathAzvAr says:

“adhu nanRu idhu thIdhu enRu iyapadAdE
madhu ninRa than thuzhAi mArvan
podhu ninRa ponnangazhalE thozhumin muzhu vinaigaL 
munnagazhalum thozhumin”

                                                                                                               -mUndrAm thiruvandhAdhi (88)

The phrase “podhu nindRa ponnangazhal” means that sriman nArAyANan’s lotus feet is common for everyone. This is the reason why they keep satAri at the head of all those who come to the temple. The “satAri” is supposed to be svAmi nammAzvAr who represents the lotus feet of sriman nArAyANan.

gyAna sAram 13 – paNdE uyir anaiththum

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gyAna sAram

Previous pAsuram

                                                                      13th pAsuram



“பண்டே உயிர் அனைத்தும் பங்கயத் தாள் நாயகற்கே
தொண்டாம்  எனத் தெளிந்த தூமனத்தார்க்கு – உண்டோ?
பல கற்றும் தம் உடம்பைப் பார்த்து அபிமாநிக்கும்
உலகத்தவரோடு உறவு”


“paNdE uyir anaiththum pangkayath thAL nAyagaRkE
thoNdAm enath theLindha thUmanaththArkku – uNdO?
pala kaRRum tham udambaip pArththu abimAnikkum
ulagaththavarOdu uRavu”

Verbatim Meanings:

paNdE uyir anaiththum                       –           Do the conscientious objects who forever
pangkayath thAL nAyagaRkE             –           have been a happy servant to the lakshmi nAthan,
thoNdAm enath theLindha
                             with their clean hearts and having realized the truth,
uRavu uNdO?                                           –           ever have a relationship/contact?
tham udambaip pArththu                     –           with the worldly people who are proud of the
abimAnikkum abimAnikkum
                          caste that they are born in (due to the association of
their body)

pala kaRRum                                           –           and appear to be learned


There are some people who have developed the urge to do kainkaryam to HIS divine lotus feet only and nothing else. However, if these people have contacts/relationships with their friends and relatives who does not have any inclination in sampradhAyam, who are all after eating, clothing and roaming, will there be a impediment in bhagavadh kainkaryam for first group of people (devotees)? This question might arise. This pAsuram answers the question. It says that if one truly understands the true nature of a soul (jIvAthma), then there will not be any contact or relationship with those other people who are after material pursuits


paNdE – The word “paNdE” should be added with “uyir” and “thoNdAm” to get “paNdE uyir thoNdAm”. This would mean that the soul’s inherent nature is to be a servant to its master, i.e., sriman nArAyaNan. More importantly, this inherent nature of the soul is not something that sprung just now. It has been there forever. There is no start time to that and no end time for this unbreakable nature of soul and its master.

uyir anaiththum – The word “uyir anaithuthum” means everyone. Since it is being said as “everyone”, each and every soul is a servant to its one and only master sriman nArAyaNan. Hence, it disproves the fact that only some souls are subservient to its Master and the rest of the souls are not.

pangkayath thAL nAyagaRkE –  The aforementioned phrases talks about being servant to someone. However, that someone is being explicitly stated in this phrase of the pAsuram, namely “the ONE who is the hero of the one who sits on the lotus flower”. Since it is being mentioned as” pangkayath thAl nAyagaRkE”, it is implied that all the souls are not subservient to just perumAL alone. They are all servants to both perumAL and HIS wife (pirAtti) alike. The case ending in “nAyagaRkE is “E” that denotes “only to perumAL andpirAtti, and to no one else. This is 4th level case ending in thamizh grammar and this clears up any question that might arise like “are the souls servants to these two namely perumAL and pirAtti in addition to someone else”? The answer is “no” as explained by the fourth level case ending “E” in nAyagaRkE”.

thoNdAm enath theLindha thUmanaththArkku:  In this phrase, swami aruLALa mAmuni talks about certain group of people whom he calls as “thUmanaththAr”. They are those people who know the meaning of thirumanthiram completely and thereby understand and appreciate the fact that “a soul is subservient to its eternal master sriman nArAyaNan and no one else”. This thought which is a condensed thought of all Vedas is what is contained in thirumanthiram.

uNdO? – There is not. Swami asks a question “is there” (uNdO?). The context to this question is mentioned in the latter part of the pAsuram in the word “uravu” (relationship). So, the words “uravu” and “uNdO” needs to be joined to ask the question that is being put forth is “is there a relationship”? The answer is no.

pala kaRRum tham udambaip pArththu abimAnikkum – “pala kaRRal” is learning a lot about different things sAsthrams that includes the likes of vEdAs, manu smirthi, tharkam, vyAkaraNam etc. “tham udambu” refers to “one’s body”. It is the place where the condition such as “brahmachari” (bachelorhood) for varNam like brAhmaNan resides. The reason swamy  aruLALa mAmuni used “tham udambu” is to point out the fact that people look at their bodies and take great pride in them when they say “I am from such and such caste, such and such creed”. They think so high of themselves thinking about the condition in which their body is currently in like “brAhmachari” etc.

ulagaththavarOdu uRavu – This refers to the bunch of mundane people who regard themselves as “high” based on just the caste / creed in which they were born.

thUmanaththArkku –  We need to join the phrase “thUmanaththArku”, “uNdo” and “uravu” to mean “For those people who are regarded as “thUmanaththAr”, will there be any relationship to these other group of people who regard themselves as “high” based on their birth / religion. Swami aruLALa mAmuni answers this question by saying that there will never be any relationship.

Inner Meaning: “Aum” that is also called aspranavam” revealed the fact that all souls are subservient to the ONE who is being referred by “A” (sriman nArAyaNan). The souls are being referred by “Ma” component of “m”. These souls that are being appalled by “m” can be defined as that which has conscience and thus is different from non-living objects that do not have any conscience. These souls are knowledge and happiness personified and is always a servant to its master sriman nArAyaNan. Those who know this definition of “m” are considered to be “thUmanaththAr”. To these “thUmanaththAr”, will there be any relationship ever with those who does not know the definition of “m”. Never. Those who do not realize this true definition of “m” will always regard their body as everything and will not differentiate between it and the soul. They would take utmost pride in being born in a high caste. So, there can never be any kind of relationship between these two sets of people ever. One may get a question here as to what would the “thUmanaththAr” tell the other kind of people when they happen to meet each other. In order to illustrate this, there is a story.

“Thiruvahindirapuram” is a place near Cuddalore, South India. There lived a person by name “Villiputhoor pagavar” in that place. He was a famous sanyasi who had renounced everything with the thought that they will never be the means but only perumAL’s lotus feet is the only means and end. He used to go to river to take bath and while doing so, he would never go to near the same shore as brAhmanas go and take their bath. This happened for quite some time. One day, these brAhmanas gathered together and asked villiputhOr pagavar”, “Hey! Why are you not taking bath in the same shore as us? Why do you keep yourself aloof and stay away from us all the time”.  villiputhOr pagavar replied, “Hey brAhmanas!!! We are servants of Vishnu but you are those brAhmanas who follow dharma based on your caste. There is no relationship whatsoever between us. We are servants of sriman nArAyaNan. There is no way for us to have any kind of contacts/relationship/friendship. Swami manavALa mAmunigaL, who writes commentary for this gyAna sAram talks about this story in this pAsuram’s explanation.