Daily Archives: July 13, 2015

rAmAnusa nURRanthAdhi

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

rAmAnusa nURRanthAdhi (spelt as irAmAnusa nURRanthAdhi in thamizh) is written by thiruvarangaththu amudhanAr, about the glories of SrI rAmAnujar and how he is devoted to AzhwArs and his AchAryas. It also includes the glories of thiruvarangaththu amudhanAr’s AchAryan kUraththAzhvAn and his dear relationship with rAmAnujar.

e-book – https://1drv.ms/b/s!AiNzc-LF3uwygw4OFWGknpObQsQD

irAmAnusan adip pUmannavE (Let SrI rAmAnuja’s lotus feet decorate our head constantly – last pAsuram of this prabandham)

thiruvarangaththu amudhanArthiruvarangaththu amudhanAr


For nAlAyiram (4000 dhivya prabandham), kaNNinuN chiruth thAmbu is set out to glorify nammAzhwAr; similar to that, rAmAnusa nURRanthAdhi is set out to glorify emperumAnAr.

thiruvarangaththu amudhanAr’s avathAram is on panguni hashtham, at SrIrangam, kumArar of aNi arangaththu amudhanAr, from the family of ‘mUngil kudi’.

He wrote this prabandham during the lifetime of rAmAnujar itself, and he got it approved by rAmAnujar. thiruvarangaththu amudhanAr got the permission from emperumAnAr to write this prabandham and started the work; and when seated in thennanchOlai thirumaNdapam (a maNdapam in a garden) near adaiyavaLaindhAn thirumaNdpam, and when he was about to write the last 3 pAsurams, emperumAnAr arrived there. So amudhanAr stood up out of respect and recited the last 3 pAsurams. After the prabandham was published, kUraththAzhwAn decided that for this prabandham let there be three sARRu pAsurams (pAsurams recited twice during completion – whereas for other dhivya prabandhams it is only two last pAsurams) in remembrance of this incident, and from then on this has been the norm.

Once during a sapthAvaraNam (the day after thIrthavAri during brahmOthsavam), namperumAL asked emperumAnAr not to join the dhivya prabandham gOshti, and He ordered that none of the instruments be played during the procession in the thiruvIdhi (streets), and He asked for SrIvaishNavas to recite this rAmAnusa nURRanthAdhi and enjoyed it so (this continues even today in SrIrangam periya kOyil where during sapthAvaraNam except at the junction of thiruvIdhi the instruments are not played during namperumAL’s procession – this is in remembrance of the above heart-melting incident). And rAmAnusa nURRanthAdhi has been included as end part of iyaRpA and is recited as the last prabandham in 4000 dhivya prabandham. And it is not recited during anadhyayana kAlam similar to that for 4000 dhivya prabandham.

This prabandham is set such that each pAsuram mentions the divine name of rAmAnujar, and consists of 108 pAsurams – so the author has created it to serve as ‘prapanna sAvithri’ (gAyathri for prapannas), to be recited every day by SrIvaishNavas so that we say emperumAnAr’s name 108 times every day.

periya jIyar (maNavALa mAmunigaL) has written short explanations (urai), and piLLai lOkam jIyar has provided detailed vyAkyAnam, for this prabandham.

This vyAkyAnam was initially published by collecting it from palm-leaf scrolls during the year of 1891. After that it was re-published only in 1999! It is like each pAsuram did a penance for one whole year, totaling 108 years, in order to reach us!! So it is very important for each SrIvaishNava to hear/read the vyAkyAnam of rAmAnusa nURRanthAdhi.

vaibhavam (Glories)

About the translation

An attempt is made here to translate in English the vyAkyAnam of rAmAnusa nURRanthAdhi – or at least parts of vyAkyAnam of each pAsuram.

For this translation, adiyOngaL (we) will be perusing the following invaluable sources.

  1. SrIvaishNavaSrI’s (www.srivaishnavasri.com) publication of “thiruvarangaththamudhanararuLichcheidha irAmanusa nURRanthAdhi mUlamum, idhaRku periya jIyar aruLich cheydha uraiyum, piLLailOkAchArya jIyar aruLich cheidha vyAkyAnamum”.
  2. AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarthy rAmakrishNa iyangAr’s “irAmAnusa nURRanthAdhi amudha virundhu ennum virivurai” (virivurai : detailed explanation).
  3. Other sources like dictionary for samskritha / thamizh words were used.

With the blessings of asmadh AchAryan, AzhwAr, emperumAnAr, and jIyar we shall proceed with the translation. We invite you to come in and immerse yourself in the divine meanings of this wonderful and essential prabandham.

– – – – – –

Translation by raghuram SrInivAsa dAsan

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thiruvAimozhi – 1.4.2 – enseyya thAmaraikkaN

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srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

Full series >> First Centum >> Fourth decad

Previous pAsuram

 pundarikakshanpuNdarikAkshan – thiruveLLaRai

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, parAngusa nAyaki speaks about what some cuckoos would tell on her behalf to emperumAn.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, since there are lot more cuckoos (a group of them) which can accomplish her objective, she requests some of those to go to her puNdarikAkshan (lotus eyed lord) on her behalf as a messenger.

Highlights from periyavAchchAn piLLai‘s introduction

Similar to nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Previously, parAngusa nAyaki requested some cranes to go as her messenger. Now, she explains to cuckoos what to convey when they go there. She started with cranes but ended with cuckoos. This is how much bewildered she is. That is the greatness of bhagavAn from whom she is separated now. When someone who is separated from worldly matters/experience, they get quite upset and bewildered – if that is the case for normal matters, how much bewilderment one should have when separated from the most distinguished bhagavAn. If bhagavAn does not bewilder her like this, that would be an insult to his most auspicious qualities.


என் செய்ய தாமரைக் கண் பெருமானார்க்கு என் தூதாய்
என் செய்யும் உரைத்தக்கால் இனக்குயில்காள். நீரலிரே?
முன் செய்த முழு வினையால் திருவடிக்கீழ் குற்றேவல்
முன் செய்ய முயலாதேன் அகல்வதுவோ விதியினமே

en seyya thAmaraik kaN perumAnArkku en thUdhAy
en seyyum uraiththakkAl inakkuyilgAL nIralirE
mun seydha muzhu vinaiyAl thiruvadikkIzh kuRREval
mun seyya muyalAdhEn agalvadhuvO vidhiyinamE

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

inakkuyilgAL – Oh group of cuckoos!
nIr alirE – don’t you who have beautiful voice?
en – for me whom he became bound to
seyya – reddish
thAmarai – like a lotus
kaN – having eyes
perumAnArkku – one who is greater than every one else (unreachable for me)
en thUdhAy – being my messenger
uraiththakkAl – if you speak
en seyyum – what is wrong?
mun seydha – previously committed
muzhu vinaiyAl – complete sins
thiruvadik kIzh – at your divine feet
kuRREval – confidential service
seyya – to perform
mun – previous
muyalAdhEn – me who did not engage in any means
inam – still
agalvadhuvO vidhi – Is staying away the right thing to do?

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Oh group of cuckoos! Isn’t it true that you who have beautiful voice!?When you speak on behalf of me (whom he is bound to) to the greatest lord who has beautiful reddish eyes, what is wrong with that? Due to my previously committed sins, I did not try to perform confidential service at the lotus feet through any means, but still should I stay away? Is that the right thing to do? Here the sweet speaking ability of the AchAryas and their presence in groups is indicated.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

bhattar was staying in thirukkOshtiyUr and there were two sishyas of his who were also present there at that time. They were named theRkAzhwAn and kOLariyAzhwAn. kOLariyAzhwAn is very focused on AchAram (following disciplined lifestyle according to vaidhika dharmam).  theRkAzhwAn is more lenient on the AchAram. Once on a festive day, when they both met, kOLariyAzhwAn asks theRkAzhwAn “Won’t you take a holy dip at least today?” theRkAzhwAn replies “my sins are so huge that such holy dips are not helpful. Only emperumAn‘s sudharsana chakra has the ability to destroy my sins. So, what is the use of such holy dip then?”. bhattar overheard this and thought “I underestimated theRkAzhwAn based on his AchAram, but he is really knowledgeable” and felt blissful.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • en – mine. emperumAn was very subservient to parAngusa nAyaki that he makes her think that he belongs to her even in separation. Alternatively, to help her sustain herself during separation, while leaving her, he said “wherever I am, wherever I go, I am yours”; because of that, she considers “he is mine”.
  • en seyya thAmaraik kaN perumAnArkku – my lotus eyed lord. She has enjoyed his reddish eyes before. His eyes are red due to:
    • His svAbAvika aiswaryam (natural control over everything else)
    • His vAthsalyam (motherly forbearance) towards his subjects
    • Just like a drunken person’s eyes, after having enjoyed in union with parAngusa nAyaki
    • Due to suffering in separation from her
  • Where did she enjoy these aspects? In the first thiruvAimozhi, she experienced/explained  emperumAn‘s aiswaryam. In the third thiruvAimozhi, she experienced/explained his vAthsalyam. Here, union and separation are explained.
  • perumAnArkku – While leaving, he gave her a blissful glance and got her to become fully surrendered to him (in connection with the lotus eyes).
  • en thUdhAy – Like the rising and receding of a sea – it feels so empty. Going as a messenger for me who is so lonely/helpless.
  • en seyyum uraiththakkAl – when you speak on behalf of me, he may even gift you ubhaya vibhUthi (both spiritual and material realms).
  • inakkyuilgAL – you are in a group unlike me who is alone.
  • nIralirE – you are the embodiment of simplicity. Why are you not helping me now? You responded nicely when we were enjoying together.
  • mun – Is there a beginning for the time when I started committing sins? Its anAdhi (without a beginning).
  • seydha – Were those sins just planned but not committed? They were committed.
  • muzhu vinai – Were they incomplete in any manner? Can I eliminate?   An incident from the life of bhattar is cited by nampiLLai and is explained in detail by periyavAchchAn piLLai in his vyAkyAnam.
  • thiruvadikkIzh – Just like a brAhmaNa, even if he becomes retarded, will recite vEdham only, nammAzhwAr, even in the state of parAngusa nAyaki will only want to embrace emperumAn‘s lotus feet instead of his chest – serving the lotus feet is natural for nammAzhwAr.
  • kuRREval – desiring to perform confidential services to the lotus feet.
  • thiruvadikkIzh kuRREval mun seyya muyalAdhEn – I who did not try serving your lotus feet previously; It is also explained as said by lakshmaNa in srI rAmAyaNam “kriyathAm ithi mAm vadha” (do as I say), not serving even after hearing the orders.
  • agalvadhuvO vidhi – Even after not engaging in self-efforts, would I miss out on the goal? For AzhwArs, emperumAn is the only means. nammAzhwAr says in thiruvAimozhi 5.8.8 “kaLaigaN maRRilEn” (I have no other means”); kulasEkarAzhwAr says in perumAL thirumozhi 5.1 “un charaNallAl charaNillai” (there is no other means than your lotus feet) and in perumAL thirumozhi 5.7 “maiththezhundha mAmugilE pArththirukkum maRRavai” (Like the crops which only look up to the blackish-huge clouds), poigai AzhwAr says in mudhal thiruvanthAdhi 4 “neRivAsal thAnEyAy ninRAnai” (emperumAn who is the means and goal), periyAzhwAr says in periyAzhwAr thirumozhi 5.1.2 “vizhikkum kaNNilEn nin kaN maRRallAl” (I will not take any other refuge than your blessing vision) and thoNdaradippodi AzhwAr says in thirumAlai 38 “vAzhum sOmbar” (living lazy person – one who only depends on emperumAn for one’s protection and will not engage in self-efforts).
  • vidhiyinamE – there is no other way (from our side). piLLai thirunaRaiyUr araiyar says “parAngusa nAyaki says ‘even though we have nothing in our side to achieve our desires (service to you), why are you hesitating?'”

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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