Daily Archives: July 14, 2015

thiruvAimozhi – 1.4.3 – vidhiyinAl pedai

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

Full series >> First Centum >> Fourth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

Seeing that emperumAn is thinking “one has to experience the result of one’s sins surely”, AzhwAr requests through some swans to emperumAn “May be chinthayanthi could have exhausted her sins by experiencing [acute suffering in separation from krishNa], but my sins are far too much that they cannot be exhausted by experiencing the results”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, parAngusa nAyaki requests some swans which have better conduct and purity than the cuckoos to go as messenger to emperumAn who made her fully dependent on him.

Highlights from periyavAchchAn piLLai‘s introduction

In this third pAsuram, parAngusa nAyaki requests some swans to inform emperumAn “If my sins are not eliminated by your mercy, they cannot be exhausted by experiencing the results as well”.

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

Similar to nanjIyar‘s introduction.


விதியினால் பேடை மணக்கும் மென்னடைய அன்னங்காள்
மதியினால் குறள் மாணாய்  உலகு  இரந்த கள்வற்கு
மதியிலேன் வல்வினையே மாளாதோ என்று , ஒருத்தி
மதியெல்லாம் உள் கலங்கி மயங்குமால் என்னீரே

vidhiyinAl pedai maNakkum mennadaiya annangAL
madhiyinAl kuRaL mANAy ulagu irandha kaLvarkku
madhiyilEn valvinaiyE mALAdhO enRu oruththi
madhiyellAm uL kalangi mayangumAl ennIrE

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

vidhiyinAl – out of great fortune (unlike me who is alone)
pedai – with the female swan
maNakkum – enjoying the union
mennadaiya annangAL – swans which have tender steps (due to their enjoying)
madhiyinAl – with great intelligence (fulfilling indhra’s desire and preserving mahAbali’s generosity)
kuRaL – vAmanan – dwarf
mANAy – celibate boy
ulagu – the world
irandha – stood begging (showing small feet and measuring with huge feet in the guise of begging)
kaLvarkku – kruthrima – for the cheat/falsifier
madhiyilEn – me who is ignorant (about his cheating ways)
valvinaiyEyO – those sins (which cannot be exhausted by experiencing the results)
mALAdhu enRu – thinking that they are not destructible  (like destroying the sins of chinthayanthI etal)
oruththi – one girl
madhi ellAm – her intelligence (that was given by you)
uL kalangi – being bewildered totally
mayangum – losing consciousness
ennIr – please go and tell him

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

Oh swans who out of great fortune of being with your female companions having tender steps (conduct)! emperumAn assumed the disguise of a dwarf celibate boy and stood begging for the world, as a cheat. I am an ignorant girl who is unable to understand his acts and my mind is totally bewildered and losing consciousness – please go and tell him this. “oruththi” (a girl) will make him realise exactly who it is (since he knows who would be in this state). Through this pAsuram, the glories of gatakas (AchAryas) with respect to their tender (perfect) conduct of gently dealing with each other and their greatness are revealed.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

Similar to vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

Similar to piLLAn‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

Similar to nampiLLai‘s vyAkyAnam.

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

  • vidhiyinAl – vidhi is explained in different ways:
    • vidhi as sAsthram, and parAngusa nAyaki say “since you are having union according to sAsthram, you are not separated from each other. But I am trying to have union with him (without being married) – that is why I am separated”.
    • vidhi as bhAgyam (fortune) – you are being together due to your fortune or it can be said as my fortune.
      • swans’ fortune – Being together with one’s lover is the result of one’s puNyam (virtues) and being separated is the result of one’s pApam (vices).
      • parAnkusa nAyaki‘s fortune – When srI rAma was searching for sIthA pirAtti, he met sugrIva who had also lost his wife, kingdom etc. srI rAma ensured that sugrIva was well settled – then only he started to remedy his own sufferings.  So, should parAnkusa nAyagi also not be happy for the swans being together? For ones who are compassionate, sufferings of others are more important than their own sufferings. I am fortunate to not have to unite you with your spouse before going towards my lord.
  • pedai maNakkum – Being together with the female companion – satisfying the desires of the female companion.
  • mennadaiya annangAL – Are you going to get my desires fulfilled with such tender walk/steps? As explained in srI rAmAyaNam kishkinthA kANdam 33.37 “sA praskalanthI…” (the famous thArA arrived with a staggered walk…). nampiLLai beautifully explains the whole slOkam here. When sugrIva was enjoying with thArA after vAli was vanquished, and forgetting to help srI rAma as committed, srI rAma sends lakshmaNa to check on him. lakshmaNa arrives there with great fury on sugrIva’s attitude. Hearing lakshmaNa’s roar at the entrance, sugrIva trembles, realises only thArA can pacify him and sends her to lakshmaNa. That famous thAra comes out as it is after enjoying sensual pleasures with sugrIva with a staggered walk, blurred vision due to consumption of alcohol, with her dress in irregular manner. She, who looks like a beautifully bent creeper, approaches lakshmaNa. nampiLLai says thArA has a motherly affection towards lakshmaNa [this is based on kambar’s view too], so just like a mother would at times appear in front of the child in “not so perfect” condition casually, thArA approached lakshmaNa. Similarly, parAngusa nAyagi also thinks that the swans with their beautiful and tender steps, would convince emperumAn and fulfil her desire.
  • madhiyinAl – Unlike rAvaNa who had to be destroyed, mahAbali had a good quality named audhAryam (generosity). indhran lost his kingdom. Both of them should be satisfied – so, emperumAn who is glorified in srI rAmAyaNam yudhdha kANdam 21.8 as “gOsahasra pradhAthAram” (After gifting thousands of cows in charity…) – the one who has hands which are greatly known for their generosity – decided to beg. That was emperumAn‘s intelligence.
  • kuRaL – When a huge quantity is condensed into a small quantity (like milk boiled to get guava which is too sweet), so it can be easily enjoyed.
  • mANAy – the form of  a brahmachAri (a celibate boy) who is equally smiling to people who arehappily giving alms and others who are shutting the door on him while begging for alms.
  • ulagu irandha – Begged the world that was created by his own sankalpam (divine will).
  • kaLvarkkuthirumAlai ANdAn explains this as a “cheat”. emperumAnAr explains it as “one who did something to accomplish something else”. emperumAnAr‘s explanation is based on AzhwAr’s thinking that “He cheated mahAbali to attract me”, since he himself said previously (1.3.10) “perunilam kadandha nalladippOdhu” (this divine lotus feet which measured the huge world). AzhwAr‘s nature is such that whatever emperumAn does, he will always be attracted to emperumAn only. He says in thiruvAimozhi 5.3.5 “ulagam koNda adiyan aRivarumEni mAyaththanAgilum kodiya ennenjam avan enRE kidakkum” (Though he grabbed the world (from mahAbali) and his forms are difficult to grasp, my heart will always be for him) and in thiruvAimozhi 5.4.10 “anRorugAl vaiyam aLandha pirAn vArAnenRu onRorugAl sollAdhu ulagu” (the (people in the) world are not even saying that the   emperumAn who once measured the world will not come for you). thirumangai AzhwAr also says in periya thirumozhi 9.4.2 “munnam kuRaLuruvAy mUvadi maN koNdaLandha mannan saridhaikkE mAlAgi ponpayandhEn” (my bodily complexion changed out of great love for emperumAn on hearing the history of emperumAn becoming a dwarf, begging for three feet of land and measuring the worlds). All AzhwArs are thus attracted to emperumAn‘s vAmana avathAram.
  • madhiyilEn – ignorant. I should have simply requested him when he was leaving – I was not even intelligent to do that.
  • valvinaiyE mALAdhO – parAngusa nAyagi is called dhIrga chinthayanthI. chinthayanthI was a gOpi [cow-herd girl] who was once caught in a situation at her house where her in-laws were at the hallway. She heard the notes of krishNa playing on the flute and wanted to go to him at once (but she could not go past her in-laws sitting the hallway). Her virtues were exhausted by constant/deep meditation of krishNa at that moment. Her vices were exhausted by suffering in separation and not being able to leave at once. Since puNyam/pApam were nullified, she at once gave up her body and reached paramapadham.  But AzhwAr goes through these emotions repeatedly and constantly – that is why he is glorified as dhIrga chinthayanthI.
  • oruththi – a girl. How will emperumAn know that it is about parAngusa nAyagi? Like a deer is hunted down by a hunter’s bow, and if the hunter had been told “in such and such place, a deer was hunted down”, the hunter will easily identify that it was his hunt – similarly, emperumAn will know that only parAngusa nAyagi will be suffering so much in separation.
  • oruththi – most distinct . She is different from samsAris (who are simply focused on material aspects), nithaysUris (who never have separation from emperumAn) and other AzhwArs (because they are nammAzhwAr‘s avayavam (parts)).
  • madhi kalangi -Tell him that she is bewildered. He will say “even if her knowledge is diminished, I have given her (special) knowledge”.
  • madhiyellAm kalangi – He will say “With the knowledge I gave, she will wait for me to come and protect her”. Tell him “Since you gave that knowledge which made her understand you, it became the cause to become bewildered”. He will ask “She may have some confusion. But would she be totally confused since this is pure knowledge given by me?”
  • madhiyellAm uL kalangi – Tell him “The unblemished knowledge you gave is totally lost in her and she is fully confused”.
  • mayangumAl – Hearing that, he may say “Oh! Is that so? I will give her knowledge when I go there”. If you say “she has already died”, he may think “What is the use of going there if she has died?” So, tell him “She will die soon if you don’t go”.
  • ennIrE – You do your duty of informing him – if he does not come it will be his fault. When he hears your tone, he will understand my suffering and come to me.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – thaniyans

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

Full Series

vyAkyAnam for thaniyans  (invocations) – by piLLai lOkam jIyar

1st thanyan (invocation)  – by vEdhap pirAn bhattar:

munnai vinai agala mUngil kudi amudhan
ponnam kazhar kamalap pOdhu iraNdum – ennudaiya
chennikku aNiyAgach chErththinEn then pulaththArkku
ennuk kadavudaiyEn yAn


aVathArikai (introduction)

(adiyEn) wore in my head, as a decoration, the two beautiful divine lotus feet of amudhanAr of mUngil kudi; (so) as my accumulated karmas are decimated, why would adiyEn be answerable to the yaman, etc., of the south side?



  • munnai vinai agala – All my ever-accumulated good and bad karmAs due to good and bad deeds, are removed – how?  due to amudhanAr’s thiruvadi (lotus feet) was set in my head.
  • mUngil kudi amudhanperiyAzhwAr said ‘vEyar thangaL kulam’, and amudhanAr is said to be  belonging to ‘mUngil kudi’.
  • pon am kazhal kamalp pOdhu iraNdumamudhanAr’s two divine lotus feet that makes us to be longed for, and which Is beautiful,
  • ennudaiya chennikku aNiyAgach chErththinEn – For his (amudhanAr’s) head the decoration is rAmAnujar’s lotus feet (105th pAsuram); for me amudhanAr’s lotus feet.
  • chennikku aNiyAgach chErththinEn – placed in my head as a decoration.
  • Like said by “chemmA pAdha paRputh thalai chErththu” [thiruvAimozhi 2-6-1]. There it is a prayer/request; here it is an accomplishment/success.
  • then pulaththArkku – yaman and his servants at yamapuram.
  • ennuk(u) kadavu udaiyEn – why would I be responsible for experiencing the fruits of good and bad karmas? Since my karmas have gone, there is no experience of its fruits. So there is no interaction between me and those who give me to experience the fruits of karmas. Like there is no connection between nectar and poison, there is no connection between those who are related to thiruvarangaththu amudhanAr’s divine feet, and those in the south side (yaman and his servants).
  • yAn – adiyen, who decorated my head with amudhanAr’s divine lotus feet.


2nd thaniyan (invocation) – by vEdhap pirAn bhattar:

nayam thaRu pEr inbam ellAm pazhudhu enRu naNNinar pAl
sayam thaRu kIrthi irAmAnusa muni thAL iNai mEl
uyarndha guNaththu thiruvarangaththu Ongum anbAl
iyambum kaliththuRai anthAdhi Odha isai nenjamE



Dear mind! Please agree to recite the rAmAnusa nURRanthAdhi that is made of kaliththuRai anthAdhi (grammar for a form of thamizh poetry), created by thiruvarangaththu amudhanAr who is having ever growing bhakthi (devotion) towards rAmAnujar who has got the greatness of getting victory to those who reached him and followed based on his advice that the enjoyment given by the senses are useless, and kept their minds away from it.


  • nayam tharu(m) pEr inbam ellAm – The bliss that comes from enjoying the pleasures of senses. ‘nayam’ – vishayam – object of senses. Like said in ‘nANAmai naLLEn nayam [mudhal thiruvanthAdhi 63], here also it is talking about the pleasure of senses like sound, taste, etc. (shabhdhAdhi). Even though they provide low level pleasure, it says ‘pEr inbam’ (higher level bliss) as per the opinion of the illiterate.
  • naNNinar pAl – In the matter of those who reached the support of (emperumAnAr)
  • pazhudhu enRu – after inquiring that these are to be gotten rid of
  • sayam thaRu keerthi irAmAnusanemperumAnAr would help them achieve victory (out of) the samsAram. It is AzhwAn and amudhanAr who left the lowly pleasures and reached emperumAnAr. And amudhanAr said “akkAdhal aLaRRil azhundhum en Aviyai vandhu eduththAn‘ [42] to imply emperumAnAr saved him from lowly pleasures. Also, “kAmAdhi dhOsha haram Athma padhAshrithAnAm rAmAnujam yathipathim” [yathirAja vimsathi 1]. This is the greatness of emperumAnAr, getting us victory. Like said in “sayap pugazhAr” [thiruvAmozhi 3-1-11].
  • irAmAnusa muni thAL iNai mEl … – It is asking the mind to recite the prabandham that was created as a vAchika kainkaryam (service through words/speech) towards rAmAnujar’s two divine feet. That is clear from how it is the main topic of the prabandham as set in the beginning, middle, and end of the prabandham, so to emphasise this aspect – ‘irAmanusan charaNAravindham’ [1], ‘ramAnusan than iNai adi’ [50], and ‘rAmAnusan adip pU mannavE’ [108] – all mentioning emperumAnAr’s divine feet.
  • uyarndha guNam – Unlike others, the character of being involved in charama parvam (last level/stage) of being subservient to AchAryan.
    • When there is difficulty in this world in finding people devoted to emperumAn, it is very rare to find those who are immersed in AchAryan’s well-being and sing praises on him, so (author of thaniyan is) praying his mind to agree to recite rAmAnusa nURRanthAdhi. Could say – since there is nobody to be found to listen to this request, he is requesting his mind itself.
    • Or, it is also recited as “nayam thaRu pEr inbam ellAm pazhudu inRi naNNi nam pAl sayam thaRu kIrthi irAmAnusa muni” – that is, as we considered all the enjoyments to be emperumAnAr only and so reaching him for his support, he would give victory for us from the samsAram.
    • Or, it could be attributed to emperumAnAr that he ignored the lowly pleasures as – ‘nayam tharu pEr inbam ellAm pazhudhu enRu’. (naNNi) – he surrendered to nArAyAnan. (nanpAl) – having good characteristics – that surrending to emperumAn is considered by emperumAnAr as the goal. (sayam thaRu kIrthi irAmAnusan) – not only for himself, even those who surrendered to emperumAnAr are able to win the samsAram by his help.

 – – – – – –

3rd thaniyan – by vEdhap pirAn bhattar

sollin thogai koNdu unadhu adippOdhukkuth thoNdu seyyum
nal anbar Eththum un nAmam ellAm enRan nAvin uLLe
allum pagalum amarumpadi nalgu aRu samayam
vellum parama irAmAnusa idhu en viNNappamE


avathArikai (introduction)

Oh rAmAnuja who won over the other six philosophies! As the dear disciple thiruvarangaththu amudhanAr performs vAchika kainkaryam to your divine feet by keeping in his mind the (108) pAsurams created with beautiful words, adiyEn plead that such name of yours (from these 108 pAsurams), be also set in my tongue at all times – day and night.


  • sollin thogai koNdu – deciding on the way of doing the prabandham; or, using the union of words,
  • unadhu adippOdhukku – to dhEvarIr’s divine lotus feet
  • thoNdu seyyum – he (amudhanAr) creates the poems (pAsurmas) as a vAchika kainkaryam
  • nal anbar Eththum – amudhanAr who is ananyaprayOjana bhakthi yukthar (~devoted to you without expecting any other benefits);   anbar – one having bhakthi towards emperumAn; nal anbar – one having bhakthi towards AchAryan. Or, including amudhanAr all the devotees of rAmAnujar – then ‘sollin thogai’ would mean collection/group of words having rAmAnujar’s divine name.
  • un nAmam ellAm – all the divine names that he/they recite due to the ecstasy based on bhakthi; since there is only one name that is rAmAnujar, the plural form ‘names’ here is to be taken as all the pAsurams of this prabandham having the name of rAmAnujar.
  • endhan nAvin uLLE – inside the tongue of me who is eager to recite such divine names
  • allum pagalum amarumpadi nalgu – Like said in “naL iruL aLavum pagalum nAn azhaippan” [periya thirumozhi 1-1-5] (will say day and night the name of nArAyaNa) , please help to have your name set in me whether day or night.
  • aRu samayam vellum parama – oh the great, who won over all other six philosophies; this is same as what amudhanAr says in a pAsuram here ‘kURum samayangaL ARum kulaiya’ [46].
  • irAmAnusa – the name having four letters/syllables, bigger than the name of nArAyaNa, please help for all your names to stay in my tongue, whether day or night. {amudhanAr sang in this prabandham ‘iravum pagalum vidAdhu endhan sidhaiyuLLE niRaindhu oppaRa irundhAn” [47] (emperumAnAr is there is my mind day and night …); if we are able keep his divine name in our tongue day and night, then he would fill our minds day and night?}
  • idhu en viNNappamE – this is my plea.

 – – – – – –

4th thanyan – by sOmAsiyANdAn

ini en kuRai namakku emperumAnAr thirunAmaththAl
muni thandha nURRettuch chAviththiri ennu nuNporuLaik
kani thandha chenjchol kaliththuRai anthAdhi pAdith thandhAn
punithan thiruvarangaththu amudhAgiya puNNiyanE


avathArikai (introduction)

With us having the essence of sAvithri manthra which itself can be said as the essence of all the vEdhas, which could be suitably named as prapanna gAyathri, with all the one hundred and eight pAsurams having the divine name ‘rAmAnujan’, that is provided to us which is a great help of amudhanAr, there is no deficiency for us in this and the other world.


  • ini en kuRai namakku – there is no loss – in this world we say the divine name of rAmAnujan – ‘solappugil vAi amudham parakkum – rAmAnusan enRu solluminE’  (43) said amudhanAr – in amudhnAr’s mouth, the amudham (nectar) would secrete upon saying his name. (or the nectar that are the granthams that came from rAmAnujar); Since his name helps in getting mOksham, there is happiness not only in this world but in that world also. So, what worry is there for us hereafter?  AraNya kANdam – lakshmaNa mentions to rAmA that he wonders how bharathan tolerates the cold sarayu river when taking bath in the wee hours; this makes rAmA forget himself and he talks of even going back to ayOdhya to care of bhArathA. He asks lakshmaNA to talk more about “bharathan the chief of ikshvAku”. So rAmA’s opinion is that it is like a nectar (amudham) to talk about rAmA’s brother (anujan), bharathan.  He (emperumAnAr) is also rAma anujan! Talking about him also is sweet and so helps us in this world.
  • emperumAnAr thiru nAmaththAl – The author of this thaniyan, sOmAsiyANdAn loves to use the name ‘emperumAnAr’, hence he says that name in this thaniyan instead of saying rAmAnusar. “sOmAsiyANdAn ’emperumAnAr’ enRAl thirunAmam niRam peRumAp pOlEyum’ [eedu for thiruvAimozhi 6.5.7] (the name ’emperumAnAr’ gets its full meaning when it is said by sOmAsiyANdAn). There is an issue with emperumAn’s divine name – it helps to tie us in the samsAram as well; but emperumAnAr’s divine name does not have that problem since it helps us only in getting mOksham.
  • muni thandha – sarvEswaran is referred to as ‘muni’ – root from manana shIla: – as emperumAn thinks deeply about helping the AthmAs. After creating brahmA, He first gave him gAyathri manthra with praNavam, and then the vEdhas. That manthra is recited 108 times. Its inner meaning is praNavam – it consists of a (அ) – for emperumAn, u (உ) for pirAtti (one who connects/recommends), and ma (ம) – devotees. u is also udaiyavar who connects/recommends. emperumAn likes his adiyAr’s (devotee) name more than His name – this prabandham recites rAmAnujar’s name 108 times in the 108 pAsurams.
  • Now, by thathsavithurvarENyam it talks about nArAyANan in the solar world; He gave sAvithri mathra and removed the darkness of this world through the sun; rAmAnujar is rAmAnuja divAkarar (sun that is rAmAnujar) who removes the darkness from our minds.
  • The essense of thirumanthram is sEshathvam (subservience) to His adiyArs.
  • ‘nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkku adimai’ [periya thirumozhi 8-10-3] (~ learning the thirumanthram, I became subservient to your devotees).
  • kali thandha senjchol . . . – kali: smartness/power – here the prabandham gave us the divine names.
  • senjchol – sweet words. spoken words that are congruent with the thoughts and actions. This is how eedu explains senjchol in thiruvAimozhi 10.6.11 as well. So, it can be concluded that all the three senses are in union when we recite the prabandham rAmAnusa nURRanthAdhi.
  • kalith thuRai anthAdhi – in the thamizh poetry form of ‘kalith thuRai’.
  • senjchol kalith thuRai anthAdhi – anthAdhi makes it is easier to know the next pAsuram. (last part of previous pAsuram becomes first part of current pAsuram and so on).
  • pAdith thandhAn – amudhanAr gave this for the future generations (us) to enjoy and immerse in the glories of rAmAnujar.
  • punidhan – amudhanAr who is pristine; the pristine way in which he gave us this prabandham; will make the opposite type of people to become pristine; amudhanAr praises the punidhan who praises Lord parasurAma [56].
  • thiruvarangaththu amudhAgiya puNNiyanE – Virtuous thiruvarangaththu amudhanAr.irAmAnusan mikka puNNiyanE’[91] – virtue that came from the great virtuous emperumAnAr.

pAsuram words are to be arranged as – virtuous thiruvarangaththu amudhan gave us the kaliththuRai anthAdhi using the names of emperumAnAr, so what problems do we have from now on?

This thaniyan is recited in thirunArAyaNapuram temple only.

pillailokam-jeeyarpiLLai lOkam jIyar

– – – – –

Translation by raghuram srInivAsa dAsan

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