rAmAnusa nURRanthAdhi – 7

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pAsuram 7

Introduction (given by maNavALa mAmunigaL)

After thus seeing his ineligibility to do this prabandham, as he tried to back out thinking that this is not possible/right for him to continue, he thought about his belonging to the divine feet of kUraththAzhvAn, and is saying that after that there is nothing impossible for him, and so becomes involved in continuing the prabandham.

Introduction (given by piLLai lOkam jiyar)

After thus seeing his ineligibility in knowledge, devotion, or to experience it, he tried to back out in the beginning doing the prabandham, in this pAsuram – after considering the princely position (rAja kula mAhAthmyam) of having the connection of the divine feet of kUraththAzhvAn, he concludes that that it is not difficult, but easy only to do the prabandham, and so proceeds further.

mozhiyaik kadakkum perum pugazhAn vanja mukkurumbAm
kuzhiyaik kadakkum nam kUraththAzhvAn charaN kUdiya pin
pazhiyaik kadaththum irAmAnusan pugazh pAdi allA
vazhiyaik kadaththal enakku ini yAdhum varuththamanRE      – 7


kurathazhwannum kUraththAzhvAn at kUram

Word by word meaning

nam – our owner/nAthan
perum pugazhAn – whose great fame/qualities
mozhiyaik kadakkum – cannot be described in words (and by mind),
kadakkum – (and one who has) carefully avoided
mukkuRumbAm kuzhiyai – the three dangerous conceits (a favourable opinion of one’s own attributes): abhijana – about being born in a noble ancestry; vidhyA- about being a vidhwAn/high education; vruththam – about having good anushtAnam (properly following the words of sAsthram and sampradhAyam);
vanjam – which would, each on its own ability, cheat us out of the good place and push us into a corner.
kUdiya pin – after surrendering to
charaN – the divine feet (of kUraththAzhvAn),
ini – from now on
yAdhum varuthtamanRu – it is not hard at all
enakku – for me
kadaththal – to understand our true nature and avoid
allA vazhiyai – the ways that are not befitting our true nature (feeling independent, dependent on samsAris, keep coming back to be born in this world, etc.),
pAdi – (and not hard at all for me) to sing as encouraged by love
pugazh – about the auspicious qualities
irAmAnusan – of emperumAnAr
pazhiyaik kadaththum – who can remove the badness of karmas whose fruits would (otherwise) have to be experienced without fail.

pAtam (different recitation) – Some recite it as ‘kuzhiyaik kadaththum’ – kUraththAzhvan would help those who are surrendered to him to get out of the conceits.
pAtam (different recitation) – Some recite it as ‘em kUraththAzhvAn’ – (same meaning as num kUraththAzhvAn)


mozhiyaik kadakkum perum pugazhAn – It is hard to use words to describe it, and it grows everyday up to the paramapadham, such are his (kUraththAzhvAn’s) auspicious qualities;
mAmunigaL said ‘vAchamagOchara mahAguNa dhEsikAgrya, kUrAdhinAtha’ [yathirAja vimsathi-14].
{Here it is suggested to recall the greatness of kUraththAzhvAn through reading of his wonderful unparalleled vaibhavam}

vanja mukkuRumbAm – The three dangerous conceits/ahankAras: abhijana – about being born in a noble ancestry; vidhyA – about being a vidhwAn/of high education; vruththam – about having good anushtAnam. These conceits can fool us, making us think we are equal to other devotees, making us feel within us that we are great, and so leading to destroying our svarUpam (true nature of being subservient to Him and his devotees).

mukkuRumbu – “vruthyA pasu: naravapu: thvahamIdhrusOpi sruthyAdhi sidhdha nikhilAthma guNAsrayOyam | ithyAdharENa kruthinOpi mitha: pravakthum adhyApi vanchanaparOthra yathIndhra varthE ||” [yathirAja vimsathi – 7] (When considering anushtAnam/existence I am like a cow (animal which does not have anushtAnams); am just in the form of a human being, am such a lowly one; but noble people are saying softly that I am a holder of all auspicious qualities and know vEdhas etc., – I am being so deceitful even now; Oh yathIndhra!)
-> Such is the situation of us to be immersed in the samsAram due to these three conceits.

kuzhiyaik kadaththum – With his advises to those he has endeared, he creates in them real knowledge about the truth, ways, and goals (thathva hitha purushArththam), and thus makes them cross the pot holes that are the above conceits, and thus cross this samsAram.

kuzhiyaik kadakkum (when reciting the pAsuram this way, the meaning is as follows). He who has crossed these three pot holes.

(Similar to brahmam which is auspicious by itself, and which makes the ones that reach Him to become auspicious).

num kUraththAzhvAn – our kUraththAzhvAn. The reason behind the incarnation of kUraththAzhvan is to get him (amudhanAr) out of the samsAram. That is why he is saying our kUraththAzhvAn.

kUram AzhvAn having the name based on the person (his father, kUraththAzhvAr) who ruled the dhivya dhEsam (auspicious place) that is kUram. (here the vyAkyAnam refers to him through his father to show the greatness of his ancestry).

em kUraththAzhvAn is another way this is recited, giving the same meaning.

charaN kUdiya pin – after getting the lotus feet of kUraththAzhvAn who is having such greatness. After I have got such a princely status.

pazhiyaik kadaththum – pazhi: bad karmas. The bad karmas that got into me as I was going in to one corner (and it made me go in to one corner), and which is the cause for the learned people to censure me, and which is enemy of my singing the names (of rAmAnujan), – he (rAmAnujan) would remove without trace such bad karmas,

irAmAnusan – such rAmAnujan

pugazh pAdi – to sing his (rAmAnujar‘s) names and about his auspicious qualities through this prabandham,

allA vazhiyaik kadaththal – After reaching and enjoying emperumAnAr’s divine feet, avoiding the wrong ways; avoiding garbha gathi (path leading to rebirth), yAmya gathi (path leading to yamalOka), dhUmAdhi mArgam (smoke filled dark path leading the AthmA back to the samsAram), and other such worlds (and go only through archirAdhi mArgam to srIvaikuNtam),

enakku ini yAdhum varuththamanREenakku ini – (for me, from now onward) – like this I have involved successfully in the service towards emperumAnAr; while there might have been some troubles earlier, but from today and into the future..

yAdhum – in any matter..

varuththamanRE – there is nothing that is impossible.

allA vazhiyai – those other mArgam – thinking of the ugliness of those other ways, amudhanAr says using his divine mouth a general word as ‘avoiding the ways that are to be avoided’.

allA vazhiyaik kadaththal enakku ini yAdhum varuththamanRE
– As said in “thadhA vidhvAn puNya-papE vidhUya niranjanah paramam sAmyam upaithi” ((~after seeing/understanding emperumAn’s glory) one loses all the karmas and easily becomes equal to emperumAn in many aspects (reaches srIvaikuNtam),
Here, after holding on to the divine feet of emperumAnAr, it is very easy for amudhanAr to avoid the wrong ways and lose all sorts of karmas, and then go in the correct way to srIvaikuNtam. As said in ‘vaikuntha mAnagar maRRadhu kai adhuvE’ [thiruvAimozhi 4.10.11] (~the great vaikuNtam would be at our disposal (easy)).

The 7 pAsurams seen so far are together avathArikA prakaraNam (introductory section) for the whole prabandham of rAmAnusa nURRanthadhi.

– – –

Translation: raghuram srInivAsa dhAsan

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