Monthly Archives: January 2016

rAmAnusa nURRanthAdhi – Audio

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

thiruvarangaththu amudhanArthiruvarangaththu amudhanAr


thaniyan 1

thaniyan 2

thaniyan 3

thaniyan 4 (Only recited in thirunArAyaNapuram)

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

pAsuram 12

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pAsuram 18

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pAsuram 24

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pAsuram 28

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pAsuram 32

pAsuram 33

pAsuram 34

pAsuram 35

pAsuram 36

pAsuram 37

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pAsuram 40

pAsuram 41

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pAsuram 43

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pAsuram 60

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pAsuram 105

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pAsuram 107

pAsuram 108

SaraNAgathi gadhyam – 17th chUrNai Part 1

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avathArikai (Introduction)

bhagavadh rAmAnuja completes the explanation for dhvaya mahAmanthram (first part of which involves surrendering to bhagavAn and the second part, asking for kainkaryam (service to bhagavAn and pirAtti)) with the 16th chUrNai. What is remaining to be done now? vyAkyAthA (one who wrote the explanation for gadhya thrayam) SrI periyavAchchAn piLLai says that due to the extreme fondness that periyA perumAL has towards SrI rAmAnuja, bhagavAn repeats all that swAmy rAmAnuja had said till now to him (his faults as well as his requests) and tells him “due to my grace, let all good things happen to you without any hindrance”, thus making SrI rAmAnuja very happy. One may wonder, SrI rAmAnuja surrendered to pirAtti and namperumAL only, on the most auspicious uththirath thirunAL (the day of pirAtti’s thirunakshathram, her star, uththaram). If this be the case, how is it that periya perumAL, who is in reclining posture inside the garbhagruham (sanctum sanctorum) responds to rAmAnuja? We have to take it that namperumAL speaks the thiruvuLLam (mind) of periya perumAL. embAr, rAmAnuja‘s disciple as well as his cousin, who was among the gathering when SrI rAmAnuja surrendered to bhagavAn, asks a very pertinent question here, which many of us would be having in our minds: “We heard you speak to periya perumAL. How are we to believe that periya perumAL said all these things (starting with chUrNai 17 and going on till the end) to you?” rAmAnuja says that “periya perumAL showed me his svarUpam (basic nature), rUpam  (his physical eminence), guNam (auspicious qualities), vibhavam (wealth) etc and I repeated what is there in his thiruvuLLam (divine mind), which you believed; in the same way, you have to believe now when I quote him as I will not say anything that is not there in his thiruvuLLam“.

Let us look at the chUrNai. It is a fairly lengthy one and we have to see this too in parts, like the 5th chUrNai:

EvambhUtha math kainkarya prApthyupAthayA avakluptha samasthavasthu vihInOpi, anantha thadhvirOdhi pApAkrAnthOpi, anantha madhapachArayukthOpi, anantha madhIyApachArayukthOpi, anantha – asahyApachArayukthOpi, EthathkAryakAraNabhUtha – anAdhi viparIthAhankAra vimUdAthma svabhAvOpi, Ethadhubhaya kArya kAraNabhUtha – anAdhi viparItha vAsanA sambadhdhOpi, EthadhanuguNa prakruthi viSEsha sambhadhdhOpi,  EthanmUla – AdhyAthmika – Adhibhaudhika – Adhidhaivika sukhadhu:kha thadhdhEthu thadhitharOpEkshaNeeya vishyAnubhavagyAnasankOcharUpa machcharaNAvindha yugaLa aikAnthikAthyanthika parabhakthi paragyAna paramabhakthi vigna prathihathOpi, yEnakEnapi prakArENa dhvayavakthA thvam kEvalam madhIyayaiva dhayayA niSSEsha vinashta sahEthuka machcharaNAravindha yugaLa aikAnthikAthyathanthika parabhakthi paragyAna paramabhakthi vigna:, mathprasAdha labhdha – machcharaNAravindha yugaLa aikAnthikAthyanthika parabhakthi paragyAna paramabhakthi:, mathprasAdhAdhEva SAkshAthkrutha yathAvasthitha mathsvarUpa rUpa guNa vibhUthi leelOpakaraNa visthAra:, aparOkshasidhdha manniyAmyathA madhdhAsyaika svabhAvAthmasvarUpa:, madhEkAnubhava:, madhdhAsyaikapriya:, paripUrNAnavaratha nithya viSadhathama – ananya prayOjana – anavadhikAthiSaya priya madhanbhavashtham thathAvidha madhanubhava janitha – anavadhikASaya prIthikAritha – aSEsha vasthOchitha – aSEsha SEshathaikarathirUpa nithya kinkarObhava II

Word-by-Word meaning

EvambhUtha – like this
math – my
kainkarya – service
prApthi – to gain or to obtain
upAyathayA – means
avakluptha – mentioned
samastha – entire
vasthu – things
vihInopi – though you do not have
anantha – without end
thadh – to that
virOdhi – inimical
pApa – sin
AkrAnthOpi – though seized by or taken over by
anantha – endless
madh – towards me
apachAra – fault or misdeed
yukthOpi – though possessed of
anantha – endless
madhIya – mine (refers to his devotees)
apachAra – misdeed
yukthOpi – though possessed of
anantha – endless
asahya – without any reason or compulsion
apachAra – misdeed
yukthOpi – though having
Ethath – like this
kArya – effect
kAraNa – cause
bhUtha – being
anAdhi – without end
viparItha – false or reverse
ahankAra – conceited or egoistic
vimUda – hidden
Athma – sentient soul
svabhAvOpi – though having basic nature
Ethath – this
ubhaya – two
kArya – effect
kAraNa – cause
bhUtha – being
anAdhi – without beginning
viparItha – false
vAsanA – knowledge derived from memory
sambadhdhOpi – though bound or linked
Ethath – this
anuguNa – suitable to
prakruthi – primordial matter
viSEsha – special
sambadhdhOpi – though bound to.
Ethath – this
mUla – root
AdhyAthmika – dhEha vyAdhi (physical ailments) and manO vyAdhi (mental ailments)
sukha – happiness
dhu:kha – sadness
thath – that
hEthu – cause
thadh – self
ithara – others
upEkshanIya – not worthy of regard
vishaya – matter
math – my
charaNa – exalted feet
aravindha – lotus like
yugala – two
aikAnthika – only one and nothing else
athyanthika – only end
parabhakthi – having knowledge of bhagavAn
paragyAna – having ability to have dharshan (vision) of bhagavAn
paramabhakthi – attaining bhagavAn
vigna – hurdle
prathihathOpi – though defeated by.
yenakEnApi – in some/whatever
prakArENa – method
dhvaya – dhvaya mahAmanthram
vakthA – said.
thvam – you

Explanatory Notes:

EvambhUtha math kainkaryaprApthiEvambhUtha – like this; math – my; kainkarya – service; prApthi – to gain or to obtain. bhagavAn says of bhagavadh rAmAnuja that for carrying out kainkaryam to him, he does not have…..

upAyathayAvaklupthaupAyathayA – means; avakluptha – mentioned. bhagavAn says that vEdhas (scriptures) have mentioned that one needs to have karma (doing as per what vEdhas have ordained to do), gyAna (knowledge about bhagavAn), bhakthi (devotion to bhagavAn) as upAyams (paths or means) for reaching God.

bhagavan now tells SrI rAmAnuja about various things that he doesn’t have. Yet despite SrI rAmAnuja not having these things, bhagavAn is granting him certain things. Let’s look at what he doesn’t have and what bhagavAn grants him.

samastha vasthu vihInOpisamastha – entire; vasthu – things; vihInopi – though you do not have. bhagavAn says that “you do not have karma, gyAna, bhakthi yOgam which the scriptures have told you in order to carry out kainkaryam to me.”  A subtle meaning is to be taken here. It is not that SrI rAmAnuja does not have these yOgams. Even if he has them, he will not reach bhagavAn with the help of these upAyAntharams (other paths to reach bhagavAn) as it is against his svarUpam. Hence we should look at this in a different way:  Not only that, you do not have the basic qualification for these, which is knowledge about jIvAthmA and paramAthmA; not only that, you do not have the basic requirement for this, which is varNaSrama anushtAnam (carrying out activities following one’s varNam, a classification by one’s qualities and work and one’s ASram, one of 4 states in one’s life, being a brahmachAri, bachelor, a gruhasthan, married man, a sanyAsi, mendicant, and vAnaprasthan, retiring to forest to lead a simple life, towards the end of one’s life); not only that, you do not have the knowledge of AthmaguNas, the characteristic qualities of a jIvAthmA. In short, bhagavAn tells SrI rAmAnuja that he does not possess anything mentioned by vEdhas for reaching him and carrying out kainkaryam to him. But despite this……

anantha thadhvirOdhi pApAkrAnthOpi – anantha – without end; thadh – to that; virOdhi – inimical; pApa – sin; AkrAnthOpi – though seized by or taken over by. bhagavAn says that it is acceptable to an extent if you do not have gyAna and other guNas mentioned above. One day you may earn these. However, you also have all the unwanted things as you are surrounded by inimical sins which will prevent you from even attempting to get that gyAna. But despite this…

anantha madhapachAra yukthOpianantha – endless; madh – towards me; apachAra – fault or misdeed; yukthOpi – though possessed of. It is bad enough that you have all the inimical things as seen in the previous verse. Worse still, you are also having faults or misdeeds towards me, says bhagavAn. But despite this….

anantha madhIyApachAra yukthOpianantha – endless; madhIya – mine (refers to his devotees); apachAra – misdeed; yukthOpi -though possessed of. bhagavAn says that he would even tolerate misdeed towards himself. But he would never tolerate anyone harming or carrying out misdeed towards his devotees. But despite this……

anantha asahyApachAra yukthOpianantha – endless; asahya – without any reason or compulsion; apachAra – misdeed; yukthOpi – though having. Apart from the above, you are also carrying out misdeeds without any reason, says bhagavAn. Despite this….

Ethath kArya kAraNa bhUtha anAdhi viparItha ahankAraEthath – like this; kArya – effect; kAraNa – cause; bhUtha – being; anAdhi – without end; viparItha – false or reverse; ahankAra – conceited or egoistic. bhagavAn says that one commits all these misdeeds due to misplaced conceit or ego. viparItha ahankAram (false sense of ego) is considering what is not AthmA (sentient soul) as AthmA; in other words, considering body as AthmA. The causative factor for this is our pApa (sins) and the cause for that is dhEhAthmAbhimAnam (mistaking body for AthmA). AthmA’s svarUpam (nature) is gyAnam (knowledge) and Anandham (happiness). AthmA is different from and superior to prakruthi (primordial nature). But the sin that we commit is that we consider AthmA as being full of sorrow, insentient and equating it to the constantly changing prakruthi. This is both cause and effect. The false knowledge about AthmA is the cause for mistaking body for AthmA and the effect of this wrong knowledge is getting deeper and deeper into that wrong knowledge, inextricably. What is the result of this?

vimUdAthma svabhAvOpi – vimUda – hidden; Athma – sentient soul; svabhAvOpi – though having basic nature. Due to the viparItha ahankAram, the basic nature of AthmA, which is SEshathvam (being servitor to bhagavAn) is hidden. But despite this……

Ethathubhaya kAryakAraNa bhUtha anAdhi viparItha vAsanA sambadhdhOpi – Ethath – this; ubhaya – two; kArya – effect; kAraNa – cause; bhUtha – being; anAdhi – without beginning; viparItha – false; vAsanA – knowledge derived from memory; sambadhdhOpi – though bound or linked. bhagavAn explains the cause and effect for the two faults that we had seen in the earlier verse, namely pApam and ahankAram. He says that the false knowledge that we had been carrying in our mind from time immemorial, with which we are bound strongly, is the culprit for our pApa and ahankAram. What is this false knowledge? That this dhEham (body) of ours is the “real me” and that there is no AthmA and that we should look after this body for ever. bhagavAn says that even though you are bound by this false knowledge…..

Ethath anuguNa prakruthi viSEsha sambadhdhOpiEthath – this; anuguNa – suitable to; prakruthi – primordial matter; viSEsha – special; sambadhdhOpi – though bound to. bhagavAn goes to the root of the viparItha vAsanA which is dhEha sambhandham or connection to the body, which is due to the endless binding of prakruthi on us. Thus, due to endless dhEha sambhandham, we have dhehAthmAbhimAnam; due to dhEhAthmAbhimAnam, we have viparItha vAsanA; due to vipareetha vAsanA, we indulge in apachAram and ahankAram. This is a vicious circle, which even bhagavAn finds difficult to snap. But despite this….

EthanmUla AdhyAthmika Adhibhaudhika AdhidhaivikaEthath – this; mUla – root; AdhyAthmika – dhEha vyAdhi (physical ailments) and manO vyAdhi (mental ailments). Examples of  mental ailments are desire, anger, fear, hatred, sadness, jealousy, shame, distress etc. Examples of physical ailments are headache, fever, pain in the eyes, skin disease etc. Adhibhoudhika – ailments due to animals, birds, human beings, demons, reptiles etc. Adhidhaivika – ailments due to heat, cold, storms, thunder, lightning,rain etc caused by nature.

sukha dhu:kha thadhdhEthusukha – happiness; dhu:kha – sadness; thath – that; hEthu – cause. Happiness and sadness which are caused by the three different factors that we had seen in the previous verse (AdhyAthmika, Adhibhaudhika, Adhidhaivika). What are these (happiness and sadness)?

thatdhitharOpEkshanIya vishayathadh – self; ithara – others; upEkshanIya – not worthy of regard;  vishaya – matter.  Here he explains what are  happiness and sadness to self and others. Desirable or happiness for self is when one gets what he wants; undesirable (or sadness) for self is when one does not get what he wants. Regarding others, they may be either friends or enemies or not known to us. If they are friends, we are happy when they get what they want and we are sad if they do not get what they want. In the case of enemies, it is the opposite – we feel sad if they are happy and we feel happy if they are sad. It does not matter to us if the other person is not known to us (neither friend nor enemy).

anubhava gyAna sankOcharUpaanubhava – experience; gyAna – knowledge; sankOcharUpa – contracting in form (withering away). What is meant here is that when we start getting happy or sad based on our needs or the needs of others, we start forgetting about bhagavAn and focus more on the physical state of life. This leads to contracting of our knowledge (about bhagavAn).

machcharaNAravindha yugalaikAnthika Athyanthika parabhakthi paragyAna paramabhakthi vigna prathihathOpimath – my; charaNa – exalted feet; aravindha – lotus like; yugala – two; aikAnthika – only one and nothing else; athyanthika – only end; parabhakthi – having knowledge of bhagavAn; paragyAna – having ability to have dharshan (vision) of bhagavAn; paramabhakthi – attaining bhagavAn; vigna – hurdle; prathihathOpi – though defeated by. bhagavAn says that instead of being focused on my wondrous and exalted feet and carrying out kainkaryam (service) through unique and permanent parabhakthi, paragyAna, paramabhakthi, you have squandered it all by enjoying worldly pleasures and contracting your knowledge about me. But despite this………

yEnakEnApi prakArENayenakEnApi – in some/whatever; prakArENa – method.

dhvaya vakthAdhvayadhvaya mahAmanthram; vakthA – said.

bhagavAn says that even though bhagavadh SrI rAmAnuja had many faults in him and due to all these faults he had lost his focus on the exalted feet of bhagavAn, since he (rAmAnuja), in some way or the other, had recited the dhvaya mahAmanthram, he (bhagavAn) is granting him (SrI rAmAnuja) all his wishes. It does not matter how one says dhvayam – whether he says with an agreeable mind or not; whether the person is craving for mOksham (SrIvaikuNtam) immediately or is willing to wait till the end of that particular birth, whether he says knowing the meaning of the words or without knowing the meaning; there is no issue. However, it should be only dhvayam which should be recited and not any other manthram. It should not even be the vyApaka manthram (there are three names of bhagavAn which, when added with Om nama:, are called vyApaka manthram as these names bring out the meaning of bhagavAn pervading the universe – the three names are nArAyana, vAsudeva and vishNu and these three names are superior to all the other names of bhagavAn). It should not even be thirumanthram (Om namO nArAyanAya). It should only be dhvayam that should be recited. Even in that, both sentences should be recited and not either the first or the second sentence alone. If we recite only the first sentence, the purushArtham (benefit of surrendering) will not be clear as the prayer for kainkaryam is given only in the second sentence. If we recite only the second sentence, the upAyam (path to attain bhagavAn) will not be clear as only in the first sentence we say that we surrender unto the exalted feet of bhagavAn.

thvam – you. bhagavAn says all these to SrI rAmAnuja, addressing him this way.

We shall see the the remainder in the next part.

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Translation by krishNa rAmAnuja dhAsan.

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upadhESa raththina mAlai – 60

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pAsuram 60

than guruvin thALiNaigaL thannil anbu onRillAdhAr
anbu than pAl seydhAlum ambuyai kOn – inbamigu
viNNAdu thAn aLikka vENdiyirAn AdhalAl
naNNAr avargaL thirunAdu.                                                 60


Word by word meaning

anbu onRu illAdhAr – (For) those not having any love
thAL iNaigaL thannil – towards the two divine feet
than guruvin – of one’s AchAryan,
anbu seydhAlum – even if they do bhakthi
than pAl – towards Him, that is emperumAn,
ambuyai kOn thAnemperumAn who is the husband of periya pirAttiyAr who lives in the lotus flower
vENdiyirAn – would not be interested
aLikka – in giving
inbam migu – the very sweet and enjoyable
viNNAdu – paramapadham (SrIvaikuNtam)
AdhalAl – So,
avargaL – those who do not have love towards AchAryan,
naNNAr – would not reach
thirunAdu – paramapadham (SrivaikuNtam).


{piLLai lOkam jIyar due to his extreme mercy summarizes for us what has been seen in the recent set of pAsurams, and what maNavALa mAmunigaL is setting out to do now, based on the organization and meanings of SrI vachana bhUshaNam}


So, in previous pAsurams, he (maNavALa mAmunigAL) showed the unequaled greatness of SrI vachana bhUshaNam among the rahasya granthams authored by piLLai lOkAchAryar, the reason for naming it as SrI vachana bhUshaNam, that those knowing and following it are one or few only, advising others to learn it, figuring out reason for others to not learn it with love, and that if there is any vyAkyAnam for it that are supported by AchAryas then it is acceptable to learn from it, it would be of unlimited sweetness for self and others.

Now, like how the prabandham of SrI vachana bhUshanam starting with ‘vEdhArtham aRudhiyiduvadhu [SrI vachana bhUshaNam – 1]’ (Meanings of vEdhas are established (through smrithis, ithihAsams, and purANams), through ‘aththAlE adhu muRpattadhu [SrI vachana bhUshaNam – 4]’ (so ithihAsam comes first in the phrase since it is more significant), had put together references for the meanings conveyed,

and under that, brought the meanings conveyed in phrases starting from ‘ithihAsa SrEshtam [SrI vachana bhUshaNam – 5]’ (best of ithihAsam (is SrI rAmAyaNam)) through ‘svathanthranai upAyamAgap paRRina pOdhirE ipprasangam thAn uLLadhu [SrI vachana bhUshaNam – 407]’ (the problem/doubt is there when having the means as emperumAn who is independent decision maker (so it is better to go with AchAryan as the means)),

and showed the ultimate goal based on ultimate reference through ‘avargaLaich chiriththiruppAr oruvar uNdirE, avar pAsuram koNdu ivvarththam aRudhiyidak kadavOm [SrI vachana bhUshaNam]’ (~ While other AzhvArs are happy or sad based on emperumAn‘s availability for them, madhurakavi AzhvAr who has always got nammAzhvAr as his lord, is always happy and so it is like he would be laughing at the other AzhvArs),

he (maNavALa mAmunigaL) too, divined till now in this prabandham about aruLichcheyal (nAlAyira dhivya prabandhams), about their vyAkyAnams (commentaries), about the greatness of meanings of SrI vachana bhUshaNams till the last section (prakaraNam);

and taking that (SrI vachana bhUshaNam) as reference for the meanings of ways of ultimate stage that he is going to convey in the upcoming pAsurams in this prabandham, he is showing that to us in the last stage starting from this pAsuram and forward.


Under this, in this first pAsuram, if those who do not have even a little love towards their own/special lord (asAdharaNa SEshi) that is AchAryan, even if they do have devotion towards the universal/common lord (sAdhAraNa SEshi) that is emperumAn, He who does bhakthi (towards AchAryas) would not wish to give such other people the ultimate goal (prApyam); so he is saying that they would not get that ultimate goal.

than guruvin thAL iNaigaL thannil – It is in the two divine feet of AchAryan who is as said in ‘maruLAm iruLOda maththagaththuth than thAL aruLAle vaiththa avar [gyAna sAram – 36]’ (AchAryan placed his divine feet on the disciples head and removed the darkness that is ignorance), and who is available for one self, that it is appropriate to do prapaththi. It is said only as ‘avan thALiNaiyE unnuvadhE sAla uRum [gyAna sAram – 38]’ (it is only apt to depend on the divine feet of AchAryan).

So, when it is towards one’s AchAryan’s divine feet that one should do bhakthi as said in ‘thasmAth bhakthirgurau kAryA [anthimOpAya nishtai – page 10]’ (So, should do bhakthi towards AchAryan),

instead of doing that,

anbu onRu illAdhAr – those who do not have any bhakthi; it is in the matter (AchAryan) that Iswaran himself too do bhakthi that they live without a lot of devotion; emperumAn‘s devotion is as said in ‘anthAmaththanbu [thiruvAimozhi 2.5.1]’.

What if we live without that? What if we get bhakthi towards emperumAn?

anbu than pAl seydhAlum – Instead of towards AchAryan who created devotion towards emperumAn, if doing bhakthi towards emperumAn (who is the target of AchAryan’s devotion), that is, the kind of hard-to-get devotion as said in ‘peRarkkariya ninnapAthapaththi [thiruchchandha viruththam – 100]’ (devotion towards your feet that is hard for others to achieve), and in ‘arumpeRal anbu [thirukkuRunthANdakam – 5]’ (having the hard to achieve devotion);

Not having devotion towards the matter of ultimate state (charama parva vishayam, that is, AchAryan), if having complete devotion towards Him who is the matter of initial state (prathama parva vishayam, that is, emperumAn); since such people are not the target of emperumAn’s grace, so:

ambuyai kOn inbamigu viNNAdu thAn aLikka vENdiyarAn – By way of being target of AchAryan’s grace due to which pirAtti (thAyAr / goddess Lakshmi) recommends us to emperumAn, then as said in ‘gyAnam kanindha nalam koNdu nAdoRum naibavarkku vAnam koduppadhu mAdhavan [rAmAnusa nURRanthAdhi – 66]’ (~ mAdhavan gives SrIvaikuNtam to those having true knowledge that has matured into devotion and is desperate every day to reach Him), such mAdhavan (pirAtti’s husband), would not have any love in the first step itself when it comes to giving the ultimate place for people who do not have love towards the matter of AchAryan.

AdhalAl naNNAr avargaL thirunAdu – In this way if one who has to give doesn’t give, they would not get attain the goal, the goal called as ‘theLivisumbu thirunAdu [thiruvAimozhi 9.7.5]’ (SrI vaikuNtam). It is said ‘prApya lAbham prApakaththAlE [SrI vachana bhUshaNam – 99]’ (goal is achieved through emperumAn).

inbamigu viNNAdu – He who has taken vow to give the ultimate place (SrI vaikuNtam) for those who do good towards Him, would not like to show that generosity towards such (aforementioned) people.


viNNAdu thAnaLikka vENdiyirAn – Since such people don’t have the liking on the matter (AchAryas) that He likes the most in SrIvaikuNtam, He would not like to give such people the parama padham that is having the name of ‘paramavyOma [SaraNAgathi gadhyam]’ (highest place).

So, it would be hard for them to get the thirunAdu (SrIvaikuNtam) as said in ‘kidandha UzhiyAn pAdhammaruvArkku uNdAmO vAn [mudhal thiruvanthAdhi – 91]’ (Would they who do not have devotion towards emperumAn‘s divine feet get SrI vaikuNtam?).

He who is generous as he gives SrIvaikuNtam saying ‘vAnavar nAttaiyum nee kaNdukoL [thiruvAimozhi 3.9.9]’ (you shall get SrIvaikuNtam), would ignore them and not give it, what is the means for them to get the ultimate goal that should be gotten? They would lose it is all, as said in ‘izhandhE pOm iththanai enRu manaththuyirkkum’, etc.

By this, it has conveyed the meanings (of SrI vachana bhUshaNam) starting from ‘AchArya sambandham kulaiyAdhE kidandhAl [SrI vachana bhUshaNam – 437] (if relationship with AchAryan stays without diminishing..), through ‘iththai ozhiya bhagavath sambandham dhurlabham [SrI vachana bhUshaNam – 440]’ (without this, it is hard to get the relationship of emperumAn).

– – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2.6 – yavarum yAvaiyum

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Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – AzhwAr says bhagavAn alone is the ISwara (controller) since he protects all chith (sentient) and achith (insentient) by keeping them in his stomach (during praLayam – dissolution).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says emperumAn is resting in kshIrArNavam (milk-ocean) to protect his devotees.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Sixth pAsuram – since he is the one who helps during difficulties, AzhwAr says that he is the Iswara (controller).


எவரும் யாவையும் எல்லாப் பொருளும்
கவர்வு இன்றித் தன்னுள் ஒடுங்க நின்ற
பவர் கொள் ஞான வெள்ளச் சுடர் மூர்த்தி
அவர் எம் ஆழி அம் பள்ளியாரே

yavarum yAvaiyum ellAp poruLum
kavarvu inRith thannuL odunga ninRa
pavar koL gyAna veLLach chudar mUrththi
avar em Azhi ampaLLiyArE


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

yavarum – all chEthanas (sentient beings)
yAvaiyum – all achEthnas (insentient objects)
ellAp poruLum – all such objects
kavarvinRi – effortlessly
thannuL – within a part of him
odunga – being subdued
ninRa – stayed
pavarkoL – having vastness
gyAnaveLLam – abundance of knowledge
sudar – having it as a glow
mUrthi – one who is the master
avar – that emperumAn who is greater than all
em – being enjoyable for us
am – spectacular
Azhi – in the milk ocean
paLLiyAr – resting there

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

Our lord and master, who effortlessly consumes all objects – chEthanas and achEthanas, and keeps them inside (his stomach) and stays having vast and abundant knowledge as his glow, who is enjoyable for us, is resting in the spectacular milk ocean.  sudar mUrthi can also be explained as vigraham (divine form).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • yavarum yAvaiyum ellAp poruLum – During praLayam, consuming all such entities such as chEthanas (sentient) and achEthanas (insentient) and keeping them in his stomach
  • kavarvinRi – without crushing/troubling them (in his stomach)
  • thannuL odunga ninRa – As explained by mArkaNdEya rishi to yudhishtra in mahAbhAratham AraNya parvam “thadhapaSyam aham sarvam thasya kukshau mahAthmana:” (I have seen inside vishNu’s stomach all movable/immovable objects which are seen here now). It can also be explained as within a small portion of his divine will.
  • pavarkoL gyAnaveLLach chudar mUrthi – Having the vast abundant knowledge that is required to protect them, and having a divine form that manifests his emotions “I am so happy to protect them”.
  • em Azhi am paLLiyArE – Since he is in this samsAram (material realm), he speaks on behalf of all the residents here and says “to protect us, you have descended here and having this kshIrArNavam as a beautiful bed”. It is explained in thamizh nigaNdu (grammar book) “pAyalum paLLiyum pAzhiyum padukkai” (Bed is indicated by the following words pAyal, paLLi, pAzhi). Thus, he is the ISwara (lord and master) because he is the one who helps during difficulties and he is most beautiful.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 59

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pAsuram 59

seer vachana bhUdaNaththin semporuLaich chindhai thannAl
thERilumAm vAy koNdu cheppilumAm – AriyargAL
enthanakku nALum inidhAgA ninRadhu aiyO
unthamakku evvinbam uLadhAm                                                          59


Word by word meaning

AriyargAL – Oh AchAryas!
thERilumAm – knowing/exploring
(sindhai thannAl) – in mind
sem – the beautiful
poruLai – auspicious meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram
seer – that is having greatness
cheppilumAm – or reciting
vAi koNdu – using the mouth,
nALum – it is always
inidhu AgA ninRadhu – being very sweet
enRanaku – for me;
aiyO! – alas! (in a happy way)
evvinbam uLadhAm – how sweet is it
unthamakku – for you!


As he (maNavALa mAmunigaL) said in ‘SrI vachana bhUshaNamAm dheivak kuLigai peRROm, pArulagaip ponnulagAp pArkka vallOm [maNavALa mAmunigaL’s divine words on greatness of vachana bhUshaNam – yathIndhra pravaNa prabhAvam – page 72]’ (~ Got divine pill that is SrI vachana bhUshaNam, we can see this world as the other world),

by his extreme mercy advised others and corrected even sathkAra yOgyar (proper to prostrate in front of them and treat them well) and sahavAsa yOgyar (proper to mingle with them), and now he is addressing AchAryas who are sadhAnubhava yOgyar (proper to be discussing divine experiences with them, and be with them all the time) who without expecting anything in return had corrected many, he is enjoying with them the sweetness of SrI vachana bhUshaNam.

{These are three types of SrIvaishNavas explained in the text of vArththA mAlai, etc.).

Or, he is divining his addressing to those who heard him and reformed, as ‘AriyargAL’, with respect.

As divined in ‘Odha valla pirAkkaL nammai ALudaiyArgaL paNdE [thiruvAimozhi 9.1.11]’ (those who can learn this decad of thiruvAimozhi are swamis who got me as their servant long ago itself (paNdE (long ago itself) here implies that in some previous birth they would have started getting eligibility to learn this, and they are my master from that birth itself)), and ‘AriyargAL kURum [upadhEsa raththina mAlai – 37]’ (like how emperumAnAr addressed the AchAryas of later generations to teach to those who like to learn and follow), he divines his disciples and disciples’ disciples as ‘mathguru (my AchAryar)’, and ‘nam iRaiyavar’ (our lord);

mamunigal-srirangammaNavALa mAmunigaL with his prime disciples (ashtadhik gajangaL) at his lotus feet

seer vachana bhUdaNaththin sem poruLai – While it is deep and hard to understand for others, it is ‘semporuL’ direct and beautiful for him.

sem poruLaich chindhai thannAL thERilumAm vAi kONdu cheppilumAm – whether exploring in mind or reciting by mouth; there is no compulsion in this. Even if it is recited for some unspecific reason, it would be always sweet in new ways.

Since it is ‘sArArtha sanghraham [Sri vachana bhUshaNam thaniyan]’ (It is short form of essence of vEdham), it would be sweet for the mind that explores it.

Since it is ‘mahArasa vAkyajAtham [Sri vachana bhUshaNam thaniyan]’ (~very sweet for the words), so it would be sweet for reciting it.

He (maNavALa mAmunigaL) is stealing and enjoying this as said in ‘manaththAlum vAyAlum [thiruvAimozhi thaniyan](by mind and by mouth).

Only to those people in earlier pAsurams does he have to command saying ‘you learn it!, you say it!’. He had to say ‘kaRRu adhanukkAm nilaiyil nillum [upadhESa raththina mAlai – 56]’ (learn SrI vachana bhUshaNam and follow it), and ‘sindhai thannAl kallAdhadhu ennO kavarndhu [upadhESa raththina mAlai – 57] (wonder why you would not learn and follow SrI vachana bhUshaNam).

For him (mAmunigaL), unlike for them (previously mentioned persons), it is being paLLamadai (~ low lying area where water would easily flow to, and so it would be good for that area – for him this is being sweet to learn and recite).

AriyargAL enRanakku nALum inidhaAgA ninRadhaiyO – Like saying ‘senchoR kavigAL [thiruvAimozhi 10.7.1]’ (Oh the poets of sweet words!), he (maNavALa mAmunigaL) is saying – Oh AchAryas who are there for this sweet experience;

enthanakku nALum inidhAga ninRadhu – (enthanakku: for me) – unlike you all who are of high knowledge, for adiyEn who is having very little knowledge like said in ‘adiyEn siRiya gyAnaththan [thiruvAimozhi 1.5.7]’ (me having little knowledge);

(nALum inidhAga ninRadhu) – As said in ‘appozhudhaikku appozhudhu en ArAvamudhamE [thiruvAimozhi 2.5.4]’ (~ at all times every time You are the ever tasty nectar), the essence of nammAzhvAr’s nectar of words as said in ‘thoNdarkku amudhu [thiruvAimozhi 9.4.9]’ (nectar for devotees), is vachana bhUshaNam, and it is fresh/new everyday, and of unlimited sweetness;

As said in ‘vidhi vAykkinRu kAppAr Ar [thiruvAimozhi 5.1.1]’ (who is there to stop the grace of emperumAn that is coming to me), the pAsuram comes out of extreme happiness.

AriyargAL unthamakku evvinbam uLadhAm – Due to it being a great experience, how much happiness would you get, you who enjoy only that?

The happiness that is there (SrIvaikuNtam – which is described as having ultimate bliss), is experienced due to this for him right here;

Isn’t that ‘inbamigu viNNAdu [upadhESa raththina mAlai – 60]’ (SrIvaikuNtam a place full of happiness)?

unthamakku evvinbam uLadhAm – Like the quantum of happiness for my (small) level, would you not be having the quantum of happiness for your (esteemed) level?

Like said in ‘vaidhEhi ramasE kaSchith chithrakUtE mayA saha [SrI rAmAyaNAm – ayOdhyA kANdam 94.18]’ (Oh, seethA! Are you happy with me on this chithrakUta mountain, seeing various things that are sweet to your thoughts, words, and temperament?),

maNavALa mAmunigaL sees the disciples with liking, as said in ‘sishyanaik kaNdAL abhimatha vishayaththaik kaNdAR pOlE [SrI vachana bhUshaNam – 243] (Seeing a disciple is to be felt like seeing a desired object), and enjoying the sweetness of that experience of SrI vachana bhUshaNam with them, as well.

This SrI vachana bhUshaNam is like thiruvAimozhi’s ‘enganE sollinum inbam payakkum [thiruvAimozhi 7.9.11](~ in whichever way it is recited, it would create happiness in you);

By this, the divine experience due to unlimited excess of sweetness of SrI vachana bhUshaNam is spoken about.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 58

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pAsuram 58

sachchampiradhAyam thAm udaiyOr kEttakkAl
mechchum viyAkkiyai(gal) [thAn] uNdAgil – nachchi
adhikariyum neer vachana bhUdaNaththukku aRRa
madhi udaiyeer maththiyaththarAy.                                        58


Word by word meaning

uNdAgil – If available
viyAkkiyai thAn – that is, the vyAkyAnams (for SrI vachana bhUshaNam) such that
sachchampiradhAyam thAm udaiyOr – those involved in sath samprathAyam
kEttakkAl – would listen/learn
mechchum – and they all would consider it as good, (then)
madhi udaiyeer – Oh intelligent ones! that is
aRRa – dedicated
vachana bhUdaNaththukku – to SrI vachana bhUshaNam,
neer – you
nachchi – like it (such vyAkyAnam)
adhikariyum – and learn it
maththiyaththarAi – while being neutral (to know pramANams).


Those who were advised by him (maNavALa mAmunigaL) as addressed by ‘uyya ninaivu udaiyeer’ in earlier pAsuram, as this advise was fruitful, if they asked, your highness have said for many times ‘vachana bhUdaNaththin Azh poruLaik kaRRu’, and ‘vachana bhUdaNaththin vAn poruLaik kallAdhadhu ennO’, in positive and negative ways; what is the means by which we could learn its meanings? then he responds that if those with earnest interest in sath sampradhAyam would create / appreciate wonderful vyAkyAnams, then learn that and understand through that.

Or, he is saying also as – if a vyAkyAnam for SrI vachana bhUshaNam is available with or without anyone asking for it (apEkshA nirapEkshamAga), then learn that through research and use it.

sachchampirdhAyam thAm udaiyOr kEttakkAl – That is, as said in ‘Odhi Odhuviththu AdhiyAy varum [periya thirumozhi 3.5.6]’ (for time immemorial they have been reciting and teaching), ones having involvement in continuing sath sampradhAyam, like him as said in ‘vAkyAnalangkruthivAkyAnAm vyAkyAthAram [uththara dhinacharya – 2]’ (he who describes the sentences in SrI vachana bhUshaNam),

and as said in ‘vAkyasangathi vAkyArtha thAthparyANi yathA Srutham | vyAkurvannEva pUrvEshAm varththamAna: padhE padhE svamanIshikayA naiva kalpayan kinchidhapyayam| gupthAn sarvAn guruthvEna gUd(h)AnarthAnadhIdhisath [yathIndhra pravaNa prabhAvam page – 129]’ (Relationship of sentences, meanings of them, and abstracts … he learned them),

if they heard, that is those who have learned vyAkyAnam of vachana bhUshaNam very well, and who listen to it regularly at AchAryan’s sannidhi (presence/assembly); if you heard; that is you who have known the meanings of sampradhAyam very well;

mechchum viyAkkiyai thAn uNdAgil – Like all the well learned ones who heard seethA charitham that is SrI rAmAyaNam were fondly saying ‘ahO geethasya mahAthmyam/mAdhuryam [SrI rAmAyaNam – bAla kANdam 4.16] (the melody and the meaningful verses, wow! superb!),

and like those said in ‘kEttu ArAr vAnavargaL [thiruvAimozhi 10.6.11]’ (~nithyasUris would listen to the prabandham from mukthAthmAs going from here, and cannot quench their thirst for it), as they would fondly listen to thiruvAimozhi which is ‘sevikku iniya senchol [thiruvAimozhi 10.6.11]’ (beautiful words that are like nectar to the ears),

in the same way,

if those who nurture the sath sampradhAyam, hear such vyAkyAnam of SrI vachana bhUshaNam, and then say ‘wow there is such a vyAkyAnam’ – if there is such vyAkyAnam

In other words, mechchum viyAkkiyai thAn – a vyAkyAnam for it that is respected by those who are respected;

vachana bhUdanaththukku aRRa madhi udaiyeer – you the knowledgeable ones who are dedicated to SrI vachana bhUshaNam;

It is said ‘vachObhUshA vyAkyAruchira varayOgIndhra rachihA vachObhis sarvEshAm varanigamasArais subahuLA | ga(m)bIrA vAkyArthairapi phalitha sathsangathigaNai: prasannA vE svArtham prakatayathu thasyaiva krupayA [varavaramuni kAvyam]’ (The beautiful vyAkyAnam for SrI vachana bhUshaNam with the divine words of maNavALa mAmunigaL, which is of best instructions of vEdham, and which is having complete and deep meanings of sentences – for me who has come here, I pray that he shows us its meanings out of his kindness);

Agil – By the ‘yathi’ sabdham (‘if’), it shows that it is hard to find such vyAkyAnam.

If you get what is very difficult to get, then,

nachchi adhikariyum neer – You who are having the wish to reach goal as experts of SrI vachana bhUshaNam, learn such vyAkyAnam with interest. It has become such that now he does not have to say ‘kallAdhadhu ennO kavarndhu [upadhEsa raththina mAlai – 57] (why are they not learning with interest).

vachana bhUdanaththukkaRRa – the vykAyanams of vachana bhUshaNam that you could appreciate;

madhi udaiyeer maththiyaththarAi – when learning with interest, you who are having the mind which is an instrument that can discern, be neutral and research it, learn such that it completes your learning.

By this, is establishes that one should accept only those vyAkyAnams that are nurtured by AchAryas who are with sath sampradhAyam.

sachchampiradhAyam kEttakkAl mechchum viyAkkiyai thAn – They are like those who learned from nAlUrAchchAn piLLai, starting from thiruvAimozhi eedu, and the meanings of its essence in SrI vachana bhUshaNam – they are thirunArAyaNapuraththil Ay, thiruvAimozhi AchAryar, nallapa nAyan who is Ayi’s disciple.

As said in ‘mARil mudumbai ulagAriyan vachanak kalanum, mARan karuththin maNavALan vArththaiyum vallirukkaich cheerumpadi thiruththAzhvaraith thAdhan therindhenakkuth thERumpadi uraiththAn thiruththALgaL en chenniyadhE’ (~ He who learned and explained me for me to progress, who learned vachana bhUshaNam of the unsubstitutable mudumbai ulagAriyan (piLLai lOkAchAryar), and the words of Azhagiya maNavALp perumAL nAyanAr about the inner thoughts of nammAzhvAr (AchArya hrudhayam) – I bow my head to the divine feet of such thiruththAzhvarai thAdhan,

and in ‘AchAryahrudham samgya nibandhanasya vyAkhyAmakArshIth [varavaramuni champu]’ (Authored a vyAkyAnam for AchArya hrudhayam).

thirunarayanapuraththu_ay_jananyacharyarthirunAyAryanapuraththu Ay jananyAchAryar

It is Ayi who authored first vyAkyAnam for the dhivya prabandhams of SrI vachana bhUshaNam and AchArya hrudhayam; following him only the other vyAkyAnams were authored. It is well known that, like them, in the sannidhi of nAlUrAchchAn piLLai, he learned the meanings of thiruvAimozhi eedu and other dhivya prabandhams, and SrI vAchana bhUshaNam and such rahasya granthams.

It is also well known that he (Ay) authored a vyAkyAnam for SrI vachana bhUshaNam.

It is said ‘athishtitha chathurkrAmAchArya dhEvapathErgurO shArthairlEbhirE yEna sarvE sadhdhrAvidAgamA: [varavaramuni champu]’, about nAlUr piLLai’s teaching of the meanings.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2.5 – thagum sIr

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Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram – AzhwAr says “Due to his having lotus-eyes, he alone is supreme”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr explains the lotus-eyed nature of emperumAn which reveals his supremacy.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

See nanjIyar‘s introduction.


தகும் சீர்த் தன் தனி முதலினுள்ளே
மிகும் தேவும் எப் பொருளும் படைக்கத்
தகும் கோலத் தாமரைக் கண்ணன் எம்மான்
மிகும் சோதி மேல் அறிவார் எவரே?

thagum sIrth than thani mudhalinuLLE
migum dhEvum ep poruLum padaikka
thagum kOlath thAmaraik kaNNan emmAn
migum sOdhi mEl aRivAr yavarE


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

thagum – suitable (for creation etc)
sIr – one who is having qualities such as gyAnam (knowledge), Sakthi (capability) etc
than – his
thani – distinct
mudhalin uLLE – in the vow which is the cause (for the world)
migum – greater (which leads to the doubt of being controller)
thEvum – celestial beings such as brahmA, rudhra et al
epporuLum – all beings/objects starting with humans
padaikka – to create
thagum – that which highlights that “he is suitable”
kOlam – beautiful
thAmarai – like a lotus flower
kaNNan – with the eyes
emmAn – than my master
migum sOthi – param jyOthi (supreme radiance)
mEl – greater than this
aRivAr – knowers (among vaidhikas)
yavar – who?

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

Are there any vaidhikas who know someone greater in radiance than emperumAn who has lotus like beautiful eyes which highlight the ability to create great dhEvas (brahmA, rudhra et al), human beings and all other entities just with his distinct will/vow and who has suitable qualities such as knowledge, ability etc for creation etc?

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

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

  • thagum padaikka – One who is having those qualities such as gyAnam, Sakthi etc., which are used in creation
  • than thani mudhalinuLLE – primordial matter which is the cause for all material effects; it can also be said as the sankalpa gyAnam (divine will) of bhagavAn as said in thaiththiriya upanishath “bahusyAm” (let me become many) which is the cause for creation.
  • thani mudhal – Singular cause; differentiating from philosophers such as those who present paramANu (atomic particles) as kAraNam (cause)
  • migum dhEvum … – dhEvathAs (celestial beings) who are at times confused to be supreme. Their supremacy is only visible until the doubt is cleared as seen in SrI rAmAyaNam bAla kANdam 75.19 “…adhikam mEnirE vishNum…” (once the dhEvas saw vishNu breaking Siva’s bow, they understood the greatness of vishNu).
  • epporuLum – All objects. His eyes reveal that he is the one who is qualified to create everything. Even if he does not have the ability to protect [hypothetically speaking], he has eyes which are most beautiful, cool and those which won over me. He is the most radiant. He too was won over in a similar manner as in the case of thiruvadi (hanuman). nampiLLai explains SrI rAmAyaNam sundhara kANdam 53.8 here. rAma: – One who is completely beautiful; kamalapathrAksha: – his eyes are like a swirl in a river (to get sucked in); what is the ability of those eyes? sarvasathvamanOhara: – They could even steal the heart of mine (who is born as an animal that jumps from branch to branch). rUpadhAkshiNyasampanna: prasUtha: – one who has unlimited bodily qualities and spiritual qualities has appeared as SrI rAma; jankthmajE – Oh SIthA! you too are equally great (hanuman speaking towards her in most eloquent manner).
  • migum sOthi – As seen in chAndhOhya upanishath “paramjyOthirupa sampadhya:” (reaching brahmam who is explained by the term paramjyOthi:), nArAyaNa sUktham “nArAyaNana parOjyOthi:” (nArAyaNa, the supreme radiance) etc., SrIman nArAyaNan alone is explained as paramjyOthi.
  • mElaRivAr yavarE – Is there anyone who knows “Except SrIman nArAyaNan, there is someone else talked about and established through nArAyaNa anuvAkam (sUktham)”?
  • yavarE – This is similar to ALavandhAr challenging everyone in sthOthra rathnam 11 “vaidhika: ka:” (which vEdhAntha scholar who rejects your supremacy over all other dhEvathAs? – implies no one will do that). Is there any vEdhAntha scholar who shows jealousy towards you who is clearly glorified in nArAyaNa anuvAkam etc? If such a person exists, he can be declared as avaidhika (one who is ignorant of vEdhAntha). This is explained in pAdhma purANam “vishNu bhakthi vihInO … thasya uthpaththir nirUpyathAm” (Even though one is well learned in all SAsthram, if he does not accept the supremacy of vishNu, he is not entitled to be called a brAhmaNa and his birth is questionable).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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upadhESa raththina mAlai – 57

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pAsuram 57

thEsikar pAl kEtta sezhum poruLai sindhai thannil
mAsaRavE UnRi(a) mananam seydhu – Asarikka
vallArgaL thAm vachana bhUdaNaththin vAn poruLaik
kallAdhadhennO kavarndhu.                                                         57


Word by word meaning

Asarikka vallArgaL thAm – Those who can follow
sezhum – rich
poruLai – auspicious meanings
kEtta – as learned
thEsikar pAl – from AchAryas
mAsu aRa – such that blemishes are removed
manana seydhu – and think about it
UnRi – and keep the meanings firmly
sindhai thannil – in mind,
kallAdhadhu – are not learning
kavarndhu – with interest
vAn – the great
poruLai – auspicious meanings
vachana bhUdaNaththin – of SrI vachana bhUdaNam;
ennO – don’t know why.


As he said ‘kaRRa adhanukkAm nilaiyil nillum aRindhu [upadhESa raththina mAlai – 56] as positive proposition to establish its meanings, now he is saying in negation as ‘kallAdhadhu ennO kavarndhu’ to establish the meanings as well, he being of good deed, as those in the previous pAsuram were postponing it for doing later (ARiyirundha), he is divining after researching, that he does not find any reason for them to delay/not learn SrI vachana bhUshaNam.

thEsikar pAl kEtta sezhum poruLai – They are – being expectant of the right time to ask questions, keeping in mind the auspicious meanings heard, in the sannidhi (presence) of AchAryas who are earnest in the good of self and others,

sindhai thannil mAsaRavE – They learn such that – doubts, misunderstandings, jealousy, and such are completely removed including any scent of it.

UnRa mananam seydhu – As said in ‘SruthasyArthasya yukthithO anuchintham mananam [Srutha prakASikA]’ (continuously thinking about the meanings heard along with its explanations, is mananam), doing mananam through the mind, of the meanings heard, as said in ‘mAsaRRAl mananam’.

Asarikka vallArgaL thAm – they who are capable of practicing all the meanings heard, without missing anything,

vachana bhUdaNaththin vAn poruLai – divine meanings of SrI vachana bhUshaNam which is like the continuation of what you are practicing; pregnant meanings;

vaduganambi-avatharasthalamvaduga nambi who knows the vAn poruL

kallAdhadhu ennO kavarndhu – what could be the reason that they don’t learn the valuable meanings (of SrI vachana bhUshaNam) in the sannidhi of AchAryas? As said in ‘mAnidhiyAm vachana bhUdaNam uNdE adhin padiyai UnamaRa Asariththu’ (~ grand wealth of vachana bhUshaNam is there, be interested in its lessons without any shortcomings), having this great wealth, unlike how a blind who got huge wealth would be, why are they ignoring that and being like ‘varil pogadEn, kedil thEdEn’ (~ Won’t leave it if it comes, won’t look for it if lost (being indifferent))?

While they are having brains, ability, etc., and this is being complete in meanings, it is being difficult to know the reason for them not falling over it and learning it.

They should not say that they do not have the brains and ability for learning and following it; should not say that this is not complete in meanings since this is shining brightly in meanings that are for following. Even then they are being like this due to lack of interest/love – he is figuring that out by correcting them to create this interest/love.

As said in ‘karthA SAsthrArthavathvAth’ [bhrahma sUthram 2.3.33] (~ SAsthram says that karthA IS the doer of actions) , the human birth is being eligible for doing in action what is present in SAsthram, isn’t it?

So, instead of delaying by thinking – let me get those meanings when ever I get those meanings (peRRa pOdhu peRugiROm) – be of serene character and with full love achieve the proper learning – is the abstract of this pAsuram.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 56

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pAsuram 56

uyya ninaivu udaiyeer ungaLukkuch cholluginREn
vaiya guru munnam vAy mozhindha – seyya kalaiyAm
vachana bhUdaNaththin Azh poruLai kaRRadhanukku
Am nilaiyil nillum aRindhu.                                                               56


Word by word meaning

ninaivu udaiyeer – Oh those who are having the thought of
uyyaattaining true goal!
ungaLukkuch cholluginREn – I am telling this to you;
vaiya gurupiLLai lOkAchAryar
munnam – earlier
vAy mozhindha – divined
seyya – beautiful
kalai Am – sAsthram
vachana bhUdaNaththin – Sri vachana bhUshaNam;
kaRRu – learn (its)
Azh – deep/profound
poruLai – divine meanings, and
nilaiyil – act
Am – according
adhanukku – to what is learned;
nillum – you shall continue in it
aRindhu – with clarity.


Seeing that there are very few of them as said in the previous pAsuramOroruvar uNdAgil aththanai kAN uLLamE’, he (maNavALa mAmunigaL) thinks that we shall correct everyone to become an authority in SrI vachana bhUshaNam, and using the agreeableness of amicable people itself as the help, he is divining his advice to them to make them earnest in its meanings.

uyya ninaivu udaiyeer – Oh those having in mind the wish to reach true goal! Like said in ‘manamudaiyeer [thiruvAimozhi 10.5.1]’ (Oh those having the mind (that wishes to reach kaNNan’s divine feet)), having the wealth of amicable mind, what more eligibility are you going to have to earn? When seeing the nature of Isvaran too, He is not expecting anything more than desire, as said in ‘anyanachEthchathi’ (not wishing for anything else) – that is how He is. For this rahasya prabandham which is the inner meaning of thirumanthram, for learning and doing, only faith is required, isn’t it?

So you having the amicability, ungaLukkuch cholluginREn (I am telling this to you) – I who am interested in your survival (to reach true goal), am telling you about this greatest meaning till your wish for it is fulfilled. Not starting and ending my talk. I would not avoid telling you until you are steadfast in this.

If asking – If so, what is that rahasyam that you are going to tell us – then –

vaiya guru munnam vAi mozhindha – Unlike pUrvAchAryars who would advice in privacy based on their looking at the importance of meanings, piLLai lOkAchAryar due to his overflowing kindness, for the future generation to reach true goal, at that time he divined this as outlet of his experience, as said in ‘mozhipattOdum [thiruvAimozhi 8.10.5]’ (~ after immersing in Your auspicious qualities, and due to that, my love is overflowing as words of this thiruvAimozhi).

pillailokacharya-goshtipiLLai lOkAchAryar’s divine assembly

seyya kalai Am vachana bhUdaNaththin Azh poruLai – For those who are conducive, it is having sincerity of showing its glory, such one being a SAsthram, such one is SrI vachana bhUshNam – its deep/profound meanings;

kaRRuIn the presence of AchAryas who are immersed in the sath sampradhAyam, learning what they teach,

and because of that,

adhanukkAm nilaiyil nillum aRindhu – stay according to what is learned from it, knowing its respectability. You would achieve the high true goal.

Azh poruLaik kaRRu adhanukkAm nilaiyil nillum – is – Learning from AchAryan about ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450] (AchAryan’s love towards us is the protection), and understanding its respectability, and staying in the state that is suitable for achieving that.

It is said as ‘kettirukkaiyAy irukkum [SrI vachana bhUshaNam – 443]’ (vadakkuth thiruveedhip piLLai has learned from AchAryan nampiLLai about the core meaning of SrI vachana bhUshaNam that is ‘AchArya abhimAnamE uththArakam’ – have heard about this many times from vadakkuth thiruveedhip piLLai), and as ‘kEttiruppAr’, isn’t it?

By this, it is established that survival / reaching true goal, is being in the state said in the meanings of Sri vachana bhUshaNam.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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pAsuram 55

Ar vachana bhUdaNaththin Azh poruL ellAm aRivAr
Ar adhu sonnEril anuttippAr – Ororuvar
uNdAgil aththanai kAN uLLamE ellArkkum
aNdAdhadhu anRO adhu.                                                              55


Word by word meaning

uLLamE – Oh the mind!
aRivAr – those who know and keep
Azh poruL ellAm – all majestic distinguished meanings
vachana bhUdaNaththin – of SrI vachana bhUshaNa mahA sAsthram,
Ar – who are there?
anuttippAr – Those who put it in practice
nEril – in its steps (kramam)
adhu – that SrI vachana bhUshaNam
sol – says,
Ar – who are there?
Or oruvar – Those who understand its meaning and follow it in actions too, there may be one or two somewhere;
uNdAgil – if present
aththanai kAN – then that much only is there;
adhu – understanding its meanings and following it
aNdAdhadhu anRo – is not reachable,
ellArkkum – for everyone
isn’t it?


In the previous pAsuram he (maNavALa mAmunigaL) divined about its greatness such that it got the divine name of vachana bhUshaNam. In this, he divines to his mind about those who understand about its meanings, and about those who follow that in actions mentioned in that grantham.

Ar vachana bhUshaNaththin Azh poruL ellAm aRivAr – Who would know all the deep meanings of SrI vachana bhUshaNam diving deep inside it? Even for those having any amount of big knowledge, trying on their own effort is hard for entering or going through it, isn’t it?

First, it is rare that one would know the difference between this and other granthams, and learn this. If on the one side they did do this, understanding its meanings would be rare.

Even if they understood with great difficulty a little bit of apparent meanings, those knowing its deeper meanings would be hard to find isn’t it?

Azh poruL – Like said in ‘malaigaLum mA maNiyum malar mEl mangaiyum sankamum thanguginRa alai kadal [periya thirumozhi 2.8.5]’ (Ocean having in it the mountains, best kauthubha gems, pirAtti (thAyAr), and conch), the place where gem is formed is such that it is the ocean that would be having small items like gems, pearls in it; only the experts would dive into it and fetch them; for others it would be hard to go even approach the sea-shore;

in the same way, this which is ‘vachana bhUshaNa vArirASi’,  is also having the deep meaning of ‘AchArya abhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’ (love/care of AchAryan towards the Sishya is the only means for us to attain the ultimate goal of eternal kainkaryam to bhagavAn).

This too can be known only if AchAryan would teach about it, as said in ‘aRiviththEn Azh poruLai [nAnmugan thiruvanthAdhi – 1]’ (starting to advice you the deep meaning (that SrIman nArAyaNan is the supreme)); as said in ‘vAkya sangathirithyAdhi Srutham vinA mahathAmapyasakyAni [yathIndhra pravaNa prabhAvam page-129]’ (If sentences, union/congruence of them, meanings are not heard/learned, it would be difficult to explain even for learned ones), this is hard it is to learn.

Even there too (at SrIvaikuNtam), periya pirAttiAr, as said in ‘sezhunkadal amudhinil piRandha [periya thirumozhi 2.7.1]’ (incarnated during churning ocean for nectar), would be of use (for purushakAram).

Here too, in SrI vachana bhUshaNam, starting from ‘purushakAra vaibhavam’ till ‘AchAryAbhimAnam’, even though all the meanings told in the six prakaraNams (sections) are deep, they are secondary to the last prakaraNam (section) that talks about charamOpAyam (last means – servitude to AchAryan) , isn’t it?

That is why it is starting from ‘thirumAmagaL than seer aruL ERRamum’, and divines as end meaning – ‘manniya inbamum mAgathiyum guruvennu nilai peRum inporuL thannaiyum [Sri vachana bhUshaNam thaniyan – 16]’.

This part of the grantham is a central gem like a main stone on a priceless ornament.

In the vyAkyAnam for ‘AchAryAbhimAnamE uththArakam [SrI vachana bhUshaNam – 450]’, jIyar divined ‘iththanaiyum aruLichcheygaiyaip paRRa adhishtikkaiyittuk koNdu vandhadhu. keezh adangalum mEl adangalum idhin nishtaiyai sthApikkiRadhu’ (~ It has been building up to divine this (deep) meaning here; earlier and later sections are presented for establishing this).

That is why this is the deep meaning.

In the same way he (aruLALap perumAL emperumAnAr) divined a pAsuram starting from ‘vEdhamoru nAngin uL podhindha meyp poruL’ (the true meaning present inside the four vEdhams), and ending with ‘theedhil saraNAgathy thandha than iRaivan thALE araN Agum ennum adhu [gyAna sAram – 31]’ (is ….. that the divine feet of AchAryan is our protection).

Or, starting from ‘pERu tharuvikkumavaL than perumai ‘ and divining as ‘nal guruvin vaNamiyOdellAm vachana bhUdaNamadhil thERida namakku aruL [SrI vachana bhUshaNam thaniyan] ’, out of the meanings said in six prakaraNams (sections), sentient needs to understand the most important meaning for reaching the goal, as he (maNavALa mAmunigaL) is saying that everything should be researched and understood.

It goes with the previous explanation of Azh poruL ellAm to say – when defining self it should be understood as a disciple with the mentioned qualities; when understanding about AchAryan, it should be understood as one who is a shadpadhan as shown in the six prakaraNams (sections). So, one should learn all the deep meanings.

Even though the meanings are felt by the greatness of just the words in this grantham, it is rare to see those who reach true goal by having true faith in this, compared to those who create improper meanings, and get surrounded by harm (anarththam), as said in ‘sarvArthAn viparIthamcha [srI bhagavath gIthA – 18.32]’ (understanding in opposite wrong ways about sidhdham and sAdhyam).

This goes with what is said in ‘AmARu aRivudaiyAr Avadhu aridhu anRE [periya thiruvanthAdhi – 37]’ (It is rare to become one having the true/required knowledge, isn’t it?). So, he (maNavALa mAmunigaL) is saying ‘aRivAr Ar’.

Now it is talking about rarity of those who follow it in action (after knowing its meanings).

Ar adhu sol nEril anuttippAr – When it is hard to find those who know it, does it not go without saying that is harder to find those who follow what was learned?

anuttAnam – is – staying in the state of what it teaches, as said in ‘kaRRu adhanukkAm nilaiyil nillum aRindhu [upadhEsa raththina mAlai – 56]’. That is, having the state of AchArya abhimAnam (loving/loved by AchAryan), as said in ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththi prabandham – 55]’ (~ got the state of madhurakavi AzhvAr (~ being subservient to AchAryan getting his love and loving him)). In this, all the meanings are present in short, isn’t it?

adhu sol nEril anuttippAr Ar – Instead of following the wrong understandings of its meanings, who are there that follow properly according to true meanings of it? It is hard to have those who would obediently follow the ways of vachana bhUshaNam, isn’t it?

Even if there are those who would learn and follow other sAsthrams, those who would follow according to this SAsthram (SrI vachana bhUshaNam) is rare, isn’t it?

He who divined it himself divined its way as ‘Unam aRa Achariththu irukkum nALenai ninaindhu’ that is, divining the ways to follow with unblemished actions according to the meanings of this parama rahasyam (~ greatest secret), and due to that always be thinking about AchAryan.

{vyAkyAthA (commentator) of this prabandham, piLLai lOkam jIyar divines}:

He who understands its deep meanings, and follows it in practice in the way it has said, is the one who got without fail, the grace of (piLLai) ulagAriyAn; having such greatness of knowing and following them, is our periya jIyar that is our maNavALa mAmunigaL only here, isn’t it?

maNavALa_mAmunigaL_thiruvaheendhrapuram-closupororuvar – maNavALa mAmunigaL – thiruvayindhirapuram

Now, as a question to his (maNavALa mAmunigaL’s) divine mind, as: is it not possible to find more such people in this big world which is suitable for many such things, he answers:

Or oruvar uNdAgil aththanai kAN uLLamE – For knowing and following this, like a rare medicine, if there may be one or two mahAthmAs (greatest ones), then that would be it.

Or oruvar – prathivAdhi bhayankaram aNNan, and who learned along with him in pAta sAlai (traditional school) that is ‘senthamizh sEr’ pattar pirAn jIyar – his staunch disciple who knows nothing else, is azhagiya maNavALa jIyar, who is subservient to him, isn’t it? As said in ‘aNNanai eNNil maRRoruvarai eNNAdhu en aNiviralE’, aNNa who is SrIvaishNava dhAsar respected madhurakavi dhAsan aNNa – if a few like them are there, that is all there is.

As said in ‘sa mahAthmA sudhurlabha: [srI bhagavath gIthA – 7.19]’ (such great person is very rare), and ‘sudhurlabhA bhAgavathA hi lOkE‘ (It is hard to find bhAgavathas in the world anywhere), and ‘thathrApi dhurlabham manyE vaikuNtapriyadharsanam [bhAgavatham 11.2.26]’ (I think it is rare to see one who is fond of SrI vaikuNtam),

it is hard to find those that follow emperumAn, isn’t it.  Given that, it is much harder even, to find those who follow AchAryan, isn’t it?

For being subservient to emperumAn we can see a kingdom that was always saying ‘rAmA rAma’, as said in ‘rAmO rAmO rAma ithi [SrI rAmAyaNam – yudhdha kAndam – 131.37]’. But, for being subservient to AchAryan, there is just one that is bharathan’s brother SathrugnAzhvAn only, isn’t it?

As said in ‘uNda pOdhu oru vArththaiyum uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEr uNdiRE, avargaLaich chiriththiruppAr oruvar uNdiRE [SrI vachana bhUshaNam 408/9]’ (~ there are ten (AzhvArs) who would speak lovingly when emperumAn gives them His dharSan, and they would be angry/upset when that does not happen; whereas madhurakavi AzhvAr who is always getting the grace of his AchAryan (such are AchAryas) nammAzhvAr, would be laughing at those other AzhvArs; and there is only one such;) ,

and as said in ‘vaduga nambi, AzhvAnaiyum ANdAnaiyum iru kaRaiyar enbar [SrI vachana bhUshaNam – 411]’ (~ vaduga nambi who is focused only on emperumAnAr would call as trying to be in two places at once, about kUraththAzhvAn and mudhaliyANdAn who have devotion towards emperumAn also),

so in this way, as said in ‘guru bhakthOththamOththama’ [devotes of a guru are excellent of the excellent), having those with wealth of being excellent of the excellent as devotees of guru are one or two people only, isn’t it?

uNdAgil – Implies that getting one or few is rare. If what cannot be found is found, that is all it would be.

uLLamE – Oh mind which is decorated with (the ornament that is) SrI vachana bhUshaNam! You are the one who understands the deep meanings in it, and follows it in action based on what it says, isn’t it? (as commentary given by piLLai lOkam jIyar)

If asking – Why? Would it not happen except for one or few?

Then –

ellArkkum aNdAdhadhu anRo adhu – If there are SrI vaishNavas, it is being hard to learn its majestic meanings by one’s own knowledge and the practicing of what it says is being hard to do in action as well. aNdAdhadhu -> not containable; because of that also it is hard to do (aSaktham). For anyone it is rare to follow as said, isn’t it.

adhu – shows that it is hard to get to its deeper meanings, and inability to follow its instructions.

It is said, ‘lOkAchAryakruthE lO(ha)kahithE vachanabhUshaNE | thathvArthadharsinO lOkE thannishtAscha sudhurlabhA: || jagadhAchAryarachithE SrImadhvachanabhUshaNE | thathvagyAnancha thannishtAm dhEhi nAtha! yathIndhra mE [SrI vachana bhUshaNam thaniyan](Those who are dedicated to the principles of vachana bhUshaNam of (piLLai) lOkAchAryar are rare in the world. Oh yathIndhrA! You please grant me the knowledge of truth (thathva gyAnam), and ability to follow it in action (anushtAnam), as given in vachana bhUshaNam divined by (piLLai) lOkAchAryar).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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