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श्री देवराज अष्टकम्

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पेरुन्देवित् तायार, देव पेरुमाल (श्रीवरदराज भगवान) उभय नाच्चियार के साथ – कांचीपुरम


श्री कांचिपूर्ण स्वामीजी– कांचीपुरम



श्री कांचिपूर्ण स्वामीजी ने कृपा करके श्री देवराज अष्टकम् (8 श्लोक) नामक एक सुंदर संस्कृत स्तोत्र प्रबंध की रचना की जो पेरुन्देवित् तायार के स्वामी देव पेरुमाल (श्रीवरदराज भगवान) की महिमा का गान करता है।

न्याय वेदांत विद्वान् दामल वन्गिपुरम श्री ऊ.वे. पार्थसारथी ऐयेंगार स्वामी ने इस अद्भुत प्रबंध का अनुवाद सरल और सुगम तमिल भाषा में किया है। हम यहाँ उसके हिंदी अनुवाद को देखेंगे।

हम इसे निम्न अंकों में देखेंगे:

-अदियेन भगवती रामानुजदासी

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upadhESa raththina mAlai – 38

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pAsuram 38

emperumAnAr tharisanam enRE idharku
namperumAL pErittu nAtti vaiththAr – ampuviyOr
indhath tharisanaththai emperumAnAr vaLarththa
andhach cheyal aRigaikkA.                                                                     38


Word by word meaning

ampuviyOr – For the residents of earth
aRigaikkA – to know (about),
andhach cheyal – that deed/achievement of
emperumAnArSrI bhAshyakArar
vaLarththa – enriching/growing
indhath tharisanaththai – this SrIvaishNava sampradhAyam,
namperumALemperumAn of thiruvarangam
nAtti vaiththAr – established firmly
pEr ittu – (with) the divine name
idhaRku – for this SrIvaishNava sampradhAyam
emperumAnAr tharisanam enRE – as emperumAnAr dharisanam.


He (maNavALa mAmunigaL) is divining about emperumAnAr’s nurturing of the prapaththi mArgam (way of prapaththi), and divining SrI bAshyam and other granthams to protect that way, and nurturing this sampradhAyam based on that, and for every one to know this namperumAL naming this sampradhAyam based on emperumAnAr’s name, and establishing that firmly – by starting this pAsuram with ‘emperumAnAr tharisanam’.

While SrIman nAthamunigaL and yAmuna munigaL (ALavandhAr) are enriching the dharSanam, namperumAL pointed out its name as ‘emperumAnAr dharSanam’ based on emperumAnAr’s goal as only helping the others.

namperumal-nachiar_serthi2namperumAL in sErththi (together with thAyAr, a special once-in-a-year treat)

It is similar to what is said in ‘maryAdhAnAmcha lOkasya karththA kArayithA cha sa: [SrI rAmAyaNam sundhara kANdam 35.11]’ (~SrI rAma is the doer of the laws of justice, and is one who makes them follow it).

That is, the noble meanings he got from thirukkOttiyUr nambi after walking several times, he donated that in a big way even at the expense of himself, and returned (to SrIrangam); then namperumAL who thought ‘namakkAvArai nAmE thEdik koLvOm (~~we shall find the one who would be suitable for us), and so namperumAL gave very special name for this based on emperumAnAr, and said, from today ‘identify this path as emperumAnAr dharSanam’ (‘emperumAnAr dharSanam ennungOL’), and so divined his establishing of this, in this way in the world.

Or, instead of ‘nAtti vaiththAr’, when it is recited taught as ‘nAttuviththAr’ (made someone establish this), then, when emperumAnAr broke the command, crossed the boundary and taught prapaththi to others, seeing that greatness, thirukkOttiyUr nambi too in the same way gave him the divine name as ‘emperumAnAr’, and said, ‘from today say this as emperumAnAr dharSanam [guruparamparA prabhavam – page 195]’, and was nurturing it, so namperumAL who divined to (thirukkOttiyUr) nambi to let this name be known, He Himself divined this through nambi.

He (emperumAnAr) removed the loneliness of emperumAn that is said in ‘ALumALAr [thiruvAimozhi 8.3.3]’ (he is not having any one (and he himself is holding his conch and discus, nobody is involved in his divine feet, and so on)), and for removing the loneliness of the samsAris, by doing such teaching.

If asked what is the reason for namperumAL to establish this about dharSanam, he (maNavALa mAmunigaL) says,

‘ampuviyOr indhath tharisanaththai emperumAnAr vaLarththa andhach cheyal aRigaikkA’.

Due to inclusion of the name emperumAnAr in it, the dharisanam which emperumAnAr nurtured, the dharisanam which is of esteemed vaidhIkam, and is without any blemishes, which he grew through his teachings (upadhESam) – (namperumAL established this name for the dharisanam) for the people of the beautiful world to know this deed of emperumAnAr.

andhach cheyalai aRigiakkA(ga) – That is, for the people of the world to know such deed, and reach the true goal. That is, for the people of the world to know and reach true goal, he performed these deeds as a help for the worldnamperumAL wanted the people to know this so he named it as emperumAnAr dharisanam.

By this, his growing of the the dharsanam is through the prapaththi sAsthram is the fact that is well established.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 37

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pAsuram 37

OrAN vazhiyAy upadhEsiththAr munnOr
ErAr ethirAsar innaruLAl – pArulagil
Asai udaiyOrkkellAm AriyargAL kURum enRu
pEsi varambu aRuththAr pin                                     37

pAsuram 37

Word by word meaning

munnOr – pUrvAcharyas (preceptors)
upadhEsiththAr – were teaching
OrAN vazhiyAy – in one purusha kramam (one to one / one after one).
pin – Later,
Er Ar – fully beautiful
in aruLAl – by his kind grace,
enRu pEsi – precepted (niyamanam) that
Asai udaiyOrkkellAm – for all those who are interested in this,
pArulagil – in the earth,
AriyargAL – oh AchAryas!
kURum enRu – you teach them
aRuththAr – (and so) divined the removal of
varambu – boundary of teaching.


Now, he (maNavALa mAmunigaL) is divining about how the meaning of prapaththi was nurtured by the preceptors as a series starting from SrIman nAthamunigAL, and how emperumAnAr by his infinite grace divined and removed such boundary, and divined the way and carried it out; starting with ‘OrAN vazhiyAy upadhEsiththAr’.

Not having any difference between the meanings of prapaththi and of thiruvAimozhi, it is talking about – for growing thiruvAimozhi, to begin with he (emperumAnAr) divined the meaning of prapaththi first.

It was divined as ‘dhvayArththam dhIrga SaraNAgathi enRadhu sArasangrahaththilE [AchArya hrudhayam – 210]’, wasn’t it?

One who teaches dhvayam and thiruvAimozhi is the one who would be complete in being an AchAryan, is what they divined about this.

As said in ‘samanthrarAja dhvayamAhayasmai [nAthamunigaL thaniyan as recited by the lineage of araiyar]’ (who was taught thirumanthram dhvayam.. (by nammAzhvAr)), it is only after divining dhvayam that nammAzhvAr divined thiruvAimozhi and other prabandhams to periya mudhaliyAr (SrIman nAthamunigaL).

In the same way, emperumAnAr divines by nurturing dhvayam and thiruvAimozhi, isn’t it? So he first grew dhvayam first. Only after becoming experts in dhvayam would one start enriching on thiruvAimozhi, isn’t it?

OrAN vazhiyAy – Teaching only one or few eminent souls is how earlier AchAryas were carrying out this.

munnOr – they are the ones before emperumAnAr, that is, those starting from ‘aruL peRRa [upadhESa raththinamAlai – 36]’ nAthamunigaL. They considered the dignity of meanings and so were teaching in secrecy and protected it. nambi (thirukkOttiyUr nambi) too got promise from emperumAnAr before divining its meaning to him.

eR Ar ethirAsar innaruLAl – unlike that, emperumAnAr who is the lord of yathis, instead of focusing on the greatness of the meanings, saw the deterioration of these people, and based on only having loving kindness, did he propagate it.

eR Ar ethirAsar – That is, as said in ‘rUpamEvAsyai thanmahimAnam vyAchashtE [yajur vEdham]’ (he said about the greatness of its beauty/form), and can be said as ‘Er Arum seyya vadivu [Arththi prabandham – 30] ((emperumAnAr of) complete beauty and elegant form), – by complete shining grace of his divine auspicious body he is of attraction to everyone, he could not tolerate as he saw the poor state of samsAris, and due to his causeless mercy only did he advise in this way.

emperumAnAr corrected and protected the world with his quality of mesmerizing physical appearance and his quality of soul (Athma guNam).

EmperumAnar_thirukoshtiyuremperumAnAr as divining from thirukkOshtiyUr

If asked who are the eligible –

pAr ulagil Asai udaiyOrkkellAm – for those living in this world who have got even little interest.

Asai udaiyOr – Like saying ‘nidhi udaiyOr’, it is to be said as ‘paththudai adiyavakku [thiruvAimozhi 1.3.1]’ (to the adiyArs who have the devotion).

In this world those who are interested in this, is rare indeed.

So without looking at the superiority or inferiority based on their birth, living, and knowledge (janma, vruththa, gyAnam), and looking only at the indication of interest by being amicable (to the teachings), you tell them the greatest meanings that I have told you;

Since he (emperumAnAr) is devoted to the divine feet of the one (nammAzhvAr) who said, ‘maRRu onRillai surungach chonnOm mAnilaththu evvuyirkkum [thiruvAimozhi 9.1.7]’ (there is no upAyAntharam (other means), will say it short to everyone in this wide world), he (emperumAnAr) divined: ‘pAr ulagil Asai udaiyOrkkellAm’.

AriyargAL – As said in ‘kAryam karuNamAryENa [SrI rAmAyaNam yudhdha kANdam – 116.49](for the one having good virtues, it is apt to be kind), you also just by kindness do the teaching (he said). He is removing the boundaries by speaking based on his sweet kindness, isn’t it? In the same way he is divining them also to teach.

AriyargAL – He was addressing those who were present with him at that time in front of theRkAzhvAn, saying that – like me you also use the little interest shown, and teach all such people – saying so he removes the hurdles.


AriyargAL – is also referring to those he established as the set of AchAryas that include kUraththAzhvAn and such 74 noble ones.

By this it gives the meaning that those who have learned from a very valued AchAryan (peru madhippan) themselves shall teach, and those who have the interest (sradhdhai) shall learn from them.

AriyargAL kURum enRu pEsi varambu aRuththAr pin – Previous AchAryas, as said in ‘idham thE nAthapaskAya [srI bhagavath gIthA – 18.67]’ (what I have said, secretly), told their disciples not to teach everyone but just be involved in it themselves, and so had kept it in secrecy. Afterwards, since he (emperumAnAr) is ever interested in betterment of others, told by mouth that you spread it by your teachings.

munnOr varambu aRuththAr pin – Like that time when perumAL (SrI rAman) stopped and destroyed the boundary put by the mudhalis (mAhArAjar and his groups) (by accepting vibhIshaNan?), here too he (emperumAnAr) crossed the boundaries put in by them (earlier AchAryas). Isn’t he who established the boundary (sampradhAyam/visishtAdhvaitham?) did like this?

As said in ‘rAmAnujasya karuNAvaruNAlayasya [rAmAnuja prapaththi]’ (to rAmAnujar who is full of mercy), such sea of mercy breaking the boundary of shores.

{ What follows from here till end of this vyAkyAnam is connected together with a very interesting play of words. and is thought provoking too }

That is, like the kings who change the narrow one-man lane into a broad road, emperumAnAr also changed the path of Or AN vazhi one-by-one way, by his sweet grace, into a broad path by asking to teach to all those that are amicable, thus removing the barriers.

It is said ‘SrImAn rAjapadhamcha kAradhayayA rAmAnujAryOmuni: ’ (due to his kindness rAmAmunja muni performed kingly presidency).

As he performed like said in ‘rAmAmunja peru vazhi vetti’.

Isn’t he ‘vishNu lOka maNi maNdapa mArga dhAyi [dhAtI panchakam – 5](gifts the path to vishNu lokam’s maNi maNdapam (SrI vaikuNtam))?

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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thiruvAimozhi – 2.2 – thiNNan

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Previous Decad



Highlights from thirukkurugaippirAn piLLAn‘s introduction

AzhwAr out of great love towards emperumAn‘s supremacy, explains that with examples.

Highlights from nanjIyar‘s introduction

See nampiLLai‘s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the second decad, AzhwAr explains about following aspects of bhagavAn’s incarnations which reveal his supremacy and simplicity which lead to him being most enjoyable (as indicated previously):

  • he being the controller of all (not just in parama padham but even in his incarnations – applicable for all aspects)
  • he being the cause to remove unwanted aspects and bestow desired aspects (for his devotees)
  • he being greater than all
  • he being worshippable by all
  • his lotus-eyed nature that reveals his supremacy
  • his resting in the milk-ocean to protect his devotees
  • his ability to connect disconnected aspects (i.e., making impossible things work)
  • he being the protector in all manners
  • he being the cause for the creation, sustenance and annihilation of the universe(s)
  • he being approachable by all dhEvathAs

Thus, AzhwAr explains emperumAn‘s supremacy over all, his easily approachable nature and his charming nature which increase the sweetness of him.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In previous decad, the distress which AzhwAr experienced (in separation from emperumAn) is beyond explanation. When the ocean is burning, is it possible to cool it down by pouring water? He was thinking that he would die in distress. But subsequently,  emperumAn manifests in front of him and AzhwAr’s distress completely disappears. On analysing the reason for that (such disappearance of the distress),  the bliss of seeing bhagavAn is unlike any material joy. bhagavAn’s greatness is such that, just like one cannot think about anything else in separation, even in union, one cannot think about anything else than him.

AzhwAr analyses the reason for such greatness and finds out that emperumAn being filled with all auspicious qualities is the reason. And for that (having all auspicious qualities), his being the supreme lord is the reason. AzhwAr said “uyaravaRa uyarnalamudaiyavan” (filled with auspicious qualities) first and immediately realized “ayarvaRum amarargaLadhipathi” (leader of nithyasUris). So, AzhwAr mercifully explains such supremacy of bhagavAn which he realized.

piLLAn says – since previously AzhwAr realized kAraNthvam (being the cause) in thiruvAimozhi 2.1.10 “mUvA muthalvA” (youthful cause of all), here he is further explaining that attribute.

A question arises here – “emperumAn‘s supremacy is explained previously by AzhwAr. Why is he repeating it?”. AzhwAr cannot stop speaking about emperumAn (and his qualities). emperumAn too is so great that he cannot be explained just once. And in matters related to bhagavAn, repetition is not a defect. AzhwAr can simply enjoy emperumAn‘s single quality. emperumAn too is capable of giving blissful experience (to AzhwAr) on the same quality again and again and make AzhwAr feel as if he is enjoying a new quality. thirumangai AzhwAr too said in periya thirumozhi 8.1.9 “paNdivaraik kaNdaRivadhu evvUril yAm” (where did I see him before?) and nammAzhwAr himself says in thiruvAimozhi 2.5.4 “eppozhudhum nAL thingaL ANdu Uzhi UzhidhoRum appozhudhaikku appozhudhu en ArAvamudham” (every day, year, time after time, he feels nectarean every such moment).

Still, there are differences.

  • Previously, in the first decad (of first centum), when AzhwAr explained emperumAn‘s supremacy, it is svAnubhavam (self-experience); here, he experiences emperumAn’s supremacy while trying to explain that to others to establish the principle clearly in others’ minds.
  • There, he explained in affirmative terms; here, he is explaining it in both affirmative and negative terms.
  • There, he explained it following Sruthi (vEdham, upanishath); here he explains it following ithihAsa and purANas.
  • There, his supremacy in parama padham is explained; here, his supremacy in incarnations is explained.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 2.2 – Audio

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thiruvAimozhi –> Second centum

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Full Rendering

pAsuram 1

pAsuram 2

pAsuram 3

pAsuram 4

pAsuram 5

pAsuram 6

pAsuram 7

pAsuram 8

pAsuram 9

pAsuram 10

pAsuram 11

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SaraNAgathi gadhyam – 10th chUrNai

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Ramanuja panguni uttiram serthi

avathArikai (introduction):

In the first chUrNai, bhagavadh SrI rAmAnuja surrenders to pirAtti, requesting her to grant him the desire in the path (of attaining mOksham through surrendering to bhagavAn) as well as deep faith that bhagavAn would grant him mOksham. Subsequently pirAtti grants him his wishes. Then he approaches bhagavAn, the Lord of both nithya vibhUthi (SrIvaikuNtam) and leelA vibhUthi (samsAram or materialistic world). He recounts the unmatched qualities of bhagavAn and with pirAtti playing the role of purushakArabhUthai (recommending person) he performs SaraNAgathi (act of surrendering) to bhagavAn. Then he lists all that he has given up at the time of SaraNAgathi, emphasising that bhagavAn himself would be all these entities to him. He also tenders apology for carrying out SaraNAgathi after going the wrong way in all the previous births and thus far in this birth. He also quotes the words of preceptors when they carried out SaraNAgathi as these are always dear to bhagavAn. When bhagavAn is willing to grant mOksham after carrying out SaraNAgathi once, why did SrI rAmAnuja do it multiple times? He did that because of the strong craving (Arththi) that he had for reaching SrIvaikuNtam and also because he wasn’t sure whether bhagavAn would be gladdened more by hearing the verses of preceptors when they carried out SaraNAgathi or hearing his own words. With this, SrI rAmAnuja completes the equivalent of first part of dhvaya mahAmanthram (the part dealing with the actual surrendering of jIvAthmA to bhagavAn). Now he has to start the second part which deals with carrying out kainkaryam (rendering service) to bhagavAn and pirAtti together. But before stating that desire (of carrying out kainkaryam), we should first get rid of the undesirables that we have in plenty with us. SrI rAmAnuja states these now in chUrNai 10 to 12. This is equivalent to the meaning of nama: in dhvaya mahAmanthram. These undesirables are present in us on account of karma (deeds, both good and bad, from previous births), agyAnam (ignorance) and dhEha sambhandham (connection with bodily entities during repeated births in samsAram). Starting with dhEhAthmAbhimAnam (mistaking the body for AthmA, and acting accordingly), ending with svabhOgthruthva budhdhi (thinking that doing service to bhagavAn and pirAtti is to please oneself and not to please bhagavAn), and including all the faults in between, SrI rAmAnuja lists these undesirables in chUrNai 10 and requests bhagavAn to rid him of all these faults.  periyavAchchAn piLLai raises a query here: AzhwArs gave prominence to agyAna (ignorance) as main fault which led to karma (both good and bad deeds) and repeated births in samsAram whereas rAmAnuja gave prominence to karma, leading to agyAna and repeated births. Why did AzhwArs give prominence to agyAna and SrI rAmAnuja to karma? periyavAchchAn piLLai reasons out that for AzhwArs, lack of knowledge was the main reason for their troubles based on their own experience, until bhagavAn removed their agyAnam and gave them true knowledge. In the case of AchAryas, including SrI rAmAnuja, being born in families where the elders had good gyAnam (knowledge) and anushtAnam (practices), there was no dearth of knowledge and they found that karma was the one which led to agyAnam and to repeated births. Moreover, adhvaithis (those who believe in only one entity unlike vishthAdhvaithis who believe in three, viz. chith, achith and ISwaran) maintained that true knowledge would lead to mOksham and SrI rAmAnuja wanted to have clear distinction from adhvaithis‘ argument and hence put forth karma as the primary fault in jIvAthmA.

Let us first look at the chUrNai:

manOvAKkAyai: anAdhikAla pravruththa – anantha akruthya
karaNa – kruthyAkaraNa – bhagavadhapachAra – bhAgavathApachAra –
asahyApachAra rUpa – nAnAvidhAnanthApachArAn Arabdha
kAryAn – anArabdhakAryAn kruthAn kriyamANAn
karishyamANAmScha sarvAn aSEshatha: kshamasva II

Word-by-Word meaning

manas – mind
vAk – speech
kAyam – body
anAdhi – without beginning (time immemorial)
kAla – time
pravruththa – start doing
anantha – without an end
akruthya – not to be done
karaNa – doing
kruthya – to be done
akaraNa – not doing
bhagavadh – bhagavAn
apachAra – offence or misdeed
bhAgavatha – follower of bhagavAn
asahya – without any reason
apachAra – offence or misdeed
rUpa – form
nAnAvidha – of different types
ananthApachArAn – unlimited offences
Arabdha – that which has started
kAryAn – deeds of karma
anArabdha – that which has not started
kruthAn – what has been done in the past
kriyamANAn – what is being done now
karishyamANAn – what will be done in future
cha – and
sarvAn – everything
aSEshatha: – without leaving anything
kshamasva – forgive

Explanatory Note:

manOvAkkAyai:manas – mind; vAk – speech; kAyam – body. One of these three faculties    is required for carrying out any activity (karma). These are used for either reaching bhagavAn or for losing bhagavAn. Lord krishNa in bhagavadh gIthA says that mind is one’s friend as well as an enemy. What is mentioned for mind is true for the other two, too.

anAdhikAla pravruththaanAdhi – without beginning (time immemorial); kAla – time; pravruththa – start doing. These offences have been done from time immemorial.

anantha – without an end; these offences are countless. bhagavAn asks SrI rAmAnuja as to what these offences are. He responds with the next few verses.

akruthyakaraNaakruthya – not to be done; karaNa – doing. I have committed offence by doing what has been forbidden by SAsthras (religious treatises)

kruthyAkaraNakruthya – to be done; akaraNa – not doing; I have also committed offence by not doing what SAsthras have ordained to do.

bhagavadhapachArabhagavadh – bhagavAn; apachAra – offence or misdeed; offending bhagavAn.

bhAgavathapachArabhAgavatha – follower of bhagavAn; apachAra – offence or misdeed. Offending bhagavAn‘s followers

asahyApachAra rUpa – asahya – without any reason; apachAra – offence or misdeed. rUpa – form. Committing an offence without any reason. The deeper meanings for all these three apachAras are given at the end.

nAnAvidha – of different types,

ananthApachArAn – unlimited offences. It is not the sum total of the offences that is mentioned here, but each of the types listed above is unlimited in quantity.

ArabdhakAryAnArabdha – that which has started; kAryAn – deeds of karma. The reference is to the portion of karma taken from “sanchitha karma” (the big bundle of karma that has been earned by jIvAthmA during all its previous births). The jIvAthmA is sent with this small portion of karma to this world at the beginning of each birth, to be spent during its lifetime.

anArabdhakAryAnanArabdha – that which has not started; kAryAn – deeds of karma. The remaining portion of karma which is yet to be exhausted.

kruthAn kriyamANAn karishyamANAmSchakruthAn – what has been done in the past; kriyamANAn – what is being done now; karishyamANAn – what will be done in future; cha – and. All these refer to the deeds in this birth, taking place in all three times – viz past, present and future.

sarvAn – everything. What has been listed above is only a portion of the offences committed. Please include all the rest too, in this, says SrI rAmAnuja.

aSEshatha: kshamasvaaSEshatha: – without leaving anything; kshamasva – forgive. SrI rAmAnuja seeks pardon from bhagavAn for all the transgressions that he has committed as mentioned above.

SAsthra says that the extent of punishment to a person who has the capability to perform, but still does not perform the deeds that it has specified, is double of a person who is not capable. It expects capable persons to lead by example and hence levies stringent punishment if its order is violated.

What  is bhagavadhapachAram? – in various temples, the properties of the temples such as lands, buildings, jewels etc have been donated by rulers and rich people over many centuries. If a person takes the produce from the temple’s land or bhagavAn‘s jewels for his own use or if he gives these to someone else  (known or unknown to him) or if he borrows/begs from a person who has committed the offence listed above, it is called as bhagavadhapachAram. Also, talking ill of bhagavAn when he has taken many incarnations by saying that he was also a human being like ourselves; or estimating the value of bhagavAn‘s archA thirumEni  (the vigraha or idol of bhagavAn) or by enquiring about the material from which the idol has been made;  or by equating bhagavAn with dhEvathAntharams (other dhEvathAs such as brahmA, rudran, indran et al) or considering bhagavAn’s wealth as one’s own, are all bhagavadhapachAram. An example of a person who committed bhagavadhapachAram is SiSupAlan who kept talking ill of Lord krishNa.

What is bhAgavathApachAram? – arguing with SrI vaishNavas (followers of SrIman nArAyaNa); or thinking lowly of the birth and practices of other SrI vaishNavas; talking low or making fun of people who are handicapped either physically or mentally. An example of a person who committed bhAgavathapachAram is rAvaNan who committed offence on SrI SItA.

What is asahyApachAram? – unable to control jealousy when bhagavAn‘s or bhAgavatha’s good qualities are highlighted and banging one’s head or cutting one’s tongue, unable to bear such virtues; or hating a person because he is a SrI vaishNava. An example of such a person is hiraNyakashyap who could not bear his son prahlAdh reciting SrIman nArAyaNa’s names and asked his guards to put his own son in fire.

This completes chUrNai 10. We shall now look at chUrNai 11.

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Translation by krishNa rAmAnuja dhAsan.

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upadhESa raththina mAlai – 36

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pAsuram 36

theruLuRRa AzhvArgaL seermai aRivArAr
aruLichcheyalai aRivArAr – aruL peRRa
nAthamuni mudhalAm nam thEsikarai allAl
pEthai manamE uNdO pEsu.                                           36


Word by word meaning

aRivAr Ar – Who knows
seermai – the greatness of
theruL uRRa – who have divine knowledge?
aRivAr Ar – Who knows
aruLichcheyalai – the greatness of dhivya prabandhams that they divined?
allAl – – Except
nam – our
nAthamuni mudhalAm – starting from SrIman nAthamunigAL
aruL peRRa – who got the divine grace of AzhvArs,
pEthai manamE – Oh the ignorant mind
pEsu – you think through and say, (whether)
uNdO – whether there can be anyone else (who know the greatness of AzhvArs and AchAryas).


In the previous pAsuram as he divined that those who do not know the greatness of distinguished pramANams (dhivya prabandhams), and its authors (AzhvArs) are to be given up, it is established that only those who know the greatness of these are the only ones to be regarded.

So when asked – who are those that are to be regarded, he (maNavALa mAmunigaL) replied – is there anybody else – it is our nAthamunigAL and other AchAryas.

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691aruL peRRa nAthamunigaL with aruL mARan (nammAzhvar) – (dhEvap)perumAL kOyil

Ones in the previous pAsuram and the ones in this pAsuram are like those who abuse and praise respectively.

theruL uRRa AzhvArgaL seermai aRivAr Ar – Since they are same in getting divined the unblemished knowledge (mayarvaRa mathi nalam (thiruvAimozhi 1.1.1)), being ‘theruL uRRa AzhvArgaL’ (AzhvArs having divine knowledge) is being their identity.

Nature of AzhvArs

– As said in ‘gyAnAnandha mayasthvAthmASEshOhi paramAthmana: [SrImath bhAgavatham]’ (AthmA is of knowledge and bliss (gyAnAnandham) and servant of paramAthmA),

– by His grace got the state as said in ‘uNarvum uyirum udambum maRRu ulappinavum pazhudhEyAm [thiruvAimozi 8.8.3]’ (knowledge that captures information, life, and body)

– have understood the apex of truth (thathva yAthAthmyam) as said in ‘uNarvenum perum padham therindhu [periya thirumozhi 1.1.1]’ (took a step in to the big state that is gyAnam (knowledge)), and ‘meymmaiyai miga uNarndhu [thirumAlai – 37]’ (got knowledge of Athma svarUpam as is), and ‘thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu [mudhal thiruvanthAdhi – 67]’ (the gyAnam (knowledge) would only surrender to the husband of – thAyAr who was born in the beautiful lotus flower), and ‘uNarndha mey gyAniyar [rAmAnusa nURRanthAdhi – 60]’ (the assembly (gOshti) of learned gyAnis of truth), and ‘gyAninas thathvadharSina: [SrI bhagavath gIthA – 4.34]’ (gyAnis who saw in their mind the svarUpam of AthmA),

– and due to that being saviour (thArakar) for Isvaran, and being the best of gyAnis (learned ones), as said in ‘gyAnIthvAthmaiva mE matham [SrI bhagavath gIthA – 7.18]’ (In case of gyAni he is the life itself of me), and ‘aRivAr uyir AnAi [thiruvAimozhi – 6.9.8]’ (Oh You having gyAnis as your AthmA!),

– while others are after artha (objects/wealth), kAma (desires), and having ignorance/in the dark, and live around like mad/drunk, these (AzhvArs) do not have any trace of darkness (in mind) as said in ‘maruL il … vaN satakOpan [thiruvAimozhi 2.10.11]’, and by that strength search for the bright mOksham, and get to SrIvaikuNtam. In AzhvArs’ case aren’t they full of knowledge about the five things that one should know (artha panchakam).

theruL uRRa – is – being rooted in that (the aforementioned).

In this way they are being like ‘nAttArOdu iyalvu ozhindhu nAraNanai nANNi [thiruvAimozhi 10.6.2](gave up interaction with the people and got SrIman nArAyaNan).

seermai – is – Compared to those who have got the knowledge of AthmA, AzhvArs are better like the difference between an atom and a mountain (parvatha paramANuvOttai vAsi), and having the greatness of having distinguished birth/life, activities (vruththam), and knowledge.

That is, the greatness explained in ‘AzhvArgaL ERRam [updhESa raththina mAlai – 34]’.

seermai – greatness/glory.

In the vyAkyAnam of ‘thirumanthraththinudaiya seermaikkup pOrumpadi [mumkshuppadi – 3]’, it was divined as ‘gauravam’ (dignity).

nAyanar (azhagiya maNavALap perumAL nAyanAr) also divined ‘idhukku mUlam … patta pOdhu ezhu pOdhu aRiyAdhirundha prabhAvam [AchArya hrudhayam – 93](describes about the greatness of AzhvAr).

AzhvArs’ greatness is as said in ‘viNNuLArilum seeriyar [thiruviruththam – 79]’ ((those who are always worshipping emperumAn) are greater than those in the other worlds), and ‘pErALan pErOdhum periyOr [periya thirumozhi 7.4.4]’ (mahAthmAs who recite the divine names of the One having greatness) , and ‘mikka seerth thoNdar [periya thirumozhi 11.1.9]’ (SrIvaishNavas who are ananyaprayOjanars (not expecting any other benefit from him)).

Or, considering the phrase ‘theruLuRRa AzhvArgaL seermai’ as being theruLuRRa is their seermai (being given divine knowledge is their greatness).

He (maNavALa mAmunigaL) is saying that except those whom he is going to list, who would know the greatness of the aforementioned.

AzhvArgaL seermai aRivAr Ar – Are those who do not by habit distinguish between dhEham (body / prakruthi) and AthmA, going to go to the level of those who have understood the glory of their (AzhvArs’) divine knowledge, in order to know their (AzhvArs’) greatness?

aRivAr Ar – Or are the unfavorable (prathikUlar) who think that dhEham is Athma, going to be able to know the greatness of AzhvArs who are favourable (anukUlar).

So, he is saying ‘aRivArAr’ sounding like it is rare (to find who know the greatness).

Furthermore, who would know the greatness of the prabandhams that are authored by the AzhvArs which convey the meaning of prapaththi?

aruLichcheyalai aRivAr Ar – Who would understand the greatness of its meanings and welcome and inculcate their divine verses that are dhivya prabandhams?

The word ‘seermai’ (greatness) is to be applied to this phrase also from previous phrase – it was divined as ‘AzhvArgaL ERRam aruLich cheyal ERRam [upadhESa raththina mAlai – 34]only isn’t it (thus greatness is applicable to both). When understanding the greatness of prabandham phrases like ‘theruL koLLach chonna Or Ayiraththu [thiruvAimozhi 2.10.11]’ (~ among the one thousand pAsurams said with divine knowledge), and such, it would imply that AzhvArs have been graced, isn’t it?

Would those who attend to pleasuring words based on their svAthanthriyam (feeling independent from emperumAn), celebrate the dhivya prabandhams of limitless enjoyment by understanding that the prabandhams are part of gaining their svarUpam (true nature)?

The limitless enjoyment is as said like in ‘pAlOdu amudhu enRa Ayiram [thiruvAimozhi 8.6.11]’ (~ among the one thousand pAsurams that are enjoyable like the mix of milk and food), and ‘thoNdarkku amudhu [thiruvAimozhi 9.9.10]’ ((said this thiruvAimozhi) as nectar for devotees) , and ‘sencholAl eduththa dheiva nanmAlai [periya thirumozhi 1.1.10]’ (divine garland made of beautiful words).

It is part of gaining svarUpam is as said like in ‘paththarAgak kUdum payilumin [thiruvAimozhi 3.6.11]’ (can become devotees so practice (this decad of thiruvAimozhi)), and ‘uriya thoNdar Akkum [thiruvAimozhi 6.9.11]’ ((those who learn this decad) it would make them ananyArha SEshabhUthar (subservient to Him only)).

In these, maNavALa mAmunigaL understands the meaning of AzhvArs, and explain to us.

Furthermore, he is saying those who understand its greatness are; (of dhivya prabandhams) :

aruL peRRa nAthamuni mudhalA(m) nam thEsikarai allAlThey are – starting from nAthamuni who got the grace of ‘aruL mARan’, they are in the seat of AchAryan, and enriching the dhivya prabandhams with their passion – they are: the AchAryas shown in ‘nAtham pankajanEthradhEvAdhipAth [bhagavath vishayam thaniyans](nAthamunigaL uyyakkOndAr … dhEvarAjar (nAlUrAchchAn piLLai)).

((up to) nam dhEsikar) – His (maNavALa mAmunigaL’s) dhEsikar (AchAryan) is thirumalai AzhvAr (thiruvAimozhip piLLai), as said in ‘dhEvap perumAL kaik koNdaruLum thirumalai AzhvAr’ (thirumalai AzhvAr who is graced by dhEvap perumAL).

He (maNavALa mAmunigaL) is saying ‘nam’ dhEsikar due to his state of devotion (towards his AchAryan / AchAryas).


aruL peRRa nAthamuni – aruL – grace; nAthamunigaL got the grace of AzhvAr (nammAzhvAr), as well as the grace of mannanAr (emperumAn at kAttumannAr kOyil where he performed kainkaryam).

Only those who are the targets of grace of bhagavath and bhAgavathas would understand the greatness of AzhvArs and the greatness of dhivya prabandhams and live, isn’t it? Is it possible for others to understand?

pEdhai manamE uNdO pEsu – Oh young mind! Is there anyone other than these able ones? Try to say and see if possible. There is no such meaning. So, he says no one occurs to the mind. By this, it says that what cannot be known with own efforts, would be known without any effort for those who are graced (by emperumAn and His devotees).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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ashta SlOkI – SlOkams 7 – 8 – charama SlOkam

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The last two stanzas are the details of the charama SlOka, uttered by the Lord.

SlOkam 7

mathprApthyarthathayA mayOkthamakhilam samthyajya dharmam puna:
mAmEkam madhavApthayE SaraNamithyArtOvasAyam kuru |
thvAmEvam vyavasAyayukthamakhilagyAnAdhipUrNOhyaham
mathprApthiprathibandhakair virahitham kuryAm Sucham mA kruthA: ||


To attain me, give up all the means I had stated and surrender unto me as the only safe refuge, Be confident with heavy heart. When you have such firm faith, I with all my knowledge and auspicious qualities, shall bail you out of all the obstacles so that you attain me.


SlOkam 8

niSchithya thvadhadhInathAm mayi sadhA karmAdhyupAyAn harE
karthum thyakthumapi prapaththumanalam SIdhAmi dhu:kAkula: |
EtajgyAnamupEyuShO mama punassarvAparAdhakshayam
karthAsIthi drudhOsmi thE thu charamam vAkyam smaran sArathE: ||


O Lord! I am unable either to perform my actions within my reach or give up them with absolute unshakable faith in you. I am depressed with sorrow. As You gave me this much of feeling and wisdom I am confident that as stated by you in your charama SlOka, You shall remove all my ignorance, shortcomings, and obstacles and save me in your fold.

ashta SlOkI completed.

AzhwAr thiruvadigaLE SaraNam
emperumAnAr thiruvadigaLE SaraNam
bhattar thiruvadigaLE SaraNam
jIyar thiruvadigaLE SaraNam

adiyEn satakOpa rAmAnuja dhAsan


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ashta SlOkI – SlOkams 5 – 6 – dhvayam

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SlOkam 5

nEthruthvam nithyayOgam samuchitaguNajAtham thanukyApanam cha upAyam
karthavyabhAgam thvatha mithunaparam prApyamEvam prasidhdham |
svAmithvam prArthanAm cha prabalatharavirOdhiprahANam daSaithAn
manthAram thrAyatE chEthyadhigatha nigama:shatpadhOyam dhvikaNda: ||


This SlOka details dhvayam, the manthra rathna – jewel among manthras. dhvayam has two parts and six words. (1) ability to conduct the human soul in His vision (2) inseparable togetherness with Mother SrI mahAlakshmi (3) endearing qualities ideal for the Supreme Soul (4) very graceful appearance (5) upAyam, being the means to attain Him (6) duties to be discharged by the soul (7) service in the auspicious togetherness of the Lord and His divine consort SrI mahAlakshmi (8) the most pleasing relationship which is rightful (9) prayer for service unto Him (10) relief from the obstacles to the service unto Him. People well versed in the vaidhika scriptures say that thinking constantly the ten meanings of the manthra protects the devotee.

SlOkam 6

ISAnAm jagathAmadhISadhayithAm nithyAnapAyAm Sriyam
samSrityASrayaNOchithAkhila guNasyAnggrI harErASrayE |
ishtOpAyathayA SriyAcha sahithAyAthmESvarAyArthayE
karthum dhAsyamaSEshamaprathihatham nithyam thvaham nirmama: ||


This conveys the prayer for Service unto Him, through pirAtti. I surrender to the feet of the Lord who ordains the whole universe, through Her who has the love of the Lord in full measure, Herself indestructible, He has all the qualities to take up my surrender and He is the means for my liberation to be granted by Him only.

adiyEn satakOpa rAmAnuja dhAsan


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அஷ்ட ச்லோகீ – ச்லோகங்கள் 7 – 8 – சரம ச்லோகம்

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ச்லோகம் 7

மத் ப்ராப்த்யர்த்த தயா மயோக்தமகிலம் ஸந்த்யஜ்ய தர்மம் புன:
மாமேகம் மதவாப்தயே சரணமித்யார்த்தோவசாயம் குரு |
த்வாமேவம் வ்யவஸாய யுக்தமகிலம் ஞாநாதி பூர்ணோஹ்யஹம்
மத்ப்ராப்தி ப்ரதிபந்தகம் விரஹிதம் குர்யாம்சுசம் மாக்ருதா: ||


என்னை அடைவதற்குறுப்பாக நான் கூறின எல்லா உபாயங்களையும் விட்டு என்னை அடைய என்னையே ரக்ஷகமாக அடைவாய். மிக துக்கத்துடன் நிச்சயித்திரு. இப்படிப்பட்ட நிச்சயத்தை உடைய உன்னை, எல்லா வகையான ஞானம் முதலிய குணங்கள் நிறைந்த நான், என்னை அடைவதற்குத் தடையாக உள்ளவைகளிலிருந்து உன்னை விடுதலை அடையச் செய்வேனாக. நீ சோகிக்க வேண்டா.

ச்லோகம் 8

நிஸ்சித்ய த்வததீநதாம் மயி ஸதா கர்மாத்யுபாயான் ஹரே:
கர்த்தும் த்யக்துமபி ப்ரபத்துமநலம் ஸீதாமி து:காகுல: |
ஏதத் ஞாநமுபேயுஷோ மம புனஸ் ஸர்வாபராதக்ஷயம்
கர்த்தா ஸீதி த்ருடோஸ்மி தே து சரமம் வாக்யம் ஸ்மரன் ஸாரதே! ||


என்னிடம் உள்ள கர்மம் முதலிய உபாயங்களை எப்போதும் உன் அதீநமாகவே நிச்சயித்து, எம்பெருமானே! கர்மங்களைச் செய்யவும், விடவும் அல்லது சரணாகதி செய்வதற்கும் திறமையற்றவனாக வருந்துகிறேன். மிக வருத்தத்தால் கலங்குகிறேன். இந்த அறிவை அடைந்துள்ள எனக்கு உள்ள எல்லா வகையான குற்றங்களையும் அழித்து ரக்ஷிக்கக் கடவாய் என்பதை உனது கடைசியான வார்த்தையைக் கேட்டுத் தெளிகிறேன்.

அஷ்ட ச்லோகீ ஸம்பூர்ணம்.

ஆழ்வார் திருவடிகளே சரணம்
எம்பெருமானார் திருவடிகளே சரணம்
பட்டர் திருவடிகளே சரணம்
ஜீயர் திருவடிகளே சரணம்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –