Daily Archives: February 25, 2016

rAmAnusa nURRanthAdhi – 20

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pAsuram 20

Introduction (given by maNavALa mAmunigaL)

emperumAnAr who has lovingly kept and enjoying nAthamunigaL in his divine mind is my highest aim, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

nammAzhvAr who is the chief of the beautiful (AzhvAr) thirunagari – his thiruvAimozhi that is in the form his divine words which is nectarean – nAthamunigaL who is of nature of living based on the auspicious qualities of people who love such people who are able to use such thiruvAimozhi with its meanings – emperumAnAr who enjoys such nAthamunigaL in his mind – is adiyEn’s great wealth, says amudhanAr.

Arappozhil then kurugaip pirAn amudhath thiruvAy
eerath thamizhin isai uNarndhOrgatku iniyavar tham
seeraip payinRu uyyum seelamkoL nAthamuniyai nenjAl
vArip parugum irAmAnusan enRan mAnidhiyE.                                   20


Word by word meaning (given by maNavALa mAmunigaL)

Arappozhil – having arcades of sandalwood
then – and beautiful
kurugaip pirAn – the chief of such thirunagariAzhvAr,
thiruvAi – that was born from his divine lips
amudham – ultimate enjoyment
eeram – having kindness
thamizhin isai – the musical thiruvAimozhi
uNarndhOrgatku – those knowing
iniyavar tham – those who are being friendly to them
seerai – qualities
payinRu – involved
uyyum seelam koL – of the nature of getting the strength of his existence from it
like one who is very thirsty would jump into a pond and usurp the water,
nenjAl – by his divine heart
vArip parugum – enjoys with great enthusiasm
enRan mAnidhiyE – is my inexhaustible wealth.

(Aram -> sandal(wood))


Arappozhil then kurugai – Since it is in the shores of the divine thAmraparNI, and due to the greatness of the water, surrounded by the ever growing sandal arcades, to such beautiful thirukurugUr;   Aram -> sandal (wood).

pirAn – one who is of benefit and who is worshiped by everyone, as SrI madhurakavi AzhvAr divined as ‘kuyil ninRAr pozhil sUzh kurugUr nambi [kaNNinuN chiruththAmbu – 10]’ ( AzhwArthirunagari which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo, such kurugUr‘s nambi that is nammAzhvAr);

kurugaip pirAn of benefit, having incarnated in thirukkurugai (AzhvAr thirunagari), and advising all people through thiruvAimozhi, and advising all meanings to nAthamunigaL and carrying the sampradhAyam;

amudhath thiruvAy eerath thamizhin – such nammAzhvAr’s, as said in ‘thoNdarkku amudhuNNach chon mAlaigaL sonnEn [thiruvAimozhi 9.4.9]’ (created this thiruvAimozhi as a nectar of devotion for devotees), being of greatest enjoyment and which came from his divine lips, having kindness that can help those who consider it as suffering in this material world, and being in the form of thamizh;

isai – musical; includes the quality of rAgAs (tunes), etc.

uNarndhOrgatku – those who learn, and repeatedly say it, and be fully knowledgeable in such thiruvAimozhi; they are ones such as SrIman madhurakavi AzhvAr, and thirumangai AzhvAr.

iniyavar – it is SrI parAnkuSa nambi who is fully dearest to them, and who taught kaNNinuN chiruththAmbu to SrIman nAthamunigaL;

iniyavar tham seeraip payinRu – meditating upon their auspicious qualities at all times, and not forgetting but being grateful; payilum –anusandhikkum; inquiring/thinking it.

uyyum – there was no revival for him (nAthamunigaL) till then; only after he who is of the sampradhAyam of that madhurakavi Azhvar, that is, Sri parAnkuSa nambi, had taught nAthamunigaL the kaNNinuN chiruththAmbu, did the thankful nAthamunigaL get the ability reach true goal;

seelam koL nAthamuniyai – such nAthamunigaL who considers these as his reaching of true goal; having the divine name of SrI ranganAthar (as his full name is SrI ranganAtha muni), the meanings that AzhvAr advised to him is what he keeps thinking about; such nAthamunigaL who is having his divine presence;

nenjAl vArip parugum – if he were a contemporary (living at the same time) he (emperumAnAr) would have embraced him physically and enjoyed with him about every thing; since he is of different time, he drinks SrImAn nAthamunigaL in his heart and enjoys him completely along with the qualities of his form without any gap (piRi kadhir pAdAthapadi); parugi -> anubhaviththu (experiencing/enjoying).

SrIman_nAthamunigaL_innisaiSrIman nAthamunigaL and his sweet music

irAmAnusan – emperumAnAr

EnRan mAnidhiyEenRan (en than) -> my; even though he (emperumAnAr) incarnated for all in the world, amudhanAr’s state is that is he incarnated only for him;

enRan mAnidhi – (emperumAnAr is) adiyEn’s big wealth; for other types of nine wealth there is destruction during annihilation(s) of the world (praLayams); unlike that, this wealth is distinguished from then and is not of material form; by its nature it is a wealth of type that helps us reach true goal, says amudhanAr; ALavandhAr too divined in sthOthra rathnam ‘athra parathra chApi nithyam yadheeya charaNam madheeyam’.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

amudhath thiruvAi eerath thamizh ­Sweet like the nectar, and drenched by affection, such thamizh thiruvAimozhi; he is saying (thiru) vAi mozhi (vAi => mouth/lips) as vAi thamizh.

isai uNarndhOr those like madhurakavi AzhvAr who said ‘pAvin innisai pAdith thirivanE [kaNNinuN chiruththAmbu – 2]’ (~will roam around singing thiruvAimozhi in sweet music).

It looks like SrI parAnkuSa nambi who is of lineage of SrI madhurakavi AzhvAr taught kaNNinuN chiruththAmbu with music to nAthamunigaL;

Since nAthamunigaL is expert in music, this went well for him too.

enthan mAnidhi – by the use of eyes of wisdom given by his AchAryan kUraththAzhvAn, amudhanAr is able to get the treasure and use and enjoy it; he is saying this phrase that shows he feels he got such a fortune.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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thiruvAimozhi – 2.3.6 – sErndhAr thIvinaigatku

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

Full series >> Second Centum >> Third decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram – As emperumAn unites with AzhwAr and makes AzhwAr totally forget about the separation from emperumAn since time immemorial, AzhwAr says “Did I get you just today, have I not been united with your highness since time immemorial?”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, since being united with bhagavAn is natural for the AthmA, AzhwAr says that his being united with emperumAn is always the case.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Sixth pAsuram – AzhwAr said “ini una pAdham sErndhEnE” (now, I have reached your divine feet); Two explanations are given:

  • Why should I specially say “ini” (now)? I have reached your feet, when you specially blessed me and made me sing “poy ninRa gyAnam” (thiruviruththam 1 – first pAsuram of his first prabandham).
  • Thinking about his true nature, natural servitorship towards emperumAn is the permanent state. Since he feels his situation of being away from emperumAn is accidental, he says this (that he has been united with emperumAn since time immemorial).


சேர்ந்தார் தீவினைகட்கு அரு நஞ்சை திண் மதியை
தீர்ந்தார் தம் மனத்துப் பிரியாது அவர் உயிரைச்
சோர்ந்தே புகல் கொடாச் சுடரை அரக்கியை மூக்கு
ஈர்ந்தாயை அடியேன் அடைந்தேன் முதல் முன்னமே

sErndhAr thIvinaigatku aru nanjaith thiN madhiyaith
thIrndhAr tham manaththup piriyAdhu avar uyiraich
chOrndhE pOgal kodAch chudarai arakkiyai mUkku
adiyEn adaindhEn mudhal munnamE


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

sErndhAr – those who have reached (you)
thI – cruel
vinaigatku – sins
aru – unbearable
nanjai – being the poison
thiN madhiyai – one who bestows strong mind which has complete faith
thIrndhAr tham – for those who have such faith
manaththu – in their mind
piriyAdhu – without being separated
avar uyirai – their AthmA
sOrndhE – moving/dying away (by engaging in worldly matters)
pOgal kodA – without letting them
sudarai – the naturally radiant emperumAn (who manifests his divine form to them)
arakkiyai – sUrpaNakA
mUkku IrndhAyai – you who can destroy (their worldly attachments) like you cut off the nose (of sUrpaNakA)
adiyEn – me who is naturally a servant of you
mudhal munnamE – since time immemorial
adaindhEnE – have I not reached?

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

You are being the unbearable poison to the cruel sins of those who have reached you; you are the bestower of a strong mind which has total faith in you; you stay without separating from those who have such total faith in you; you manifest your divine form to them and keep them from moving/dying away from you (by engaging in worldly matters); you are capable of destroying the worldy attachments of such persons, like you cut off the nose of sUrpaNakA; Have I (who am your natural servant) not reached you since time immemorial?

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

  • sErndhAruNdu (those who are united with emperumAn are present) – Those who don’t follow the principle as said by rAvaNa in SrI rAmAyaNam yudhdha kANdam 36.11 “dhvidhA bhajyEyamapyEvam na namEyam thu kasyachith” (Let me be cut in to two pieces; even at that time I will not worship any one).
  • sErndhAr – Those who have reached him like a ship that was lost, reaching the shore. AthmA which is in this samsAram (material realm) since time immemorial, reaching sarvESvaran is like reaching the shore. ikkarai ERinArgaLiRE avargaL – Those are the ones who reached the shore (nampiLLai quoting periyAzhwAr thirumozhi 5.3.7, where periyAzhwAr says he reached the shore of paramapadham).
  • thI vinaigatku aru nanjai – He is like an unbearable poison for the hurdles which stop them from attaining him.
  • thiN madhiyai – He is the bestower of strong intellect on those who are already surrendered unto him. When ambarIsha was performing penance, sarvESvaran assumes the form of indhra, goes to him and tells him “You ask me for any boon”; ambarIsha replies “I don’t worship you; don’t disturb my penance; I pray to you that you leave immediately”. This is explained in SrIvishNu dharmam second chapter “nAham AradhayAmi thvAm thava badhdhOyamanjali:” – he gives such strong intellect that even if he himself tries to shake it, it will not be disturbed.
  • thIrndhAr … – He will not leave the hearts of those who cannot bear his separation as explained in SrI rAmAyaNam ayOdhyA kANdam 31.5 “jalAn mathsyAvivOdhdhruthau” (like a fish taken out of water); he will not let them melt fully out of separation and manifests radiance highlighting that it is his benefit that they are with him. thIrndhAruNdu (such resigned people are present) – those who have full faith in bhagavAn being the upAyam (means). Those people would consider emperumAn as prApyam (goal) and prApakam (means). He will stay in their hearts such that they don’t suffer in separation.
  • arakkiyai mUkku IrndhAyai – Just like eliminating the hurdles which came to disrupt his union with sIthA pirAtti, he would eliminate the hurdles of such fully dedicated devotees too. But did SrI rAma cut off the nose of sUrpaNakA (it was actually lakshmaNa)? Yes – one should use their hand to cut off the nose and lakhsmaNa is explained as SrI rAma’s right hand in SrI rAmAyaNam AraNya kANdam 34.13 and 34.14 “rAmAsya dhakshiNO bAhu:” (lakhsmaNa is SrI rAma’s right shoulder) – so there is nothing wrong in saying “SrI rAma cut off sUrpaNakA’s nose)
  • adiyEn … – I, who am your servitor, have reached you long ago – isn’t it?
  • adiyEn adaindhEn mudhal munnamE – Since you have given such blissful experience which made me forget the loss that was there since time immemorial, it cannot be said that “I just got it today”. Just like AzhwAr forgot the union he had before he composed “vAyum thiraiyugaLum” and subsequently remembered the separation only, here the abundant experience from the union makes him wonder if he had this experience forever.  mudhal munnamE – very ancient.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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