Daily Archives: August 4, 2016

thiruvAimozhi – 3.3.3 – aNNal mAyan

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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 third pAsuram – When asked “Would he give us this abundant experience of him?”, AzhwAr replies – Isn’t bhagavAn the most merciful in giving his perfect beauty and countless auspicious qualities for the enjoyment of countless exalted personalities? Hence, he would let us also enjoy him”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Such emperumAn who has distinguished forms, qualities etc is served by nithyasUris (eternally free souls of paramapadham)”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Third pAsuram. When asked “Would we only have the desire to serve him like this? Would he himself bestow us this abundance of joy in experiencing him?”, AzhwAr replies “When he is giving himself to those who are desireless [since nithyasUris’ desires are already fulfilled, they are not particularly desirous of anything specific], why would he not give himself to us who are desirous [to achieve him]?” .


aNNal mAyan aNi koL sendhAmaraik
kaNNan sengani vAyk karumANikkam
theNNiRaich chunai nIrth thiruvEnkataththu
eNNil thol pugazh vAnavar IsanE


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

aNNal – manifesting his supremacy in his divine form
mAyan – having amazing qualities (matching such supremacy)
aNi – the beauty (which reveals such wealth/control)
koL – having
sem thAmaraik kaNNan – being puNdarikAksha (reddish lotus like eyes)

(to comfort those who are won over by such sight)
sem – reddish
kani – fruit like
vAy – having lips

(to bestow experience for those who are caught by these beautiful divine parts)
karu mANikkam – having a radiant form which shines like blackish blue gem stone
theL – with pristine shine (like his own complexion)
niRam (niRai) – having complexion
sunai nIr – having water in ponds
thiruvEnkataththu – due to standing in thirumalai
eNNil – countless
thol – natural
pugazh – having auspicious qualities
vAnavar – of the nithyasUris (who came there to enjoy such qualities)
Isan – is the lord (having greatness of giving them joy)

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

emperumAn is manifesting his supremacy in his divine form, having amazing qualities (matching such supremacy) and the beauty (which reveals such wealth/control), being puNdarikAksha, having reddish fruit like lips (to comfort those who are won over by such sight), having a radiant form which shines like blackish blue gem stone (to bestow experience for those who are caught by these beautiful divine parts). Due to standing in thirumalai that is having water with pristine shine (like his own complexion) in the ponds, such emperumAn, is having countless naturally auspicious qualities and is the lord (having greatness of giving joy to nithyasUris) of the nithyasUris (who came there to enjoy such qualities), ,

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

  • aNNal – aNNal means leader of kurinji (hill/mountains) region. It also means sarvaswAmi – lord of all.
  • mAyan – Amazing person due to having beauty, simplicity etc.

When asked “Identify an ammAnpodi (powder that will mesmerize others) in him”, AzhwAr says,

  • aNi koL sem thAmaraik kaNNan – His eyes are such that “For one who has such beautiful eyes, no need for any other makeup or decoration”. It is an ornament by itself, and can somehow (not perfectly) be explained by a lotus with broadness/full blossom, freshness, coolness and fragrance – having such beautiful eyes. AzhwAr is talking about the eyes that establish the initial contact [with those who are liked by him].
  • sem kani vAy – His smile will imprison even those who escape his glance. AzhwAr was also won over by his gentle smile only.
  • karu mANikkamAzhwAr is talking about his physical beauty that will deeply immerse those who are caught by his smile, in him.
  • theL niRaich chunai nIrth thiruvEnkatam – In thirumalai which has ponds that have abundance of pristine water. For AzhwAr, not just emperumAn‘s form, even thirumalai itself is soothing. For him, “aNikoL sendhAmaraik kaNNan” (one with beautiful reddish lotus like eyes), “senganivAy” (beautiful reddish lips), “karumANikkam” (blackish blue gem like physical form) and “theNNiRaich chunainIr” (ponds with pristine, abundant water) are all the same. Because, all of these are seen in thirumalai.
  • eNNil thol pugazh – One who is having countless and natural qualities as said in mathsya purANam 20 “yathA rathnAni jaladhE: asankyEyAni puthraka! …” (Oh child! like how the ocean contains countless gems and precious stones, bhagavAn has countless auspicious qualities).
  • vAnavar IsanE – One who sustains the nithyasUris by giving his joyful experience of his auspicious qualities. AzhwAr explains that emperumAn would give his joyful experience to those nithyasUris who are always attached to him.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi Prabandham – 19

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In the previous pAsruam maNavALa mAmunigaL requested SrI rAmAnuja to show light to him who is suffering in the eternal darkness and ignorance of this materialistic world. In this pAsuram, he goes ahead and says that he is being controlled by his body and so he goes in the direction that his body pulls. maNavALa mAmunigaL says that this action of his would only cast a bad image on his father SrI rAmAnuja.


allum pagalum yAn Akkai vazhi uzhanRu
sellumadhu un thEsukku thIngu anRO?
nallArgaL than thanayar nIsarkku Atcheyya sagipparO
endhai ethirAsA isai


Word-by-Word Meanings

endhai ethirAsA – Oh my father! yathrirAra! The leader of sanyAsis
isai – only you should take action on this.
yAn – I,
allum pagalum –  both in the night as well as day
Akkai vazhi uzhanRu – go in the direction that my body pulls, thereby literally being a servant to my master (my body)
sellumadhu – The way that I go in the aforementioned path that I follow
thIngu anRO? – does it not cast a bad image on you
un thEsukku – and you glories?
nallArgaL – Great souls, who lead from the front in the matters concerning brahmam,
than thanayar – (when it comes to) their son
nIsarkku Atcheyya sagipparO – will they tolerate (their sons) performing lowly acts to low people?

Simple Translation

maNavALa mAmunigaL tells SrI rAmAnuja about the way in which he leads his life. maNavALa mAmunigaL says that he is being controlled by his body and he just blindly goes behind whatever direction it pulls him day in and day out. maNavALa mAmunigaL tells SrI rAmAnuja, “Hey my father! What I am doing is extremely low act. If you do not stop this, will it not cast a bad image on you, as you are my father and me, your son is going in the ways that is not prescribed? If great mahAthmAs and great souls who are the pioneers in research matters containing brahmam  (the supreme being Sriman nArAyaNan), if they see their sons go astray, will they tolerate it? Will they not quickly turn their attention towards them and revive them?


In the first half of this pAsuram, maNavALa mAmunigaL described how he spends his life. Ideally, maNavALa mAmunigaL should have been spending his life by chanting the names of Sri rAmAnuja, as expounded by the phrase “un nAmamellAm enRannAvinuLLE allum pagalum amarum padi nalga (irAmAnusa nURRandhAdhi thaniyan). maNavALa mAmunigaL says that he had the golden time where he could have ideally chanted the glorious names of SrI rAmAnuja day in and day out. On the contrary, during those times, maNavALa mAmunigaL says that his spent his life according to the phrase “annAL nI thandha Akkai vazhi uzhalvEn (thiruvAimozhi 3.2.1). The meaning of the phrase is that a person spends his life as dictated by the body that was originally bestowed upon him by SrIman nArAyaNan, to lead a pious life. This body was given to perform acts prescribed in the scriptures towards SrIman nArAyaNan. It is not to indulge in materialistic ways. If it does, then the bad image will be cast only upon the one who gave the body in the first place, that is sriman nArAyaNan. This was the purport of periyAzhvAr’s pAsuram in his “unakkup pani seydhirukkum thavam udayEn inippOi oruvan thanakkup paNindhu kadaithalai niRka nin sAyai azhivu kaNdAi” (periyAzhvAr thirumozhi 5.3.3). maNavALa mAmunigaL asks the same question as periyAzhvar, but the only difference is that while periyAzhvAr asked SrIman nArAyaNan, maNavALa mAmunigaL asks SrI rAmAnuja that would it not cast a bad image upon him, his father? maNavALa mAmunigaL justifies his statement by giving an analogy. There are very knowledgeable people who indulge spend their life in thinking of the ulterior path and motive in SrIman nArAyaNan. If, for some reason, their sons go astray and lead a treacherous life, will their fathers approve it? Will they accept their sons’ low condescending acts performed towards inferior people? They would never approve of it. maNavALa mAmunigaL tells his father SrI rAmAnuja, “Hey my father!! The leader of sanyAsIs. You yourself had mentioned of this fact and case in hand. Hence, I request you to take me into your fold, take services from me and protect this soul. Only you can do it”.

adiyEn santhAna rAmAnuja dAsan

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rAmAnusa nURRanthAdhi – 39

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Introduction (given by maNavALa mAmunigaL)

After seeing no response to his question, amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, with love he looks at his divine mind and says that there would not be anyone else who could provide the protections (rakshai) that emperumAnAr provides for us.

Introduction (given by piLLailOkam jIyar)

After seeing no response to his question from emperumAnAr even after asking straight to him as ‘uraiyAy indha nuN poruLE´ (in the previous pAsuram), amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, he wanted to share that with any devotee nearby, but as he had talked to them about the auspicious qualities of emperumAnAr, they were all immersed in those thoughts and were ecstatic and not able to hear him; so he addresses his divine mind: for us who were deeply involved in inappropriate matters of relatives, house, land, etc., and were being very lowly – emperumAnAr removed the illiteracy which is the cause of sorrows, and gave us knowledge with which we could understand his eternal unlimited auspicious qualities – is it even possible for others to match such protecting ways of emperumAnAr, asks amudhanAr to his mind.

poruLum pudhalvarum bhUmiyum poonkuzhalArum enRE
maruL koNdu iLaikkum namakku nenjE – maRRuLAr tharamO
iruL koNda venthuyar mARRith thanneeril perum pugazhE
theruLum theruL thandhu irAmAnusan seyyum sEmangaLE        – 39


Word by word meaning (given by maNavALa mAmunigaL)

poruLum – Material things/ wealth
pudhalvarum – sons,
bhUmiyum –  land,
pUnkuzhalArum enRE – wife, etc., – and wishing for only these,
maruL koNdu –  we had lost our sensibility;
iLaikkum namakku – for us who are sunken in that way,
vem thuyar mARRi – he removed the cruel sorrows
iruL koNda – created due to lack of knowledge;
theruL thandhu – and gave the knowledge
theruLum – for us to know
than – his
eeRil – eternal
perum – infinite
pugazhE – auspicious qualities;
irAmAnusan seyyum sEmangaL  – (such) protections that emperumAnAr gives,
nenjE – Oh mind!
maRRuLAr tharamO­ – would others be any match to be able to do that?


Starting with poruLum pudhalvarumnenjEin the previous pAsurams as he was talking to the devotees nearby about the fulfillment he got because of emperumAnAr’s kindness, and about the greatness of emperumAnAr’s auspicious qualities, they became ecstatic and immersed in it, and did not even reply to anything; so amudhanAr addresses his mind and talks about all the benefits he obtained.

poruLumThose which are means for getting many benefits, being helpful in happily living with their people, that is, all the things like wealth, jewels, things, carrying carriages, and all such things;

pudhalvarumAs said in ‘puthrOthpaththi vinASAbhyAm naparam sukha dhu:khayO:’ (~ there is no joy greater than having a son, and no sorrow worse then losing a son), the son who is seen as the ultimate and unlimited happiness, being a support when invalid, during old age, etc., and as said in ‘punnAmnOnarakAth thrAyEth’ (saves from going to the hell called ‘puth’) being helpful in getting the better other-world;

bhUmiyumunlike the things of fluctuating nature, since it would be well set in one place, the land which one could live in with sons and grandsons;

pUnkuzhalArum  – she who is having ties of hair that is decorated with fragrant flowers, and good wife as celebrated in ‘bhAryAsamOnAsthi Sareera thOshaNE’ (there is no one better than a wife in helping nurture and save our body),

enRE maruL koNdu iLaikkum – As said in ‘kshEthrANi mithrANi dhanAni nAtha puthrAScha dhArA: paSavO gruhANi | thvath pAdha padhma pravaNAth vruththEr bhavanthi sarvE prathikUla rUpA:’, (~ Land, friends, wealth, husband, sons, wife, cows, etc., houses, etc., would be felt in the form of hurdles if getting increased devotion towards your divine feet) forgetting such ills of these matters, imagining the aforementioned to be the life-support, nourishment, and enrichment, got stuck in lack of knowledge and was sunken;  it is as said in ‘thAyE thandhai enRum thAramE kiLai makkaL enRum nOyE pattu ozhindhEn [periya thirumozhi – 1.9.1]’ (I got downtrodden thinking only about mother father wife relatives children and such bodily related ones at all times), and in ‘puthra dhAra gruha kshEthra mrugathrushNAmbu pushkalE | kruthyAkruthya vivEkAntham pariprAnthamithasthatha:’ [SrI dhEvarAja ashtakam] (~ sons, wife, house, land are all like mirage (which we still see everyday and believe to be true), blind to what should be done and not done, and lose the way of knowledge).

iruL koNda venthuyar mARRi – As said in ‘avivEka ganAntha dhingmukE bahudhA santhatha dhu:kha varshiNi | bhagavan bhavadhurdhinE padha skalitham’ (~ without being able to discern, without knowing the direction to go in and be sad, Oh emperumAn! I have lost the way),  he removed without trace the cruel sorrows caused by lack of knowledge);

thanneeril perum pugazh his countless and unlimited natural auspicious qualities that come rushing without any limit;

theruLum theruL thandhu he gave clear knowledge to know such qualities of yours;

irAmAnusan seyyum sEmangaLE – in such ways emperumAnAr divines his protections (upon us);

ramanuja showing paramapadhamemperumAnAr’s protection

Like said in ‘aRiyAdhana aRiviththa aththA [thiruvAimozhi – 2.3.2]’ (Oh one who has the natural relationship to help the AthmAs, you taught me like an AchAryan, about the true matters and so helped me in innumerable ways), he is being grateful and divines this towards emperumAnAr, services towards whom is the ultimate state to be reached.

maRRuLAr tharamOgoing as a messenger tying notice in his neck, serving as a charioteer, giving SrI bhagavath gIthA of eighteen chapters, saying ‘sarva pApEbhyO mOkshayishyAmi’, and ‘abhayam sarva bhUthEbyO dhadhAm yEthath vratham mama’, even after he struggled in many such ways, sarvESvaran could not protect/uplift even one person.

As said ‘nArAyaNE mahathi lOkagurAvadhanthE gO mAnusha SriyamavApasanAthaneem thAm | rAmAnujE buvimithE sakalOpijanthus samsara dhivyapadhayOr nahivEththibhEdham’ (~ all the beings born did not see difference between this world and the other (because it became easy to reach SrIvaikuNtam) after the incarnation of emperumAnAr), Oh mind, do you see that the countless help by emperumAnAr is beyond words?

As said in ‘thennarangar thamakkAmO dhEviyargatkAmO, sEnaiyarkOn mudhalAna sUriyargatkAmO, manniya seer mARan aruL mAri thanakkAmO, maRRumuLLA dhEsikargaL thangaLukkum AmO, ennudaiya pizhai poRukka yAvarukku mudiyum ethirAsA unakkanRi yAn oruvarkku AgEn [Arththi prabandham – 26] (Oh emperumAnAr! None has got the ability to tolerate my mistakes (and help me) except you!), thus jeeyar also divined the same meaning!

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

enRE – Without the thought that there could be other goals/benefits, we were immersed in worldly things thinking that these were the only goals/benefits to attain. {Translator’s note: As said in ‘izhandhOm engiRa izhavum inRikkE samsAramAgira perum kadalilE vizhundhu nOvu pada [mumukshuppadi – 5]’ (~ even without realizing about what they are missing regarding emperumAn, samsAris are immersed in the ocean of worldly matters and suffering…) }

maruLThinking what is not the true goal as the goal to attain.  If one is interested in worldly things then it would affect their love towards emperumAn. We can see that the affection towards sons would hinder the gaining of knowledge of what the saints have taught; land/house/women would attract us towards themselves and that would prevent us from going towards emperumAn, is also seen in this world;

iLaiththusuffering; or, diminished knowledge;

maRRULAr tharamO – It is not possible for anyone to do what emperumAnAr can do as our protector.

iruL koNda venthuyariruL -> darkness -lack of true knowledge; since it is dark it would not be possible to know the way to escape and so one would have to go through the suffering, so he is calling it as ‘venthuyar’.

perum pugazh – Quality of greatness is that it would not let us enjoy some other auspicious quality, or to enjoy someone else including emperumAn.

– – – – –

Translation: raghurAm SrInivAsa dasan

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