Daily Archives: August 19, 2016

Arththi Prabandham – 20

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In the previous pAsuram, maNavALa mAmunigaL asked SrI rAmAnuja whether knowledgeable people would tolerate their sons going astray. SrI rAmAnuja who is described as, the one who is pursued by good persons as per the phrase “nallAr paravum irAmAnusan” (irAmAnusa nURRandhAdhi 44), listened to maNavALa mAmunigaL’s lamentations. He looked at the pitiable state of maNavALa mAmunigaL, listened to the latter’s outpourings of his frustrations and thought. Without able to tolerate further, SrI rAmAnuja thought that he should go to paramapadham where the knowledgeable people go, be one with the nithyasUris there, thereby making him one with them. SrI rAmAnuja did not want to stop there and wanted maNavALa mAmunigaL to get the eternal gift of doing service to them forever. Realizing this desire of SrI rAmAnuja, maNavALa mAmunigaL thought that he had indeed got to paramapadham and became ecstatic because of his father SrI rAmAnuja’s desire towards him. maNavALa mAmunigaL, now was very confident of his destination as they say “pERu thappAdhu enRu thuNindhu irukaiyum (mummukshupadi, dhvaya prakaraNam #1) and starts to describe the journey of a soul that transcends this universe and goes to paramapadham.


pOm vazhiyaith tharum ennum inbam ellAm
pusiththu vazhipOy amudha virasaiyARRil
nAm mUzhgi malamaRRuth theLivisumbai
naNNi nalam thigazhmEni thannaip peRRu
thAm amarar vandhu edhir koNdu alankarithu
saRkarippa mAmaNi maNdapaththuch chenRu
mAmalarAL kOn madiyil vaiththu ugakkum
vAzhvu namakku ethirAsan aruLum vAzvhE !!!



Word-by-Word Meanings:

vAzhvu – The fortune
aruLum vAzvhE – blessed by
ethirAsan – emperumAnAr
namakku – for us (is as follows)
pOm vazhiyai – (when the soul departs the body), it proceeds in a path called as “archirAdhi mArgam” that serves as the way to the uninterrupted ethereal bliss in paramapadham
tharum – The soul get this path
ennum – and consequently
pusiththu – enjoys
inbam ellAm – all the happiness
vazhipOy – as it traverses the “archirAdhi mArgam” path.
nAm mUzhgi – (Later), the soul gets a holy dip
amudha virasaiyARRil – in the river known as “virajA”
malamaRRuth – and get rids of all the impurities caused due to nature.
naNNi – (After this) it reaches
theLivisumbai – the impeccable and faultless paramapadham
nalam thigazhmEni thannaip peRRu – to get a body that is devoid any earthly natural attributes, one that is very pure and more importantly one that exhibits and radiates the true nature of the soul.
thAm amarar – the nithyasUris
vandhu – come,
edhir koNdu –  greet,
alankariththu – decorate
saRkarippa – and honor the soul which is now in a new unearthly body that
mAmaNi maNtapathu chenRu – goes to the mandapam called “thirumAmaNi mandapam” and sees
mAmalarAL kOn – Sriman nArAyaNan who is also known as “sriyapathi”, “vaikuntanAthan” and one who is the consort of periya pirAtti.
madiyil vaiththu ugakkum – Sriman nArAyaNan will keep us in the lap, go ecstatic by happily feeling and smelling us (this fortune is only because of Sri rAmAnuja’s grace and nothing else).

Simple Translation:

In this pAsuram, maNavALa mAmunigaL celebrates the grace of emperumAnAr who is the only one capable of liberating a soul from the bondage and ensuring that it is where it should be , i.e., paramapadham. maNavALa mAmunigaL describes joyfully, the wonderful journey the soul undergoes when it starts from this earth and reaches the ulterior destination in paramapadham. He describes how nithyasUris greet and honor this departed soul, which is welcomed by Sriman nArAyaNan who instantly become ecstatic.


As per nammAzhvAr’s words “pOm vazhiyaith tharum nangaL (thiruvAimozhi 3.9.3), the liberated soul departs from a body and traverses through the path known as “archirAdhi mArgam” that eventually leads to paramapadham. It enjoys all the luxuries along the way in its journey to paramapadham. Since the destination is ulterior and the most fascinating, the path that leads there has to be commensurate to that. Hence the soul that journeys in this path is being celebrated at the highest pedestal. The soul is being led by the lord as HE led “kaLvan kol pirAtti” (it is the name parakAla nAyaki (feminine mood of thirumangai AzhwAr), specifically in periya thirumozhi 3.7). The soul gets a holy dip in the famous river called “virajA” as described by the phrase “virajAmAm amruthakArAm mAm prApyamahAnadhIm”. The soul gets a dip in this river, thereby cleansing its impurities and ill fates accrued over eons. After this, it gets a divine body that is devoid of any earthly natural qualities. This body is a one that radiates with the true nature of a soul that is nothing but being subservient to its eternal master Sriman nArAyaNan. This person is now celebrated by nithyasUrIs as they meet, greet, honor and decorate him. They take him to a mandapam called “thirumAmaNi mandapam”. There, he meets Sriya:pathi, who is known as SrivaikuNtanAthan. HE accepts the liberated person, hugs him and happily lifts him and smells his head (like a father would smell the child’s head) and goes ecstatic. This rare fortune to people like us who has interest in going to paramapadham, is an example of SrI rAmAnuja’s extreme compassion towards us because of which he grants us with this highest wealth.

adiyEn santhAna rAmAnuja dAsan

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rAmAnusa nURRanthAdhi – 46

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

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is thinking about emperumAnAr’s help, he loses himself to that, and is falling at his divine feet.

Introduction (given by piLLailOkam jIyar)

As said in the previous pAsuram, emperumAnAr who possess all the auspicious qualities had given himself fully to amudhanAr; thinking about this help, being grateful for that, he says that the other six philosophies of wrong conclusions that are having bad arguments, and they being philosophies just in their name/words – were destroyed by him, he who is knowledgeable in nammAzhvAr’s thamizh vEdham, who is having his fame spread in all the directions, that is emperumAnAr, who entered in to my mind and established strongly like a well set plant, I surrender to such emperumAnAr.

kURum samayangaL ARum kulaiya kuvalayaththE
mARan paNiththa maRai uNarndhOnai madhi iliyEn
thERumpadi en manam pugundhAnaith thisai anaiththum
ERum guNanai irAmAnusanai iRainjinamE                                  46


Word by word meaning (given by maNavALa mAmunigaL)

samayangaL ARum – The six external philosophies
kURum – that are as said in ‘viLambum ARu samayamum [thiruvAimozhi – 4.10.9]’;  if we said some words they also would come up with just some arguments, and would not provide arguments that are amicable to the pramANams (authentic texts), and so they are limited to just using some arbitrary words;
kulaiya –  (emperumAnAr debated against them) to be destroyed;
kuvalayaththE – in this world where each such philosophy was ruling in their own ways,
uNarndhOnai – emperumAnAr who has realized/having knowledge of
maRai – thiruvAimozhi that is thamizh vEdham
mARan paNiththa – divined by AzhvAr,
madhiyiliyEn – I who am not having knowledge
to see based on the pramANams and have faith in it,
thERumpadi – like said in previous pAsuram, to make me have faith in his divine feet as the means and destiny
pukundhAnai emperumAnAr graced his entry into
en – my
manam – heart;
and in these ways
guNAnai – he is having auspicious qualities
ERum – that are popular
thisai anaiththum  – in all the directions;
losing to this help of
irAmAnusanai – such emperumAnAr,
iRainjinam – we bow to him.


kURum samayangaL ARum kulaiya – Thinking that the body itself is AthmA ((uLukyam) chAruvAkam), size/form of body itself as AthmA, momentary knowledge is AthmA ((sAkyam) baudhdham), there is only knowledge (yOgAchAran’s baudhdham), nothingness is the only thing (mAdhyamikan’s baudhdham), (adhvaitham ->) brahmam is of no qualities, not having any form,  it is the only existing (no AthmAs),  is without any place, does not have any consorts (thAyAr), all the qualities of the form are all imaginary, everything other than brahmam are false, (pAsupadham/Saivam ->) rudhran is the supreme one – in these ways of philosophies whose arguments are not based on pramANams, but were shouting out whatever came to each one’s imagination in many ways – such outside philosophies to be destroyed;

kuvalayaththE As said in ‘kalaukalau bhavishyandhi nArAyaNa parAyaNA: | kvachith kvachith mahA bhAgA: dhrAmidEshu cha bhUricha: || thAmraparNI nadhee yathra  kruthamAlA payasvinee – kAvEri cha mahA bhAgA: pratheecheecha mahAnadhee  [SrImath bhAgavatham]’ (~ many knowledgeable ones will be born here and there near the banks of rivers thAmrapaNi, kAvEri, vaigai) and, ‘jAyathE’ (usually this term is used for emperumAn; here it is used for nithyasUris with whose characteristics AzhvArs incarnated), to be celebrated in these ways, the world which is the place of incarnation of AzhvArs who got non-blemished knowledge; in kali yugam;

mARan paNiththa thiruvAimozhi having ‘uyarvaRa uyar nalam udaiyavan yavan, ayaRvaRum amarargaL athipathi [thiruvAimozhi – 1.1.1]’, and, ‘uLan sudar migu surudhiyuL [thiruvAimozhi – 1.1.7]’, and, ‘nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn [thiruvAimozhi – 4.10.1]’ (He created brahmA, dhEvas, worlds, etc.,), and, ‘nAdi neer vaNangum dheyvamum ummaiyum mun padaiththAn [thiruvAimozhi – 4.10.2]’ (~He created the demo gods that you pray to, and you as well), and, ‘agala killEn iRaiyum enRu alar mEl mangai uRai mArbA [thiruvAimozhi – 6.10.10]’ (~ Oh one having the chest in which thAyAr is always present, saying that she would never leave from there), and ‘avAvil anthAdhi ippaththu aRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (~ those who have understood this decad of thiruvAimozhi of a thousand pAsurams, are of greatness even while born in this material world),


as said by nammAzhvAr who is referred to in ‘mikka iRai nilaiyum, meyyAm uyir nilaiyum, thakka neRiyum, thadaiyAgith thokkiyalum, Uzh vinaiyum, vAzh vinaiyum, Odhum kurugaiyar kOn, yAzhin isai vEdhaththiyal [thiruvAimozhi thaniyan]’,

such thiruvAimozhi that explain clearly about artha panchakam (five aspects related to attaining the goal).

maRai uNarndhOnai – having clear understanding of such thiruvAimozhi and its full meanings; he having complete knowledge;

thisai anaiththum ERum guNanai – As said in ‘thikkuRRa keerththi irAmAnusanai [rAmAnusa nURRanthAdhi – 26]’, etc., and ‘pAshaNda dhrumashaNda dhAva dhahana: ‘ (won the other philosophies), etc.,  and ‘ghAthA thAthA ghAthA nAm’, (how much ever we talk about emperumAnAr, we can only keep talking about it (never ending)),etc., having the greatness that is pervading in all the directions;

madhiyiliyEn thERumpadi en manam pukundhAnai – I who was not having the knowledge to understand the true inner meanings based on seeing the ways of pramANams, was having cold heart, and without any discerning mind;

in such mind of mine he entered and made me understand the aforementioned greatness of him; such established lord of mine,

irAmAnusanai – that is, emperumAnAr,

iRainjinamE – we bow to him losing to such help of him. amudhanAr is attracted to his qualities and bowing to his divine feet, you see!

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

The six philosophies are: bhaudhdham, chArvAkam, naiyAyikam, jainam, sAnkyam, and yOgam.

kulaiya uNarndhOnai – emperumAnAr understood the full meanings of thiruvAimozhi such that the six philosophies are destroyed.

kuvalayaththE  kURum samayangaL – the philosophies which are not qualified to be present in this world of true knowledge.

kuvalayaththE paNiththa – in this world that gives darkness (absence of true knowledge), emperumAnAr divined such that true greatness is shown.

kuvalayaththE uNarndhOnai – shows the rarity that emperumAnAr is the only one who understood thiruvAimozhi fully in this world.

en manam – Since it is the mind entered by emperumAnAr, amudhanAr is saying ‘en manam’ to note his relationship with such mind. amudhanAr

amudhanAr’s destiny is emperumAnAr’s divine feet; it seems emperumAnAr’s destiny is amudhanAr’s mind!

– – – – –

Translation: raghurAm SrInivAsa dasan

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