Daily Archives: August 24, 2016

thiruvAimozhi – 3.4.7 – vAnavar Adhi

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

Full series >> Third Centum >> Fourth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In seventh pAsuram – AzhwAr speaks about emperumAn being the owner of purushArthams (goals) such as aiSwaryam etc.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr mercifully explains bhagavAn‘s wealth of worldly enjoyment and liberation.

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.


vAnavar Adhi enkO  vAnavar dheyvam enkO
vAnavar bOgam enkO vAnavar muRRum enkO
Unamil selvam enkO Unamil suvarggam enkO
Unamil mOkkam enkO oLi maNivaNNanaiyE


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

oLi – radiant
maNi – like a ruby
vaNNanai – having form
vAnavar – dhEvas (who are engaged in enjoyment)
Adhi – creator
vAnavar – their
dheyvam – worshippable god
vAnavar – their
bOgam – enjoyment (which is the result of their worship)
vAnavar – their
muRRum – all types of protection
Unamil – perennial
selvam – wealth
Unamil – that which lasts till the end of world
suvarggam – heavenly abode
Unamil – vast (unlike kaivalyam which is limited)
mOkkam – blissful mOksham (liberation)
enkO – should I say/call?

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

What should I call that emperumAn who has a radiant ruby like form? Should I call him the creator of dhEvas (who are engaged in enjoyment)? Should I call him their worshippable god? Should I call him their enjoyment (which is the result of their worship)? Should I call him their all types of protection? Should I call him the perennial wealth? Should I call him the heavenly abode which lasts till the end of world? Should I call him the vast (unlike kaivalyam which is limited) blissful mOksham (liberation)? Some explain vAnavar as nithyasUris also.

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

  • vAnavar Adhi enkO – In previous pAsuram, “vAnavar Adhi” was explained as creator of brahmA et al; here it is explained as the controller of nithyasUris (eternally free souls of paramapadham) and bhagavAn being the cause of their existence etc. While the words are same, why is it explained differently in the two pAsurams? For brahmA et al, he helps them during their creation and subsequently lets them go and do their activities; but for nithyasUris, as said in thiruvAimozhi 6.7.1 “ellAm kaNNan” (everything is krishNa), he remains everything for them. They too consider krishNa as everything as said in SrI bhagavath gIthA 7.19 “vAsudhEvassarvam” (vAsudhEva is everything).
  • vAnavar Adhi enkO – Should I call him the saththAhEthu (cause for the existence) of nithyasUris? What does it mean to be the cause for their existence? Are they not eternal already? Whether they are eternal or not, it is only his eternal desire that makes them eternal; if that desire changes, even those nithyasUris’ eternity will be lost. As said in nAnmugan thiruvanthAdhi 38 “eththEvar vAlAttum evvARu seygaiyum appodhu ozhiyum” (any dhEva’s pride or existence will be destroyed when he ignores them), if he changes his desire, then their existence will also be in jeopardy.
  • vAnavar dheyvam enkO – Should I call him as the refuge for them?
  • vAnavar bOgam enkO – Should I call him as [as in thiruvAimozhi 6.7.1] “uNNum sORu parugunIr thinnum veRRilai ellAm [Anavan]” (one who is food (which gives nutrition), water (which sustains) and betel leaves (which give enjoyment))?
  • vAnavar muRRum enkO – Is he everything that are not identified here so far, for them?
  • Unamil selvam enkO – Should I call him as perennial wealth instead of temporary wealth which disappears after a while?
  • Unamil suvarggam enkO – Should I call him as eternal heavenly abode unlike the worldly heaven where a person will be kicked out once his accumulated pious karma is exhausted? Are these defective heaven etc also not his wealth? Why is he specifically spelling out real heaven that has no defects here? It is similar to krishNa specifically highlighting in SrI bhagavath gIthA 10.41 “SrImadhUrjithamEva vA” (anything that is auspicious, they are a miniscule part of my radiance).
  • Unamil mOkkam enkO – Should I call him as parama purushArtha lakshaNa mOksham (ultimate liberation of engaging in loving devotional service in paramapadham) which is going upto the prakAri (bhagavAn – entity) instead of stopping at AthmAnubhavam (enjoying oneself) which is at the level of prakAram (jIvAthmA – attribute, aspect)?
  • oLi maNivaNNanaiyE – The aforementioned aspects look similar to the distinguished form of bhagavAn.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 47

Published by:

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

Full Series

<< previous (kURum samayangaL)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr said ‘madhiyiliyEn thERumpadi en manam pugundhAn’ (~ he entered the illiterate me for my upliftment); in this pAsuram, he thinks about emperumAnAr who advises to the people of the world about the stand of truth (thathvam), and creates interest in them for surrendering to emperumAn; since such emperumAnAr has specially taken him up, amudhanAr says that there is no equal to himself who has been taken up in this way by emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr said that emperumAnAr entered his mind and was shining and we bowed to him; in this pAsuram he says – emperumAnAr who helped the people of the world by teaching them the top most dharma, that is, to surrender to emperumAn who has made Himself present in the kOyil (SrIrangam) to whom everyone could surrender to, such emperumAnAr destroyed my sins, and settled in my heart day and night, with the thought that there is no place equal to this (my heart); after this, there is no one equal to me.

iRainjappadum paran eesan arangan enRu ivvulagaththu
aRam cheppum aNNal irAmAnusan en aru vinaiyin
thiRam cheRRu iRavum pagalum vidAdhu endhan sindhaiyuLLE
niRaindhu oppaRa irundhAn enakku Arum nigar illaiyE                47


Word by word meaning (given by maNavALa mAmunigaL)

iRainja –  He whom everyone could surrender to
padum – as popularly said in vEdhAnthams
paran – who is the lord for everyone (sarvasmAthparan)
eesan – with ananthAzhAn (Adhi SEshan) etc., He came clearly as the supreme one
arangan enRu – and is lying down in kOyil (SrIrangam); that is, periya perumAL;
irAmAnusan – emperumAnAr,
aNNal – who is having the relationship with us such that he considers the joys and sorrows of us devotees as his,
aRam cheppum – advises about the true dharmam
ivvulagaththu – to this world which follows adharma (non-virtuous ways);
seRRu – he destroyed
en vinaiyin thiRam –  many clusters of my sins which have been accumulated which cannot be forgiven by anyone,
aru – and which are hard to remove by penances or amends,
and, as said in ‘allum nan pagalum idai veedinRi [thiruvAimozhi – 1.10.8]’ (through day and night, without any break),
pagalum iravum – without regard to day or night
vidAdhu – without any break / without leaving
endhan sindhaiyuLLE – inside my heart
irundhAn – and present
niRaindhu – as full
oppaRa – such that it could be said that there is no place equal to this;
enakku – for me who is the target of being taken up fully (by emperumAnAr)
Arum nigarillai – there is no equal.
thiRam – samUham – groups / clusters.


iRainjappadum – As said in ‘samsArArNava magnAnAm vishayAthkrAntha chEthasAm vishNu pOdham vinAnAnyath kinchithasthi parAyaNam (~ those who have immersed in the big sea that is samsAram (material world), who are having the mind pulled by attractions towards everything of this world, there is no shelter other than emperumAn who is the boat that can save them),

and as said in ‘sarva lOka SaraNyAya rAghavAya mahAthmanE [vibhIshaNan in SrI rAmAyaNam]’ (~please inform rAman, that is, the one who can be surrendered to by everyone in the world),

and as said in ‘SaraNya: SaraNam sukruth’ (He is worshipped by everyone, He is the shelter, He thinks good for everyone);

and as said in ‘SaraNya: sarva lOkAnAm pithA mAthAcha mAdhava:’ (He is worshipped by everyone in all the worlds, he is the father, and mother, that is (because) He is the husband of pirAtti),

(thus it shows that He is worshipped by everyone who wishes for liberation),

and as said in ‘ezhuvAr vidai koLvAr een thuzhAyAnai, vazhuvA vagai ninaindhu vaigal thozhuvAr [mudhal thiruvanthAdhi – 26]’ ((not only by such people who wish for liberation but also by those who wish for wealth, etc.) some worship for wealth and go away; some worship for kaivalyam (getting liberation but enjoying own AthmA) and ask for permission to leave; some worship for getting emperumAn himself, to be with Him)), all these three types worship ranganAthan),

and as said in ‘muzhu Ezhulagukkum nAyakan [thiruvAimozhi – 6.4.11]’ (controls all the worlds),

in that way He is being surrendered to by all types of people, and is famous in this world for everyone;

paran – As said in ‘para:parANAm’ being the lord of all the lords;

eesansarvESvaran – who controls everything

arangan enRu – that it is periya perumAL who is in lying position along with ananthan (Adhi SEshan) etc., at kOyil (SrIrangam);


iRainjappadum – He whom everyone could surrender to

eesan – lord for everyone

eesan – as said in SthOthra rathnam ‘svAbhAvika anavadhika adhisaya eechidhruthvam nArAyaNathvayiramrushyathi vaidhika:ka:’(natural unending greatness that is your controlling of everyone, Oh nArAyaNa is there any vaidhika (follower of vEdhas) who does not accept this), He is the lord for everyone.

If asked who is the One having these greatness –

arangan – such lord is not being in some unreachable place; today He is being easily approachable and is present in the kOyil (SrIrangam), that is, thiruvarangach chelvanAr (SrI ranganAthan).

enRu – that He is of such nature, (says emperumAnAr)

ivvulagaththu  – In this world which goes behind adharma, people in this earth that creates darkness (ignorance about truth);

ARam cheppum – (emperumAnAr) divines the true dharma (that is SrI ranganAthan); Or, he says to the people that they surrender to such SrI ranganAthan, thus advising about escaping from this material world;


Forms of SrIman nArAyaNan

Forms of SrIman nArAyaNan

1) iRainjappadum – If there is a trouble for the species of dhEvas, for them to go as a group along with brahmA and call Him; in order to hear their calls He is lying down on (Adhi SEshan) in the divine milky ocean, and He who is worshipped by them; thus this talks about vUyham.

2) paran – He is the head of immortals (nithyasUris), as said in ‘ayaRvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]; (this talks about the One in SrIvaikuNtam).

3) eesan – As said in ‘antha:pravishtaSSAsthA janAnAm’, to control/direct everyone He is present inside everyone; so this talks about his being an antharyAmi.

4) arangan – As said in ‘archchayas sarva sahishNu: archaka parAdheena akilAthma sthithi:’ (in the form of archai (deity) He tolerates all the sins, and is under control of archakar), being in such deities and (in SrIrangam) as the important one; thus this talks about his archAvathAram.

5) aRam -> dharmam – As said in ‘rAmOvigrahavAn dharma:’ (dharmam is in the form of rAman itself), and, ‘yEchavEdhavidhO viprA: yEcha adhyAthma vidhOjanA: | thEvadhanthi mahAthmAnam krishNam dharmam sanAthanam’  (vEdhas, and those who learned vEdhas, the mahAthmAs say that krishNan is the dharmam), thus aRam (dharmam) is about the vibhavam (incarnations), based on the words about SrI rAma and krishNa who are the foremost in His incarnations; (aRam refers to rAman, krishNan)

enRu – reading the aforementioned phrases together along with ‘ivvulagaththu cheppum’, it shows that nArAyaNan who is in these five categories, is the means and the goal to surrender to (as mentioned as available for everyone (including dhEvas, nithyasUris, etc,.)); (says emperumAnAr).

aNNal – as said in ‘sAvidhyAtha:tham janayathi thath SrEshtam janma’, (~AchAryan who gives us education gets us to have (second) birth which is the best), and, ‘gurur mAthA guru: pithA:’, (AchAryan is the mother and the father); through these instructions, emperumAnAr is all types of relatives, and is having the unbreakable relationship such that he considers their losses and gains as his own (so he acts to correct them, rejoice for them);

irAmAnusan – such emperumAnAr;

en aru vinaiyin thiRam cheRRu – As said in ‘ahamasmi aparAdhAnAm Alaya:’ (I am the abode of all mistakes), and, ‘amaryAdha: kshudhra: chalamathi:’ (list of my mistakes, like not having respect for vEdhas, wishing for lowly matters, unstable mind, etc.), and, ‘pApAnAm prathmOsmyaham’, (I am the foremost of sins), and ‘nanindhitham karma thadhasthi lOkE sahasrachO yan na mayA vyadhAyi [sthOthra rathnam – 25]’ (there are no sins in this world which I have not committed many times), and ‘ahamasmi aparAdha chakravarthi’ (I am at the center of the circle of all mistakes), and, ‘yAvachcha yachcha dhuritham sakalasyajanthO: thAvachcha thaththadhadhigam cha mamAsthi sathyam’, (all the sins committed by all the people in the world for how many ever times, sins above that level are truly present in me), the sins that were done by me without leaving anything, and which cannot be removed by experiencing its effects or by penances, such groups of my sins;  emperumAnAr destroyed them without trace as said in ‘vAnO maRi kadalO [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of riding waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into).  thiRam -> samUham (groups).

iravum pagalum vidAdhu – As said in ‘allum pagalum idai veedinRi [thiruvAimozhi – 1.10.8]’ (through day and night, without any break), – without break, whether day or night,

endhan sindhai uLLE – in my heart which had gone after other wishes and affections, which has now got emperumAnAr taking me up;

niRaindhu – not just in some superficial way (not like thottum thodAmalum as they say in thamizh), but with his auspicious qualities and his divine form, and with settling in, he entered in the  complete way; you see, like how sarvESvaran with his nature, form, and places/wealth is present without any limit having entered fully into the AthmA that is of tiny/atomic size, emperumAnAr also has entered fully in to amudhanAr’s very atomic (athi sUkshmam) heart without any limit;

oppu aRa irundhAn – emperumAnAr is present (in my heart), such that there is no equal to such affection of his; emperumAnAr is present in amudhanAr’s heart strongly well established.

enakku – to me who got emperumAnAr pursuing me,

Arum nigar illaiyE – how much ever great they may be, would not equal me.

As said in ‘avidhyAnthargathA: sarvE dhEhi samsaragOcharA:’ (~ immersed in ignorance in the material world and asking for other things), will such people equal me?

It is said ‘thruNIkrutha virinchAdhi nirankuSa vibhUthaya: rAmAnuja padhAmbhOja samASrayaNa sAlina [prArthanA panchakam – by kUraththAzhvAn]’ (One who is dedicated to rAmAnujar’s lotus feet would ignore all the worlds (of leelA vibhUthi) as grass/dust);


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

en sindhai uLLE niRaindhu oppu aRa irundhAn – in my mind which was the place for affections toward other things, he came and established himself with affection; not only he is present with affection and without any disgust, but he is present with his wish fulfilled; like there is no other goal for his incarnation than to get amudhanAr for himself.

niRaindhu irundhAn– without any place in my mind regarding emperumAn, emperumAnAr himself is fully present in my mind; whereas nammAzhvAr said ‘thirumAl vandhu en nenju niRaiyap pugundhAn [thiruvAimozhi – 10.8.1]’ (~without any space for thoughts about worldly things, emperumAn came and fully occupied my mind) where there is no place for AzhvAr for worldy matters, here for amudhanAr there is no place for emperumAn himself.

enakkArum nigar illaiemperumAnAr is unparalleled in giving his grace; I am unparalleled in receiving his grace.

– – – – –

Translation: raghurAm SrInivAsa dasan

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