Daily Archives: September 3, 2016

thiruvAimozhi – 3.5.5 – sAdhu sanaththai

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Full series >> Third Centum >> Fifth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In fifth pAsuram – AzhwAr says “Those who remain indifferent after listening to emperumAn‘s quality of incarnating, with his most distinguished divine form for the purpose of eliminating the enemies of his devotees, are not even considered worthy of existing”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Those who  are not attracted towards incarnations of emperumAn, for the purpose of eliminating the enemies of his devotees, what japa (chanting) etc would they do?”.

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.


sAdhu sanaththai naliyum kanjanaich chAdhippadhaRku
AdhiyanjOdhi uruvai angu vaiththingup piRandhu
vEdha mudhalvanaip pAdi vIdhigaL thORum thuLLAdhAr
Odhi uNarndhavar munnA en savippAr manisarE


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

sAdhu sanaththai – Good natured people such as dhEvaki, vasudhEva et al
naliyum – hurting
kanjanai – kamsa
chAdhippadhaRku – to control
Adhi – primordial
am – spiritual
sOdhi – having divine splendour
uruvai – form
angu – in paramapadham (spiritual realm)
(vaiththu) – as had there
ingu vaiththu – having it here also
piRandha – one who was born
vEdham mudhalvanai – the primary lord whose distinguished incarnations are revealed in vEdham [as said in purusha sUktham “ajAyamAna: … ” (the unborn, assumes many births) etc]
pAdi – singing (such glories)
vIdhigaL thORum – in all streets
thuLLAdhAr – those who do not dance
Odhi – having studied SAsthram
uNarndhavar – wise
munnA – in their presence
manisar – like humans
en – what
savippAr – chanting they do?

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

The primary lord whose distinguished incarnations are revealed in vEdham [as said in purusha sUktham “ajAyamAna: … ” (the unborn, assumes many births) etc] was born with his primordial spirital form which is having divine splendour as in paramapadham, to control kamsa who was hurting good-natured people such as dhEvaki, vasudhEva et al. Those who do not sing (such glories) such emperumAn and dance in all streets, what is the use, even if they chant like a human being in front of wise scholars who have studied vEdham? Implies that they are neither qualified to be called human beings nor their japam (chanting) is worthy.

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

  • sAdhu sanaththai naliyum – SrI vasudhEva and dhEvaki indicated by sAdhu janam (sAthvika, good-natured people). kamsa tortured and imprisoned the ones who he wanted to have as his parents as said in SrI rAmAyaNam bAla kANdam 77.26 “… pitharam rOchayAmasa …” (bhagavAn decided to accept dhaSaratha as his father). SrI bhagavath gIthA 4.8 “parithrANAya sAdhUnAm … ” (I descend time and again to protect the sAdhus …) [sAdhu is explained as one who is dear to bhagavAn – i.e., his devotees]. Also to kill kamsa.
  • Adhi am sOdhi uruvai – His divine form is such that everyone will be amazed at it being the source of all the effects (material manifestation) here [as indicated in SrIvishNu purANam asthrabhUshaNa adhyAyam where each aspect of the creation such as AthmAs (souls), prakruthi (matter) etc are related to a divine part, ornament or weapon of bhagavAn], that which reveals his gyAnam (knowledge) etc., making one thing his form seems to be made of his auspicious qualities.
  • angu vaiththu ingup piRandha – Born here with the same features as in paramapadham. In SrI bhagavath gIthA 4.6, he himself said “prakruthim svAmadhishtAya” (I am born … with my divine body). He took birth so that the residents of leelA vibhUthi (material realm) can enjoy him the same way as the residents of nithya vibhUthi (spiritual realm) would do. AzhwArs mercifully explained in mudhal thiruvanthAdhi 85 “padi kaNdaRidhiyE” (Have you seen his divine form and known him?) and iraNdAm thiruvanthAdhi 82 “sevvip padikkOlam” (the beauty of his fresh divine form). When he incarnates thinking “I should appear in many ways and many forms to protect them”, their [samsAris – materialistic people] nature/form is such that they refuse to reform and be protected. purusha sUktham “ajAyamAnO bahudhA vijAyathE” (the unborn (one who has no necessity to take birth due to karma), assumes many births). mahAbhAratham “na bhUthasangasamsthAnO dhEhO’sya paramAthmana:” (The divine body of paramAthmA is not made of five gross elements) and “na thasya prAkruthA mUrthi: …” (The divine body of paramAthmA is not made of worldly matter such as blood, flesh, bones etc). mahAbhAratham mausala parvam “… kalpE kalpE jAyamAna: svamUrthyA” (In every kalpa (day of brahmA), you should appear with your divine original form and protect us). He appears in many different forms as said in periya thirumozhi 4.9.8 “munnai vaNNam pAlin vaNNam muzhudhum nilai ninRa, pinnai vaNNam koNdal vaNNam” (first in sath yugam, you appeared in milky white complexion and subsequently you appeared in dark cloud-like complexion which remains firmly since it happens in kaliyugam) and thiruchchandha viruththam 44 “pAlinIrmai semponIrmai pAsiyin pasumpuRam pOlunIrmai poRpudaith thadaththu vaNdu viNdulAm neelanIrmai” (emperumAn appears assuming different forms having various complexions such as milky white, molten gold like red, green, blackish-blue which is the color of a flower surrounded by golden colored bumble bees in a pond). [appearing] In different forms. Though he is born [like this in this world], there is no direct involvement of him in a mother’s womb as said in mahAbhAratham “naisha garbathvamApEdhE na yOnyAvasath prabhu:” (this krishNa did not acquire the binding of being in a womb and did not reside in a womb). One should not wonder “How is this possible?”. In ikshvAku vamSam (clan), a king named “yuvanASva”, drank sanctified water and became pregnant due to special powers [of the sanctified water]. There he did not give birth as a result of union of a man and woman. Similarly [if it can be said in a normal human being, why not in case of supreme lord], this principle could be understood by bhagavAn‘s omnipotent nature.

For this, Sruthi (vEdham) declaring “ajAyamAnO:” is the authentic proof. AzhwAr is explaining this further.

  • vEdha mudhalvanai – Singing the one who is known from vEdham only. Singing the one who is highlighted as the supreme lord in vEdham. After saying “piRandhavARu” as in thiruvAimozhi 5.10.1 [since previously “piRandha“, his birth is highlighted], AzhwAr  would be like “eththiRam” (how is this possible?) as in thiruvAimozhi 1.3.1 and will not be able to move to his subsequent activities which are highlighted in thiruvAimozhi 5.10.1 “vaLarndhavARu“. After saying “eththiRam“, one can only repeat “eththiRam” again and cannot move any further [due to overwhelming emotions]. As said in purusha sUktham “thasya dhIrA: parijAnanthi yOnim” (the upAsakas (devotees) would keep going around bhagavAn‘s birth), they will keep focussing on it [his birth].
  • vIdhigaL thORum thuLLAdhAr – miLagAzhwAn’s words should be remembered [in the eighth pAsuram, it is explained that when miLagAzhwAn was asked if we dance like this, would the on-lookers not laugh at us? he replies “their laughing will be our ornaments/decoration]. Not just in big streets where there is lot of people, but in all streets/lanes. Those who don’t dance in every such streets.

Are you condemning such people who are not dancing and ignorant?, AzhwAr says

  • Odhi uNarndhavar munnA – Starting with those fully knowledgeable scholars who have studied [learned the vEdham] and heard [the meanings of vEdham]. [But why are scholars condemned?] “vidhushO’dhikramE dhaNdabhUyasthvam” (when the learned scholars cross the boundaries of vEdham, don’t they deserve greater punishment?].
  • en savippAr – What is the use of their existence? What is the purpose learning the manthram secretly and chanting it [savippAr – japippAr]?. Also explained as – Are they capable of cursing [savippAr – sabippAr] or blessing others?
  • manisarEAzhwAr is clarifying that though they are born in human form which is bound by SAsthram, they will not be considered as humans. periya thirumozhi 11.7.9 “mAnidavar allar enRu en manaththE vaiththEnE” (I placed in my mind that they are not to be considered as humans). Since the purpose of human birth is to surrender unto bhagavAn, those who don’t do that will not be considered as humans. en manaththE vaiththEnE – Even ISwara cannot help him now. Like it is inscribed on copper plate or stone,  I, who will not give up easily on those even if ISwara gave up on them, myself have given up on them.

In the previous decad, AzhwAr enjoyed this material realm considering it to be a property of bhagavAn. In this decad, as said in periya thirumozhi 11.6.7 “eNNAdha mAnidaththai eNNAdha pOdhellAm iniyavARE” (when I don’t think about those who don’t think about bhagavAn, it is very pleasant) and periya thirumozhi 7.4.4 “pErALan pErOdhum periyOrai oru kAlum pirigilEnE” (I will never separate from those great souls who constantly recite the names of supreme lord), AzhwAr accepted some and rejected others. Why is this contradiction? Previously, though he realized his position of being in this material realm, he was overwhelmed with considering everything as owned by bhagavAn and expressed his emotions liked that. AzhwAr has different states [at different times]. [pUrvAchAryas] would explain that AzhwAr can be said to have the state of muktha (liberated soul) by seeing the previous decad; He can be said to have the state of mumukshu (desirous to be liberated) by seeing this decad.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 3.5 – Audio

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thiruvAimozhi –> thiruvAimozhi 3rd centum

Previous Decad



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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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rAmAnusa nURRanthAdhi – 52

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Introduction (given by maNavALa mAmunigaL)

“You said ‘ennai ALa vandhu ip padiyil piRandadhu’ that emperumAnAr came and incarnated for ruling me which is very hard for anyone to do. Is he such that he can make the impossible possible?”, amudhanAr replies about his smartness of connecting something that seems unconnectable (agaditha gadanA sAmarthyam).

Introduction (given by piLLailOkam jIyar)

“You celebrated his greatness saying ‘ennai ALa vandhu ip padiyil piRandhadhu’, that emperumAnAr came and incarnated for ruling me which is very hard for anyone to do. In this incarnation did he rule only you?” amudhanAr replies “At first he incarnated for ruling me only; but when he incarnated and could not tolerate to see the worlds badly affected by the philosophies that are not based on vEdhas, he then won those philosophies, and by his glory he covered all the places, entered in to the mind of me who is a cruel sinner, destroyed all my sins, and then made me be devoted to the divine feet of periya perumAL; in this way he started with the intention of one act and performed all these acts; in this way do you see the great acts of emperumAnAr!”, and amudhanAr becomes ecstatic.

pArththAn aRu samayangaL padhaippa ip pAr muzhudhum
pOrththAn pugazh koNdu punmaiyinEnidaith thAn pugundhu
theerththAn iru vinay theerththu aranga seyya thAL iNaiyOdu
ArththAn ivai em irAmAnusan seyyum aRpudhamE                   52


Word by word meaning (given by maNavALa mAmunigaL)

aRu samayangaL the six philosophies that are not based on true meanings of vEdhas
padhaippap pArththAn – saw them such that they shivered;
pugazh koNdu – by his divine glory
pOrththAn – covered
ip pAr muzhudhum – the whole earth;
punmaiyinEn idai – towards me who has got ignoble qualities as the identification
without my asking for a benefit etc.,
thAn pugundhu – he by himself entered in,
iru vinai theerththAn – and removed such big sins
which can’t be ridden even if experienced until there is concept of time as said in ‘yath brahma kalpa niuthAnubhavEpi anASyam’ (even if the effects of karmas are experienced for the long life time of brahmA, it cannot be exhausted),
theerththu – like so after removing such sins,
ArththAn – he got me to be connected to
seyya – the beautiful
thAL iNaiyOdu – divine feet of
arangan – periya perumAL;
aRpudham ivai – these are the wonders
em irAmAnusan – our emperumAnAr who is our lord
seyyum– perfoms;

aRpudham – smartness of doing the impossible;


pArththAn aRu samayangaL padhaippaaRu samayangaL are the following: bhaudhdha, chArvAka, SAkya, ulUkya, pASupatha, gANApathya; these are the six philosophies that are not truly based on vEdhas (bAhya samayangaL);  Or, aRu – they are very much troublesome to practice;

padhaippap pArththAn – emperumAnAr set his eyes on such bad philosophies such that they would be completely destroyed;  padhaippa -> thudiththu -> shiver.

emperumAnAr_thondanUr_0001Winning other philosophies in thoNdanUr

abhiyukthar too divined: ‘dhik sauthApaththa jaithrathvaja patabhavanaspa athi nir dhUtha thath thath SidhdhAntha sthOma kUla sthapaka vigamana vyaktha  sathvruththaneekA’ (~ Elephants/flags were set in each direction by the other lowly philosphies, and emperumAnAr removed all of them, and raised the flag of philosophy as said by the vEdhas);

ip pAr muzhudhum pOrththAn pugazh koNdu – as he was unparalled in the world, everything was in his hands; in such earth he spanned his glory in all directions such that all including learned and the illiterate would celebrate him;  pOrththAn – he covered all the places;

punmaiyinEn idai – sins that are not acquired from others, but performed by me fully as said in ‘vEmbu muRRak kaippu miguvadhu pOl [Arththi prabandham – 6]’ (like how the bitterness of a neem tree becomes stronger as it grows over time), and as said in ‘pApAnAmvA’ (all being sinners) and ‘thEthvagam bhunjathE pApA:’ (~ instead of performing services as per vEdhas, it is sin for one to do deeds for one’s own benefit), I am being the form of all those sins (punmaiyinEn), towards such extreme sinner that is me,

thAn pugundhueven while I had not done any act as any means, and even while I had not prayed for it, without expecting these two from me,  he by himself came and entered in,

iru vinay –  karmas of two types;  based on good deeds and bad deeds;

Or,  iru ­-> irumai -> perumai -> big ones;

as said in ‘yath brahma kalpa niyatha anubhavEbhya nASyam thath kilpisham srujathi janthuriha kshaNArththE’, (~ even if one experiences the effects of karmAs for the whole life time of brahma, it cannot be exhausted – he performs such sins in half a second),

and, ‘pApAnAm prathamOsmyaham’ (I am the leader of sins), ‘mayithishtathi dhush kruthAm pradhAnE’ (I stand first among the sins),  ‘ahamasamyaparAdha chakravarththi’ (I am the center of all the sins), the sins of mine which cannot be gotten rid of based on experiencing its effects or by amends, or by any great ones;

theerththAn – he very easily wiped those sins like someone could wipe the writings in sand;

as said in ‘vAnO maRi kadalO mArudhamO theeyagamO kAnO orungiRRuk kaNdilamAl [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), and as said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace), he removed it with all its trace;

theerththu – in this way after protecting me, then without resting on such laurels,

arangan  – and not resorting to adivising many other ways like go and surrender at the far out paramapadham,  go in the way of yOgam and surrender to antharyAmi, etc., instead – being very easy, and being present in the place of my presence, such periya perumAL’s,

seyya thALiNaiyOdu ArththAn – As said in ‘arangaththammAn thiruk kamala pAdham [amalanAdhipirAn – 1]’ (the lord azhagiya maNavALan who is lying down in kOyil (SrIrangam), his divine lotus feet came by themselves into my eyes, it appears so), being very beautiful to see, the divine feet that have got equals as only each other – he bound my connection to such divine feet of periya perumAL.  He made the relation of the lord and his servant to be very clear to me;  Arththu – binding together.

ivai em irAmAnusan seyyum aRpudhamEall the aforementioned are the wonderful deeds of emperumAnAr  who incarnated for us;

Like chakravarththy thirumagan (SrI rAman) who went to the forest to honor the words of his father,  but he did not stop with that, and destroyed the rAkshasAs, built the divine bridge, and gave their own kingdoms of mAhArAjar and vibheeshaNAzhvAn to them, etc.,

emperumAnAr too started doing one thing and then performed great acts beyond human ability, you see!

Isn’t this the way of great souls? If it were ordinary men, initially at the start they would say many great things that they would do, but when it is time to act they would not do even a small thing with any effort, is the meaning.

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

punmaiyinEnidai … ArththAnamudhanAr is talking about how emperumAnAr incarnated in this world and ruled him; as said in ‘annaiyAy aththanAy [kaNNinuN chiruth thAmbu – 4]’ (as a mother and as a father (nammAzhvAr ruled me, says madhurakavi AzhvAr))),  by ‘punmaiyinEn idaith thAn pugundhu’ it shows the kindness of a mother in his ruling me;  by ‘iru vinai theerththu’ it shows the ability of a father in ruling me;

pugundhu ­this is the word used when it is hard to break in; amudhanAr says that his sins are so strong which would try to prevent even emperumAnAr breaking in;

theerththu – shows anishta nivruththi – removal of unwanted ones;

arangan seyya thAL iNaiyOdu ArththAn – shows ishta prApthi – gaining the desired ones;

– – – – –

Translation: raghurAm SrInivAsa dasan

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Arththi prabandham – 22

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In the earlier pAsuram, maNavALa mAmunigaL used the phrase “enna bhayam namakkE” to mean that he does not have any more fear. In this pAsuram, he goes ahead and says that owing to his AchAryan thiruvAimozhip piLLai’s causeless blessings on him, SrI rAmAnuja will take pride about him. This will help him in transgressing the big ocean called samAara (earthly bondage) and ascertain that he reaches the lotus feet of sriman nArAyaNan.

pAsuram 22:

thIdhaRRa gyANam thiruvAimozhippillai sIraruLAl
yEdhaththai mARRum ethirAsar than abhimAnamennum
pOdhaththai yERip pavamAm puNaridhanaik kadandhu
kOdhaRRa mAdhavan pAdhakkaraiyai kuRuguvanE!!!


Word-by-Word Meanings:

thIdhaRRa – The one without any fault
gyAna – And complete knowledge of the true nature of a soul
thiruvAimozhip piLLai – Is known as  “thiruvAimozhip piLLai” here, through his connection to thiruvAimozhi. thiruvAimozhi is the divine work by nammAzhvAr, who is the poet of SrIman nArAyaNan
sIraruLAl – (He) blesses me causelessly
yEdhathai mARRum – so that my faults like lust and desire are obliterated
ethirAsar tham  – His (thiruvAimozhip piLLai) blessings will help me be in the good graces of rAmAnuja so that I can be assured of a ticket to board the
pOdhaththai yERip – Unfaltering ship similar to “vishNu pOtham” or vishNu’s ship is the one
pavamAm puNaridhanaik kadandhu – that helps travel the big ocean called samsAram
kuRuguvanE! – And certainly attain
kOdhaRRa mAdhavan pAdhakkarayai – the lotus feet of Sriya:pathi SrIman nArAyaNan. the lotus feet is described as “viNNOr pirAnAr mAsil malaradikkIzh”, “thuyaraRu sudaradi”, “one that is diametrically opposite of faults and that which dazzles brilliantly always
kuRuguvanE!!!- will attain it

Simple Translation:

In this pAsuram, maNavALa mAmunigaL says that he reaching the lotus feet of SrIman nArAyaNa is definite because he is going to be liberated from the earthly bondages with the aid of a ship that is similar to “vishNu pOtham”. This is certain because maNavALa mAmunigaL says that Sri rAmAnuja would help him in getting him aboard the ship. The fact that SrI rAmAnuja would help him in this way is ascertained because of the choicest blessings of his AchAryan , the impeccable thiruvAimozhip piLLai.


The commentator goes ahead and explains the greatness of thiruvAimozhip piLLai. He is someone who is devoid of faults associated with doing activities of any kind not attributed to SrIman nArAyaNan, as expounded by the phrase, “thath gyANam agyANamathOnyadhuktham”, “vidhyAnyAsilapanaipuNam”. He does not sway even a little towards mundane matters as his mind and energy is always towards the spouse of SrI mahAlakshmi, namely SrIman nArAyaNan (“thAmaraiyAL kELvanayE nOkkum uNarvu”, mudhal thiruvandhAdhi 67).  His devotion towards SrIman nArAyaNan stretches out to the extent in which he regards the devotees of SrIman nArAyaNan as his master. He does pay any heed towards other scriptures except those related to SrIman nArAyaNan. In particular, he dwells deep in the divine thiruvAimozhi and its esoteric purports so much that he was started to know in this world as “thiruvAimozhip piLLai”. His love for thiruvAimozhi was so profound that people started to identify him with the work “thiruvAimozhi”. maNavALa mAmunigaL is a Sishya of such a glorious AchArya in thiruvAimozhip piLLai. maNavALa mAmunigaL says that his AchAryan’s blessings will ensure that he gets in the shade of SrI rAmAnuja who would like him very much. SrI rAmAnuja is described as “kAmAdhidhOshaharam (yathirAja vimshathi 1)”.  maNavALa mAmunigaL  continues that the connection with SrI rAmAnuja would help him get liberated the samsAram (earthly bondage) using a srivaishNava ship that is similar to “vishNu pOtham”, that is often described as “idhamhi vaishNavam pOtham samyakAsthE bhavArNavE” or the “one that ensures that a person reaches the lotus feet of sriman nArAyaNan without any trouble”. The samsAra sAgaram is described in our scriptures as a scary ocean that is replete with dangers lurking everywhere, as per the phrase “samsAra sAgaram ghOram anantha klEsa bhAjanam” (jithanthE sthOthram 4). maNavALa mAmunigaL says that the ship will take him to the lotus feet of SrIman nArAyaNan. HIS lotus feet, as described by  “viNNOrpirAnAr malaradikIzh (thiruviruththam 54)” and “thuyar aRu sudaradi” (thiruvAimozhi 1.1.1) are something that is worshipped by the nithyasUris and are the one that remove all the ignorance and sufferings of a person. They are completely devoid of any faults and is diametrically opposite of blemishes, as described by “hEya prathyanIkam”. In addition to it, the lotus feet dazzled brilliantly with divine glow and is something that does not need the help of someone or something else to protect a person. Such impeccable lotus feet of SrIman nArAyaNan is my destination. maNavALa mAmunigaL says that he reaching it is definite.

The term “kOdhaRRa” that means impeccable and would qualify the lotus feet. On the other side, since the phrase is “kOdhaRRa mAdhavan”, this can also be taken to mean “impeccable or faultless mAdhavan”.  The fault that is being alluded here is the fault of sriman nArAyaNan when HE is alone, without HIS divine consort, who is known as “pirAtti”.  This is being resonated by thiruvadi (hanumAn) when he said, “rAmasyalOkathraya nAyakasya sripAdhakUlam manasAjakAma”. The same fact is being told by nammAzhvAr in “mAnei nOkki madavALai mArbil koNdAi mAdhavA” and culminates in “un thEnE malarum thirupAdham vinayEn sErumAru nI aruLAi (thiruvAimozhi 1.5.5)”. Hence, the fault (kOdhu) would surface only when sriman nArAyaNan is seen without pirAtti (thiruvillAdha kOdhu aRRavan). Hence it goes to prove that only sriman nArAyaNan with pirAtti is the final destination, as only HE is the one without any fault.

Translation by santhAna rAmAnuja dhAsan

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