Daily Archives: September 14, 2016

thiruvAimozhi – 3.6.2 – mUvar Agiya

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Full series >> Third Centum >> Sixth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

From second pAsuram onwards, emperumAn‘s saulabhyam is spoken. In second pAsuram – though being sarvESvaran, he appeared as the son of SrI dhaSaratha chakravarthi, as one among them [the humans] to be easily approached by them. AzhwAr says “take shelter of such emperumAn”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Take shelter of kshIrArNava sAyi (one who is resting in milk ocean) who is the source of all incarnations and is there to protect the created universe”.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

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

Second pAsuram. When asked “AzhwAr , you highlighted jagath kAraNathvam (being the cause of universe), puNdarikAkshathvam (having lotus eyes) etc and asked us to take shelter of him; those are specific qualities that highlight his supremacy; how can we approach him in that case? [if he is supreme, and we are very insignificant, how can we approach him?]”, AzhwAr replies “Such supreme lord has appeared as one among you, that is as chakravarthith thirumagan (son of dhaSaratha chakravarthi). You can surrender there”.


mUvar Agiya mUrththiyai mudhal mUvarkku(m) mudhalvan thannaich
chAv(p)am uLLana nIkkuvAnaith thadam kadal kidandhAn thannaith
thEva thEvanaith then ilangai eri ezhach cheRRa villiyaip
pAva nAsanaip pangayath thadam kaNNanaip paravuminO


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

mUvar Agiya mUrththiyai – As said in nArAyaNa sUktham “sa brahmA sa SivassEndhra:” (he [bhagavAn] is brahmA, he is Siva, he is indhra), bhagavAn who is the SarIrI (AthmA) of brahmA, rudhra and indhra, [yet] they are seen as himself

(being the bodies)
mudhal – lOka pradhAna (prime personalities of the world)
mUvarkku – (for those) three personalities
mudhalvan thannai – being the causal entity
sAvam – curses (for them which are caused by hurting own guru etc)
uLLana – that are present
nIkkuvAnai – one who removes them

(further, to hear their complaints)
thadam – vast
kadal – in kshIrAbdhi (milk ocean)
kidandhAn thannai – resting [there]
thEva thEvanai – appearing as the shelter for dhEvas (celestial beings, who wanted to kill rAvaNa)
then ilangai – in lankA
eri – gruesome fire
ezha – to rise
seRRa – destroyed the enemies
villiyai – the archer
pAva nAsanai – (in sEthu, through boons and charity) one who destroys the sins
pangayath thadam kaNNanai – puNdarikAksha (lotus-eyed lord)
paravumin – take shelter by praising him

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

bhagavAn is the SarIrI (AthmA) of brahmA, rudhra and indhra, [yet] they are seen as himself; he is the causal entity for those three primary personalities and the one who removes the curses that are present [for them]. Further to hear the complaints, he is resting in the vast milk ocean. Such emperumAn appearing as the shelter for dhEvas (celestial beings, who wanted to kill rAvaNa), being an archer (SrI rAma), destroyed the enemies in lankA by gruesome rising fire. You take shelter of such lotus eyed lord who destroys the sins, by praising him.

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.

  • pangayath thadam kaNNananai – In addition to nampiLLai‘s vyAkyAnam, periyavAchchAn piLLai aptly quotes a pramANam from SrI rAmAyaNam sundhara kANdam 53.8 where SrI rAma is glorified as lotus-eyed. “rAma: kamalapathrAksha:” (SrI rAma, having eyes that resemble lotus leaf).

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

  • mUvar Agiya mUrththiyai – AzhwAr is explaining further to clarify the sAmAnadhikaraNyam [To know more about sAmAnadhikaraNyam, please see at the end of this link https://srivaishnavagranthams.wordpress.com/readers-guide/ ] which came up in the end of previous pAsuram [in mUvar Agiya mUrththi].
  • mudhal … – This sAmAnAdhikaraNyam is not something based on “all being one” [as explained by mAyAvAdhis], but it is in the form of cause and effect. [SrIman nArAyaNan] Being the cause for the three personalities including himself who is the cause of the universe. While he is the cause for brahmA and rudhra, how can he be the cause for himself? Like he is the cause for brahmA and rudhra, there is no one else apart from himself, who is the cause for him; this is explained in nArAyaNa sUktham “AthmESvaram” (he is the master of himself). Alternatively, including indhra [in place of vishNu] and explains it as the causal entity for the primary personalities of universe namely brahmA, rudhra and indhra.
  • sAvamuLLana nIkkuvAnai – One who removes the curses as explained in sthOthra rathnam 13 “vEdhApahAra guru pAdhaka dhaithya pIdA” ([brahmA] lost vEdhams, [rudhra] committed offense to his teacher [who is brahmA], [indhra] being hounded by demoniac persons).
  • uLLana – These are negligible considering the eagerness/ability of bhagavAn to remove [even greater] sins.
  • thadam kadal … – Proactively waiting in the ocean thinking “They cannot go search for me when they get into danger”.
  • thEva thEvanai – Resting there being the refuge for dhEvas starting with brahmA.
  • then ilangai eri ezhach cheRRa villiyai – Explaining emperumAn‘s action on hearing their cries. In lankA where agni (fire god) would not enter fearing rAvaNa [SrI rAma burnt the lankA with the same fire which was fearing rAvaNa before]. Sri rAma whose archery skills are such that he has full control over the bow and arrow to do anything.
  • thEva thEvanaith then ilangai eri ezhach cheRRa villiyai – This can be taken as explaining his supremacy even in human form. Or, it can be taken as saying “take shelter of the one who is glorified by nithyasUris” [dhEva indicates nithyasUri and dhEva dhEva indicates one who is the lord of nithyasUris].
  • pAva nAsanai – On seeing the beauty of SrI rAma with the bow in his hand, sins of everyone will disappear. One who has the natural quality of eliminating the sins of the chEthana in such state as said in SrI rAmAyaNam uththara kANdam 82.9 “pAvanassarvalOkAnAm thvamEva raghunandhana” (Oh descendant of raghu dynasty! you eliminate the sins of everyone).
  • pangayath thadam kaNNananai – Having such beautiful eyes, that even if were to add to our sins [instead of removing them], we cannot forget/leave him.
  • paravuminO – Being captivated with the beauty of his eyes, praise him in a disorderly manner saying as in jithanthE sthOthram 1 “jithanthE puNdarIkAskha” (Let there be victory for the lotus eyed lord).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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Arththi prabandham – 23

Published by:

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

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In the last two pAsurams, maNavALa mAmunigaL described about the choices blessings of his own AchAryan in thiruvAimozhip piLLai and paramAchAryan emperumAnAr. Against the backdrop of the mercy of these two, maNavALa mAmunigaL is very sure that their blessings will not fail, ensuring his ascent to paramapadham and enjoy the Lord there. maNavALa mAmunigaL expresses his desire to go there as soon as possible to enjoy the Lord who resides in the “dhivyasthAna maNdapam” (the divine altar) and is seated in the “dhivya simhAsaNam” (the divine throne of the Lord).


adiyArgaL kuzhAngaL azhagOlakkam irukka
AnanthamayamAna mAmaNi mandapaththu
padiyAdhumil padukkaiyAy irukkum ananthan
paNamAmaNigaL thammin oLi maNdalaththil idaiyil
vadivArum mAmalarAL valavarugu maRRai
maNmagaLum AymagaLum idavarugum irukka
naduvAga vIRRirukkum nAraNanaik kaduga
nAn anubhavikkum vagai nalgu en ethirAsA!!!


Word-by-Word Meanings:

en ethirAsA – Oh! yathirAja! my master! The leader of yathis!!!
kaduga – (You should) soon
nalgu – shower your blessings on
nAn – me
anubhavikkum vagai – to enjoy
nAraNanai – SrIvaikuNtanAthan
naduvAga vIRRirukkum – the one who is seated in the middle, like a lotus in between sheaths of lightning, one who is like a dark hued rain bearing clouds, the one who is seated in between them (divine consorts) to rule over the worlds
vadivArum mAmalarAL – The consorts are periya pirAttiyAr, the one who is known for her unparalleled beauty and her soft nature as revealed by “vaidvAy nin valamArbinil vAzhginRa mangai (thirupallAndu 2)”
valavarugu – on the right side
maRRai manmagaLum AymagaLum – and bhUmip pirAtti and neeLA dhEvi who are
idavarugum irukka – on the left side.
adiyArgaL kuzhAngaL – In addition to them, there is a beautiful collection of nithyasUris and mukthas (nithyasUris including the likes of ananthan, garudan, vishwaksEnar etc; mukthas including the likes of parAnkusa and parakAla). This collection looks like a beautiful collection of pearl and gems
azhagOlakkam irukka – that are beautifully lined
AnandhamayamAna mAmaNi mandapaththu – in the altar that beams with infinite happiness, that is known as “thirumAmaNi maNdapam”
paNamAmaNigaL thammin oLi maNdalaththil idaiyil – amidst the resplendent glow that radiates from the heads of the
padiyAdhumil – one that is beyond any comparison
padukkaiyAi irukkum – ananthan, the one that serves as the divine bed (of SrIman nArAyaNan)
ananthan – and is known by the name of “ananthAzhvAn”

Simple Translation

In this pAsuram, maNavALa mAmunigaL asks SrI rAmAnuja to bless him so that he can go to paramapadham and enjoy srivaikuNtanAthan as soon as possible without any delay. maNavALa mAmunigaL describes SrIvaikuNtanAthan as the one who is seated amidst his divine consorts of periya pirAtti, bhUmi dhEvi and nIlA dhEvi in the thirumAmaNi maNtapam amidst the glorious line of nithyasUris including ananthan, garudan, vishwaksEnar as well as mukthAthmAs that includes AzhvArs and AchAryAs.


maNavALa mAmunigaLL says, “Oh! My master! The leader of yathIs (sanyAsis)!!! The nithyasUris are the mukthAs are all beautifully lined up as they say “adiyArgaL kuzhAngaL (thiruvAimozhi 2.3.10)” and “mAmaNi maNtapathu anthamil pErinbaththadiyAr (thiruvAimozhi 10.9.11)”. The nithyasUris include the likes of anantha, garuda, vishwaksEnar etc., whereas the mukthas include the likes of parAnkusa, parkAla and yathivarAdhigal. These devotees are beautifully lined up that it looks like a beautiful garland of pearls and gems decked together. They are lined before the resplendent, that which radiates infinite happiness and that which is known by the name of “thirumAmaNi maNdapam” as per “AnandhamayAya maNdapa rathnAya nama:”. In this maNdapam is the great serpent bed called “ananthan” who is synonymous with “eternal service to the Lord” and one who is unparalleled in softness and coolness. “ananthan” is described in numerous places including, “Ayiram painthalai ananthan (periyAzhvAr thirumozhi 4.3.10)”, “siRappudaiya paNangaL misaichchezhumaNigaL vitterikkum (periyAzhvAr thirumozhi 4.9.7)”, and “dheyvachchudar naduvuL (periya thirumadal 1)”. periya pirAtti is someone who is identified with her quality of beauty and soft nature as seen in the phrases like “vadivAy nin vala mArbinil vAzhginRa mangai (thiruppallANdu 2) and “vadikkOla vAL nedunkaN (iraNdAm thiruvandhAdhi 82)”. She is seen at the right hand side of SrIman nArAyaNan. On HIS left side are the bhUmi pirAtti and nIlA dhEvi who are the shadows of periya pirAtti. Sriman nArAyaNan is seen between these three pirAttis like a a lotus like dark rain bearing cloud is seen with three beaming streaks of lightning. HE is known as SrIvaikuNtanAthan who is described as “vAzhpugazh nAraNan (thiruvAimozhi 10.9.1)”, who is seated there to rule over the worlds (“vIRRindhu yEzhulagam thanikkOl sella (thiruvAimozhi 4.5.1)”. Oh! My master ethirAsA!!! Please shower me with your choicest blessings for me to immediately enjoy such a SrIvaikuNtanAthan”.

Translation by santhAna rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

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