Daily Archives: October 18, 2016

Arththi prabandham – 29

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

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maNavALa mAmunigaL in this pAsuram praises about the victories of SrI rAmAnuja, the person who is solely responsible for destroying all hurdles that come in the way of paramapadham for maNavALa mAmunigaL. maNavALa mAmunigaL describes how SrI rAmAnuja defeats his opponents, the ones who quote outside the vEdhas or distort what is being said in the vEdhas. He uses books that includes the likes of SrIbhAshyam in order to defeat them. maNavALa mAmunigaL praises SrI rAmAnuja’s victories and subsequently sings mangaLams to them.

pAsuram 29

chAruvAga madhanIRu seydhu samaNach chedikkanal koLuththiyE
sAkkiyakkadalai vaRRaviththu migusAnkiya kiri muRiththida
mARu seydhidu kaNAdha vAdhiyagaL vAy thagarththu aRamiguththu mEl
vandha pAsupadhar sindhiyOdum vagai vAdhu seydha ethirAsanAr
kURum mAkuru madhaththOdu kumArilan madham avaRRin mEl
kodiya tharkka charam vittapin kuRugiya mAyAvAdhiyarai venRida
mIRi vAdhil varu pArkkaran madhavilakkadik kodiyerindhu pOy
mikka yAdhava madhaththai mAyththa peruvIrar nALum miga vAzhiyE!!!


Word-by-Word Meanings

chAruvAga madhanIRu seydhu – (SrI rAmAnuja) burnt into ashes the philosophy called “chAruvAka matham” that is defined by “prathyakshamEkam chArvAka:”, i.e., people who follow the philosophy of chAruvAka accept only those things that they see.
samaNach chedik kanal koLuththiyE – (SrI rAmAnuja) burnt the philosophies of a weed called “samaNam” (jaina)
sAkkiyak kadalai vaRRaviththu – (SrI rAmAnuja) completely burnt and emptied the ocean known as “sAkkiyam” (baudhdha) using his works as rays of destruction
migusAngkiya kirimurithida – (SrI rAmAnuja) destroyed the philosophy called “sAnkhyam” that was largely prevalent (Because of the enormous presence, the philosophy is described as a mountain)
thagarththu –  (SrI rAmAnuja) destroyed, using his arguments
vAy – the  arguments put forth
mARu seydhidu kaNAdha vAdhiyargaL – as “counter arguments” by a group known as “kANAdha vAdhigaL”.
aRamiguththu mEl vandha – that which kept on pounding one after another
pAsupadhar sindhiyOdum vagai – like how rudhran along with his entire family ran helter skelter to save his life, even rudhran’s devotees who are called “sivasamayigaL” were made to run helter skelter by
vAdhu seydha ethirAsanAr – ethirAsan using his arguments
kodiya tharkka charam vittapin avaRRin mEl – (SrI rAmAnuja) attacked with his arrows known as “tharka” (the art of arguing using techniques such as logic etc., ) and specifically destroyed the
kURum – blabbering arguments of
mA – the mighty (in terms of numer of people)
kuru madhaththOdu – philosophy called “prabhAkara madham”
kumArilan madham – and the philosophy called “bhAtta madham”.
kuRugiya mAyAvAdhiyarai venRida – (SrI rAmAnuja) went to the place where the people of “mAyAvAdha” philosophy lived and won over the arguments of all the people whom he was able to meet.
pArkkaran madha vilakkadi kodiyerindhu pOy – (SrI rAmAnuja) shook and plucked the fundamental arguments of people of “bhAskara” philosophy and threw them astray and went ahead.
mIRi vAdhil varum – these “bhAskara” philosophy people were the people who came with so much haughtiness to argue against SrI rAmAnuja.
mikka yAdhava madhaththai mAyththa – (After conquering the bhAskra philosophy, SrI rAmAnuja) totally annihilated the philosophy of “yAdhavaprakAsa”, whose followers were huge in number.
nALum migavAzhiyE!!! – Long live
peruvIrar – emperumAnAr , who has an unmatched bravery and victories over his opponents.

Simple Translation

In this pAsuram, maNavALa mAmunigaL celebrates the victories of SrI rAmAnuja. Specifically, maNavALa mAmunigaL lists some of the philosophies that were prevalent and famous. maNavALa mAmunigaL praises SrI rAmAnuja who emerged victorious over the philosophies that includes the likes of “chAruvAka”, “samaNam”, “sAkhyam”, “sAnkhyam”, “kANAvAdhi”, ”pAsupatha”, “prabhAkara”, “bhAtta”, “mAyAvAdha” and “yAdhava”. maNavALa mAmunigaL concludes by saying that the victories of SrI rAmAnuja should grow daily. He sings mangaLam to such SrI rAmAnuja.


The philosophy that is known as “chAruvAka matham”, whose basic tenet is “prathyakshamEva chArvAka:” (A chArvAka person accepts only what is seen by naked eye), was burnt down to ashes by the scorching rays of SrI rAmAnuja‘s arguments. He set fire to the philosophy known as “samaNam” (jainisim). The ocean called “sAkhya madham” was made completely dry without any trace of water in it by SrI rAmAnuja, again using his scorching rays of arguments. One of the philosphies that was spread in large numbers was known by the name of “sAnkhya madham”. Hence it is compared to a mighty mountain. Yet SrI rAmAnuja, using his vajrAyudham called “arguments”, annihilated this very mountain. There were some group of people known as “kANAdh vAdhigaL” who are known for their counter arguments. Sri rAmAmuja decimated their counter arguments using his arguments.

There were another group of people who were known by the name of “pAsupathars”. A lot of people belonging to this group flocked in large numbers to argue and win against SrI rAmAnuja. However, they were made to run helter skelter in order to save their livelihood by the arguments of SrI rAmAnuja. This was akin to how rudhran and his entire family were made to run helter skelter by krishNa during the battle of bhANAsura. SrI rAmAnuja wielded the powerful bow of arrows towards the arguments of people in “prabhAkara philosophy” and “bhAtta philosophy”. After doing this, he went towards the places where the people pursuing “mAyAvAdha philosophy” lived. Their presence was widely prevalent. SrI rAmAnuja defeated them using his arguments, as celebrated by the phrase “vAdhil venRAn nammirAmAnusan (irAmAnusa nURRandhAdhi 58)”. People from “bhAskara philosophy” came to argue against SrI rAmAnuja. However, SrI rAmAnuja not only defeated them but also ensured that no one ever walks in the path that were laid by them. There were a huge crowd from the followers of “yAdhava philosophy” that flocked together with the sole objective of defeating SrI rAmAnuja. To their utter dismay, SrI rAmAnuja obliterated them completely without any trace of their philosophy.

maNavALa mAmunigaL wishes that these brave, victorious acts of SrI rAmAnuja, that were the result of him destroying other philosophies, should go day by day.

Translation by santhAna rAmAnuja dhAsan

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thiruvAimozhi – 3.8.10 – porundhiya mA marudhu

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

Full series >> Third Centum >> Eighth decad

Previous pAsuram


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram – AzhwAr says “How long will I who is won-over by your qualities, who is suffering due to not being able to see you, have to suffer?”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “How long will I have to call out to see the divine feet which effortlessly eliminate the hurdles?”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Tenth pAsuram. AzhwAr says “How long will I, who is suffering in not being able to see you, have to call out for you?”.


porundhiya mA marudhin idai pOya em
perundhagAy! un kazhal kANiya pEdhuRRu
varundhi nAn vAsaga mAlai koNdu unnaiyE
irundhirun(dhu) eththanai kAlam pulambuvanE?


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

porundhiya – bushy
mA marudhin idai – in between two huge arjuna (terminalia arjuna) trees
pOya – entered and effortlessly crushed them
em perum thagAy – oh great entity, who gave yourself to us!
un – your
kazhal – reddish divine feet
kANiya – to see
pEdhu – attachment
uRRu – one who is having
varundhi – grieving
nAn – I (who cannot wait any longer)
vAsagam – words in praise of your glories
mAlai koNdu – with a garland of such words
unnaiyE – exclusively towards you (who is perfectly enjoyable)
irundhu irundhu – being weak
eththanai kAlam – how long
pulambuvan – will call out?

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

Oh great entity, who gave yourself to us by entering between the two arjuna trees and effortlessly crushing them! Being weak and having great attachment to see your reddish divine feet, feeling grieved [due to not seeing them], I submitted exclusively towards you, a garland of words in praise of your qualities. How long will I do this?

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

  • porundhiya mA marudhu – marudhu (arjuna tree), mA marudhu (big arjuna tree), porundhiya mA marudhu (big bushy tree). By marudhu, AzhwAr indicates a tree; as said in thirumAlai 27 “marangaL pOl valiya nenjam” (hardened heart like trees), for hardness, tree is usually cited as example; by this – AzhwAr indicates the hardness of the heart; mA indicates black color which highlights anger. Alternatively mA indicates hugeness. That is, without anyone doing anything, it is ready to fall [and kill]. porundhiya is also explained as awaiting patiently to complete the particular task – the great arjuna tree which is waiting to complete its task. The like mindedness of both the trees [the asuras who are standing in the form of the two trees]  is explained.  Thus, being uniformly focussed on their task, having anger, and having hardened hearts which do not soften even after seeing krishNa.
  • idai pOy – While it is fearful to even approach them, he entered them casually as if it is an open hole in a single tree.
  • pOya em perum thagAy – Oh the great one who gave yourself who is the lord by entering the trees!
  • un kazhal … – As said in “thatha: katakatASabdhsamAkarNanathathpara:” (being joyful after hearing the sound of the trees falling), [AzhwAr] desiring to see the divine feet of emperumAn which resemble the complexion of his reddish eyes which was expanded [in amazement] in seeing the falling trees after hearing the sound of the same. The sage parASara greatly desired to see the divine reddish eyes as said in SrIvishNu purANam 5.6 “… jagAma kamalEkshaNa:” (When yaSOdhA was busy with household chores, lotus-eyed krishNa went through the arjuna trees); AzhwAr desires to see the divine feet of the crawling krishNa. He never leaves the divine feet of emperumAn in all states. Everyone will search for their lifeline; AzhwAr too searches for his lifeline [emperumAn’s lotus feet].
  • pEdhuRRu – being bewildered.
  • varundhi – the amount of grief will match the object which was lost [since emperumAn is great, the agony in missing him is also great].
  • nAn – I who sustained myself by depending on your divine feet. I who will not sustain myself in separation of the same and will survive when I attain them as said in thiruvAimozhi 2.9.1 “nin semmA pAdha paRputh thalai sErththu ollai” (At once, you place your divine lotus feet on my head).
  • vAsaga mAlai koNduAzhwAr feels as if he is lifting and holding a mountain, by speaking a word in praise [he is so weak and tender that he cannot even do that].
  • unnai – You, who cannot be comprehensively spoken about. thaiththiriya upanishath Anandhavalli “yath vAchO nivarthanthE aprApya manasA saha” (the words returned being unable to glorify bhagavAn fully and even the mind cannot comprehend him).
  • irundhu irundhu – When starting to say a word, before completing it, he needs to think about emperumAn for long time.
  • eththanai kAlam pulambuvanE – He will not utter a word as means to attain him; but he cannot stop speaking about him as part of the goal [kainkaryam]; AzhwAr asks “what is the end for this?”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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