Daily Archives: October 26, 2016

rAmAnusa nURRanthAdhi – 56

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Introduction (given by maNavALa mAmunigaL)

As amudhanAr  said ‘koNdalai mEvith thozhum kudiyAm engaL kOkkulam’, some people pointed out – even earlier when you were involved in some matter, this is how you had said; you are saying so in this matter also, isn’t it?’ – amudhanAr replies – after surrendering to emperumAnAr, my speech and mind would not know any other (worldly) matters.

Introduction (given by piLLailOkam jIyar)

As amudhanAr  said ‘koNdalai mEvith thozhum kudiyAm engaL kOkkulam’, some people objected saying – “now you enjoyed the auspicious qualities of emperumAnAr and said this with such understanding; earlier when you had liked worldly matters, at that time too you had said similar to this (about sticking to the worldly matters), isn’t it? So since this has become your nature, your saying now of always being with emperumAnAr – can it be permanent?”,  amudhanAr addressing them, says – even if I try to engage in worldly wishes due to my bad trace of previous habits, my speech and mind are not agreeing to those things.

kOkkula mannarai mUvezhukAl oru kUr mazhuvAl
pOkkiya dhEvanaip pORRum punidhan buvanam engum
Akkiya keerththi irAmAnusanai adaindha pin en
vAkku uraiyAdhu en manam ninaiyAdhu ini maRRonRaiyE             56


Word by word meaning (given by maNavALa mAmunigaL)

mazhuvAl– Using parasu (axe)
oru – which is matchless
kUr – and sharp,
pOkkiya – (He) destructed
mUvezhukAl – as said in ‘irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10]’, twenty one times/generations,
kOkkula mannarai – of kings who are based on their being born in the kshathriya family, and not those who ruled based on their being wealthy etc.,
dhEvanai –  sarvESvaran having the glory/light of destructing the enemies;
adaindha pin – after surrendering to
irAmAnusanai – emperumAnAr
pORRum – who praises that bhagavAn after losing himself to such quality of bhagavAn winning the enemies,
punithan – (and who has) got great holy nature of making impure ones to be pure based on their conection with him,
keerththi – (and who is) having such fame
Akkiya – that is spread
buvanam engum –  all over the world
as said in ‘ippAr muzhudhum pOrththAn pugazh koNdu’,
en vAkku – my speech
uraiyAdhu – would not talk about, and
en manam – my mind
ninaiyAdhu – would not think about –
maRRonRai – other worldly matters
ini – at all times in the future.

Seeing his faculties getting affection towards emperumAnAr such that they don’t consider other worldly matters, amudhanAr is loving that, and celebrating each such faculty of his by saying individually as my speech, my mind’.

Some recite it as ‘adaindhadhaR pin vAkku uraiyAdhu, en manam ninaiyAdhu’  (and has got same meaning).

When asked – parasurAma avathAram is based on having the characteristics of emperumAn applied on a jIvAthmA that would be having ahankAram so it is not suitable for mumukshus to worship such incarnation; then why say ‘(pOkkiya dhEvanaip) pORRum punidhan’?

there is nothing wrong in those words – the words of praise is only based on emperumAnAr losing himself to such valor and help of winning the enemies, and is not worship.

AzhvArs too lost themselves to that nature of Him winning the enemies and they praised based on that only when they sang ‘mannadanga mazhu valangaik koNda irAma nambi [periyAzhvAr thirumozhi – 5.4.6]’, and ‘venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi – 5.3.1]’.


kOkkula mannarai – in thrEthA yugam, there was a (kshathriya) king named kArthavIryArjunan who was having valour, and was living without any enemies; one day he went to the place of jamadhagni muni , and without any premeditation, due to his pride as a king, had troubled that muni and returned;  parasurAma AzhvAn who is the son of that saint heard this matter, and getting very angry he himself killed that king , and  not able to contain his anger on his father getting wronged, he decided to kill all the kings of kshathriyas, and so he killed all the kings, and went for doing thapas,

and as again the kshathriya kings started ruling strongly, he saw that and again went and killed them; repeating this killing of kshathriya kings for twenty one generations, it is well known that he did all this, and he used their blood to do thila tharpaNam (using sesame seeds); by kOkkulam amudhanAr describes that parasurAman went after and killed only those kings who were born as kshathriya, and he did not disturb kings born in some other varNam.

kOkkula mannarai – those kings who were born in kshathriya family only, and not those who became kings due to their wealth who were born in some other clan.

mUvezhukAl – count of three times seven;  as said in ‘irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10]’ – that is twenty one generations (of kshathriya kings);

oru kUr mazhuvAl – Since that axe is the identity of parasurAma AzhvAn who is an incarnation based on getting the characteristics of emperumAn in a jeevAthmA (AvESa avathAram), it is unequalled, and is having sharpness for killing the kings of twenty one generations;

pOkkiya dhEvanai –  sarvESvaran having the glow that is based on destroying the enemies; these matters of performance are based on His play as part of his incarnation, and it is talking about such incarnation having such play;


pORRum – (emperumAnAr) doing mangaLASAsanam; taking refuge;

as said in ‘vinASAya cha dhushkruthAm, they lose to the quality of virtue of destroying the enemies of His devotees. and they sing praises of Him, you see!

But, in mAhAbharatham, pAncharAthram, etc., and by our preceptors (pUrvAchAryas), it is said many times and in many ways that brahmA, rudhran, arjuna, vyAsa, kAkuthsa, jAmadhagni muni, et al, are not worshippable;  is it apt to say emperumAnAr praised parasurAma AzhvAn?

Since that incarnation is based on the quality of emperumAn getting into the jeevAthmA (AvESa avathAram, unlike SrI rAma, krishNa, etc., incarnations where emperumAn himself incarnated here), it is only said here that emperumAnAr was lost to the valor of such quality due to emperumAn, and it is not said that emperumAnAr worshipped him; so there is no contradicting act here;

As said in ‘mannadanga mazhu valangkaik koNda irAma nambi [periyAzhvAr thirumozhi – 5.4.6]’, and ‘venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi – 5.3.1]’, were said by ones who got non-blemished knowledge, based only on losing to such quality of nature of destroying the enemies (of His devotees).

punidhan –  One having very pure nature due to performing mangaLASAsanam, and who can make those who surrender to him become equal to him as said in ‘Athma sAmyavahathvAth’ – having such noble purity.

bhuvanam engum Akkiya keerththi – As said earlier as ‘ip pAr muzhudhum pOrththAn pugazh koNdu’ – having fame that is spread in the whole world;

adaindha pin – after reaching/surrendering

irAmAnusanai to such emperumAnAr;

here some recite as ‘adaindhadharp pin’, and there is no difference in meaning.

ini maRRonRai – at all times in the future,

en vAkku uraiyAdhu, en manam ninaiyAdhu – whereas at earlier times my speech which was spending time on meaningless words, and meaningless praising of glory (of others), after surrendering to emperumAnAr it would only praise the glories of emperumAnAr’s qualities and not praise about any other matter; whereas at earlier times my mind was thinking bad things by itself, after surrendering to emperumAnAr it would at all times be thinking about divine qualities of emperumAnAr only, and would not think about other things;

It is to be said as “thriNIkritha 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 a grass/dust).

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

oru kUr mazhu – Implying the greatness of the one axe, as praised by nammAzhvAr (venRi neeN mazhu [thiruvAmozhi – 6.2.10]), and thirumangai AzhvAr (venRi mA mazhu [periya thirumozhi – 5.3.1]);

maNavALa mAmunigaL explains about the types of incarnations, like that of SrI rAma, parasu rAma, kArthaveeryArjunan, in the vyAkyAnam of thathva thrayam sentence that starts with ‘vidhiSiva vyAsa jAmadhagni arjuna’, and it is also explained in the vyAkyAnam of periyAzhvAr thirumozhi 3.9.2 ‘en vil vali kaNdu’.

adaindha pin en vAkku … maRRonRaiyE – Earlier when I would hold to something, my mind would think something (else), and my speech would say something; but after surrendering to emperumAnAr it is not like that; he kept my speech and mind to be focussed on him without any distraction and he thus changed me; it happened due to the distinguished matter (emperumAnAr) being of such nature, says amudhanAr;

Relishing upon seeing his mind and speech staying put with emperumAnAr, he celebrates those faculties saying ‘my mind, my speech’, etc.

When already used the word ‘pin’ (after), was it necessary to use the word ‘ini’ (hereafter)? It is his thinking that all the time in the future would not be wasted as it did in the past;

Says ‘maRRonRai’ (other), showing his distaste for other matters;

vEdhAnthAchAryar too said that surrendering to emperumAnAr is stopping his mind from going to other places, as in ‘AvidhyAraNyAnee kuharaviharanmAmakmana: pramAdhyan mAthanka prathama nigaLam pAdhayugaLam’ (emperumAnAr’s pair of feet is the first one to arrest the mind that is roaming the forest that is the ignorance).

Also, like how the devotees of thennarangan (SrIranganAthan) leave Him and celebrate emperumAnAr, my speech would not leave emperumAnAr and talk about others (then arangan); and mind too would not think about other things – says amudhanAr.

– – – – –

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thiruvAimozhi – 3.9.5 – koLLum payanillai

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

Full series >> Third Centum >> Ninth 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 “Come and sing emperumAn who is the abode of all auspicious qualities and the bestower of all desires instead of singing those who are not doing any favours and will cause insult to those who sing their praises”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “Instead of praising of others which is of no use, come and praise the great benefactor and the one gives all benedictions”.

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.


koLLum payan illai kuppai kiLarththanna selvaththai
vaLLal pugazhndhu num vAymai izhakkum pulavIrgAL!
koLLak kuRaivilan vENdiRRellAm tharum kOdhil en
vaLLal maNivaNNan thannaik kavi solla vamminE


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

koLLum payan – a benefit that is acquired
illai – not there
kuppai kiLarththu anna – like digging out the waste/garbage which will only reveal faults
selvaththai – the lowly people who are having wealth
vaLLal – as greatly generous persons
pugazhndhu – praising
num vAymai – your truthfulness
izhakkum – losing
pulavIrgAL – Oh poets!
koLLa – to accept (as the object of the praise and the benefit of the praising)
kuRaivilan – complete without any limitation
vENdiRRu ellAm – whatever we prayed for
tharum – while giving
kOdhu il – being without any defect (like discriminating between the recipients or giving with an expectation in return)

(as an example for that)
en vaLLal – being the great benefactor who gave himself to me

(even if there is no such favours from him, we cannot leave him due to his being)
maNivaNNan thannai – one who is having the best form which resembles a blue gem
kavi solla – to praise
vammin – come

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

Oh poets! Don’t lose your truthfulness by praising the lowly people who are having wealth which is like digging out the waste/garbage which will only reveal faults and which has no real benefit when acquired, as greatly generous persons. Come and praise emperumAn who is completely qualified to accept all praises, who is without any defect (like discriminating between the recipients or giving with an expectation in return) while giving whatever we prayed for, who is the great benefactor who gave himself to me and who is having the best form which resembles a blue gem.

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

  • koLLum payan illaiAzhwAr says “One ventures to praise others not because they are worthy of being praised but because there is some worldly benefit; but there is no such benefit”. They are not singing their praises for the sake of it. There are only doing this because there is some reward in doing so; hence, AzhwAr starts with saying “there is no such benefit” – hearing which they may give up such praising.
  • koLLum payan illai – This is the great reward of singing their praises with great dedication, i.e., no reward – there is no reward that is worthy to be accepted. Thus, there is no benefit for you.

Though there is no benefit for self, one may perform certain acts for the well-being of others. Is there anything like that in this?

  • kuppai … – This wealth which resembles the effect of digging out the waste/garbage. That is, exposing the faults/defects/dirt which is disgraceful for those who are praised. When we dig the garbage we will end up bringing out soiled clothes etc. Not only it is disgraceful for them, it is also that which causes impurity for the ones who are singing such [false] praises.
  • vaLLal pugazhndhu – Singing them as very generous. Though such praises do nothing good to the one who is praised and have no value for others, praising him well to bring auspiciousness for him and to show that it is done purely for the sake of praising without any expectation.
  • num vAymai izhakkum – This is the reward you get. He said previously that both good aspects are not present (there is no benefit and exposes the dirt); thus, you give up your title of “vAgmi” (eloquent speaker). Alternatively – vAymai is explained as mey (truth), and since you are telling those aspects which are contrary to well-known facts, you will be called as a liar.
  • pulavIrgAL – Is this matching the stature of you who know about losing great things? I am in this unfortunate situation of instructing what is good for you; will your praises match varNASrama dharma [To acquire wealth, a person of higher standing may need to praise some one of lower standing]? As bhagavAn is the sarvaSabdhavAchyan (indicated by all words), would the words in praise indicate anyone else?

When they ask “Whoever you speak about (emperumAn), is there greater glory than whom we are praising now?”, AzhwAr says,

  • koLLak kuRaivilan – AzhwAr is explaining the opposite of what was explained previously. There is real benefit. And there is no garbage in this wealth. Whatever praises you have rendered, emperumAn is fully qualified to receive those praises; he is the abode of all auspicious qualities.
  • vENdiRRu ellAm tharum – The reward is great. Whatever you pray for – bhOga (enjoyment in this world), mOksha (ultimate enjoyment after liberation), he will bestow them. Others, when they bestow worldly enjoyment and if the recipient wants liberation, they cannot bestow that; [but, would everyone who seeks out bhOga and mOksha get them from emperumAn after surrendering unto him?] In bhagavAn‘s case, only due to incapability of the recipient, they may miss out; they will not miss out on them because bhagavAn is not able to give to them [bhagavAn is always ready and able to give]. vishNu dharmam “bhaumam manOratham svargyam svargivandhyancha yathpadham| dhadhAthi dhAyinAm nithyam apavargapradhO hari:” (bhagavAn who is liberation giver, bestows worldly pleasures, pleasures in celestial worlds and paramapadham which is desired by the residents of celestial worlds, for those who meditate upon him); vishNu dharmam “sakala pala: pradhO hi vishNu:” (vishNu who is bestower of all results).
  • kOdhil – While giving reward to some one, there will be no faults. Faults in charity/gift – giving according to time, place and recipient [discrimination], giving with the pride that “I gave”, making the recipient worry “How am I going to repay this great reward?”.

When asked, “How did you know?”, AzhwAr says,

  • en vaLLal – I am sharing my own experience [with the most generous bhagavAn].
  • maNivaNNan – His divine bodily beauty which is so attractive even if his rewards are worthless and he has no opulence. Previously, people were singing praises by being attracted to fake beauty; even if one were to sing the beauty, it is emperumAn only who deserves such praises. Just like his qualities are complete to be praised, his beauty is also complete to be praised.
  • maNivaNNan thannaik kavi solla vamminO – Come and sing the one who is of the nature which I have explained.
  • vammin – instead of hesitating, join fast.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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