rAmAnusa nURRanthAdhi – 55

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

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr  said that vEdham felt proud upon seeing the nature of emperumAnAr; amudhanAr is now drawn  towards the generosity of emperumAnAr who voluntarily made vEdhas to be present well in this world and without any enemies, and says that the clan that has surrendered to such emperumAnAr’s divine feet is the one that could rule his clan.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram amudhanAr said that vEdham felt proud upon seeing the nature of emperumAnAr and was proudly walking in the world with the thought that there is no bother from anyone; in this pAsuram – emperumAnAr who voluntarily made vEdhas to be in this world and without any enemies, such generosity of emperumAnAr who celebrates AzhvArs, the AzhvArs for whom periya perumAL is the lord who is present in SrIrangam which is beautiful to see and is surrounded by divine gardens – the clan of those who are involved in such nature of emperumAnAr and have surrendered to him, are the ones who have got the lordship of ruling us – says amudhanAr.

kaNdavar sindhai kavarum kadi pozhil then arangan
thoNdar kulAvum irAmAnusanai thogai iRandha
pANdaru vEdhangaL pAr mEl nilavidap pArththaruLum
koNdalai mEvith thozhum kudiyAm engaL kOkkulamE          55


srirangamPlace that steals our heart

Word by word meaning (given by maNavALa mAmunigaL)

thogai iRandha – As said in ‘ananthAvai vEdhA:’  (vEdhas are boundless), not having any limit and is boundless,
paN thaRu vEdhangaL – such vEdhas that show us the  high/medium/low svaras (notes);
koNdalai – (emperumAnAr who is) very generous (like the rainy cloud),
pArththaruLum – out of his kindness, saw to it that
pAr mEl nilavida – such vEdhas are present well in the world;
kadi – (that which is) having fragrant
pozhil – divine gardens
kavarum – which would steal
kaNdavar sindhai – the heart of those who see it,
then arangan thoNdar  – those who live in such kOyil (SrIrangam), who are servants of periya perumAL,
kulAvum – who celebrate after losing to such nature
irAmAnusanai –  of emperumAnAr,
mEvi – who are drawn into such nature of him,
thozhum kudi – such clan of people, who have ignored material aspects,
engal kOkkulamAm  – they are the clan who can rule us, us who think that their connection only is desirable.


engal kO kudi -> ko -> king : they are the kings for us.

kaNdavar sindhai kavarum -> can be adjective for periya perumAL (who attracts those who see Him)

kadi -> fragrance.

Does it make sense to read it as paNdaru vEdhangaL (instead of paN tharu) to mean vEdham that is being present from old times? No. It is possible only if it is read as paNdai aru vEdham, and not when paNdaru vEdham.  paNdai implies what was present during old/early times; paNdu implies the old/early times itself. paNdai nAnmaRai -> implies vEdhas that were present from old times; examples are, paNdai nAnmaRai, paNdaik kulam, paNdaiyOm allOm, versus, paNdu nURRuvar, paNdum inRum, paNdoru nAL Alin ilai vaLarndhu, etc., where one can see the difference of meanings between paNdu versus paNdai.


thogai iRandha – When trying to count the content of vEdhas, since it is said as ‘ananthAvai vEdhA:’, (vEdhas are boundless), it is not possible to completely count it. thogai – sankyai – number/count. In this way without bound by a number/count, it is boundless;

paN tharu vEdhangaLpaN -> musical notes of high/medium/low pitches (sounds); there are also many in number  based on SAkhA, and notes based on those SAkhA – such vEdhas which show us these aspects; vEdhas which can show us those variation of notes in reciting; as said in ‘samastha gyAthavya arthAmScha vEdhayatheethi vEdha:’  (whatever should be learned, vEdhas show us that); shows us fully and clearly about how to do worship, and about the brahmam who is to be worshipped; and so it is having the name as vEdham.

(Note: In thamizh ‘paN thaRu’ can be combined to a word as ‘paNdaru’ (and this is what is present in the original text of the pAsuram). So,

paNdaru vEdhangaL – is it not possible to take this to mean as vEdhas being present at earlier times, and with aru as being hard to learn about it? (No), because paNdu is to mean the old time only (kAlam) and not to mean what was present during old times (kAleenam); paNdai is the one that means what was present during old times (kAleenam);

examples of kAleenam (paNdai) (‘present during’ old times) – paNdai nAnmaRai, paNdaik kulam, paNdaiyOm allOm.

examples of kAlam (old time) – paNdu nURRuvar, paNdu oru nAL.

So even when pronounced as paNdu in this pAsuram, it could imply the old time only, and not as something ‘present’ during old times; so the correct way to understand is to say ‘paN thaRu’ – is what jeeyar also divined in his explanation (above).

Such vEdhas that are in the four forms of rig, yajur, Sama, and atharvaNa, and the vEdhAnthas (upanishaths) in which sages like parASara, pArASarya, prAchEthas were immersed in;

pAr mEl – in this big world

nilavidap pArththaruLumemperumAnAr winning the jaina, baudhdha, etc., philosophies that were not accepting vEdhas, and made vEdhas to be established from ‘AsEthu to himAchalam’;  nilavu -> being present/in vogue; isn’t emperumAnAr the vEdha mArga prathishtApanAchAryar? (who laid the path and established the vEdhas everywhere).

koNdalai – who is like bountiful cloud that voluntarily pours without partiality to sea or land;

kaNdavar sindhai kavarumAs said in ‘bhUkeekaNta dhvayasa sarasa snighdha neerOpakaNdAm AvirmOdha sthimitha SakunAnUdhitha brahma gOshAm mArggE mArggE padhikanivgai ruchyamAnAm apavarggAm pAteeschanthAm narabhipureem SrImatheem ranganAtha:’ (~ Considering the two worlds, the kAvEri river is like the virajA river of SrIvaikuNtam, running with great enthusiasm whose sound reminds us the sAma gAnam done in SrIvaikuNtam, in the path ways where the buildings are decorated, and in SrIrangam the paths and gardens are like described as present in SrIvaikuNtam, and thus gives us a feel that we are present in SrIvaikuNtam, and which attracts us and makes us wish to see it again and again – (such SrIrangam), and thus it steals the mind of those who see it, and when they do not see it makes them feel “Oh! when would we again see it?” – such SrIrangam;

kadi pozhil then arangan  – surrounded by the fragrant gardens; having maNdapas, gOpura vimAnams, entrances, multiple enclosures/pathways inside the temple, and with many gardens all strongly present, and with dhvajasthambam, and decorations with flags waving (all showing it as a city);  and so it is beautiful to see; He living in such attractive place and being named based on that – thiruvarangach chelvan emperumAn; kadi -> fragrance;

kaNdavar sindhai kavarum kadi this fragrance itself attracts people;

Or, kaNdavar sindhai kavarum – then arangan : as adjective to periya perumAL;

As said in ‘sarva gandha:’, due to the fragrance of Him which the gardens touch, they get such fragrance, and so are named ‘kadi pozhil’ the identity of those gardens being their fragrance;

thoNdar kulAvum The ten AzhvArs who get immersed in the experience of then arangan, as they said in ‘kaNdEn thiruvarangamEyAn thisai’ (poigai AzhwAr), and ‘ini aRindhEn then arangaththu endhai’ (bhUthaththAzhwAr), and, ‘thEnAr thiruvarangam’ (pEyAzhwAr), and, ‘paNdarangamEyadhuvum’, and ‘thitkodi madhiL sUzh thiruvarangaththAy’ (nammAzhwAr), and, ‘arangaththu aravaNaiyil paLLi koLLumkadal viLangu karu mEni ammAn thannaik kaNNARak kaNdu’ (kulaSEkarAzhwAr), and ‘aNi arangaththE kidandhAy’ (periyAzhwAr), and ‘arangaththammA’ (thoNdaradippodi AzhwAr), and ‘aNdar kOn aNi arangan en amudhinaik kaNda kaNgaL maRRonRinaik kANAvE’ (thiruppANAzhwAr), and ‘nin adi iNai adaindhEn aNi pozhil thiruvarangaththu ammAnE ‘ (thirumangai AzhwAr), the devotees celebrate such AzhvArs as said in ‘anRu eriththa thiruvaLaikkaith than thiruvuLLaththE iRuththum’ , that is, the devotees who always follow such AzhvArs at all times;

kulAvu – celebration;

mEvith thozhum kudithe people of the clan immersed in the qualities/nature of emperumAnAr and who are not interested in other matters, and have surrendered –

irAmAnusanai – to emperumAnAr;

Am engaL kOkkudiyE – people of such clan are the ones who can take us as servants, we who consider only such people as desirable;

amudhanAr’s attitude is that such clan of people are the lords not only for him but also for all the ones connected to him and those connected to those connections;

Or, those who have surrendered to emperumAnAr are our lord who can take us servants, regardless of the clan in which they were born;

jeeyar too gave the same meaning as he said ‘thvath dhAsa gaNanA charamAvadhauya: thath dhAsathaikarasathAvirathA mamAsthu [yathirAja vimSathi]’.

abhiyukthar also divined – ‘sArangyOyadhigaSchithasthi bhuvanE nAthassayUthasyana:’.

amudhanAr divines like how AzhvAr said – ‘kulam thAngu sAdhigaL nAlilum keezh izhindhu eththanai, nalam thAn ilAdha chaNALa chaNdALargaLAgilum, valanthAngu chakkaraththaNNal maNivaNNarkku ALenRu uL, kalandhAr adiyAr tham adiyAr em adigaLE  [thiruvAimozhi 3.7.9]‘.

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

kaNdavar .. then arangan – Those who saw kaNNapuraththu ammAn, would give their mind/thought; whereas, then arangan would steal the mind/thought of those who see Him.

thogai … koNdal  – as emperumAnAr understood the meanings of whole span of vEdhas he was able to author Sri bAshyam and such granthams.

pArththu aruLum’ indicates that it is not hard for emperumAnAr to see the complete meanings of vEdham; earlier in this prabandham, he ‘saw’ such that the six philosophies were scared; here he ‘saw’ to it that the vEdhas are able to live well in the world;

emperumAnAr did all these not for any benefits for himself; like how the cloud would pour regardless of whether it is sea or land, emperumAnAr’s giving the meanings without expecting anything back, is described as ‘koNdal’ (rainy cloud).

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