Daily Archives: February 17, 2017

thiruvAimozhi – 4.5.1 – vIRRirundhu

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Full series >> Fourth Centum >> Fifth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – AzhwAr says “I have no worries ever, after singing praises of krishNa who being the sarvESvara, divinely and mercifully incarnated as a human being and mercifully protected his devotees”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, AzhwAr says “I who got to sing the praises and mangaLASAsanam [well-wishes] for sarvESvara who is the controller of all the worlds, have no worries ever”.

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.


vIRRirundhu Ezhulagum thanik kOl sella vIvil sIr
ARRal mikkALum ammAnai vemmA piLandhAn thannaip
pORRi enRE kaigaLArath thozhudhu sol mAlaigaL
ERRa nORRERku ini enna kuRai ezhumaiyumE?


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

vIRRu – being distinct from every other entity (in being the substratum of all, controller of all, lord of all and pervading everywhere)
irundhu – seated (in the divine throne in the divine realm)
Ezhulagum – seven types of worlds (representing seven types of entities; four types of achEthana (matter) – vyaktha (manifested), avyaktha (unmanifested), kAla (time) and Sudhdha sathva (divine matter) and three types of chEthana (soul)  – badhdha (bound souls in material realm), muktha (liberated souls in spiritual realm) and nithya (ever-free souls in spiritual realm))
thani – matchless (in the form of his divine will)
kOl – sceptre
sella – to conduct
vIvil – endless
sIr – being with groups of auspicious qualities (such as gyAna, Sakthi etc)
ARRal mikku – being with (natural) infinite SAnthi (peace)
ALum – conducting with great natural glories
ammAnai – lord of all
vem – naturally very cruel (which are hurdles for the protected ones as said in “mahAraudhra:‘ (very fierce))
mA – horse (named kESi, which is possessed by a demon)
piLandhAn thannai – sarvESvara who tore its mouth (as said in “nipapAthadhvidhAbhUtha:“)
pORRi enRE – performing mangaLASAsanam saying “pORRi, pORRi” [long live]
kaigaL – hands (which were as said in thiruvAimozhi 4.4.1 “viNNaith thozhudhu” (worshipping the sky))
Ara – to the full satisfaction
thozhudhu – performing anjali (joined palms)
sol – in the form of a collection strung with words
mAlaigaL – garlands [poems]
ERRa – to submit (so he can wear them on his head)
nORRERku – for me who has the puNya (virtue) of his (nirhEthuka (unconditional)) krupA (mercy) (as said in thiruvAimozhi 10.6.1 “vidhi vAykkinRu” (his mercy occurring))
ini – going forward
ezhumaiyum – (as said in “sapthasapthachasapthacha” (twenty one births)) even if I am to be born many more times
enna kuRai – what worries do I have? [implies – no worries]

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

sarvESvaran, the lord of all, being distinct from every other entity, seated to conduct seven types of worlds with his matchless sceptre, being with groups of auspicious qualities, being with infinite peace, is conducting [all these] with great natural glories; such emperumAn tore the mouth of kESi, the very cruel horse; for me who has the virtue of his mercy to perform mangaLASAsanam to him saying “pORRi, pORRi“, to perform anjali to my full satisfaction and to submit collection of words as garlands, going forward, even if I am to be born many more times, what worries do I have? [implies – no worries]

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

  • vIRRirundhu – vIRu – distinction/differentiation. Being present, manifesting all his distinctions. Being present, manifesting his difference from all other entities since he is the lord for all of them and they are all his dependents; each entity is different from others [but this distinction of his being the lord and others being dependents is special]. Though all AthmAs are equal with him when seen as “a product of gyAnam”, qualities such as vibhuthva (omnipresence), SEshithva (lordship) and niyanthruthva (control over all) are unique to bhagavAn. bhagavAn having everyone other than himself as his servitors, himself pervading everywhere as jAthi (the particular species) pervades throughout all vyakthis (entity of that species) and not like the pervading of AKASa (ether) [though it pervades everywhere, it does not control the objects it pervades], pervades to control [all entities]. Here it reveals emperumAn‘s blissful seated posture due to being the owner of all entities. vIRRirundhu implies his majestic seated posture on the divine throne which rules over the agyAna (ignorance) etc which frightens all the residents of this material realm.
  • Ezhulagum thanik kOl sella – Instead of going around the worlds to rule over them, he rules them all with his sceptre from right where he is seated. When “Ezhulagu” indicates his spiritual and material realms, “vIvil sIr” (endless) is an adjective for his auspicious qualities; if “Ezhulagu” is taken as indicating the leelA vibhUthi (material realm) only, “vIvil sIr” will imply nithya vibhUthi (spiritual realm). When “Ezhulagu” indicates ubhaya vibhUthi (both spiritual and material realms), it includes the three types of chEthanas (souls) and four types of prakruthi (achEthana – matter). Four types of prakruthi are – kArya prakruthi (cause) and kAraNa prakruthi (effect) in both paramapadham (spiritual realm) and samsAram (material realm). When “Ezhulagu” only indicates leelA vibhUthi, from bhUmi down to pAthALa (lowest region) is considered as one layer, and including the 6 layers above bhUmi, totally seven layers of worlds in this (our) side (samsAram) is explained.
  • vIvil sIr – This indicates both the eternal qualities and eternal vibhUthi (paramapadham).

Would he remain unattainable due to the pride of ruling over both realms?

  • ARRal mikkALum – He rules with humility; as said in SrI rAmAyaNam bAla kANdam 1.97 “rAmO rAjyam upAsithvA” (SrI rAma rules the kingdom …); since SrI rAma ruled the kingdom with humility, the word “upAsithvA” is used. When some one earns wealth in illegal means, he would conduct himself in a careless manner; since this wealth is owned by him, its apt for him to rule over it carefully. Alternatively – ARRal indicates strength/ability, and some explain this as “emperumAn having the ability to support/rule over the wealth”.
  • ammAnai – sarvESvaran who appears with the wealth acquired by his control [over everything].
  • vem mA piLandhAn thannai – bhattar explains it as “sarvESvara who looks opulent due to having control over everything”. ammangi ammAL explains it as “When asked ‘who has the ability to rule this?’, at once, we will hear ‘it is emperumAn only'”. Since he is the owner of everything, instead of being seated in the throne and ruling them over by saying “dhaha pacha” (burn them, cook them), he takes birth as one among them, tolerates all the insults thrown at him, protects them by taking out the weeds. In the incidents such as “syamanthaka maNi getting stolen” etc., others insulting him are well-known; you yourself declared in mahAbhAratham “dhAsyamaiSvaryavAdhEna gyAthInAnchakarOmyaham” (I am serving them (pANdavas) in the name of protecting them) and in the same SlOkam “arthabhOkthAcha bhOgAnAm vAkdhurukthAnichakshamE” (For good enjoyments, I shared with them and I tolerated their insulting words).
  • vem mA piLandhAn thannai – Though kESi [already] died, out of anger AzhwAr says “vemmA” (cruel horse). SrIvishNu purANam 5.16.7 “vyAdhithAsyO mahAraudhras sOsura:krishNabhAhunA | nipapAthadhvidhAbhUthO vaidhyuthEthAthruma: ||” (With widely opened mouth and very cruel looking asura named kESi, tore by krishNa’s hands like a tree hit by lightning, fell down); when kESi came targeting krishNa with open mouth, as small children would have tendency to pick in any hole, due to childish nature, krishNa placed his hand in it’s mouth. Due to the unseen animal, the child’s hand expanded in joy and that broke the horse into two and knocked it down.
  • pORRi – AzhwAr’s care matches his svarUpam (true nature). Even after kESi’s death, AzhwAr thinks that it is happening right now and feels frightened.
  • enRE – When some one says “pallANdu“, naturally it will be followed by “pallANdu pallANdu“. As said in “nama ithyEva vAdhina:” (they will always be saying “nama:“).
  • kaigaLArath thozhudhu – The hands which worshipped the empty sky as in thiruvAimozhi 4.4.1vaikuntham enRu kai kAttum” (hand will point to SrIvaikuNtam), are now worshipping to the full satisfaction, after having been relieved from the sufferings.
  • sol mAlaigaL – The [word] garlands which will never wither. Like the ever-fresh garland strung by anusUyA [the chaste wife of athri rishi].
  • ERRa – The garlands which are to be worn on his divine head. As said in SrI sAthvatham “krishNAthi sirasAsvayam” (krishNa himself accepts them on his head).
  • nORRERku – His efforts which are highlighted here are nothing but his craving / suffering in “maNNai irundhu thuzhAvi” or it can be said as bhagavAn‘s krupA; that which exists in the previous step is called the means [for accomplishing something].
  • in enna kuRai – Even there [in paramapadham], one’s nature is to engage in small kainkaryams [services]; for me who has attained such kainkaryam right here, is there any worry?

How long will this remain?

  • ezhumaiyumE – Whatever is eternal, they are generally explained in counts of sevens. bOdhAyana dharmam “dhaSapUrvAn dhaSAparAthmAnam cha” (10 generations  before, self and 10 generations after) [will be purified]. mahAbhAratham – bhIshma saying to dharmaputhra (yudhishtra) – “EkAhamapi kaunthEya bhUmistham udhagam kuru | kulam thArayathE thAtha! saptha sapthacha saptha cha” (Oh yudhishtra, my dear child! at least one day offer water to earth; that will help uplift your 21 generations of family members). Do I have the worry of “not reaching paramapadham”, when I have enjoyed the same experience right here? Even after going there, “doesn’t one engage in singing pallANdu for him?”, as said in thiruppallANdu 12sUzhndhirundhu Eththuvar pallANdE“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 76

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

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Introduction (given by maNavALa mAmunigaL)

It is not like adiyEn (I) am not interested in anything other than you because of not having seen the greatness of bhagavAn; even when adiyEn see Him adiyEn do not know anything other than your highness, said amudhanAr in the previous pAsuram. As he prays this, emperumAnAr becomes very happy; seeing that emperumAnAr is trying to figure out what good thing could he do for him (amudhanAr),  amudhanAr determines what we should wish for, and prays for that to emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr prayed to emperumAnAr – If sarvESvaran who steals the mind of everyone, comes decorated with all the ornaments and all the divine weapons, and forces me saying “I won’t let you go”, as said in ‘guNai: dhAsyam upAgatha:’ adiyen who am immersed in the auspicious qualities of your highness, those auspicious qualities themselves made me to be exclusively in service for you;  listening to this emperumAnAr becomes very happy about amudhanAr’s wonderful state and tries to figure out what good shall he do for amudhanAr. Seeing this, amudhanAr says – how much ever the pleasant thiruvEnkatam is, the great place of vaikuNtam is, and divine milky ocean is for you which would create happiness in you, the same is the happiness that your most enjoyable divine feet would create in me; so please grant me that – so prays amudhanAr about his wish.


ninRa vaN keerththiyum neeL punalum niRai vEnkatap poR
kunRamum vaikuntha nAdum kulaviya pARkadalum
unRanakku eththanai inbam tharum un iNai malarththAL
enRanakkum adhu irAmAnusA ivai eendhu aruLE                      –   76


Word by word meaning (given by maNavALa mAmunigaL)

ninRa – not occasional; being at all times
vaN keerththiyum – such beautiful fame
neeL punalum – and, as said in ‘vAr punal am thaN aruvi [thiruvAimozhi – 3.5.8] (having beautiful cool water falls), long water falls
niRai – being present everywhere,
vEnkatam – such place having divine name as ‘thiruvEnkatam’,
pon kunRamum – which is thirumalai (the divine mountain) that is beautiful to see,
vaikuntha nAdum – and, the divine place that is SrI vaikuNtam,
kulaviya pARkadalum – and, the place he descended to and is staying in reclining position for protecting His devotees – so celebrate the distinguished ones – such divine milky ocean (thiruppARkadal),
eththanai inbam tharum – how much ever happiness these would create
un thanakku – for your highness;
thAL – (it is the) divine feet
un – of your highness
iNai – which are having the beauty of being together
malar – and are enjoyable,
adhu – will create the same happiness
en thanakkum –  for me too;
irAmAnusA – your highness, that is, udaiyavar,
eendhu aruL – please grant adiyEn
ivai – these divine feet (of yours).

kulavu : celebrate
eendhu – giving / donating.


ninRa vaN keerththiyum – As said in ‘ozhivil kAlam ellAm udanAy manni [thiruvAimozhi – 3.3.1]’ (without break/rest – all times, being together (in all places)), at all times (past, present, and future), not just at some times; and wonderful, and as said in ‘thezhikural aruvith thiruvEnkatam [thiruvAimozhi – 3.3.1]’ (having waterfalls making great noise), and ‘paran chenRu sEr thiruvEnkata mAmalai [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached thiruvEnkatam), and ‘vEnkatamE vAnOrkkum maNNOrkkum vaippu [nAnmukan thiruvanthAdhi – 45]’ (~ thiruvEnkatam is the abode for those in the higher world and this world), and ‘villAr mali vEnkata mAmalai [periya thirumozhi – 1.10.10]’, and so on in which AzhvArs engage in the qualities of this abode,

nEEL punalum – which is also as said in ‘vAr punal am thaN aruvi vada thiruvEnkatam [thiruvAimozhi – 3.5.8]’ (having beautiful cool water falls), and ‘kuLir aruvi vEnkatam [nAchchiyAr thirumozhi – 8.3]’ (thiruvEnkatam having cool water falls), and ‘senkayal thiLaikkum sunaith thiruvEnkatam [periya thirumozhi – 1.8.10]’ (~ thiruvEnkatam where beautiful fish enjoy the waters), and so on, having divine falls flowing at all times,

niRai vEnkatap poR kunRamum – being full of the aforementioned two; as said in ‘theLLiyAr vaNangum malai thiruvEnkatam [periya thirumozhi – 1.8.2]’, and so on, such divine place having the divine name of thiruvEnkatam. As said in ‘emperumAn ponmalai [perumAL thirumozhi – 4.10](in the beautiful mountain of emperumAn), being very beautiful to the eyes, and as said in ‘paran chenRu sEr thiruvEnkatam [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached thiruvEnkatam), the divine mountain in which sarvESvaran who is the lord of all, has happily made His presence; that divine mountain, and –

vaikuntha nAdum – As said in ‘yathra pUrvE sAdhyAssanthi dhEvA:’ (the place where nithyasUris worship singing in sAma vEdham), and, ‘vishNOryath paramam padham’ (this is the noblest place of vishNu), and, ‘dhEvAnAm pUr ayOdhyA’ (city of nithyasUris that is ayOdhyA (place which cannot be broken in to and entered easily) (SrIvaikuNtam is also referred to as ayOdhyA)), and, ’adhyarggAnala dheeptham thath sthAnam vishNOr mahAthmana:’ (even the brightness of a crore suns cannot match that of paramapadham of vishNu), and, ‘vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha’ (~ In the most noble place of vaikuNtam the lord of world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and holy ones), being the divine place of nithyasUris having endless goodness, place of enjoyment of sarvESvaran, and having the name of SrIvaikuNtam, that is, paramapadham;

kulaviya pARkadalum – As said in ‘pARkadaluL paiyath thuyinRa paraman adi pAdi [thiruppAvai – 2](singing about the divine feet of emperumAn in deep reclining sleep in the milky ocean), for listening to the devotees that are dhEvas to come and complain (about their problems), sarvESvaran has come and stayed in reclined position – distinguished ones celebrate in that manner about the place that is milky ocean.

such divine abodes of emperumAn’s happy presence.

kulaviya : celebrated

un thanakku eththanai inbam tharum – As said in ‘Anandha nilayE SeshathalpE vEnkatabhUtharE’ (in SrIvaikuNtam (as the seat), as bed (in milky Ocean), and as thiruvEnkatam (the mountains themselves are Adhi SEshan)), and more; and, ‘Esha nArAyaNaS SrimAn ksheerArNava nikEthana: – nAgaparyankamuthsrujya hyAgathO madhurAmpureem’ (SrIman nArAyaNan came from SrI vaikuNtam and stayed reclined in milky ocean, and getting up from the bed that is Adhi SEshan..), and more;

as said in kausheethakee brAhmaNAm in paryanka vidhyai (which talks about the bed on which the liberated jeevAthmA steps up, and sits on the lap of SrIvaikuNta nAthan), for thiruvEnkatamudaiyAn and for the lord of thiruppARkadal (milky ocean), and for the young prince of the vaikuNtam, your highness are the bed – how much ever happiness these would give you (the Adhi SEshan);

In that way, in each such divine place the happiness due to the divine form of SrIpathi would be known well to this svAmi only, isn’t it?

As rishi (vAlmIkI) too said ‘ramamANA vanE thraya:’ (the three were present in the forest with equal happiness), in the previous incarnation as iLaiyaperumAL (lakshmaNa), his happiness (of doing services) was equal to that enjoyed by that divine couple.

emperumAnAr_avathAramemperumAnAr (Adhi SEshan) serving emperumAn at all times in all ways

un iNAi malarth thAL – As said in ‘anantha:prathamam rUpam’ (right from the first, krutha yugam, in SrI vaikuNtam, (Adhi Seshan performed services to you)), and more,

in the place of ultimate brightness (purity), to the of prince of vaikuNtam, as ALavandhAr said in sthOthra rathnam 40nivAsa SayyA Asana pAdhuka amSuka upadhAna varsha Athapa vAraNAdhibi: – Sareera bhEdthaisthva SeshathAngathai yathOchitham SEsha itheerithEjanai:’ (Adhi SEshan is seat, foot wear, bed, umbrella, and so on and performs services to you),  being involved in all possible service, and having the divine name of “SEshan”.

As said in ‘bAlyAth prabruthi susnigdha:’ even during the time of incarnation, (in thrEthA yugam, as lakshmaNan), starting from childhood having full of love (towards perumAL) as he did not lie in the divine cradle quietly when it was not placed next to perumAL’s divine cradle,

and ‘muhUrtham api jeevAva: jalAn mathsyA vivOthruthau’ (if we separate from you we will die like a fish out of the water) praying to perumAL that he cannot survive if separated, he went along to the great forest that is dhaNdakAraNyam, and requesting in the form of prayer ‘aham sarvam karishyAmi’ (permit me to do all services), and performed all kinds of non-blemished service,

and also when incarnated as nambi mUththa pirAn (balarAman) (elder brother) (in dhvApara yugam), he always followed Him,

and thus being very close/personal to Him,

of such one who is you (emperumAnAr, in kali yugam), the ones that are pure/purifying and enjoyable and are beautiful match for each other and which are delicate and flower-fragrant – that is, the divine feet of yours.

en thanakkum adhu – As aforementioned, for you who are personal/close (to emperumAn), and who knows everything – how much ever love you have for each of those (abodes/emperumAn) mentioned previously, for me, who was unwilling/indifferent till now and was ignorant all these days, (your divine feet) would cause equal happiness.

Since emperumAnAr’s happiness is in the matter of first stage (prathama parvam -> towards emperumAn) it stays within the bounds; amudhanAr’s happiness is in ultimate state (charama parvam -> towards His devotees), it has overflowed crossing the bounds, you see.

irAmAnusa – Oh emperumAnAr!

ivai eendhu aruLE – since only your divine feet has become the ultimate destiny for me, your highness please give those divine feet to me by taking me up voluntarily (paragatha sveekAram).

nammAzhvAr too prayed while in first stage (prathama parvam), emma veettuth thiRamum cheppam, nin semmA padha paRputh thalai sErththu ollaik, kaimmAth thunbam kadindha pirAnE ammA adiyEn vENduvadhu eedhE [thiruvAimozhi – 2.9.1]’ (I won’t ask for the form of liberation that is great in all ways; I only want to have your divine reddish feet which are apt for me, immediately placed on my head. Oh my lord who eliminated the sufferings of the elephant who had drowned into the pond along with its trunk! Oh my lord who magnanimously accepted my service! I who is servant (of you) is praying to you for this (result which matches my nature) only. Implies that, that which is desired by purusha is purushArtham (goal).).

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

vEdhas are as said in ‘niRkum nAnmaRai [thiruvAimozhi – 6.5.4]’ (the ever-existing vEdhas), and such vEdham says ‘girim gachchatha’ (go to the mountain (thirumalai)), that is, it talks about the greatness of thirumalai; amudhanAr said that the fame of thirumalai would stand at all times.

In later phrases of the pAsuram amudhanAr talks about SrIvaikuNtam where He is in seated position, and about milky ocean where he is in reclined position; here he is talking about thiruvEnkatam where He is in standing position, and so may be saying ‘ninRa vaN keerththiyum’ to imply his standing position.

neeL punalum – this can imply the water bodies (punal) that are famed (neeL). That are, svAmi pushkariNi, and more.

vaikuntha nAdum – samskrutha word  vaikuNtam is mentioned here as vaikuntham; it is the place of vikuNta’s.  ‘kuNta’ came from from‘kudi – gathiprathigAthE’ – where kuNta means hurdles. vikuNta means those not having any hurdles. It is possible only in that place. It implies that it is the place of nithyasUris.

unthanakku eththanai inbam tharum –  the three divine places give so much happiness to emperumAnAr. The order of mention of these divine places can be based on thiruvEnkatam being the utmost destiny, and SrI vaikuNtam being destiny, and milky ocean being the abode of surrendering for removing their sorrows, it is specified next after the first two.

~ thiruvEnkatam is utmost destiny since after going to SrI vaikuNtam (after shedding one’s body here), they return to thiruvEnkatam as said in ‘vAnavar vAnavar kOnodum namanRu ezhum thiruvEnktam [thiruvAimozhi – 3.3.7] (~those of SrIvaikuNtam along with their lord come with longing, to thiruvEnkatam)’,

instead of that, thiruvEnkatam is easilly available to us to go to  with this body itself, and is the utmost destiny, isn’t it?

un iNai malarth thAL enthanakkum adhu – How much ever happiness the three (abodes/emperumAn) together would give you, just your divine feet would give such happiness for me, says amudhanAr.

For dheyva vAriyANdan, his AchAryan ALavandhAr was his thiruvananthapuram (when asked to go to inside that temple after he joined his AchAryan after separation). For amudhanAr, emperumAnAr’s divine feet is his thiruvEnkatam, SrIvaikuNtam, and thiruppARkadal (miky ocean).

It is good to think about the following two:

yEnaiva guruNA yasya nyAsa vidhyA pradheeyathE | thasya vaikuNta dhukhdhAbhdhi dhvArakAs sarva Eva sa: ||’ (The AchAryan from whom the knowledge of SaraNagathi is given, for the disciple, that AchAryan himself only is vaikuNtam, and milkey ocean, and dhvArakai, and all),


villAr maNi kozhikkum vEnkatap poR kunRu mudhal, sellAr pozhil sUzh thiruppathigaL – ellAm, maruLAm iruLOda maththagaththuth than thAL, aruLAlE vaiththa avar [gyAna sAram – 36]’ (~ for us, the thiruvEnkatam and all divine places, are the one (AchAryan) who removed the ignorance in us due to his kindness).

{Translator’s note: In the first part of kAlakshEpam for this pAsuram, srI u.vE. vELukkudi krishNan swamy describes in so much detail about this principle of AchAryan as the destiny, using divine words from the aforementioned, and from SrIvachana bhUshaNam, and more.}

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Arththi prabandham – 38

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

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In the previous pAsuram, mAmunigaL used a phrase, “inRaLavum illAdha adhikAram”. In this pAsuram, he explores that surgically using a rationale and logic.

pAsuram 38

anjil aRiyAdhAr aimpathilum thAm aRiyAr
ensol enakkO ethirAsA! – nenjam
una thAL ozhindhavaRRaiyE ugakka inRum
anuthApam aRRu irukkaiyAl

Word-by-Word Meanings

ethirAsA! – emperumAnArE!!!
nenjam – the heart, that is deep into inferior things
ugakka – yearns for
ozhindhavaRRaiyE – things that are outside the realms of
una – you, the eternal master who is the ultimate destination for us, and
thAL – your lotus feet, that serves as the source of incessant enjoyment.
inRum – Even now (today)
irukkaiyAl – I exist
aRRu – without  any
anuthApam – sense of guilt that how can I stoop to such low levels including the likes of my heart lusting for the most inferior things in world.
ensol – There is a popular worldly adage that says:
aRiyAdhAr – Those who do not know / understand anything
anjil – at the age of five, the when the intellect begins to develop for a man by which he is able to distinguish things
aimpathilum – even when they are fifty years of age
thAm aRiyAr – will not understand.
enakkO– Was this adage created exclusively for me?

Simple Translation:

In this pAsuram, mAmunigaL quotes a popular adage that says “a person would never learn even at fifty if he is not able to learn things at five”. He continues that his mind is behind all lowly stuff in this world and never repents for doing it. He surrenders at the lotus feet of SrI rAmAnuja to protect him, who is doomed into ignorance and darkness of this world.

mAmunigaL says “Hey the leader of yathis!!! My mind is deeply immersed in inferior things in this world as per the phrase “thImaNam (thiruvAimozhi 2.7.8)”. As nammAzhvAr said “yAdhAnum paRRi nIngum (thiruviruththam 95)”, my mind is constantly behind all these inferior things in the world and is in constant attachment towards it. While the mind should be focused on your lotus feet incessantly, it is just doing the contrary. It just grazes on all other inferior stuff in this world. It deems those things as the final destination and goes behind them. In doing so, the mind does not even have the guilt that it is doing such a low condescending act. It never has that guilt nor feels to rectify it. Instead it yearns and lusts behind the silly things of the world. As per the phrase “thasmAth bAlyE vivEkAthmA”, the age of five is regarded as the right age when a human can apply his intellect to distinguish between things. If at that age of five, one is not able to learn and understand the differences in the world, he will never understand it even if is fifty years old. This is a popular adage that has been in vogue for a long time. I am wondering if this was created exclusively for me, for it applies to me perfectly. I do not know what is good for me. Hence, I request you my master, the omnipotent SrI rAmAnuja, to show me a way.  “nenjamum thAnozhindhavaRRaiyE ugakkum”. This can also be construed as to mAmunigal saying “If a person does not learn / understand at age of five, he will never understand at even fifty. What a pity! Even today, I have no feeling of guilt for my mind going after all materialistic things in this world. It is because of this lack of guilt, my mind continues to yearn and lust for all other things in this universe except the ultimate destination of you and your lotus feet”.

adiyEn santhAnam ramanuja dasan

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