Daily Archives: February 21, 2017

आर्ति प्रबंधं – १३

February 21, 2017 Published by: preeti madhusudhan

श्री: श्रीमते शठकोपाय नम: श्रीमते रामानुजाय नम: श्रीमद्वरवरमुनये नम:

उपक्षेप

अब तक मणवाळ मामुनिगळ श्री रामानुज से कई विषयों की प्रार्थना किये। श्री रामानुज की सौलभ्यता ऐसा हैं कि वे इन सारे प्रार्थनाओँ को सच्चा बनाएं। इस पासुरम में मामुनि श्री रामानुज के सौंदर्य रूप की गुण गाते हैं। इससे बढ़कर श्री रामानुज से सम्बंधित सारे जनों के भी गुण गाते हैं।

पासुरम १३

एतिरासन वाळि एतिरासन वाळि
एतिरासन वाळि एन्रेन्रेत्ति चदिराग
वाळ्वार्गळ ताळिणैकीळ वाळ्वार्गळ पेट्रिडुवर
आळवारगळ तनगळ अरुळ

शब्दार्थ

वाळवारगळ – जो वास करते हैं
ताळिनैकीळ – के चरण कमलों में
वाळवारगळ – जो वास करते हैं
चदिराग – बुद्धिमान प्रकार में
एत्तिच – श्रेय की गुणगान कर
एतिरासन वाळी – एतिरासन की जय
एतिरासन वाळी – एतिरासन की जय
एतिरासन वाळी – एतिरासन की जय
एन्रेन्रु – लंबे समय केलिए
पेट्रिडुवर – पाएँगे
अरुळ – के आशीर्वाद
आळ्वार्गळ तनगळ – सारे आळ्वारों

सरल अनुवाद

इस पासुरम में मामुनि वर्णन करते हैं कि कुछ जनों को सारे आळ्वारों के आशीर्वाद प्राप्त होगी। लंबे समय से, “ जय हो रामानुज की , जय हो रामानुज की, जय हो रामानुज की” के घोष से श्री रामानुज के श्रेय गाने वालों के चरण कमलों में गिरने वाले ही यहाँ पर दृष्टान्त किये जाने वाले आशीर्वादित जन हैं।

स्पष्टीकरण

तिरुप्पल्लाण्डु से पेरियाळ्वार श्रीमन नारायण के अनेकों प्रकार से मंगलं गायें। इसी प्रकार मामुनि भागवतो के मंगलं गाते हैं। मणवाळ मामुनि को यह अहसास है कि ,कण्णिनुन चिरुत्ताम्बु ५ के “अडियेन सदिर्तेन इन्रे” के अनुसार, कुछ जन “चरम पर्व निषटै” में हैं। “चरम पर्व निषटै” ऐसा स्थिति है जिसमें लोग अपने आचार्य को अपना सर्वत्र मानते हैं। इस स्थिति में उपस्थित श्री रामानुज के भक्त सदा “ जय हो एतिरासा, जय हो एतिरासा, जय हो एतिरासा” , की भजन करतें हैं। अब, हमारे समझ केलिए, इनको गण १ मानते हैं। माता के छाये में सुरक्षित शिशु के जैसे , “जय हो एतिरासा, जय हो एतिरासा, जय हो एतिरासा” भजन करने वालों के चरण कमलों में गण २ रहते हैं। तिरुवाय्मोळि ३.२. ४, “निन तालिणै कीळ वाळछी” की अर्थ समझ कर गण २ के लोग गण १ के लोगों के चरण कमलों के छाया में रहते हैं। पासुरम के पूर्व भाग में, गण २ पर बरसायें जानें वाले आशीर्वाद पर विचार किया गया है। मदुरकवि आळ्वार और आण्डाळ के गिनती नम्माळ्वार और पेरियाळ्वार के संग की जाती हैं , इससे आळ्वार दस हैं। तिरुवाय्मोळि १. १. १ से ये “मयर्वर मदिनलम अरुळ” पेट्र जाने जाते हैं। ये श्रीमन नारायण के अत्यंत कृपा के पात्र हैं जिससे इनकी अज्ञान हटी और श्रीमन नारायण के प्रति भक्ति बढ़ी। “एल्लयिल अडिमै तिरत्तिनिल एन्रुमेवुमनत्तनराइ (पेरुमाळ तिरुमोळि २.१० ) से यह पता चलता हैं कि इनकी भक्ति श्रीमन नारायण के संग उनके भक्तों के प्रति भी है। गण २ में उपस्थित लोगों को इन दस आळ्वारों की अनेक आशीर्वाद है। इसी आशीर्वाद के कारण गण २ के लोगों को चरम पर्व निष्ठा में विशवास बनी रहती है। यहाँ यह ध्यान रखना है कि, पहले पासुरम में मणवाळ मामुनि इन जनों की विवरण करते समय प्रकट किये कि ये नित्यसुरियों (तिरुवाय्मोळि १.१.१ अयर्वरुम अमरर्गळ ) को पूजनीय हैं। इस पासुरम में मणवाळ मामुनि प्रकट करते हैं कि ऐसे गण २ के जन,आळ्वारों ,जो “मयर्वर मदिनलम”(तिरुवाय्मोळि १. १. १ ) से आशीर्वादित हैं, को पूजनीय हैं।

अडियेन प्रीती रामानुज दासी

आधार : http://divyaprabandham.koyil.org/index.php/2016/07/arththi-prabandham-13/

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Other sthOthra rathnam

sthOthra rathnam – 52

February 21, 2017 Published by: Sarathy Thothathri

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

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Introduction

emperumAn says “My protection will be according to the nature of the soul; ascertaining your own nature, you submit yourself unto me” and ALavandhAr as done [by nammAzhwAr] in thiruvAimozhi 2.9.5 “siRappil vIdu“, says “there is no such restriction for me; this entity (me) which is known as AthmA, is submitted unto the divine feet of your highness”.

vapurAdhishu yO’pi kO’pi vA
guNathO’sAni yathAthathAvidha: |
thadhayam thava pAdhapadhmayO:
ahamadhyaiva mayA samarpitha: ||

Word by word meaning

vapurAdhishu – among SarIram (body) etc
ya: api ka: api vA – may be any one
guNatha: – characteristically
yathA thathAvidha: – may be of any nature
asAni – let me be;
[I have no restriction on such aspect.]
thath – thus
ayam aham – I, this entity
thava – your
pAdha padhmayO: – at your divine lotus feet
adhyaiva – right now
mayA – by me
samarpitha: – submitted.

Simple Translation

Let me be any one among SarIram (body) etc and characteristically be of any nature [svarUpa – nature and guNa – qualities]; [I have no restriction on such aspect] thus, I, this entity is submitted by me at your divine lotus feet right now.

vyAkyAnam (Commentary)

vapurAdhishu – Talking about dhEha (body), indhriya (senses), mana (mind) and prANa (vital air). There is difference of opinion on what is AthmA – there are those who say AthmA is one among these [body, senses etc] and there are others who says AthmA is beyond matter, and that which is identified by gyAnam (knowledge), Anandham (bliss) etc. Let the AthmA be any one of these.
guNathO’sAni yathAthathAvidha: – While defining the characteristic of the AthmA, there is difference of opinion in it being aNuthva (being miniscule), vibhuthva (being omnipresent), SarIra parimANathva (being a transformation of body), nithyathva (being eternal), anithyathva (being temporary) and gyAthruthva (being the knowledge/knower). I don’t care if any of these is the characteristic of the AthmA.
thath – Since, I do not care about AthmA’s nature and characteristics.
aham – I, who is different from matter, who is the soul, who is shining visibly.
thava pAdha padhmayO: – At the enjoyable divine feet of your highness, who is the protector.
adhyaiva – Even if the AthmA is kshaNika (only exists for a moment), I am submitting in that same moment.
mayA samarpitha: – is submitted by me. [Many pramANams are quoted for submitting oneself] yajur brAhmaNam 3.7 “yO’hamasmi sa san yajE” (Whoever I am, let me be that (and submit myself)). yajur brAhmaNam 3.7 “yasyAsmi na thamantharEmi” (For whomever I am a servitor, I will not leave him and go to anyone else). mahAbhAratham SAnthi parvam 343.24 “AthmA rAjyam dhanam mithram kaLathram vAhanAni cha | Ethath bhagavathE sarvamithi thathprEkshitham sadhA ||” (uparicharavasu always thought “[my] self, kingdom, wealth, friends, wife, vehicles are all for bhagavAn“). SrI rAmAyaNam ayOdhyA kANdam 82.12 “katham dhaSarathAjjAthO bhavEdh rAjyApahAraka: | rAjyam chAham cha rAmasya dharmam vakthumihArhasi ||” (How can one born to dhaSaratha steal the kingdom? Both the kingdom and I are SrI rAma’s possessions. You have to state the truth here).

In the next article we will enjoy the next SlOkam.

adiyen sarathy ramanuja dasan

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thiruvAimozhi thiruvAimozhi 4th centum

thiruvAimozhi – 4.5.5 – ARRa nalla

February 21, 2017 Published by: Sarathy Thothathri

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

Full series >> Fourth Centum >> Fifth 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 “I became very pleased on enjoying emperumAn who accepted me by manifesting his qualities and activities step by step, just as he mercifully explained all the principles to arjuna, while being the leader of nithyasUris (eternally free souls of paramapadham) and sarvESvara (being the lord of all)”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, Azhwar says “I got to praise sarvESvara who bestowed me with gyAna (knowledge) etc, which are tools to enjoy him, and had all my sorrows naturally vanish at once”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

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

Fifth pAsuram. Azhwar says “I acquired unsurpassed bliss by singing thiruvAimozhi to have all my hurdles removed in enjoying emperumAn who manifested his nature step by step just as he explained all the principles step by step to arjuna while being sarvAdhika (greater than all)”.

pAsuram

ARRa nalla vagai kAttum ammAnai amarar tham
ERRai ellAp poruLum viriththAnai emmAn thannai
mARRa mAlai punaindhEththi nALum magizhveydhinEn
kARRin munnam kadugi vinai nOygaL kariyavE

Listen

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

ARRa – as much as acceptable
nalla – (as tool for the enjoyment) distinct
vagai – attributes (such as gyAna (knowledge), bhakthi (devotion, [advanced stages of bhakthi such as] parabhakthi, paragyAna, paramabhakthi)
kAttum – reveals (to the AthmAs who enjoy)
ammAnai – being natural lord
amarar tham – (those who have such attributes are facilitated to enjoy like) nithyasUris are facilitated to enjoy him
ERRai – having pride

(through gIthOpanishath)
ellAp poruLum – all such distinct principles
viriththAnai – elaborately explained
emmAn thannai – my lord who unconditionally bestowed these
vinai – sins (which are hurdles for knowledge, devotion etc)
nOygaL – great diseases (such as rAga (desire), dhvEsha (hatred) etc)
kARRin – wind (which can move fast)
munnam – faster than
kadugi – flee
kariya – (as said in “agnau prOtham“) to burn
mARRam mAlai – garland of words
punaindhu – strung
Eththi – praised
nALum – always
magizhvu eydhinEn – attained happiness.

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

emperumAn, being the natural lord, having the pride of revealing [the AthmAs’] distinct attributes as much as acceptable [by them] and facilitating them just as nithyasUris are facilitated to enjoy him, elaborately explained all such principles; I attained happiness by stringing garland of words and praising my [such] lord who unconditionally bestowed these to me, to make the sins, great diseases flee faster than wind and to have them burned.

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

ARRa – Step by step. As much as one can accept. Instead of letting the ocean flow into a small pit, emperumAn letting Azhwar experience his auspicious qualities step by step. [AzhwAr says] After saying in thiruviruththam 1 “inninRa nIrmai iniyAm uRAmai“, had emperumAn given the experience of “vIRRirundhu Ezhulagu” [current decad], I would not have handled it and probably be dead by now [out of overwhelming emotions].
nalla vagai kAttum – He would let me experience/enjoy his qualities and activities.
ammAnai – The owner naturally will make his possession know about the same.
amarar tham ERRai – emperumAn let me, who cannot completely enjoy petty pleasures, enjoy himself, who is eternally enjoyed by nithyasUris. Neither is he lacking in qualities, nor is he lacking those who enjoy him; he is sarvESvara (lord of all) and has the nithyasUris to enjoy him; even after this, he let me enjoy him.
ellAp poruLum – Azhwar explains how emperumAn facilitated AzhwAr to enjoy him. emperumAn manifested his qualities and activities and helped AzhwAr step by step, just as he did in the case of arjuna who first said I do not know what is virtue and what is vice as in SrI bhagavath gIthA 2.7 “Sishyas thEham SAdhimAm thvAm prapannam” (I am becoming your disciple. Please instruct me that which will be good for (me). Please reform me who has surrendered unto you).
- First, krishNa made arjuna aware of the differences between prakruthi (matter) and purusha (soul).
- Then, he instructed him karma yOga.
- Then, he instructed him to give up the status of performer in such karma yOga and work without any attachment in the results.
- Then, he instructed him about Athma gyAnam (knowledge about soul/self).
- Then, he instructed him knowledge about bhagavAn.
- Then, he instructed him about upAsana kramam (bhakthi – devotion) of constantly engaging in bhagavAn.
- After explaining all these and having instilled full faith in arjuna’s heart, and when arjuna worried thinking “these are impossible to practice”, emperumAn concluded saying “depend fully upon me and be free from worries”.
emmAn thannai – [Azhwar says] I don’t know if arjuna benefited from the discourse; but I got the benefit of those instructions. arjuna, after hearing the instructions, even after saying in SrI bhagavath gIthA 18.73 “sthithOsmi” (I am well situated [in the principles]), did he not say “nUnam samSayOsthi” (I have some doubts again)? [Though arjuna did not say this in gIthA, in anugIthA (mahAbhAratham), krishNa tells arjuna, “It appears that you still have some doubts” and repeats the gIthA to him once more]; since bhagavAn who instructed [gIthA] is common for all and the principles which he explained are also common for all, there is nothing wrong in saying “AzhwAr benefited after knowing the principles”; it is said in nAchchiyAr thirumozhi 11.10 “vittuchiththar kEttiruppar” (periyAzhwAr heard the principles of SrI bhagavath gIthA and lived according to those principles). It appears that krishNa stayed in AzhwAr’s manOratham (heart) and instructed.
mARRa mAlai punaindhu Eththi – Stringing garland of words. Being captivated by emperumAn, Azhwar praised out of gratitude and those praises became thiruvAimozhi.
nALum magizhveydhinEn – Became eternally blissful.

If you attained such great result, what happened to your hurdles?

kARRin munnam kadugi vinai nOygaL kariyavE – The sins and the births which are results of such sins, ran away faster than wind and were burnt down. Like a new cloth is purified step by step, if we try to remove the hurdles, we have to do it step by step; but if emperumAn removes it, it does not take all that effort for him; as said in periya thiruvanthAdhi 76 “vinaip padalam viLLa vizhiththu” (By staring at the collection of sins, they will be removed). vishNu dharmam chapter 78 “mEru manthara …” (Even if one’s sins are as high as mEru mountain, by taking shelter of krishNa, those sins get destroyed). Just as the disease of a patient disappears on approaching a learned doctor, the sins of those who are surrendered to sarvESvara, will be destroyed. periya thiruvanthAdhi 54 “vAnO maRikadalO …” (I took shelter of the divine feet of krishNa who killed vathsAsura; I have not seen my cruel sins anywhere near by; did they reach the sky, ocean, air, fire or forest? Alas!).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

iyaRpA rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 78

February 21, 2017 Published by: raghuram

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

Full Series

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Introduction (given by maNavALa mAmunigaL)

After thinking about emperumAnAr’s help in these ways, amudhanAr talks about the pains that emperumAnAr took to reform him, and – in this way after you have reformed me and made me part of what is accepted by you, other incorrect/lowly matters would not be acceptable to my mind.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr fully thought about all the series of help of emperumAnAr, who by showing powerful authoritative references, won those of other philosophies who were overwhelming the world, about how emperumAnAr removed all his sins, and whether wanted to give some more after that; in this pAsuram – Like the experts who turn barren land into a fertile land, after taking up new efforts to reform me who was after material aspects till now and made me to be servant of Sriya:pathi (SrIman nArAyaNan) who is your lord, other incorrect/lowly matters would not set in my mind even if forcefully set – says amudhanAr.

karuththil pugundhu uLLil kaLLan kazhaRRi karudhaRiya
varuththaththinAl miga vanjiththu nee indha maNNagaththE
thiruththith thirumagaL kELvanukku Akkiya pin en nenjil
poruththappadAdhu em irAmAnusA maRROr poyp poruLE – 78

Listen

Word by word meaning (given by maNavALa mAmunigaL)

karuththil pugundhu – Thinking that if staying at distance it may not be possible to reform his heart, he came and entered into myheart,
like those who stay in the house would remove the weeds/trash there,
uLLil kaLLam kazhaRRi – removed AthmApahAram (thinking that the AthmA is mine)
karudhaRiya – what is not even imaginable in others’ minds
varuththaththinAl – with great pains/efforts,
thinking that if I am aware then I will nullify his efforts, without my knowing anything,
miga vanjiththu – keeping it very secret
nee – (neeyE) – you who only know that, and putting efforts
thiruththi – like those who could fix a barren land as cultivatable
indha maNNagaththE – in this world,
thirumagaL kELvanukku – to SrI:pathi (SrIman nArAyaNan) who is your destiny,
Akkiya pin – after making (me) to be used in His antha:puram (private quarters)
en nenjil – in my mind which your highness had reformed
other than the true meaning which your highness has expounded,
maRROr poyp poruL – a false meaning that is outside of that,
poruththap padAdhu – would not fit in my mind even if forcefully set.
Saying ‘indha maNNagaththE thiruththi’  to show that in this world that instigates darkness the difficulty of his reforming me.
karuththu – based on how thoughts are based on mind/heart, it talks about manas (mind) only. Like saying ‘sindhai ‘ (‘thought’ to imply mind which is annihilated along with other faculties of body during total annihilation).
varuththam – strain / efforts.

vyAkyAnam

karuththil pugundhu uLLil kaLLam kazhaRRi – As said in ‘thEshAm Eva anukam pArththam aham agyAnajam thama: | nASayAmyAthma bhAvastha: gyAna dhIpEna bhAsvathA [SrI bhagavath gIthA]” (~ I destroy darkness born due to ignorance, by being the thought of his mind towards my divine form), and in ‘ennaith theemanam keduththAy [thiruvAimozhi – 2.7.8]’ (You made me have the mind that does not have anything bad), thinking that if staying away then it would not be possible to reform him, he entered my heart by himself, and like how those staying in a house would remove the weeds / trash, he wiped away without trace all defects of the form of ignorance, of mistaking of attributes, and of wrong identification (agyAnam, anyathA gyAnam, viparItha gyAnam),

and as said in ‘kimthEna nakrutham pApam chOrENa AthmApahAriNA [mahAbhAratham]’ (one who misunderstood AthmA as his – what stealing has such person not done?), completely removed the defects like stealing of AthmA (thinking that it is mine), etc.

karuththu – based on how thoughts are based on mind/heart, it talks about manas (mind) only. Like saying ‘sindhai ‘ (‘thought’ to imply mind which is annihilated along with other faculties of body during total annihilation).

karudhariya varuththaththinAl – By efforts which others cannot even think of taking up. varuththam – efforts/pains.

miga vanjiththu – Thinking that if I knew then I would nullify his good efforts, he keeping them secret from me, like a mother would secretly get his son fed, i.e., son who has gone out of home angrily and staying in another place during night – irA madam UttuvAraip pOlE. {This phrase is used in mumukshuppadi to show that emperumAn would do that – but here it is used to show the efforts of emperumAnAr}.

nee indha maNNagaththE thiruththi – (neeyE) with efforts that only you would know, reformed the barren land that was me, as said in ‘seyal nanRAgath thiruththi [kaNNinuN chiruththAmbu – 10]’ (~reformed me to follow properly), me who all these days had been eternal samsAri and was involved in material aspects, etc., and was staying away from the good, and had involved in unwanted things.

‘thEshAm sathatha yukthAthAm bhajathAm preethi pUrvakam – dhadhAmi bhudhdhi yOgam tham yEnamAm upayAnthithE [SrI bhagavath gIthA]’ (For those who has got devotion towards me and worship me (with love), I give them (with love) budhdhi yOgam (special knowledge) and using that they reach me), unlike that – reforming not based on some qualification in me, you reformed me voluntarily without anything in me. Reforming is – advising me that this AthmA is a servant of the lord who is Sriya:pathi (SrIman nArAyaNan).

thirumagaL kELvanukku Akkiya pin – This knowledge about my servitude which would typically come once after reaching SrIvaikuNtam (nalam antham illadhOr nAdu), you gave that help in this world, and as the result of it, after making me to be set in the antha:puram (queen’s private quarters) of the husband of SrIdhEvi that is periya pirAttiyAr, like said in ‘pUmagaLAr thanik kELvan [thiruvAimozhi – 1.9.3]’ (~ the husband of thAyAr); after giving my AthmA (uyir) in writing to emperumAn who gave me knowledge (after annihilation).

As said in ‘maRuvith thozhum manamE thandhAy [thiruvAimozhi – 2.7.7]’ (You gave me the mind that would focus and do services to You), after helping me with true knowledge and gracing me by making me be a servant only to bhagavAn;

{Translator’s note: emperumAnAr did not stop with that; he changed the mind of periya pirAttiyAr who herself may not be able to contain her own anger when seeing our continued misdeeds, and of periya perumAL who looked at SAsthram for determining punishments, and made them accept us; the lines in this pAsuram till now could thus apply to emperumAnAr going into the mind of Sriya:pathi ?; (Note that these lines do not explicitly say that it is amudhanAr’s mind into which emperumAnAr entered). Now, kaLLam could mean their justified anger at us); with that, the phrase ‘thirumagaL kELvanukku Akkiya pin’ completes full circle}

emperumAnAr making Sriya:pathi accept us

en nenjil poruththap padAdhu – will not get set in my mind, mind which your highness reformed by taking utmost pains;

em irAmAnusA – As said by ‘asmath gurO:’, Oh emperumAnAr! who gave knowledge to this illiterate mind!

maRROr poyp poruL – other than the truth that you have expounded, any misinterpreted/lowly meaning that is against that,

poruththappadAdhu – (such wrong ones) would not be set in (my) mind even if forcefully pushed.

Saying ‘indha maNNagaththE thiruththi’– to show the difficulty of his reforming me in this world that instigates darkness.

Thus, in the place where light has entered it is not possible for darkness to be present; in the same way, in the place where true knowledge has entered, there is no way for ignorance to enter.

It is said too – ‘gyAnAgnis sarva karmANi basmasAth kuruthErjuna [Sri bhagavath gIthA]’ (~In the fire of knowledge everything is turned into ashes).

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

karuththil pugundhu – karuththu (thought) is about its source that is heart/mind. Since it says ‘pugundhu’ (entered), and since it is not possible to enter into and reform thought itself, it talks about mind/heart to which emperumAnAr entered and reformed.

uLLil kaLLam kazhaRRi – kaLLam -> stealing (of AthmA) – thinking that AthmA is independent of emperumAn is stealing of it from Him; so emperumAnAr removed my svAthanthriyam.

maRRu Or poypporuL – True meaning/aspect is what my emperumAnAr expounded; Everything else that he did not show us are falsities.

It can also imply maRROr(udaiya) poyp poruL – false aspects (of others).

– – – – –

Translation: raghurAm SrInivAsa dasan

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