Monthly Archives: February 2017

thiruvAimozhi – 4.4.1 – maNNai irundhu

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Full series >> Fourth Centum >> Fourth decad


Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In first pAsuram – The divine mother (of parAnkuSa nAyaki) feels sorrowful saying “emperumAn has made her go mad; what shall I do?” while explaining her daughter’s situation to those who came to enquire about her daughter.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In first pAsuram, the mother says to those neighbours who came to enquire about her daughter “My daughter became disturbed meditating upon bhagavAn‘s relationship with spiritual realm and material realm and on seeing the earth and the sky”.

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.


maNNai irundhu thuzhAvi vAmanan maN idhu ennum
viNNaith thozhudhu avan mEvu vaikuntham enRu kai kAttum
kaNNaiyuNNIr malga ninRu kadal vaNNan ennum annE! en
peNNaip perum mayal seydhArkku en seygEn peyvaLaiyIrE


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

maNNai – earth
irundhu – sitting
thuzhAvi – searching with the hands
idhu – this
vAmanan – as vAmana who begged, measured and accepted (so others cannot claim ownership)
maN – earth
ennum – says;
viNNai – sky (which is high up)
thozhudhu – performing anjali (joined palms)
avan – he (bhagavAn)
mEvu – eternally residing
vaikuntham – SrIvaikuNtam (which indicates paramavyOma – supreme/spiritual sky)
enRu – saying so
kai – indicating with her hand
kAttum – will show (to others);
uL – inside (her heart)
nIr – tears
kaNNai – beyond eyes
malga – to flow
ninRu – staying

(in this manner, manifesting to me, these two vibhUthis (spiritual and material realms) which are related to him)
kadal – invigorating like ocean
vaNNan – emperumAn showing, with unlimited aspects, his beautiful form, making me experience him
ennum – says;
annE – Oh mother!
en – my
peNNai – (young) daughter
peru – in this amazing way
mayal – madness
seydhArkku – one who caused
pey vaLaiyIrE – Oh ones with fitting bangles!  (unlike my daughter’s bangles which keep slipping)
en – what
seygEn – shall I do?

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

[my daughter] sitting down, searching for with the hands on earth, says “this is the earth which was begged, measured and accepted by vAmana”; performing anjali towards the sky, she is saying “that is SrIvaikuNtam, where bhagavAn is residing eternally” and indicating with her hand, shows it to others; with the tears from inside flowing beyond her eyes, she says “emperumAn with unlimited aspects, who made me experience his beautiful invigorating form, (manifesting his two vibhUthis)”; Oh mother! Oh ones with fitting  bangles! What shall I do to the one who caused madness to my young daughter in this amazing way?

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

  • maNNai irundhu thuzhAvi – She will search with her hands, for all the vastness of earth which was under his divine feet as said in thirunedunthANdagam 5 “maN muzhudhum agappaduththu ninRa endhai” (my father who stood having all earth under his divine feet). She likes the earth only due to its relationship with bhagavAn; but his relationship is not specific to single entity/object. [Was there anyone who was attached to places related to bhagavAn?] SrI rAmAyaNam bAla kANdam 29.22 “mayAthu bhakthyA thasyaiva vAmanasya upabhujyathE” (Due to my devotion to vAmana, I have an attachment to this land). SrI rAma asked sage viSvAmithra “What is this beautiful hermitage which is in front of us?” and sage viSvAmithra replied “Previously, this place known as sidhdhASrama, was inhabited by SrI vAmana; after he arrived here, out of devotion towards him, I would often just stay here with great attachment to this land”. Those who have attachment towards bhagavAn will not let go [of such objects that are related to him] as said in mahAbhAratham AraNya parvam “vishNur mAnusha rUpENa chachAra vasudhAthalE” (vishNu assumed the human form of chakravarthi thirumagan (son of dhaSaratha chakravarthi) and wandered on this earth).
  • irundhu – It appears that, before this state [of being seated], she was going through agony and was standing, walking etc in a disorderly manner.
  • thuzhAvi – It appears that she cannot let go of the earth; Like a person with piththa (a type of imbalance in bile fluid) cannot take his hands off sandalwood paste [which gives coolness to the body]; if takes his hands off, he will be affected with over-heating of his body.

While they are looking at her and thinking “she looks confused”, she is looking at them and saying “are you confused?” [she is properly engaged thinking about vAmana and has become bewildered, while they are not thinking about emperumAn and being clear].

  • vAmanan maN idhu ennum – She says “Isn’t this vAmana’s earth?”. She says “isn’t this gandha (fragrance) from the divine feet [of vAmana]?”. Earth is famously known as “gandhavathi pruthivI” (Earth has fragrance); but she (parAnkuSa nAyaki) knows that it is due to the relationship with bhagavAn who is known as “sarvagandha:” (source of all fragrance). She says “He begged and made it his own”. When it is his, he need not give it to her as he gave it to indhra; when it is his, it naturally belongs to her too. It is not possible to get her away from searching the earth saying “It does not belong to him”.
  • idhu ennum – When it is prathayaksham (perceivable by the eyes), do you still have doubt about the ownership of the earth? While she can perceive now, what happened in the past [vAmana measuring the world], she cannot [physically] see emperumAn, who measured it, now.
  • viNNaith thozhudhu – As she was able to perceive now, what happened in the past, she is also able to perceive the interactions of the other [spiritual] world right here. As said in “akkarai, ikkarai” (there, here), for them [AzhwArs], even here [in this material realm], the other [spiritual] world will be visible clearly; just like, for us, even there [spiritual realm], this material realm will be clearly visible. Some (dharmaputhra/yudhishtra and others) saw paramapadham when they were in the ASramam of sage ArshtishENa. Due to having same name [vyOma (sky), paramavyOma (spiritual sky)] and UrdhvAkAram (being in higher position), parAnkuSa nAyaki worships this sky as paramapadham.
  • avan mEvu vaikuntham – Unlike this place where he united with me and separated, SrIvaikuNtam is an abode where he never leaves. Highlights the difference between avathArams [which have specific time frame] and his presence in paramapadham [which is eternal]; and her not wanting to lose him [like he is always in paramapadham].
  • kai kAttum – Thinking about his singular form there and her state of not being to enjoy him there, becoming weak, unable to speak, she will simply point to that direction. Thinking about the presence of nithyasUris [eternally free souls] in paramapadham and about her own nature to be like them, yet not having that, becoming weak, becomes incapable of speaking further [and just shows by sign language].
  • kaNNai uNNIr malga ninRu – Tears start flowing from her eyes when she thinks about not being able to enjoy him eternally in paramapadham unlike avathArams [which are time bound].
  • kadal vaNNan ennum – He made her go mad by manifesting his [beautiful] form; she too highlights how he made her go crazy. His presence there resembles the embodiment of a dark sea properly – she talks about that.
  • annE – She is crying out “Oh mother!” out of great agony. It can also be “mannE”.
  • en peNNai – As said in “yuvathiSchakumAriNi” (one who is both a youth and child – the transition stage), she is not yet matured to be united with emperumAn.
  • peru mayal seydhArkku – He gave more agony to her than the agony of those who are in separation from him. She only looked at objects similar to him and grieved [Here, the distinction between AzhwAr and other nAchchiyArs like sIthA, ANdAL is highlighted. They did not suffer as much as AzhwAr did in separation].
  • en seygEn – Shall I bring him to her to relieve her from her agony? Shall I make her realize that she should wait until he arrives?
  • pey vaLaiyIrE – Oh ones with bangles! Like those who remain without wetting their feet even in great flood, you are remaining firmly with your bangles! Can you tell me how you retain your bangles? I will also try to apply that to my daughter [In traditional literature, it is shown that when in sorrow of separation, one becomes weak and the bangles will slip from the hands].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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thiruvAimozhi – 4.4 – maNNai irundhu

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

Full series >> Fourth Centum

Previous Decad



Highlights from thirukkurukaippirAn piLLAn‘s introduction

(maNNai irundhu) A girl (AzhwAr in feminine mood, parAnkuSa nAyaki) who is in separation of such loving emperumAn [as explained in previous decad], talking madly and constantly;  the mother of such a girl speaks the words of this girl unceasingly.

Highlights from nanjIyar‘s introduction

In fourth decad, emperumAn, seeing AzhwAr’s meditation on his praNaiythva (quality of being a beloved), knowing AzhwAr‘s nature, to pacify AzhwAr [to stop AzhwAr from being overwhelmed],  releases his embrace and separates from AzhwAr; at once, AzhwAr unable to see such loving emperumAn, becomes mad on him; AzhwAr consoles himself a little bit by seeing the objects which resemble him and which are related to him, yet grieves about not seeing him. AzhwAr speaks his state through the words of some one else (as the mother of a beloved in separation).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In fourth decad – In this manner, after having mAnasa samSlEsham (togetherness with emperumAn in mind), AzhwAr desires to experience emperumAn but is unable to have that and thus starts grieving. He then starts talking about the following aspects of ISwara who has the qualities to pacify AzhwAr’s grief:

  1. His being together with vibhUthi dhvayam (two realms – spiritual realm and material realm)
  2. His being equally approachable by everyone.
  3. His prowess and kindness.
  4. Radiant, splendid, invigorating and distinguished nature of his form.
  5. His activities for the protection [of others].
  6. His enjoyable activities.
  7. His symbols of supremacy.
  8. His venerable nature of being with apt opulence.
  9. His favours towards his devotees.
  10. His ultimate simplicity.

AzhwAr, meditating upon such aspects, becomes more involved in sarvESvara seeing objects which are related to him and which resemble him. This is explained by AzhwAr through the words of a good mother of a beloved girl who is grieving after separating from her beloved man, as heard from those [friends] who are in close proximity of such a girl.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

In the previous decad – AzhwAr enjoyed his love and became mad. The [overwhelming] bliss he acquired was so much that it would nullify the svarUpam of both emperumAn and AzhwAr; to control that flow and pacify AzhwAr, ISvaran withdrew himself a little bit from the union with AzhwAr. Still, since AzhwAr got separated from emperumAn, that separation will not stop until having its impact [on AzhwAr]; being overwhelmed with grief, like a person who lost his wealth along with the bag will open and check everything which resembles his bag [AzhwAr too checks everything which resembles emperumAn]; as said in thiruvAimozhi 1.7.2vaippAm marundhAm” (wealth and medicine – goal and means), for AzhwAr, emperumAn is the wealth; thus, when AzhwAr sees objects which resemble emperumAn or objects which are related to emperumAn, he considers them to be emperumAn himself and checks closely only to find out that they are not emperumAn and unable to give up, becomes pained by that.

[Is there any one who suffered like this?] As said in SrI rAmAyaNam AraNya kANdam 60.35 “kvachith udh bhramathE vEgAth kvachith vibhramathE balAth | kvachith maththa ivAbAthi kAnthA anvEshaNa thathpara:” (SrI rAma who is searching for sIthA, is looking around and looking above; at one place he looks around in all directions with his ability, at other place he looks like a mad man), after getting separated from pirAtti, perumaL out of great grief, roams around looking above, stops after some time even unable to doing so, going from tree to tree, and asking “did you see maithili?”, searching in every river – AzhwAr is now going through the same grief as SrI rAma. The mother, seeing her [parAnkuSa nAyaki’s] suffering, speaks about her state and her words, and speaks about her own suffering on seeing her daughter’s suffering, and withdraws; finally emperumAn returns to AzhwAr and pacifies him to conclude this decad.

Each pAsuram is discussed subsequently.

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rAmAnusa nURRanthAdhi – 70

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<< previous (sindhaiyinOdu karaNangaL yAvum)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – amudhanAr was happy thinking about the help that emperumAnAr divined; next, thinking that compared to the part done, the part to be done is of bigger wonder, and looking at the divine face of emperumAnAr, amudhanAr is placing his request about what he desires.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr was happy thinking about the help that emperumAnAr divined; in this pAsuram amudhanAr is directly placing a request to emperumAnAr – if investigating about my bad ways and about your immeasurable greatness, it is better (if you) accept and take me in. Instead if considering about the mistakes which I committed to the full extent, counting and adding them up, and again researching more, there would be no sin in me that could be remotely named as a goodness, so I would have to be discarded; Oh! what others who have surrendered to you would say about the kindness of yours who (is supposed to) lifts everyone up (from the material world) (if I am so discarded).

ennaiyum pArththu en iyalvaiyum pArththu eNNil pal guNaththa
unnaiyum pArkkil aruL seyvadhE nalam anRi en pAl
pinnaiyum pArkkil nalam uLadhE un perum karuNai
thannai en pArppar irAmAnusA unnaich chArndhavarE                    –   70


Word by word meaning (given by maNavALa mAmunigaL)

ennaiyum pArththu – Having used to involve in matters of my senses for time eternal, as said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [SrI vaikuNta sthavam – 99](even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), even after your highness has accepted me in, due to the strength of bad scent (of earlier deeds), I am still having abundant interest in unfavorable matters – your highness seeing me of such state,
I involve in worldly matters in accordance with that (bad) interest; such is my –
iyalvaiyum pArththu –  and seeing such bad ways (of me),
that which is of greatness of accepting those bad aspects as qualifications,
that is,
unnaiyum pArkkil – if you see yourself (of)
eNNil pal – many innumerable
guNaththa – qualities,
as was done till now, even for the parts to be done in the future,
aruL seyvadhE nalam – it is better for you to show your kindness (and help me);
anRi – instead of this,
pinnaiyum pArkkil – if investigating again
nalam uLadhE  – is there any goodness
en pAl –  in me;
If (you) have to do the deed only if there is any goodness (in the person/me), then
unnaich chArndhavar  – those who have surrendered to your divine feet,
en pArppar – what would be their finding about
perum karuNai thannai – unbounded kindness
un – of your highness?

“Would they not find fault in that kindness?”  is the thought.  They might think – even this [his kindness] is of this extent only?

{Translator’s note: As said in thiruppAvai thaniyan, ‘balAthkruthya bhungthE’, where ANdAL forced (balAthkAr) krishNan to give what She wanted (paRAi/service to Him), here amudhanAr is trying to do that with emperumAnar to get him completely lift him up}


ennaiyum pArththu – your highness who knows everything had taken me up voluntarily, instructed me in many ways, and made me walk in the right path, and helped me – but I who make those help to be useless, who am having abundant interest in unfavorable matters and is corrupted due to eternal growth of deeds, and uncountable doings of those not to be done, and having the scent of prior sins – seeing me of that state –

thiruvarangathu-amudhanar.emperumAnAr-at-heartthiruvarangaththu amudhanAr – doing naichyAnusandhAnam

en iyalvaiyum pArththu – as said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [SrI vaikuNta sthavam – 99]’ (even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), even after your highness had accepted me in, due to the hold of bad scent of prior deeds, and according to that bad taste, am involved in bad matters; seeing such practice of me,

eNNil pal guNaththa unnaiyum pArkkil – innumerable, many (groups of it), and most auspicious – having such qualities of good morals, affection, etc., which are the reasons for accepting blemishes themselves as qualifications, and having the greatness as said in ‘SeshOva sainya nAthOvA SrI pathirvEththi sAthvikai: – vidharkyAya mahA prAgyai: [yathirAja mangaLam]’ (Is he Adhi SEshan? Is he sEnai mudhaliyAr? (Only) Sri:pathi (emperumAn) would now; others continue to wonder about that) – considering very deeply about your highness of such nature,

amudhanAr’s divine mind thinks that even if there is a count for the auspicious qualities of emperumAn, there is no count for those of emperumAnAr, as said in ‘mathi kShayAn nivarthanthE na gOvindha guNa kShayAth’ (It is due to want of my intellect that I stop talking about gOvindhan’s qualities, not because of any want of count of His qualities).

aruL seyvadhE nalam – As said in ‘parama kAruNikO na bhavath para: parama SothyathamO nahi math para: – ithi vichinthya hrudhA mayi kinkarE yadh uchitham raghuveera thathA kuru”, (There is no one who is kinder than you; there is no one lowly than me; kindly keep this in your heart and grant me the services for me to perform),

your highness are of utmost kind; the lowly me am a complete sinner;

as said in ‘ahamasmi aparAdha chakravarthee karuNE thvam cha guNEshu sArvabhaumee – vidhushi sthitham eedhrushE svayam mAm vrusha SailESvara pAdha sAth kuruthvam [dhayA Sathakam]’ (I am the emperor/caught in the cycle, of sins; (thiruvEnkatam udaiyAn) is the kind one! you (thAyAr) are the best in qualities – understand this about me and you yourself please give me the divine feet (of thiruvEnkatam udaiyAn)),

and ‘thvayabilabdham bhagavan nidhAneem anuththamam pAthram idham dhayAyA:’, (sthOthra rathnam – due to your mercy only I became the target of your kindness),

can you who is bright in qualities like affection, discard me who is the completely apt receiver of your kindness?

Accepting me is your getting the one that is rare to get, isn’t it?

Accepting a sinner like me would be a fortune for your auspicious qualities, isn’t it?

So similar to how you did for the previous matters, it is best for you to voluntarily show your mercy on me for the remaining part as well.

You see, amudhanAr is saying in this way due to the opinion  – what AzhvAn prayed about nAlUrAn is because of the strength of your association.

irAmAnusA – Oh emperumAnAr!

anRi – instead of this, if investigating something else/more,

en pAl – about me who is of such (lowly) nature,

pinnaiyum pArkkil – if again investigating instead of doing the aforementioned,

nalam uLadhE – would there be any good?

~ If saying, would do some favor only based on something good in me,

unnaich chArndhavarE – all the learned ones who are reliant upon you after surrendering to your divine feet,

un perum karuNai thannai en pArppar – what would they think of the kindness of you the highly great?  That is – Would they not see it as blemished, saying, ‘is that it?’ ?

Didn’t Jeeyar also divine this meaning in ‘adhikAram uNdEl arangar irangArO, adhikAram illAdhArkkanRO ethirAsA nee iranga vENduvadhu, neeyum adhikArigaLukkE irangil en seyvOm yAm’ (Arththi prabandham – ~ if there is any qualification in me, arangar would have shown compassion; Oh emperumAnAr! it is for those who do not have any qualification that you have to show your compassion; if you too are compassionate only to the qualified, then what would we do?)

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

Like how his AchAryan AzhvAn said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [Sri vaikuNta sthavam – 99]’ (even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), amudhanAr is also following his AchAryan and showing his naichyAnusandhAnam (thinking of self as lowly).

anRi en pAl pinnaiyum pArkkil nalam uLadhE – earlier, without seeking any qualification in me you came and voluntarily accepted me due to your kindness;  given that, now if you try to find some qualification in me to show your grace, would such qualifications grow in me all of a sudden? – asks amudhanAr.

– – – – –

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आर्ति प्रबंधं – १०

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आर्ति प्रबंधं

<< पासुर ९



अपने अनेक जन्म मरणो के कारण पर मणवाळ मामुनि विचार करते हैं और इस निर्णय पर पहुँचते हैं कि उनके अनेक जन्मों और उससे सम्बंधित पीड़ाओं का एक मात्र कारण, श्री रामानुज  के चरण कमलों में शरणागति न करना ही है। श्री रामानुज के दिव्य पदों से अलग रहना ही सारे दुखों की कारण है। इस स्थिति को सही करने केलिए श्री रामानुज के चरणों में ही पड़े रहने का मणवाळ मामुनि निश्चित करते हैं।

पासुरम १० 

पू मगळ कोन तेन्नरनगर पूँगळर्कुप् पादुगमाय
ताम मगिळुम सेल्वच चटकोपर तेमलर्त्ताट्के
एय्न्दु इनिय पादुगमाम एन्दै इरामानुसनै
वाय्न्दु एनदु नेंजमे वाळ


एनदु – हे ! मेरे
नेंजमे – ह्रदय ( हमेशा आज्ञा पालने वाला )
वाळ – अब से कृपया जियो ( के आश्रय में )
वाय्न्दु – के चरण कमलों में शरणागति कर
इरामानुसनै – श्री रामानुज को
एन्दै – जो मेरे पिता और मेरे आत्मा के सहारा हैं
एय्न्दु – श्री रामानुज, जो धारण करते हैं
इनिय पादुगमाम – पादुका के पात्र
ताट्के – के दिव्य पद
सेल्वच – सात्विक गुणों से  भरपूर
चटकोपर – शटकोपा नाम कहे जाने वाले
तेमलर – जिनके चरण कमलों में पुष्पो से मधु बहती है
पादुगमाय – (ऐसे शटकोपन ) पादुका माने जाते हैं
ताम मगिळुम – के पादुका होने से सुखी हैं
पूँकळर्कु – नित्यानंद देने वाले चरण
तेन्नरनगर – श्रीरंगनाथ जो हैं
कोन – (के)दिव्य पुरुष/पति  हैं
पू मगळ – पेरिय पिराट्टियार (श्री महालक्ष्मि), जो पुष्प के सुगंद समान हैं

सरल अर्थ  

इस पासुरम में मणवाळ मामुनि अपने ह्रदय को श्री रामानुज के चरण कमलों में शरणागति करने की उपदेश देते हैं।   इसके पश्चात श्री रामानुज के चरणों में ही हमेशा रहने और उन्से अलग न होने कि आज्ञा भी देते हैं। और इस विवरण से समझाते हैं कि पेरिय पिराट्टियार के दिव्य पति श्री रंगनाथ के पादुका शटकोप (नम्माळ्वार ) के पादुका श्री रामानुज हैं।


पेरिय पिराट्टियार पुष्प के सुगंध समान हैं।  “पू मन्नु मादु पोरुन्दिय मार्बन” (इरामानुस नूट्रन्दादि १ ) के अनुसार श्री रंगनाथ ऐसे पेरिय पिराट्टियार को अपने ह्रदय में धारण करते हैं। (तिरुवाय्मोळि ६.१०.४  )के “पूवार कळल्गळुक्कु” के अनुसार शटकोपर श्री रंगनाथ के पादुका के रूप में नित्यानंद में हैं। (तिरुवाय्मोळि ६.१०.११ ) “अडिकीळ अमर्न्दु पुगुन्दु”, में स्वयं शटकोपर कहते हैं कि वे श्री रंगनाथ के पादुका के प्रतिनिधि हैं। (तिरुवाय्मोळि ७. २. ११ ) “मुगिल वण्णन अडियै अड़ैन्दु” और (तिरुवाय्मोळि १०. ८. १० ) “उट्रेन उगन्दु पणि सैदु” से दृश्य हैं कि, पादुका के पात्र निभाने से वे अत्यंत संतुष्ट हैं।  अब ऐसे शटकोपर से श्री रामानुज के संबंध कि विवरण किया जाता है।  मधु बहने वाली पुष्पो से सुगंदित हैं शटकोपर के चरण कमल।  “मेविनेन अवन पोन्नडि मेय्मैये”, (कण्णिनुन चिरूत ताम्बु २ ) के विवरण के अनुसार श्री रामानुज अपना अभिप्राय प्रकट करते हैं कि शटकोपर के चरण कमलों पर रहना ही उनको शोभा देता हैं। अतः श्री रामानुज शटकोपर के पादुका माने जाते हैं। अंत में मणवाळ मामुनि श्री रामानुज से अपने संबंध स्थापित करते हैं।  वे श्री रामानुज को ही अपने आत्मा के सच्चे सहारा मानते हैं।  एम्बेरुमानार नाम से भी पहचाने जाने वाले श्री रामानुज के चरण कमलों में शरणागति कर वही जीने कि उपदेश अपने ह्रदय को देते हैं।  (इरामानुस नूट्रन्दादि १ )” इरामानुसन चरणारविन्दम नाम मन्नि वाळ नेञ्जे” में तिरुवरंगतमुदनार अपने ह्रदय को उपदेश देते हैं।  इसी प्रकार मणवाळ मामुनि अपने ह्रदय को उपदेश देते हैं। “हे !(हमेशा मेरी आज्ञा मानने वाली ) ह्रदय ! श्री रामानुज के चरण कमलों में रहना तेरा स्वरूप है।  कोई प्रतिफल के आशा के बिना, उनके चरण कमलों में रहो।” श्री रामानुज के प्रति उपस्थित अत्यंत प्रेम के कारण मणवाळ मामुनि यतीन्द्र प्रवणर कहे जाते हैं। स्तोत्र रत्न के “धनं मधीयं तव पाद पंकजं” के अनुसार सर्वश्रेष्ठ धन भगवान के चरण कमल है।  यह परिपूर्ण रूप से मिलने के कारण ही  शटकोपर “सेल्व चटकोपर” वचन से वर्णन किये गए।   

अडियेन प्रीती रामानुज दासि

आधार :


प्रमेय (लक्ष्य) –
प्रमाण (शास्त्र) –
प्रमाता (आचार्य) –
श्रीवैष्णव शिक्षा/बालकों का पोर्टल –