Daily Archives: March 16, 2017

thiruvAimozhi – 4.7.3 – IvilAdha thIvinaigaL

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Full series >> Fourth Centum >> Seventh decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In third pAsuram, AzhwAr becomes displeased saying “You are not presenting yourself in front of me, at least you can come in front of me and say ‘You are not virtuous enough to see me’ to make me become devoid of such desire to see you; you are not even doing that”

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “If I call out for you who is very humble/obedient towards those who exclusively exist for you, you are not even coming in front of me and telling ‘Why are you, who has committed sins, calling out to me?'”.

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.


IvilAdha thIvinaigaL eththanai seydhanan kol?
thAvi vaiyam koNda endhAy! dhAmOdharA! enRenRu
kUvik kUvi nenjurugik kaN pani sOra ninRAl
pAvi nI enRonRu sollAy pAviyEn kANa vandhE


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

(as said in SrIvaikuNta sthavam 60 “yadhbrahmakalpaniyuthAnubhavE’pyanASyam” (sins committed by this jIvAthmA in half a moment cannot be atoned even over a period of 1000s of days of brahmA), even if experienced for many kalpas (kalpa – a day of brahmA))
Ivu ilAdha – indestructible
thIvinaigaL – cruel sins (which lead to agony)
eththanai – countless
seydhanan kol – have I committed?

(When asked “what is that?”)
thAvi – measured (with his divine feet)
vaiyam koNda – captured the universe to fully exist for you
endhAy – oh my lord!
dhAmOdharA – Oh one who is having the scar of the rope on your waist (which was tied by yaSOshA to show that you are obedient towards those who are fully existing for you)
enRu enRu – saying so
kUvik kUvi – calling out many times without break
nenju urugi – heart melting as water
kaN pani sOra – that water flowing out as tears
ninRAl – if I stood (with agony)
pAviyEn – me, who is having sins (which stop me from seeing you)
kANa – to see
vandhu – appear in front of me
nI – you
pAvi – are a sinner
enRu – that
onRu sollAy – you are not telling.

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

Have I committed indestructible countless cruel sins? Oh my lord who measured and captured the universe to fully exist for you! Oh one who is having the scar of the rope on your waist! If I who is having sins that are stopping me to see you, stood and called out to you saying these, with my heart melting as water and that water flowing out as tears, you are not appearing in front of me and telling “You are a sinner”. AzhwAr implies that emperumAn appearing to say that AzhwAr is a sinner is also sufficient. Ivu – destruction.

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

  • IvilAdha thIviinaigaL – I am committing big sin; should I commit sins which cannot be exhausted even by experiencing the effects of it? Would “nAbhuktham kshIyathEkarma” (if the effects of the actions are not experienced, they don’t get exhausted) be false in my case [i.e., some effects are already experienced, at least those karma should be exhausted by now; but it appears that I have so much karma left]; even after experiencing the effects, should [a large portion of] it remain? [But] Did AzhwAr experience the effect of his sins? Yes – he experienced the effect of all his sins [the great agony], when emperumAn turned away from AzhwAr for half a moment.
  • thIvinaigaL eththanai seydhanan kol – Does “seyvinai” just indicate one sin? How many crores of sins have I done?
  • thAvi … – Are you not capable of doing difficult tasks effortlessly? Don’t you protect everyone at that time without limiting yourself? He set out his divine feet to protect them and AzhwAr too being fully captivated by that act, said “endhAy“.
  • dhAmOdharA – When some persons [dhEvaki and nandhagOpa in previous births] prayed to have you as their child, did you not appear as their child and become submissive to them to be disciplined by them? She [yaSOdhA] saw your act of stealing the butter, tied you to the mortar and beat you up, to starve you also.
  • enRu enRu – He is not of the nature of saying this [incident] once and speaking about something else subsequently.
  • kUvik kUvi – Repeatedly calling out speaking about these incidents.
  • nenju urugi – The first calling out leads to subsequent calling out, the sound from his throat entering his ear and causing the heart to melt like fluid matter.
  • kaN pani sOra ninRAl – As the eyes will act on behalf of the heart, they shed overflowing tears. When that happens,
  • pAvi … – To sustain myself by becoming free from desire [to see you]; Can emperumAn not come in front of me and say “Why are you desiring to be helped by me like I helped indhra, yaSOdhA et al? indhra was sathva nishta [situated in sathva guNam (goodness)], yaSOdhA was my mother, [but] you are a sinner”? [Is indhra a sathva nishta?] Since emperumAn divided dhEvas (celestial deities) and asuras (demons) based on their qualities, indhra can be said to have sathva guNam since he is counted along in dhEvas.
  • onRu sollAy – You can tell me “You are fortunate [or you are a sinner]”. I don’t care about the meaning of your words, I just want to hear you speak.

But there is restriction while you say that.

  • pAviyEn kANa vandhu – You have to appear in front of me and say that. You are capable of being present in my heart and speaking to me – but I will not be satisfied with that.
  • pAviyEn – While the whole world is happily living its life, I am so sinful that I cannot sustain myself without hearing you speak in this manner.
  • kANa vandhu – This is SabdhAdhi vishaya prAvaNyam [attachment towards sense enjoyment] of AzhwAr [i.e., his senses too are attached to bhagavAn only]; sollAy is explained in two ways – “come and tell me” as well as “you are not even coming and telling me this”.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 85

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Introduction (given by maNavALa mAmunigaL)

You said ‘irAmAnusan thannaik kaNdu koNdEn, avan thoNdar pon thALil thoNdu koNdEn’ (in previous pAsuram); what are you more interested in out of the two (emperumAnAr or his devotees)?  I don’t have interest in anything other than the divine feet of those who consider only emperumAnAr as their shelter – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – You said ‘irAmAnusan thannaik kaNdu koNdEn, avan thoNdar pon thALil thoNdu koNdEn’, and involved in the matter of emperumAnAr and also his devotees. But among these two, in which matter do you have more interest?  To those who were nearby and asking this, amudhanAr replies – as the meaning of vEdhas that is learned, and the fore front of it being vEdhAnthams, show that emperumAn is our lord; not knowing this, those who served unwanted matters, and suffered in unnecessary things – emperumAnAr got them to rid of such foolishness;  there is nothing else to consider in my mind than the divine feet of those who consider only emperumAnAr as their shelter, says amudhanAr.

Odhiya vEdhaththin utporuLAy adhan uchchi mikka
sOdhiyai nAthan ena aRiyAdhu uzhalginRa thoNdar
pEdhaimai theerththa irAmAnusanaith thozum periyOr
pAdham allAl endhan Ar uyirkku yAdhonRum paRRu illaiyE         –   85


Word by word meaning (given by maNavALa mAmunigaL)

As said in ‘Sruthi Sirasi vidheepthE’ (being most distinguished as the head of vEdhas),

ut poruLAy – being the inner meaning
vEdhaththin – of vEdham
Odhiya – that is learned,
mikka sOdhiyai – He who is present with unbounded glory
adhan uchchi  – is shown as the head of that vEdham as said in ‘Sruthi SirasividheepthE’,
nAthan ena aRiyAdhu – not knowing that He is our lord,
uzhalginRa thoNdar – they get involved in other matters and languish,
pEdhaimai – such lowly knowledge which is the reason for worship of unwanted matters
theerththa – (was) removed (by)
irAmAnusanai – emperumAnAr;
thozhum – worship of (such emperumAnAr) itself as their identity,
periyOr – those having such greatness,
pAdham allAl – other than their divine feet,
enthan Ar uyirkku – to my AthmA
paRRu illai – hold is not there for
yAdhonRum – something else.

Some recite also as  ‘pEdhaimai theerkkum’.

Based on thamizh grammar, ‘Ar uyirkku yAdhonRum’ is combined written and recited as ‘Ar uyirkkiyAdhonRum’.


Odhiya vEdhaththin ut poruLAy – As said in ‘ashta varsham brAhmaNa upanayeetha, tham adhyApayEth’ (do sacred thread ceremony (pUNUl/janEu) for the seven year old (eight including the time in mother’s womb), and send him to learn vEdhas), ‘svAdhyAya adhyE thavya: (he should practice reciting of vEdham)’, “vEdham anUchyAchAryO’nthE vAsinamanu SAsthi” (repeat the words of vEdham after AchAryan, being with AchAryan till the end), ‘svAdhyAyAnmA pramadha:’ (without missing, recite vEdhas at appropriate times), following the procedures of recitation/learning by following AchAryan, the vEdhas that he has learned, – being the inner meaning of that vEdham, and being important as said in ‘bhajEth sArathamam SAsthram’ (take up the most valuable essence from SAsthram (surrendering to emperumAn)), and in ‘sarvathassAramAdhadhyAth’ (Learning vEdham is to take up the most valuable essence from SAsthram).

adhan uchchi mikka sOdhiyai nAthan ena aRiyAdhu – As said in ‘vEdhaiScha sarvai: ahamEva vEdhya: [SrI bhagavath gIthA 15.15] (I am the one talked about in all the vEdhas), and, ‘vEdha vEdhyE parE pumSi’ (emperumAn is the one talked about in vEdham), and, ‘vEdhE rAmAyaNE puNyE’ (emperumAn is talked about in rAmAyaNam which is vEdham), and, ‘Adhau madhyEthadhAnthE vishNussarvathra geeyathE’ (vishNu emperumAn is talked about from beginning through middle through the end), and, ‘uLan sudar migu suruthiyuL [thiruvAimozhi – 1.1.7]’ (He is present as the essence in vEdham which is abundantly radiant due to being svatha:prAmANyam (self-evident)), and ‘Sruthi Sirasi vidheepthE [SrI bhAshyam]’, at the top of vEdhas He is being shown as the one, and as said in ‘jyOthishAm jyOthi:’ (He is the light for lights (being so bright)), and, ‘thEjasAm rASimUrjitham’ (all the lights held together would look dark in the presence of brightness of emperumAn) such sarvESvaran who is of boundless glory; not understanding that He is the lord for us as said in ‘pathim viSvasya’ (emperumAn is our lord/husband);

uzhalginRa thoNdar – As said in ‘kalau jagath pathim vishNum sarvasrashtAram achyutham, nArchayishyanthi maithrEya pAshaNdOpahadhAjanA: [SrI vishNu purANam]’ (In kali yugam, vishNu emperumAn who is the lord of the world who does not let down anyone who surrenders to Him would not be worshiped and they would be affected by lowly pAshaNdis (fake spiritualists)), and,

‘namAm dhushkruthinO mUdA: prapadhyanthE narAdhamA:, kAmai sthaisthair hrutha gyAnA: prapadhyanthE anya dhEvathA: [SrI bhagavath gIthA 7.15]’ (Fools, lowest among men, those with knowledge which was destroyed by mAyA (illogical reasonings etc) and the demoniac are the four types of sinners (who are greater sinners in the order of their mentioning) who do not surrender unto me.), and,

‘nAthE na: purushOththamE thri jagathAm EkAdhipE chEthasA – sEvyE svasya padhasya dhAthari surE nArAyaNE thishtathi – yam kanchith purushAdhamam gathipaya grAmESam alpArthadham sEvAyaimrugayAmahEnaram ahO mUkAvarAkAvayam’ (when there is emperumAn lord nArAyaNan the only one, He who would give Himself to those who surrender to Him, is present, they go to some one who is said to be head of a village, Oh what do I say about their unfortunate situation), due to trace of sins eternal, being subservient to demi-gods, to lowly people,  and to themselves; and due to growth of/commitment in such subservience),

as said in ‘adhaScha Urdhvancha prasruthA:, thasya SakhA: guNapravuththAvishayE pravaNA:’ (going horizontally vertically (in all directions) towards lowly matters, growth of branches of such matters, activities due to characteristics of sathva rajas thamas, interest in other (lowly) matters), and,

gathAgatham kAmakAmA labanthE’ (he goes, comes, tries to satisfy his wishes, goes to hell/heaven, comes back, and so on), those people go through the cycle of womb, birth, going in dark and smokey path (to hell, etc.,), as said in panchAgni vidhyai, being born in the clans of dhEvas, (humans, etc.) many times and in many types; people who are in to such cycle;

pEdhaimai therththa – Like geethAchAryan who says ‘thEshAmEvAnukam pArtham aham agyAnatham thama: – nASayAmi [SrI bhagavath gIthA]’ (I show mercy and remove the thamas that is ignorance, towards those who suffer due to lowly matters),

since he removes the darkness that is ignorance as said in ‘pApadhvAntha kShayAyacha’ (removed the sins), and, ‘SrImAn Avira bhUdhbhUmau rAmAnuja dhivAkara:’ (ramAnuja came to this world like the sun rose (to remove our ignorance)), the ignorance being the reason for going after inappropriate things, he removed such ignorance completely, without trace – says amudhanAr.

irAmAnusanaith thozhum periyOr pAdham allAl – Other than the most attainable divine feet of those mAhAthmAs who have the faith that the divine feet of emperumAnAr is the one that would lift them up from this material world;  periyOr – noble ones – AzhvAn, ANdAn, piLLAn, and such.


Divine feet of those who worship emperumAnAr

thozhum periyOr – pANdavas, who are mentioned as ‘adiyaith thodarndhu ezhum aivarkatkAy, ended up being ‘siRiyA’ (not noble), and were with inferior knowledge (since they did not  surrender unto Him and reach paramapadham – instead they were interested in heaven and went there) ; (but), those who surrendered to emperumAnAr, did not have such shortcomings, and due to that they got this greatness first (of being subservient to emperumAnAr);

enthan Ar uyirkku – to the distinguished AthmA of mine who am having the faith of being subservient to emperumAnAr’s devotees as I said in ‘avan thoNdar pon thALil thoNdu koNdEn’ (in previous pAsuram);

yAdhonRum paRRu illaiyE – there is no other hold; jeeyar also divined this meaning in the SlOkam of ‘vAchA yathIndhra [yathirAja vimSathi 3]’.

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

The name vEdham  is based on showing to the one who is learning it, about the ways of worship, and about the One to be worshiped. Since this pAsuram then says ‘adhan uchchi’, thus identifying the latter part that is vEdhAntham which mainly talks about acts that are for worshiping emperumAn, amudhanAr is specifically talking about that using the word vEdham.

Even though fire, indhra, etc., demi-gods are mentioned as part of worship, the one residing in them as antharyAmi is emperumAn, is identified in the pAsuram as ‘utporuLAy’.

nAthan ena aRiyAdhu uzhalginRa thoNdar – even though the experts of vEdhas have learned about who is identified inside vEdhas, and about the glorious One present as the head of such vEdhas, they are being ignorant and go after other things and beings, opines amudhanAr.

Due to not knowing the He is the owner of sentient and non-sentient, their mind is involved in the things outside, and for that they are having to serve other strangers, and be in that cycle; so their learning of vEdhas become useless;

As said in ‘chathur vEdha dharO viprO vAsudhEvam na vindhathi | vEdhabhAra bharAkrAntha: sa vai brAhmaNa kardhabha: ||  (a brAhmaNa who may be holding in his heart all the four vEdhas, but not knowing vAsudhEvan [as the lord], would be nothing more than a donkey carrying the weight of such vEdhas), like ‘kunkumam sumandha kazhudhaiyO pAdhi  [SrI vachana bhUshaNam]’ (like a donkey that does not know the importance/fragrance of saffron buds that it carries in its back).

amudhanAr says – Oh! what an ignorance this is!

thoNdar – those devoted to the acts of lowly matters;  since such desired things for them are many, one has to fall on many indivduals’ feet (serve them) to acquire those things, so amudhanAr says ‘uzhalgainRa’ thoNdar.

irAmAnusanaith thozhum periyOr – It is easy to worship emperumAn; but it is rare/difficult effort to worship emperumAnAr; one needs strength of mind to do that; there is no other name for them. Their only name is ‘irAmAnusanaith thozhum periyOr’ – worshiping emperumAnAr is their identity. Those having such greatness. Those like AzhvAn, ANdAn.

pAdhamAllAl .. paRRillai – Since his devotion did not stop with emperumAnAr but went to the extent of his disciples, amudhanAr mentions his AthmA as ‘Ar’ uyir.

– – – – –

Translation: raghurAm SrInivAsa dasan

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Arththi prabandham – 49

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In the earlier pAsuram, mAmunigaL revealed his lack of interest towards mundane people of this earth by saying “ethirAsan adi naNNAdhavarai eNNAdhu”. However, mAmunigaL who is characterized by a soft, gentle and warming heart towards everyone, could not bear the abysmal state in which his fellow people (earthlings) were. Out of sheer compassion towards fellow human beings, he shows them the path to salvation in emperumAnAr’s lotus feet and lays the rules for it.

pAsuram 49

nandhA naragaththu azhundhAmai vENdidil nAnilaththIr
en thAdhaiyAna ethirAsanai naNNum enRum avan
andhAdhi thannai anusandhiyum avan thoNdarudan
sindhAkulam kedach chErndhirum muththi pin siththikumE!!!

Word-by-Word Meanings:

nAnilaththIr – Hey!!! People of this world that are of four types!!!
vENdidil – if you wish to
azhundhAmai – not be imbibed in
naragaththu – the hell that is also known as “samsAra sAgaram” or “worldly hell”
nandhA – which cannot be completed anytime by experiencing
(then listen to me)
naNNum – go and take refuge at
en – my
thAdhaiyAna – father
ethirAsanai – emperumAnAr.
anusandhiyum – chant and medidate
enRum – at all times
avan andhAdhi thannai – irAmAnusa nURRandhAdhi, that serves as “prapanna gAyathri” and that which resonates the name of emperumAnAr that paves way for salvation.
chErndhirum – be at the service of
avan thoNdarudan – his devotees who are the finest srivaishNavAs.
sindhAkulam – the pain and pangs caused by association with other things in this world
keda – will be obliterated upon which
muththi – salvation
pin siththikumE – will ensue at the opportune moment

Simple Translation

mAmunigaL, in this pAsuram, looks at the pitiable state of worldly people and tells them of an easy route to get liberated. He urges those who wish to be liberated from shackles of this world that is also regarded as hell, to go unto the lotus feet of his father emperumAnAr. He asks them to chant and meditate  “irAmAnusa nURRandhAdhi” that has the names of emperumAnAr in every one of the verses. He asks them to be at the service of the devotees of emperumAnAr. This would obliterate all sorts of pains and sufferings one would have experienced before taking shelter at the lotus feet of emperumAnAr. mAmunigaL assures that when the opportune time presents itself, they will be liberated for sure.


mAmunigaL says “This world is verily described as hell in our scriptures. To quote a few from AzhvArs‘ pAsurams, “nandhA naragaththazhundhA vagai (periya thirumozhi 11.8.9)”, “naragaththidai naNungA vagai (periya thirumozhi 7.9.5)” and “maRRai naragam (thiruvAimozhi 8.1.9)”. The experience, pains and sufferings in this hell known as “world”, is something that does not have an end at any point in time. It just goes on and on. Hey! my dear fellow earthlings who live in this world that are of four types!!! If you want to escape from this hell and not be immersed and imbibed in this hell and  want to be liberated from its wrath, here is what you should do. Please go towards my father emperumAnAr and take refuge under him. His very names that pave way for salvation are in each and every poem of “irAmAnusa nURRandhAdhi” that is also known as “prapanna gAyathri” [that which is to be recited by prapannas every day, without fail]. Go ahead and meditate upon those names. As described in irAmAnusa nURRandhAdhi, “un thoNdargaLukkE – (irAmAnusa nURRandhAdhi 107)”, please go and always strive at the lotus feet of the devotees of emperumAnAr. All your sufferings associated with whatever association you had hitherto will be obliterated without any trace. Upon this, you will be liberated at the opportune moment.

adiyEn santhAnam ramanuja dasan

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