Daily Archives: April 20, 2017

thiruvAimozhi – 4.9.10 – kaNdu kEttu

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

Full series >> Fourth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In tenth pAsuram, out of great love, AzhwAr clearly explains “what was given up and what was pursued”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, emperumAn asks “How did I eliminate the other benefits for you and bestow you the ultimate benefit?”, AzhwAr replies “I am blessed to give up aiSvarya (worldly pleasures) and kaivalya (eternal self-enjoyment), determined you who are Sriya:pathi (lord of SrI mahAlakshmi) as the goal and attained you too”.

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.


kaNdu kEttuRRu mOndhu uNduzhalum aingaruvi
kaNda inbam therivariya aLavillAch chiRRinbam
oNdodiyAL  thirumagaLum nIyumE nilA niRpak
kaNda sadhir kaNdozhindhEn adaindhEn un thiruvadiyE


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

kaNdu – seeing (the quality of form)
kEttu – hearing (the quality of sound)
uRRu – contacting (the quality of touch)
mOndhu – smelling (the quality of fragrance)
uNdu – eating (the quality of taste)
uzhalum – agitate (not being satisfied with what was acquired and will make one long for more of the same kind)
aim karuvi – through the five senses
kaNda – enjoyed by analysing individually
inbam – the joy of worldly pleasure
therivu – to be comprehended by these senses and enjoy
ariya – difficult
aLavillA – incomprehensible (in comparison to worldly pleasures in terms of being eternal etc)
chiRu inbam – the joy of self-enjoyment which is very insignificant when compared to the joy of experiencing bhagavAn
oN thodiyAL – one who is having distinguished curved forearms
thirumagaLum – the best among women, who is known as SrI due to being the collection of all wealth
nIyumE – you only (who is the best among men)
nilA niRpa – remaining together (to manifest the wealth and the true nature)
kaNda – determined
sadhir – the best means
kaNdu – seeing it in front of me
ozhindhEn – gave up (worldly pleasure and self-enjoyment)
un thiruvadi – (to have all entities present in you, being Sriya:pathi and the ultimate goal) your divine feet
adaindhEn – attained (in the form of visual experience)

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

After seeing in front of me [the three different goals namely] a) the joy of worldly pleasure enjoyed by analysing individually through the five senses of seeing,  hearing, contacting, smelling  and eating and feeling agitated by these b) the joy of self-enjoyment which is incomprehensible, which is difficult to be comprehended by these senses and enjoy and which is very insignificant when compared to joy of experiencing bhagavAn and c) the togetherness of you and the one who is having distinguished forearms with ornaments like bangles, the best among women, who is known as SrI due to being the collection of all wealth, and determined the best means, gave up worldly pleasure and self-enjoyment and attained your divine feet.

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

  • kaNdu … – Eye which is a tool to see, ear which is a tool to hear, skin which is a tool to feel touch, nose which is a tool to smell and tongue which is a tool to taste. The senses facilitate one to spend his/her life by just seeing, hearing, feeling, smelling and touching [worldly pleasures].
  • aim karuvi kaNda inbam – The worldly pleasure which is enjoyed by senses which are limited in capability like a measuring cup. The gyAnam (knowledge, consciousness) which is an eternal quality of AthmA, is contracted due to being bound by karma [puNya, pApa], comes out through the mind, and absorbs the pleasure/pain through external sense organs.
  • therivariya aLavillAch chiRRinbam – While compared to worldly pleasure, the AthmAnubhavam (kaivalyam, self-enjoyment) is difficult to attain, and when compared to bhagavath anubhavam (experiencing bhagavAn) it is worthless; since AthmAnubhavam is enjoyment based on the atomic AthmA, the enjoyment is also comprehensible.
  • ozhindhEn – gave up these.
  • siRRinbam – It is the opposite of “anthamil pErinbam” (endless great joy).
  • oN thodiyAL … – When periya pirAttiyAr and you are together, the whole of nithya vibhUthi became subdued in your affection – I have seen this divine togetherness. thodi – bangle worn in forearm. The greatness for those bangles is, not to ever slip from her hands. Since she is nithyAnapayini (always inseparable [from emperumAn]), there is no reason for those bangles to slip once and be worn again. She is said in thiruchchandha viruththam 57 “sangu thangu munkai nangai” (The perfect lady who has beautiful bangles in her forearm).
  • thirumagaLum nIyumE – You who are desired by such pirAtti as said in thiruvAimozhi 6.10.10 “iRaiyum agalagillEn“.
  • nIyumE nilA niRpa – In both of your abhimAnam (affection/care), the whole thripAdh vibhUthi (3 parts – spiritual realm – paramapadham) will be present in a subdued manner. While it is said in SrIvishNu purANam 1.8.35 “nAnyOr vidhyathE param” (Except for SrIman nArAyaNan and SrI mahAlakshmI, there is no one else independently existing), everywhere people consider themselves to be the lords in this material realm.
  • nilA niRpak kaNda sadhir – The proper situation of being under the shelter of you both, which is arranged by you; as said in Siva [linga] purANam “vaikuNtE thu parE lOkE SriyAsArdham jagath pathE” (In the divine world of vaikuNtam, vishNu is present with SrI mahAkshmi, being served by nithyasUris), the arrangement you have done. Have seen that.
  • un thiruvadiyE adaindhEn – I approached those divine feet thinking “I should be present along with those nithyasUris and serve your divine feet”. This is what I am holding on to; whatever I have explained previously, have been given by me.

By saying “ondodiyAL thirumagaLum nIyumE“, does it explain the togetherness in nithya vibhUthi (spiritual realm) [being served with many devotees]? As AzhwAr himself has said in thiruvAimozhi – 2.3.10adiyArgaL kuzhAngaLai udan kUduvadhu enRu kolO” (When will I be amidst the nithyasUris?), and there are other pramANams such as in Siva [linga] purANam “vaikuNtE thu bhakthai: bhAgavathais saha:” (be along with bhakthas and bhAgavathas). Also, as he said in “niRpanavum thirivanavum nIyE maRRoru poruLuminRi” (all immovable and movable objects are your manifestation only) and then said “kodu ulagam kAttEl” (don’t show me this cruel world) [where AzhwAr is saying there are innumerable entities in this material realm but all are pervaded and controlled by bhagavAn]; similarly when it is said “only pirAtti and perumAL”, it would imply the [spiritual] realm which is fully under the full care of that divine couple. But can emperumAn accept such servitude from AzhwAr in this material realm itself? No, it will be in paramapadham with emperumAn’s distinguished form, as lakshmaNa prayed to SrI rAma in SrI rAmAyaNam ayOdhyA kANdam 31.25 “bhavAms thu saha vaidhEhyA” (I want to serve you along with sIthAp pirAtti) and SrI rAma accepted lakshmaNa’s service as requested by him in SrI rAmAyaNam AraNya kANdam 15.7 “kriyathAmithi mAm vadha” (lakshmaNa to SrI rAma – order me in what should be done) [In case of SrI rAma, sIthA and lakshmaNa, they were all present together and so lakshmaNa could serve there as he desired. Here, AzhwAr specifically prays to be freed from this world and engage in kainkaryam in paramapadham, so emperumAn gives him kainkaryam in paramapadham as AzhwAr desired].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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rAmAnusa nURRanthAdhi – 101

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<< previous (pOndhadhu ennenjennum pon vaNdu)

Introduction (given by maNavALa mAmunigaL)

As he set his mind in this way on the enjoyability  of emperumAnAr, he felt that it is a blemish for him to have talked about the purifying quality of emperumAnAr (instead of about enjoyability of him and his qualities),  and says – my talking about the purifying quality of yours is considered a blemish by those who are thinking about (only) the enjoyability of you, is what the righteous ones would say.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – He talked about how his mind that is like ‘aru vinaiyEn van nenju’, had involved in the enjoyability of emperumAnAr, and he thought about how in many places in pAsurams previous to this he had talked about the purifying quality like in ‘theedhil irAmAnusan [rAmAnusa nURRanthAdhi – 42]’, ‘thUyavan’ [rAmAnusa nURRanthAdhi – 42], ‘engaL irAmAnusan [rAmAnusa nURRanthAdhi – 32]’, etc., there is a huge difference between our considering this enjoyability (for experience; nirhEthukam) and that purifying quality (for surrendering; could be sahEthukam), and for this matter that is so like this it would end up as a blemish; we had talked about it earlier by mistake, may be due to that emperumAnAr’s love has reduced on me – thinking in this way amudhanAr‘s mind felt hurt, and in this pAsuram – having the mind that is said as ‘bandhAaya vishaya sanghi’ (if there is interest in other matters, it would tie us further), and due to fully performed bad karmas I was being born in classes of birth and was roaming here; earlier I told in many pAsurams about the purifying quality of yours as ‘Oh emperumAnAr who graced me by accepting me and removed those sadness that are the series of births’ – my doing this would be a blemish is what those who melt thinking about you would feel, is what the intellects would always say – amudhanAr is saying so by looking at emperumAnAr.

mayakkum iru vinai valliyil pUNdu madhi mayangith
thuyakkum piRaviyil thonRiya ennai thuyar agaRRi
uyakkoNdu nalgum irAmAnusA enRadhunnai unni
nayakkumavarkku idhu izhukku enbar nallavar enRu naindhE   –  101


Word by word meaning (given by maNavALa mAmunigaL)

pUNdu – tied
valliyil – by affection
vinai – due to karmas
mayakkum – which create destruction of knowledge
iru – (such karmas) of two categories in the form of good and bad deeds,
due to which
madhi mayangi – knowledge gets muddled
thuyakkum – and creates confusion in mind,
piRaviyil – in such a birth, I
thOnRiya – came and born;
agaRRi – (emperumAnAr) removed
thuyar – the sorrows that are the result of karmas
uya – and saved
koNdu – by accepting
ennai – me;
nalgum irAmAnusA – Oh (emperumAnAr) who showed such love towards me,
idhu – this my talking about your quality of purifying (which was done in a few earlier pAsurams) (instead of considering mainly the enjoyability of emperumAnAr), would be considered as
izhukku – a blemish
nayakkumavarkku – by those having the liking for you
unni – and who think about
unnai – you
naindhu – and become weak (due to love)
enRum – at all times,
is what
nallavar – the righteous ones
enbar – would say about this.

nallavar – also about – those loving you.

If recited as ‘iru vinay valliyaip pUNdu’ – the rope that is karma of two types is voluntarily tied (by me),  and am like having a (metal) pot stuck in the head up to the neck, which cannot be removed, and thus I got into it myself;  (and instead of seeking help from someone (AchAryan), as I tried to remove it, it became even tighter).

mayakku – make the mind besotten.
thuyakku – make mind confused/mistake one for another
nayakku – wishing for something

Starting from ‘mayakkum iru vinai’ through ‘uyak koNdu nalgum irAmAnusA’ is – for those having nature of liking you thinking about you, it (my doing this) would be a blemish/lowly, is what the righteous ones would say;  in this, it can also be said that due to inability to bear the experience, they would be weak at all times.


mayakkum iru vinai valliyil pUNdu – being opposed to true knowledge about thathva (existence), hitha (means), and purushArththam (goal), and creates interest in lowly matters, like a golden handcuff and an iron handcuff, being tied by the rope that is karma of two types that are good and bad deeds;  like having a (metal) pot stuck in the head up to the neck, this karma is enclosing this AthmA; mayakku – make mind get besotted;

When reciting as ‘iru vinay valliyaip pUNdu’, by own effort tying with rope that is of two types of karmas;

madhi mayakkith thuyakkum piRaviyil thOnRiya ennai – As said in ‘agyAnEnAvrutham gyAnam thEnamuhyanthi janthava: [SrI bhagavath gIthA], that is, due to that, all of mind becomes besot, and creates confusion and doubt – such is the series of birth in different forms, and was involved in such cycle, with the whole world as the witness; thuyakku – confusion of mind. that is, doubt. mayangu – get besotted/agitated;

thuyar agaRRi uyyak koNdu nalgum – As said in ‘garba janmAdhyavasthAsu dhu:kkam athyantha dhussaham’ (from womb, as infant, etc., there is corresponding sadness/difficulty), the sadness that is of being in the womb and being born, which are sadness that sends shivers just to hear it – was removed without trace, and also making me understand step-by-step the difference between AthmA and non-AthmA (that is, removing the dhEhAthmAbhimAnam), and to be able  to discern what is to be taken up and what is to be dropped, and to be able to discern association between own and others (emperumAn, or, other jIvAthmas), took me up so that I am saved, and considered me very specially dear;

My saying ‘irAmAnusA’ is as ‘oh emperumAr!considering you as of most purifying nature (instead of considering only your enjoyability); may saying this would–

unnai unni nayakkumavarkku – As said in ‘gururEva param brahma, gururEva parandhanam, gururEva para:kAma: gururEva parAyaNam – dhyayEjjapEnnamEth bhakthyA bhajEth abhyarchayEth mudhA’ (your AchAryan only is the brahmam, AchAryan is the wealth, AchAryan is the one to be desired, ultimate place to reach is that of AchAryan, meditate on him, recite about him, prostrate under his feet, do bhajan out of devotion,  and worship him happily as well),

upAyOpEya bhAvEna thamEva SaraNam vrajEth’ (Considering AchAryan as the means and destiny take him up as your only shelter),

‘yasya dhEvE parA bhakthiryathA dhEvE thathA gurau’ (Like how you are having devotion towards emperumAn, show that level of devotion towards your AchAryan),

by all three faculties (mind, speech, body), they have got full faith in you, and think about you, and having a strong liking towards you – for them;   nayakkum – liking;

idhu izhukku – Like saying ‘nAl thOL amudhE [thiruvAimozhi – 6.9.10]’, ArAvamudhE [thiruvAimozhi – 5.8.1]’, while I had to be like ‘irAmAnusan enakku AramudhE [rAmAnusa nURRanthAdhi – 19]’,  ‘adiyERku inRu thiththikkum [rAmAnusa nURRanthAdhi – 25]. thus enjoying till the time AthmA exists, the infinite wonderful nectar, and be loving of you, I did not do that – instead, I told only about your ability to remove from worldly realm – this is a blemish (is what they would say);

nallavar enRum naindhE – As said in ‘vAchA yatheendhra manasA vapushA cha yushmath pAdhAravindha yukaLam bhajathAm gurUNAm – kUrAdhinAtha kurukESa mukhAdhya pumsAm [yathirAja vimSathi – 3]’, those like AzhvAn, piLLAn who experience your enjoyability at all times and melt like water;

thirukkurugaip pirAn piLLAn

enbar – they would say.


it can be read as ‘unnai unni naindhu enRum nayakkumavarkku idhu izhukku enbar nallavar’.  Then – for those who at all times think about you and become melted and weak my act would be felt as a disgrace, is what the righteous ones would say.

nallavar – those who are associated to you.

Thinking about your enjoyability, as said in ‘mAthA pithA yuvathayas thanayA vibhUthi: sarvam yadhEva niyamEna madhanvayAnAm [sthOthra rathnam – 5]’ (mother, father, women, children, are all nammAzhvAr for me), and,

athra parathra chApi nithyam yadhIya charaNau SaraNam madheeyam [sthOthra rathnam – 2]’ (here as well as in SrIvaikuNtam, I wish to serve AchAryan),

for those who think of you as all types of relationships;

For a younger brother who does not follow in the path of elder brother, it would end up being a blemish to the elder – like so, I told this while following those noble ones, so, it would end up being a disgrace to them – is the conclusion.

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

Like how someone tries to arrange something good for himself (without leaving it to AchAryan), one is tying himself in the rope that is karma, and not able to remove it himself.

uyakkoNdu nalgum – voluntarily took me up – only reason is his love.

unnai unni nayakkumavarkku … enRum naindhu like embAr’s ‘paRpamenaththigazh’, they think about you and become weak due to love;

enRum naindhu – since the enjoyability is there every moment, they are always in that state (and are not having time to think about his qualities of purifying).

– – – – –

Translation: raghurAm SrInivAsa dasan

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आर्ति प्रबंधं – २९

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आर्ति प्रबंधं

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परमपद के पथ में आनेवाली बाधाओँ से रक्षण जिन्की आशीर्वाद से साध्य है उन श्री रामानुज के जयों के श्रेय, मणवाळ मामुनि इस पासुरम में गाते हैं। वेदों को तिरस्कार करने वाले तथा वेदों की अर्थों को अनर्थ प्रकट करने वालों की पराजय श्री रामानुज अपने श्रीभाष्य जैसे ग्रंथों से करते हैं। श्री रामानुज के जयों की प्रशंसा कर उन्की मँगळं भी गाते हैं।   

पासुरम २९

चारुवाग मदनीरु सैदु समण छेडीक्कनल कोळूतिये
साक्कियकडलै वट्रवित्तु मिगुसांकिय किरि मुरित्तिड
मारु सेयदिडु कणाद वादियगळ वाय तगर्थु अरमिगुत्तु मेल
वंद पासुपदर सिंदियोडुम वगै वादु सैद ऐतिरासनार
कूरुम माकुरु मदत्तोडु कुमारिलन मदम अवट्रिन मेल
कोडिय तर्क चरम विट्टपिन कुरुगिय मायावादियरै वेन्रीड
मीरि वादिल वरु पार्करन मदविलक्कडि कोडियेरिंदु पोय
मिक्क यादव मदतै मायत्त पेरुवीरर नाळूम मिग वाळिये !!!


चारुवाग मदनीरु सैदु – “प्रत्यक्षमेकं चार्वाक:” अर्थात चार्वाक सिध्दांत को मानने वाले दृश्य विषयों को ही मानेँगे। इस “चारुवाग” धर्म को श्री रामानुज ने भस्म किया।
समण छेडीक्कनल कोळूतिये – “समण” याने जैन धर्म नामक अपतृण को जलाया
साक्कियकडलै वट्रवित्तु – “साक्कियम” (बौद्ध) धर्म नामक सागर को अपने ग्रंथों के प्रभाव से सुखाया
मिगुसांकिय किरि मुरित्तिड – श्री रामानुज “सांख्य” धर्म को नाश किये ( अधिकतर उपस्थिति के कारण यह पहाड़ कहलाया गया है )
तगर्थु – अपने वाद से नाश किये
वाय- प्रस्तुत ,वाद
मारु सेयदिडु कणाद वादियगळ – “काणाद वादिगळ” नामक गण के तरफ से प्रति वाद के रूप में
अरमिगुत्तु मेल वंद – धर्म सुसंथापित किए , और लगातार आने वाले (हमलों )
पासुपदर सिंदियोडुम वगै – अपने जीवन रक्षण की हेतु अपने कुटुंब के संग दौड़ने वाले रूद्र के जैसे उन्के भक्त “शिवसमयिगळ” भी भगाये गए
वादु सैद ऐतिरासनार – ऐतिरासन के वाद से
कोडिय तर्क चरम विट्टपिन अवट्रिन मेल – (श्री रामानुज)  “तर्क”( सामान्य ज्ञान जैसे तरीखों से वाद करना) के तीरों से हमला कर और  नाश किए
कूरुम – अज्ञानी वाद
मा – अनेकों
कुरु मदत्तोडु – “प्रभाकर मथ” नामक सिद्धांत
कुमारिलन मदम – और “भट्ट मथ” नामक सिद्धांत
कुरुगिय मायावादियरै वेन्रीड – “मायावाद” सिद्धांत के लोगों के स्थान में जा उन्के वादों को जय किये।
पार्करन मदविलक्कडि कोडियेरिंदु पोय  – “भास्कर” सिद्धांत के लोगो के वादों को हिलाकर उखड़े, और उन्को फ़ेंक कर आगे बड़े।
मीरी वादिल वरुम – यही “भास्कर” सिद्धांत के जन अत्यंत घमंड के सात श्री रामानुज से वाद करने आए।
मिक्क यादव मदतै मायत्त – (भास्कर सिद्धांत को पराजित कर, श्री रामानुज) “यादवप्रकाश”सिद्धांत, जिसके अधिक अनुयायी थे ,उसको नाश किए।
नाळूम मिग वाळिये  – जय हो !
पेरुवीरर – अद्वितीय साहसनीय और विरोधियों को पराजित करने वाले एम्पेरुमानार

सरल अनुवाद

इस पासुरम में मणवाळ मामुनि , श्री रामानुज के विजयों की उत्सव मनाते हैं।  उस समय प्रचलित और प्रसिद्द सिद्धांतों की मामुनि सूची देते हैं। “चारुवाक”, “समणम” , “साख्यं”, “सांख्यं”, “काणावादि”, “पाशुपत”, “प्रभाकर”, “भाट्ट”, “मायावाद” और “यादव” आदि धर्मों को पराजित करने वाले श्री रामानुज को मणवाळ मामुनि प्रशंसा करते हैं। और प्रतिदिन, श्री रामानुज को अनेकों विजयों प्राप्त होने  केलिए मणवाळ मामुनि मंगळम गाते हैं।     


चारुवाक धर्म की आधारिक तत्व है “प्रत्यक्षमेव चार्वाक:” अर्थात आँखों से दिखने वाले विषयों को ही माननेवाले। यह वाद श्री रामानुज के वाक् चातुर्य के किरणों से भस्म हो गया। “समणम” (जैन) नामक धर्म पर आग लगाए।  “साख्य” धर्म के सागर को अपने वादों से सुखायें। “सांख्य” नामक धर्म अधिकतर फैला हुआ था।  इसी कारण वह पहाड़ समानित की जाता था।  किंतु श्री रामानुज अपने वज्रायुद के समान वादों से नाश किये। “काणाद वादिगळ” नामक धर्म के लोग प्रतिवाद के लिए प्रसिद्द थे। इन्को अपने प्रतिवाद से हराये।  

“पाशुपतर” नामक एक गण था। इस गण के जन श्री रामानुज से वाद कर उन्हें पराजित करना चाहे।  किंतु श्री रामानुज के वाद के कारण ये भागे।  बाणासुर से श्री कृष्ण के युद्ध के समय ऐसे ही रूद्र और उन्के परिवार भागे।”प्रभाकर “ और “ भाट्ट” धर्मों के वादों के सामने श्री रामानुज अपने शक्तिमान वादों को बाणों की तरह प्रयोग किये।   इसके पश्चात श्री रामानुज “ मायावाद” धर्म के लोगों के स्थल तक गए। “वादिल वेनरान नममिरामानुसन” (ईरामानुस नूट्रन्दादि ५८) के अनुसार इन मायावादियों को श्री रामानुज अपने वादों से पराजित किये। “भास्कर” धर्म के लोग श्री रामानुज से वाद करने आये। श्री रामानुज पराजित ही नहीं किये ,बल्के यह निश्चित किये कि उस पथ में कभी कोई न जाए। “यादव” धर्म के अनेकों अनुयायी थे जो श्री रामानुज के  पराजय को ही एकमात्र लक्ष्य समझकर आये। पर उस धर्म कि भी, कोई भी  निशानी के बिना श्री रामानुज नाश किये।   

मणवाळ मामुनि चाहते हैं कि श्री रामानुज के ये वीर साहस( अन्य धर्मों की नाश ) प्रतिदिन प्रचलित रहें।  

अडियेन प्रीती रामानुज दासी

आधार :  http://divyaprabandham.koyil.org/index.php/2016/10/arththi-prabandham-29/

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