Daily Archives: May 31, 2018

thiruvAimozhi – 6.9.2 – maNNum viNNum

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

Full series >> Sixth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In second pAsuram, emperumAn says “I will do as you say in paramapadham (spiritual realm) only” and AzhwAr replies “Aren’t you the one who manifested your beauty to be enjoyed by everyone, by mercifully taking birth in this samsAram (material realm) as SrI vAmana? So, you should mercifully fulfil my desire right here”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

Subsequently, AzhwAr says “You who are having amazing power of reinstating undisputed ownership of the entire universe by manifesting your beauty to mahAbali, should arrive here to my delight”.

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.


maNNum viNNum magizhak kuRaLAy valangAtti
maNNum viNNum koNda mAya ammAnE!
naNNi unai nAn kaNdugandhu kUththAda
naNNi oru nAL gyAlaththUdE nadavAyE


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

maNNum – earth
viNNum – the higher worlds
magizha – to the delight
kuRaLAy – as vAmana (who shrunk his huge form)

(who grew as soon as he prayed and the water fell on his hands)
valam – the omnipotency
kAtti – manifesting
maNNum – earth
viNNum – the higher worlds
koNda – measured
mAyam – having amazing activity
ammAnE – Oh lord!
unai – you (who are having beauty which was manifested to those with ulterior motives)
nAn – I (who am having the extreme desire )
naNNi – reaching (with that beauty)
kaNdu – (not just through internal vision but ) physically seeing
ugandhu – being pleased
kUththAda – to dance
naNNi – arrive here (just as you arrived at the sacrificial arena

(for me too)
oru nAL – one day
gyAlaththUdE – in the earth
nadavAy – should walk

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

Oh lord who manifested as vAmana to the delight of earth and the higher worlds and who manifested amazing omnipotency by measuring the earth and higher planets! You should arrive one day on the earth and walk here, so that I can reach you and physically see you to my delight and to make me dance.

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

  • maNNum viNNum magizhak kuRaLAy – To the extent that both the realms would have been finished had you not appeared as SrI vAmana, you appeared to the delight of even the unfavourable ones just as all the entities will freshen up with a heavy rainfall.
  • valam kAtti – Since mahAbali had a little bit of audhArya (magnanimity), he could not be killed by arrows like emperumAn did to rAvaNa et al; so emperumAn stunned him with the strength of his beauty. Even while SukrAchArya et al were trying to stop, mahAbali was won over by the beauty and was offering [what vAmana asked].
  • kuRaLAy – He had become very small to be easily enjoyed, just like huge measurement was shrunk into a small measurement [without losing the essence].
  • maNNum viNNum koNda – One who placed earth and the sky under his feet. Instead of saying it was given to indhra, here it is said that he took it because – since mahAbali is demoniac in nature, emperumAn took it himself (instead of accepting from mahAbali) and since his devotee indhra and emperumAn are inseparable.
  • mAya ammAnE – Here, the following amazing aspects are implied – emperumAn being the divine consort of SrI mahAlakshmi [wealth personified] and still prayed to mahAbali; stunning mahAbali with his beauty, speaking incoherently like a child as said in “koLvan nAn mAvali” (mahAbali! I will accept), showing little feet first and while accepting the offering enlarging the feet etc.
  • ammAnE – Wasn’t it his normal lordship as explained in jithanthE sthOthram 2 “dhEvAnAm dhAnavAm cha sAmAnyamadhidhaivatham” (emperumAn is equal toward dhEvas [celestial persons] and demons) that made him do that?
  • naNNi unai nAn kaNdu ugandhu kUththAda – Unlike indhra et al, I have no desire for kingdom! I won’t become satisfied with the worldly favours you have done. You have to arrive to make me dance on seeing you. It is his responsibility to come here; AzhwAr‘s only responsibility is to become joyful on his arrival.
  • nAn kaNu ugandhu kUththAda – I am unlike mahAbali who had something to give; and I am unlike indhra who was waiting to accept something from you; would you only interact and give/accept things with those who claim “mine” and “for me”? Could you not manifest yourself to those who become joyful only on seeing you? AzhwAr is only interested in what is explained in mahAbhAratham udhyOga parvam “sambramais thushya gOvindha Ethanna: paramam dhanam” (vidhura says – Oh krishNa! You become joyful seeing our nervousness [on seeing you]; this is our biggest wealth).
  • naNNi – You must arrive where I am located.
  • oru nAL – Should you not do this again once more? Would you only walk to the delight of earth and sky, in front of an asura (demon)? Could you not do that in front of an ananya:prayOjana (one who has no desire other than seeing you)?
  • gyAlaththUdE nadavAyE – Should you walk in front of mahAbali who manifested his magnanimity instead of enjoying your beautiful walk? Could you not walk in front of me who sustains only by your internal and external beauty of your walk?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

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mUnRAm thiruvandhAdhi – 88 – adhu nanRu

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

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AzhwAr says that instead of analysing the lower limit and upper limit of worldly matters, attain the divine feet of emperumAn who is like this. All your sorrows will disappear.

Let us go through the pAsuram and its meanings:

adhu nanRu idhu thIdhenRu aiyappadAdhE
madhu ninRa thaN thuzhAy mArvan podhu ninRa
ponnangazhalE thozhumin muzhuvinaigaL
munnangazhalum mudindhu

Word by Word Meanings

adhu nanRu idhu thIdhu enRu aiyappadAdhE – instead of having doubts as to whether that is good or this is bad
madhu ninRa thaN thuzhAy mArvan – emperumAn who has on his divine chest, the cool thuLasi garland full of nectar; such emperumAn’s
podhu ninRa – common to all (which is attaining his divine feet)
pon am kazhalE – the desirable divine feet
thozumin – worship

(If you worship like that)
munnam – ahead of doing that
muzhu vinaigal – all the sins
mudindhu – losing their strength
kazhalum – will leave you


adhu nanRu idhu thIdhu enRu aiyappadAdhE – Do not have doubts such as “being involved with emperumAn’s matter is very good; getting involved with worldly matters is very bad” Just as matters other than emperumAn make one to doubt the bad things, they will make one to doubt the good things too. If one were to analyse the good and bad among those things, only doubt will remain at the end [without deciding one way or the other]. In other words, even though the other matters are indeed bad, it would appear that they are good. It would even end with remaining that way.

madhu ninRa thaN thuzhAy mArvanemperumAn is the only entity about whom there can be no doubt. He remains with the thuLasi garland, full of honey, announcing to the world that he is the leader.

podhu ninRa ponnangazhalE thozhumin – he has such divine feet that everyone, without any distinction, will worship them. Hasn’t it been said in jithanthE SlOkam 1-2 “dhEvAnAm dhAnavAnAm cha sAmAnyam adhidhaivatham” (emperumAn is common to both celestial entities and to demons)! Did not vibhIshaNa say as in SrI rAmAyaNa yudhdha kANdam 17-15 “sarvalOka SaraNyAya rAghavAya” (to SrI rAma who is he refuge for the entire world)! Did not visbhIshNa tell the monkey warriors “SrI rAma’s nature is such that even rAvaNa, the reason for which you people are not accepting me, could come and surrender to him!”? In the same way, did not SrI rAma, when he told sugrIva to bring vibhIshaNa to him, tell him “Anayainam ….. yadhi vA rAvaNam svayam” (even if he is rAvaNa, bring him)! Thus AzhwAr says, try and worship the divine feet which have a common connection with everyone and which are beautiful.

muzhu vinagaL munnam kazhalum mudindhu – the sins, which are the hurdle for worshipping emperumAn and which have been accumulated from time immemorial, would disappear even before you think of worshipping him.

munnam kazhalum – even before worshipping. They will disappear because of the firm thought in the mind that you should worship emperumAn.

mudindhu – instead of going to another place the sins will get destroyed there itself.

An alternative meaning for adhu nanRu idhu thIdhu enRy aiyappadAdhE has been given at the end – instead of analysing whether the matter that has been experienced is good and the matter that is being experienced now is bad; instead of analysing the upper limit and lower limit of other matters.

We will take up the 89th pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org