periya thiruvandhAdhi – 51 – manamALum Oraivar

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In the previous pAsuram, AzhwAr loathed, finding that emperumAn had not graced him mercifully. In this pAsuram he says “the possession should accept whatever the possessor does, patiently. It is not correct to speak out in disgust”.

Let us go through the pAsuram and its meanings:

manamALum Oraivar van kuRumbar thammaich
chinamALviththu OridaththE sErththup punamEya
thaN thuzhAyAn adiyE thAm kANum ahdhanRE
vaNthuzhAm sIrArkku mANbu

Word by Word Meanings

manam ALum – those who take control of the mind

van kuRumbar – being powerful and indulging in mischief

Or aivar thammai – the unique five sensory perceptions

sinam ALviththu – removing anger (towards them)

Or idaththe sErththu – engaging with the incomparable bhagavath vishayam (matters relating to emperumAn)

punam mEya thaN thuzhAyAn – one who has the cool, comfortable thuLasai, which blossoms as if it were on its own land, such emperumAn’s

adiyE thAm kANum – the activity of worshipping the divine feet

ahdhanRE – isn’t that

vaN thuzhAm sIrArkku – for SrIvaishNavas (devotees of emperumAn), who are magnanimous and who  have great qualities,

mANbu – beautiful?


manam ALum –  it appeared as if the lowly people who indulge in mischief, rise in tumult. The AthmA (soul) is expected to be under the control of emperumAn; mind is expected to be under the control of AthmA and the sensory perceptions are expected to be under the control of the mind. But this order is contravened and the mind is under the control of sensory perceptions.

van kuRumbarAzhwAr is referring to the five sensory perceptions as being very powerful and indulging in mischief. He is calling them powerful since they are able to lead the mind in their path.

van kuRumbar thammai – these mischief mongers are like the wicked people who bribe government officials and keep them under their control.

Oraivar varn kuRumbar thammai sinam ALviththu – removing the anger which rises due to the effect of earlier bad deeds, against these five sensory perceptions. Has it not been said in SrI bhagavath gIthA that anger results due to effects of virtuous and vicious deeds when one engages with worldly matters, as mentioned in 2-62dhyAyathO vishayAm pumsas sangas thEshupajAyathE I sangAth sanjAyathE kAma: kAmAth krOdhO’pijAyathE II” (for a person who continuously indulges in worldly matters, a connectivity is created with them; this connectivity creates lust; anger results from such lust)! When sensory perceptions indulge in any matter other than that related to emperumAn, they do not get satisfaction however much they enjoy and this results in lust and anger. In the case of matters related to emperumAn, even if all the sensory perceptions engage simultaneously, since the part to be enjoyed is huge, such enjoyment will never result in anger. Since indulging in matters related to emperumAn reduces the tendency to engage with worldly matters, anger will lessen. Hasn’t AzhwAr mercifully mentioned in thiruvAimozhi 6-9-8innam keduppAyO”, in 6-9-9pAviyEnaipala nI kAttip paduppAyO” and again in 6-9-9siRRinbam” in all of which he says that indulging in worldly matters leads only to earthly pleasures, which lead to more and more of lust and anger, resulting in destruction of AthmA’s nature?

Unlike engagement with such worldly matters which only gives rise to dissatisfaction, AzhwAr says further that if one engages with emperumAn with all sensory perceptions, it will lead to unlimited happiness….

punamEya thaN thuzhAyAn adiyE – the divine feet of one who dons the cool, comfortable thuLasi garland, which blossoms as if it were on its own land.

vaN thuzhAm sIrArkku mANbu – manam ALum Or aivar van kuRumbar thammaich chinam ALviththu Or idaththE chErththup punamEya thaN thuzhAyAnadiyE thAn kANum ahdhanrE – the thing of beauty for SrIvaishNavas who are magnanimous and who have expansive qualities is – winning over the wicked sensory perceptions which pull mind in their path, removing the anger which results from involvement with worldly matters, keeping the sensory perceptions with emperumAn and seeing the divine feet of such emperumAn who dons the cool, comfortable thuLasi garland. This is also the only correct way. The implied meaning is that loathing as in the previous pAsuram “andhE validhE kol” is not correct.

We will take up the 52nd pAsuram next.

adiyEn krishNa rAmAnuja dhAsan

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