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thiruvAimozhi – Simple Explanation – 4.10 – onRum

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

kOyil thiruvAymozhi

<< 4.1

While sarvESvaran who is Sriya:pathi (divine consort of SrImahAlakshmi) out of his great mercy towards the AthmAs, descended in this world in archAvathAra (deity) forms and is waiting for them, these AthmAs were going towards dhEvathAs who were appointed by him. Seeing that, AzhwAr explained his supremacy elaborately to them, reformed them and became joyful. AzhwAr reveals emperumAn’s supremacy in archAvathAram in this decad. As this dhivyadhESam is the birth place of AzhwAr, the special attachment he had over the emperumAn who is present here, is also revealed.

First pAsuram. AzhwAr in line with statements which establish emperumAn’s causal nature, asks [the materialistic people] “while sarvESvaran who is the cause for everything is present here, which other dhEvathA are you searching for?”.

onRum dhEvum ulagum uyirum maRRum yAdhum illA 
anRu nAnmugan thannodu dhEvar ulagOdu uyir padaiththAn
kunRam pOl maNi mAda nIdu thirukkurugUr adhanuL
ninRa Adhip pirAn niRka maRRaith theyvam nAdudhirE

When dhEva species [celestial entities], their world, other species, all entities (in collective form or without name/form) were all annihilated and became subdued [in bhagavAn], emperumAn created brahmA who is the samashti purusha, dhEvathAs, their world and other different species; when such emperumAn is standing well in AzhwAr thirunagari that is having tall mountain like mansions, he being the cause of everything and the great benefactor, you are approaching these dhEvathAs who are [also] affected by creation and annihilation.

Second pAsuram. AzhwAr says to those who are created by emperumAn “You and the dhEvathAs you worship are the same [when it comes to being created by bhagavAn]; hence, you take shelter of thirunagari where sarvESvaran who is eternal wealth, is standing mercifully”.

nAdi nIr vaNangum dheyvamum ummaiyum mun padaiththAn
vIdil sIrp pugazh AdhippirAn avan mEvi uRai kOyil
mAda mALigai sUzhndhazhagAya thirukkurugUradhanaip
pAdi Adip paravich chenmingaL pallulagIr parandhE

sarvESvaran, the first benefactor who created the dhEvathAs you determine [to be worshippable] and surrender unto, and you as well, during the creation, who is having eternal auspicious qualities such as gyAnam (knowledge), Sakthi (ability) etc and greatness, is residing firmly in this divine abode thirunagari which is beautiful due to being surrounded by mansions and palaces; oh those who are residing in different worlds! You engage in singing, dancing and praising him everywhere.

Third pAsuram. AzhwAr says “The protection etc of the universe which is an effect [from the cause], is that which reveals the lord’s supremacy”.

parandha dheyvamum pallulagum padaiththu anRudanE vizhungik
karandhumizhndhu kadandhidandhadhu kaNdum theLiyagilleer
sirangaLAl amarar vaNangum thirukkurugUr adhanuL
paran thiRam anRip pallulagIr! dheyvam maRRillai pEsuminE

Even after seeing clearly emperumAn creating many different dhEvathAs and their many different vast worlds, back then consuming all the worlds immediately (during deluge) concealing them from the deluge, spitting them out (after the deluge), owning them up fully and rescuing them, you are unable to have clarity; there is no independent dhEvathA present that is not a prakAram (form) of the supreme lord who is standing in thirunagari and who is being bowed to and worshipped by all dhEvathAs; oh the residents of different worlds! Tell me if there is any such dhEvathA.

Fourth pAsuram. AzhwAr asks “What is the benefit for those naiyAiyika et al (who determine ISvara by inference) for rejecting the supreme nature of sarvESvaran who is revealed by the faultless vEdham and who is the lord of the dhEvathAntharams (other dhEvathAs) that are confused to be supreme?

pEsa ninRa sivanukkum piraman thanakkum piRarkkum
nAyagan avanE kabAla nan mOkkaththuk kaNdu koNmin
thEsamAmadhiL sUzhndhazhagAya thirukkurugUr adhanuL
Isan pAl Or avam paRaidhal ennAvadhu ilingiyarkkE

sarvESvaran (SrIman nArAyaNan) is the only lord for rudhra who is spoken [as lord in some statements], brahmA and other dhEvathAs; please see for yourself as revealed in mahAbhAratham, how the skull was eliminated from rudhra’s hands; what is the benefit for those AnumAnikas who consider linga puraNam etc as the pramANam, while committing [speaking] any lowly aspects (talks) such as sarvESvaran not being the lord, towards emperumAn who is the natural lord and who is residing inside thirunagari which is beautiful due its radiance and being surrounded by very great fort.

Fifth pAsuram. Rejecting bAhya (those who reject vEdham) and kudhrushtis (those who misinterpret vEdham0, AzhwAr says “emperumAn who resides in thirunagari is superior to all”.

ilingaththitta purANaththIrum samaNarum sAkkiyarum
valindhu vAdhu seyvIrgaLum maRRu num dheyvamum Agi ninRAn
malindhu sen nel kavari vIsum thirukkurugUr adhanuL
polindhu ninRa pirAn kaNdIr onRum poy illai pORRuminE

Oh you who are kudhrushtis due to being faithful to thAmasa (mode of ignorance) purANams! Oh jainas! Oh baudhdhas! Oh you vaiSEshikas, who are debating through dry arguments! emperumAn is promoting those different dhEvathAs, you have considered as goal, to be at his (emperumAn‘s) disposal and standing in thirunagari where fresh paddy is available abundantly and the crops are appearing to be swaying like a chAmara (a fan made with fur) with completeness, as sarvESvaran himself; there is no falsity in this principle and thus you all praise him.

Sixth pAsuram. AzhwAr says “It is emperumAn’s skill which makes you not realise how he manages the material realm based on one’s karma (deeds)”.

pORRi maRROr dheyvam pENap puRaththittu ummai innE
thERRi vaiththadhu elleerum vIdu peRRAl ulagillai enRE
sERRil sennel kamalam Ongu thirukkurugUr adhanuL
ARRa vallavan mAyam kaNdIr adhaRindhaRindhu OduminE

The reason for keeping you all away from him to praise and serve another dhEvathA in this manner and making you remain faithful towards them is that if everyone attained mOksham (liberation) of serving bhagavAn, the injunctions/order of the world will be lost. The reason for this is – emperumAn who is residing in AzhwArthirunagari, where fresh paddy and lotus flowers grow nicely in marshes, who is greatly capable and making others enjoy the results of their deeds – such emperumAn’s relation with prakruthi (material realm) which is said as “mAyA” ; having knowledge about it, try to cross over the material realm.

Seventh pAsuram. AzhwAr says “You will only get whatever you have already got from those dhEvathAs; hence, you become a servitor of emperumAn who is the cause of all and who is having garuda dhvajam (flag)”.

Odi Odip pala piRappum piRandhu maRROr dheyvam
pAdi Adip paNindhu pal padigAl vazhi ERik kaNdIr
kUdi vAnavar Eththa ninRa thirukkurugUr adhanuL
Adu putkodi Adhi mUrththikku adimai puguvadhuvE

Singing on and dancing for another dhEvathA who cannot be named, worshipping him in many different ways, taking shelter of him more and more through the SAsthram, running/moving around taking different births, and seeing all these in front of you. You become the servitor of sarvESvara, who is the cause of all, who is having the swaying garuda as his flag, and is standing in AzhwArthirunagari, to be praised and to be surrendered unto, by all those dhEvathAs together.

Eighth pAsuram. AzhwAr explains “even for other dhEvathAs, emperumAn is the one who gives the ability to fulfll the desires of those who pray to them”, through the example of rudhra fulfilling the desires of mArkaNdEya, through the mercy of ISvara (bhagavAn).

pukkadimaiyinAl thannaik kaNda mArkaNdEyan avanai
nakka pirAnum anRuyyak koNdadhu nArAyaNan aruLE
kokkalar thadam thAzhai vElith thirukkurugUr adhanuL
mikka AdhippirAn niRka maRRaith theyvam viLambudhirE

rudhra, the benefactor, who is known as nagna, due to being dhigambara, during praLaya, rescued mArkaNdEya who is famously known through purANams, who  entered by servitude to rudhra and saw him directly, and made that mArkaNdEya as a  devotee of bhagavAn for his uplift by the mercy of nArAyaNa; thus, while emperumAn who is greater than all, the natural cause and the great benefactor is standing in AzhwArthirunagari which has a protective layer of blossoming flowers with the complexion of a crane [white colour] and vast leaves, which other dhEvathA who is with expectation, are you speaking about?

Ninth pAsuram. AzhwAr says “If you want to be saved, take shelter of AzhwArthirunagari which is mercifully occupied by emperumAn whose wealth cannot be destroyed by the wrong debates of vEdha bAhya (those who reject vEdhas) and kudhrushtis (those who misinterpret vEdhas)”.

viLambum ARu samayamum avai Agiyum maRRum than pAl
aLandhu kANdaRkariyanAgiya Adhip pirAn amarum
vaLam koL thaN paNai sUzhndhazhagAya thirukkurugUr adhanai
uLam koL gyAnaththu vaimmin ummai uyyak koNdu pOguRilE

emperumAn, the great benefactor who is the cause of all, is having the nature where his matters are difficult to be seen and determined by the collective group of six schools of philosophy which reject vEdham and are being essence just by words [no real stuff] and other kudhrushti philosophies. If you want to uplift yourself, place AzhwArthirunagari, the perfectly enjoyable abode of such emperumAn which is surrounded by attractive and invigorating water bodies, in your internal knowledge.

Tenth pAsuram. AzhwAr says “It is both destiny and apt to serve emperumAn who is the SarIri (soul) of all, very easy to mingle with and is having heart captivating activities”.

uRuvadhAvadhu eththEvum evvulagangaLum maRRum thanpAl
maRuvil. mUrththiyOdu oththu iththanaiyum ninRa vaNNam niRkavE
seRuvil sennel karumbodOngu thirukkurugUr adhanuL
kuRiya mANuruvAgiya nIL kudak kUththanukkAtcheyvadhE

emperumAn is standing in such a manner that all categories of dhEvathAs, all worlds, other chith (sentient beings) and achith (insentient entities) and all of these remain in his svarUpam, considering them to be distinguished forms as comparable to his divine/special forms, without losing his identity as well as his characteristics; he is also standing in thirukkurugUr which has fertile lands having well growing fresh paddy, sugarcane etc; to serve such emperumAn who having great enjoyability forever as vAmana, assuming the form of brahmachAri and as krishNa who performed kudak kUththu, is the purushArtham (goal) that is destiny and apt.

Eleventh pAsuram. AzhwAr says “paramapadham is easy to attain for those who learn this decad”.

Atcheydhu Azhip pirAnaich chErndhavan vaN kurugUr nagarAn
nAtkamazh magizh mAlai mArbinan mARan satakOpan
vEtkaiyAl sonna pAdal AyiraththuL ippaththum vallAr
mItchi inRi vaikundha mAnagar maRRadhu kai adhuvE

AzhwAr who is having the divine name “SatakOpa” and the family name “mARan”, who is, having attained emperumAn, the benefactor who has the divine chakra in his hand, by  engaging in service through speech, the leader of the distinguished AzhwArthirunagari and is having divine and very freshly fragrant magizha garland on his chest, out of great desire, mercifully spoke these ten pAsurams among the thousand pAsurams in the form of a song. Those who can recite these ten pAsurams, will have the great abode SrIvaikuNtam which is present on the other side, from where there is no return, in their hands’ reach, on top of the recital itself.


adiyen sarathy ramanuja dasan

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திருவாய்மொழி – எளிய விளக்கவுரை – 4.10 – ஒன்றும்

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ஸ்ரீ:  ஸ்ரீமதே சடகோபாய நம:  ஸ்ரீமதே ராமாநுஜாய நம:  ஸ்ரீமத் வரவரமுநயே நம:

கோயில் திருவாய்மொழி

<< 4.1

ச்ரிய:பதியான ஸர்வேச்வரன் அர்ச்சாவதார ரூபத்திலே பெருங்கருணையுடன் ஆத்மாக்களுக்கு உதவுவதற்காக இவ்வுலகில் வந்து காத்திருக்க, இங்குள்ளவர்கள் அவனால் நியமிக்கப்பட்ட வேறு தெய்வங்களைத் தேடிப் போவதைக்கண்டு, எல்லோருக்கும் எம்பெருமானுடைய பரத்வத்தை விரிவாக உபதேசம் செய்து அவர்களைத் திருத்தி மகிழ்கிறார். அர்ச்சாவதாரத்திலே எம்பெருமானின் பரத்வத்தை ஆழ்வார் காட்டிய பதிகம் இது. இந்த திவ்யதேசம் ஆழ்வாருடைய திருவவதார ஸ்தலம் ஆகையாலே இங்கிருக்கும் எம்பெருமானிடத்தில் ஆழ்வாருக்குத் தனி ஈடுபாடு என்பதும் வெளிப்படுகிறது.

முதல் பாசுரம். எல்லாவற்றுக்கும் காரணமான ஸர்வேச்வரன் இங்கே இருக்க வேறு எந்த தேவதையைத் தேடுகிறீர்கள் என்கிறார்.

ஒன்றும் தேவும் உலகும் உயிரும் மற்றும் யாதும் இல்லா 
அன்று நான்முகன் தன்னொடு தேவர் உலகோடு உயிர் படைத்தான்
குன்றம் போல் மணி மாட நீடு திருக்குருகூர் அதனுள்
நின்ற ஆதிப் பிரான் நிற்க மற்றைத் தெய்வம் நாடுதிரே

எம்பெருமானிடத்தில் ஒன்றியிருக்கும்படிச் சேர்வதான தேவதைகளும் அவர்களின் உலகங்களும் மனுஷ்யர் தொடக்கமான ப்ராணிகளும் மற்றும் உண்டான எல்லாப் பொருள்களும் எதுவும் இல்லாத அன்று இவர்களை ஸ்ருஷ்டிக்கவேணும் என்னும் கருணை உள்ளத்துடன் ப்ரஹ்மாவுடன் தேவதைகள், உலகம், ப்ராணிகள் ஆகியவற்றைத் தன்னை அடைவதற்கு வழிசெய்யும் வகையில் படைத்தவனாய் மலைகள்போலே மாணிக்கமயமான மாடங்கள் உயர்ந்திருக்கிற திருக்குருகூரில் நிற்கிற எல்லாவற்றுக்கும் காரணனான மஹோபகாரகன் இங்கிருக்க ஸ்ருஷ்டி ஸம்ஹாரம் ஆகியவற்றுள் கர்மத்தாலே ஈடுபடும் தேவதைகளைத் தேடுகிறீர்களே.

இரண்டாம் பாசுரம். அந்த தேவர்களையும் உங்களையும் படைப்பதற்குத் தேவையான நித்யமங்கள குணங்களை உடைய எம்பெருமான் வாழும் திருநகரியை அடையுங்கள் என்கிறார்.

நாடி நீர் வணங்கும் தெய்வமும் உம்மையும் முன் படைத்தான்
வீடில் சீர்ப் புகழ் ஆதிப்பிரான் அவன் மேவி உறை கோயில்
மாட மாளிகை சூழ்ந்தழகாய திருக்குருகூரதனைப்
பாடி ஆடிப் பரவிச் சென்மின்கள் பல்லுலகீர் பரந்தே

பலவகைப்பட்ட உலகத்தீரே! நீங்கள் உங்கள் குணத்துக்கு ஏற்றதாக வணங்கும் தேவதைகளையும் உங்களையும் ஸ்ருஷ்டி காலத்திலே படைத்தவனான, அதற்குத் தேவையான ஞானம் சக்தி முதலிய குணங்களையுடையவனான, புகழையுடைய ஆதிப்பிரானான எம்பெருமான், பொருந்தி வாழும் ஸ்தானமாய், மாடங்களும், மாளிகைகளும் சூழ்ந்து அதனாலே அழகாக இருக்கும் திருநகரியைப் பாடி ஆடி ஸ்துதித்து எல்லாவிடத்திலும் சென்று சொல்லுங்கள்.

மூன்றாம் பாசுரம். இப்பொழுது படைக்கப்பட்டிருக்கும் ஜகத்தை எம்பெருமான் காப்பாற்றுவதே, அவன் மேன்மையைக் காட்டும் என்கிறார்.

பரந்த தெய்வமும் பல்லுலகும் படைத்து அன்றுடனே விழுங்கிக்
கரந்துமிழ்ந்து கடந்திடந்தது கண்டும் தெளியகில்லீர்
சிரங்களால் அமரர் வணங்கும் திருக்குருகூர் அதனுள்
பரன் திறம் அன்றிப் பல்லுலகீர்! தெய்வம் மற்றில்லை பேசுமினே

பரந்திருக்கும் தேவதைக் கூட்டங்களையும் பல் வித உலகங்களையும் படைத்து, ப்ரளயம் வந்த காலத்தே உடனே விழுங்கி, அதை ஒளித்து வைத்து, ப்ரளயத்துக்குப் பிறகு வெளியே உமிழ்ந்து, பின்பு அளந்து கொண்டு, மீண்டும் இடைப்பட்ட ப்ரளயத்திலே இடந்து எடுத்த இவற்றைக் கண்டும், தெளிவான அறிவில்லாமல் இருக்கிறீர்களே. தேவர்கள் தங்களது தலைகளால் வணங்கும் திருநகரிக்குள்ளே நிற்கிற பரம்பொருளுக்குச் சரீரமாயல்லது வேறு ஸ்வதந்த்ரமான தெய்வம் இல்லை. பல விதமான உலகத்தில் உள்ளவர்களே, அப்படி இருந்தால் சொல்லுங்கள்.

நான்காம் பாசுரம். இவ்வுலகில் ஈச்வரர்கள் என்று கொண்டாடப்படுபவர்களுக்கும் ஈச்வரனான, வேதத்தில் பரதெய்வமாகச் சொல்லப்பட்ட ஸர்வேச்வரன் விஷயத்தில் அவன் ஈச்வரன் இல்லை என்றும் அனுமானத்தாலே ஈச்வரனைச் சொல்லும் நையாயிகர்களுக்கு என்ன ப்ரயோஜனம் என்கிறார்.

பேச நின்ற சிவனுக்கும் பிரமன் தனக்கும் பிறர்க்கும்
நாயகன் அவனே கபால நன் மோக்கத்துக் கண்டு கொண்மின்
தேசமாமதிள் சூழ்ந்தழகாய திருக்குருகூர் அதனுள்
ஈசன் பால் ஓர் அவம் பறைதல் என்னாவது இலிங்கியர்க்கே

ஈச்வரனாகச் சொல்லப்பட்ட ருத்ரனுக்கும் அவனுக்கும் தந்தையான ப்ரஹ்மாவுக்கும் மற்ற தேவதைகளுக்கும் நாயகனானவன் அந்த ஸர்வேச்வரனே. ப்ரஹ்மாவின் சாபத்தால் ருத்ரன் கையிலே ஒட்டியிருந்த கபாலத்தை நன்றாகப் போக்கின இந்த சரித்ரத்தை ஐந்தாவது வேதமான மஹாபாரத்தில் பார்த்துத் தெரிந்து கொள்ளுங்கள். ஒளிமயமாய் மிகச்சிறந்ததான மதிள்களாலே சூழப்பட்டு அத்தாலே அழகாக இருக்கும் திருநகரிக்குள்ளே இருக்கும் இயற்கையான ஸர்வேச்வரன் விஷயத்திலே இவன் ஈச்வரன் இல்லை என்ற தாழ்ந்த வார்த்தைகளைச் சொல்லுகிற இத்தால் நையாயிகர்களுக்கு என்ன ப்ரயோஜனம் உண்டு?

ஐந்தாம் பாசுரம். பாஹ்ய (வேதத்தை ஒத்துக்கொள்ளாதவர்கள்) குத்ருஷ்டி (வேதத்துக்குத் தவறான அர்த்தம் சொல்லுபவர்கள்) மதத்தவர்களை ஜயித்து, திருநகரியில் நிற்கிற ஸர்வேச்வரனே எல்லாரையும் விட உயர்ந்தவன் என்கிறார்.

இலிங்கத்திட்ட புராணத்தீரும் சமணரும் சாக்கியரும்
வலிந்து வாது செய்வீர்களும் மற்று நும் தெய்வமும் ஆகி நின்றான்
மலிந்து செந்நெல் கவரி வீசும் திருக்குருகூர் அதனுள்
பொலிந்து நின்ற பிரான் கண்டீர் ஒன்றும் பொய் இல்லை போற்றுமினே

லிங்கத்தை வணங்குவதைக் காட்டும் தாமஸ புராணத்தை நம்பும் குத்ருஷ்டிகளான நீங்களும், வேதத்தை ஒத்துக்கொள்ளாத சமணர்கள் மற்றும் பௌத்தர்களும், வீணான தர்க்கங்களில் ஈடுபட்டு வாதம் செய்யும் வைசேஷிகர்கள் முதலியவர்களும் மற்றும் நீங்கள் விரும்பி வணங்கும் தேவதைகளும் தன் அதீனத்திலே இருக்கும்படி அவற்றை வளர்த்துவிட்டவன், செந்நெலானது மிகுந்து கவரிபோலே அசைகிற திருநகரியில் பரிபூர்ணனாய் தன் மேன்மை ஒளிவிடும்படி நிற்கும் ஸர்வேச்வரனே! இதை நீங்களே காணுங்கள். இதில் ஒன்றும் பொய் இல்லை. ஆகையாலே உங்கள் கொள்கைகளை விட்டு அவனையே கொண்டாடுங்கள்.

ஆறாம் பாசுரம். இது உங்களுக்குத் தெரியாமல் இருப்பது அவரவர் கர்மத்துக்கு ஏற்றபடி எம்பெருமான் இந்த ஸம்ஸாரத்தை நடத்துகிற ஸாமர்த்யத்தாலே என்கிறார்.

போற்றி மற்றோர் தெய்வம் பேணப் புறத்திட்டு உம்மை இன்னே
தேற்றி வைத்தது எல்லீரும் வீடு பெற்றால் உலகில்லை என்றே
சேற்றில் செந்நெல் கமலம் ஓங்கு திருக்குருகூர் அதனுள்
ஆற்ற வல்லவன் மாயம் கண்டீர் அதறிந்தறிந்து ஓடுமினே

வேறு ஒரு தேவதையை ஸ்தோத்ரம் பண்ணி ஆதரிக்கும்படி தன்னிடத்திலிருந்து உங்களை விலக்கி, இப்படி அவர்கள் விஷயத்தில் நம்பிக்கையுடன் வைத்திருப்பது, எல்லாரும் பகவானை அடையும் மோக்ஷத்தைப் பெற்றால் சாஸ்த்ரத்தில் காட்டப்பட்ட உலக மர்யாதை குலையும் என்பதற்காக. இதற்குக் காரணம், சேற்று நிலத்தில் செந்நெலும் தாமரையும் போட்டிபோட்டுக் கொண்டு வளரும் திருநகரியிலே வாழும், மிக உயர்ந்த பல விதமான சக்திகளை உடையவனாய்க் கொண்டு எல்லாரையும் கர்மத்தை அனுபவிக்கச்செய்பவனுடைய, ஆச்சர்யமான ப்ரக்ருதியுடன் சேர்ந்த ஸம்பந்தம். அதை நன்றாக அறிந்து இந்த உலகைக் கடக்கப் பாருங்கள்.

ஏழாம் பாசுரம். இப்படியே மற்ற தெய்வங்களை வணங்கி வந்தால் இதற்கு முன்பு பெற்ற பலனையே பெறுவீர்கள். ஆதலால், கருடக்கொடியை உடைய, எல்லாவற்றுக்கும் காரணமான எம்பெருமானுக்கு அடிமை ஆகுங்கள் என்கிறார்.

ஓடி ஓடிப் பல பிறப்பும் பிறந்து மற்றோர் தெய்வம்
பாடி ஆடிப் பணிந்து பல் படிகால் வழி ஏறிக் கண்டீர்
கூடி வானவர் ஏத்த நின்ற திருக்குருகூர் அதனுள்
ஆடு புட்கொடி ஆதி மூர்த்திக்கு அடிமை புகுவதுவே

வேறு சில பெயர் சொல்லவும் தகுதியில்லாத தேவதையைப் பாடுவது, ஆடுவது என்று கொண்டு வணங்கி, பல விதத்தாலும் சாஸ்த்ர மார்கத்தாலே மேலும் மேலும் வணங்கி, பல பிறவிகளில் ஓடிப் பிறந்து, நேரே அனுபவித்தீர்கள். ஆதலால், நீங்கள் வணங்கும் தேவர்கள் எல்லாரும் கூடி ஸ்தோத்ரம் பண்ணி அடையும்படித் திருநகரியிலே நிற்கும், ஆடிவருகிற பெரியதிருவடியை கொடியாகவுடைய எல்லாருக்கும் காரணனான ஸர்வேச்வரனுக்கு அடிமை ஆகுங்கள்.

எட்டாம் பாசுரம். மார்க்கண்டேயனுக்கு ருத்ரன் உதவியதும் எம்பெருமான் க்ருபையாலே என்று மற்ற தேவதைகளுக்கும் பலன் கொடுக்கும் சக்தி எம்பெருமானே கொடுக்கிறான் என்பத உதாரணத்துடன் அருளிச்செய்கிறார்.

புக்கடிமையினால் தன்னைக் கண்ட மார்க்கண்டேயன் அவனை
நக்க பிரானும் அன்றுய்யக் கொண்டது நாராயணன் அருளே
கொக்கலர் தடம் தாழை வேலித் திருக்குருகூர் அதனுள்
மிக்க ஆதிப்பிரான் நிற்க மற்றைத் தெய்வம் விளம்புதிரே

தொண்டு செய்து உள்கலந்து தன்னை நேராகக் கண்ட மார்க்கண்டேயனென்று ப்ரஸித்தமானவனை, நக்கபிரான் என்று திக்கையே ஆடையாகக் கொண்டிருப்பவனும் தன் அடியார்களுக்கு நன்மை செய்பவனுமான ருத்ரனும், ஆபத்துக்காலத்திலே காப்பாற்றி பகவானுக்கு அடிமையாக்கி வாழவைத்தது நாராயணன் அருளாலேயே நடந்தது. ஆதலால், கொக்கின் நிறம்போலே வெளுத்து மலரும் பூவையுடைய பெரிய தாழைகளை வேலியாகவுடைய திருநகரியுள் நிற்கும் எல்லாரையும் விட உயர்ந்தவனாய், ஆதி காரணனாய், மஹோபகாரனான எம்பெருமான் நிற்க, வேறு எந்த தெய்வத்தைச் சொல்லுகிறீர்கள்?

ஒன்பதாம் பாசுரம். மற்றவர்களாலே புரிந்து கொள்ள முடியாத எம்பெருமான் வாழும் திருநகரியை உங்களுடைய வாழ்ச்சிக்காக நினையுங்கள் என்று அருளிச்செய்கிறார்.

விளம்பும் ஆறு சமயமும் அவை ஆகியும் மற்றும் தன் பால்
அளந்து காண்டற்கரியனாகிய ஆதிப் பிரான் அமரும்
வளம் கொள் தண் பணை சூழ்ந்தழகாய திருக்குருகூர் அதனை
உளம் கொள் ஞானத்து வைம்மின் உம்மை உய்யக் கொண்டு போகுறிலே

வார்த்தைகளால் மட்டும் நிறைந்திருக்கும் ஆறு பாஹ்ய சமயங்களும் (வேதத்தை ஒத்துக்கொள்ளாத சார்வாக, பௌத்த, சமண, வைசேஷிக, ஸாங்க்ய, பாசுபத மதங்கள்) மற்றுமுள்ள குத்ருஷ்டி (வேதத்துக்குத் தவறான அர்த்தம் கூறும்) மதங்களும் எல்லாம் கூடி வந்தாலும், தன்விஷயத்தில் ஆராய்ந்து காண்பதற்கு அரியதான தன்மையை உடைய, எல்லாருக்கும் காரணனான, மஹோபகாரகன் பொருந்தி வாழும் தேசமாய், அழகியதாய், குளிர்ந்ததான நீர்நிலங்களாலே சூழப்பட்டு மிகவும் இனிமையாக இருக்கும் திருநகரியை, நீங்கள் வாழ்ச்சியைப் பெறவேண்டும் என்று நினைத்தீர்களானால் உங்கள் உள்ளத்தில் இருக்கும் ஞானத்தில் வையுங்கள்.

பத்தாம் பாசுரம். எல்லாவற்றுக்கும் ஆத்மாவாய், மிகவும் எளியவனாய், எல்லாரையுடைய மனதையும் கவரக்கூடிய சேஷ்டிதங்களையுடைய எம்பெருமானுக்கு அடிமை செய்வதே விரும்பத்தக்கதும் தகுந்ததும் என்று அருளிச்செய்கிறார்.

உறுவதாவது எத்தேவும் எவ்வுலகங்களும் மற்றும் தன்பால்
மறுவின் மூர்த்தியோடு ஒத்து இத்தனையும் நின்ற வண்ணம் நிற்கவே
செறுவில் செந்நெல் கரும்பொடோங்கு திருக்குருகூர் அதனுள்
குறிய மாணுருவாகிய நீள் குடக் கூத்தனுக்கு ஆட்செய்வதே

எல்லா தேவதைகளும் எல்லா உலகங்களும் மற்றுமுண்டான எல்லா சேதனர்களும் அசேதனப் பொருள்களும் இவை எல்லாவற்றையும் தன் ஸ்வரூபத்திலே, குற்றமில்லாத தனித்துவம் வாய்ந்த திருமேனியைப் போலே, பெருமை சேர்க்கும் சரீரமாய்க்கொண்டு, தன்னுடைய ஸ்வரூபம், ஸ்வபாவம் ஆகியவை குலையாதபடி நிற்கும் எம்பெருமான் அம்மேன்மையோடே விளைநிலங்களில் செந்நெலானது கரும்புடன் வளரும்படியான திருநகரிக்குளே நிற்பவனாய், அடியார்கள் எளிதில் அனுபவிக்கும்படி வாமனனாய் ப்ரஹ்மசாரி உருவத்துடன், மிகப்பெரிய பெருமையையுடைய குடக்கூத்தாடிய கண்ணனுக்கே அடிமை செய்வதே சிறந்ததும் தகுந்ததுமாய் இருக்கும் புருஷார்த்தம்.

பதினொன்றாம் பாசுரம். இத்திருவாய்மொழியை நினைத்துச் சொன்னவர்களுக்குப் பரமபதம் கையிலேயென்று பலத்தை அருளிச்செய்கிறார்.

ஆட்செய்து ஆழிப் பிரானைச் சேர்ந்தவன் வண் குருகூர் நகரான்
நாட்கமழ் மகிழ் மாலை மார்பினன் மாறன் சடகோபன்
வேட்கையால் சொன்ன பாடல் ஆயிரத்துள் இப்பத்தும் வல்லார்
மீட்சி இன்றி வைகுந்த மாநகர் மற்றது கை அதுவே

வாசிக கைங்கர்யத்தைப் பண்ணி திருவாழியைத் திருக்கையிலேயேந்திய உபகாரகனை அடைந்தவராய் உயர்ந்ததான திருநகரிக்குத் தலைவராய் புதிய பரிமளத்தையுடைய திருமகிழமாலையை திருமார்பிலேயுடையவராய் மாறன் என்கிற குடிப்பெயரையும் சடகோபர் என்கிற விசேஷமான திருநாமத்தையும் உடைய ஆழ்வார், பகவத் விஷயத்தில் கொண்ட மிகுந்த ஆசையால் அருளிச்செய்த ஆயிரம் பாசுரங்களுக்குள் இப்பத்துப் பாசுரங்களையும் அர்த்தத்துடன் அனுபவிக்க வல்லவர்கள் கையிலே இதை அனுபவிப்பதாகிய பலத்துக்கு மேலே, மிகவும் தூரத்தில் இருக்கும், மீட்சியில்லாத ஸ்ரீவைகுண்டமாகிற மாநகரம் இருக்கும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –

nAchchiyAr thirumozhi – Simple Explanation – padhinAngAm thirumozhi – patti mEyndhOr

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nAchchiyAr thirumozhi

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In thiruppAvai, ANdAL had established prApyam (end benefit) and prApakam (means to achieve it). Since she did not get the end benefit then itself, she became perplexed and in nAchchiyAr thirumozhi, fell at the feet of kAman (deity for love) initially. After that, she went for the early morning bath (paninIrAttam); tried her hand at completing the circle for finding if her wish would get fulfilled; heard the words of cuckoo; desired to see emperumAn in person but since it did not fructify, enjoyed him in her dreams, sustaining herself; enquired from SrI pAnchajanyAzhwAn about the divine nectar of emperumAn’s divine mouth; enquired about emperumAn with clouds, sent those clouds as messenger to him; became sorrowful after seeing that flowers which were blossoming, reminded her of emperumAn, told how they tortured her; reminisced on how she was born as a girl, and still not finding emperumAn, she consoled herself that he will come for the sake of periyAzhwAr, felt sorrowful since he didn’t come even for that; prayed to those who were nearby to somehow take her to places where he dwelt; asked them to bring articles such as vestment, garland etc to sustain herself; even then emperumAn did not come.

Though she was born in the prapanna kulam (clan of those who had surrendered to emperumAn) the reason for her condition is her excessive affection for emperumAn. emperumAn was also waiting for her to attain the state of paramabhakthi (existing if united with emperumAn and perishing if separated). She too, like nammAzhwAr, is aiming to attain emperumAn even if she has to compel him. Due to the overflowing of this sorrow, she is mercifully saying in this padhigam “kaNdIrE” (as if one person is asking a query) and “kaNdOmE” (as if the other person is responding).

Looking at her attempts, can we say that she is trying means other than emperumAn to attain him? No, we cannot say that. This condition of hers has resulted only because of her excessive love for emperumAn, the great quality of emperumAn and her inability to bear the separation from him; she has not done these acts [mentioned in the first paragraph] as an attempt to follow other means. That will not align with her svarUpam (basic nature). Those who are thinking of emperumAn as the means will never think of other means.

First pAsuram. Leaving aside his experience in paramapadham, he incarnated here so that he could enjoy the excessive butter in SrI gOkulam and marry nappinnaip pirAtti. In line with his desire, he roamed around vrundhAvanam (brindhAvan) and attained greatness.

patti mEyndhOr kArERu baladhEvaRku Or kIzhk kanRAy
ittIrittu viLaiyAdi ingE pOdhak kaNdIrE?
ittamAna pasukkaLai inidhu maRiththu nIrUtti
vittuk koNdu viLaiyAda virundhAvanaththE kaNdOmE

kaNNan, who was unique and like a black colured bull, used to roam around all the places without any restraint. He was the unique, obedient younger brother of baladhEvan (balarAman). He used to carry out various activities as a channel for his happiness and playing. Have you seen those? We have seen kaNNan in vrundhAvanam, calling out his favourite cows  by their sweet names, taking them to drink water, letting them to graze  and playing.

Second pAsuram. She says that they had seen him wearing the vanamAlai vaijayanthi (divine garland) and playing with his friends in vrundhAvanam.

anunga ennaip pirivu seydhu AyarpAdi kavarndhuNNum
kuNungu nARik kuttERRai gOvarththananaik kaNdIrE?
kaNangaLOdu minmEgam kalandhArpOla vanamAlai
minunga ninRu viLaiyAda virundhAvanaththE kaNdOmE

Have you seen kaNNan who separated from me such that I became sorrowful, seizing SrI gOkulam and enjoying, having the smell of butter all over him, looking like a young bull and nourishing the cows well? We have seen him, playing with his friends in vrundhAvanam with the whitish vanamAlai [divine garland] on his blackish divine form, similar to lightning and cloud appearing together.

Third pAsuram. She says that they saw kaNNan in vrundhAvanam, with garudAzhwAr spreading his wings [in the sky] as an umbrella for him and carrying out kainkaryam.

mAlAyp piRandha nambiyai mAlE seyyum maNALanai
ElAp poygaL uraippAnai ingE pOdhak kaNdIrE?
mElAl parandha veyil kAppAn vinadhai siRuvan siRagennum
mElAppin kIzh varuvAnai virundhAvanaththE kaNdOmE

Have you seen around this place kaNNan who incarnated with the affection towards cowherd girls as his divine form, who is the affectionate bridegroom and who tells ill-fitting lies? We have seen emperumAn in vrundhAvanam with garuda spreading his wings in the sky like a canopy such that the scorching rays from sun do not fall on the dark divine form of kaNNan.

Fourth pAsuram. She enjoys emperumAn looking like a splendrous elephant calf.

kArththaN kamalakkaN ennum nedungayiRu paduththi ennai
Irththuk koNdu viLaiyAdum Isan thannaik kaNdIrE?
pOrththa muththin kuppAyap pugarmAl yAnaik kanRE pOl
vErththu ninRu viLaiyAda virundhAvanaththE kaNdOmE

emperumAn has his divine eyes which are like cool lotus flowers, which have blossomed on dark clouds. Have you seen sarvESvaran emperumAn who, with those eyes which are like a long rope, ensnared me, pulling my heart towards him and playing? We have seen him in vrundhAvanam, like a huge elephant calf which has a covering made of pearls, has radiance and is playing with perspiration all over the body [she is equating the droplets of perspiration to a covering made of pearls]

Fifth pAsuram. She says that emperumAn donning his divine pIthAmbaram (yellow coloured vestment) was roaming in the street, like a little dark cloud with a streak of lightning across it.

mAdhavan en maNiyinai valaiyil pizhaiththa panRi pOl
Edhum onRum koLaththArA Isan thannaik kaNdIrE?
pIdhaga Adai udai thAzhap perungAr mEgak kanRE pOl
vIdhiyAra varuvnai virundhAvanaththE kaNdOmE

Have you seen the great sarvESvaran who is the consort of SrI mahAlakshmi, being very sweet like a bluish gem for me, being proud like a boar which has escaped from a net, not giving away anything which is in his possession to anyone? We have seen emperumAn in vrundhAvanam with his divine yellow coloured vestment hanging low splendrously, dark and stout like a small cloud, mercifully filling up the street.

Sixth pAsuram. She says that they had seen him with his black divine form with reddish effulgence, similar to the sun rising from udhayagiri (mountain from where sun rises).

dharumam aRiyAk kuRumbanaith than kaich chArngam adhuvE pOl
puruva vattam azhagiya poruthamiliyaik kaNdIrE?
uruvu kariyadhAy mugam seydhAy udhayap paruppadhaththin mEl
viriyum kadhirE pOlvAnai virundhAvanaththE kaNdOmE

Have you seen emperumAn who does not know an entity called mercy, who is constantly engaged in doing mischiefs, who is beautifully decorated with his divine eye brows looking like the bow SArnga which is on his hand, and who does not exist in congruence with his followers? We have seen him at vrundhAvanam who looks like the sun coming out of the mountain over which it rises, since he has reddish effulgence on his dark divine form.

Seventh pAsuram. She says that they have seen emperumAn coming amidst his friends in virundhAvanam, just like ether which is together with its gathering of stars.

poruththam udaiya nambiyaip puRam pOl uLLum kariyAnai
karuththaip pizhaiththu ninRa akkarumA mugilaik kaNdIrE?
aruththith thArA kaNangaLAl Arap perugu vAnam pOl
viruththam peridhAy varuvAnai virundhAvanaththE kaNdOmE

Have you seen kaNNan who is an apt swAmy (lord), who has his heart too darkened like his divine form [does not have any mercy], who is different from my thoughts and who is like a black, huge cloud? We have seen that emperumAn who is in a large crowd with his friends, just like the sky which is full of stars which are desired by those who are desirous of worldly pleasures, at vrundhAvanam.

Eighth pAsuram. She says that they have seen emperumAn with his beautiful tresses shining on his divine shoulders, and playing.

veLiya sangu onRu udaiyAnaip pIdhaga Adai udaiyAnai
aLi nangudaiya thirumAlai AzhiyAnaik kaNdIrE?
kaLi vaNdu engum kalandhARpoL kamazh pUnguzhalgaL thadandhOL mEl
miLira ninRu viLaiyAda virundhAvanaththE kaNdOmE

Have you seen kaNNan, who has the whitish, incomparable SrI pAnchajanyam (divine conch), having the divine yellow coloured vestment, having mercy, having the divine disc and being the consort of SrI mahAlakshmi? We have seen him at vrundhAvanam with his beautiful tresses which are fragrant as if beetles, which are joyous having drunk honey, have spread on all the sides, hanging splendrously on his divine shoulders.

Ninth pAsauram. She says that they have seen emperumAn who was hunting demons in forests, in vrundhAvanam.

nAttaip padai enRu ayan mudhaLAth thandha naLir mAmalar undhi
vIttaip paNNi viLaiyAdum vimalan thannaik kaNdIrE?
kAttai nAdith thEnuganum kaLiRum puLLum udan madiya
vEttai Adi varuvAnai virundhAvanaththE kaNdOmE

Have you seen the puritan emperumAn, who created the residence of navel with the huge flower, asking prajApathis (those who created the world) such as brahmA, telling them “Create the worlds” and who enjoyed the juice of playing? We have seen kaNNan, who hunted down the demon dhEnukan, the elephant, kuvalayApIdam and the demon bakAsuran [in the form of stork] in forests such that they got killed instantanrously.

Tenth pAasuram. She completes the decad by saying the benefit for those who meditate on this padhigam always is that they will be with emperumAn inseparably, carrying out kainkaryam to him.

parundhAtkaLiRRukku aruL seydha paraman thannai pArin mEl
virundhAvanaththE kaNdamai vittuchiththan kOdhai sol
marundhAm enRu tham manaththE vaiththuk koNdu vAzhvArgaL
perundhAL udaiya pirAn adikkIzhp piriyAdhenRum iruppArE

These pAsurams have been mercifully composed by ANdAL who is the divine daughter of periyAzhwAr, about her having been able to worship the sarvESvaran, who had showered his grace on SrI gajEndhrAzhwAn (elephant) who has stout legs, at vrundhAvanam in this world. Those who meditate on these pAsurams in their minds as the antidote for the disease of birth, will get to carry out permanent kainkaryam at the great, divine feet of emperumAn, without separating ever.



adiyEn krishNa rAmAnuja dhAsan

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 91 to 100

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irAmAnusa nURRandhAdhi

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Ninety first pAsuram. Even though the samsAris were without involvement, amudhanAr reminisces the attempts made by rAmAnuja for uplifting them, and praises him.

maruL surandhu Agama vAdhiyar kURum avap poruLAm
iruL surandhu eyththa ulagu iruL nIngath than INdiya sIr
aruL surandhu ellA uyirgatkum nAdhan arangan ennum
poruL surandhAn em irAmAnusan mikka puNNiyanE

pASupathas are those who put forth their argument based on Saiva Agamam (a treatise given by Siva), with total ignorance. The world was plunged into darkness with their lowly meanings. In order to get rid of the worldly people’s ignorance of darkness, rAmAnuja increased his distinguished mercy and mercifully revealed that SrIranganAtha is the lord for all AthmAs. He is a great, pious person.

Ninety second pAsuram. Realising that emperumAnAr had accepted him without any reason and that he is mercifully standing as the matter for both his inner and outer senses, he feels happy and asks emperumAnAr as to what is the reason for this.

puNNiyanOnbu purindhum ilEn adi pORRi seyyum
nuN arum kELvi nuvanRum ilEn semmai nUl pulavarkku
eN arum kIrththi irAmAnusa inRu nI pugundhu en
kaNNuLLum nenjuLLum ninRa ikkAraNam katturaiyE

I have not observed any pious deed for getting this benefit. I have not desired to carry out any penance [of hearing SAsthras] which is subtle and difficult to carry out, in order to attain your divine feet. Oh rAmAnuja who has no expectations and who has the fame which is difficult to comprehend even by experts who can sing poems similar to SAsthras! Only you should reveal the reason for your being the object for my external eye and internal eye (mind).

Ninety third pAsuram. Since emperumAnAr did not respond to his submission, he gets the clarification himself that just as rAmAnuja destroyed the kudhrushti philosophies without anyone asking him to do so, he has on his own, without amudhanAr asking him to do, severed his strong karmas (past deeds) and says that emperumAnAr is one who carries out things causelessly.

kattap poruLai maRaipporuL enRu kayavar sollum
pettaik kedukkum pirAn allanE en peru vinaiyaik
kittik kizhangodu than aruL ennum oL vAL uruvi
vettik kaLaindha irAmAnusan ennum meyth thavanE

emperumAnAr, who is the leader among those who have surrendered, came near me and uprooted my huge sins which could not be destroyed [earlier]. Isn’t he the great benefactor who annihilated the bewildering statements of kudhrushtis when they passed on the lowly [wrongful] meanings of vEdhas as the real meanings!

Ninety fourth pAsuram. amudhanAr says that even though emperumAnAr will mercifully give benefits starting with firm anchoring in surrendering and ending with SrIvaikuNtam to all those who attain him, amudhanAr will not desirously enjoy anything other than emperumAnAr’s auspicious qualitites.

thavam tharum selvum thagavum tharum saliyAp piRavip
pavam tharum thIvinai pARRIth tharum parandhAmam ennum
thivam tharum thIdhil irAmAnusan thannaich chArndhavargatku
uvandhu arundhEn avan sIr anRi yAn onRum uL magizhndhE

emperumAnAr who does not have the deficiency of not granting benefit to those who attain him, will give firm belief in (the act of) surrendering to those who attain him. He will further give the wealth of devotion which will be apt for the end result of prApyam (benefit). He will blow into smithereens the bad deeds which keep creating births in samsAram, an act which cannot be done by anyone other than emperumAn. He will give SrIvaikuNtam which is also called as parandhAmam. Even though he gives all these, I will not enjoy anything in my mind other than his auspicious qualities.

Ninety fifth pAsuram. Thinking of emperumAnAr’s knowledge, power etc he mercifully says that emperumAnAr is not from this world and that one of the nithyasUris, who do not have any connection with samsAram, has incarnated in this world.

uL ninRu uyirgaLukku uRRanavE seydhu avarkku uyavE
paNNum paranum parivilanAmbadi pal uyirkkum
viNNin thalai ninRu vIdu aLippAn em irAmAnusan
maNNin thalaththu udhiththu uymaRai nAlum vaLarththananE

emperumAn enters the AthmAs and takes the steps for uplifting them. But looking at emperumAnAr, it could be said that even emerpumAn does not have that much affection towards the AthmAs. This is because emperumAnAr, our nAthan (lord) descended from the eminent abode of SrIvaikuNtam in the ethereal region, for uplifting and granting mOksham to all AthmAs. He incarnated on earth without being touched by any of the faults here. He nurtured the four vEdhas, which uplift everyone, without any deficiency so that everyone would get uplifted.

Ninety sixth pAsuram. emperumAnAr had mercifully shown two paths, in line with vEdhAntas (upanishaths), namely bhakthi (devotion) and prapaththi (act of surrendering). Of these two, is your path the easy-to-carry-out prapaththi? amudhanAr says that he took shelter under the affection of emperumAnAr.

vaLarum piNi koNda valvinaiyAl mikka nalvinaiyil
kiLarum thuNivu kidaiththaRiyAdhu mudaiththalai Un
thaLarum aLavum thariththum vizhundhum thani thirivERku
uLar em iRaivar irAmAnusan thannai uRRavarE

One will not easily attain total faith in the most eminent path of SaraNAgathi (surrendering) because of the conspicuous karmas (past deeds) which give unlimited sorrows. When this body, which is the repository of foul smell and is made of flesh etc, disintegrates at the time of imminent death, I, who had been sustaining through good instructions, engaging with worldly pursuits and roaming around without any support, will have the support of those for whom our swAmy emperumAnAr is the refuge.

Ninety seventh pAsuram. What is the reason for being desirous of not only emperumAnAr but also his followers? amudhanAr says that even that has come about due to emperumAnAr’s mercy.

thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraiththAL
thannai uRRu Atcheyya ennai uRRAn inRu than thagavAl
thannai uRRAr anRith thanmai uRRAr illai enRu arindhu
thannai uRRArai irAmAnusan guNam sARRidumE

emperumAnAr thought in his divine mind that even though there are people who come and attain him, there is no one who attains and praises those who have attained him. Thus, he made me to engage only with him and forget all other worldly pursuits; he also made me to know of nothing other than the sweet, complementing divine feet of those who are his servitors. Due to his mercy, he accepted me under his wings, today.

Ninety eighth pAsuram. amudhanAr thought in his divine mind that emperumAn could send him to heaven or hell based on his karmas and asks emperumAnAr about it. rAmAnuja assures him that emperumAnAr will not do that for those who have surrendered to him and asks him not to be disturbed.

idumE iniya suvarkkaththil innam naragilittuch
chudumE avaRRaith thodar tharu thollai suzhal piRappil
nadumE ini nam irAmAnusan nammai nam vasaththE
vidumE saraNam enRAl manamE naiyal mEvudhaRkE

When we tell emperumAn who has come to uplift us “You are our refuge”, will he leave us in heaven which appears sweet for those who are involved in worldly pursuits? Will be allow us to be tortured in hell, even after attaining his feet? Will he leave us to keep getting trapped in the repeated cycle of births and deaths which follow heaven and hell? Or, will he allow us to live as per our desires? Oh mind! Do not get distressed about the end benefit that we will get.

Ninety ninth pAsuram. Since we live in the place where bAhyas (those who do not believe in vEdhas) and kudhrushtis (those who interpret vEdhas incorrectly) are seen in abundance, isn’t there more possibility for us to get bewildered? amudhanAr says that after rAmAnuja came, these people lost their livelihood.

thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
sol kaRRa sOmbarum sUniya vAdharum nAnmaRaiyum
niRkak kuRumbu sey nIsarum mANdanar neeL nilaththE
poRkaRpagam em irAmAnusa muni pOndha pinnE

The samaNas who cleverly conduct their philosophy through debates, the baudhdhas who hold on to their philosophy like a spoof, the Saivas who have the lowly quality of thAmasa (ignorance and laziness) who have learnt the SaivAgama spelt out by rudhra, who observes penance with matted hair and who, with the permission of emperumAn, nurtured mOhaSAsthras (lowly treatise which bewilders others), mAdhyamikas (a subsect of baudhdhas) who propound the theory of sUnyam (voidness), the kudhrushtis who, unlike the above, accept vEdhas but give incorrect interpretation to the meanings of vEdhas, got destroyed after emperumAnAr, who is magnanimous like the kaRpaka vruksha (wish fulfilling tree) and who showed us these people, incarnated on this expansive world.

One hundredth pAsuram. Seeing that his divine mind was desirously engaged with the sweet experience of the divine feet of emperumAnAr, amudhanAr tells emperumAnAr not to bewilder him by showing him something else.

pOndhadhu en nenju ennum ponvaNdu unadhu adip pOdhil oN sIr
Am theLi thEn uNdu amarndhida vENdil nin pAl adhuvE
Indhida vENdum irAmAnusa idhu anRi onRum
mAndha killAdhu ini maRRu onRu kAtti mayakkidalE

My mind, which is like a beautiful beetle, came to you in order to drink the faultless honey of coolness and softness of your divine feet which are like flower and to live there itself permanently. You should mercifully grant that itself. My mind will not enjoy anything else. You should not show me anything else and bewilder me.


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nAchchiyAr thirumozhi – Simple Explanation – padhinmUnRAm thirumozhi – kaNNan ennum

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Those who saw her condition felt sorrowful and will not have the strength to take her anywhere. Even if they make huge efforts, she has to be mercifully carried in a mattress only. In this condition, she tells them “If you want to set right my condition, bring any material which is connected to emperumAn and by gently rubbing it on me, try and save my life”.

They ask her “Did you, who are fully engaged with emperumAn completely, really suffer? Could you suffer like this? Should you not, having surrendered to emperumAn, see the greatness of that clan [of those who surrendered]? If you do like this, should you not think of the blame which will entail him?” She responds saying “The words which you people are saying because blame should not come to our clan, are not appropriate to my present condition. If you have any thought of protecting me, get any object from him and gently rub it on me“.

First pAsuram. She tells them to bring the yellow colour vestment which has been donned on his divine hip and fan her with it such that her distress is relieved.

kaNNan ennum karum dheyvam kAtchi pazhagik kidappEnai
puNNil puLippu eydhArpOl puRam ninRu azhagu pEsAdhE
peNNin varuththam aRiyAdha perumAn araiyil pIdhaga
vaNNa Adai koNdu ennai vAttam thaNiya vIsIrE

Oh mothers! I am in the presence of kaNNan who is a dark, but an esteemed God. Instead of standing far from me and irritating me, just like adding salt to a wound by advising me, bring the divine yellow coloured vestment from the divine waist of kaNNa, who does not know the sorrows of a girl, and fan me with that such that this pain of separation disappears.

Second pAsuram. She tells them to remove the divine thuLasi garland which he had donned, and bedeck it on her tresses.

pAl Alilaiyil thuyil koNda paraman valaippattu irundhEnai
vElAl thunnam peydhAR pOl vENdiRRellAm pEsAdhE
kOlAl nirai mEyththu AyanAyk kudandhaik kidandha kudamAdi
neelAr thaNNam thuzhAyk koNdu en neRi men kuzhal mEl sUttIrE

I am caught in the web of that supreme entity who mercifully lay on the tender banyan leaf, as an infant who was in nursing stage. Stop speaking to me about whatever you people want to say, which appears like a spear piercing through me. Instead, bring the fresh, beautiful cool thuLasi garland from kaNNan who is reclining in thirukkudandhai (a divine abode) and who grazed cows with a stick which helped in that task, and bedeck that garland on my soft tresses.

Third pAsuram. Bring the vanamAlai (a divine garland) on his chest and roll it on my chest such that my chest which is blistered by the arrow of his glance becomes cooled.

kanjaik kAyndha karuvilli kadaikkaN ennum siRaik kOlAl
nenju Uduruva EvuNdu nilaiyum thaLarndhu naivEnai
anjEl ennAn avan oruvan avan mArvaNindha vanamAlai
vanjiyAdhE tharumAgil mArvil koNarndhu purattIrE

I am in disarray having been pierced by the glance like arrow, with wings, of kaNNan who annihilated kamsan and who has eye brows which are like a huge bow. That emperumAn, who is very much distinguished from all of us, is not telling me “Do not fear”. If that emperumAn would mercifully give, without deceiving, his vanamAlai, please bring it and roll it on my chest.

Fourth pAsuram. She tells them to make her imbibe the divine nectar of the consort of SrI mahAlakshmi, emperumAn’s divine lips and remove her tiredness.

ArE ulagaththu ARRuvAr? AyarpAdi kavarndhuNNum
kArERuzhakka uzhakkuNdu thaLarndhum muRindhum kidappEnai
ArAvamudham anaiyAn than amudha vAyil URiya
nIr thAn koNarndhu pularAmE parukki iLaippai nIkkirE

kaNNan is like a black bull who robbed the entire place of thiruvAyppAdi (SrI gOkulam) and enoys it to the hilt. Who is there in this world to comfort me who has been tortured by him, making me to be weakened and anguished? (When the mothers said “We are all here; what do you want?”) Bring me the juice which is like nectar from his divine mouth, which will never make one feel satiated however much one drinks, and make me drink that such that my body doesn’t wither away and remove my ennui.

Fifth pAsuram. She tells them “If I don’t get from his lips,the divine nectar which is meant for me, take droplets of his nectar which spray down when he plays on the flute and smear them on my face”.

azhilum thozhilum urukkAttAn anjEl enRAn avan oruvan
thazhuvi muzhuvip pugundhu ennaich chuRRich chuzhanRu pOgAnAl
thazhaiyin pozhil vAy niraip pinnE nedumAl Udhi varuginRa
kuzhalin thoLai vAy nIr koNdu kuLira mugaththuth thadavIrE

kaNNan is a great person who will not manifest his divine form, whether one cries out or worships him, and he will not say “Do not fear”. He has come here, surrounding me both in the front and in the back, hugging me tightly. Bring the droplets of water which spill from the holes of flute when kaNNan plays, standing behind cows in gardens which are like umbrellas made of peacock feathers. Smear those droplets of water on my face so that it becomes cool.

Sixth pAsuram. Bring at least the particles of soil from under the divine feet of that shameless kaNNan and smear them on my body such that I can sustain my life.

nadai onRillA ulagaththu nandhagOpan magan ennum
kodiya kadiya thirumAlAl kuLappuk kURu koLappattu
pudaiyum peyaragillEn yAn pOtkan midhiththa adippAttil
podiththAn koNarndhu pUsirgaL pOgA uyir en udambaiyE

In this world where all the boundaries have been crossed, I was tortured so much that I couldn’t move even a little bit, being absolutely powerless, because of SrIya:pathi (consort of SrI mahAlakshmi) who goes by the name of son of SrI nandhagOpar, without any mercy and being selfish. Gather the powders of soil on which that shameless kaNNan’s divine feet had walked and apply them on my body from which the life has still not ebbed.

Seventh pAsuram. She tells them that even if he does not come to her on his own, if they could take her to him, that is acceptable and tells them to do it.

veRRik karuLak kodiyAn than mImIdhu AdA ulagaththu
veRRa veRidhE peRRa thAy vEmbEyAga vaLarththALE
kuRRamaRRa mulai thannaik kumaran kOlap paNaiththOLOdu
aRRa kuRRam avai thIra aNaiya amukkik kattIrE

In this world where the order of emperumAn, who has garuda as his victorious flag, cannot be crossed, yaSOdhA, who is his mother, has brought him up without any benefit for others, just like the bitter neem fruit. Bind my bosoms very firmly with that youthful emperumAn’s shoulders which are like the branches of a kaRpaga (wish-fulfilling) tree such that my bosoms which do not have any fault of liking someone else other than him, will have their fault of leaving me and existing exclusively for him, removed.

Eighth pAsuram. If I see him, who is boycotting me, I will uproot my useless bosoms and throw them on his chest, thus ridding me of my sorrows.

uLLE urugi naivEnai uLaLO ilaLO ennAdha
koLLai koLLik kuRumbanaik kOvarththananaik kaNdakkAl
koLLum payan onRu illAdha kongai thannaik kizhangOdum
aLLip paRiththittu avan mArvil eRindhu en azhalai thIrvEnE

He is not asking “Is she alive or is she dead?“ about me who is existing with my mind melted and wounded. He has taken away all my possessions. If I see that kaNNan who does evil things for me, I will uproot these useless bosoms and throw them at his chest, relieving me of my sorrows.

Ninth pAsuram. When people nearby told her to enjoy emperumAn who is her antharyAmi (residing inside her and controlling her), she says “I should enjoy him with this form; I do not wish to enjoy him in other means and in any other way”.

kommai mulaigaL idar thIrak kOvindhaRku Or kuRREval
immaip piRavi seyyAdhE inip pOych cheyyum thavam thAn en?
semmai udaiya thirumArvil sErththAnElum oru gyAnRu
meymmai solli mugam nOkki vidai thAn tharumEl miga nanRE

Instead of engaging in a private servitude for kaNNan with my well risen, stout bosoms in this birth itself, what is the purpose of going to another place and carrying out penance? If he hugs me with his affectionate, divine chest which is present only for embracing his followers, it will be good. If he looks at me one day and tells me truthfully “You are not needed for me” it will be even better.

Tenth pAsuram. She completes the decad by saying that those who learn this decad will experience only happiness, unlike her.

allal viLaiththa perumAnai Ayar pAdikku aNiviLakkai
villi pudhuvai nagar nambi vittuchiththan viyan kOdhai
villaith tholaiththa puruvaththAL vEtkai uRRu miga virumbum
sollaith thudhikka vallArgaL thunbak kadaluL thuvaLArE

ANdAL has eye brows which have defeated bow [in their beauty and curved appearance], has amazing qualities and is the divine daughter of periyAzhwAr who is the leader of SrIvillipuththUr. Those who are capable of singing these pAsurams compiled by her mercifully with insatiable love on kaNNan who had done lot of mischiefs in SrI gOkulam and become famous for that and who is like the auspicious lamp of SrI gOkulam, will not be sorrowful in the ocean of samsAram.


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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 81 to 90

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irAmAnusa nURRandhAdhi

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Eighty first pAsuram. He submits to emperumAnAr himself as to how he had been corrected by emperumAnAr and says that there is nothing which is equal to his grace.

sOrvu inRi undhan thuNai adikkIzhth thoNdupattavar pAl
sArvu inRi ninRa enakku arangan seyya thAL iNaigaL
pErvu inRi inRu peRuththum irAmAnusa ini un
sIr onRiya karuNaikku illai mARu therivuRilE

I was not attached to those who were servitors to your complementing divine feet, and who were not engaging their minds in other matters. Oh rAmAnuja who gave me today the reddish divine feet of periya perumAL which complement each other and which are in total contrast in colour to his divine black form! After this has happened, if one were to analyse, there is nothing which can equal your honourable mercy.

Eighty second pAsuram. amudhanAr says joyously that rAmAnuja, who instructed him such that he became attached to the divine feet of periya perumAL, is a pious person.

therivu uRRa gyAnam seRiyap peRAdhu vem thI vinaiyAl
uru aRRa gyAnaththu uzhalginRa ennai oru pozhudhil
poru aRRa kELviyanAkki ninRAn enna puNNIyanO
therivu uRRa kIrththi irAmAnusan ennum sIr mugilE

I was without clear knowledge which was engaged with matters relating to sath (that which is truthful) and asath (that which is false). Due to cruel karma (past deeds) I was roaming around without being anchored in anything, without any useful knowledge. rAmAnuja, who has well-known fame  and magnanimity like rain bearing clouds, made me as a person with unparalleled knowledge, in a moment. What a pious person is he!

Eighty third pAsuram. emperumAnAr asked him “Isn’t the act of surrendering common to all?” amudhanAr says that he is not in the gathering of those who had surrendered to emperumAn and who reach SrIvaikuNtam but that he attains the liberation of attaining emperumAnAr’s divine feet with his magnanimity.

sIr koNdu pEr aRam seydhu nal vIdu seRidhu ennum
pAr koNda mEnmaiyar kUttan allEn un padhayugamAm
Er koNda vIttai eLidhinil eydhuvan unnudaiya
kAr koNda vaNmai irAmAnusa idhu kaNdu koLLE

Oh rAmAnuja! I am not in the gathering of those who have carried out the supreme righteousness of surrendering to emperumAn and have spread all over the world, who have control over their internal and external senses, who have the qualities of not doing anything on their own [to attain the highest benefit] and not having any other refuge,  and who will reach mOksham (SrIvaikuNtam) which is the most distinguished benefit for those who have surrendered. I will easily attain the most eminent mOksham of your two divine feet. The reason for that is the quality of magnanimity which you possess and which is like the rain bearing cloud. You could see this yourself.

Eighty fourth pAsuram. He says that while there are still benefits that he has to attain in future, there is no limit to the benefits that he has already attained.

kaNdu koNdEn em irAmAnusan thannai kANdalumE
thoNdu koNdEn avan thoNdar pon thALil en thollai vem nOy
viNdu koNdEn avan sIr veLLa vAriyai vAy maduththu inRu
uNdu koNdEn innam uRRana Odhil ulappu illaiyE

I saw my lord, emperumAnAr, who came to protect me, as he is. Having seen him, I became a servitor to the beautiful divine feet of those who live exclusively for him. I removed my most cruel karmas (past deeds) which have been with me since time immemorial. I enjoyed with totality, the ocean of his auspicious qualities. There is no end to the benefits which I have received from him.

Eighty fifth pAsuram. “You have said that you have seen emperumAnAr as he is. You also have said that you are a servitor at the beautiful feet of his followers. In which among these two are you more involved with?” He says that there is no refuge for his AthmA other than the divine feet of those who exist exclusively for emperumAnAr.

Odhiya vEdhaththin utporuLAy adhan uchchi mikka
sOdhiyai nAdhan ena aRiyAdhu uzhalginRa thoNdar
pEdhaimai thIrththa irAmAnusanaith thozhum periyOr
pAdham allAl endhan Aruyirkku yAdhu onRum paRRillaiyE

There are people who do not know that emperumAn is the lord who is the inner meaning of the vEdhas (sacred texts) that they have learnt or that he is infinitely radiant as mentioned in vEdhAnthams (the end parts of vEdhas). emperumAnAr removed the ignorance of such people who were roaming around, carrying out servitude in other worldly matters. There is no refuge for my AthmA other than the divine feet of those who have the great identification of worshipping the divine feet of such emperumAnAr.

Eighty sixth pAsuram. Reminiscing that he was affectionate towards those who were involved with worldly pursuits, he says that henceforth he will not do that and that those who meditate on emperumAnAr are fit to rule over him.

paRRA manisaraip paRRI appaRRu vidAdhavarE
uRRAr ena uzhanRu Odi naiyEN ini oLLiya nUl
kaRRAr paravum irAmAnasanaik karudhum uLLam
peRRAr yavar avar emmai ninRu ALum periyavarE

Attaining lowly people who had no respect, not ridding of that attachment, thinking that they are my relatives, I went running behind them trying to please them and was broken hearted in their matters. I will not yield to such people any more. emperumAnAr is considered by those who are learned in SAsthras as the benefit of their learning and is affectionately praised by them. Those who have minds which have the occupation of thinking constantly of that emperumAnAr are the great ones who are fit to rule over me for ever, irrespective of their clan of birth or their heredity.

Eighty seventh pAsuram. When reminded that this is the time of kali and that it would shake his firmness, he says that kali would attack only those who are not engaged with the knowledge provided by emperumAnAr.

periyavar pEsilum pEdhaiyar pEsilum than guNangatku
uriya sol enRum udaiyavan enRu enRu uNarvil mikkOr
theriyum vaN kIrththi irAmAnusan maRai thErndhu ulagil
puriyum nal gyAnam porundhAdhavaraip porum kaliyE

rAmAnuja cannot be spoken of by those who are complete in their knowledge and ability (since they cannot speak completely) and he cannot be spoken of by those who have no knowledge at all, being the boundary for ignorance and incapability (since they cannot step back from speaking about him). emperumAnAr has the fame of being praised by great wise men as one who could speak words which are apt for his svarUpa (basic nature), rUpa (form) and guNa (auspicious qualities). kali will torture only those in the world  who are not part of the people who were instructed by rAmAnuja of the great knowledge which he had culled from vEdhas.

Eighty eighth pAsuram. He says that he will praise the way emperumAnAr, who is like a lion, incarnated in this world to destroy the kudhrushtis (those who interpret vEdhas wrongly) who are like tigers.

kali mikka sennel kazhanik kuRaiyal kalaip perumAn
oli mikka pAdalai uNdu than uLLam thadiththu adhanAl
vali mikka sIyam irAmAnusan maRai vAdhiyarAm
puli mikkadhu enRu ip puvanaththil vandhamai pORRuvanE

thirumangai AzhwAr is the head of thirukkiRaiyalUr which has fields in which abundant reddish paddy is cultivated with the tumultuous noise of agricultural work and has the greatness of composing divine prabandhams (hymns) which reflect the meanings of SAsthras. emperumAnAr is the powerful lion who enjoyed that thirumangai AzhwAr’s thirumozhi (divine verses) with musical notes and had his divine mind puffed up [in pride]. I will praise the way he incarnated on this earth to punish the multitudinous kudhrushtis who are like tigers and who gave wrongful interpretation of vEdhas thus destroying the world.

Eighty ninth pAsuram. He said that he will praise [emperumAnAr], in the previous pAsuram. He submits to emperumAnAr about his fear with regard to praising him.

pORRu arum seelaththu irAmAnusa nin pugazh therindhu
sARRuvanEl adhu thAzhvu adhu thIril un sIr thannakku Or
ERRam enRE koNdu irukkilum en manam Eththi anRi
ARRagillAdhu idhaRken ninaivAy enRittanjuvanE

Oh rAmAnuja who has great qualities which cannot be praised completely! If I attempt to speak about your auspicious qualities after comprehending them, it will end up only as an ignominy for you. Even though I know that your qualities will have only greatness if I desist from speaking about them, my mind cannot sustain itself without praising your divine qualities. I am fearful of how you are considering this.

Ninetieth pAsuram. In order to get rid of his fear, rAmAnuja looked at him with merficul eyes. Getting rid of his fear thus, he feels sorry that those who have good knowledge are not uplifting themselves by praising rAmAnuja through one of their three faculties of mind, speech and body and are caught in the sorrowful cycle of births.

ninaiyAr piRaviyai nIkkum pirAnai innIL nilaththE
enai ALavandha irAmAnusanai irungavigaL
punaiyAr punaiyum periyavar thALgaLil pUndhodaiyal
vanaiyAr piRappil varundhuvar mAndhar maruL surandhE

There is none who can think of rAmAnuja who can remove the cycle of births of those who think of him. There is none who can string a poem on the great qualities of that rAmAnuja who came looking out for me to the place where I was when the expansive earth was there for him. Even if there is none who strings such a garland of verses, there is none who submits garlands at the divine feet of those great people who string garlands of verses on the qualities of rAmAnuja. Those who are born as humans and who are capable of doing these, are immersed in the cycle of births due to their ignorance.


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nAchchiyAr thirumozhi – Simple Explanation – panniraNdAm thirumozhi – maRRu irundhIrgatku

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nAchchiyAr thirumozhi

<< padhinonRAm thirumozhi

She believed the words of emperumAn that he will protect everyone. That did not fructify. She believed in her relationship with periyAzhwAr. That too did not yield the desired result. Thinking of all these, she became distressed. Since emperumAn is svathanthran (totally independent), she tried to attain him through her AchArya (teacher), periyAzhwAr. Since even that did not yield the desired result, she thought “emperumAn is svathanthran. If he does not protect his followers, his name will get sullied. Once he decides to protect someone, no one else can prevent that. Hence his svAthanthriyam (nature of being totally independent) itself would act as our means to get the benefit” and tries to go back to him again. Even though she was firm in this, since he did not come, she becomes anxious about what she should do. She does not have the patience to wait for him to come due to her excessive affection. Even if it is against her svarUpam (basic nature of dependence on emperumAn and carrying out service to him) she wants to reach him by any means and requests those who are near her “Please reach me to places such as north mathurA, dhwArakA etc where emperumAn dwells”.

First pAsuram. When she is told “”You should wait until emperumAn comes. There is no need to be anxious like this” she replies “There is no way for me to talk to you who do not understand my situation. I do not have the fortune to listen to your worlds”

maRRirundhIrgatku aRIyalAgA mAdhavan enbadhOr anbu thannai
uRRirundhEnukku uraippadhellAm UmaiyarOdu sevidar vArththai
peRRirundhALai ozhiyavE pOyp pErndhoru thAyil vaLarndha nambi
maRporundhAmaRkaLam adaindha madhuraip puRaththu ennai uyththidumin

Your situation is totally different from mine. Whatever you tell me, who has affection towards mAdhavan (consort of SrI mahAlakshmi) which you cannot comprehend, is wasteful just like a conversation between a dumb and deaf person. There is only one activity which you can perform. Take me to a place near mathurA where kaNNan (krishNa), who left his biological mother dhEvaki and grew up in the place of his foster mother yaSOdhA, and who reached the wrestling arena ahead of the wrestlers, lives.

Second pAsuram. “Whatever it may be, your going after him like this will earn him a bad name; should you not protect your feminity?” She responds to that.

nANi iniyOr karumam illai nAl ayalArum aRindhozhindhAr
pANiyAdhu ennai marundhu seydhu paNdu paNdAkka uRudhirAgil
mANi uruvAy ulagaLandha mAyanaik kANil thalaimaRiyum
ANaiyAl nIr ennaik kAkka vENdil AyppAdikkE ennai uyththidumin

There is no more benefit in feeling ashamed. People in the place have come to know of my matters. If you wish to see me in the state of ignorance in which I was even before I united with emperumAn, before I separated from him and suffered like this, without any further delay, carrying out suitable remedies, take me to thiruvAyppAdi (SrI gOkulam). My disease will disappear if I worship emperumAn who incarnated in the form of vAmana and measured all the worlds.

Third pAsuram. There is no purpose in blaming yaSOdhAp pirAtti for the poor upbringing of kaNNan. She tells them to drop her in front of the the divine mansion of SrI nandhagOpar, who should have controlled kaNNan, being his father.

thandhaiyum thAyum uRRarum niRkath thani vazhi pOyinAL ennum sollu
vandha pinnaip pazhi kApparidhu mAyavan vandhu urukkAttuginRAn
kondhaLamAkkip parakkazhiththuk kuRumbu seyvAn Or maganaip peRRa
nandhagOpAlan kadaiththalaikkE naLLIrutkan ennai uyththudimin

After the words spread in the world “She has started on her own, on the street, when father, mother and relatives are there”, it is not possible to stop the stigma. It is not possible for me not to go on my own. This is because, kaNNa, who has amazing activities, is manifesting his form right in front of me and attracting me. Take me to the entrance of the divine mansion of SrI nandhagOpar, who sired the son who fought with girls, causing blame and doing mischievous acts, in the middle of the night.

Fourth pAsuram. She asks them to leave her, who is totally subservient to emperumAn, on the banks of yamunA.

angaith thalaththidai Azhi koNdAn avan mugaththanRi vizhiyEn enRu
sengachchuk koNdu kaNNAdai Arththuch chiRu mAnidavaraik kANil
nANum kongaith thalamivai nOkkik kANIr gOvindhanukkallAl vAyil pOgA
inguththai vAzhvai ozhiyavE pOy yamunaik karaikku ennai uyththidumin

Oh mothers! Look closely at my bosoms. They have covered themselves in reddish cloth since they feel shy to see lowly people. They will not see anyone other than the face of kaNNan who holds the divine disc in his beautiful hand. They will not see the entrance of anyone’s house other than gOvindan. Hence, take me to to the banks of yamunA river as it is better than living here.

Fifth pAsuram. Those who were there felt sorrowful saying that they must do a proper remedy, after knowing her disease. She says that they cannot know her disease just because they are related to her.

Arkkum en nOy idhu aRiyal AgAdhu ammanaimIr! thuzhadhippadAdhE
kArkkadal vaNNan enbAn oruvan kaikaNda yOgam thadavath thIrum
nIrkkarai ninRa kadambai ERik kALiyan uchchiyil nattam pAyndha
pOrkkaLamAga niruththam seydha poygaik karaikku ennai uyththidumin

Oh mothers! My disease is not comprehendable by anyone. Without feeling sorrowful, you drop me at the banks of yamunA where kaNNan had climbed up a kadamba (Indian oak) tree and jumped on to the head of the demon snake kALiya as if he were dancing and made the banks of yamunA as a battlefield. If kaNNan, who has a complexion of dark ocean gently rubs me with his divine hands, this disease will be cured. This is the way to get immediate relief.

Sixth pAsuram. She tells them to drop her at the place where kaNNan ate food from the hands of rishipathnis (wives of sages).

kArththaN mugilum karuviLaiyum kAyA malarum kamalappUvum
IrththiduginRana ennai vandhittu irudIkEsan pakkal pOgEl enRu
vErththup pasiththu vayiRasaindhu vENdadisil uNNumbOdhu IdhenRu
pArththirundhu nedunOkkuk koLLUm paththavilOsanaththu uyththidumin

During the rainy season, the clouds which had formed, the karuviLa flower(from a winding creeper), the kAyAmbU (a purple coloured flower) and the lotus flower stood in front of me and compelled me saying “You too go to hrishIkESan (emperumAn)”. Hence, take me to bhaktavilOchanam, the place where kaNNan stayed for a  long time, sweating because of grazing the cows, tired due to hunger, his stomach pining due to hunger and awaiting the arrival of the wives of sages to bring food and tell him “This is the time to eat as much food as you want”.

Seventh pAsuram: When asked as to when this sorrow will end, she says that since it will end only if she wears his divine thuLasi garland, she asks them to take her to the place where his victorious garland has been placed.

vaNNam thirivum manam kuzhaivum mAnam ilAmaiyum vAy veLuppum
uNNal uRAmaiyum uL melivum Odha nIr vaNNan enbAn oruvan
thaNNandhuzhAy ennum mAlai koNdu sUttath thaNiyum pilamban thannaip
paNNazhiyap paladhEvan venRa pANdi vadaththu ennai uyththidumin

I have change in my complexion, tiredness in my mind, a shameless state, paleness in my lips, not desiring food and contraction in my knowledge. All these will leave me when I don the cool, beautiful divine thuLasi garland worn by kaNNan, also famously called as one who has the complexion of ocean and who is without any comparison. Since you people cannot bring that here, take me to the place where the banyan tree called as pANdIram is located. This is the place where kaNNan’s elder brother, balarAman killed the demon pralambAsuran such that his bones broke.

Eighth pAsuram. She tells them to take her to gOvardhanam where he protected cows.

kaRRinam mEykkilum mEykkap peRRAn kAdu vAzh sAdhiyum Agap peRRAn
paRRi uralidai Appum uNdAn pAvigAL! ungaLukku Echchuk kolO?
kaRRana pEsi vasavuNAdhE kAligaL uyya mazhai thaduththu
koRRak kudaiyAga Endhi ninRa gOvarththanaththu ennai uyththidumin

kaNNan had grazing of herds of calves as his full time occupation. He also got to be born in the clan of shepherds who leave their homes and live in forests. He got caught in the act of stealing butter and was tied to mortar too. Oh terrible people who mistake his qualities as faults! These have become the reasons for you to get scolded by me! Instead of narrating to me what you have heard and getting scolded by me, take me to a place near gOvardhana hill which emperumAn used as a victorious umbrella to save the cows from hailstorm.

Ninth pAsuram. She tells them to take her to dhwArakA if they wish to escape from any blame.

kUttil irundhu kiLi eppOdhum gOvindhA! gOvindhA! enRu azhaikkum
Uttuk kodAdhu seRuppanAgil ulagu aLandhAn enRu uyarak kUvum
nAttil thalaippazhi eydhi ungaL nanmai izhandhu thalaiyidAdhE
sUttuyar mAdangaL sUzhndhu thOnRum thuvarApadhikku ennai uyththidumin

The parrot which I was nurturing was calling out gOvindhA! govindhA! from its cage. If I punish it by not offering it food, it was calling ulagaandha perumAnE! If I get to hear these divine names, I fall down, swooning. Hence, to prevent bowing down your head, earning a huge blame in this world and spoiling your name too, take me to dhwArakA which is shining, being surrounded by tall mansions whose top storeys have risen very high.

Tenth pAsuram. She completes the decad by saying that those who recite these pAsurams, in which she had prayed for being taken to emperumAn’s dwelling places, will attain SrIvaikuNtam through the path of archchis.

mannu madhurai thodakkamAga vaN thuvarAbadhi thannaLavum
thannaith thamar uyththup peyya vENdith thAzh kuzhalAL thuNindha thuNivai
ponniyal mAdam polindhu thOnRum pudhuvaiyar kOn vittuchiththan kOdhai
innisaiyAl sonna senjol mAlai Eththa vallArkku idam vaigundhamE

ANdAL has hanging tresses and is the divine daughter of periyAzhwAr who is the head of those who reside in SrIvillipuththUr which is radiant with golden mansions. She had composed ten pAsurams wherein she had firmly told her relatives to take her to divine abodes starting with mathurA and ending with dhwArakA. The dwelling place for those who are capable of reciting these divine hymns which are like a garland of words set to sweet music, is paramapadham.


adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – Simple Explanation – 4.1 – orunAyagamAy

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

kOyil thiruvAymozhi

<< 3.3


Among the three purushArththams (goals) namely aiSvaryam (worldly pleasures), kaivalyam (eternal self enjoyment) and bhagavath kainkaryam (eternal service to bhagavAn), AzhwAr highlights that aiSvaryam and kaivalyam do not match the true nature of the self and are also inferior. Out of his great mercy, he instructs the samsAris to pursue kainkaryam at the lotus feet of Sriya:pathi (SrIman nArAyaNa, the divine consort of SrI mahAlakshmi) who is sarvESvaran. emperumAnAr submitted this decad to thirunArAyaNapuram thirunAraNan emperumAn.

First pAsuram. AzhwAr says “Emperors will [one day] lose their kingdom and miserably live by begging. This being the case, approach the divine feet of thirunArAyaNan (SrIman nArAyaNan) who is eternally wealthy, and be uplifted”.

oru nAyagamAy Oda ulagudan ANdavar
karu nAy kavarndha kAlar sidhaigiya pAnaiyar
peru nAdu kANa immaiyilE pichchai thAm koLvar
thirunAraNan thAL kAlam peRach chindhiththuymminO

Those emperors who are conducting supremely independent empire, fitting firmly in the world and protecting their kingdom, (when their wealth gets destroyed, would beg in the night) have their leg bitten by black dog , having a broken and discarded pot (shell/skull) for begging, will accept alms themselves to be seen by the people of this great earth (which was once ruled by them). (Since aiSwaryam (worldly wealth) is temporary,) meditate upon the eternally wealthy lord nArAyaNan’s divine feet immediately, without wasting any time and be uplifted.

Second pAsuram. AzhwAr says “Since you may lose even your wife on top of losing your wealth, you take shelter of emperumAn, the lord of SrI mahAlakshmi, who is the supreme lord of all”.

uymmin thiRai koNarndhu enRulagANdavar immaiyE
thammin suvai madavAraip piRar koLLath thAm vittu
vemmin oLi veyil kAnagam pOyk kumai thinbargaL
semmin mudith thirumAlai viraindhadi sErminO

Those kings who rule over the world saying [to regional kings and others] “you survive by bringing along the tribute”, in the same life, would abandon their exclusive, dear, pleasure giving wives to be grabbed by others; unable to stay in their kingdom, they would go into the forest where there is very hot sunshine, only to be tortured (by other kings, there too). Thus, you quickly with goodness, surrender unto the divine feet of the divine husband of SrImahAlakshmi, who is having unstoppably radiant crown.

Third pAsuram. AzhwAr says “Those emperors who lived without caring for the other kings who surrendered to them, will lose their wealth and live without being respected by others. Thus surrender unto the divine feet of the enjoyable krishNa”.

adi sEr mudiyinarAgi arasargaL thAm thozha
idi sEr murasangaL muRRaththiyamba irundhavar
podi sEr thugaLAyp pOvargaL Adhalil nokkenak
kadi sEr thuzhAy mudik kaNNan kazhalgaL ninaiminO

Those (emperors) who have at their feet the other kings themselves worshipping, will stay (with least bother for those who surrendered) hearing the thunderous noise of drums [being played] outside; such emperors would become worthless to become a piece of dust in a small portion of an object. Thus, meditate upon the divine feet of krishNa who is adorning a crown which is decorated with fragrant thuLasi.

Fourth pAsuram. AzhwAr says “Since the life span is also short (temporary),you worship the divine feet of krishNa who is the eliminator of hurdles”.

ninaippAn pugil kadal ekkalin nuN maNalin palar
enaiththOrugangaLum ivvulagANdu kazhindhavar
manaippAl marungaRa mAydhal allAl maRRuk kaNdilam
panaiththAL madha kaLiRattavan pAdham paNiminO

If we set out to speak (about kings who died giving up bhagavath anubhavam), more than the very many tiny sand particles in the sand dunes in the ocean, there are many who passed away in the many yugas; they will be destroyed in a manner that there would be no distinction between their residence and the surroundings [everything would be flattened] and we have not seen any remainder of them; thus, you all worship the divine feet of the one [krishNa] who destroyed the mad elephant [kuvalayApIdam] which had well rounded palm tree like feet.

Fifth pAsuram. AzhwAr says “Like wealth, the pleasure of union with women also has the defects such as being temporary etc”.

paNimin thiruvaruL ennum am sIdhap paim pUm paLLi
aNi men kuzhalAr inbak kalavi amudhuNdAr
thuNi munbu nAlap pal Ezhaiyar thAmizhippach chelvar
maNi minnu mEni nam mAyavan pEr solli vAzhminO

Those [kings, wealthy folks] who enjoyed the nectar of blissful union of damsels who have tender tresses with decorations, lying in a beautiful cool huge flower bed to receive the divine grace, subsequently with their cloth hanging in the front side, will themselves go back to those damsels who were desirous previously, in spite of those girls speaking insulting words towards them; thus, you live happily by reciting the divine names of the amazing lord who is having a blue-gem like radiant divine form and who lets (us devotees) enjoy him.

Sixth pAsuram. AzhwAr says “From the time of srushti (creation) till date, I have not seen anyone who has survived being a wealthy person. Hence become a servitor of the lord of kshIrAbdhi”.

vAzhndhArgaL vAzhndhadhu mA mazhai mokkuLin mAyndhu mAyndhu
AzhndhAr enRallAl anRu mudhal inRaRudhiyA
vAzhndhArgaL vAzhndhE niRpar enbadhillai niRkuRil
AzhndhAr kadal paLLi aNNal adiyavarAminO

Those who think that they are living, are like a bubble in the heavy rain which gets crushed again and again and gets destroyed; other than this, the principle of any one who had lived in the same manner [forever] is not present from the time of creation until today; to have an eternal life, [you] become a devotee/servitor to the lord who is having the deep, abundant ocean as his bed. Ar also indicates vastness.

Seventh pAsuram. AzhwAr explains the temporary nature of food, beverages and similar pleasures.

Amin suvai avai AROdu adisil uNdArndha pin
thU men mozhi madavAr irakkap pinnum thuRRuvAr
Imin emakkoru thuRRenRu idaRuvar Adhalin
kOmin thuzhAy mudi Adhi am sOdhi guNangaLE

[The rich folks] after eating (distinguished) food which is matching the nature [of oneself], pleasing, world renowned and having six types of tastes, and feeling full, will again eat with difficulty, unable to refuse the desire of pure (due to the affectionate attitude) and soft-spoken, damsels; after losing such wealth, they will go to the places of those damsels asking “you too give us a handful of food” and knock around (their entrances); thus, together you enjoy the qualities of beautiful sarvESvaran who has radiant divine form, who is infinitely enjoyable lord due to having the divine crown which is decorated by thiruththuzhAy (thuLasi) and who is the cause of all.

Eighth pAsuram. AzhwAr says “Since these acquired kingdoms will not be long lasting without the grace of bhagavAn, you recite the divine names of ananthaSAyi (emperumAn reclining on AdhiSEsha)”.

guNam koL niRai pugazh mannar kodaik kadan pUNdirundhu
iNangi ulagudan Akkilum Angavanai illAr
maNam koNda bOgaththu manniyum mILvargaL mILvillai
paNam koL aravaNaiyAn thirunAmam padiminO

Those kings who are the abode of qualities such as seelam (simplicity) etc, who are having complete fame, who are crowned princes, who are well established having assumed the nature of magnanimity (of making their wealth available for the welfare of all); even if they are fitting well together with the world and protecting harmoniously, those who are not subservient to sarvESvara in matters relating to such wealth, though staying firm in this manner having freshness of daily celebrations and joy of wealth, they will become bankrupt; if you recite/practice the divine names of one who is inclined to be united with his devotees, since he is having AdhiSEsha with expanded hoods as bed, you will attain the goal from where there is no return.

Ninth pAsuram. AzhwAr says “Since the other-worldly joy in heaven etc are temporary, you take shelter of ISwara who will establish the goal which is ever-lasting”.

padi mannu palkalan paRROdaRuththu aimpulan venRu
sedi mannu kAyam seRRArgaLum Angavanai illAr
kudi mannum in suvargam eydhiyum mILvargaL mILvillai
kodi mannu puLLudai aNNal kazhalgaL kuRuguminO

Even if they attained the svarga which is having very enjoyable settlements and is [seemingly] permanent (due to its existence for a long time) by giving up lands/properties and the many types of ornaments which are always worn, by winning over the sensory organs and by troubling the bodies [in penance] and having bushes formed around them, if they don’t take shelter of bhagavAn while staying there, they will lose such heavenly life; to acquire ever-lasting result, you should try to reach out to the divine feet of sarvESvaran who has periya thiruvadi [garuda] staying eternally in his dhvaja (flag). “padi mannu” also indicates “Those [ornaments] which are well fitting with the body”.

Tenth pAsuram. AzhwAr says “kaivalyam though is not temporary [as in the case of worldly pleasures which are temporary], since it is not as enriching as parama purushArtham (the ultimate goal of serving bhagavAn eternally), attaining of bhagavAn who is the all controlling supreme lord, is the most wonderful purushArtham (goal)”.

kuRuga miga uNarvaththodu nOkki ellAm vitta
iRugal iRappennum gyAnikkum appayan illaiyEl
siRuga ninaivadhOr pAsam uNdAm pinnum vIdillai
maRugalil Isanaip paRRi vidA vidil vIdahdhE

The gyAni (wise) who has given up all goals (other than AthmA), meditating upon the AthmA intensely being in close proximity of the self who is identified by his gyAnam, is considering mOksha which ends in AthmA exclusively as the goal; for such gyAni, if accepting bhagavAn as the means is not present [in him], attachment to think about lowly goals will exist; further mOksham (in the form of attaining self-enjoyment) will also not be attained. This being the case, surrendering unto bhagavAn who is the opposite of all defects, who is the controller of all and the lord who is the abode of all auspicious qualities and not leaving him ever in itself is parama purushArtham (the ultimate goal).

Eleventh pAsuram. AzhwAr explains uplifting of AthmA after elimination of all sorrows as the result of this decad.

ahdhE uyyap pugumARenRu kaNNan kazhalgaL mEl
koy pUm pozhil sUzh kurugUrch chatakOpan kuRREval
sey kOlaththu Ayiram sIrth thodaip pAdal ivai paththum
ahkAmal kaRpavar Azh thuyar pOy uyyaRpAlarE

nammAzhwAr, the leader of AzhwArthirunagari ,which has gardens having abundance of pluckable flowers, sang thousand pAsurams having sIr and thodai in the form of confidential services performed to krishNa’s divine feet, firmly saying that those are the only means to be approached for AthmA‘s uplift. Those who learn this decad among those thousand pAsurams without losing [any part of them], will have their grief of being immersed in worldly wealth and self-enjoyment, eradicated and will be engaged in uplifting of self (leading to devotion towards bhagavAn).


adiyen sarathy ramanuja dasan

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திருவாய்மொழி – எளிய விளக்கவுரை – 4.1 – ஒருநாயகமாய்

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கோயில் திருவாய்மொழி

<< 3.3


ஐச்வர்யம், கைவல்யம், பகவத் கைங்கர்யம் ஆகிய மூன்று விதமான புருஷார்த்தங்களில் ஐச்வர்யமும் கைவல்யமும் ஆத்ம ஸ்வரூபத்துக்குச் சேராது என்றும் அவை மிகவும் தாழ்ந்தது என்றும் சொல்லி, ச்ரிய:பதியான ஸர்வேச்வரனின் திருவடிகளில் கைங்கர்யம் செய்வதே மிக உயர்ந்த புருஷார்த்தம் என்று தன்னுடைய பெரிய கருணையாலே ஸம்ஸாரிகளுக்கு உபதேசம் செய்கிறார் ஆழ்வார். எம்பெருமானார் இந்தப் பதிகத்தைத் திருநாராயணபுரம் திருநாரணன் எம்பெருமானுக்கு ஸமர்ப்பித்தார்

முதல் பாசுரம். மிகப் பெரிய சக்கரவர்த்திகளே பிக்ஷை எடுத்து வருந்துவார்கள். ஆதலால் நம்முடன் இயற்கையான ஸம்பந்தமுடைய, எப்பொழுதும் செல்வத்தையுடைய நாராயணன் திருவடிகளை அடையுங்கள் என்கிறார்.

ஒரு நாயகமாய் ஓட உலகுடன் ஆண்டவர்
கரு நாய் கவர்ந்த காலர் சிதைகிய பானையர்
பெரு நாடு காண இம்மையிலே பிச்சை தாம் கொள்வர்
திருநாரணன் தாள் காலம் பெறச் சிந்தித்துய்ம்மினோ

எல்லாவற்றுக்கும் தலைவராய் நெடுங்காலம் நடக்கும்படி உலகத்துடன் பொருந்தி ராஜ்யம் நடத்தியவர்கள் அந்த ஐச்வர்யம் தீர்ந்தவுடன் பிக்ஷையெடுக்கப்பார்த்து அந்த ஸமயத்தில் கறுத்த நாயாலே கவ்வப்பட்ட காலையுடையவர்களாய் உபயோகமற்ற பானையைப் பாத்ரமாகக் கொண்டு இந்தப் பெரிய பூமியில் எல்லாரும் காணும்படி இந்தப் பிறவியிலேயே பிச்சை எடுப்பார்கள். இப்படி இவ்வுலக ஐச்வர்யம் நிரந்தரமாக இல்லாததால், எப்பொழுதும் செல்வத்துடன் இருக்கும் நாராயணனுடைய திருவடிகளை காலம் தாழ்த்தாமல் உடனே நினைத்து உஜ்ஜீவனத்தைப் பெறுங்கள்.

இரண்டாம் பாசுரம். ஐச்வர்யத்தை இழப்பது மட்டுமல்லாமல் விரும்பிய விஷயத்தையும் பிரிய நேரிடும் ஆதலால் எல்லாருக்கும் தலைவனான ச்ரிய:பதியை அடையுங்கள் என்கிறார்.

உய்ம்மின் திறை கொணர்ந்து என்று உலகாண்டவர் இம்மையே
தம் இன் சுவை மடவாரைப் பிறர் கொள்ளத் தாம் விட்டு
வெம்மின் ஒளி வெயில் கானகம் போய்க் குமை தின்பர்கள்
செம்மின் முடித் திருமாலை விரைந்தடி சேர்மினோ

திறையைக் கொண்டுவந்து பிழைத்துக்கொள்ளுங்கள் என்று இந்த வார்த்தையைக் கொண்டே உலகத்தை ஆண்டவர்கள் இப்படி வாழ்ந்த பிறவியிலேயே தங்களுக்கு என்று தனித்துவமாய் மிகவும் பிடித்தவர்களாய் இன்பத்தையுடையவர்களாய் இருக்கும் ஸ்த்ரீகளை, மற்றவர்கள் பறித்துக்கொள்ளும்படி, தாங்களே கைவிட்டு, வெப்பம் மிகுந்த, பார்த்தவர் கண்களில் மின்னொளி பரக்கும், வெயிலையுடைய காட்டுக்குள்ளே போய் அங்கும் வேறு ராஜாக்களால் துன்புறுவார்கள். ஆதலால் விரைந்து சென்று தடுக்கப்படாத ஒளிமிகுந்த கிரீடத்தையுடைய திருமாலின் திருவடிகளில் சேருங்கள்.

மூன்றாம் பாசுரம். காலில் விழுந்த ராஜாக்களையும் மதிக்காமல் இருந்தவர்கள் பின்பு ஒரு மதிப்பும் இல்லாமல் ஆவார்கள். ஆதலால் இனியவனான கண்ணன் திருவடிகளை அடையுங்கள் என்கிறார்.

அடி சேர் முடியினராகி அரசர்கள் தாம் தொழ
இடி சேர் முரசங்கள் முற்றத்தியம்ப இருந்தவர்
பொடி சேர் துகளாய்ப் போவர்கள் ஆதலில் நொக்கெனக்
கடி சேர் துழாய் முடிக் கண்ணன் கழல்கள் நினைமினோ

தங்கள் காலில் விழுந்த கிரீடத்தையுடைய ராஜாக்கள் தாங்களே தொழும்பொழுது இடிபோன்ற முரசங்கள் முற்றத்திலே ஓசை செய்யும்படி இருந்தவர்கள் ஒரு பொருளின் துகளுடன் சேர்ந்த மிகச்சிரிய துகளாகும்படி மதிப்பற்றுப் போவார்கள். ஆதலால் உடனே நறுமணம் மிகுந்த திருத்துழாயாலே அலங்கரிக்கப்பட்ட கிரீடத்தையுடைய கண்ணன் திருவடிகளை நினையுங்கள்.

நான்காம் பாசுரம். அவமானப்படுவது மட்டும் இல்லாமல் ஆயுளும் நிலைநில்லாததாகையால் விரோதிகளைப் போக்கும் கண்ணன் திருவடிகளை வணங்குங்கள் என்கிறார்.

நினைப்பான் புகின் கடல் எக்கலின் நுண் மணலில் பலர்
எனைத்தோருகங்களும் இவ்வுலகாண்டு கழிந்தவர்
மனைப்பால் மருங்கற மாய்தல் அல்லால் மற்றுக் கண்டிலம்
பனைத்தாள் மதகளிறட்டவன் பாதம் பணிமினோ

ஆராய முயன்றால் பல யுகங்களும் இந்த உலகத்தை ஆண்டு கழிந்துபோனவர்கள் கடலில் உருவாகிய மேடுகளில் இருக்கும் மிக நுண்ணிய மணலைவிட மிகுதியானவர். தங்களின் வீட்டின் பகுதிகளுக்கும் அதன் சுற்றுப்புறங்களுக்கும் வித்யாசம் தெரியாதபடி அழிவதைத் தவிர வேறு நிலையைப் பார்த்ததில்லை. ஆதலால் பனைபோலே பருத்த அடிப்பரப்பையுடைய யானையை அழித்தவனான கண்ணனின் திருவடிகளை வணங்குங்கள்.

ஐந்தாம் பாசுரம். விருப்பத்துக்குரித்தான் பெண்களும் அவர்களுடன் கூடுவதும் நிலையற்றதாகையாலே அழகிய உருவத்தையுடையவனான ஸர்வேச்வரன் திருநாமத்தைச் சொல்லி வாழப் பாருங்கள் என்கிறார்.

பணிமின் திருவருள் என்னும் அம் சீதப் பைம் பூம் பள்ளி
அணி மென் குழலார் இன்பக் கலவி அமுதுண்டார்
துணி முன்பு நாலப் பல் ஏழையர் தாமிழிப்பச் செல்வர்
மணி மின்னு மேனி நம் மாயவன் பேர் சொல்லி வாழ்மினோ

அழகியதாய் குளிர்ந்ததாய் பரந்த பூப்படுக்கையிலே, திருவருளைப் பண்ணியருளவேணும் என்னும் ஆசையையுடைய, அழகாக அலங்கரிக்கப்பட்ட மிகவும் மென்மையான கூந்தலையுடையவர்களின் இன்பமான கலவி என்னும் அமுதத்தை அனுபவித்தவர்கள், தாங்கள் அணிந்திருக்கும் வஸ்த்ரமானது பின்பக்கம் வரை எட்டாமல் இருப்பதால் முன்னே தொங்கும்படி இருக்க, முன்பு ஈடுபட்டிருந்த பல வகைப்பட்ட ஸ்த்ரீகள் தாங்களே பழித்தாலும்கூட, அவர்களை நோக்கி நடப்பார்கள். ஆதலால் நீலரத்னம்போலே ஒளிபடைத்த திருமேனியையுடையவனாய், நமக்கு தன் அனுபவத்தைக் கொடுக்கும் ஆச்சர்யபூதனின் திருநாமங்களைச் சொல்லி ஆனந்தமாக வாழுங்கள்.

ஆறாம் பாசுரம்.. இவ்வுலகில் நிலைநின்ற வாழ்க்கை இல்லாததால் அப்படி இருக்க ஆசைப்படுபவர்கள் திருப்பாற்கடல்நாதனுக்குத் தொண்டராகுங்கள் என்கிறார்.

வாழ்ந்தார்கள் வாழ்ந்தது மா மழை மொக்குளின் மாய்ந்து மாய்ந்து
ஆழ்ந்தார் என்றல்லால் அன்று முதல் இன்றறுதியா
வாழ்ந்தார்கள் வாழ்ந்தே நிற்பர் என்பதில்லை நிற்குறில்
ஆழ்ந்தார் கடல் பள்ளி அண்ணல் அடியவராமினோ

வாழ்ந்தார்களாகத் தங்களை நினைத்திருப்பவர்கள் வாழ்ந்தது பெருமழையில் நீர்க்குமிழிபோலே நசித்து நசித்துக் கீழே போனார்கள் என்பதைத் தவிர, உற்பத்தி முதல் இன்று வரை ஓரே நிலையில் வாழ்ந்தார்கள் என்பது இல்லை. நிலைநின்ற வாழ்வு வேண்டுமாகில் ஆழ்ந்து நிறைந்த கடலைப் படுக்கையாகவுடைய ஸர்வஸ்வாமிக்கு அடியார் ஆகுங்கள்.

ஏழாம் பாசுரம். உடம்பை வளர்க்கும் உணவு முதலிய இன்பமும் நிரந்தரமற்றது ஆகையால் எல்லாருக்கும் காரணமான ஸர்வேச்வரன் குணங்களை நினையுங்கள் என்கிறார்.

ஆமின் சுவை அவை ஆறோடடிசில் உண்டார்ந்த பின்
தூ மென் மொழி மடவார் இரக்கப் பின்னும் துற்றுவார்
ஈமின் எமக்கொரு துற்றென்று இடறுவர் ஆதலின்
கோமின் துழாய் முடி ஆதி அம் சோதி குணங்களே

ப்ரக்ருதிக்குச் சேர்ந்ததாய் விரும்பத்தக்கதாய் உலக ப்ரஸித்தமான ஆறு ரஸங்களோடு கூடின உயர்ந்ததான அன்னத்தை உண்டு த்ருப்தியடைந்தபின், சுத்தமாய் மென்மையான பேச்சையுடைய ஸ்த்ரீகள் கேட்பதால் மீண்டும் முயன்று உண்ணுபவர்கள், அந்தச் செல்வம் அழிந்த பிறகு, அந்த ஸ்த்ரீகளிடமே சென்று எங்களுக்கு ஒரு பிடி அன்னம் இடவேணும் என்று கேட்டு அது கிடைக்காததால் ஆங்காங்கே திரிவார்கள். ஆதலால் திருத்துழாயாலே அலங்கரிக்கப்பட்ட கிரீடத்தையுடைய எல்லாருக்கும் காரணமான, அழகிய ஒளிபடைத்த திருமேனியையுடைய ஸர்வேச்வரனின் குணங்களை, அவனை அடைந்து அனுபவியுங்கள்.

எட்டாம் பாசுரம். பகவானுடைய அருள் இல்லாதபோது கிடைக்கும் ராஜ்யமும் நிலையற்றதாகையாலே ஆதிசேஷனில் சயனித்திருப்பவன் திருநாமங்களைச் சொல்லுங்கள் என்கிறார்.

குணம் கொள் நிறை புகழ் மன்னர் கொடைக் கடன் பூண்டிருந்து
இணங்கி உலகுடன் ஆக்கிலும் ஆங்கவனை இல்லார்
மணம் கொண்ட போகத்து மன்னியும் மீள்வர்கள் மீள்வில்லை
பணம் கொள் அரவணையான் திருநாமம் படிமினோ

சீலம் முதலிய குணங்களுக்கு இருப்பிடமாய் பூர்ணமான புகழையுடையவராய் க்ஷத்ரிய குல புத்ரர்களாய் வள்ளல் தன்மையை ஏறிட்டுக்கொண்டு நிலைபெற்று நின்று இருந்து உலகம் உடன்படும்படி ரக்ஷித்துப் போனாலும் அந்த ஐச்வர்ய விஷயமாக ஸர்வேச்வரனை அடிபணிந்து நில்லாதவர்கள், எப்பொழுதும் புதியதாக இருக்கும் ஐச்வர்ய இன்பத்திலே இப்படி நிலைநின்றார்களாகிலும் அந்த ஐச்வர்யத்தை இழப்பார்கள். விரிகிற பணங்களையுடைய ஆதிசேஷனைப் படுக்கையாக கொண்டுள்ள எம்பெருமான் திருநாமங்களை எப்பொழுதும் சொன்னால் மீண்டும் இவ்வுலகுக்கு வரவேண்டாத மோக்ஷம் கிடைக்கும்.

ஒன்பதாம் பாசுரம். மேலுலகத்தில் இருக்கும் ஸ்வர்க்கானுபவமும் நிலையற்றதாகையாலே நிலைநின்ற கைங்கர்யத்தைக் கொடுக்கும் ஈச்வரனை அடையுங்கள் என்கிறார்.

படி மன்னு பல்கலன் பற்றோடறுத்து ஐம்புலன் வென்று
செடி மன்னு காயம் செற்றார்களும் ஆங்கவனை இல்லார்
குடி மன்னும் இன் சுவர்க்கம் எய்தியும் மீள்வர்கள் மீள்வில்லை
கொடி மன்னு புள்ளுடை அண்ணல் கழல்கள் குறுகுமினோ

நிலத்தையும் எப்பொழுதும் அணிந்திருந்த பலவகைப்பட்ட ஆபரணங்களையும் பற்றோடு அறுத்து, ஐம்புலன்களையும் வென்று, தூறுமண்டிக்கிடக்கிற சரீரத்தை ஜயித்தவர்களும், இந்த தவத்தின் பலனால் பொருந்தி இருக்கும் குடியிருப்பையுடைய உயர்ந்த இனிமையையுடைய ஸ்வர்க்கத்தை பெற்றாலும், அந்த இன்பத்துக்காக, அங்கும் எம்பெருமானை வணங்காதவர்கள் அதை இழந்து திரும்புவார்கள். மீளாத இன்பத்தை அடைய கொடியிலே எப்பொழுதும் இருக்கும் பெரியதிருவடியையுடைய ஸர்வேச்வரனுடைய திருவடிகளை அடையப்பாருங்கள்.

பத்தாம் பாசுரம். இப்படி உலக இன்பங்களைப் போலே நிரந்தரமற்றதாக இல்லாமல் கைவல்யம் நிரந்தரமான ப்ரயோஜனமாக இருந்தாலும் அதில் எம்பெருமானுக்குத் தொண்டு செய்து அனுபவிக்கும் வாய்ப்பில்லாததால் ஸர்வேச்வரனை அடையும் பகவத் ப்ராப்தியே உயர்ந்த ப்ரயோஜனம் என்கிறார்.

குறுக மிக உணர்வத்தொடு நோக்கி எல்லாம் விட்ட
இறுகல் இறப்பென்னும் ஞானிக்கும் அப்பயன் இல்லையேல்
சிறுக நினைவதோர் பாசம் உண்டாம் பின்னும் வீடில்லை
மறுகலில் ஈசனைப் பற்றி விடா விடில் வீடஃதே

உள்நோக்கிய ஞானத்தாலே நிரூபிக்கப்படும் ஆத்மவஸ்துவுடன் ஆழமாக நினைத்து ஆத்மாவைத் தவிர எல்லா விஷயங்களையும் விட்டவனாய் ஆத்மாவில் மட்டும் சென்று முடிந்த மோக்ஷத்தை புருஷார்த்தம் என்றிருக்கும் ஞானிக்கும் எம்பெருமானை உபாயமாகப் பற்றுகை இல்லையாகில் தாழ்ந்த புருஷார்த்தங்களை நினைப்பதற்குக் காரணமான ஓர் பாசம் ஏற்பட்டு அதனால் அந்த கைவல்ய மோக்ஷமும் கிடைக்காது. ஆதலால் எல்லாவிதமான தோஷங்களுக்கும் எதிர்த்தட்டான, எல்லாவிதமான மங்கள குணங்களையும் உடைய ஸ்வாமியை அடைந்து அகலாமல் இருந்தால் அதுவே சிறந்த புருஷார்த்தம்.

பதினொன்றாம் பாசுரம். இத்திருவாய்மொழிக்குப் பலமாக துக்கம் போய் ஆத்மா உஜ்ஜீவனத்தை அடைவதை அருளிச்செய்கிறார்.

அஃதே உய்யப் புகுமாறென்று கண்ணன் கழல்கள் மேல்
கொய் பூம் பொழில் ஸூழ் குருகூர்ச் சடகோபன் குற்றேவல்
செய் கோலத்தாயிரம் சீர்த் தொடைப் பாடல் இவை பத்தும்
அஃகாமல் கற்பவர் ஆழ் துயர் போய் உய்யற்பாலரே

வாழ்ச்சிக்குக் காரணமாகக் கிட்டும் உபாயம் அதுவே என்று அறுதியிட்டு கண்ணனுடைய திருவடிகளின்மேலே கொய்யப்படும் புஷ்பங்களையுடைய பொழிலையுடைய ஆழ்வார்திருநகரிக்குத் தலைவரான நம்மாழ்வார் அந்தரங்க கைங்கர்யங்களாகச் செய்த சீரும் தொடையும் கொண்ட அழகிய ஆயிரம் பாசுரங்களில் இவை பத்தையும் நழுவாதபடிக் கற்பவர்கள் ஆழ்ந்து வரும் துக்கம் போய் ஆத்ம உஜ்ஜீவனத்தை அடைவார்கள்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –

nAchchiyAr thirumozhi – Simple Explanation – padhinonRAm thirumozhi – thAm ugakkum

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

nAchchiyAr thirumozhi

<< paththAm thirumozhi

emperumAn will not change his word; he will protect us. ANdAL was very firm that even if this fails, he will give us refuge because we are periyAzhwAr’s divine daughter. Since he didn’t come despite this, she was suffering being reminded of emperumAn by various objects, just as bhIshma was suffering on the bed of arrows after being being felled by arjuna’s arrows. After seeing this, all the mothers, friends and everyone else gathered there. She told them sorrowfully “I was sure that he will come; my position has come to this state; even in this state he hasn’t come; look at his nature”. Then she consoles herself saying “He has helped a few persons (pirAttimArs) like me, earlier. He will accept me also” and sustains herself.

First pAsuram. She tells them to ask him whether he has a response to her query “Why are you not coming even in this sorrowful state and helping?” There is no deficiency in me; there is no deficiency in him too; still, why is he not coming?

thAm ugakkum tham kaiyil sangamE pOlAvO?
yAm ugakkum em kaiyil sangamum EndhizhaiyIr!
thI mugaththu nAgaNai mEl sErum thiruvarangar
A! mugaththai nOkkArEl ammanE! ammanE!

Oh girls who have decked yourselves with ornaments! Will the bangles which I have worn happily, on my hands, not be a match for the conch which he is having happily on his divine hand? thiruvaranganAthar (the lord of SrIrangam) who is lying on the mattress of thiruvandhAzhwAn with cruel faces (because he is not helping me) has not seen my face. Alas!

Second pAsuram. She is revealing her condition to her mothers from whom she should have hidden her condition.

ezhil udaiya ammanaimIr! ennarangaththu innamudhar
kuzhalazhagar vAyazhagar kaNNazhagar koppUzhil
ezhukamalap pUvazhagar emmAnAr ennudaiya
kazhal vaLaiyaith thAmum kazhal vaLaiyE AkkinarE

Oh beautiful mothers! He has mercifully taken residence at SrIrangam as my sweet nectar, having beautiful divine tresses, having beautiful divine lips, having beautiful divine eyes, having attained beauty after having divine lotus on the divine navel. He, who is my lord, azhagiya maNavALar, made my bangles which will not slip out as bangles which will slip out.

Third pAsuram. They told her “He took your bangles only because of affection towards you. Since there was a shortage of bangles among his possession, he took yours and became complete”. ANdaL responds “It is not true. Did he suffer because he did not have them earlier and did he become happy after getting them? It is nothing like that”. She despises saying that he did this only to torture her.

pongOdham sUzhndha buvaniyum viNNulagum
angAdhum sORAmE ALginRa emperumAn
sengOl udaiya thiruvarangach chelvanAr
engOl vaLaiyAl idar thIrvar AgAdhE?

He rules as the master of both this earth which is surrounded by ocean agitating with waves and paramapadham, without any shortcoming. He is capable of ruling with his sceptre and is lying in SrIrangam which is called as “kOyil” (temple). Will that SrImAn take my bangles to overcome his deficiency?

Fourth pAsuram. When asked “emperumAn took the bangles only because of his affection for you. Should you not feel happy for it?” she says “If he took my bangles because he could not sustain himself, should he not go past the street where I am residing, at the least, once?”

machchaNi mAda madhiL aranga vAmananAr
pachchaip pasum dhEvar thAn paNdu nIrERRa
pichchaik kuRaiyAgi ennudaiya peyvaLai mEl
ichchai udaiyarEl ith theruvE pOdhArE?

emperumAn has mercifully taken residence in SrIrangam which has mansions with decorated upper storeys and compound walls. periya perumAL, who has freshness on him, had earlier taken an incarnation as vAmana. When he took alms [from mahAbali], if there had been any deficiency in that, to overcome which he had desire for my bangles, would he not have come to this street mercifully?

Fifth pAsuram. She says that it was not only her bangles, he wanted to steal her form too.

pollAk kuRaL uruvAy poRkaiyil nIrERRu
ellA ulagum aLandhu koNda emperumAn
nallArgaL vAzhum naLir aranga nAgaNaiyAn
illAdhOm kaipporuLum eydhuvAn oththuLanE

He is the swAmy (lord) who took a distinguished form as vAmana, took water in his hand [as a symbol of accepting alms] and measured all the worlds to keep them under his control. He is periya perumAL who has thiruvandhAzhwAn as his mattress in the cool SrIrangam where great people reside. He appears to steal my form too when I have nothing as my possession.

Sixth pAsuram. She says that just as he had desired, he stole her form.

kaipporuLgaL munnamE kaikkoNdAr kAviri nIr
seyppuraLa Odum thiruvarangach chelvanAr
epporutkum ninRArkkum eydhAdhu nAnmaRaiyin
soRporuLAy ninRAr en meypporuLum koNdArE

emperumAn has mercifully taken residence as SrImAn [one who has SrI mahAlakshmi as his wealth] in thiruvarangam which has fields which have been made fertile by the waters of kAviri. He is very simple for some people, however lowly they may be and he is unattainable for some people, however exalted they may be. That periya perumAL, who is the meaning for the words in the four vEdhas, took my body too now, after taking everything else which was in my hand.

Seventh pAsuram. She says that he did not manifest the affection towards her which he showed to sIthAp pirAtti.

uNNAdhu uRangAdhu oli kadalai UdaRuththu
peNNAkkai AppuNdu thAm uRRa pOdhellAm
thiNNAr madhiL sUzh thiruvarangach chelvanAr
eNNadhE thammudaiya nanmaigaLE eNNuvarE

emperumAn, the consort of SrI mahAlakshmi, who is lying in thiruvarangam surrounded by strong walls, was desirous of a woman, sIthA when he incarnated as SrI rAma. Foregoing his sleep and food, he built a dam across the uproarious ocean. Forgetting all his simplicity, he is thinking of his greatness now.

Eighth pAsuram. When told that she could sustain herself by meditating on emperumAn’s auspicious qualities, she says “I am trying to forget emperumAn. But am unable to do so”.

pAsi thUrththuk kidandha pAr magatku paNdoru nAL
mAsudambil nIr vArA mAnamilAp panRiyAm
thEsudaiya thEvar thiruvarangach chelvanAr
pEsi iruppanagaL pErkkavum pErAvE

In an earlier time, for the sake of bhUmip pirAtti who had moss all over her, the resplendent thiruvaranganAthan (the lord of SrIrangam) took the form of varAha (wild boar) shamelessly, with dirt all over his divine form and water dripping from it (when he entered the ocean to lift bhUmip pirAtti). The words which he spoke as varAha are not getting out of my heart even if I want to destroy them.

Ninth pAsuram. She sustains herself by thinking that the help that emperumAn rendered for rukmiNip pirAtti, as a help which he had rendered to all women, including herself. This should be seen as similar to the word which emperumAn told arjuna [Do not grieve] which applies generally to all those who have surrendered.

kaNNAlam kOdiththuk kanni thannaik kaippidippAn
thiNNArndhirundhu sisupAlan thEsazhindhu
aNNAndhirukkavE AngavaLaik kaippidiththu
peNNALan pENum Ur pErum arangamE

SiSupAlan was very confident that he was going to marry rukmiNip pirAtti (SrI mahAlakshmi), after all the preliminary events for the wedding had been completed. When he lost all his radiance and was looking helplessly at the sky, emperumAn mercifully married that rukmiNip pirAtti and became famous as being the support for all women. The divine name of the divine abode where that emperumAn is reclining is thiruvarangam.

Tenth pAsuram. She feels distressed that emperumAn did not accept her despite her being the divine daughter of periyAzhwAr and wonders as to what she could do.

semmai udaiya thiruvarangar thAm paNiththa
meymmaip peruvArththai vittu chiththar kEttu iruppar
thammai ugappAraith thAm ugakkum ennum sol
thammidaiyE poyyAnAl sAdhippAr Ar iniyE

thiruvaranganAthan who has the divine quality of honesty, had earlier mercifully spoken truthful and the most invaluable words which have come to be known as charama SlOkam (the ultimate hymn). My divine father would have heard those words and become free from any worry. If the proverb “He will like those who like him” becomes false, who else can order him to do anything?


adiyEn krishNa rAmAnuja dhAsan

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