Monthly Archives: May 2020

iramAnusa nURRandhAdhi – Simple Explanation – pAsurams 71 to 80

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irAmAnusa nURRandhAdhi

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Seventy first pAsuram. emperumAnAr too accepted his request and looked at him with his distinguished glance, thus enlarging amudhanAr’s knowledge so that he will engage with him firmly. amudhanAr feels contented, looking at his great fortune.

sArndhadhu en sindhai un thALiNaikkIzh anbu thAn migavum
kUrndhadhu aththAmaraith thALgaLukku un than guNangalukkE
thIrndhadhu en seygai mun seyvinai nI seyvinai adhanAl
pErndhadhu vaNmai irAmAnusa em perum thagaiyE

Oh rAmAnuja who has the quality of magnanimity due to which you accepted me under you and had greatness! My wavering mind fitted well with your divine feet which complement each other. Affection also increased without any limit for those very sweet lotus-like divine feet. My activities too became totally devoted to your divine qualities. All my past sinful deeds were destroyed by your activity of showering grace on me.

Seventy second pAsuram. amudhanAr becomes joyous thinking of another great benefit which rAmAnuja rendered to him.

kaiththanan thIya samayak kalagarai kAsinikkE
uyththanan thUya maRai neRi thannai enRu unni uLLam
neyththa anbOdu irundhu Eththum niRai pugazhOrudanE
vaiththanan ennai irAmAnusan mikka vaNmai seydhE

Displaying his quality of magnanimity, rAmAnuja destroyed those who were creating trouble and who were anchored in other philosophies [which did not accept vEdhas]. He established the sacred path of vEdhas on this earth. Reminiscing this, with affection in his heart, he mercifully placed me in the group of those who have completeness in their qualities and who praise him with affection. How amazing is this!

Seventy third pAsuram. When told that he could sustain himself with the knowledge and affection bestowed on him by rAmAnuja, amudhanAr responds saying that he cannot sustain himself by any means other than by constantly thinking of rAmAnuja.

vaNmaiyinAlum than mAdhagavAlum madhi puraiyum
thaNmaiyinAlum ith thAraNiyOrgatkuth thAn saraNAy
uNmai nal gyAnam uraiththa irAmAnusanai unnum
thiNmai allAl enakku illai maRRu Or nilai thErndhidilE

rAmAnuja has the magananimity of instructing everyone without considering that the meanings are great [and the people are lowly]. He has mercy which will not tolerate the sufferings of others. He has the coolness of moon in removing sorrows and giving happiness. He imparts great and eminent knowledge to the people in the world who do not even know that they do not have knowledge [about emperumAn], thus protecting them. I do not have anything to sustain myself with other than the strength of considering him as the protector.

Seventy fourth pAsuram. amudhanAr feels happy thinking of the ease with which emperumAnAr achieved compared to emperumAn himself in the matter of winning against other philosophies.

thErAr maRaiyin thiRam enRu mAyavan thIyavaraik
kUr Azhi koNdu kuRaippadhu koNdal anaiya vaNmai
Er Ar guNaththu em irAmAnusan avvezhil maRaiyil
sErAdhavaraich chidhaippadhu appOdhu oru sindhai seydhE

vEdhams exist forever and have not been composed by any person. emperumAn who has amazing knowledge and power, destroys those who cross his order and who have bad conduct in not following the tenets of vEdhams, through his sharp, divine disc. emperumAnAr who is magnanimous like a cloud which precipitates rain for everyone, who has many auspicious qualities and who is our leader, wins over those who do not believe in vEdhams or who interpret vEdhams incorrectly through plans which come to him at each moment.

Seventy fifth pAsuram. Assuming that emperumAnAr says that amudhanAr will engage with his qualities only until the moment that he sees emperumAn’s greatness, amudhanAr says that even if emperumAn comes in person manifesting his beauty and affirms to him that he will not give him up ever, only emperumAnAr’s auspicious qualities will engage him.

seyththalaich changam sezhu muththam Inum thiru arangar
kaiththalaththu Azhiyum sangamum Endhi nam kaN mugappE
moyththu alaiththu unnai vidEn enRu irukkilum nin pugazhE
moyththu alaikkum vandhu irAmAnusa ennai muRRum ninRE

SrIrangam has fields in which conches will yield beautiful pearls. Even if periya perumAL who resides permanently in Srirangam, comes in front of me holding the divine disc and divine conch in his divine hands, manifesting his divine beauty etc, unsettles my mind which is totally devoted to you and tells me “I will never leave you”, your auspicious qualities will surround me on all sides and pull me towards them, showing their eminence.

Seventy sixth pAsuram. Pleased after hearing this from amudhanAr, emperumAnAr mercifully thinks as to what he could do for him. amudhanAr reveals his desire firmly.

ninRa vaN kIrththiyum nIL punalum niRai vEngadap poR
kunRamum vaigundha nAdum kulaviya pARkadalum
un thanakku eththanai inbam tharum un iNai malarththAL
en thanakkum adhu irAmAnusa ivai Indhu aruLE

thiruvEngadam which also has the divine name of thirumalai, has beautiful, fully established fame, flowing, long water bodies and is much desired; SrIvaikuNtam is a beautiful divine place; thiruppARkadal is praised by the knowledgeable persons as the abode for emperumAn to take rest while thinking of ways to protect followers. Whatever happiness these three divine places give you, I get the same happiness from your divine pair of lotus-like feet which are sweet and complement each other. Hence you must mercifully give these to me.

Seventy seventh pAsuram. amudhanAr feels contented after rAmAnuja gave him his divine feet just as he had desired and asks him as to what else he is mercifully going to do for him.

Indhanan IyAdha innaruL eNNil maRaik kuRumbaip
pAyndhanan am maRaip pal poruLAl ippadi anaiththum
Eyndhanan kIrththiyinAl en vinaigaLai vEr paRiyak
kAyndhanan vaNmai irAmAnusarkku en karuththu iniyE

emperumAnAr has bestowed on me the most distinguished grace which he had not given to anyone else. He drove away the kudhrushtis who were wrongly interpreting the many vEdhas, with meanings mentioned in those vEdhams themselves. Through his fame he had pervaded the entire world. He removed my previous sinful deeds with their scent. What is he thinking to do for me further, in the divine mind of that magnanimous rAmAnuja?

Seventy eighth pAsuram. amudhanAr speaks about the troubles taken by rAmAnuja to correct him and says that after rAmAnuja has corrected him, his heart will not consider wrongful activities.

karuththil pugundhu uLLil kaLLam kazhaRRi karudhariya
varuththaththinAl miga vanjiththu nI indha maNNagaththE
thiruththith thirumagaL kELvanaukku Akkiyapin en nenjil
poruththappadAdhu em irAmAnusa! maRROr poypporulE

Deciding that I cannot be corrected from outside, you undertook troubles which cannot be even thought of, deceived me well since I would have stopped you had I known what you were intending to do and entered my mind. You corrected the fault of AthmApahAram (thinking that AthmA is independent) which I was nursing in my mind. You made me to be a servitor to the consort of SrI mahAlakshmi, by correcting me, just as converting an arid land into an arable land. After you have done all these, no wrong meanings (wrongful activities) which are inimical to my heart, will fit there.

Seventy ninth pAsuram. amudhanAr feels sorry for samsAris (those who reside in the materialistic world) who, though having desire in being uplifted, are lying in a pitiable condition, having lost the hard-to-get knowledge.

poyyaich churakkum poruLaith thurandhu indhap pUdhalaththE
meyyaip purakkum irAmAnusan niRka vERu nammai
uyyak koLLa valla dheyvam ingu yAdhu enRu ularndhu avamE
aiyyap padA niRpar vaiyyaththuLLOr nalla aRivu izhandhE

rAmAnuja, who is protecting the truthful philosophy in this world, drove away the bAhya and kudhrushti philosophies which continued to spread wrong knowledge about AthmA and was waiting to see if anyone would come with desire in knowing about truthful philosophy. Instead of accepting him as one among them, people of this world are searching for a deity who will uplift them, with their bodies drying up due to worries in their minds. Alas! How they are suffering!

Eightieth pAsuram. When rAmAnuja asked him to forget about the others and reveal what his belief is, amudhanAr says that he will continue to serve those who are affectionate towards the people who are involved with matters related to rAmAnuja.

nallAr paravum irAmAnusan thirunAmam namba
vallAr thiRaththai maRavAdhavargaL yavar avarkkE
ellA idaththilum enRum eppOdhilum eththozhumbum
sollAl manaththAl karumaththinAl seyvan sOrvu inRiyE

rAmAnuja is such that all the great people will celebrate him with great joy, from wherever they are staying. I will carry out kainkaryam through my mind, speech and body, without separating from them ever, in all places, at all times and in all states, to those who constantly think of those who believe that rAmAnuja’s divine names are their refuge.


adiyEn krishNa rAmAnuja dhAsan

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nAchchiyAr thirumozhi – Simple Explanation – paththAm thirumozhi – kArkkOdal pUkkAL

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nAchchiyAr thirumozhi

<< onbadhAm thirumozhi

Initially she fell at the feet of kAman (manmadhan, cupid), birds and cloud to sustain herself. This did not benefit her. Though emperumAn did not come, she thought that she could sustain herself by identifying him through entities which resembled him. Birds blossoming during the season of flowering etc reminded her of his divine form and limbs and afflicted her. In this state, she thought that emperumAn’s words and her being born in the clan of periyAzhwAr only could sustain her. Though emperumAn had given his word earlier that he will protect everyone, no one can ask him any question because of his independent nature. Hence she thought that her being the divine daughter of periyAzhwAr was her only way to sustain herself. Even in this, she had a needless doubt, viz. “What if emperumAn gives me up?” Later she thought “Anything else may happen or not. However, the connection between periyAzhwAr and me will not go waste. It will change his independence and reach me at his divine feet”. She stabilises and sustains herself this way. Even if emperumAn says “I will not let go of you” an AchAryan is required to make it happen (AchArya plays the recommendatory role). When parASara bhattar was in a place SrIdhEvimangalam to see the king vANavadharaiyan, the king asked bhattar “While emperumAn is there, what is the reason for the all the people to be affectionate towards you?” bhattar mercifully responded saying “To attain emperumAn, his followers act as gatakar (those who help in uniting). Since I am the son of kUraththAzhwAn, these people show affection towards me”.

First pAsuram. She tells her sorrowful state to flowers.

kArkkOdal pUkkAL kArkkadal vaNNan en mEl ummaip
pOrkkOlam seydhu pOra viduththavan enguRRAn?
ArkkO ini nAm pUsal iduvadhu? aNi thuzhAyth
thArkkOdum nenjam thannaip padaikka vallEn andhO!

Oh black kAndhaL flowers (a kind of lily)! Where is that emperumAn kaNNan who has a divine form like the black coloured ocean who decorated you appropriately and sent to wage a war on me? I really do not know as to whom I should go and appeal. I desired the beautiful thuLasi garland and ended up with having a heart which runs for it. Alas!

Second pAsuram. She tells the lily flowers to release her quickly from her sorrows.

mEl thOnRip pUkkAL! mEl ulagangaLin mIdhu pOy
mEl thOnRum sOdhi vEdha mudhalvar valam kaiyil
mEl thOnRum Azhiyin venjudar pOlach chudAdhu emmai
mARROlaip pattavar kUttaththu vaiththuk koLgiRRirE

Oh lily flowers which have blossomed at a high level! Instead of burning me with the fiery radiance of the divine disc who is seen on the right divine hand of supreme entity who is revealed in vEdhas and who is in his paramapadham (SrIvaikuNtam) which is located above the worlds which we live in, will you take me to the gathering of kaivalya nishtars (those who are engaged in enjoying their own Athmas)? The implied meaning is that instead of suffering like this, being separated from emperumAn, it will be better to experience oneself in kaivalya mOksham.

Third pAsuram. She shifts her eyes from up above, and looks at the kOvai fruits (fruit from the hedge creeper) which have spread on a plant near her. The previously seen flowers, by their colour, reminded her of emperumAn’s divine form and tortured her. The hedge fruits remind her of his divine lips and torture her.

kOvai maNAtti! nI un kozhum kani koNdu emmai
Avi tholaiviyEl vAyazhagar thammai anjudhum
pAviyEn thOnRip pAmbaNaiyArkkum than pAmbu pOl
nAvum iraNduLa AyiRRu nANiliyEnukkE

Oh fruit from hedge creeper who is like a lady! You should not remove my life with your beautiful fruits. I am very much scared about matters relating to emperumAn. After I was born, emperumAn, who is SEshaSAyI (one who lies on the serpent bed of AdhiSEshan) has forked tongue (two tongues) in the matters related to me, who is a shameless person, just like the snake on whom he is reclining.

Fourth pAsuram. Since the fruit of hedge creeper reminded her of emperumAn’s divine lips, she shifted her gaze and now looked at another side. She sees jasmine flowers which have blossomed well and tells how they tortured her, reminding her of the white row of teeth of that emperumAn.

mullaip pirAtti! nI un muRuvalgaL koNdu emmai
allal viLaiviyEl Azhi nangAy! un adaikkalam
kollai arakkiyai mUkkarindhitta kumaranAr
sollum poy AnAl nAnum piRandhamai poy anRE

Oh jasmine creeper who is like a lady! Oh one who has the quality of depth in her (does not reveal her feelings easily)! Do not torture me due to your flowering way, reminding me of the pearlish row of emperumAn’s divine teeth. I surrender to you. If the word of the son of dhaSaratha chakravarthy, who had driven away the demon sUrppaNakA after cutting off her nose, becomes a lie, then my birth as the daughter of periyAzhwAr too would become a lie (there will be no benefit).

Fifth pAsuram. She closed her eyes on seeing jasmine flower which was torturing her. However, she had not closed her ears.

pAdum kuyilgAL! Idhenna pAdal? nal vEngada
nAdar namakku oru vAzhvu thandhAl vandhu pAdumin
Adum karuLakkodi udaiyAr vandhu aruL seydhu
kUduvar Ayidil kUvi num pAttukkaL kEttumE

Oh cuckoos who are singing! What sort of a song is this cacophony? If emperumAn who has the tall thiruvEngadam hills as his residence makes me to prosper, you could come here and sing. If emperumAn who has the dancing garuda as his flag comes here and unites with me, we will call you and listen to your songs.

Sixth pAsuram. She falls at the feet of peacocks and tells them to look at the way that emperumAn is protecting her.

kaNamA mayilgAL! kaNNapirAn thirukkOlam pOnRu
aNimA nadam payinRu AduginRIrkku adi vIzhginREn
paNamAdu aravaNanaip paRpala kAlamum paLLi koL
maNavALar nammai vaiththa parisidhu kANminE

Oh great peacocks who are in a flock! I fall at your divine feet which practice beautiful, great dance and worship you, who have the form which is similar to that of kaNNapirAn. Stop this dance. The only greatness that azhagiya maNavALAn  (the handsome bridegroom), who lies forever on the bed of serpent AdhiSEshan who has spread out hoods, has created for me is only this – to fall at your feet.

Seventh pAsuram. She asks peacocks which are dancing “Is it proper to dance in my presence like this?”

nadamAdith thOgai virikkinRa mAmayilgAL! ummai
nadamAttam kANap pAviyEn nAn Or mudahl ilEn
kudamAdu kUththan gOvindhan kOmiRai seydhu emmai
udaimAdu koNdAn ungaLukku ini onRu pOdhumE?

Oh peacocks which are spreading your feathers while dancing! I, a sinner, do not have the eyes which are the means to see your dance. emperumAn gOvindhan who had danced with pots, tortured me and captured me totally. Is it appropriate for you to dance like this in my presence?

Eighth pAsuram. While all the entities are torturing her, the clouds too join the act by pouring rain. periya thirumalai nambi (maternal uncle of bhagavadh rAmAnuja and one of his five AchAyas) was much involved with this and the next pAsuram. For this reason, all the SrIvaishNavas would be involved with these two pAsurams. Whenever he thinks of these two pAsurams, thirumalai nambi would burst into tears and would not be capable of uttering a word.

mazhaiyE! mazhaiyE! maNpuRam pUsi uLLAy ninRu
mezhugu URRinARpoL URRu nal vEngadaththuL ninRa
azhagap pirAnAr thammai en nenjaththu agappadath
thazhuva ninRu ennaith thadharththik koNdu URRavum vallaiyE?

Oh cloud! Just like smearing paste on the outside and melting the wax within, emperumAn who is dwelling permanently at the tall thiruvEAngadam hills, is embracing me outside but melting and destroying my life within. Will you pour the rain after uniting me with my emperumAn such that I embrace him in the form in which he is dwelling and manifesting inside me?

Ninth pAsuram. After this, as the ocean roared with its waves and rose, she speaks, looking at it.

kadalE! kadalE! unnaik kadaindhu kalakkuRuththu
udaluL pugundhu ninRu Ural aRuththavaRku ennaiyum
udaluL pugundhu ninRu Ural aRukkinRa mAyaRku en
nadalaigaL ellAm nAgaNaikkE senRu uraiththiyE

Oh ocean! emperumAn churned you, agitated you, entered you and stole the essence of nectar [SrI mahAlakshmi] from you. In the same way, that emperumAn who is an amazing benefactor entered me and severed my life. Will you go and tell all my sufferings to thiruvandhAzhwAn (AdhiSEshan) who is his bed?

Tenth pAsuram. She completes the decad by saying comforting words to her friend who is more bewildered than she.

nalla en thOzhi! nAgaNai misai nam parar
selvar periyar siRu mAnidar nAm seyvadhu en?
villi pudhuvai vittuchiththar thangaL dhEvarai
valla parisu varuvipparEl adhu kANdumE

Oh my dear friend! Our emperumAn who is reclining on the bed of thiruvandhAzhwAn is a very opulent person since he is the consort of SrI mahAlakshmi. He is greater than everyone else. On the other hand, we are very lowly persons. What can we do when this is the state? If periyAzhwAr, who is the head of SrIvillipuththUr, invites that emperumAn who is under his control, in the ways possible for him, we too will have the fortune of worshipping that emperumAn.


adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – Simple Explanation – 3.3 – ozhivil

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kOyil thiruvAymozhi

<< 2.10

srinivasan -ahzwar

AzhwAr prays to emperumAn “Kindly eradicate this body which is a hindrance to engage in the kainkaryam to your holiness”. emperumAn responds to AzhwAr “We are present in Northern thirumalai (thiruvEngadam hill) to accept your kainkaryam through your present body. Hence you can come here and enjoy”. AzhwAr becomes joyful and requests emperumAn to grant him eternal kainkaryam.

First pAsuram. AzhwAr longs along with those who are related to him to engage in all types of services to thiruvEngadamudaiyAn who is the lord and greater than all.

ozhivil kAlam ellAm udanAy manni
vazhuvilA adimai seyya vENdunAm
thezhikural aruvith thiruvEngadaththu
ezhilkoL sOdhi endhai thandhai thandhaikkE

We should perform all types of services without leaving anything, at all times without break/rest, being together (in all places), being inseparable (in all forms) to the leader of our clan of successive ancestors, that is, thiruvEngadamudaiyAn (SrInivAsan) who is having a fully radiant form and is beautiful due to being present in thirumalA thiruvEngadam which is having waterfalls that are making great noise.

Second pAsuram. AzhwAr mercifully explains the distinguished qualities and forms of such master who is greater than all.

endhai thandhai thandhai thandhai thandhaikkum
mundhai vAnavar vAnavar kOnodum
sindhupU magizhum thiruvEngadaththu
andhamil pugazhk kAr ezhil aNNalE

emperumAn is the primary relative in our ancestral chain; he is worshipped by the nithyasUris along with (their leader) sEnai mudhaliyAr (vishvaksEnar) by spreading flowers that blossom (due to the connection with the hill); due to sarvAdhika (greater than all) residing in thirumalA, he has endless auspicious qualities and dark beautiful form.

Third pAsuram. AzhwAr says “Such emperumAn who has distinguished forms, qualities etc is served by nithyasUris (eternally free souls of paramapadham)”.

aNNal mAyan aNi koL sendhAmaraik 
kaNNan sengani vAyk karumANikkam
theNNiRaich chunai nIrth thiruvEngadaththu
eNNil thol pugazh vAnavar IsanE

emperumAn is manifesting his supremacy in his divine form, having amazing qualities (matching such supremacy) and the beauty (which reveals such wealth/control), being puNdarikAksha, having reddish fruit like lips (to comfort those who are won over by such sight), having a radiant form which shines like blackish blue gem stone (to bestow experience for those who are caught by these beautiful divine limbs). Due to standing in thirumalai that is having water with pristine shine (like his own complexion) in the ponds, such emperumAn is having countless naturally auspicious qualities and is the lord (having greatness of giving joy to nithyasUris) of the nithyasUris (who came there to enjoy such qualities).

Fourth pAsuram. AzhwAr asks “For emperumAn who has united with me who is very downtrodden, is there anything great in saying ‘he gave himself to nithyasUris who have pristine knowledge’?”

Isan vAnavarkku enban enRAl adhu
thEsamO thiruvEngadaththAnukku
nIsanEn niRai onRum ilEn en kaN 
pAsam vaiththa paranjudarch chOdhikkE

I will say “emperumAn is the controller/leader of nithyasUris”. If I say so, is that anything great? [No. Because ] He has placed his infinite attachment towards me (who is directly opposite to him who  is the abode of auspicious qualities only and being the opposite of all blemishes) who is downtrodden (being filled with inauspicious qualities)  and having no completeness (acquired through auspicious qualities). (Due to that) one who is firmly staying in thirumalai (where his simplicity is revealed) acquired perfect radiance and is having fully radiant form.

Fifth pAsuram. AzhwAr says “Is he just SeelavAn (simple, one with good qualities)? For such emperumAn, who is also perfectly enjoyable in addition to being simple, is praising him as sarvESvaran (lord of all) adding to his glories?”

sOdhiyAgi ellA ulagum thozhum
Adhi mUrththi enRAl aLavAgumO
vEdhiyar muzhu vEdhaththamudhaththaith
thIdhil sIrth thiruvEngadaththAnaiyE

If thiruvEngadamudaiyAn who is (as revealed in thaiththiriya upanishath as “AnandhO brahma” (supreme brahmam is bliss), “rasO vai sa:” (he is filled with all tastes)) having greatly enjoyable aspects as highlighted in vaidhika’s all of vEdhams, not having the defect (of bestowing the sweetness based on the qualification of the enjoyer) and having auspicious qualities (of giving joy to lowly forest, monkeys, hunters etc), is hailed as sarvESvaran with a radiant form, being the cause of everything and presents himself to be worshipped by everyone (without any discrimination in greatness etc), is there any greatness in that? Implies that – his supremacy and being the shelter for everyone is no match for his simplicity and sweetness.

Sixth pAsuram. AzhwAr mercifully explains the easy nature of taking refuge of emperumAn which is helpful in blissful experience of bhagavAn which is acquired after the unfavourable aspects are eliminated.

vEngadangaL meym mEl vinai muRRavum
thAngaL thangatku nallanavE seyvAr
vEngadaththuRaivArkku namavennal
Am kadamai adhu sumandhArgatkE

For those who performed the activity of carrying the word “nama:” in their heads (to highlight their qualification) towards the lord who resides eternally in thirumalai, their previously accumulated sins in the form of debts and uththarAgams (sins that are accumulated after surrendering) will be burnt into ashes; this is truth. Since the unfavourable aspects disappear themselves, they would only engage in experience of bhagavAn which leads to bliss for their true nature.

Seventh pAsuram. AzhwAr says “the thirumalai where he resides will itself bestow the ultimate sAmyApaththi [equivalence to bhagavAn himself in eight qualities], as the result of surrender since it came up [in previous pAsuram]”.

sumandhu mA malar nIr sudar dhUbam koNdu
amarndhu vAnavar vAnavar kOnodum
namanRezhum thiruvEngadam nangatkuch
chaman koL vIdu tharum thadam kunRamE

nithyasUris along with their leader sEnai mudhaliyAr, with attachment, carrying the best flowers, good water, distinguished lamp and incense, being seated as ananyaprayOjana (one who is focussed exclusively in serving bhagavAn without any interest in worldly favours) bowed (which highlights their total dependence) towards very vast (the hill that causes emotional changes in sarvESvaran who is with SrI mahAlakshmi) thirumalai (divine hill) which is named thiruvEngadam and felt accomplished (having realised their true nature). Such thirumalai would bestow us  (who have taste in attaining the goal) the bliss of liberation which leads to parama sAmyApaththi (equivalence to bhagavAn in eight qualities).

Eighth pAsuram. AzhwAr says “By experiencing such thirumalai, the hurdles for the goal will naturally disappear”.

kunRam Endhik kuLir mazhai kAththavan
anRu gyAlam aLandha pirAn – paran
senRu sEr thiruvEngada mA malai
onRumE thozha nam vinai OyumE

emperumAn, the supreme lord, who lifted up a hill to protect from hailstorm (which troubled the cows and cowherd clan) and who is the saviour (by entirely owning the earth) back then (when the world was mischievously taken by mahAbali) by measuring the earth, went and reached thiruvEngadam which is a huge divine hill. On experiencing  (not having to follow any regulation such as reaching up to the dhESika (leader/lord)) that (divine hill) alone, our hurdles that are sins (that stop experiencing the leader), will naturally disappear.

Ninth pAsuram. AzhwAr says “the ability to remove the hurdles by thiruvEngadamudaiyAn who is dhESikan (leader), is due to his relationship with the dhESam (divine abode), thirumalai”.

Oyum mUppup piRappiRappup piNi
vIyumARu seyvAn thiruvEngadaththu
Ayan nALmalarAm adith thAmarai
vAyuLLum manaththuLLum vaippArgatkE

krishNa who is residing in thiruvEngadam is the one who destroys old age  that would cause disturbance in attaining the result, birth (basis for the body),  destruction (of such body) and diseases (which come along with the old age), to those who place his very tender (like a flower that has just blossomed then) lotus feet in their speech and mind.

Tenth pAsuram. AzhwAr tells his own people “Accept thirumalai which is perfectly enjoyable, as the ultimate goal”.

vaiththa nAL varai ellai kuRugich chenRu
eyththiLaippadhan munnam adaiminO
paiththa pAmbaNaiyAn thiruvEngadam
moyththa sOlai moy pUm thadam thAzhvarE

thirumalai is glorified due to its similarity in its form to ananthan (AdhiSEshan) who is having expanded hoods and is the bed of sarvESvaran; the spacious divine foot hills of such thirumalai is having enriched garden with beautiful flowers; before your senses wane and your heart dies (due to that) when the beginning of the end of your determined life span approaches you, go and reach such divine foot hills of thirumalai.

Eleventh pAsuram. AzhwAr explains acquiring the wealth of kainkaryam as the result of this decad.

thAL parappi maN thAviya Isanai
nIL pozhil kurugUrch chatakOpan sol
kEzhil Ayiraththu ippaththum vallavar
vAzhvar vAzhveydhi gyAlam pugazhavE

nammAzhwAr, the leader of AzhwArthirunagari which is having high (well-grown) gardens, mercifully spoke about sarvESvaran who spread his divine feet and measured the earth, in these thousand pAsurams; one who can recite (along with meditating upon the meanings) this decad also, will attain the glorious wealth of kainkaryam (which AzhwAr prayed for) and will live gloriously (in such servitude) being praised by the whole world.


adiyen sarathy ramanuja dasan

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திருவாய்மொழி – எளிய விளக்கவுரை – 3.3 – ஒழிவில்

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கோயில் திருவாய்மொழி

<< 2.10

srinivasan -ahzwar

“தேவரீருக்குக் கைங்கர்யம் செய்வதற்குத் தடையாக இருக்கும் சரீரத்தைப் போக்கியருள வேண்டும்” என்று ஆழ்வார் எம்பெருமானிடம் வேண்ட, எம்பெருமானும் “உம்முடைய இந்த சரீரத்துடன் கைங்கர்யம் பெற்றுக் கொள்ளத்தான் வடக்குத் திருமலையில் வந்த சேவை சாதிக்கிறோம். ஆகையால் இங்கே வந்து நீர் நம்மை அனுபவிக்கலாம்” என்று சொல்ல, ஆழ்வார் மிகவும் மகிழ்ந்து, எம்பெருமானிடம் தனக்கு நிரந்தரமான கைங்கர்யத்தைத் தந்தருளுமாறு ப்ரார்த்திக்கிறார்.

முதல் பாசுரம். எல்லோருக்கும் தலைவனான திருவேங்கடமுடையானுக்கு எல்லா விதமான கைங்கர்யத்தையும் செய்ய வேண்டும் என்று தன் பந்துக்களுடன் சேர்ந்து ஆசைப்படுகிறார்.

ஒழிவில் காலம் எல்லாம் உடனாய் மன்னி
வழுவிலா அடிமை செய்ய வேண்டுநாம்
தெழிகுரல் அருவித் திருவேங்கடத்து
எழில்கொள் சோதி எந்தை தந்தை தந்தைக்கே

பெரிய ஆரவாரத்தை எழுப்பும் அருவியையுடைய திருவேங்கடமாகிற திருமலையில் இருப்பதாலே அழகையுடைத்தான ஒளிமயமான திருமேனியையுடைய நம்முடைய குலநாதனுக்கு நாம் ஒழிவில்லாத காலமெல்லாம் எல்லாவிடத்திலும் உடனிருந்து, எல்லா நிலைகளிலும் பிரியாமல் நின்று, ஒன்றும் நழுவாதபடி எல்லாக் கைங்கர்யங்களையும் செய்ய வேண்டும்.

இரண்டாம் பாசுரம். இப்படிப்பட்ட எல்லோரையும் விட உயர்ந்த தலைவனின் குணங்கள், திருமேனி ஆகியவற்றின் பெருமையை அருளிச்செய்கிறார்.

எந்தை தந்தை தந்தை தந்தை தந்தைக்கும்
முந்தை வானவர் வானவர் கோனொடும்
சிந்துபூ மகிழும் திருவேங்கடத்து
அந்தமில் புகழ்க் கார் எழில் அண்ணலே

நமது பரம்பரபரையில் முதல்வனாகத் திகழும் எம்பெருமான், பரமபதத்திலே வசிப்பவர்கள் தங்கள் தலைவரான சேனை முதலியாருடன், நிலத்தில் தூவின புஷ்பங்கள் மலரும்படியான திருமலையில் வாழ்வதாலே, முடிவில்லாத புகழை உடையவனாய் கறுத்த வடிவழகையுடைய தலைவனாக விளங்குகிறான்.

மூன்றாம் பாசுரம். இப்படி அழகிய திருமேனியை உடையவன் நித்யஸூரிகளால் வணங்கப்படுபவன் என்கிறார்.

அண்ணல் மாயன் அணி கொள் செந்தாமரைக் 
கண்ணன் செங்கனி வாய்க் கருமாணிக்கம்
தெண்ணிறைச் சுனை நீர்த் திருவேங்கடத்து
எண்ணில் தொல் புகழ் வானவர் ஈசனே

திருமேனியைப் பார்த்தாலே ஸ்வாமி என்று தோற்றும்படியாய், ஆச்சர்யமான குணங்கள் மற்றும் சொத்துக்களை உடையவனாய், அழகை உடைய புண்டரீகாக்ஷனாய், சிவந்த கனி போன்ற திருப்பவளத்தை உடையவனாய் நீல ரத்னம் போலே ஒளிவிடும் திருமேனியை உடையவன். தெளிந்து ப்ரகாசமான நிறத்தையுடைய சுனைநீரைக் கொண்ட திருமலையிலே நிற்பதாலே கணக்கற்ற இயற்கையான குணத்தை உடையவனாய் பரமபதத்திலே வசிப்பவர்களுக்கு ஸ்வாமியானவன்.

நான்காம் பாசுரம். என்னைப் போன்ற தாழ்ந்தவனை ஏற்றுக்கொண்ட எம்பெருமானின் எளிமைக்கு முன்பு நித்யஸூரிகளால் வணங்கப்படுவது ஒரு பெருமையோ என்கிறார்.

ஈசன் வானவர்க்கு என்பன் என்றால் அது
தேசமோ திருவேங்கடத்தானுக்கு
நீசனேன் நிறை ஒன்றும் இலேன் என் கண் 
பாசம் வைத்த பரஞ்சுடர்ச் சோதிக்கே

நித்யஸூரிகளுக்குத் தலைவன் என்று சொல்லுவேன். இப்படிச் சொன்னால், மிகவும் தாழ்ந்தவனாய், நல்ல குண பூர்த்தி இல்லாமல் இருக்கும் என்னிடத்தில் அன்பைவைத்து அதனாலே மிகவும் ஒளிபடைத்த திருமேனியையுடையவனான திருவேங்கடத்தானுக்கு அது ஒரு பெருமையோ?

ஐந்தாம் பாசுரம். எளிமையை உடையவன் என்று மட்டுமோ அவன் பெருமை? எளிமையுடன் மிகவும் இனிமையானவனுக்கு ஸர்வேச்வரன் என்பதனால் ஒரு பெருமையோ என்கிறார்.

சோதியாகி எல்லா உலகும் தொழும்
ஆதி மூர்த்தி என்றால் அளவாகுமோ
வேதியர் முழு வேதத்தமுதத்தைத்
தீதில் சீர்த் திருவேங்கடத்தானையே

வைதிகர்களுடைய எல்லா வேதங்களிலும் கொண்டாடப்பட்டபடி மிகவும் இனிமையை உடையவனாய் ஆள்பார்த்து அனுபவம் கொடுக்கும் தீமை இல்லாத எல்லாருக்கும் அனுபவத்தைக் கொடுக்கும் குணத்தை உடையவனான  ஒளிவிடும் திருவேங்கடமுடையானைக் கொண்டு எல்லாரும் தொழும்படி எல்லாருக்கும் காரணனான ஸர்வேச்வரன் என்றால் அது ஒரு பெருமையோ?

ஆறாம் பாசுரம். விரோதிகள் நீங்கி பகவானை அனுபவிப்பதற்குக் காரணமான எளிமையாக அடையும்படி இருப்பதை அருளிச்செய்கிறார்

வேங்கடங்கள் மெய்ம் மேல் வினை முற்றவும்
தாங்கள் தங்கட்கு நல்லனவே செய்வார்
வேங்கடத்துறைவார்க்கு நமவென்னல்
ஆம் கடமை அது சுமந்தார்கட்கே

திருமலையிலே நிரந்தரமாக வாழும் ஸ்வாமிக்கு “நம:” என்று சொல்வதை தங்கள் தலையிலே சுமப்பவர்களுக்கு முற்காலத்தில் சேர்த்துவைத்த பாபங்கள் மற்றும் வருங்காலத்தில் வரும் பாபங்கள் ஆகிய இரண்டும் முழுவதுமாக எரிந்துபோய்விடும். இது ஸத்யம். அப்படி எம்பெருமானை அடைபவர்கள் தங்கள் ஸ்வரூபத்துக்கு இனிமையைக் கொடுக்கும் பகவானை அனுபவிப்பது போன்றவைகளையே செய்வார்கள்.

ஏழாம் பாசுரம். எம்பெருமானை அடைவதின் எல்லை நிலமாக அவன் நின்றருளின திருமலை தானே பரம ஸாம்யாபத்தியைத் தரும் என்று அருளிச்செய்கிறார்

சுமந்து மா மலர் நீர் சுடர் தூபம் கொண்டு
அமர்ந்து வானவர் வானவர் கோனொடும்
நமன்றெழும் திருவேங்கடம் நங்கட்குச்
சமன் கொள் வீடு தரும் தடம் குன்றமே

உயர்ந்ததான புஷ்பங்களையும் நல்ல நீரையும் சிறந்ததான தீபத்தையும் நல்ல தூபத்தையும் கையிலே ஆசையுடன் வைத்துக்கொண்டு வேறு ப்ரயோஜனங்களில் ஆசை இல்லாமல் நன்றாக அமர்ந்து, நித்யஸூரிகள், தங்கள் தலைவரான சேனைமுதலியாருடன் வணங்கி எழும்படி, திருவேங்கடம் என்ற திருநாமத்தை உடைய மிகவும் பரந்த திருமலை, நமக்கு பரம ஸாம்யாபத்தி மோக்ஷத்தைத் தானே தரும்.

எட்டாம் பாசுரம். இப்படிப்பட்ட திருமலையை அனுபவிக்க, ப்ராப்திக்குத் தடையாக இருப்பவை தானே அழிந்துவிடும் என்கிறார்.

குன்றம் ஏந்திக் குளிர் மழை காத்தவன்
அன்று ஞாலம் அளந்த பிரான் பரன்
சென்று சேர் திருவேங்கட மா மலை
ஒன்றுமே தொழ நம் வினை ஓயுமே

கல் மாரியாலே திருவாய்ப்பாடியில் இருந்தவர்கள் துன்பப்பட, கோவர்த்தன மலையை ஏந்தி அவர்களைக் காத்தவனாய், அன்று பூமியை அளந்து தனக்காகக் கொண்ட உபகாரகனான உயர்ந்த தலைவன் சென்று சேர்ந்த திருவேங்கடமாகிற பெரிய திருமலை ஒன்றை மட்டும் தொழ, நம்முடைய விரோதிகள் தானே ஒழிந்துவிடும்.

ஒன்பதாம் பாசுரம். நல்ல கதியைக் காட்டக்கூடிய திருவேங்கடமுடையானுக்கும் விரோதியைப் போக்கும் தன்மை இந்த தேசத்துடன் இருக்கும் ஸம்பந்தத்தாலே என்கிறார்.

ஓயும் மூப்புப் பிறப்பிறப்புப் பிணி
வீயுமாறு செய்வான் திருவேங்கடத்து
ஆயன் நாள்மலராம் அடித் தாமரை
வாயுள்ளும் மனத்துள்ளும் வைப்பார்கட்கே

அப்பொழுது அலர்ந்த திருவடித்தாமரைகளை வாக்குள்ளும் மனத்துள்ளும் வைப்பவர்களுக்கு பலவீனத்தைக் கொடுக்கும் வயோதிகம், பிறப்பு, இறப்பு, நோய்கள் ஆகியவை அழியும்படிச் செய்பவன் திருமலையிலே வாழும் கண்ணன் எம்பெருமான்.

பத்தாம் பாசுரம். மிகவும் இனிமையான திருவேங்கடத்தைப் பற்றுங்கள் என்று தன் பந்துக்களுக்கு உபதேசம் செய்கிறார்.

வைத்த நாள் வரை எல்லை குறுகிச் சென்று
எய்த்திளைப்பதன் முன்னம் அடைமினோ
பைத்த பாம்பணையான் திருவேங்கடம்
மொய்த்த சோலை மொய் பூம் தடம் தாழ்வரே

உங்களுக்கு நிர்ணயித்து வைத்த நாளினுடைய எல்லையானது உங்களருகில் வந்து பலவீனத்தைத் தந்து அதன் காரணமாக இளைப்பதற்கு முன்னே, விரிகிற பணங்களையுடைய அநந்தனை படுக்கையாக உடைய ஸர்வேச்வரனின் திருமலையில், செறிந்த சோலையினுடைய அழகிய புஷ்பங்களையுடைய பரந்த திருத்தாழ்வரையைச் சென்று அடையுங்கள்.

பதினொன்றாம் பாசுரம். இத்திருவாய்மொழிக்குப் பலமாக கைங்கர்யஸ்ரீ கிடைக்கும் என்பதை அருளிச்செய்கிறார்.

தாள் பரப்பி மண் தாவிய ஈசனை
நீள் பொழில் குருகூர்ச் சடகோபன் சொல்
கேழில் ஆயிரத்து இப்பத்தும் வல்லவர்
வாழ்வர் வாழ்வெய்தி ஞாலம் புகழவே

திருவடிகளைப் பரப்பி பூமியை அளந்துகொண்ட ஸர்வேச்வரனை, உயர்ந்த சோலையையுடைய ஆழ்வார்திருநகரிக்குத் தலைவரான நம்மாழ்வார் அருளிச்செய்த ஒப்பில்லாத ஆயிரம் பாசுரங்களுள் இந்தப் பத்து பாசுரங்களையும் அர்த்தத்துடன் சொல்ல வல்லவர்கள் கைங்கர்ய ஸாம்ராஜ்யத்தைப் பெற்று உலகம் புகழும்படி அடிமை செய்து வாழப்பெறுவார்கள்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

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

nAchchiyAr thirumozhi – Simple Explanation – onbadhAm thirumozhi – sindhurach chembodi

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

nAchchiyAr thirumozhi

<< ettAm thirumozhi

In the eighth padhigam, ANdAL was in a sorrowful state, viz. her sustenance itself was in doubt. Clouds were there in order to go to emperumAn and inform him of her state.  However, without going anywhere, they rained off their contents and disappeared totally. Due to the rainfall, lot of flowers blossomed there. Those flowers reminded her of emperumAn’s divine limbs and divine form, and started torturing her. We see in the world that objects such as moon, breeze, flower etc which give happiness when united with beloved, give suffering when separated. With emperumAn’s separation troubling her deeply, she reveals how they [the above-mentioned objects] make her difficult to sustain herself, both in this and in the next (10th) padhigams. She undergoes the same experience in these two padhigams which nammAzhwAr underwent in the padhigam “innuyirch chEval” (thiruvAimozhi 9-5 padhigam). This padhigam relates to her experience with thirumAlirunjOlai emperumAn.

First pAsuram. She says that cochineal (a species of moth) insects have hidden thirumAlinjOlai such that we cannot see it. She is wondering whether we will escape from the net spread by azhagar [azhagar or kaLLazhagar or sundharaththOL udaiyAn is the divine name of emperumAn residing at thirumAlinjOlai].

sindhurach chembodip pOl thirumAlirunjOlai engum
indhiragOpangaLE ezhundhum parandhittanavAl
mandharam nAtti anRu madhurak kozhunjARu koNda
sundharaththOL udaiyAn suzhalaiyil ninRu uydhungolO?

At thirumAlirunjOlai, cochineal insects (a variety of moth), in red colour, have risen everywhere, spreading themselves. Alas! Will we escape from the net cast by emperumAn sundharaththOLudaiyAn (emperumAn at thirumAlirunjOlai) who took pirAtti, who is like nectarean juice, when he churned the milky ocean with manthara mountain, in order to help the celestial entities when they surrendered to him to get nectar?

Second pAsuram. I desired the garland which emperumAn azhagar has donned on his shoulder. Who will I reveal my sufferings to, which I had to endure due to that?

pOrk kaLiRu porum mAlirunjOlai ampUmbuRavil
thArk kodi mullaigaLum thavaLa nagai kAttuginRa
kArkkoL padAkkaL ninRu kazhaRich chirikkath thariyEn
Arkkidugo? thOzhi! avan thAr seydha pUsalaiyE

thirumAlirunjOlai is the place where elephants, which are engaged in war, will fight and play with each other. Buds of jasmine flower from the creepers of mountain slopes in thirumAlirunjOlai remind me of the the whitish smile of azhagar. Flowers from the plant padA (a medicinal nut) appear to be standing firmly and smiling at me as if saying “You cannot escape from me”. I am unable to sustain myself due to that. Oh friend! Who will I reveal my bewilderment caused by the garland on his divine shoulders?

Third pAsuram. Looking at the flowers which match his divine complexion, she asks “Is what he did proper?”

karuviLai oNmalargAL! kAyA malargAL! thirumAl
uruvoLi kAttuginRIr enakku uyvazhakku onRu uraiyIr
thiruviLaiyAdu thiN thOL thirumAlirunjOlai nambi
vari vaLaiyil pugundhu vandhi paRRum vazhakkuLadhE

Oh beautiful karuviLai flowers (creeper with dark blue flowers)! Oh kAyAmbU flowers (dark purple flowers)! You remind me of the divine form of thirumAl. Please tell me a way to escape. Is it proper on the part of thirumAlirunjOlai azhagar, who has stout shoulders which is the place where pirAtti plays, and who has completeness in his qualities, to enter my house and forcefully rob my bangles?

Fourth pAsuram. She chides five cruel criminals who torture her.

paimbozhil vAzh kuyilgAL! mayilgAL! oN karuviLaigAL!
vambak kaLanganigAL! vaNNappUvai naRumalargAL!!
aimberum pAdhagargAL! aNi mAlirunjOlai ninRa
emperumAnudaiya niRam ungaLukku en seyvadhE?

Oh cuckoo birds which live in the expansive gardens! Oh peacocks! Oh beautiful karuviLai flowers (wild creeper with dark blue flowers)! Oh fresh berberries! Oh kayA (dark purple) flowers with beautiful colour and fragrance! Oh five criminals in all! Why do you all have the beautiful complexion of thirumAlirunjOlai azhagar? (Is it to torture me?)

Fifth pAsuram. She asks the beetles, streams and lotus flowers which are there to tell her a refuge.

thunga malarppozhil sUzh thirumAlirunjOlai ninRa
sengaN karumugilin thiru urup pOl malar mEl
thongiya vaNdu inangAL! thogu pUnjunaigAL! sunaiyil
thangu sendhAmaraigAL! enakku Or saraN sARRuminE

Oh swarm of beetles which are settled on flowers which appear like the beautiful form of azhagar emperumAn, who has a beautiful form like a dark cloud and reddish eyes like the beautiful lotus flower and who is standing mercifully in thirumAlirunjOlai which is surrounded by orchards with rising flowers! Oh beautiful streams which are close together! Oh reddish lotus flowers which are in those streams! Please tell me a refuge.

Sixth pAsuram. She desires to submit one hundred pots of butter and one hundred pots of sugar rice to azhagar emperumAn. emperumAnAr fulfilled her desire many years later and was celebrated as “nam kOyil aNNar (my elder brother from SrIrangam)” by ANdAL.

nAru naRumpozhil mAlirunjOlai nambikku nAn
nURu thadAvinil veNNey vAy nErndhu parAvi vaiththEn
nURu thadA niRaindha akkAravadisil sonnEn
ERu thiruvudaiyAn inRu vandhu ivai koLLungolO?

emperumAn has completeness in his qualities and resides permanently in thirumAlirunjOlai which has streams full of fragrance. I submitted butter in hundred pots to that emperumAn, through my words. Further, I submitted sweet sugar rice in hundred pots, through these words. Will azhagar emperumAn, whose wealth is increasing by the day, mercifully accept these two offerings today?

Seventh pAsuram. She says that if azhagar emperumAn accepts her offerings, she will carry out more and more kainkaryams to him.

inRu vandhu iththanaiyum amudhu seydhidap peRil nAn
onRu nURu AyiramAgak koduththup pinnum ALum seyvan
thenRal maNam kamazhum thirumAlirunjOlai thannuL
ninRa pirAn adiyEn manaththE vandhu nEr padilE

My lord azhagar resides permanently at thirumAlirunjOlai mountain where southerly breeze is gently blowing with fragrance. If that azhagar mercifully partakes of the hundred pots of butter and hundred pots of sugar rice, and without stopping at that, if he resides in my mind, I will submit hundreds of thousands of pots of butter and sugar rice and carry out further kainkaryams to him.

Eighth pAsuram. She asks whether the announcement made by sparrows of azhagar’s arrival is true.

kAlai ezhundhirundhu kariya kuruvik kaNangaL
mAlin varavu solli maruL pAdudhal meymmai kolo?
sOlai malaip perumAn thuvarAbadhi emperumAn
Alin ilaip perumAn avan vArththai uraikkinRadhE

Flocks of black coloured sparrows, getting up early in the morning, are speaking the words of the supreme being who is the lord of thirumAlirunjOlai, the king of SrI dhwAraka and who is lying on a tender banyan leaf. They are announcing the arrival through the musical tone of paN. Will this happen?

Ninth pAsuram. When will I, who am wasting myself like a konRai tree (Indian laburnum tree) get to hear the sound of emperumAn’s conch and the drawing of the chord of his bow?

kOngalarum pozhil mAlirunjOlayil konRaigaL mEl
thUngu pon mAlaigaLOdu udanAy ninRu thUnguginREn
pUngoL thirumugaththu maduththu Udhiya sangoliyum
sArnga vil nANoliyum thalaippeyvadhu engyAnRu kolO

thirumAlinjOlai has groves where the Indian malabar trees are flowering. I am remaining without any use similar to the golden coloured garlands which are hanging atop the Indian laburnum trees which are seen on the slopes of thirumAlirunjOlai hill. When will the sound of SrI pAnchajanyam which is kept on the beautiful lips of emperumAn and the sound of the drawing of chord on SArngam, his bow, come near me?

Tenth pAsuram. She completes the decad by revealing the benefit to those who sing this decad.

sandhodu kAr agilum sumandhu thadangaL porudhu
vandhu izhiyum silambu ARu udai mAlirunjOlai ninRa
sundharanai surumbAr kuzhal kOdhai thoguththu uraiththa
sendhamizh paththum vallAr thirumAL adi sErvargaLE

nUpura gangai is a stream which is flowing past the banks on either side, with sandalwood and eaglewood trees, in thirumAlirunjOlai. azhagar emperumAn is residing permanently in thirumAlirunjOlai. ANdAL, who has tresses which are full of beetles, mercifully composed ten pAsurams on that emperumAn in thirumAlirunjOlai. Those who are capable of reciting these ten pAsurams will attain the divine feet of SrIman nArAyaNan.


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తిరుమాలై – పాసురం 1 – భాగము 2

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          కిందటి భాగంలో ఆళ్వార్లు భగవన్నామ స్మరణ బలం చేత యముడి తల మీద మరియు యమ భటుల తలల మీద కాళ్ళు పెట్టగలమని భావించడం, భగవన్నామ స్మరణ నిరంతరం చేస్తున్న భాగవతోత్తముల శ్రీపాదాలను శిరసుపైన ధరించటం తన భాగ్యంగా భావించిన యముడి గురించి చూసాము.  

దీనికి ప్రమాణం ఏమైనా ఉందా! అని చూస్తే  వ్యాఖ్యాన చక్రవర్తి పెరియ వచ్చాన్ పిళ్ళై విష్ణు పురాణం నుండి ఉదాహరణను చూపిస్తున్నారు. విష్ణుధర్మంలో యముడు తన భటులతో

 ‘ తస్య యజ్ఞ్య వరాహస్య విష్ణోరామితతేజసః ! ప్రణామం ఏపి కుర్వంతి తేషామపి నమో నమః !! 

తేజస్సుతో ప్రకాశించే యజ్ఞ్య వరాహ స్వామి అయిన విష్ణు మూర్తిని సేవించే భక్తులను నేను పదే పదే నమస్కరిస్తాను అని చెప్పాడు. ఇంకా…..

‘ స్వపురుషా మభివీక్ష్య పాశాహస్తం, వదతి యమః కిల తస్యకర్ణమూలే !

 పరిహర మధుసూదన ప్రపన్నాన్, ప్రభురహమన్యనృణామ్ నవైష్ణవానాం !! ‘  

          తన భటులు ఎవరైతే భూలోకంలో మనుష్యుల ప్రాణాలను తేవడానికి బయలుదేరుతారో వారిని పిలిచి చెవిలో రహస్యంగా మధుసూదనుడి భక్తుల జోలికి పోకండి అని చెబుతారు. నేను మనుష్యులందరికి ప్రభువునే కానీ వైష్ణవులకు మాత్రం ప్రభువును కాదు, అను ఒక శ్రీవైష్ణవులకు తప్ప అందరికీ దేవుడినే అని చేపుతాడట. ఇదే అర్థాన్ని తిరుమళిశై పిరాన్ తన నాన్ముగన్ తిరువందాది 68  పాశురంలో ‘తిరంబేన్ మిన్ కాణ్డీర్ తిరువడి తన్ నామం ……ఇరైన్జియుం సాదువరాయ్ పోదుమిన్ గళ్ ఎన్రాన్…’ అని చెప్పారు. యముడు తన భటులతో శ్రీవైష్ణవులకు మీకు చేతనైన కైంకర్యాలు చేసి వారిని ప్రశాంతంగా వదిలిపెట్టండి అని కూడా ఆదేశించాడు. అర్థాత్ యముడు శ్రీవైష్ణవులకు భయపడతాడని, వాళ్ళ జోలికి వెళ్ళడని తెలుయజేస్తున్నారు.

        సంసారులందరూ యముడికి అయన భటులకు భయపడతారు. అటువంటిది ఇక్కడ ఆళ్వార్లు ఆ యముడి తల మీద కాళ్ళు పెట్టి నడుస్తానంటారు! అదెలా సాధ్యం? అని పెరియ పెరుమాళ్ (శ్రీరంగనాథులు) ఆశ్చర్యపోయారట. దానికి ఆళ్వార్లు ఇలా చెపుతున్నారు.

        మూవులగుణ్డు ఉమిళ్ న్దముదల్వ….. ఆళ్వార్లు…నేను దేవతంతరాలను ఆశ్రయిస్తే యముడికి భయపడాలి. కానీ నేను  ఆశ్రయించింది శ్రీమన్నారాయణుని కదా ! ఆయనే సకల చేతనా చేతనములకు ప్రభువు, ప్రళయ కాలంలో సమస్త జగత్తును మింగి తన కుక్షిలో ఉంచి రక్షించి సృష్టి కాలంలో మళ్ళీ అన్నింటిని నామరూప విభాగాలతో సృజిస్తాడు. అందువలననే జీవులు ఈ లోకంలో జీవించ గలుగుతున్నారు. ఎవరైతే అయన విధించిన శాస్త్ర ప్రకారం నడచుకుంటారో వాళ్ళు జనన మరణ చక్రం నుండి బయట పడి పరమపదం చేరుకుంటారు. ఇక్కడ ఆళ్వార్లు ఒక తర్కాన్ని తెలియజేస్తున్నారు. ప్రళయ కాలమైనా సృష్టి కాలమైనా యముడకీ, నాకు నువ్వే స్వామివి. ప్రళయకాలంలో ఇద్దరం నీ కడుపులోనే ఉన్నాం కదా! ఇంకా నాకు భయమెందుకు? అని ప్రశ్నిస్తున్నారు.

దానికి పరమాత్మ ఇలా ప్రశ్నించారు.’ అయితే మీరు నన్ను శరణాగతి చేసారా? అందువల్ల దొరికే లబ్దిని పొందారా?

 దానికి ‘నేను ఎక్కడి నుంచి వచ్చాను? ని నుంచే కదా! నువ్వు కాక నీకు పక్కన ఎక్కడి నుంచైనా వచ్చానా?’ అని ఆళ్వార్లు ప్రశ్నించారు.

నిన్నామమ్ కత్త|ఆవలిప్పు….. ‘నీ నామం నేర్చుకున్న బలమే నన్ను యముడితో సవాలు చేయించిందని’ పై ప్రశ్నకు ఆళ్వార్లు సమాధానం చెపుతున్నారు. ఇక్కడ స్పష్టంగా ‘నిన్’ అని చెప్పారు. అంటే ఇంకెవరి నామాలో తెలుసుకోవటం వలన వచ్చిన బలం కాదు కేవలం నీనామమును నేర్చిన బలము సుమా అని స్పష్టంగా చెపుతున్నారు. పరమాత్మ ముద్ద బంగారము వంటి వాడు కాగా, అయన నామాలు ఆభరణాల వంటివి. ముద్ద బంగారము విలువైనదే అయినా ధరించడానికి పనికి రాదు. అదే ఆభరణాలైతే ధరించి ఆనందిచ వచ్చు. అలాగే పరమాత్మ దూరస్తుడైనా ఆయన నామాలు దగ్గర వుండి రక్షిస్తాయి. ఆయనే ఈ సంసార కడలి ప్రవాహంలో మనకు రక్షకుడు, కానీ అయన నామాలు ఈ జనన మరణ ప్రవాహం నుండి బయట పడ వేసి మొక్షార్హులను చేస్తుంది. మరి నామం అని ఎందుకు అంటున్నారు? మంత్రం అని అనవచ్చు కదా! అన్న సందేహం కలుగవచ్చు.

   మంత్రాన్ని జపించడానికి కొన్ని నియమ నిబంధనలు ఉంటాయి, త్రైవర్ణికులకే అర్హత ఉంటుంది. కానీ నామాన్ని జపించడానికి ఎటువంటి నియమ నిబంధనలు అవసరం లేదు, అందరికి అర్హత వుంటుంది.  ఒకడు నడుస్తూ వున్నప్పుడు గబుక్కున కాలు జారితే అప్రయత్నంగా అమ్మా అని అరుస్తాడు. అలా అమ్మను పిలవడానికి ఎలాంటి నియమ నిబంధనలు అవసరం లేదు. అలాగే భాగవన్నామాలను స్మరించడానికి ఎటువంటి నియమ నిబంధనలు అవసరం లేదు. కట్ర (నేర్చిన )…. అని ప్రయోగించారు, సొన్న (చెప్పిన ) అనలేదు. అంటే గురుముఖత నేర్చిన అని అర్థం. మరి ఆ గురువు ఎవరు అంటే శ్రీరంగనాథులు తప్ప మరెవరో కాదు. కేవలం నామాలను నేర్వటమే తప్ప అర్థాను సంధానం చేయటం కాదు అని కూడా మరొక అర్థం చెప్పవచ్చు. ‘ఆవలిప్పు’ అంటే గొప్పదనం అని మనం చూసాము.

 ‘ఉడమై’ ……అంటే అధికారము కలిగి వుండుట. ‘వైశ్రవణం’ అంటే సంపదలకు దేవత. భగవంతుడి నామాలు నేర్చుకోవటం ‘వైశ్రవణం’ అనే సంపదల దేవతను పొందడమంత గొప్పదని  ఆళ్వార్లు భావిస్తున్నారు.

కండాయ్……… కళ్ళు తెరిచి భగవన్నామాలు నేర్చి తాను పొందిన సంపదని చూడమని శ్రీరంగనాధులను ఆళ్వార్లు ప్రార్తిస్తున్నారు. భగవంతుడి నామాలు నేర్వడం వలన ఆళ్వార్లు పొందిన లబ్ది గురించి వివరించాల్సిన అవసరం లేదు. భగవంతుడు మ్రుణ్ , ఆప్, తేజస్ వాయురాకాశం అనే  పంచ భూతాలలో ముల్లోకాలను ఎలా ఇమిడ్చి వుంచాడో అలాగా ఆళ్వార్లు పంచ భూతాలలోని ఒక మట్టిని మాత్రం గ్రహించి ఆయన నామాలలో అమృతాన్ని నింపారని, కేవలం ఒక్కసారి చూస్తే తెలిసిపోతుంది.

అరజ్ఞమా నగరుళానే….. ఇక్కడ ఒక్కరైనా భగవంతుడి నామాలను నేర్చిన వారు ఉన్నారా ! అని చూడడానికి నువ్వు శ్రీ వైకుంఠాన్ని వదిలి శ్రీరంగం వచ్చి శేషతల్పం మీదపడుకున్నావు. నువ్వు సత్య సంకల్పుడవు కావున నీ సంకల్పం తప్పక నెరవేరుతుంది అని ఆళ్వార్లు అంటున్నారు.

మానగర్ …..పెద్ద నగరం అని శ్రీరంగాన్ని చెపుతున్నారు. ఒక రాజు ఆజ్ఞ ఇచ్చాడంటే దానిని ఆయనే ఆపలేడు. అలాగే శ్రీరంగనాధుడు శ్రీరంగంలో ఉండి కృప చేసాడు అని అంటున్నారు. ఈ నగరంలో ఎవరు గొప్ప అని, ఎందుకు భగవంతుడికి కైంకర్యం చేయాలి అని భగవంతుడితో వాదనకు సంసారులు ఎవరూ దిగరు. అందువలన ఇది గొప్ప నగరము అని మరొక అర్థం చెప్పుకోవచ్చు.

     ఒకడు అక్రమ మార్గాలలో నడుస్తున్నాడు. అలాంటి వాడు భయంతో నలుగురికి, పండితులకు, విద్వాంసులకు ముఖం చూపించకుండా దాక్కోవాలనుకుంటాడు. హటార్తుగా వాడే ఆదేశాన్ని ఏలే రాజు కృపకు పాత్రుడైతే మహా సంపదను పొందుతాడు. ఏ పండితులను, విద్వాంసులను చూసి భయపడ్డాడో ఇక వారెవారిని లెక్క చేయక రాజు దగ్గరికే వెళ్ళిపోతాడు. అలాగే ఇక్కడ ఒకప్పుడు ఆళ్వార్లు యముడిని చూసి భయపడ్డారు. ఎప్పుడైతే భగవంతుడి నామాలను నేర్చారో అప్పుడు ఇక ఎవరికీ భయపడ వలసిన అవసరం లేకుండా పోయింది. యముడి తల మీద కాళ్ళుపెట్టి నడిచే దైర్యం వచ్చింది. అది భగవంతుడి నామాలు ఆ మనిషిని పరిశుద్ది చేయటం వలన కలిగిన మార్పు అని చెపుతున్నారు .

తరువాతి పాశురంలో  భగవంతుడి  నామాలు ఎంత భోగ్యంగా వుంటాయో చూద్దాం .

అడియెన్ చూడామణి రామానుజ దాసి

హిందీలో –

మూలము :

ప్రమేయము (గమ్యము) –
ప్రమాణము (ప్రమాణ గ్రంథములు) –
ప్రమాత (ఆచార్యులు) –
శ్రీవైష్ణవ విద్య / పిల్లల కోసం–

irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 61 to 70

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

irAmAnusa nURRandhAdhi

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Sixty first pAsuram. When queried about the greatness of emperumAnAr’s qualitites, amudhanAr mercifully describes them.

kozhundhu vittu Odip padarum vem kOL vinaiyAl nirayaththu
azhundhiyittEnai vandhu AtkoNda pinnum aru munivar
thozum thavaththOn em irAmAnusan thol pugazh sudar mikku
ezhundhadhu aththAl nal adhisayam kaNdadhu irunilamE

There are sages who keep constantly thinking about emperumAn and who are difficult to attain, even for emperumAn. rAmAnuja, our swAmy, has the greatness of such sages bowing at his divine feet, and he has carried out the penance of surrendering to emperumAn. I am immersed in the hell of samsAram with the unlimited sorrow of cruel sins. rAmAnuja’s auspicious qualities grew in splendour, spreading rapidly [to various places] even after accepting me and are looking for more people to be uplifted. Looking at that, this expansive earth was amazed.

Sixty second pAsuram. He mercifully reveals the contentment that he had after his link with his sins was removed.

irundhEn iruvinaip pAsam kazhaRRi inRu yAn iRaiyum
varundhEn ini em irAmAnusan mannu mA malarththAL
porundhA nilai udaip punmaiyinOrkku onRum nanmai seyyAp
perum dhEvaraip paravum periyOr tham kazhal pidiththE

There are great people [such as kUraththAzhwAn] who do not carry out any benefit to the lowly people who do not attain the lotus-like divine feet of  emperumAnAr which match each other and which are most sacred. These great people praise periya perumAL. I attained the divine feet of such great people today and got relieved from the twin binding of puNya (virtuous deeds) and pApa (viceful deeds). I became contented after this and I will not feel sorrowful ever.

Sixty third pAsuram. amudhanAr requests emperumAnAr to grant him the desire which is the prerquisite to carry out kainkaryam (servitude) to his divine feet, now that he has got rid of the unwanted entities (virtuous and viceful deeds).

pidiyaith thodarum kaLiRenna yAn un piRangiya sIr
adiyaith thodarumpadi nalga vENdum aRu samayach
chediyaith thodarum maruL seRindhOr sidhaindhu Oda vandhu ip
padiyaith thodarum irAmAnusa mikka paNdidhanE

Oh rAmAnuja who has unlimited wisdom and who is looking for opportunity to accept people in this world, after making those foolish people who were following the six calumnous philosophies to run in fear after being won over! You should mercifully grant me the mercy to follow your divine feet which have the qualities of beauty, fragrance, softness etc, just like a male elephant follows a female elephant out of deep affection.

Sixty fourth pAsuram. Looking at those from the bAhya (those who do not follow vEdham) and kudhrushti (those who interpret vEdham incorrectly) philosophies who want to engage in debate, amudhanAr says that rAmAnuja muni (sage) who is like an elephant, has descended to the earth to oppose them and that their lives will come to an end soon.

paN tharu mARan pasum thamizh Anandham pAy madhamAy
viNdida engaL irAmAnusa muni vEzham meymmai
koNda nal vEdhak kozhum dhaNdam Endhi kuvalayaththE
maNdi vandhu EnRadhu vAdhiyargAL ungaL vAzhvu aRRadhE

The happiness of learning thiruvAimozhi, composed in thamizh by nammAzhwAr with music, is like the exulting fluid for our rAmAnuja muni who is obedient towards us and who is like an elephant. He is also carrying a huge stick which is the eminent vEdhas which speak the truthful matters as they are. Oh those who are desirous of a debate! That elephant with the exulting fluid and huge stick has come to this world, pushing ahead, unstoppable by anyone. Your lives, along with those of your disciples and their disciples, will come to an end.

Sixty fifth pAsuram. amudhanAr becomes joyous, reminiscing the benefits accrued due to the knowledge bestowed upon by rAmAnuja in order to win over the bAhya and kudhrushti philosophies.

vAzhvu aRRadhu thollai vAdhiyaRku enRum maRaiyavar tham
thAzhvu aRRadhu thavam thAraNi peRRadhu thaththuva nUl
kUzh aRRadhu kuRRamellAm padhiththa guNaththinarkku an
nAzh aRRadhu nam irAmAnusan thandha gyAnaththilE

Due to the knowledge bestowed upon by our lord rAmAnuja, the lives of bAhyas and kudhrushtis who were around for a very long time have ended; the grievance of vaidhikas (those who follow vEdhams truthfully) has got eliminated forever; earth became fortunate; all the doubts in SAsthras (traditional texts) which reflect truth [i.e. emperumAn] got eliminated; people who had faults in their qualities became relieved of their faults. What a great wisdom!

Sixty sixth pAsuram. He enjoys emperumAnAr having the ability to grant mOksham (liberation)

gyAnam kanindha nalam koNdu nAL thorum naibavarkku
vAnam koduppadhu mAdhavan valvinaiyEn manaththil
Inam kadindha irAmAnusan thannai eydhinarkku ath
thAnam koduppadhu than thagavu ennum saraN koduththE

emperumAn, the consort of SrI mahAlakshmi, grants mOksham to those whose knowledge has matured into devotion and who get affected everyday as to how they will enjoy emperumAn and how they will carry out kainkaryam to him. emperumAnAr, who removed the faults in the greatest sinner’s (my) mind grants that mOksham to those who attain him through the means of mercy. How great is this!

Sixty seventh pAsuram. amudhanAr is joyful reminiscing about how rAmAnuja protected him by instructing him not to use the senses, given by emperumAn to worship him, in worldly pursuits and says that if rAmAnuja had not done it, no one else would have protected him.

saraNam adaindha dharumanukkAp paNdu nURRuvarai
maraNam adaiviththa mAyavan thannai vaNanga vaiththa
karaNam ivai umakku anRu enRu irAmAnusan uyirgatku
araN angu amaiththilanEl araNAr maRRu ivvAruyirkkE

For dharmaputhra who attained his divine feet with the senses given by him, emperumAn, who has amazing powers, made dhuryOdhana et al to die in the war. These senses are to be used for that emperumAn and not for enjoyment in worldly pursuits. Revealing this meaning directly as well as indirectly, emperumAnAr protected the AthmAs when they engaged the senses in worldly pursuits. If he had not done that, who else would have protected the AthmAs?

Sixty eighth pAsuram. Being in this samsAram, my mind and AthmA engaged with the qualities of emperumAnAr’s followers. After this, there is none equal to me.

Ar enakku inRu nigar sollil mAyan anRu aivar dheyvath
thErinil seppiya gIthaiyin semmaip poruL theriya
pArinil sonna irAmAnusanaip paNiyum nallOr
sIrinil senRu paNindhadhu en Aviyum sindhaiyumE

emperumAn, who has amazing activities, proved that he obeys his followers by acting as the charioteer. On that day when arjuna kept his bow down and said that he would not engage in warfare, emperumAn stood on the divine chariot, which gained divinity due to its connection with him, and mercifully gave bhagavath gIthA. emperumAnAr gave the true and sweet meanings of bhagavath gIthA so that everyone on earth would know them well. My AthmA and mind went and engaged with the auspicious qualities of those who attained emperumAnAr. To tell the truth, who will equal me now?

Sixty ninth pAsuram. Reminiscing the great benefits bestowed on him by emperumAnAr, more than emperumAn, amudhanAr becomes joyous.

sindhaiyinOdu karaNangaL yAvum sidhaindhu munnAL
andham uRRu Azhndhadhu kaNdu avai en thanakku anRu aruLal
thandha aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE

(During the time of deluge) Before the time of creation, mind and all the senses had lost their forms, becoming inactive and there was no distinction between sentient and insentient entities. Taking pity on me, emperumAn, out of his naturally existing mercy, gave me at that time, the senses but did not give his divine feet. emperumAnAr, taking the role of my father, gave me  his divine feet and uplifted me from samsAram.

Seventieth pAsuram. Looking at emperumAnAr who has done such a great benefit, amudhanAr asks as to what he is going to do now for him, beyond what has already been done.

ennaiyum pArththu en iyalvaiyum pArththu eNNil pal guNaththa
unnaiyum pArkkil aruL seyvadhE nalam anRi en pAl
pinnaiyum pArkkil nalam uLadhE un perum karuNai
thannai en pArppar irAmAnusA unnaich chArndhavarE

Being in samsAram since time immemorial, after being accepted by you, I am still engaging with worldly pursuits. Looking at me [who does not have any good quality], looking at my nature [which cannot earn anything good for itself] and looking at you, who are having innumerable auspicious qualities and are accepting me with all my faults, it is better if you mercifully shower your causeless grace on me. Instead of this, if one were to analyse, is there anything good in me? If you decide that you will grant benefit only if there is something good in me, what will those, who have attained your divine feet, think of your unlimited mercy? The opinion is that they will look at it as having some fault.


adiyEn krishNa rAmAnuja dhAsan

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thiruvAimozhi – Simple Explanation – 2.10 – kiLaroLi

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

kOyil thiruvAymozhi

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AzhwAr desired for the kainkaryam which is pleasing to emperumAn. emperumAn thought about thirumAlirunjOlai which is known as theRkuth thirumalai (southern sacred hill) and showed his presence there to AzhwAr and said “I have arrived here for you and you can come and engage in all kinds of kainkaryam here”. Hearing that, AzhwAr fully enjoys the sacred hill and becomes pleased.

First pAsuram. AzhwAr says “The goal is thirumalai which is dear to sarvESvaran who has unsurpassed radiance”.

kiLaroLi iLamai keduvadhan munnam
vaLaroLi mAyOn maruviya kOyil
vaLariLam pozhil sUzh mAlirunjOlai
thaLarvilarAgil sArvadhu sadhirE

thirumalai which is known as thirumAlirunjOlai due to being surrounded by gardens which are growing yet youthful, is the divine abode of increasingly radiant sarvESvaran who has amazing abilities (his radiance increasing after descending here for his devotees) and who is staying here firmly; being in the (beginning of) one’s youth, which is qualified for rising knowledge and radiance and being free from sorrow, it is best to reach such thirumalai.

Second pAsuram. AzhwAr says “Enjoying the dhivyadhESam that has azhagar’s thirumalai (sacred hill) is the ultimate goal”.

sadhiriLa madavAr thAzhchchiyai madhiyAdhu
adhirkural sangaththu azhagar tham kOyil
madhi thavazh kudumi mAlirunjOlai
padhi adhu Eththi ezhuvadhu payanE

One should not be attached to the words and actions of intelligent and youthful damsels who mesmerise others; instead one’s goal should be to praise the well-known place of thirumAlirunjOlai and rise; this thirumAlirunjOlai is the divine mountainous abode of azhagar emperumAn, having many tall peaks which are touched by the moon; azhagar emperumAn has unsurpassed beauty due to having SrI pAnchajanyam that is blowing (due to the joy acquired from the togetherness). This pAsuram is spoken by AzhwAr towards his mind/heart.

Third pAsuram. AzhwAr says “To desire for the hill nearby thirumalai where the most generous emperumAn resides, is the goal”.

payan alla seydhu payanillai nenjE
puyal mazhai vaNNar purindhuRai kOyil
mayal migu pozhil sUzh mAlirunjOlai
ayan malai adaivadhu adhu karumamE

Oh heart! There is no use in performing useless activities. emperumAn is like a black cloud that  holds drizzles and droplets of water and showers rain without discriminating between land and water (sea); being friendly, he is residing eternally in the beautiful abode of mAlirunjOlai surrounded by garden that captivates; reaching a mountain near thirumalai is a natural activity [for the AthmA] and must be done.

Fourth pAsuram. AzhwAr says “to attain thirumalai which is surrounded by huge gardens and which is the abode of rakshaka (protector) , is the apt action [for devotees]”.

karumavan pAsam kazhiththu uzhanRuyyavE
perumalai eduththAn pIdudai kOyil
varumazhai thavazhum mAlirunjOlai
thirumalai adhuvE adaivadhu thiRamE

emperumAn who lifted the huge (gOvardhana) hill and protected the cowherd girls/boys, eternally resides manifesting his radiance in the divine abode of mAlirunjOlai that has very tall and wide gardens which are touched by the floating, laden clouds; he resides there to remove the karmas which are bondage and which are difficult to remove, and to accept the services of the jIvAthmAs; thus, to reach that thirumalai itself is that which is to be done [by all].

Fifth pAsuram. AzhwAr says “The best means is to approach a hill that is outside (in the vicinity) of thirumalai which is the abode of the one who holds the divine chakra to protect [others]”.

thiRamudai valaththAl thIvinai perukkAdhu
aRamuyal Azhip padai avan kOyil
maRuvil vaN sunai sUzh mAlirunjOlai
puRa malai sArap pOvadhu kiRiyE

Instead of increasing cruel sins (such as engaging in those acts which are forbidden etc) through one’s many types of abilities, the best means is to go and approach the hill that is in the outer ring of mAlirunjOlai (thirumalai) that is surrounded by unblemished ponds which help those  who approach them in all ways; such thirumalai is the abode of azhagar emperumAn who is holding the divine chakra as a weapon, that is engaged in righteous acts (such as protecting his devotees).

Sixth pAsuram. AzhwAr says “Contemplating on the path that leads to thirumalai (divine hill) which is the abode of emperumAn who is greatly attached to his devotees, in itself is good”.

kiRiyena ninaimin kIzhmai seyyAdhE
uRiyamar veNNey uNdavan kOyil
maRiyodu piNaisEr mAlirunjOlai
neRipada adhuvE ninaivadhu nalamE

Instead of engaging in inferior aspects (of being attached to worldly pleasures), consider this as the best means; (that is because, ) this is the temple of krishNa who consumed the butter that was accumulated and safely kept in the (pot from the) suspended rope. Also, this mAlirunjOlai is where the female deer are united with their calves; to meditate upon entering the path to such thirumalai is the goal.

Seventh pAsuram. AzhwAr says “It is best to be favourable towards thirumalai which is the abode of emperumAn who helps during praLayam (deluge)”.

nalamena ninaimin naragazhundhAdhE
nilamunam idandhAn nIduRai kOyil
malamaRu madhisEr mAlirunjOlai
valamuRai eydhi maruvudhal valamE

Instead of being immersed in this hell named samsAram (material realm), keep this as the ultimate goal in your intellect: to acquire the favourable aspects of the relationship (as SEsha/servant and SEshi/master) in thirumalai which is having the well placed moon with no blemish (due to rubbing on the peaks). This thirumalai is the eternally residing temple of emperumAn who lifted up the earth (as varAha perumAL) once upon a time (during praLayam (destruction)).

Eighth pAsuram. AzhwAr say “It is natural fit for the AthmA to eternally act favourably in thirumalai which is the abode of krishNa who is favourable towards his devotees”.

valam seydhu vaigal valam kazhiyAdhE
valam seyyum Aya mAyavan kOyil
valam seyyum vAnOr mAlirunjOlai
valam seydhu nALum maruvudhal vazhakkE

thirumalai is the abode of the temple of amazing lord krishNa who does favourable aspect of being dependent on the devotees; such thirumalai is favourably served by nithyasUris, the residents of paramapadham. It is proper for the AthmA to acquire strength (for the senses) and engage in favourable acts such as circumambulation etc towards thirumalai and be together forever [with emperumAn] instead of wasting such strength on worldly matters.

Ninth pAsuram. AzhwAr says “The firm faith in thinking ‘I should worship the abode of emperumAn who killed pUthanA’ is the cause for victory”.

vazhakkena ninaimin valvinai mUzhgAdhu
azhakkodi attAn amar perum kOyil
mazhakkaLiRRinam sEr mAlirunjOlai
thozhak karudhuvadhE thuNivadhu sUdhE

You think that this is fitting to the nature [of the soul] instead of getting drowned in very powerful sins; mAlirunjOlai is the divine huge temple where emperumAn, who killed the demoniac girl (pUthanA), is well-settled; herds of elephant calves reach such thirumalai; the cause (to win over the samsAram) is to have full faith in the mind to worship such thirumalai.

Tenth pAsuram. AzhwAr concludes saying “the goal is to enter thirumalai which is the abode of emperumAn who is the propagator of vaidhika gyAnam (knowledge [based] on vEdham)” as he started.

sUdhenRu kaLavum sUdhum seyyAdhE
vEdhamun viriththAn virumbiya kOyil
mAdhuRu mayil sEr mAlirunjOlai
pOdhavizh malaiyE puguvadhu poruLE

Thinking that stealing (without the knowledge of the victim) and taking away (while the victim is watching) wealth are simple means to earn wealth, one should not engage in such activities; instead one should consider entering thirumalai (thirumAlirunjOlai) as the goal; this thirumalai is the joyful abode of emperumAn who explained the principles of vEdham (through gIthA etc) long ago; it is also the place which has tall, expansive gardens which are populated by peacocks having softness and which have blossoming flowers. mAdhuRu is also explained as peacocks living together with their females.

Eleventh pAsuram. AzhwAr says “This thiruvAimozhi (decad) itself will end the bondage (to this materialistic realm) of those who learnt it and will unite them with the divine feet of azhagar emperumAn“.

poruL enRu ivvulagam padaiththavan pugazh mEl
maruLil vaN kurugUr vaN SatakOpan
theruL koLLach chonna OrAyiraththuL ippaththu
aruL udaiyavan thAL aNaivikkum mudiththE

The most generous nammAzhwAr who is the leader of the distinct/beautiful AzhwArthirunagari, being devoid of ignorance, mercifully explained the true knowledge to the jIvAthmAs, in this decad which is among the distinct thousand pAsurams, glorifying the qualities (such as dhayA (mercy), kshamA (patience), audhArya (generosity) etc) of emperumAn who created this world, to have the result (of getting the friendship of his devotees); such decad itself will eradicate samsAram (bondage in this material realm) and enable reaching the divine feet of azhagar emperumAn who is completely merciful.


adiyen sarathy ramanuja dasan

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திருவாய்மொழி – எளிய விளக்கவுரை – 2.10 – கிளரொளி

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

கோயில் திருவாய்மொழி

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ஆழ்வார், எம்பெருமான் உகந்த கைங்கர்யத்தை ஆசைப்பட எம்பெருமானும் தெற்குத் திருமலை என்று சொல்லப்படும் திருமாலிருஞ்சோலை ஸ்தலத்தை எண்ணித் தான் அங்கே இருக்கும் இருப்பை ஆழ்வாருக்குக் காட்டிக் கொடுத்து “நாம் உமக்காக இங்கே வந்துள்ளோம், நீர் இங்கே வந்து எல்லா விதமான கைங்கர்யங்களிலும் ஈடுபடலாம்” என்று சொல்ல, ஆழ்வாரும் திருமலையை முழுவதுமாக அனுபவித்து இனியராகிறார்.

முதல் பாசுரம். மிகவும் ஒளிவிடும் ஸர்வேச்வரன் விரும்பிய திருமலையே நமக்குக் குறிக்கோள் என்கிறார்.

கிளரொளி இளமை கெடுவதன் முன்னம்
வளரொளி மாயோன் மருவிய கோயில்
வளரிளம் பொழில் சூழ் மாலிருஞ்சோலை
தளர்விலராகில் சார்வது சதிரே

கிளர்ந்து வருகிற ஞான ஒளிக்கு யோக்யதை உண்டான இளமையானது கெடுவதற்கு முன்னே வளர்ந்து வருகிற குண ஒளியையுடைய ஆச்சர்ய ரூபனான ஸர்வேச்வரன் பொருந்தி வாழ்கிற திவ்யஸ்தானமாய் வளர்ந்திருந்தாலும் இளமையாக இருக்கும் பொழில்களாலே சூழப்பட்டு அதனாலே மாலிருஞ்சோலை என்று திருநாமம் கொண்ட திருமலையை வேறு ப்ரயோஜனங்களை எதிர்பார்க்கும் தளர்த்தி இல்லாமல் அடைவதுவே சிறந்தது.

இரண்டாம் பாசுரம். அழகருடைய திருமலையோடு சேர்ந்து இருக்கும் திவ்யதேசத்தைக் கொண்டாடுவதே குறிக்கோள் என்கிறார்.

சதிரிள மடவார் தாழ்ச்சியை மதியாது
அதிர்குரல் சங்கத்து அழகர் தம் கோயில்
மதி தவழ் குடுமி மாலிருஞ்சோலை
பதி அது ஏத்தி எழுவது பயனே

ஸாமர்த்யம் மற்றும் இளமை ஆகியவற்றை உடைய ஸ்த்ரீகளுடைய தாழ்ந்ததான காமச்சொற்கள் மற்றும் செயல்களை ஆசைப்படாமல் முழங்குகிற ஸ்ரீபாஞ்சஜன்யத்தை உடையவராகையாலே மிகவும் அழகாக இருக்கும் அழகருக்கு தனித்துவம் வாய்ந்த ஸ்தானமாய் சந்த்ரனானவன் தவழும்படி ஓங்கின சிகரங்களைக் கொண்ட திருமலையில் இருக்கும் ப்ரஸித்தமான திவ்யதேசத்தை ஸ்தோத்ரம் பண்ணி வாழ்ச்சிபெறுவதே குறிக்கோள்.

மூன்றாம் பாசுரம். பெரிய வள்ளல் தன்மையை உடைய எம்பெருமான் வாழ்கிற திருமலையோடு சேர்ந்த அருகாமை மலையை அடைவதே குறிக்கோள் என்கிறார்.

பயன் அல்ல செய்து பயனில்லை நெஞ்சே
புயல் மழை வண்ணர் புரிந்துறை கோயில்
மயல் மிகு பொழில் சூழ் மாலிருஞ்சோலை
அயல் மலை  அடைவது அது கருமமே

நெஞ்சே! பயனற்ற செயலைச் செய்து ஒரு ப்ரயோஜனமும் இல்லை. தூறலும் துளியுமான காளமேகம்போலே ஸ்வபாவத்தையுடைய அழகர் எம்பெருமான் ஈடுபாடு கொண்டு நிரந்தரமாக வாழ்கிற ஸ்தானமாய், கண்டார் நெஞ்சு கலங்கும்படி அழகான பொழில் சூழ்ந்த திருமலைக்கு அருகில் இருக்கும் மலையை அடைவதுவே செய்ய வேண்டியது.

நான்காம் பாசுரம். நம்மைக் காக்கும் எம்பெருமான் வாழ்கிற பெரிய பொழில் சூழ்ந்த திருமலையை அடைவதுவே செய்யவேண்டியது என்கிறார்.

கருமவன் பாசம் கழித்து உழன்றுய்யவே
பெருமலை எடுத்தான் பீடுறை கோயில்
வருமழை தவழும் மாலிருஞ்சோலை
திருமலை அதுவே அடைவது திறமே

கர்மங்களாகிற கழற்ற அரிய கயிறுகளைக் கழற்றி அடிமைசெய்து ஆத்மாக்கள் உஜ்ஜீவனம் அடையவே கோபர்கள்/கோபிகைகளின் துன்பம் தீரும்படி பெரிய மலையை எடுத்துக் காத்தவன் தன்னுடைய காப்பாளன் என்கிற பெருமை விளங்கும்படி வாழ்கிற ஸ்தானமாய் வருகிற மேகங்கள் தவழும்படி மிகவும் உயர்ந்து பரந்த சோலையையுடைத்தான திருமலையை அடைவதே செய்யவேண்டியது.

ஐந்தாம் பாசுரம். ரக்ஷிக்க உதவும் திருவாழியையுடைய எம்பெருமான் வாழ்கிற திருமலையின் சுற்றில் இருக்கும் மலையை அடைவது நல்ல வழி என்கிறார்.

திறமுடை வலத்தால் தீவினை பெருக்காது
அறமுயல் ஆழிப் படை அவன் கோயில்
மறுவில் வண் சுனை சூழ் மாலிருஞ்சோலை
புற மலை சாரப் போவது கிறியே

பல விதமான வலிமையினாலே கொடிய பாபங்களை வளர்த்துக் கொள்ளாமல் அடியார்களைக் காக்கும் தர்மத்தில் முயலும் திருவாழியை ஆயுதமாக உடையவனுடைய இருப்பிடமாய், வந்து அடைபவர்களுக்கு நன்மை செய்யும் களங்கம் இல்லாத சுனைகளாலே சூழப்பட்ட திருமலையின் சுற்றில் இருக்கும் மலைக்கு அருகே போவது நல்ல வழி.

ஆறாம் பாசுரம். அடியார்களிடத்திலே மிகுந்த அன்புகொண்ட எம்பெருமான் வாழ்கிற திருமலைக்குப் போகும் வழியை நினைப்பதே நன்மை என்கிறார்.

கிறியென நினைமின் கீழ்மை செய்யாதே
உறியமர் வெண்ணெய் உண்டவன் கோயில்
மறியொடு பிணைசேர் மாலிருஞ்சோலை
நெறிபட அதுவே நினைவது நலமே

உலக விஷயங்களில் ஈடுபட நினைக்கும் தாழ்ச்சியைச் செய்யாமல் இதை நல்ல வழி என்று நினையுங்கள். ஏனெனில் உறியிலே சேமித்து வைத்த வெண்ணெயை அமுதுசெய்த க்ருஷ்ணனுடைய கோயிலாய், கன்றுகளோடேகூட மான்பேடைகள் சேருகிற திருமலையினுடைய வழியிலே இருக்கவேண்டும் என்கிற அதையே நினைக்கை நமக்கு ப்ரயோஜனம்.

ஏழாம் பாசுரம். ப்ரளய ஆபத்திலே நம்மைக் காக்கும் எம்பெருமான் வாழ்கிற திருமலை விஷயத்தில் செய்யும் அனுகூலமான செயல்களே சிறந்தது என்கிறார்.

நலமென நினைமின் நரகழுந்தாதே
நிலமுனம் இடந்தான் நீடுறை கோயில்
மலமறு மதிசேர் மாலிருஞ்சோலை
வலமுறை எய்தி மருவுதல் வலமே

ஸம்ஸாரம் என்னும் நரகத்தில் அழுந்தாதே இதை உயர்ந்த குறிக்கோள் என்று எண்ணுங்கள். முற்காலத்திலே பூமியை இடந்தெடுத்தவன் நிரந்தரமாக வாழ்கிற கோயிலாய், களங்கமில்லாத சந்த்ரன் பொருந்தியிருக்கும் திருமலையை தலைவைன்/தொண்டன் என்ற க்ரமத்தில் அனுகூலமான செய்லகளைச் செய்து பொருந்துவதே உயர்ந்த ப்ரயோஜனம்.

எட்டாம் பாசுரம். அடியார்கள் விஷயத்தில் நன்மைகளைச் செய்யும் க்ருஷ்ணன் வாழ்கிற திருமலையிலே நிரந்தரமாக அனுகூலமான செயல்களைச் செய்வதே நம் ஸ்வரூபத்துக்குச் சேர்ந்தது என்கிறார்.

வலம் செய்து வைகல் வலம் கழியாதே
வலம் செய்யும் ஆய மாயவன் கோயில்
வலம் செய்யும் வானோர் மாலிருஞ்சோலை
வலம் செய்து நாளும் மருவுதல் வழக்கே

அடியார்களுக்கு அடங்கி இருக்கும் அனுகூலமான செயலை பண்ணும் க்ருஷ்ணனான ஆச்சர்யபூதனுடைய கோயிலான, பரமபதத்தைச் சேர்ந்தவர்களும் அனுகூலமான செயல்களைச் செய்யும் திருமலையைக் குறித்து, வலிமையை உண்டாக்கி நிரந்தரமாக அந்த வலிமையை வேறு விஷயங்களில் செலவிட்டு வீணாக்காமல், ப்ரதக்ஷிணம் முதலிய அனுகூலமான செயல்களைச் செய்து, நிரந்தரமாகக் கூடி இருத்தலே ந்யாயம்.

ஒன்பதாம் பாசுரம். பூதனையைக் கொன்ற எம்பெருமான் வாழ்கிற திருமலையைத் தொழவேண்டும் என்கிற நினைவில் உறுதியே வெற்றிக்குக் காரணம் என்கிறார்.

வழக்கென நினைமின் வல்வினை மூழ்காது
அழக்கொடி அட்டான் அமர் பெரும் கோயில்
மழக்களிற்றினம் சேர் மாலிருஞ்சோலை
தொழக் கருதுவதே துணிவது சூதே

மிகவும் வலிமையான பாபங்களிலே மூழ்காதே, இது ஸ்வரூபத்துக்குச் சேர்ந்தது என்று நினையுங்கள். பேயான பெண்ணை அழைத்தவன் பொருந்து வாழும் பெரிய கோயிலாய் ஆனைக்கன்றுகளின் கூட்டம் சேரும் திருமலையை தொழவேண்டும் என்கிற நினைவிலே உறுதியுடன் இருக்கையே ஸம்ஸாரத்தை வெல்வதற்கான வழி.

பத்தாம் பாசுரம். வேதத்தை சொல்லிக் கொடுத்து வளர்ப்பவனான எம்பெருமான் வாழ்கிற திருமலையில் புகுகிற இதுவே குறிக்கோள் என்று தொடங்கிய உபதேசத்தை முடித்தருளுகிறார்.

சூதென்று களவும் சூதும் செய்யாதே
வேதமுன் விரித்தான் விரும்பிய கோயில்
மாதுறு மயில் சேர் மாலிருஞ்சோலை
போதவிழ் மலையே புகுவது பொருளே

எளிமையான வழி என்று நினைத்து களவாடுதல், பார்த்துக்கொண்டிருக்கும்போதே அபஹரித்தல் ஆகியவைகளைச் செய்யாமல் முற்காலத்தில் கீதோபதேசம் மூலமாக, வேதார்த்தத்தை விவரித்தவனான எம்பெருமான் விரும்பி வாழும் கோயிலாய், மென்மையை உடைய மயில்கள் சேர்ந்து வாழும் ஓங்கி, பரந்த சோலைகளில் பூவானது மலருகிற திருமலையிலே சென்று புகுவதே குறிக்கோள்.

பதினொன்றாம் பாசுரம். பகவானை அடைவதை இந்தப் பதிகத்துக்கு ப்ரயோஜனமாக அருளிச்செய்கிறார்.

பொருள் என்று இவ்வுலகம் படைத்தவன் புகழ் மேல்
மருளில் வண் குருகூர் வண் சடகோபன்
தெருள் கொள்ளச் சொன்ன ஓராயிரத்துள் இப்பத்து
அருள் உடையவன் தாள் அணைவிக்கும் முடித்தே

அடியார்களின் அனுகூலம் ப்ரயோஜனம் என்று இந்த உலகத்தைப் படைத்தவனுடைய தயை, க்ஷமை முதலிய குணங்களின் பெருமை விஷயமாக, அறியாமை சற்றும் இல்லாதவராய், உயர்ந்ததான ஆழ்வார்திருநகரிக்குத் தலைவராய், பெரிய வள்ளலான நம்மாழ்வார், உண்மை ஞானமானது ஆத்மாக்கள் பெறும்படி அருளிச்செய்த தனித்துவம் வாய்ந்த ஆயிரத்துள் இந்தப் பதிகமானது, ஸம்ஸாரத்தை அழித்து பரிபூர்ண க்ருபையையுடைய அழகருடைய திருவடிகளைப் பெற்றுக் கொடுக்கும்.

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

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

nAchchiyAr thirumozhi – Simple Explanation – ettAm thirumoizhi – viNNeela mElappu

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

nAchchiyAr thirumozhi

<< EzhAm thirumozhi

In the previous padhigam she had enquired SrI pAnchajanyam about the nature of nectar of emperumAn’s mouth. After this, her experience in her mind reached up to emperumAn. At that time, the monsoon clouds came there uproariously. Due to the similarity of their colour and their quality of magnanimity, the clouds appeared like emperumAn to her. She thought that emperumAn himself has come to her. After getting some clarity, she realised that emperumAn has not reached there. Since the clouds which came there had the intelligence to move around, she decided to send them as messengers to emperumAn. Instead of sending them as messengers to vibhavAvathAram (emperumAn incarnating as rAma, krishNa et al), she sends them as messenger to archchai (emperumAn in idol form), at thiruvEngadam. In ramAvathAram, sIthAp pirAtti had a distinguished, wise person such as hanumAn to inform of her status to SrI rAma. Here ANdAL is so confounded by her love for emperumAn that she is sending an achEthana entity (one which does not have thinking power) as a messenger to convey her love. Due to the lust that she has towards emperumAn, it does not strike her that emperumAn in archchai form will only give dharSan (revealing his divine form) and will not talk or move with a person. Love or lust is also a form of devotion. In other words, they (the male and female) will sustain themselves if they are together, else they cannot sustain themselves. These qualities will be present in pirAttimArs (feminine people) as their nature. This is the reason that AzhwArs assumed the pathos of a female consort of emperumAn. However, in the case of ANdAl, since she is the reincarnation of bhUmippirAtti (bhUdhEvi), these are present as part of her nature.

First pAsuram. She tells the clouds to ask thiruvEngadamudaiyAn whether destroying her feminity will bring him any fame.

viNNeela mElappu viriththARpOl megangAL
theNNIr pAy vEAngadaththu en thirumAlum pOndhAnE?
kaNNIrgaL mulaik kuvattil thuLi sOrach chOrvEnai
peNNIrmai Idazhikkum idhu thamakkOr perumaiyE?

Oh clouds who appear to be like a canopy for the blue coloured sky! Has my swAmy (lord) thirumAl who dwells permanently in the hill of thiruvEngadam, where clear streams flow, come along with you? I feel sorrowful such that droplets of my tears fall on the edge of my bosom. Does this bring him any fame?

Second pAsuram. She asks the clouds whether emerpumAn has sent some words of comfort to her who is troubled by wind.

mAmuththa nidhi soriyum mAmugilgAL! vEngadaththuch
chAmaththin niRam koNda thAdALan vArththai ennE?
kAmath thIyuL pugundhu kadhuvappattu idaik kangul
EmaththOr thenRalukku ingu ilakkAy nAn iruppEnE

Oh monsoon clouds who rain distinguished pearls and gold! Is there any message from emperumAn who is splendrous with bluish complexion and who dwells permanently in thiruvEngadam? I am troubled by the flame of lust which has entered me and seized me, due to which in the middle of night, I have become the target of gentle breeze, which makes me sorrowful.

Third pAsuram. She asks the clouds whether she can sustain herself by reciting the divine names of emperumAn.

oLi vaNNam vaLai sindhai uRakkaththOdu ivai ellAm
eLimaiyAl ittu ennai Idazhiyap pOyinavAl
kuLir aruvi vEngadaththu en gOvindhan guNam pAdi
aLiyaththa mEgangAL! en Avi kAththiruppEnE

Oh merciful clouds! The radiance and complexion of my form, my bangles, heart and sleep have left me due to my sorrowful state, making me very weak. Alas! Could I recite the divine, auspicious qualities of my emperumAn gOvindhan who resides permanently in thiruvEngadam which has cool streams, and sustain myself?

Fourth pAsuram. She prays to the clouds to inform her desire to emperumAn in the presence of pirAtti (SrI mahAlakshmi) who will play the recommendatory role.

minnAgaththu ezhuginRa mEgangAL! vEngadaththuth
thannAgath thirumangai thangiya sIr mARvarkku
ennAgaththu iLam kongai virumbithth thAm nAL thORum
ponnAgam pulgudhaRku en purivudamai seppuminE

Oh clouds which have lightning streaking across in the form! I have a desire that emperumAn, who resides permanently at thiruvEngadam, should embrace my youthful bosoms desirously on his beautiful, divine chest. Tell this to emperumAn who has the divine chest in which pirAtti has mercifully taken residence.

Fifth pAsuram. She prays to the clouds to reveal her status to emperumAn who removes the enemies of his followers.

vAn koNdu kiLarndhu ezhundha mAmugilgAL! vEngadaththuth
thEn koNda malar sidhaRath thiraNdERip pozhivIrgAL!
Un koNda vaLLugirAl iraNiyanai udal idandhAn
thAn koNda sarivaLaigaL tharumAgil sARRuminE

Oh clouds which rise with a flourish, swallowing the sky and pour rain from the sky in huge gatherings such that flowers in thiruvEngadamalai, which are full of honey, get scattered! emperumAn tore apart the body of demon hiraNya kashyapu with his sharp nails which had flesh with them. If that emperumAn would return the bangles which he had taken from me, please him of my status.

Sixth pAsuram. She prays to the clouds to tell her state to nArAyaNan who had snatched away her benefits.

salam koNdu kiLarndhu ezhundha thaN mugilgAL! mAvaliyai
nilam koNdAn vEngadaththE nirandhERip pozhivIrgAL!
ulangu uNda viLangani pOl uL meliyap pugundhu ennai
nalam koNda nAraNaRku en nadalai nOy seppuminE

Oh cool clouds which have risen up after drinking cool water! Oh clouds which rise up the hill after spreading well in thiruvEngadam which is the permanent residence of emperumAn who obtained the worlds as alms from mahAbali! nArAyaNa has taken away my benefits [feminine qualities] such that I became just like the wood apple fruit which has been sucked of its juice by mosquito. Tell that emperumAn about my sorrowful disease.

Seventh pAsuram. She prays to the clouds to tell emperumAn that she cannot sustain herself unless she embraces him.

sangamA kadal kadaindhAn thaN mugilgAL! vEngadaththuch
chengaNmAl sEvadikkIzh adi vIzhchchi viNNappam
kongai mEl kungumaththin kuzhambazhiyap pugundhu oru nAL
thangu mEl thangum en Avi enRu uraiyIrE

emperumAn churned the ocean which has fame and lot of conches. Oh cool clouds which roam around thiruvEngadamalai where that emperumAn resides permanently! My submission to the divine reddish feet of that emperumAn who has reddish eyes is this: if that emperumAn come here and unites with me one day such that the paste of vermillion on my bosoms gets removed, my life will sustain. Go and tell him this.

Eighth pAsuram. She prays to the cloud to tell him that keeping quiet like this [on his part] is wrong.

kAr kAlaththu ezhuginRa kAr mugilgAL! vEngadaththup
pOr kAlaththu ezhundharuLip porudhavanAr pEr solli
nIr kAlaththu erukkil am pazhavilai pOl vIzhvEnai
vAr kAlaththu oru nAL tham vAsagam thandharuLArE

Oh dark clouds which are present in thiruvEAngadamalai during the monsoon time! emperumAn mercifully entered the warfront during the time of war and emerged victorious. I recite the divine names of that emperumAn and fall down like the beautiful leaves of the maddar plant during rainy season. In the long years which would come, will he not mercifully say a word, on any day?

Ninth pAsuram. She prays to the clouds to tell him that if he continues to torture her any further, his reputation will suffer.

madha yAnai pOl ezhundha mAmugilgAL! vEngadaththaip
padhiyAgi vAzhvIrgAL! pAmbaNaiyAn vArththai ennE!
gadhi enRum thAn AvAn karudhAdhu Or peN kodiyai
vadhai seydhAn ennum sol vaiyagaththAr madhiyArE

Oh dear clouds which are like exulting elephants, rising uproariously, having thiruvEngadamalai as your residence and prospering! What is the word of the emperumAn who is reclining on AdhiSEshan! If he continues to ignore me like this, will not the people of this world say “Even though that emperumAn has always remained as a protector, he killed a girl without thinking that it will cause deficiency to his basic nature”?

Tenth pAsuram. She completes the decad saying that those who enjoy this decad, meditating on it in their minds, will become servitors of that emperumAn and prosper.

nAgaththin aNaiyAnai nannudhalAL nayandhurai sey
mEgaththai vEngadakkOn vidu thUdhil viNNappam
bOgaththil vazhuvAdha pudhuvaiyar kOn kOdhai thamizh
Agaththu vaiththu uraippAr avar adiyAr AguvarE

ANdAL, the daughter of periyAzhwAr, enjoyed the emperumAn who has beautiful divine forehead and beautiful divine face, without any deficiency. These ten pAsurams mercifully were composed by ANdAL, using clouds as messenger, desiring the emperumAn who has AdhiSEshan as his mattress. Those who keep these thamizh pAsurams in their hearts and are capable of reciting them will become his servitors, carrying out kainkaryam everyday.


adiyEn krishNa rAmAnuja dhAsan

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