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thiruvAimozhi nURRandhAdhi – 67 – EzhaiyargaL

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Essence of thiruvAimozhi 7.7

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn’s facial beauty tormenting in a single-focussed manner and is mercifully explaining it.

How is that done? The beauty of the face/head of emperumAn which was spoken about in thiruvAimozhi 7.6.6malgu neelach chudar thazhaippa” (bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre), became well rooted in AzhwAr’s heart; AzhwAr kept thinking about it and that beauty virtually appeared as if it is really present in front of him, and tormented him both individually and together. AzhwAr revealed the torture he went through in the mood of a pirAtti (consort of emperumAn) who is suffering [in separation] due to uruveLippAdu (visualisation). mAmunigaL mercifully explains this principle explained in “Ezhaiyar Avi” starting with “EzhaiyargaL“.

pAsuram

EzhaiyargaL nenjai iLaguvikkum mAlazhagu
sUzha vandhu thOnRith thuyar viLaikka – Azhumanam
thannudanE avvazhagaith thAn uraiththa mARanpAl
mannumavar thIvinai pOm mAyndhu

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word-by-word meanings

EzhaiyargaL –  samsAris (materialistic people) who are fickle minded
nenju – heart
iLaguvikkum – melting
mAl azhagu – emperumAn’s beauty
sUzha vandhu thOnRi – seen everywhere, having surrounded
thuyar viLaikka – causing sorrow
Azhum manam thannudanE – along with the heart which was immersed in that ocean of sorrow
avvazhagai – that beauty
thAm uraiththa – himself enjoyed and mercifully spoke
mARanpAl – towards AzhwAr
mannumavar – those who remain attached
thIvinai – sins
mAyndhu pOm – will be destroyed

Simple Translation

Along with his heart which was immersed in the ocean of sorrow caused by emperumAn’s beauty which surrounded and was seen everywhere, and was melting the hearts of samsAris who are fickle minded, AzhwAr enjoyed and mercifully spoke about such beauty of emperumAn. The sins of those who remain attached to such AzhwAr, will be destroyed.

Highlights from vyAkyAnam

  • EzhaiyargaL nenjai iLaguvikkum mAl azhagu – The beauty of eyes etc in the lotus face of sarvESvaran which will melt the hearts of the helpless, desirous ladies.
  • sUzha vandhu thOnRith thuyar viLaikka – Surrounding everywhere and being present in the memory and being harmful by causing sorrow. That is as said in SrI rAmAyaNam AraNya kANdam 39.14 “vrukshE vrukshE paSyAmi – pASa hastham ivAnthakam” (mArIcha says to rAvaNa – I am seeing SrI rAma in every tree, as a terminator handling his bow like a tether (rope)). mAmunigaL is following the first pAsuram “Ezhaiyar AviyuNNum iNaik kURRangalO aRiyEn” (I am unable to determine if these are a pair of death personified which consume the life of girls).
  • Azhu manam thannudanE avvazhagaith thAn uraiththa – Mercifully spoken by AzhwAr,
    • individually as in
      • veNNey uNdAn thiru mUkku enadhAviyuLLE mAttiya val viLakkin sudarAy niRkum” (the divine nose of the one who mercifully ate the gathered butter, is shining like a raised, big, firm flame of a lamp in my heart) [2nd pAsuram]
      • neela nedu mugil pOl thirumEni ammAn thoNdai vAy
        ElundhisaiyuL ellAm vandhu thOnRrum” (In all directions, wherever I see, the divine lips (which are having thoNdai (a reddish) fruit like complexion) of my lord who is having a huge cloud like blackish form, are arriving) [3rd pAsuram]
      • kaNNa perumAn puruvam avaiyE en uyir mElanavAy aduginRana enRu ninRE” (They are the divine eye brows of krishNa who is life giver and the father for cupid, and is greater than all; they are always remaining firm in tormenting my soul) [4th pAsuram]
      • kunRam eduththa pirAn muRuval enadhAvi adum” (the smile of the great benefactor who lifted gOvardhana and protected, is burning my soul) [5th pAsuram]
      • paividap pAmbaNaiyAn thirukkuNdalak kAdhugaLE
        kaividal onRum inRi aduginRana” (The divine ears having attractive earrings which are in the form of fish and are like well grown sprouts, of one who is having hooded, poisonous thiruvanthAzhwAn as his mattress, are tormenting me in all manner, without giving up) [6th pAsuram]
      • perumAn than thirunudhalE kOL manni Avi adum” (The attractive, divine forehead of krishNa who is having greatness of having four types of branched out, tall shoulders, assuming pride, being determined to have the life of mine who is pathetic, is tormenting my soul) [7th pAsuram]
    • collectively as in “kOL izhaith thAmaraiyum kodiyum pavaLamum villum kOL izhaith thaN muththamum thaLirunguLir vAn piRaiyum kOL izhaiyA udaiya kozhunjOdhi vattangol? kaNNan kOL izhai vANmugamAyk kodiyEn uyir koLginRadhE” (Is it a complete jyOthirmaNdalam [a zone of effulgence] with lotus flowers, creeper, coral, bow, cool pearl, sprouts, cool beautiful crescent having its own radiance as ornament? krishNa’s radiant divine face which is itself an ornament, is stealing the life out of me, who is having cruel sin) [8th pAsuram]
    • and further as said in “mAyan kuzhal viLginRa pUndhaNdhuzhAy virai nARa vandhu en uyirai kaLginRavARu” (The divine hair of krishNa who is having an amazing form, which is having blossomed flowers and having fresh thuLasi, which is spreading its fragrance, has come to steal my heart) [9th pAsuram] as explained in periyAzhwAr thirumozhi 1.8.2 “sengamalap pUvil thEn uNNum vaNdE pOl pangigaL vandhu un pavaLa vAy moyppa” (just as honey-drinking beetles will swarm around a reddish lotus flower, hair flows over your coral-like lips) and sthOthra rathnam 35 “lalAta paryantha vilambitha alakam” (having divine hairs which lean up to his divine forehead).

With such sorrow-drenched heart,

  • avvazhagaith thAn uraiththa mARanpAl mannumavar thIvinai pOm mAyndhu – AzhwAr enjoyed the beauty of boundlessly enjoyable face/head and mercifully spoke about the same. The strong sins of those who are attached to such AzhwAr will be destroyed without a trace. thIvinai – dhushkarmam – sins. When it is recited as “mARan sol mannumavar thIvinai pOm mAyndhu“, it means, the hurdles of those who firmly place in mind and recite thiruvAimozhi which was mercifully spoken by AzhwAr, will be destroyed without a trace.

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ఉపదేశ రత్తినమాలై – సరళ వ్యాఖ్యానము – పాశురము 7-9

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శ్రీః  శ్రీమతే శఠకోపాయ నమః  శ్రీమతే రామానుజాయ నమః  శ్రీమత్ వరవరమునయే నమః

ఉపదేశ రత్తినమాలై

గతాశీర్షిక

పాశురం 7

ఏడవ పాశురంలో మొదలాళ్వార్లనే పేరు ఎందుకు వచ్చినదో తెలుపుతున్నారు.

మత్తుళ్ళ ఆళ్వార్ గళుక్కు మున్నే వన్దుదిత్తు! నల్ తమిళాల్ నూల్ శెయుదునాట్టై యుయ్ త్తు * పెత్తిమైయోర్ ఎన్ఱు ముదలాళ్వార్ గళ్ ఎన్నుమ్ పేర్ ఇవర్కు! నిన్ఱదులగత్తే!నిగళ్ న్దు!!

వీరు ముగ్గురూ మిగిలిన ఆళ్వార్లకంటే ముందుగా అవతరించి తమిళభాషలో ఈ జగత్తును ఉజ్జీవింప చేయుటకై తమ ప్రబంధములను కృప చేయుటచే వారు ముదలాళ్వార్లనే సార్థక నామదేయులైనారు.

పాశురం 8

ఎనిమదవ పాశురములో మొదలే చెప్పనట్లుగా ఆళ్వార్ల అవతార క్రమముననుసరించి ఆశ్వీజమాసము తర్వాత వచ్చు కార్తీక కృత్తికా నక్షత్రము రోజున అవతరించిన తిరుమంగై ఆళ్వార్ల వైభవమును రెండు పాశురములలో తెలుపుచున్నారు. దానిలో మొదటగా తిరుమంగై ఆళ్వార్ల తిరునక్షత్ర ప్రాశస్త్యమును తన మనసునకు వివరించుచున్నారు.

పేదైనెజ్ఞై! ఇన్ ఱై ప్పెరుమై అఱిన్దిలైయో! ఏదు ప్పెరుమై ఇన్ఱై క్కెన్నెన్నిల్ * ఓదుగిన్ఱేన్ వాయ్ త్తపుగళ్ మంగైయర్ కోన్ మానిలత్తిల్ వన్దుదిత్త! కార్తిగైయిల్ కార్తిగై నాళ్ కాణ్!!

ఓ అజ్ఞాన మనసా! ఈ రోజు యొక్క  ప్రాముఖ్యత తెలుసా? నేను చెప్పెదను వినుము. కార్తీక మాసములోని కృత్తికా నక్షత్రముననే తిరుమంగై ఆళ్వార్ ఈ విశాల ప్రపంచమున అవతరించినారు.

పాశురం 9

ఈ పాశురములో నమ్మాళ్వార్లకు మరియు తిరుమంగై ఆళ్వార్లకు మధ్య ఉన్న సంబంధమును గురించి వివరించుచున్నారు. ఈ రోజును ఎవరైతే ప్రశంశిస్తారో వారి శ్రీపాదములను సదా కీర్తించమని తమ మనస్సనకు చెప్పుచున్నారు.

మాఱన్ పణిత్త తమిళ్ మఱైక్కు మంగైయర్ కోన్! ఆఱంగంకూఱ అవదరిత్త  వీఱుడైయ కార్తిగైయిల్ కార్తిగైనాళ్ ఎన్ఱెన్ఱు కాదలిప్పార్! వాయ్ త్త మలర్ తాళ్ గళ్ నెఞ్జే! వాళ్ త్తు!!

ఓ మనసా నాలుగు వేదములకు సమమైన నాలుగు ప్రబంధములను నమ్మాళ్వార్లు పరమ కృపతో సాయించగా, వేదములకు ఏ విధముగా ఆరు అంగములు కలవో ఆ రీతిన నమ్మాళ్వార్ల నాలుగు ప్రబంధములకు ఆరు అంగములుగా ఆరు ప్రబంధములను కృప చేయుటకై కార్తీక మాస కృత్తికా నక్షత్రము సుదినమున తిరుమంగై ఆళ్వార్లు అవతరించినారు. అందు చేత ఓ మనసా ఎవరైతే ఈ సుదినమును ప్రశంసిస్తారో వారి శ్రీపాదములను ఆశ్రయింపుము.

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thiruvAimozhi nURRandhAdhi – 66 – pAmaruvu

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Essence of thiruvAimozhi 7.6

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of calling out emperumAn with his qualities and is mercifully explaining it.

How is that done? In thiruvAimozhi 7.5 “kaRpAr“, AzhwAr meditated upon prApyathvam (being the goal), prApakathvam (being the means), virOdhi nivarthakathvam (eliminating the hurdles) of emperumAn who has boundlessly enjoyable, auspicious qualities. Longing to enjoy such emperumAn who has such great qualities and being unable to do so, AzhwAr cried out as a person who was hurt by an arrow. mAmunigaL mercifully explains this principle explained in “pAmaru mUvulagum” starting with “pAmaruvu vEdham“.

pAsuram

pAmaruvu vEdham pagarmAl guNangaLudan
Amazhagu vENdappAdAm avaRRaith – thUmanaththAl
naNNiyavanaik kANa nangurugik kUppitta
aNNalai naNNAr Ezhaiyar

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word-by-word meanings

pAmaruvu vEdham pagar – revealed in vEdham which is with meter
mAl guNanguLudan – with the humble, auspicious qualities
Am azhagu vENdappAdAm avaRRai – those nice beauty, supremacy
thUmanaththAl naNNi – acquiring and enjoying through visualisation in the pure heart
avanaik kANa – desiring to reach him physically and see him who is explained here
nangu urugi – melting well
kUppitta – cried out saying “O”
aNNalai – AzhwAr, the swAmi (lord)
naNNAr – those who don’t approach
Ezhaiyar – poor/ignorant

Simple Translation

AzhwAr, desiring to reach him physically and see him who is explained here, melting well, cried out saying “O”, after acquiring and enjoying emperumAn’s humble, auspicious qualities along with his nice beauty and supremacy which are all revealed in vEdham which is with meter, through visualisation in his pure heart. Those who don’t approach such AzhwAr, the swAmi (lord), are poor/ignorant.

Highlights from vyAkyAnam

  • pAmaruvu vEdham pagarmAl guNangaLudan Amazhagu vENdappAdAm avaRRai – Beauty, supremacy along with other qualities which are revealed in vEdham which has meter.
  • thUmanaththAl naNNi – Enjoying in the heart through visualisation as said in SrI vishNu dharmam 275-2 says “manasA thu viSudhdhEna”(he could be seen only with the pure mind).
  • avanaik kANa – Desiring to physically see the emperumAn who was previously explained with such qualities.
  • nangu urugik kUppitta – Melted fully and cried out in that melted stated, matching the love.
  • aNNalai naNNAr Ezhaiyar – That is, the qualities explained in vEdham are the auspicious qualities as said in thaiththirIya upanishath “sarvAn kAmAn” (all pleasures); these qualities will both be prApyam (goal) and prApakam (means). In the state of liberation, these qualities will be the enjoyable goal and in the state of seeking liberation, these qualities in his incarnations etc, will be both means and goal. Hence, emperumAn’s various qualities are highlighted in this decad.

That is, his prApyathvam is highlighted in,

  • pAmaru mUvulagum padaiththa paRpanAbAvO! pAmaru mUvulagum aLandha poRpapAdhAvO! thAmaraik kaNNAvO! thaniyEn thani ALAvO! thAmaraik kaiyAvO! unnai enRukol sErvadhuvE!” (Oh one who has divine navel which is having lotus flower, and who created the vast universe which has three types of worlds such as kruthaka, akruthaka, kruthAkruthaka! Oh one who has the infinitely enjoyable lotus flower like divine feet which measured such universe to claim exclusive ownership! Oh one who has attractive lotus like divine eyes! Oh one who has distinguished lotus like hands! Oh master who is unique in eliminating hurdles and can rule me, who is helpless due to abundance of hurdles! When will I reach you who are apt, enjoyable and protector, in this manner? The presence of “O!” at the end of each line indicates the great sorrow) [1st pAsuram]
  • enRukol sErvadhu? andhO! aran nAnmugan Eththum seyya nin thiruppAdhaththai yAn nila nIr eri kAl viN uyir enRivai thAm mudhalA muRRumAy ninRa endhAyO! kunReduththu Anirai mEyththu avai kAththa em kUththAvO!” (My lord tended herds of cows and protected them by lifting the mountain; having all entities starting with five great elements which are earth, water, fire, air and ether, and all creatures with material bodies, as his prakAra (form); oh one who manifested such heart-capturing activities! When will I reach your divine feet which are attractive to be praised by [even] brahmA and rudhra? Alas! Implies “I, who seek no other benefit from you, have to call out to reach the divine feet which are easily approachable even for those seek other benefits from you”) [2nd pAsuram]

His prApakathvam is highlighted in the following five pAsurams:

  • kAththa em kUththAvO! malai Endhik kal mAri thannai pUth thaNduzhAy mudiyAy punai konRai anjenjadaiyAy vAyththa en nAnmuganE! vandhu ennAruyir nIyAnAl EththarungIrththiyinAy! unnai enguth thalaippeyvanE” (Oh one who has the attractive posture of an expert dancer, who held the mountain and protected [everyone] from hailstorm, who is wearing blossomed flower garland, which reveals supremacy and who is having invigorating thuLasi garland on his divine crown! Oh one who is having rudhra who is wearing konRai flower garland, who is having acquired beauty due to that and who has matted hair, as your prakAra! Oh one who revealed the state of having brahmA who is born from you, as your prakAra! Oh one who is having such glories which are difficult to be praised even by rudhra and brahmA! As you sustain me fully, how will I reach you and enjoy you! Alas! Implies “you who were attained by those who consider themselves to be lords and by those who are ignorant, are difficult to reach by me who is fully sustained by you and calling out for you!”) [3rd pAsuram]
  • enguth thalaippeyvan nAn ezhil mUvulagum nIyE angu uyar mukkaN pirAn pirama perumAn avan nI vengadhir vachchirakkai indhiran mudhalAth theyvam nI kongalar thaNNandhuzhAy mudi ennudaik kOvalanE” (Oh obedient krishNa who is having hair which is decorated with fresh, blossomed, honey-laden, beautiful thiruththuzhAy and who manifested that beauty to me! You have the world with three classifications, which is having distinguished beauty, at your disposal; in that world, the three-eyed rudhra who is appearing to be great in gyAnam and Sakthi, and the famous lord of such rudhra who is well known as brahmA, are at your disposal; groups of dhEvathAs starting with indhra who is having vajra which is greatly radiant and unconquerable by enemies, in his hand, are at your disposal; how will I reach you?) [4th pAsuram]
  • ennudaik kOvalanE en pollAk karu mANikkamE unnudai undhi malar ulagam avai mUnRum parandhu unnudaich chOdhi veLLaththagampAl unnaik kaNdu koNdittu ennudai AruyirAr enganEkol vandheydhuvarE” (Oh one who revealed to me your obedience towards your followers to be ordered by them saying “go, tend the cows”! Oh one who is enjoyable to me like a perfect, unused, blue gem!  While my dear self is immersed in the matters related to the three-fold qualities of the worlds which blossomed in your divine navel, how is it possible for me to attain you who are the ultimately attainable goal inside your glow which is in the form of collection of splendorous rays, as said in “sadhA paSyanthi“? Implies “What is the means for me who is fully immersed in worldly pleasures?”) [5th pAsuram]
  • vandheydhumARu aRiyEn malgu neelach chudar thazhaippach chenjudarch chOdhigaL pUththoru mANikkam sErvadhupOl  andharamEl sempattOdu adi undhi kai mArbu kaN vAy senjudarch chOdhi vidavuRai en thirumArbanaiyE” (I don’t know the means to reach the SrImAn who revealed his merciful presence in the supreme sky, spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre. Implies “You who know the means, should come here and take me there”) [6th pAsuram]
  • en thirumArban thannai en malai magaL kURan thannai enRum en nA magaLai agampAl koNda nAnmuganai ninRa sasIpathiyai nilangINdeyin mUnReriththa venRu pulan thurandha visumbALiyaik kANEnO?” (Will I not see emperumAn who revealed to me (a) his Sriya:pathithvam (being the divine consort of SrI mahAlakshmi) which highlights his lordship, (b) his having rudhra who has pArvathi in half of his body, as prakAra (form), (c) his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of sasI, as prakAra, (e) who lifted up the earth, who burnt down the three towns [as being the antharyAmi of rudhra], and who drove away and won over the senses [as being the antharyAmi of brahmA] and who protected by ruling the heaven [as being the antharyAmi of indhra]? Implies “I who am considering this seeing of emperumAn who is protector in all manner, as goal, am not seeing him!” eyil – fort, implying town inside the fort) [7th pAsuram]

His virOdhi nirasana Seelathvam is highlighted in:

  • ALiyaik kAN pariyAy ari kAN nariyAy arakkar ULaiyittu anRu ilangai nadandhu pilambukkoLippa mILiyam puLLaik kadAy viRan mAliyaik konRu pinnum ALuyar kunRangaL seydhu adarththAnaiyum kANdungolO?” (Will I see upEndhra (vishNu) who rode very prideful, attractive garudAzhwAr, and killed the well-known demoniac people such as mAli et al who were screaming out of fear when the war started and fleeing lankA, entering the holes in the ground to hide in pAthALam, like a horse which saw a yALi and a jackal which saw a lion, and created tall mountains [of their dead bodies]?) [8th pAsuram]
  • kANdungolO? nenjamE! kadiya vinaiyE muyalum AN thiRal meeLi moymbil arakkan kulaththaith thadindhu mINdum avan thambikkE viri nIr ilangai aruLi ANdu than sOdhi pukka amarar ari ERRinaiyE” (rAvaNa a demoniac person by birth, was very cruel, and was thinking about and performing the great task of actions leading to harm for other, was having valorous, prideful masculinity, and lion like bravery which hurts others, and was having huge pride;  emperumAn severed such rAvaNa’s clan without any trace; further he granted the kingdom of lankA with expansive oceanic water to rAvaNa’s brother vibhIshaNa; he mercifully returned to SrI ayOdhyA, ruled over the kingdom as the crowned emperor for eleven thousand years; he returned and remained in his exclusive abode, paramapadham which is in the form of lustrous light; oh heart! Will we see him mercifully seated revealing his supremacy, like the best among the lions [as a leader] for nithyasUris?) [9th pAsuram]

His mOksha pradhathvam (granting liberation) is highlighted in:

  • “ERRarum vaigundhaththai aruLum namakku Ayar kulaththu IRRiLam piLLai onRAyp pukku mAyangaLE iyaRRi kURRiyal kanjanaik konRu aivarkkAyk kodunjEnai thadindhu ARRal mikkAn periya paranjOdhi pukka ariyE” (Being a very infant child, krishNa entered the cowherd clan and became one with them; he was engaged in very amazing acts such as killing puthanA, Sakata, yamaLArjuna et al and killed kamsa who was having the nature of death which separates body and soul; he destroyed cruel dhuryOdhana’s army for the sake of pANdavas; with great patience, having infinite glories, he set out to enter into paramapadham which is known by the term “param jyOthi”; such krishNa who is like a great lion, will bestow SrIvaikuNtam which is having nature/qualities which are inconceivable even by the mind and speech of great yOgis, for us. emperumAn who is the eliminator of all hurdles as said in “sarvapApEbhyO mOkshayishyAmi“, will also bestow the result to us to eliminate our suffering as said in “mA Sucha:“) [10th pAsuram]

Further, his beauty is enjoyed along with these qualities as said in SrI rAmAyaNam ayOdhyA kANdam 2.26 “bahavO nrupa” (Oh king there are many qualities). That is,

  • the beauty of the lotus flower in his divine navel as said in “paRpanAbhAvO” (one with the divine navel) [1st pAsuram]
  • the beauty of his divine limbs as said in “paRpa pAdhAvO, thAmaraik kaNNAvO, thAmaraik kaiyAvO” (One with lotus feet, lotus eyes and lotus hands) [1st pAsuram]
  • the collective beauty as said in “kAththa em kUththAvO” (one who protected the cattle and manifested heart-capturing activities) [2nd pAsuram]
  • his beautiful decoration as said in “pUththaNduzhAy mudiyAy” (Oh one who is having invigorating thuLasi garland on your divine crown!) [3rd pAsuram]
  • his physical beauty as said in “en pollAk karu mANikkamE” (oh one who is enjoyable to me like an unused, perfect blue gem!) [5th pAsuram] and “senjudarch chOdhigaL pUththoru mANikkam sErvadhupOl” (spreading the radiant, reddish light with the reddish, divine pIthAmbaram, divine feet, divine navel, divine hand, divine chest, divine eye and divine mouth which are fitting perfectly like a bluish gem with well spread, abundant bluish radiance interleaved with blossomed, radiant, splendorous lustre) [6th pAsuram]
  • the collective beauty with SrI mahAlakshmi due to being her lord as said in “en thirumArbanaiyE” (one who has SrI mahAlakshmi on his divine chest) [7th pAsuram]

Further, his supremacy is enjoyed in:

  • his being the creator of the universe as said in “mUvulagum padaiththa” (one who created the universes) [1st pAsuram]
  • his act of measuring the created world and redeeming it as said in “mUvulagum aLandha” (measuring the three worlds)
  • the greatness acquird by having lotus-eyes as said in “thAmaraik kaNNAvO” (Oh lotus-eyed lord!) [1st pAsuram]
  • his sarvasmAth parathvam (being greater than all) as said in “aran nAnmugan Eththum seyya nin thiruppAdham” (the reddish divine feet which are glorified by rudhra and brahmA)
  • his remaining as the antharyAmi of the dhEvathAs and controlling them as said in “en malai magaL kURan thannai enRum en nA magaLai agampAl koNda nAnmuganai ninRa sasIpathiyai”  (his having rudhra who has pArvathi in half of his body, as prakAra (form),  his having four-headed brahmA who has sarasvathi, the deity for tongue (knowledge) always as his confidential consort, as his prakAra and (d) his having indhra [who is standing  equally with brahmA and rudhra], the consort of SaSI, as prakAra)

These greatness were all enjoyed previously by visualisation and AzhwAr is praying for this to happen physically.

  • thUmanaththAl naNNi … – After enjoying these qualities which were previously explained by AzhwAr himself [in previous decad] using pure knowledge as said in thiruvAimozhi 2.7.8 “thUmanaththananAy” (having pure heart), and AzhwAr desired to enjoy such emperumAn physically, and due to being melted out of love, cried out with great sorrow as in “paRpanAbAvO” (Oh padhmanAbha!) [1st pAsuram], kAththa em kUththAvO” (one who protected the cattle and manifested heart-capturing activities) [2nd pAsuram] and “visumbALiyaik kANEnO?” (Will I not see emperumAn who protected by ruling from the heaven?)
  • aNNalai naNNAr Ezhaiyar – Those poor/ignorant people will not approach and surrender AzhwAr who is the lord of all, amidst the samsAris (materialistic people) who are crying out in not acquiring worldly pleasures. The reason for that is their attachment towards worldly pleasures. mAmunigaL is feeling disgusted thinking “These people are being attached to worldly pleasures and not attaining AzhwAr who is easily approachable and is the apt lord”.

adiyen sarathy ramanuja dasan

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ఉపదేశ రత్తినమాలై – సరళ వ్యాఖ్యానము – పాశురము 4-6

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ఉపదేశ రత్తినమాలై

గతాశీర్షిక

పాశురు 4

మణవాళ మామునులు ఈ పాశురములో ఆళ్వార్ల తిరు అవతార క్రమమును తెలుపుచున్నారు.

పొయ్ గైయార్ పూదత్తార్ పేయార్ * పుగమళిశై అయ్యన్ అరుళ్ మారన్ శేరలర్ కోన్ * తుయ్యపట్టనాదన్ అన్బర్ తాళ్ తూళి నఱ్పాణన్ నఱ్ కలియన్! ఈదివర్ తోత్తత్తడైవామ్ ఇజ్గు!!

ఆళ్వార్ల అవతార క్రమమేమనగా మొదలాళ్వార్లుగా కీర్తింపబడే 1. పొయ్గై ఆళ్వార్, 2. పూదత్తాళ్వార్, 3. పేయాళ్వార్, 4. లబ్ధప్రతిష్టులైన తిరుమణిశై ఆళ్వార్, 5. కృపా పూర్ణులైన శ్రీనమ్మాళ్వార్, 6. చేర వంశానికి నాథులైన కులశేఖర పెరుమాళ్,  7. పరిశుధ్ధ మనస్కులైన పెరియాழ்వార్, 8. భక్తాంఘ్రి రేణువుగా ప్రసిద్ధులైన తొండరడిపొడి ఆళ్వార్, 9. పరమ పవిత్రులైన తిరుప్పాణాళ్వార్ మరియు 10. పరమ పవిత్రులైన తిరుమంగై ఆళ్వార్.

పాశురం 5

ఈ ఐదవ పాశురములో మణవాళ మామునులు దయతో ఈ విధముగా ఆళ్వార్లవతరించిన మాసములు మరియు తిరునక్షత్రములను వివరించుట మొదలు పెట్టినారు.

అన్దమిళాల్ నఱ్కలైగళ్ ఆయన్దురైత్త ఆళ్వార్గళ్! ఇన్ద వులగిరుళ్ నీజ్ఞ్గ * వన్దుదిత్త మాదజ్ఞ్గళ్ నాళ్ గళ్ దన్నై మణ్ణులగోర్ తామఱియ! ఈదెన్ఱు శొల్లువోమ్ యామ్!!

ఏ ఆళ్వార్లు అయితే వేద శాస్త్రములలోని లోతైన అంతరార్థములను ఈ లోకములోని అజ్ఞాన చీకటులను పారద్రోలునట్లుగా ఉపదేశించారో అటువంటి ఆళ్వార్లు అవతరించిన మాసములను మరియు తిరునక్షత్రములను ఇప్పుడు ఈ లోకములోని చేతనులు తెలుసుకొను విధముగా తెలియజేయుచున్నారు.

పాశురు 6

ఈ ఆరవ పాశురములో మొదలాళ్వార్లుగా కీర్తింపబడే మొదటి ముగ్గురాళ్వార్ల అవతార విశేషములను తెలుపుచున్నారు.

ఐప్పశియిల్ ఓణమ్ అవిట్టమ్ శదయమివై!
ఒప్పిలవానాళ్ గళ్ ఉలకత్తీర్ * ఎప్పువియుమ్ పేశుపుగళ్ ప్పొయ్గైయార్ పూదత్తార్ పేయాళ్వార్! తేశుడనే తోన్ఱు శిరప్పాల్!!

ఓ మానవులారా! ఆశ్వీజ మాసములో వచ్చు శ్రవణం, ధనిష్ట మరియు శతభిషం అను ఈ మూడు విశేషమైనవి. ఎందుకంటే ఈ రోజులలోనే మొదలాళ్వార్లుగా గొప్పగా కీర్తంపబడే తేజోపూర్ణులైన పొయ్గై, పూదత్త మరియు పేయాళ్వార్లనే మొదలాళ్వార్లు అవతరించారు.

అడియేన్ వేదగోపురం వెంకట లక్ష్మీ నరసింహాచార్యులు

మూలము : http://divyaprabandham.koyil.org/index.php/2020/06/upadhesa-raththina-malai-4-6-simple/

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sARRumuRai – Simple Explanation

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

sarva dhESa dhaSA kAlEshvavyAhatha parAkramA | rAmAnujArya dhivyAgyA vardhathAm abhivardhathAm ||

Let bhagavadh rAmAnuja’s divine commands (viSishtAdhvaitha sidhdhAntham and SrIvaishNava sampradhAya principles) flourish in the best way without any hurdle everywhere at all times. Let them flourish.

rAmAnujArya dhivyAgyA prathivAsaramujvalA | dhiganthavyApinI bhUyAth sAhi lOka hithaishiNI ||

Let bhagavadh rAmAnuja’s divine commands flourish brightly everyday  manifold times. Let this command spread in every direction and grant goodness.

SrIman! SrIranga Sriyam anupadhravAm anudhinam samvardhaya |
SrIman! SrIranga Sriyam anupadhravAm anudhinam samvardhaya ||

Let the SrIrangaSrI flourish well every day without any disturbance. Let the SrIrangaSrI flourish well every day without any disturbance.

nama: SrISailanAthAya kunthI nagara janmanE | prasAdhalabdha parama prApya kainkarya SAlinE ||

My obeisances belong to SrISailanAtha (thirumalai AzhwAr – thiruvAimozhi piLLai) who was born in kunthI nagar, who achieved the ultimate kainkaryam (by the grace of his AchAryan).

SrISailESa dhayApAthram dhIbhakthyAdhi guNArNavam
yathIndhra pravaNam vandhE ramya jAmAtharam munim

I worship azhagiya maNavALa mAmunigaL who is the target of thirumalai AzhwAr’s mercy, who is an ocean of auspicious qualities such as knowledge, devotion etc. and who is greatly attached to yathIndhra (SrI rAmAnuja).

[ ramya jAmAthru yOgIndhra pAdharEkhA mayam sadhA
thathA yaththAthma saththAdhim rAmAnuja munim bhajE

I worship vAnamAmalai jIyar who is like the imprints of mAmunigaL’s lotus feet and who fully depends on mAmunigaL to establish his true nature (as a servant of mAmunigaL), sustenance, activities etc.

— SrI vAnamAmalai mutt recital]

vAzhi thiruvAymozhip piLLai mAdhagavAl
vAzhum maNAvALa mAmunivan vAzhiyavan
mARan thiruvAymozhip poruLai mAnilaththOr
thERum padi uraikkum sIr

Long live maNavALa mAmunigaL who lives by the great grace of thiruvAimozhip piLLai! Long live the beautiful way mAmunigaL explains the meanings of nammAzhwAr’s thiruvAimozhi to be understood by the residents of this vast earth and to be uplifted!

seyya thAmaraith thALiNai vAzhiyE
sElai vAzhi thirunAbi vAzhiyE
thuyya mArbum purinUlum vAzhiyE
sundharath thiruththOLiNai vAzhiyE
kaiyumEndhiya mukkOlum vAzhiyE
karuNai pongiya kaNNiNai vAzhiyE
poyilAdha maNavALa mAmuni
pundhi vAzhi pugazh vAzhi vAzhiyE

Long live mAmunigaL’s reddish lotus like divine feet! Long live the saffron garment he is wearing and his divine navel! Long live his pure, divine chest and sacred thread! Long live both his divine shoulders! Long live the thridhaNdam that he is holding in his divine hands! Long live both his divine eyes which are spreading compassion! Long live maNavALa mAmunigaL’s true knowledge which is devoid of any falsity, always!

adiyArgaL vAzha aranga nagar vAzha
sadagOpan thaNdamizh nUl vAzha – kadal sUzhndha
mannulagam vAzha maNavALa mAmuniyE
innumoru nURRANdirum

Long live the devotees of bhagavAn and bhAgavathas! Long live the great town of SrIrangam! Long live the cool prabandhams of nammAzhwAr! Long live this firmly fixed world which is surrounded by ocean! Oh maNavALa mAmunigaL! Your highness should always remain with us and bless us.

Source: http://divyaprabandham.koyil.org/index.php/2020/07/sarrumurai-tamil-simple/

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 65 – kaRROr

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Essence of thiruvAimozhi 7.5

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of anguish thinking “Why do people not have attachment towards emperumAn’s incarnations which are the cause for his victories?” and is mercifully explaining it.

How is that done? Meditating upon the qualities of vibhavAvathArams (incarnations) which are the cause for the series of victories, AzhwAr became anguished for samsAris (materialistic people) thinking “Just as those who acquire leg pain by seeking wealth all over the place, while there is a treasure lying under their bed, these people are facing disaster while this great treasure [of emperumAn’s incarnations] is present”. mAmunigaL mercifully explains this principle explained in “kaRpAr irAma pirAn” starting with “kaRROr karudhum“.

pAsuram

kaRROr karudhum visayangaLukkellAm
paRRAm vibhava guNap paNbugaLai – uRRuNarndhu
maNNil uLLOr tham izhavai vAyndhuraiththa mARan sol
paNNil inidhAna thamizhp pA

Listen

word-by-word meanings

kaRROr – dhaSaratha, vasudhEva et al who have learnt the essence of all SAsthrams
karudhum – show affection towards
visayangaLukku ellAm – for the series of victories
paRRu Am – the abode
vibhava guNap paNbugaLai – the nature of vibhavAvathArams’ qualities
uRRu uNarndhu – analysed and knew
maNNil uLLOr tham izhavai – the way the residents of the world are losing bhagavath anubhavam (the experience of bhagavAn)
vAyndhu uraiththa – mercifully explained in an apt manner
mARan sol – AzhwAr’s divine words
paNNil inidhAna – very sweet in tune
thamizhp pA – dhrAvida brahma samhithA (the great spiritual literature in thamizh)

Simple Translation

dhaSaratha, vasudhEva et al who have learnt the essence of all SAsthrams showed affection towards the series of victories which rest on the nature of vibhavAvathArams’ qualities. AzhwAr analysed and knew this and mercifully explained in an apt manner the way the residents of the world are losing bhagavath anubhavam. Such AzhwAr’s divine words which are very sweet in tune are the great spiritual literature in thamizh.

Highlights from vyAkyAnam

  • kaRROr karudhum visayangaLukkellAm paRRAm vibhava guNap paNbugaLai uRRuNarndhu –  The nature of the qualities of bhagavAn’s incarnations is the abode for the series of victories of bhagavAn’s incarnations which are desired by dhaSaratha chakravarthi, SrI vasudhEva, SrI jAmbavAn, sugrIva mahArAja, thiruvadi (hanumAn) et al who have learnt the essence of SAsthram and who are all joyful about such victories in incarnations. The qualities will differ in every incarnation since they are meant for the protection of the devotees. Deeply analysing and understanding the nature of those qualities – not just superficially. That is, fully analysing as said in
    • uththara rAmAyaNa SlOkam “rAmO rAmO rAma ithi” (Saying rAma, repeatedly) and “kaRpAr rAmapirAnai allAl maRRum kaRparO” (those who desire to learn something which is priyam and hitham, will they learn about any entity other than the great benefactor, chakravarthith thirumagan?) [1st pAsuram]
    • nadandhamai kEttumnAttil piRandhavar nAraNaRkAL anRi AvarO” (After having heard through SrI rAmAyaNam – will those who are born, become the servitor of anyone else other than chakravarthi thirumagan, who has unconditional relationship?) [2nd pAsuram]
    • thanmai aRivArai aRindhumkEtpArgaL kEsavan kIrththi allAl maRRum kEtparO” (even after knowing those very wise persons who know the distinguished nature of krishNa, will those who are supposed to be hearing (about salvation), hear the greatness of any other entity who liberated those who did not avoid his help, than that of krishNa, the killer of kESi?) [3rd pAsuram]
    • thORRiya sUzhalgaL sindhiththu – thanmai aRibavar thAm avaRkALanRi AvarO?” (having meditated upon the ways/efforts of his nature, will they [materialistic people] become a servitor of anyone other than krishNa, who is the cause of universe?) [4th pAsuram]
    • kEzhal thiru uru AyiRRuk kEttum uNarndhumsUzhalgaL sindhikkil mAyan kazhal anRich chUzhvarO?” (Even after hearing about this through vEdham, ithihAsa, purANa etc and even after mediating upon the noble paths which will be the means for salvation, when thinking to analyse, will one consider as refuge anything other than the divine feet of the one with the varAha form, who performs amazing acts?) [5th pAsuram]
    • kOttam kai vAmananAych cheydha kUththukkaL kaNdum – kEttum uNarndhavar kEsavaRkAL anRi AvarO?” (Will those sentient beings who are meditating as if seeing physically, and hearing these acts, become servitor for anyone other than vAmana who is having beautiful locks of hair which are elegantly swaying?) [6th pAsuram]
    • koNdanguth thannodum koNdu udan chenRadhuNarndhumkaNdum theLindhum kaRRAr kaNNaRkAL anRi AvarO?” (will those who learned through purANa etc the manner in which it was done, who have visibly seen the greatness of emperumAn over other dhEvathAs, who have acquired clarity as said in “adhikam mE nirE vishNu:” and have the knowledge acquired through distinguished personalities, become the servitor of anyone other than sarvESvara who causes joy?) [7th pAsuram]
    • iraNiyan Agaththai mallal ari uruvAych cheydha mAyam aRindhum – sella uNarndhavar selvan than sIr anRik kaRparO?” (even after hearing this amazing act of emperumAn from pramANams, will those who realise to go up to the boundary of his partiality towards his followers which is the essence of that incarnation, learn anything other than the glorious, valorous history of the SrImAn who has narasimha form?) [8th pAsuram]
    • nadandha nal vArththai aRindhummAyavaRku ALanRi AvarO?” (even after knowing the good literature of mahAbhAratham which reveals how he mercifully returned to his own radiant abode, will those who know the amazing essence of such mahAbhAratham, which is his being obedient towards his followers, become servitor of anyone?) [9th pAsuram]
    • seyyum sEmaththai eNNith theLivuRRu – mAyavaRkAL anRi AvarO?” (Will those who know the good instruction “mAm Ekam SaraNam vraja aham thvA sarva pApEbhyO mOkshayishyAmi“, and who have meditated upon and ascertained about the one who eliminated the sorrow and gave protection, become servitor of anyone other than the amazing emperumAn?) [10th pAsuram]
  • maNNil uLLOr tham izhavai – The loss of the bhagavath guNamnubhavam (experience of qualities of bhagavAn) for the residents of the world saying “While he has such great qualities, they are losing it!”
  • vAyndhuraiththa mARan sol – The divine words of AzhwAr who made himself easily accessible for us and approached us.
  • paNNil inidhAna thamizhp pA – vEdham in dhrAvida (thamizh) language, with nattarAgam (melodious tune). mAmunigaL becomes immersed thinking “What a beautiful vEdham with tune!”.

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कोयिल तिरुवाईमोळी – सरल व्याख्या

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श्री: श्रीमते शटकोपाय नम: श्रीमते रामानुजाय नम: श्रीमत वरवरमुनये नम: 

तिरुवाईमोळी

paramapadhanathan

उपदेशरत्न मालै के १५वे पासुरम में श्री मणवाळ मामुनिगळ वैकासि विसागम, नम्माळ्वार, तिरुवाईमोळी और तिरुक्कुरुगूर के वैभवों को विशिष्ट रूप में चित्रित करतें हैं. 

उंडो वैकासि विसागत्तुक्कु ओप्पोरु नाळ

उंडो सडगोपर्कोप्पोरूवर – उंडों

तिरुवाईमोळीक्कोप्पु  तेनकुरुगैकुंडो 

ओरु पार तनिल ओक्कुम ऊर 

सर्वेश्वर श्रीमन नारायण के और उन्के समृद्धि के प्रति मंगळासासनं कर महान्ता लाने वाले नम्माळ्वार के दिव्य जन्म दिवस वैकासि विसागं से अन्य कोई श्रेष्ट दिन हो सकती हैं? (नहीं) नम्माळ्वार दिव्यनाम से मानें जाने वाले शटकोप कि कोई तुलना की जा सकती हैं? (नहीं, सर्वेश्वरन, नित्यसूरिया, मुक्तात्मायें, भूलोक के निवासि कोई उनके समान नहीं हैं.) वेदों के सार को विस्तीर्ण रूप में प्रदर्शित करने वालें तिरुवाईमोळी कि समान कुछ हैं? (नहीं) आळ्वार को देनें वालें तिरुक्कुरुगूर के समान कोई नगर हैं ? (नहीं) यह ऐसा दिव्यदेश हैं जहाँ आदिनात पेरुमाळ और नम्माळ्वार कि समान महत्वपूर्णता हैं, यहाँ एम्पेरुमान कि आधिपत्य अर्चावतार रूप में दृश्य हैं, यह आळ्वार कि अवतार क्षेत्र हैं, यहीं पर उन्के दिव्य अवतार के ४००० सालों के पूर्व एम्पेरुमानार के दिव्य विग्रहं नम्माळ्वार के कृपा के कारण प्राप्त हुई तथा यहीं एम्पेरुमानार के पुनरवतार श्री मणवाळ मामुनिगळ के भी जन्म हुईं . ऐसी एम्पेरुमान, आळ्वार एवं आचार्यों से सम्बंधित और उनके वैभवों को अधिक करने वालें इस महत्वपूर्ण क्षेत्र कि वैभव कि तुलना अन्य किसी भी क्षेत्र से की नहीं जा सकती.  

दिव्य ज्ञान तथा भक्ति से आशीर्वादित आळ्वारो के नेता नम्माळ्वार हैं।  ये  तिरुविरुत्तम, तिरुवासिरियम, पेरिय तिरुवन्दादि तथा तिरुवाईमोळी के ग्रंथकर्ता है।  इन में से तिरुवाईमोळी हमारें पूर्वाचार्यों से अत्यंत महत्वपूर्ण माना जाता हैं| मंत्रों में माणिक्य मानें जानें वालें द्वय महामंत्र की यह विस्तीर्ण अर्थ के रूप में हैं और इसकी तुलना साम वेद से की जाती हैं|

इस तिरुवाय्मोळी के व्याख्यान ग्रंथों को उपदेश रत्नमाला के ३९वे पासुरम में मामुनिगळ दिखातें हैं, 

पिळ्ळान नन्जीयर पेरियवाच्चान्पिळ्ळै 

तेळ्ळार वडक्कुतिरुविदीपिळ्ळै 

मणवाळ योगि तिरुवाय्मोळियै  कात्त

गुणवाळर एंरू नेंजे  कूरु 

हे ह्रदय! एम्पेरुमानार के पुत्र समान तिरुक्कुरुगुरपिरान पिळ्ळान, पराशर बट्टर के शिष्य वेदान्ति नन्जीयर, व्याख्यान चक्रवर्ती माने जाने वाले पेरिय वाचान्पिळ्ळै, नम्पिळ्ळै के प्रिय शिष्य और ज्ञानी वडक्कुतिरुवीदीपिळ्ळै, तथा पेरिय वाचान्पिळ्ळै से आशीर्वादित वादि केसरी अळगिय मणवाळ जीयर, इन सारे महात्मावों ने सम्प्रदाय के आधार द्वय महामन्त्र की विस्तीर्ण अर्थ तिरुवाय्मोळी की व्याख्यान किए हैं.  नम्माळ्वार के दिव्य मुख से जनित, सम्प्रदाय के इस महत्वपूर्ण ग्रन्थ की पालन एवं पोषण करने वाले महानों की जय.   

आचार्य हृदयं के ३७ वें चूर्णिका में अळगिय मणवाळ पेरुमाळ नायनार, नम्माळ्वार और तिरुवाय्मोळि के विशेष महान्ता किवर्णन करते हुए कहतें हैं, “संदंगळ् आईरमुम अरिय कट्रू वल्लारानाल वैष्णवत्व सिद्धि”, अर्थात तिरुवाय्मोळि को परिपूर्ण रूप में अर्थ के संग जानकर, इस ज्ञान कि अभ्यास करने वालें श्रीवैष्णव मानें जाएँगे।  

अत: इस्से यह समझ लेना चाहिए की हम श्रीवैष्णवों को तिरुवाय्मोळि सीखनी चाहिए और याद रखना चाहिए कि हमारें संप्रदाय में सर्वत्र आचार्य के द्वारा ही सीखनी चाहिए।  

प्रतिदिन जब तिरुवाय्मोळि की अनुसंधान न की जा सकती हैं, तब हमारें पूर्वजो के व्यवस्थानुसार कोयिल तिरुवाय्मोळि जो तिरुवाय्मोळि के मुख्य पदिगम की संग्रह है, उस्की अनुसंधान की जा सकती हैं. भिन्न भिन्न दिव्यदेशों में इस्की पद्धति भिन्न है पर हम यहाँ अधिकतर क्षेत्रों के अनुसंधान क्रम पर आधारित पदिगम को पूर्वाचार्यों के व्याख्यानों के सात देखेंगें. 

  • तनियन्
  • 1.1 – उयर्वर
  • 1.2 – वीडुमिन्
  • 2.10 – किळरोळि
  • 3.3 – ओळिविल्
  • 4.1 – ओरुनायगमाय
  • 4.10 – ओन्रु
  • 5.5 – एङ्गनेयो
  • 5.7 – नोत्त
  • 5.8 – आरावमुदे
  • 6.10 – उलगमुण्ड
  • 7.2 – कङ्गुलुम
  • 7.4 – आळियेळ
  • 8.10 – नेडुमर्कु
  • 9.10 – मलैनण्णि
  • 10.1 – ताळतामरै
  • 10.7 – सेनोल
  • 10.8 – तिरुमालिरुंजोलै
  • 10.9 – सूळ्विसुम्बु
  • 10.10 – मुनिये

अडियेन प्रीती रामानुज दासी

आधार: http://divyaprabandham.koyil.org/index.php/2020/05/koyil-thiruvaimozhi-tamil-simple/

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thiruvAimozhi nURRandhAdhi – 64 – AzhivaNNan

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

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Essence of thiruvAimozhi 7.4

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of emperumAn’s series of victories and is mercifully explaining it.

How is that done? AzhwAr became sorrowful due to great devotion as said in thiruvAimozhi 7.3.8maN thiNi gyAlamum Ezh kadalum nIL visumbum kazhiyap peridhAl” (my love remains huge, beyond the earth which is abundant with land, seven oceans and ether, having consumed them all). emperumAn fully manifested his series of victories starting from measuring the worlds to lifting the gOvardhana hill, which were hinted in his incarnations in thiruvAimozhi 7.3.7pEreyil sUzh kadal then ilangai seRRa pirAn” (thenthiruppEreyil emperumAn, the benefactor, who destroyed the well organized lankA which is surrounded by the ocean), to change the mood of AzhwAr and sustain AzhwAr. AzhwAr enjoys that and becomes joyful. mAmunigaL mercifully explains this principle explained in “Azhiyezhach changum” starting with “AzhivaNNan“.

pAsuram

AzhivaNNan than visayam Anavai muRRum kAtti
vAzh idhanAl enRu magizhndhu niRka – Uzhil avai
thannai inRu pOl kaNdu thAn uraiththa mARan sol
pannuvarE nalladhu kaRpAr

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word-by-word meanings

Azhi vaNNan – emperumAn who has the complexion of an ocean
than visayam Anavai muRRum kAtti – fully manifested his series of victories
idhanAl vAzh enRu – (said towards AzhwAr) sustain yourself with these
magizhndhu niRka – remained joyful
Uzhil avai thannai – the historical incidents
inRu pOl kaNdu – visualising as if they are happening now
thAn uraiththa – mercifully spoke as an outlet for such experience
mARan sol – AzhwAr’s divine words
pannuvarE – those who recite
nalladhu kaRpAr – are considered to have recited distinguished words.

Simple Translation

emperumAn who has the complexion of an ocean fully manifested his series of victories, saying to AzhwAr “sustain yourself with these” and remained joyful. AzhwAr, after visualising the historical incidents as if they are happening now, mercifully spoke as an outlet for such experience. Those who recite such AzhwAr’s divine words are considered to have recited distinguished words.

Highlights from vyAkyAnam

  • Azhi vaNNan than visayam Anavai muRRum kAtti vAzhidhanAl enRu magizhndhu niRka – That is, as said in “Azhi nIr vaNNanai achchudhanai” (emperumAn who is having the complexion of ocean and who never abandons his devotees), sarvESvaran who is having invigorating form, manifested all his activities which represent his series of victories, to AzhwAr and told AzhwAr to sustain joyfully seeing those and showed those forms. That is, as said in SrI rAmAyaNam bAla kANdam 4.7 “chiranirvruththamapyEthath prathyakshamiva dharSitham” (Though this happened long ago, it appears as if it is happening now), finally sustained by joyfully saying in “kunRam eduththa pirAn adiyArodum onRi ninRa satakOpan” (SatakOpa who stood amidst the devotees of the benefactor who lifted the gOvardhana hill) [11th pAsuram]. It is said in SrI rAmAyaNam ayOdhyA kANdam 12.104 “nandhAmi paSyannapi dharSanEva …” (If I see him in person, I feel like a youth, once again). AzhwAr saw the following incidents and sustained himself:
    • Measuring the worlds – “Azhi ezhach changum villum ezhath thisai vAzhi ezhath thaNdum vALum ezha aNdam mOzhai ezha mudi pAdham ezha appan Uzhi ezha ulagam koNdavARE” (The divine chakra appears to rise to the front, along with the conch, the bow, the mace and the sword; the tumultuous sound of mangaLASAsanam was raised by those who are present in every direction; the divine crown and the divine feet rise together to break the top portion of the oval shaped universe and the bubbles [from the water] rose; this is how amazing, the method by which sarvESvaran, who is the lord of all measured and accepted the world, to commence the distinguished times!) [1st pAsuram]
    • Amazing act of churning of the ocean – “ARu malaikku edhirndhOdum oli aravURusulAy malai thEykkum oli kadal mARu suzhanRu azhaikkinRa oli appan sARu pada amudham koNda nAnRE” (On that day when sarvESvara, the great benefactor, caused great festivity for the dhEvas and obtained the nectar, the following sounds occurred – a) the sound of rivers flowing in the opposite direction towards the mountain, b) the sound of the rubbing of the body of vAsuki, the serpent, which is coiled around the manthara mountain and c) the sound of the calling [noise] of the ocean turning around and whirling) [2nd pAsuram]
    • The ability of lifting up the earth – “nAnRila Ezh maNNum thAnaththavE pinnum nAnRila Ezh malai thAnaththavE pinnum nAnRila Ezh kadal thAnaththavE appan UnRi idandhu eyiRRil koNda nALE” (At the time when earth was submerged in the deluge, emperumAn, the great benefactor, pushed it into the shell of universe, dug it out and kept it on his tusk; the different regions of land in the form of seven islands became established in their original locations, without slipping; further, the seven main mountains became rooted in their original locations, without shaking; further, the seven oceans became established in their original locations, without breaching their shores) [3rd pAsuram]
    • Swallowing of the universe – “nALum ezha nila nIrum ezha viNNum kOLum ezha eri kAlum ezha malai thAnum ezhach chudar thAnum ezha appan ULi ezha ulagam uNda UNE” (How amazing the way emperumAn, the great benefactor, consumed the world as said in “He ate with great hunger” to subdue the division between day and night, land and water, sky and planets, mountain bases and shining objects such as stars!) [4th pAsuram]
    • Conducting the amazing mahAbhAratha battle – “UNudai mallar thadharndha oli mannar ANudaich chEnai nadungum oli viNNuL ENudaith thEvar veLippatta oli appan kANudaip pAratham kaiyaRai pOzhdhE” (When krishNa who is partial towards his followers, joined his hands and clapped them to conduct the mahAbhAratha war, the following sounds were heard – a) the great wrestlers who have muscles, which give strength, banging each other and falling down, b) the trembling of the kings’ armies which are having great soldiers and c) the appearance and celebration of prime dhEvathAs per their respective position, on the sky) [5th pAsuram]
    • Destroying hiraNya – “pOzhdhu melindha pun sekkaril vAn thisai sUzhum ezhundhu udhirap punalA malai kIzhdhu piLandha singam oththadhAl appan Azh thuyar seydhu asuraraik kollumARE” (When the day was ending, emperumAn rose in the form of narasimha, who helps his followers, to create a pool of blood in the youthfully reddish sky at dusk and the surrounding directions, and killed hiraNya, the demon; the method through which he killed the demon looked similar to a lion tearing down a mountain) [6th pAsuram]
    • Eliminating rAvaNa – “mARu niraiththu iraikkum sarangaL ina nURu piNam malai pOl puraLa kadal ARu maduththu udhirap punalA appan nIRu pada ilangai seRRa nErE” (The groups of arrows which were shot, were making great sounds; they caused hundreds and hundreds of dead bodies of the rAkshasas to fall, like mountains falling down; the ocean became filled with a flood of blood through the rivers; this is how chakravarthith thirumagan, who is the benefactor to his followers, fought the war honestly, to bring lankA down to ashes) [7th pAsuram]
    • Act of severing the many hands of bANa – “nEr sarindhAn kodik kOzhi koNdAn pinnum nEr sarindhAn eriyum analOn pinnum nEr sarindhAn mukkaN mUrththi kaNdIr appan nEr sari vANan thiN thOL koNda anRE” (On that day when krishNa who helped anirudhdha, won over the strong shoulders of bANa who sided [with rudhra et al], subrahmaNya, who has peacock flag, fell down, unable to resist; further, agni, with rising flame, fell down, unable to resist; further, rudhra, the chief among dhEvathAs, having great power due to having three eyes, ran away from the battlefield; aren’t these well known?) [8th pAsuram]
    • The initial/direct creation of universe – “anRu maN nIr eri kAl viN malai mudhal anRu sudar iraNdu piRavum pinnum anRu mazhai uyir dhEvum maRRum appan anRu mudhal ulagam seydhadhumE” (During the initial creation, the great benefactor, who is the creator of the universe, created the universe; he created the five elements starting with earth etc which are the causes and the mountains etc which are worldly objects; he created both moon and sun and other radiant objects; further he created rain, creatures which depend on the rain, the dhEvas who grant the rain and other creatures. Implies that AzhwAr is talking about the initial creation after total deluge instead of subsequent creation) [9th pAsuram]
    • skill of lifting the gOvardhana hill – “mEy nirai kIzh puga mA puraLach chunai vAy niRai nIr piLiRich choriya ina Anirai pAdi angE odunga appan thI mazhai kAththuk kunRam eduththAnE” (krishNa, who eliminates danger, lifted up the gOvardhana hill, stopped the disaster-causing rain, for the grazing cows to take shelter underneath it, to have the animals residing on the hill roll down and fall, to have the ponds which have water filled up to the top, pour down with a tumultuous sound, and to have the groups of cows and cowherds of thiruvAyppAdi take shelter there) [10th pAsuram]
  • Uzhil avai thannai – The past, historical, victorious incidents.
  • inRu pOl kaNdu – Seeing them now, as if they are happening in present.
  • thAn uraiththa mARan sol – The divine words of AzhwAr who mercifully spoke them as an outlet for his experience.
  • pannuvarE nalladhu kaRpAr – Only those who analyase and meditate upon those divine words, will be considered to practice the distinguished words which are meant for their happiness and well-being. Implies, only those who know and meditate upon AzhwAr’s divine feet as their refuge, are all-knowing and meditating upon the apt aspects.

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 63 – veLLiyanAmam

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Essence of thiruvAimozhi 7.3

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of losing his heart in thenthiruppEr and is mercifully explaining it.

How is that done? Previously he remained unconscious to be unable to speak about his state, became awakened just on hearing the divine names of periya perumAL being the pampering, lost his heart meditating upon bhagavAn’s distinguished nature, urgently set out to go to thenthiruppEr, where periya perumAL is present. Those who were in close proximity advised him “It does not fit the true nature of the self to rush in this manner. Should you not wait patiently for him to come, guarding our servitude, singing his glories?” AzhwAr reveals his determination saying “I will certainly not avoid going there” in the mood of someone else [parAngusa nAyaki, the feminine manifestation]. mAmunigaL mercifully explains this principle explained in “veLLaich churi sangu” starting with “veLLiyanAmam“.

pAsuram

veLLiya nAmam kEttu vittaganRa pin mOgam
theLLiya mAl thenthiruppEr senRu puga – uLLam angE
paRRi ninRa thanmai thanmai pagarum satakOpaRku
aRRavargaL thAm AzhiyAr

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word-by-word meanings

veLLiya nAmam – sweet divine names of bhagavAn
kEttu – hearing from the mother
mOgam vittu aganRa pin – after being awakened
theLLiya mAl – the wise sarvESvaran (who is mercifully present)
thenthiruppEr – in thenthiruppErnagar
senRu puga – to go and enter
uLLam angE paRRi ninRa thanmai pagarum – mercifully speaking about his divine heart being firmly focussed there
satakOpaRku – on AzhwAr
aRRavargaL thAm – those who have become ananyArha (fully existing for AzhwAr)
AzhiyAr – are deep-hearted.

Simple Translation

AzhwAr, on hearing the sweet, divine names of bhagavAn from the mother, being awakened, mercifully spoke about his divine heart being firmly focussed on thiruppErnagar where the wise sarvESvaran is mercifully present, and set out to go and enter there. Those who have become ananyArha for such AzhwAr, are deep-hearted.

Highlights from vyAkyAnam

  • veLLiya nAmam kEttu – mOgam – vittu aganRa pin – AzhwAr heard the divine names of periya perumAL, who is known as mugilvaNNan (cloud-hued) and who has qualities such as pAvanathva (purity), bhOgyathva (sweetness) and dhArakathva (being the sustainer), from the mother, and became awakened. After that
  • theLLiya mAl thenthiruppEr senRu puga – Setting out to thenthiruppEr where bhagavAn who is knowledgeable in ASritha rakshaNam (protecting the devotees) is present, as said in “thenthiruppErayil sErvan nAnE” (I will reach thenthiruppErai) [1st pAsuram], “thiruppEraiyil sErvan senRE” (I will go to thiruppErai and enter there) [8th pAsuram]. Seeing this extreme act, the mothers, friends and others stop parAnguSa nAyaki saying “this adventurous act is not apt”.
  • uLLam angE paRRi ninRa thanmai pagarum – AzhwAr who responds to those who stop him, highlighting the nature of his heart remaining fixed on bhagavAn who is mercifully seated [in thenthiruppEreyil] even without him as said in periya thiruvandhAdhi 1mundhuRRa nenjE” (my heart which rushed before me). It is said in SrI rAmAyaNam sundhara kANdam 15.52 “asyAthEvyAmanas thasmin thasyachAsyAmprathishtitham” (the mind of sIthA is with SrI rAma and SrI rAma’s mind is with sIthA). AzhwAr explains how he became bound there in,
    • nAnak karunguzhal thOzhimIrgAL! annaiyargAL! ayaRchEriyIrgAL! nAn iththanai nenjam kAkka mAttEn en vasamanRidhu irAp pagal pOy thEn moyththa pUm pozhil thaN paNai sUzh thenthiruppEreyil vIRRirundha vAnap pirAn maNi vaNNan kaNNan sengani vAyin thiRaththadhuvE” (Oh friends who have black, fragrant hair due to application of fragrant materials! Oh mothers! Oh neighbours! I am unable to stop this independent heart of mine; it is not obedient to me; night and day, it is leaving me and is becoming attached to the reddish fruit like beautiful lips of krishNa who is having a radiant gemstone like form, who is the resident of paramapadham with supremacy, and is now residing, manifesting his greatness, in the fortified thenthiruppEreyil, which is surrounded by cool water bodies and is having flower gardens which are swarmed by beetles.) [2nd pAsuram]
    • sengani vAyin thiRaththadhAyum senjudar nIL mudi thAzhndhadhAyum sangodu chakkaram kaNdugandhum thAmaraik kaNgaLukku aRRuth thIrndhum thingaLum nALum vizhA aRAdha thenthiruppEreyil vIRRirundha nangaL pirAnukku en nenjam thOzhI! nANum niRaiyum izhandhadhuvE” (Oh friend who helped our union previously! My heart is plunged into emperumAn’s enjoyable, reddish fruit like lips; it is residing humbly under the reddish, radiant, tall, divine crown, matching its [crown’s] supremacy; it is becoming joyful seeing the divine ornaments which confirm such supremacy; it is existing exclusively for the greatly enjoyable lotus like divine eyes; it has lost its natural shyness and obedience to the benefactor who is easily approachable in this archAvathAram, highlighting his distinguished nature, mercifully residing in thenthiruppEreyil where festivals are happening continuously without a break, every day and month, manifesting himself to people like us) [3rd pAsuram]
    • izhandha em mAmai thiRaththup pOna en nenjinArum angE ozhindhAr uzhandhiniyAraik koNdu en usAgO! Odhak kadal oli pOla engum ezhundha nal vEdhaththoli ninROngu thenthiruppEreyil vIRRirundha muzhangu sangak kaiyan mAyath thAzhndhEn annaiyargAL ennai en munindhE” (My heart which reached in close proximity there seeking my previously lost complexion, remained with him due to the connection with emperumAn; now, being anguished, what principles will I discuss with those who are ignorant about my state? I am immersed in the amazing activities which reveal his simplicity, beauty etc of the one who is holding the resounding SrI pAnchajanya in his divine hand and is mercifully seated in thenthiruppErEyil where the loud, rising sounds of sAma vEdham recital which resemble the sound of the rising waves of the ocean everywhere, are present always; oh mothers! What is the benefit of your being angry?) [4th pAsuram]
    • kaNNa pirAnukku en peNmai thORREn munindhini en seydhIr annaimIrgAL? munni avan vandhu vIRRirundha kanindha pozhil thiruppEreyiRkE kAlam peRa ennaik kAttuminE” (I lost my femininity to krishNa, the great benefactor who kicked the wheel showing his anger due to the delay in getting mother’s milk, drank from the bosom of the demoniac woman who came in the form of his mother, went between the [twin] arjuna trees and threw the demon who came as a calf on the demon who stood as a wood apple fruit. Now, oh mothers! What did you accomplish by controlling me? Take me to thiruppEreyil which is having well blossomed garden and where he is mercifully seated after arriving there on his own initiative, without any delay and show him to me) [5th pAsuram]
    • kAlampeRa ennaik kAttumingaL” (take me at once to thiruppEreyil and show me) [6th pAsuram]
    • pEreyiRkE pukken nenjam nAdip pErththu vara engum kANa mAttEn Arai ini ingudaiyam thOzhI! en nenjam kUda vallArum illai Arai inik koNdu en sAdhikkinRadhu en nenjam kaNdadhuvE kaNdEnE” (I am not seeing my heart returning to come here, after it went and reached thenthiruppEreyil seeking emperumAn, the benefactor, where he has arrived and mercifully seated manifesting his valour with which he destroyed lankA which was surrounded by big fort and the ocean and was well organised; now, oh my friend! Who are having in this state, as company? There is no one capable who is present here to bring back my heart; now, what benefit can be accomplished with whom? I have also seen what my heart had seen) [7th pAsuram]
    • nenjum niRaivum enakkingillai” (My heart and completeness are not present) [9th pAsuram]
    • nigaril mugil vaNNan nEmiyAn en nenjam kavarndhenai UzhiyAnE” (he is having dark cloud like matchless radiance in his form and the divine chakra; he stole my heart long ago) [10th pAsuram]
  • Alternatively, “veLLiya nAmam kEttu vittaganRa pin mOgam theLLiya mAl thenthiruppEr senRu puga – uLLam angE paRRi ninRa thanmai thanmai pagarum” can be seen as a single sentence.
  • uLLam angE paRRi ninRa thanmai pagarum satakOpaRku aRRavargaL thAm AzhiyAr – Those who remained as said in kaNNinuN chiRuth thAmbu 2 “dhEvu maRRaRiyEn” (I don’t know any other God) towards AzhwAr who revealed through this decad, how he lost his divine heart in the presence of emperumAn in thiruppEr.
  • thAm – those who have such greatness.
  • AzhiyAr – They are the ones who have deep knowledge and devotion as said in kaNNinuN chiRuth thAmbu 9 “mikka vEdhiyar vEdhaththin utporuL” (those who are well versed in vEdham and the inner meanings of vEdham) such as nAthamunigaL who is a deep ocean of devotion as said in sthOthra rathnam 1 “agAdha bhagavath bhakthi sindhavE“. Their hearts are deeper than that of those who are identified in “avar adimaith thiRaththAzhiyArE” (those who are well versed in this decad will be immersed in activities related to servitude) [11th pAsuram].

adiyen sarathy ramanuja dasan

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thiruvAimozhi nURRandhAdhi – 62 – kangul

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Essence of thiruvAimozhi 7.2

Introduction

In this pAsuram, mAmunigaL is following AzhwAr’s pAsurams of crying out in sorrow and is mercifully explaining it.

How is that done? AzhwAr should have remained patient thinking “I cried out with sorrow in ‘uNNilAviya‘. periya peumAL is mercifully resting in SrIrangam, contemplating the way to remedy my situation knowing my heart”. But AzhwAr being bewildered became unconscious. Seeing that, AzhwAr’s well-wishers who were present there enquired periya perumAL highlighting his qualities such as aSaraNya SaraNyathvam (being the refuge for the refuge-less) and asked “What are you thinking to do for AzhwAr?”. This situation is explained in the mood of parAnguSa nAyaki who united with periya perumAL and later separated from him, and is crying, worshipping, falling down, getting up and crying in sorrow. Her divine mother (AzhwAr in that mood) sees this suffering and speaks to periya perumAL directly and laments. mAmunigaL mercifully explains this principle explained in “kangulum pagalum” starting with “kangul pagal arathi“.

pAsuram

kangul pagalarathi kaivinji mOgamuRa
angadhanaik kaNdOr arangaraip pArththu – ingivaLpAl
en seya nIr eNNuginRadhennu nilai sEr mARan
anjoluRa nenju veLLaiyAm

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word-by-word meanings

kangul pagal – in night and day
arathi kai vinji – having increased sorrow
mOgam uRa – becoming unconscious
angu adhanaik kaNdu – seeing her state there
Or arangaraip pArththu – seeing SrIranganAtha
ingu ivaLpAl – “Here, in her matter
en seya nIr eNNuginRadhu – what are you thinking to do?”
ennum nilai sEr – reaching the state of the mother who is asking
mARan – AzhwAr’s
am sol uRa – as the divine words are meditated upon
nenju veLLaiyAm – the heart will become pure.

Simple Translation

parAnguSa nAyaki with increased sorrow in night and day, became unconscious. Seeing her state there, AzhwAr reaching the state of the mother of parAnguSa nAyaki, asked SrIranganAtha “What are you thinking to do in her matter, here?” As the divine are meditated upon, the heart [of the meditator] will become pure.

Highlights from vyAkyAnam

  • kangul pagal arathi kai vinji mOgamuRa – That is, as said in SrI rAmAyaNam sundhara kANdam 32.8 “bruSamvisamgyA gathAsu kalpA” (very much becoming unconscious and seemingly lifeless) and “chirENa samgyAm prathilabhyachaiva” (regaining consciousness after a long time), and SrI rAmAyaNam sundhara kANdam 26.37 “rAmam rakthAntha nayanam apaSyanthI sudhu:khithA” (Without seeing the reddish corners of the eyes of SrI rAma, I am grieving very much), and as seen in “kangulum pagalum kaN thuyil aRiyAL” (she is not aware of sleep during night and day) [1st pAsuram], “itta kAl itta kaigaLAy irukkum” (she does not move her hands and feet) [4th pAsuram], “sindhikkum thisaikkum” (thinks, becomes stunned) [5th pAsuram] etc, parAnguSa nAyaki, without any difference between night and day, was crying, praying, becoming unconscious, blabbering, speaking incoherently, breathing heavily and becoming stunned being unable to even do that. In this manner, becoming unconscious due to overwhelming sorrow.
  • angu adhanaik kaNdu – Seeing this state in her daughter.
  • Or arangaraip pArththu – Looking at the distinguished periya perumAL who is contemplating ways to eliminate the sorrows [of his devotees].
  • ingu ivaLpAl – in this state, in her matter.
  • en seya nIr eNNuginRadhu – What is in the divine heart of your highness, who are contemplating about protecting your devotees, regarding my daughter who is seeking such protection? Are you planning to save her or finish her? I don’t know. As said in periya thirumozhi 2.7.1 “un manaththAl en ninaindhirundhAy” (What are you thinking in your heart?), bhagavAn’s divine thought is the means. Whatever is present in us will only be part of the suffering in separation. mAmunigaL is following the words in “ivaL thiRaththu en seyginRAyE” (What are you planning to do for her?) [1st pAsuram], “ivaL thiRaththu en seydhittAyE” (What are you planning to do for her?) [3rd pAsuram] and “ivaL thiRaththu en sindhiththAyE” (What are you thinking to do for her?) [4th pAsuram].
  • en seya nIr eNNuginRadhu enu nilai sEr mARan – AzhwAr who attained the states of a) parAnguSa nAyaki, the heroine, due to knowledge about thvarA (urge to see bhagavAn), being unconscious, and b) the divine mother of parAnguSa nAyaki, due to knowledge about the adhyavasAyam (firm faith) thinking “even being unconscious etc are not the means and bhagavAn’s [merciful] thought is the means”, having clarity and speaking clearly.
  • am sol uRa – As one desirously contemplates/recites this beautiful decad.
  • nenju veLLaiyAm – Becoming freed from the defect relating to other upAyams, due to considering bhagavAn as the only upAyam, will attain purity in heart.

kangul pagal arathi – veLLaiyAm (Additional explanation)

Regarding upAyAntharams (other upAyams), seeing SrI ranganAtha who is contemplating. That is, even after performing perfect surrender in saying in thiruvAimozhi 6.10.10agalagillEn …” in thiruvAimozhi 6.10ulagaumuNda peruvAyA“, AzhwAr did not attain the result. AzhwAr cried out in thiruvAimozhi 7.1.1appanE! ennai ALvAnE!” (Oh benefactor! Oh one who owns me!) in thiruvAimozhi 7.1uNNilAviya” to make it untenable for emperumAn to remain where he was, thiruvEngadamudaiyAn became thiruvaranganAthan as said in amalanAdhipirAn 3 “mandhipAy” (the lord in SrIrangam is the same one in thiruvEngadam), one who is reclining on the serpent with spread-out hoods, became the one reclining on the serpent in SrIrangam, to be enquired saying “ivaL thiRaththen sindhiththAy” (What are you thinking in her matter?) [3rd pAsuram], remained in yOga nidhrA (meditative resting) as said in thiruvAimozhi 5.4.11uRanguvAnpOl yOgu seydha perumAn” (emperumAn who is contemplating in the guise of resting) – seeing such emperumAn who is resting amidst the island in kAviri river.

emperumAn started analysing “It appears that the task [of making AzhwAr sing the prabandham] I have started cannot be completed due to her suffering; what shall we do?” [Comparison of thiruvAimozhi 6.10 and thiruvAimozhi 7.2] What he said in there as “alarmEl mangai uRai mArbA” is said as “en thirumagaL sEr mArban” here. What he said in there as “vaNNam aruL koL aNi mEgavaNNA” is said as “mugilvaNNan” here. What he said in there as “adikkIzh amarndhu pugundhEnE” is said as “adiyai adaindhu aruL sUdi uyndhavan” here. thirumangai AzhwAr too started with “thuLangu nINmudi” and ended with “AzhivaNNa nin adi iNai adaindhEn” in periya thirumozhi 5.8.9 [started with thiruvEngadamudaiyAn and ended with SrIranganAthan] highlighting that both are the same emperumAn. thiruvEngadamudaiyAn who is described in periyAzhwAr thirumozhi 5.4.1 “senniyOngu thaN thiruvEngadamudaiyAn” (One who is present in the cool thiruvEngadam which has tall peaks) is the same as thiruvaranganAthan described in thirumAlai 30ponni sUzh thiruvarangA” (one who is present in SrIrangam surrounded by kAviri).

adiyen sarathy ramanuja dasan

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