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rAmAnusa nURRanthAdhi – 43

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Introduction (given by maNavALa mAmunigaL)

Due to the love that came because of emperumAnAr pursuing him, amudhanAr  is looking at worldly people and telling them – recite the divine name of emperumAnAr and you will get all the good.

Introduction (given by piLLailOkam jIyar)

In this pAsuram, amudhanAr gets immersed in the auspicious quality of emperumAnAr’s affection, and with amudhanAr‘s love towards him overflowing, and he gains the intent of saving the other people of the world, and so he is talking to them, saying – for you who have drowned in the worldly matters, I who have reached the shore am advising – to remove kali from this land, kali which is enemy of good deeds, recite the manthram of four syllables, and all auspicious things would automatically reach you.

surakkum thiruvum uNarvum solap pugil vAy amudham
parakkum iru vinai paRRaRa Odum padiyil uLLeer!
uraikkinRanan umakku yAn aRam seeRum uRu kaliyaith
thuRakkum perumai irAmAnusan enRu solluminE!            43


Word by word meaning (given by maNavALa mAmunigaL)

padiyil uLLeer  – Oh those who are in the earth which is fortunate due to the incarnation of emperumAnAr, as said in ‘viSvambarA puNyavathee’.
yAn – I who for sure have understood by experience,
uraikkinRanan – am telling
umakku – you who are losing due to not understanding its greatness/difference;
aRam seeRum – One which cannot tolerate the deeds of dharma,
uRu kaliyai – that is, the kali (yugam), which is staying put dominating,
for it to not be able to stay in its connected place,
thurakkum – that is, make it run away
perumai – having such greatness
irAmAnusan enRu sollumin – do the reciting of divine name of such emperumAnAr;
thiruvum – (then) wealth that is devotion,
uNarvum – and knowledge,
surakkum – will grow more and more,
and, unlike the one in ‘enRakkAl aNNikkum amudhu Urum [kaNNinuN chiruththAmbu – 1](reciting the name of SatakOpan will produce nectar in my tongue),
solap pugil – just at the time of starting to recite it itself,
vAy amudham parakkum – will spring taste in your mouth;

that which cannot be removed by experiencing it or by compensating for it, such –
iru vinai – huge sins
paRRaRa Odum – will themselves be afraid, and will run away without trace.

(There is a discussion by maNavALa mAmunigaL of thamizh grammar to explain the number of syllables in each line and how it is following a special case related to umakkuyAn; and says that great poets have such usages in their poems).


padiyil uLLeer Oh the ignorant people who are living in this world which spreads darkness that is ill knowledge! The people who are in this world that is the place to experience the good and bad based on their good and bad deeds;

Or, since emperumAnAr has/had incarnated in this place, as said in ‘viSvambarA puNyavathee’,  Oh those who are in this earth which can be said as a fortunate woman.

Or, without knowing truth, ways, and goals, oh you who are focusing on other things due to nature of material world;

padi – earth, and nature of people;

umakku for you who from time eternal have gone into material attractions without understanding the greatness of it (of emperumAnAr’s name) (or the lowliness of this earth);

yAn I who was immersed in bad matters earlier, then emperumAnAr by his kindness, as said in ‘magnAn udhdharathE lOkAn kAruNyAth SAsthrapANinA’  (due to kindness He used AchAryas who hold SAsthras, to uplift the people) lifted me up, and so I who closely enjoyed that taste;

uraikkinRanan As said in ‘snEhAchcha bahUmAnAchcha smArayEthvAm nachikshayE’, (I have got friendliness and respect towards you, I am telling you to remind about this, I am not thinking that you don’t know), I am telling this good thing.

aRamAs said in ‘kalaukArththa yugam dharmam karththumichchathi yOnara:’ [parAsara bhagavAn] (~ karmas done In krutha yugam, if done in kaliyugam would be of greatness) and ‘chAthurvarNyAm mayAsrushtam guNa karma vibhAgaSa:’ (have split into four varNams, four ASramams (bachelor, family, etc.,), and specified the deeds according to them,), it is being in the form of command of emperumAn, and specified based on the individual varNam, place, time, and responsible person, etc., and which is regarding emperumAn who is beyond the bodily faculties (or that the karmas are not just related to faculties, but including the focused mind), the specific deeds that are karmas;

seeRum uRukaliyai – kali yugam gets angry towards such deeds and the person who performs those prescribed deeds, as said in ‘svAmi dhrOhi ithi tham mathvA thasmai pradhvEshathE kali:’ (kali yugam says that the one who performs the prescribed deeds are enemies of emperumAn (because it thinks that doing such deeds is against the thinking of emperumAn that let this kali destroy this world!), and so it gets angry even when thinking about such people!), and so it is being very angry, kali that is being staunch and being fully involved in the business of destroying the dharmas and those who perform those dharmas.

Or, uRu kaliyai – kali being in this at all times; people being boastful of the little dharmas they do;

thurakkum perumai (having greatness of pushing out such kali) – Like said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace), (emperumAnAr) having the greatness of making that kali purushan and the adharmAs instigated by that kali, to run away;

irAmAnusan enRu solluminE – recite the divine name of him, that is, rAmAnusan.  Not asking you to recite the one having one thousand syllables; like how amudhanAr’s AchAryan kUraththAzhvAn got involved in this divine name saying ‘nachEth rAmAnujEthyEshA chathurA chathuraksharee | kAmavasthAm prapadhyanthE janthavOhanthamAdhrucha:’ (~ emperumAnAr incarnated to uplift us who were immersed in this world; his name would save even the worms like me);  based on AzhvAn’s advice about that divine name, amudhanAr also could not tolerate the pitiable state of the worldly people, and with his kindness overflowing, like emperumAnAr (who freely propagated the meaning of rahasyam), amudhanAr is also freely propagating this even bigger rahasyam to the world;

emperumAnAr signatureWhat would be achieved by this? He replies –

surakkum thiruvum uNarvum – as said in ‘lakshmaNO lakshmi sampanna: [SrI rAmAyaNam](lakshmaNa having the wealth (of service to rAmar)) , and ‘sathu nAgavaraSSrImAn’ (gajEndhrAzhvAn having the wealth of not trying to protect himself), and, ‘ozhivil kAlam ellAm udanAy manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi – 3.3.1]’ (shall do all kinds of pure services while being together with Him at all times), the wealth of doing kainkaryam when in any place, at all times, at any state, doing all types of kainkaryams, and knowledge of being completely dependent and subservient to emperumAn – all these would be made possible; as said in ‘adiyAr adiyAr tham adiyAr adiyAr thamaku adiyAr adiyAr tham adiyAr adiyOngaLE [thiruvAimozhi – 3.7.10]’ (be of service to the servants several levels down the series of servants of devotees), will get the wealth that is devotion, from that, the knowledge of reaching up to being devotee of the at most devotee – will all get produced like how river cauvery water gets produced.

solap pugil vAy amudham parakkum – Only after dhEvas et al had come together and performed a lot of steps, and tried hard for a very long time, did they get the juice from the salt water. Starting from their birth itself they did not know the taste of it, so they named that juice as nectar.

Unlike that, as said in ‘then kurugUr nambi enRakkAl aNNikkum amudhu Urum en nAvukkE [kaNNinuN chiruththAmbu – 1]’ (just reciting the name kurugUr nambi (nammAzhvAr) would produce nectar in my tongue),  just after being involved in the divine name of AzhvAr, did  madhurakavi AzhvAr’s tongue get the true nectar;

amudhanAr says that as and when you think of reciting the divine name of four syllables (rAmAnuja), nectar that is for saving their true nature would produce in your divine mouth;

iru vinay paRRaRa Odumas said in ‘thadhA vidhvAn puNya pApE vidhUya’ (~ effects of all good and bad deeds are cleared), all the great sins that cannot be exhausted by experiencing its effects or by doing amends – would all run away without trace and without any thread of it staying back;  to not contradict the words of vEdhAntham as said in ‘suhrudhas sAdhu kruthyAm dhivishantha:pApakruthyAm’, (~ good deeds are distributed to well-wishers, bad deeds are distributed to enemies), emperumAnAr would change the people by corrections, so that it would break out and go away and make such people pure.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Mentioning of growth of devotion and knowledge also implicitly includes vairAgyam (indifference to worldly objects and to life);

Divine name of nArAyaNan was like nectar, when it is recited again and again; but it is enough to recite nammAzhvAr’s divine name just once, to get the same effect; but in case of divine name of emperumAnAr, as soon as starting to say it amudhanAr’s divine mouth is getting the nectar; since that divine name uplifts, and is sweet, it is said as nectar.

The three names are all of four syllables – nArayaNa, SatakOpa, and rAmanuja.

The divine name that is nectar for thirumangai AzhvAr is capable of giving the benefit in this world of ties, as well as in the other world; for madhurakavi AzhvAr, the divine name of nammAzhvAr gave nectar for him only, and only after reciting that name; but in case of the divine name of rAmAnuja it is not only for amudhanAr but even for other worldly people, and  would be focused on giving liberation only.

padiyil uLLeer – implies that every one is qualified to recite his name.

‘kali that is very strong would run away without setting foot due to greatness of emperumAnAr; recite his names’, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 42

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

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Introduction (given by maNavALa mAmunigaL)

People did not reform by incarnation of emperumAn but they did by incarnation of emperumAnAramudhanAr said in the previous pAsuram. In this pAsuram – talks about how he was attracted to worldly matters of women, etc., and how emperumAnAr got him due to his extreme kindness; so saying, amudhanAr, with happiness, places his head on the divine feet of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, the worldly people who did not reform even after emperumAn had incarnated here, had done so after emperumAnAr’s incarnation; they reformed and became distinguished servants of emperumAn – said amudhanAr. In this pAsuram – my AthmA was deteriorating due to tightly bound love towards the breasts of young women of decorations from feet to head; emperumAnAr who is without any blemishes, who is having the greatness of knowledge by which he can advice us that the husband of pirAtti that is thiruvarangach chelvanAr (emperumAn at SrIrangam) is the true lord available for all the AthmAs, and so emperumAnAr had shown his kindness to the worldly people (talked about in the previous pAsuram), has now poured such limitless kindness towards me, and pulled me out of the mud that had covered me, that is, from my attraction towards worldly matters. Oh do you see that greatness! – enjoys amudhanAr and places his head on the divine feet of emperumAnAr.

AyizhaiyAr kongai thangum akkAdhal aLaRRazhundhi
mAyum en Aviyai vandhu eduththAn inRu mAmalarAL
nAyakan ellA uyuirgatkum nAthan arangan ennum
thUyavan theedhil irAmAnusan thollaruL surandhE      42


Word by word meaning (given by maNavALa mAmunigaL)

Ay – exclusively selected; Using flowers, ornaments, they hide the blemishes of their body from being visible, and make us infatuated, and so they choose the ones (ornaments, etc.) that are suitable for their form;
izhaiyAr – having such ornaments, and wearing of which is their identity – such women’s –
kongai thangum – staying only in their breasts and not in any other parts,
ak – (that) – the (love) that cannot be explained in words, that lowly love;
azhundhi – (I had) set deep
kAdhal aLaRu – in the mud slush that is the love towards them,
en Aviyai – and so my AthmA
mAyum – was deteriorating (that is, loss of being according to the true nature);
like how the virtuous ones who know how to pull out the one stuck in mud immersing to death, (emperumAnAr did that to me by saying -)
mAmalarAL nAyakanthAyAr’s husband
arangan – that is, periya perumAL is the only
nAthan – lord
ella uyuirgatkum – for all the AthmAs –
ennum –  so advises
thUyavan – who is having purity of knowledge, and when advising in this way,
theedhu il – not having blemishes like doing it for money, fame, etc.,
thol aruL – his natural kindness
surandhu – kindled,
vandhu – he came as pushed by that kindness
inRu eduththAn – and now saved me.
‘Oh how great that is!’ is the meaning.

ak kAdhal – is also to mention that it is to be avoidable.


Ay izhaiyAr – As said in ‘charmA srag mAmsamEmE dhOsthi majjA chuklAdhi samyuthE | dhEhE  chEth preethimAn mUdO’, (body is of components of skin, meat, bones, etc., (so something that is in the form of combination of other things is bound to deteriorate) – those who are having love towards such body is the fool/ignorant), and, ‘krimi janthu sangulam’ (it includes germs, etc.,), and ‘svabhAva  dhurgandham asoucham adhruvam kaLEbaram mUthra pureesha bajanam’ (smells bad by nature, impure, this body is the holder of urine, etc.), and ‘mudaithaliyUn [rAmAnusa nURRanthAdhi – 96]’ (having meat of bad smell) – such is the body which is to be avoided, and they hide such nature of the body by decorating themselves with clothes, jewels, sandal paste etc., and look beautiful from feet to head – such young women’s –

Ay selected choices of (ornaments);

Like those who join the palms with outward respect (and say nama: etc.,) while appearing to be not having any defects,  they are having such decorations on themselves;  { Translator’s note: Contrast this with the gOpikAs who wear ornaments in thiruppAvai – 27 }

kongai thangumAs said in ‘sthanau mAmsa grandhee’ (two breasts that are swell nodes of meat),  being attracted to such breasts of meat, not understanding its blemishes, but thinking of them as enjoyable, and having no ability to look at anything else (even in that body), like one having strong thirst for water would always stay around near a water-shed, he is living in them permanently;

ak kAdhal alaRRazhundhi like them the love also which is very lowly which is like a deep mud in which he is immersing; or, such love which is beyond words (not understandable);

mAyum  – deteriorating (AthmA)

en Aviyai – ‘Earlier you had talked about emperumAnAr lifting up the worldly people, but how did you know about that? In case you had heard about it in private learning, would we have to believe that?’  No, I did not hear about this based on preaching – I am the eye witness of it, saying that he points to himself, saying ‘en Aviyai’ here, that is, my AthmA.  My AthmA which was like a non-existent one (which he made to be like existent based on his kindness); My AthmA which does not have any means (for getting such grace).

mAmalarAL mA malar – great flower – implies lotus that is enjoyable among all types of flowers; since that flower is like an example for her (pirAtti’s) divine hands, feet, and eyes, etc, and since it is having great fragrance it is so enjoyable and is an example for her greatness, and since she is born in that flower and lives there, she is referred as ‘mAmalarAL’.

mAmalarAL nAyakanSince nArAyaNan is bound to be common to both bondage and liberation, and bound to punish if people do not follow the instructions, He might be accused of ‘vaishamya nairgruNyE na sApEkshathvAth [brahma sUthram – prayOjanathvAth adhikaraNam – chapter 2] (brahmam does not have partiality or cruelty (because the happy and sad parts of lives of jIvAthmAs are due to their deeds)’, and ‘krutha prayathnA apEkshasthu vihitha prathishidhdhA vai yathArdhdhibhya:  [brahma sUthram – parAyaththa adhikaraNam – chapter 2]’ (~ SAsthram has asked him to do certain things and not do certain things – if one says that only emperumAn instigates people to do or not do things, then instructions of do’s and don’ts of SAsthram would be pointless; so it is with their own efforts that people do and not do certain things and so they do not follow / oppose the instructions of vEdhas, and thus accumulate karmas),

and so He sees the deeds and misdeeds of people and will hand them its effects accordingly – is how one would have to be afraid of if nArAyaNan were a bachelor.

Since He is not a bachelor, as said in ‘saha dharmachareem saurEssammandhritha jagaththithAm | anugrahamayeevandhE nithyamagyAtha nigrahAm’ (sowri rajan’s wife who is focused on the good for all the people, bow to Her who does not know punishing), thAyAr is such, and she always graces us, reminds emperumAn about the goodness of the world that He is, and attracts Him by rolling her eyes, etc., related to playing her eye brows on Him, and makes Him listen to her wishes, and she too stays with Him without ever leaving as said in ‘iRaiyumagalakillEn [thiruvAimozhi – 6.10.10]’ (would never leave you) – husband of such pirAtti; Isn’t She the one who said ‘na kaschinnAparAdhyathi‘ (there is no one who does not commit mistakes – SrI rAmAyaNam yudhdha kANdam 116.45) (when in the group of rAkshashIs in lankA));

(So this is about the husband of such thAyAr, so we can be sure of His kindness towards us);

Ramanuja panguni uttiram serthi

ellA uyirgatkum nAthan  As said in ‘pathim viSvasya’, he is the protector of all the AthmAs. He is the lord of all the AthmAs; but, do  not think that He is not reachable for us because of what is said in ‘vidhi Siva sanakAdhyai: dhyAthum athyantha dhUram’ (SrIman nArAyaNan is) beyond limits of knowing for  brahmA, Siva, and his set of offspring)

arangan – He has come searching for us to our place and having His temple here (in SrIrangam);

Yes, He said ‘abhayam sarva bhUthEbhyO dhadhAmi’ (will protect everyone);

ennum  in that way (emperumAnAr) advised to us about emperumAn. That emperumAnAr is –

thUyavanAs said in ‘nahi gyAnEna sadhruSam mavithramiha vidhyathE’, due to his knowing the truth of philosophy up to its most inner meanings, he (emperumAnAr) makes those like me who is lowly to become pure.

‘(You said emperumAnAr took you up), but you were not going after him for this, but were only after material things/women!’ ,

theedhil(emperumAnAr not having a blemish) – he does not have the fault of looking for qualification on our side; also he does not have the fault of expecting wealth, fame, worship, etc., when teaching us;

irAmAnusan – such emperumAnAr;

inRu that too, did his grace come after a long time? inRu – vandhu – came now for all the people to see;

thol aruL surandhu – may be he showed his kindness to you at one point in time, is it there for him at all times? thol  – that kindness is his innate nature;  arul surandhu – such kindness flowing out, and growing such that all my bad traces are destroyed;  as said in ‘thripAvanArENu nivAraNOthakam’, he showered his kindness like the cloud showering the rain;

eduththAn – Like how virtuous ones who have the knowledge would save someone dragged by the floods, like how a mother who would jump into the well in which her child has fallen and remove the danger, he came with such a great care and uplifted me.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

izhai – made of gems;

mAyum AviemperumAnAr came near the time of (svarUpam) getting fully destroyed and saved me;   vandhu eduththAn – Shows the inability to do something by own efforts;  it might be that if he had come even a little bit earlier he (amudhanAr) would have not accepted his kindness – even though emperumAnAr had the kindness by nature for ever, this may be the reason for him to not come till now (answer to the question in pAsuram – 38).

Like how a virtuous person who knows the matter would jump and save someone getting taken away by the floods, emperumAnAr came and saved me from immersing into the mud;

maNavALa mAmunigaL also said ‘kUpaththil veezhum kuzhaviyudan kudhiththu avvApaththai neekkum andha annai pOl, pApaththAl yAn piRappEnElum ini enthai ethirAsan thAn piRakkum ennai uyppadhA’ [Arththi prabandham – 9].

emperumAnAr saved me by extending his long hand that is upadhESam.

mAmalarAL nAyakan – shows His parathvam (supremacy).

What did emperumAnAr advise? First he advised to those who are after beauty, that we should see who the most beautiful thAyAr is after – She is after emperumAn – so that is where our focus also needs to be.

But since He is Her husband, She is enjoying Him. What is there for us?

ellA uyirgatkum nAthanHe is the lord for everyone. So you also have the same level of rights for enjoying Him;  shows prApthi  (availability of Him for us);

How do we enjoy Him without seeing him?

arangan –  He is there for us to see; this shows his saulabhyam (simple to reach);

To change the focus of love towards unwanted ones, he showed about love towards the wanted one that is emperumAn;

To remove the poison of love towards lowly ones, he shows the poison of love towards brahmam.

How is it that both are poisonous; former is a poison when being together  – latter is a poison when separated (from emperumAn).

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 41

Published by:

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

Full Series

<< previous (sEma nal veedum)

Introduction (given by maNavALa mAmunigaL)

In this pAsuram – amudhanAr, seeing that the world got corrected by the advice of emperumAnAr,  says that even after emperumAn had done many incarnations and showed Himself to the worldly people, they had not taken a look at Him, but during the time of emperumAnAr , they acquired true knowledge and became His devotees.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr talked about the greatness of emperumAnAr’s advice, and in this pAsuram – sarvESvaran incarnated in many forms including that of human, animals etc., and made Himself easy for the people delighted in worldly matters, to see Him. But they did not realize that He had incarnated for saving the noble ones – such worldly people – after emperumAnAr who is our father incarnated, due to his grace, they became knowledgeable about true self, understood clearly that SrIman nArAyaNan only is the set lord for us in every which way, and made themselves as His servants – says amudhanAr.

maNmisai yOnigaL thORum piRandhu engaL mAdhavanE
kaNNuRa niRkilum kANakillA ulagOrgaL ellAm
aNNal irAmAnusan vandhu thOnRiya appozhudhE
naNNaRu gyAnam thalaik koNdu nAraNarku AyinarE        41


Word by word meaning (given by maNavALa mAmunigaL)

As said in ‘enninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ ((Oh the lord of dhEvas) You were born in many different kinds of births)

maN misai – In the earth,
engaL – our lord
mAdhavanE – Sriya:pathi (emperumAn, husband of thAyAr) Himself
yOnigaL thORum piRandhu incarnated in the ways of human, animals etc.
He who is said to be ‘namAmsa chakshu: abiveeksha thEtham’,(He cannot be seen with the eyes of this material body)
kaNNuRa niRkilum – stood making Himself visible (through such incarnations),
ulagOrgaL ellAm but all the worldly people
kANakillA – could not see that He is our master;
aNNal – (But, when) one having the lordship who considers others’ loss and gain as that of himself,
irAmAnusan vandhu – such emperumAnAr came and
thOnRiya appozhudhE – at that time appeared bright through SrIbhAshyam etc., then
naNNi arum – the one who is hard to get using one’s own efforts (or emperumAn using His efforts),
gyAnam thalaik koNdu that is, knowledge, had risen (for the people),  (gyAnam – knowledge)
Ayinar – and they became subservient to  (anushtAnam – application of acquired knowledge)
the one being the owner, and all the sentient and insentient being the part (nAra, ayana)
nAraNaRku that is, (they became subservient) to the one having the divine name of nArAyaNan.

Or, thOnRiya appozhudhE – at the time when emperumAnAr had incarnated.


maN misai yOnigaL thORum piRandhu – Like these sentient who as said in ‘mARi mARip pala piRappum piRandhu [thiruvAimozhi – 2.6.8](in many births (such as dhEva (celestial), thiryak (animal), manushya (human), sthAvara (plant) forms), while being born again and again (in same forms of birth too)), He had incarnated in many ways as humans, animals, plants, etc., (rAma, krishNa, varAha, kubhjA tree, vAmanan (as upEndhra (dhEva)), as said in ‘enninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ ((Oh the lord of dhEvas) You were born in many different kind of births), and thus incarnated in the form of rAmAn, krishNan, etc.,

engaL mAdhavanE– That He came through such lowly ways and incarnated is due to His extreme kindness of not able to witness your loss (not reaching Him). That is, it is for saving you.

mAdhavanEamudhanAr is thinking about periya pirAttiyAr since She is the one who supports/instigates that quality of kindness in emperumAn.  As said in ‘lakshmyAsaha hrusheekEsO dhEvyA kAruNya rUpayA – rakshakas sarvaSidhdhAnthE vEdhAnthEpi cha geeyathE [lakshmI thanthram](He protects everyone in the world; along with laskhmI who can be said to be in the form of kindness itself; ), since ISvaran’s protection is well manifested when being with periya pirAttiyAr, She too for the protection of these sentient is being as said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ ((pirAtti) saying that She cannot separate (from Him) even for a second), is always without separating Him, and based on that, amudhanAr is saying ‘mAdhavan’.


mAdhavanE : Instead of using that wealth (She) to achieve His wishes (of getting people to reach Him), He himself directly –

kaNNuRa niRkilum – As said in ‘edhir sUzhal pukku enaiththOr piRappum [thiruvAimozhi – 2.7.6]’ ( (to transform me to apt state), He took many distinct/unique births in kalpa (day of brahmA) after kalpa, taking on different forms to do different tricks to become friendly with me), even if He came and stood for all to see – at all times – at all places – and in all the ways,

and saying ‘abhayam sarva bhUthEbhyO dhadhamyEthadh vratham mama’ (SrI rAmAyaNam – ~ Surrender to me just once only and take my refuge; I will remove all the fears and make you as mine; this is my vow) (but people did not understand His protection), and

‘manmanA bhava madhbhakthO madhyAjee mAm namaskuru – mAm EvaishyaSi sathyam thE prathijAnE priyOSimE’, (SrI bhagavath gIthA – I promise to you who is dear to me – absorb your mind and heart in me, become my devotee, give humble obeisance to me, and surely you would reach me), (but people did not understand that He loves us devotees), and

aham thvA sarva pApEbhyO mOkshayishyAmi mA Sucha: (SrI bhagavath gIthA – ~ I would remove all your sins and give you liberation – you should not worry), (but people did not understand that He can relieve us of our sins), and

‘aham smarAmi mathbhaktham nayAmi paramA gathim’ (varAha charama SlOkam – ~ I will think about you my devotee and take you to the highest place), (but people did not understand that He is our helper in our path to SrIvaikuNtam),

and in these ways he had instructed/advised (but in vein),

and He went through so much of efforts (like rAman),

and performed lowly tasks of a charioteer (like krishNan) (He told that we are His servants, and He also showed how a servant would behave, by riding that chariot; but people still did not understand), and so on;

still …

kANa killA – as said in ‘avajAnanthimAm mUdA: mAnusheem thanumASritham – pArambhAvamajAnantha: mamabhUthamahESvaram’ (SrI bhagavath gIthA – chapter 9) (~ people who are fools are not going to understand my great nature; since I have taken the form of humans they insult me (thinking that I am just a human); (they do not realize that) I am the lord of everything and of every lord)- not realizing that He is the established lord of us; (commentator is sarcastic here) – He who is said to be ‘namAmsa chakshu: abiveeksha thEtham’, (He cannot be seen with the eyes of this body), had indeed incarnated in many forms, but had ended such incarnations as said above – that is, without any one not able to see Him (for who He is)!

(Sarcasm continues)

He himself had said in the incarnation too, ‘nathumAm SakshyasE dhrashtum anEnanaiva svachakshushA – nAham vEdhair nathapasA na dhAnEna nachEjyayA – Sakya Evam vidhO dhraStum [SrI bhagavath gIthA] (One cannot see me with these eyes, cannot see by chanting vEdhas, cannot by researching, cannot by charity, and cannot by doing yAgams/yagyams; only by devotion one can see me) (so no wonder people did not see Him for who He is!). AzhvAr too said ‘kaNgaL kANdaRku ariyanAy [thiruvAimozhi – 3.6.11]’ (He being hard to see with eyes);

They who had not reformed even after He advised them directly in front of them –

ulagOrgaL ellAm – that is, all the worldly people (changed, when – )

aNNal – as said in ‘sahividhyAthasthamjanayathi, thach chrEshtam janma:’ (The birth in which I get the true knowledge due to correct education is the most noble birth), emperumAnAr’s incarnation that he gave himself to me is the birth that removes the blemishes of my current lowly birth; or, he having the lordship of taking up others’ good and bad as that of his own,

irAmAnusan – such emperumAnAr

vandhu – to save the people of the world, came from paramapadham with such vows,

thOnRiya appozhudhE at that time during his incarnation; Or, vandhu thOnRiya appozhudhE – during the time he incarnated and advised the people through SrIbhAshyam, etc.

naNNaru gyAnam thalaik koNdu – true knowledge that is established, growing / ebbing; knowledge that is distinguished, hard to acquire using one’s own efforts, the knowledge that is about the relationship of people with emperumAn, had started growing;

nAraNARkAyinarE – as said in ‘mAtha pithA bhrAthA nivAsaSSaraNam suhruth’, ( (nArAyaNan is) the mother, father, brother, shelter, etc.,), and ‘sElEy kaNNiyarum perum selvamum nanmakkaLum mElAth thAy thandhaiyum avarE [thiruvAimozhi – 5.1.8]’ (women with eyes like fish, wonderful wealth, virtuous sons, noble mother and father – are all emperumAn only for me), He being all types of relation;

and as said in ‘anthar bahiScha thathsarvam vyApya’ ((nArAyaNan is) the one who is present everywhere), and ‘karandhengum parandhuLan [thiruvAimozhi – 1.1.7]’ (He is hidden
and pervades everywhere), He being present everywhere;

and as said in ‘yasyAthmAsareeram’, and ‘Eshasarva bhUthAthmApahatha pApmA dhivyOdhEva Eka:’, ((nArAyaNan is one and all others are part of Him), and ‘thAn Or uruvE thani viththAy thannil mUvar mudhalAya, vAnOr palarum munivarum maRRum maRRum muRRumAy [thiruvAimozhi – 1.5.4]’ (emperumAn who is indicated by the word “sath” having a single form (being the instrumental cause), being the singular (being the efficient cause) seed (being the material cause), out of his sankalpam (vow) became dhEvathAs (starting with brahmA, rudhra, indhra), rishis, many forms of jIvAthmAs, human forms, animal/plant forms and all forms), He having all sentient and insentient as parts, and He being the owner, that is as nArAyaNan,

they became subservient to that nArAyaNan.

They became followers of what is explained in thirumanthram and dhvayam.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

mAdhavanHe was born so that we don’t have to be born;

‘engaL’ mAdhavan – Since He is the lord for us, He is having to be born for us to save us; or, having lost to His qualities of being born for us, he is saying ‘our’ mAdhavan.

Even the lowly dhEvas feel disgusted to set their foot on this earth, but emperumAn was born here and went through so many troubles like a common man; hence amudhanAr is saying ‘indha maNmisai’ (in this world). Keeping that in mind, amudhanAr uses the word ‘piRandhu’ (born), instead of using the word ‘incarnated’ like how others do when describing His coming here; this is because amudhanAr thinks that He came here due to His kindness towards us, so being born is not a blemish on His part; ANdAL too said ‘oruththi maganAyp piRandhu [thiruppAvai – 25].

kaNNuRa niRkilum –  He is called ‘katkilee [thiruvAimozhi – 7.2.3]’ (cannot be seen); even after He was born and was present for everyone to see they did not see Him (for who He is); He changed His nature and made Himself visible, but they did not change their nature, and did not see Him.

mAdhavanE – Shows the surprise that even He who can accomplish anything could not make people see Him.

niRkilum – He was not here just for a short duration, He was here for eleven thousand years moving among the lowly people without any loathe; He was born to remind about His place of paramapadham, but in vain;

mAdhavan – Since thAyAr is usually born at the same time, he is using the name ‘mAdhavan’. Even both of their efforts together could not work.

mAdhavan – piRandhu;  emperumAnAr – thOnRi;  usage of words to indicate that the former was not fruitful whereas the latter was fruitful.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 40

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Introduction (given by maNavALa mAmunigaL)

amudhanAr divined about the help of emperumAnAr to him – in the previous pAsuram. In this pAsuram – he is happy about the help done to the world.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram he was delighted about the help of emperumAnAr to him; In this – without the request of others, in the incarnation of vAmana as said in ‘thAL parappi maN thAviya eesanai [thiruvAimozhi – 3.3.11]’ (about emperumAn who raised his divine feet and spawned the whole world), He kept his divine feet in everyone’s head and helped them – like Him (emperumAn), he (emperumAnAr) too helped everyone regardless of difference of qualification in them, had given them the meanings that goes with the true nature (of AthmA) – and so (amudhanAr) is delighted about that.

sEma nal veedum poruLum dharumamum seeriya naR
kAmamum enRivai nAngenbar nAnginum kaNNanukkE
Amadhu kAmam aRam poruL veedu idhaRku enRuRaiththAn
vAmanan seelan irAmAnusan indha maNmisaiyE                               40


Word by word meaning (given by maNavALa mAmunigaL)

vAmanan seelan  – Without any requirement from our side to Him, He came by Himself to help, as vAmanan;
irAmAnusan – emperumAnAr (whose act is equivalent to such act of vAmanan)
uraiththAn – said
indha maN misai – in this earth, that,
as said in ‘dharma artha kAma mOkshAyA: purushArthA: udhAhruthA [SrI parAsarar]’,
sEmam – being in the form of propriety (kshEmam),
nal – being distinguished,
veedum – liberation (1),
poruLum – wealth/material (2),
dharumamum – and virtue (3),
seeriya – unlike the aforementioned that are part of the goal, it by itself being the goal
nar – that is the distinguished
kAmamum – affection/love (4),
ivai nAngu – these four are the goals
enbar – so say the authoritative ones;
nAngium – (but) among these four,
kAmam – affection/love
kaNNanukkE Am  –   is to be towards sarvESvaran; and
aRam – virtue (dharmam)
poruL – wealth/material (arththam)
veedu – and liberation (mOksham) (are to be aids towards such love towards krishNan), among these,
dharmam, as said in ‘dharmENa pApamapanudhathi’ (sins would be removed by doing dharmam) enables the decline of sins, and since arththam by way of charity is helpful for kAmam, and since mOksham helps in keeping and continuously enjoying emperumAn with kAmam,

(so, all the three are to aid kAmam)

idhaRku enRu – these three would be only just part of help in being together with emperumAn as based on affection/love (kAmam).

Oh emperumAnAr is saying this to help us without looking for us to ask about the truth – so delighted is amudhanAr.

When recited as ‘vAmanan seerai – He incarnated as vAmanan and mingled with everyone without expecting us to request or not – emperumAnAr established the nature of emperumAn that is, that one does not have to go through suffering (penances, etc.) for getting that goal – thus amudhanAr is showing us about how emperumAnAr showed the greatness of vAmanan. The previous explanation is better than this, in terms of connection of words and weight of meaning.


sEma nal veedum – One that can give liberation (mOksham), as said in ‘thamasa:parasthAth’, being non-material world, that is, paramapadham, which is said as ayOdhyA (not breakable), and aparAjithA (not winnable);

poruLum – being part of the aforementioned series, being the means, helps to perform the means – such wealth earned in ways allowed by SAsthram;

dharumamum being of daily (like sandhyAvandhanam) and situation specific acts (like deeds to do related to solar eclipse), being in the form of worshiping, being distinguished based on varNASramam – such dharmam

seeriya naR kAmamum – love/affection that is celebrated in SAsthram, being enjoyable, and prescribed by the scriptures, being goal by itself – that kind of kAmam

enRivai nAngenbar – those like vyAsar, parAsarar, et al,  who are well versed in SAsthras would say that the goal are of such four types; it is as said in ‘dharma artha kAma mOkshAyA: purushArthA: udhAhruthA’;

 Out of these four, the three – dharma, artha, and kAmam are related to material/being with our body, would be of mismatch with the true nature, and would have to experienced along with this body; the important one that is mOksham would be after the time one gets liberated from the material world, it would be non-material, and at the time he takes on the special body, and it is when going to the special place (paramapadham); mOksham would be the benefit by itself for those who use some other means to achieve this;

but (emperumAnAr shows that) this would be different for those who have understood the true nature of themselves  (AthmA).  This is because, the sentient who is subservient as if an insentient, and who does not seek any benefit for himself, and thinks that the loss (of mOksham) is of the master only, and so is of full faith in this, (would consider love towards emperumAn as the main goal).

nAnginum(emperumAnAr explained, that) out of the four goals,

kaNNanukE Am adhu kAmam – as said in ‘na kAma kalusham chiththam mamathE parshoschitham kAmayEvaishNavaththanthu sarva janmasu kEvalam [jithanthE sthOthram] (not interested in other things, and only wishes (kAmam) for being born as a SrI vaishNava in any number of births), and, ‘na dhEvalOkA kramaNam na amarathvam ahamgruNE aiSvaryam vApi lOkANAm kAmayE nathvayAvinA’ (lakshmaNa says, I don’t wish for the post of Indhira, brahma, etc., and my wish is to be only with you), and ‘kAma krOdha nruNAm lOkE nirayasyaiva kAraNam|mukthayEgObIsvaradhvishAm…’ (love towards things of the material world is the cause of getting hell; love towards emperumAn would reach you to the great experience of emperumAn),  and as krishNan said “priyOhi gyAninO’thyarththamaham sa cha mama priya:” (I am not able to show even a small part of the love that my devotees show towards me), and prahlAdhan prayed as ‘yApreethi avivEkAnAm vishayEshu anapAyini, thAm anusmara hrudhayAn kAma sarpathu‘ (happiness in worldly matters would only dim the true knowledge; let me always have love towards you, protect me from being interested in other things), and as parAsara bhattar said, ‘svAmithvam prArthanAncha’ (pray to emperumAn the love towards Him), the main goal would be the love to join the established master that is sarvESvaran; that is, avoiding any ahankAram related to doing it for our happiness, but doing it only for His happiness – doing only such joining with emperumAn is the utmost goal.

By kaNNanukkEonly for kaNNan – is as said in ‘thanakkEyAga enaik koLLum [thiruvAimozhi – 2.9.4]’ (wish krishNan to say “always exclusively serve me”), and ‘uRROmE AvOm unakkE nAm At cheivOm maRRai nam kAmangaL mARRu [thiruppAvai – 29]’ (we shall be related to you, we shall be subservient to you only, kindly prevent us having interest in other matters) – should have such a state.

Nammazhwar-krishnaWho is having more kAmam?

So, for the person involved in this, love towards emperumAn only would be the prime goal.

(kAmam towards lowly/other matters brings sorrows) What perumAL (SrI rAman) (said in ‘kAma Eva artha dharmAbhyAm gareeyAn ithimE mathi: [SrI rAmAyaNam – Chapter 53, Verse 9] (my mind thinks that it seems that more than arththam or dharmam, it is kAmam that is of greatness (looking at the poor state of dasarathan)), was ironical praise, it rejected the love towards prohibited ways;

(then, did he say clearly about illness of love towards other matters?) He himself has said clearly the meaning in ‘artha dharmau parithyajya ya:kAmam anuvarthathE – Evam ApathyadhE kshipram rAjA dhaSarathOyathA [SrI rAmAyaNam – Chapter 53, Verse 13](who goes behind kAmam leaving artham and dharmam, will have to suffer very soon; like dhaSarathan who is suffering by separating from me).

aRam poruL veedu idhaRku enRu uraiththAnaRam visEsha dharmam – as said in ‘guNairdhAsyamupAgatha:’, and, ‘aham sarvam karishyAmi’, and, ‘unakkE nAm At cheyvOm [thiruppAvai – 29](We would do services to you only); doing services like ‘aupachArikam’ (argyam, pAthyam, Achamaneeyam during thiruvArAdhanam), ‘sAmsparSikam’ (what we touch and present to emperumAn, like sandal paste etc., during thiruvArAdhanam), ‘bhOjyam’ (presenting the food prasAdham);

poruL money for helping in services, for making food prasAdham, for decorating emperumAn, etc.

veedu – the place for earning money and doing dharma, for making that happen; / for doing loving services;

idhaRku enRu (emperumAnAr said) that the aforementioned would be a part of and in support of kAmam that is about being together with emperumAn;

indha maN misaiyE – not in the other world, but here in this big earth that creates illiteracy to every one (is where emperumAnAr advised about this).

vAmanan seelan – (emperumAnAr too) like vAmanan, had came by himself without anyone pleading for it etc., and helped;

irAmAnusan – (such) emperumAnAr

uraiththAn gave such meaning in this place, the noble meaning which is supposed to be told in the other world;

vAmanan seelan In SrI vAmana avathAram, without anybody pleading etc., He had kept his divine feet as said in ‘nalladippOdhu [thiruvAimozhi – 1.3.10](distinct/beautiful lotus feet), on everyone’s head without making distinction of great sage like vaSishtar or a lowly person;

In the same way, since,

as said in ‘nidhidhyAsithavya:’, etc., as commanded by SAsthram, and as said in ‘mahaneeya vishayE preethirbhakthi:’, he divined about this kAmam that is based on bhakthi, in his SrIbAshyam, and for every one in the world to get the taste of being with emperumAn he preached without distinction of their qualification; so His nature is also his nature, and he became similar to Him.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

To distinguish from the liberation for kaivalyam, he is calling SrIvaikuNtam as ‘nal’ veedu.

poruL is the means for dharmam. dharmam is directly the means for such veedu. Money earned in the correct/prescribed ways for the purpose of worshiping emperumAn (thiruvArAdhanam) is the goal.

This is as said in ‘yagyArthAth karmaNOnyathra lOkOyam karma bhandhana: | thadh artham karma kaunthEya muktha sagassmAchara ||’ (Deeds other than earning money etc., for the purpose of bhagavath ArAdhanam, any deed done for one’s own benefit, would bind one in this material world; So, Oh arjunA! without any interest in other things, do earning etc., for doing bhagavath ArAdhanam only).

This is also as said in ‘nyAyArjitha dhanEna mahA yagyAdhikam kruthvA thachchishtAchanEnaiva sareera dhAraNam kAryam’ (using the money earned in appropriate way, do big yagyas, etc., and eat only what remains from it, and in that way only sustain the body).

Combining ‘maN misaiyE’  with ‘kaNNan’, we can see that the kAmam is towards the archchAvathAram in this world where emperumAn with his beauty has attracted us and made us love him in this form.

Like how vAmanan with his smartness got the world from mahAbali, emperumAnAr too got from me by his smartness; he got from me the master of the world, that is, arangan.  vAmanan gave the world to indhiran saying that it belongs to him. emperumAnAr too gave the owner of the world to the SrIvaishNavas saying that He belongs to them. After giving to them, he said to them, “that kAmam is only for kaNNan; that only is the goal; other goals are there to support this kAmam towards kaNNan.”, and in that way he preached to them such that they fell in love saying ‘nam perumAL, nam perumAL’ (our emperuAn).

It is the ultimate to have such love towards emperumAn; getting SrIvaikuNtam without such love, is not in the mind of great ones like nammAzhvAr and thirumangai AzhvAr;

emperumAnAr says that we should follow their path and make kAmam towards emperumAn as the destiny.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 39

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<< previous (Akki adimai nilaippiththanai ennai inRu)

Introduction (given by maNavALa mAmunigaL)

After seeing no response to his question, amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, with love he looks at his divine mind and says that there would not be anyone else who could provide the protections (rakshai) that emperumAnAr provides for us.

Introduction (given by piLLailOkam jIyar)

After seeing no response to his question from emperumAnAr even after asking straight to him as ‘uraiyAy indha nuN poruLE´ (in the previous pAsuram), amudhanAr leaves it at that, and thinking about all the kind help of emperumAnAr, he wanted to share that with any devotee nearby, but as he had talked to them about the auspicious qualities of emperumAnAr, they were all immersed in those thoughts and were ecstatic and not able to hear him; so he addresses his divine mind: for us who were deeply involved in inappropriate matters of relatives, house, land, etc., and were being very lowly – emperumAnAr removed the illiteracy which is the cause of sorrows, and gave us knowledge with which we could understand his eternal unlimited auspicious qualities – is it even possible for others to match such protecting ways of emperumAnAr, asks amudhanAr to his mind.

poruLum pudhalvarum bhUmiyum poonkuzhalArum enRE
maruL koNdu iLaikkum namakku nenjE – maRRuLAr tharamO
iruL koNda venthuyar mARRith thanneeril perum pugazhE
theruLum theruL thandhu irAmAnusan seyyum sEmangaLE        – 39


Word by word meaning (given by maNavALa mAmunigaL)

poruLum – Material things/ wealth
pudhalvarum – sons,
bhUmiyum –  land,
pUnkuzhalArum enRE – wife, etc., – and wishing for only these,
maruL koNdu –  we had lost our sensibility;
iLaikkum namakku – for us who are sunken in that way,
vem thuyar mARRi – he removed the cruel sorrows
iruL koNda – created due to lack of knowledge;
theruL thandhu – and gave the knowledge
theruLum – for us to know
than – his
eeRil – eternal
perum – infinite
pugazhE – auspicious qualities;
irAmAnusan seyyum sEmangaL  – (such) protections that emperumAnAr gives,
nenjE – Oh mind!
maRRuLAr tharamO­ – would others be any match to be able to do that?


Starting with poruLum pudhalvarumnenjEin the previous pAsurams as he was talking to the devotees nearby about the fulfillment he got because of emperumAnAr’s kindness, and about the greatness of emperumAnAr’s auspicious qualities, they became ecstatic and immersed in it, and did not even reply to anything; so amudhanAr addresses his mind and talks about all the benefits he obtained.

poruLumThose which are means for getting many benefits, being helpful in happily living with their people, that is, all the things like wealth, jewels, things, carrying carriages, and all such things;

pudhalvarumAs said in ‘puthrOthpaththi vinASAbhyAm naparam sukha dhu:khayO:’ (~ there is no joy greater than having a son, and no sorrow worse then losing a son), the son who is seen as the ultimate and unlimited happiness, being a support when invalid, during old age, etc., and as said in ‘punnAmnOnarakAth thrAyEth’ (saves from going to the hell called ‘puth’) being helpful in getting the better other-world;

bhUmiyumunlike the things of fluctuating nature, since it would be well set in one place, the land which one could live in with sons and grandsons;

pUnkuzhalArum  – she who is having ties of hair that is decorated with fragrant flowers, and good wife as celebrated in ‘bhAryAsamOnAsthi Sareera thOshaNE’ (there is no one better than a wife in helping nurture and save our body),

enRE maruL koNdu iLaikkum – As said in ‘kshEthrANi mithrANi dhanAni nAtha puthrAScha dhArA: paSavO gruhANi | thvath pAdha padhma pravaNAth vruththEr bhavanthi sarvE prathikUla rUpA:’, (~ Land, friends, wealth, husband, sons, wife, cows, etc., houses, etc., would be felt in the form of hurdles if getting increased devotion towards your divine feet) forgetting such ills of these matters, imagining the aforementioned to be the life-support, nourishment, and enrichment, got stuck in lack of knowledge and was sunken;  it is as said in ‘thAyE thandhai enRum thAramE kiLai makkaL enRum nOyE pattu ozhindhEn [periya thirumozhi – 1.9.1]’ (I got downtrodden thinking only about mother father wife relatives children and such bodily related ones at all times), and in ‘puthra dhAra gruha kshEthra mrugathrushNAmbu pushkalE | kruthyAkruthya vivEkAntham pariprAnthamithasthatha:’ [SrI dhEvarAja ashtakam] (~ sons, wife, house, land are all like mirage (which we still see everyday and believe to be true), blind to what should be done and not done, and lose the way of knowledge).

iruL koNda venthuyar mARRi – As said in ‘avivEka ganAntha dhingmukE bahudhA santhatha dhu:kha varshiNi | bhagavan bhavadhurdhinE padha skalitham’ (~ without being able to discern, without knowing the direction to go in and be sad, Oh emperumAn! I have lost the way),  he removed without trace the cruel sorrows caused by lack of knowledge);

thanneeril perum pugazh his countless and unlimited natural auspicious qualities that come rushing without any limit;

theruLum theruL thandhu he gave clear knowledge to know such qualities of yours;

irAmAnusan seyyum sEmangaLE – in such ways emperumAnAr divines his protections (upon us);

ramanuja showing paramapadhamemperumAnAr’s protection

Like said in ‘aRiyAdhana aRiviththa aththA [thiruvAimozhi – 2.3.2]’ (Oh one who has the natural relationship to help the AthmAs, you taught me like an AchAryan, about the true matters and so helped me in innumerable ways), he is being grateful and divines this towards emperumAnAr, services towards whom is the ultimate state to be reached.

maRRuLAr tharamOgoing as a messenger tying notice in his neck, serving as a charioteer, giving SrI bhagavath gIthA of eighteen chapters, saying ‘sarva pApEbhyO mOkshayishyAmi’, and ‘abhayam sarva bhUthEbyO dhadhAm yEthath vratham mama’, even after he struggled in many such ways, sarvESvaran could not protect/uplift even one person.

As said ‘nArAyaNE mahathi lOkagurAvadhanthE gO mAnusha SriyamavApasanAthaneem thAm | rAmAnujE buvimithE sakalOpijanthus samsara dhivyapadhayOr nahivEththibhEdham’ (~ all the beings born did not see difference between this world and the other (because it became easy to reach SrIvaikuNtam) after the incarnation of emperumAnAr), Oh mind, do you see that the countless help by emperumAnAr is beyond words?

As said in ‘thennarangar thamakkAmO dhEviyargatkAmO, sEnaiyarkOn mudhalAna sUriyargatkAmO, manniya seer mARan aruL mAri thanakkAmO, maRRumuLLA dhEsikargaL thangaLukkum AmO, ennudaiya pizhai poRukka yAvarukku mudiyum ethirAsA unakkanRi yAn oruvarkku AgEn [Arththi prabandham – 26] (Oh emperumAnAr! None has got the ability to tolerate my mistakes (and help me) except you!), thus jeeyar also divined the same meaning!

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

enRE – Without the thought that there could be other goals/benefits, we were immersed in worldly things thinking that these were the only goals/benefits to attain. {Translator’s note: As said in ‘izhandhOm engiRa izhavum inRikkE samsAramAgira perum kadalilE vizhundhu nOvu pada [mumukshuppadi – 5]’ (~ even without realizing about what they are missing regarding emperumAn, samsAris are immersed in the ocean of worldly matters and suffering…) }

maruLThinking what is not the true goal as the goal to attain.  If one is interested in worldly things then it would affect their love towards emperumAn. We can see that the affection towards sons would hinder the gaining of knowledge of what the saints have taught; land/house/women would attract us towards themselves and that would prevent us from going towards emperumAn, is also seen in this world;

iLaiththusuffering; or, diminished knowledge;

maRRULAr tharamO – It is not possible for anyone to do what emperumAnAr can do as our protector.

iruL koNda venthuyariruL -> darkness -lack of true knowledge; since it is dark it would not be possible to know the way to escape and so one would have to go through the suffering, so he is calling it as ‘venthuyar’.

perum pugazh – Quality of greatness is that it would not let us enjoy some other auspicious quality, or to enjoy someone else including emperumAn.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 38

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Introduction (given by maNavALa mAmunigaL)

When SrIvaishNavas make one join like this, one would need acceptance to go for it (adhvEsham) etc., which are possible by the reason of ISvaran (emperumAn), thinks amudhanAr,  as said in ‘sAkshAn nArAyaNO dhEva:’, etc., and he considers emperumAnAr himself as the ISvaran, and so he is saying like how AzhvAr divined about it in the pAsuram of ‘inRu ennaip poruLAkki [thiruvAimozhi – 10.8.9] (emperumAn now considered me as worthy, when all these time eternal I was left out).

Or, Since emperumAnAr took him based on their effort, he is looking at emperumAnAr’s divine face and asking – Even as I have been living in this place all these time, you had not taken me up, and now you have taken me up, so what is the reason for that (delay)?

Introduction (given by piLLailOkam jIyar)

In this way through AzhvAn you corrected me and took me, you made me amicable to be subservient, and you made me go up to the level of its true meaning which is the ultimate state that is of subservience to devotees/AchAryan, but in the time before this your highness had not given me the experience of taste of this, and kept me uselessly in worldly matters – what is the root cause of this? Oh emperumAnAr who is at all times worshiped by the fortunate ones! For even the most learned ones it would be hard to know the ways of your kindness (related to the question above), so you yourself please explain that – asks amudhanAr directly looking at emperumAnAr.

Akki adimai nilappiththanai ennai inRu avamE
pOkkip puRaththittadhu en poruLA munbu – puNNiyar tham
vAkkil piriyA irAmAnusa! nin aruLin vaNNam
nOkkil therivaRidhAl uraiyAy indha nuN poruLE  –                 38


Word by word meaning (given by maNavALa mAmunigaL)

ennai – Me who has been like ‘IsvarOham’ (considering my self as the lord) from time eternal,
Akki – made me agree for being subservient
adimai – and made it go up to the ultimate state of being subservient to devotees
nilaippiththanai – and so your highness made me be in that state;
inRu – while you have been able to do this now,
munbu – in the times before this
avamE – (you had) uselessly
pOkki – kept
puRaththittadhu – (me) left away in worldly matters –
en poruLA –  for what purpose is that?
puNNiyar tham – Those fortunate ones who know your highness as is,
vAkkil piriyA irAmAnusa – you are being the matter of their talk at all times!
nOkkil– When seeing that
therivaridhu – it is not being possible to know
aruLin vaNNam – the way/nature of kindness
nin – of your highness {such that you had kept me away all this time},;
uraiyAy – your highness itself should tell us about
indha nuN poruL – these subtle ways.


ennai – Starting from time eternal, for some time there was lack of knowledge (agyAnam) that the body is the AthmA;

after that even though knew that there is something separate from the body which is AthmA, but having misunderstanding about its actual nature (so, thinking that AthmA is independent) (anyathA gyAnam) because of being as said in ‘ISvarOham aham bhOgeesidhdhOham bhalavAn sukee’,

then fell on desires for worldly things, as said in ‘kAmaisdhair hrutha gyAnA: prapadhyanthE anya dhEvathA:’  and thus losing knowledge on wrong things (vipareetha gyAnam), and so wandered through these and became a nobody; you getting such adiyEn,

inRu – now,

Akki – released from all such aforementioned, and first, made me involve in subservience to emperumAn as said in ‘nAnum unakkup pazhavadiyEn [thiruppallANdu – 11]’ (I too am being an eternal servitor),

adimai nilaippiththanai – then, like how emperumAn helped when asked ‘adiyArkku ennai Atpadhuththa vimalan [amalanAdhipirAn – 1](He being without blemish, who is able to make me subservient to His devotees), and ‘un adiyArkku AtpadhuththAy [thiruppaLLiyezhuchchi – 10](Please engage me in the service of your devotees who are the servants of your holiness),

as said in ‘gururEva param brahma’ and ‘AchAryassa harissAkshAth chara rUpi nasamsaya:’ , and your highness is the one who is Isvaran for me, have let me to be in the upper limit of subservience that is towards His devotees.

munbu – During earlier times,

avamE pOkki – (you) left me out to be wasteful

puRaththittadhu  –  and kept me interested in inappropriate matters;

en poruLA what is the use/reason for that?

(emperumAnAr asking) What is the reason for you saying like this?

amudhanAr – Like said in ‘magnAn udhdharathE lOkAn’ you had incarnated for uplifting everyone, but you too, like sarvESvaran, had kept me all these days for your leelai.

emperumAnAr – Till now you did not have the qualifications, that is why I kept you like this.

amudhanAr – As said in ‘adhikAram uNdEl arangarum irangArO, adhikAram illAdhArkku anRO ethirAsA nee iranga vENduvadhu [Arththi prabandham – 14]’ (~ If one is having qualification then arangan emperumAn would have shown mercy; for those (like me) who do not have any qualification, you are the one who has to show mercy (and liberate us) (mOksham)).

But then what eligibility did you see for accepting me now, why did you keep me away wastefully?

and so amudhanAr is catching emperumAnAr, in the same way AzhvAr caught emperumAn in ‘inRu ennaip poruL Akki [thiruvAimozhi – 10.8.9] (emperumAn now considered me as some thing, when all these time eternal I was left out);

If you are saying that due to your kindness you made me like this now, then please let us know the nature of that kindness {which had let me go waste all this time} – says amudhanAr.

puNNiyar tham – those having the fortune of grace of emperumAn without any means from our side; the grace that would help get mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (unblemished knowledge);

vAkkil piriyA – being there in their divine speech without any break;

That is, they are the ones like nammAzhvAr who can be said as ‘pUrvE mUrdhnA yasvAnvayAm upagadhA dhEsikA:’, had done mangaLASasnam to emperumAnAr, like in ‘poliga poliga poliga [thiruvAimozhi – 5.2.1]’;

nammazhvar_bavishyadhAcharnammAzhvAr presenting bhavishyadhAchAryar (emperumAnAr) statue

Or (about AchAryas) – since he (maNavALa mAmunigaL) is being like ‘gurOr nAma sadhA japEth | gurOr vArththAScha kathayEth’,  

he prays to emperumAnAr as:

nithyam yatheendhra thava dhivya vapusmruthaumE saktham manO bhavathu vAk guNa keerththanEsau | kruthyancha dhAsya karaNEthu karadhvayasya vruthyantharE [yathirAja vimSathi]’,

As said in ‘vAchA yatheendhra manasA vapushAchayushmath pAdhAravindhayugaLam bhajathAm gurUNAm | kUrAdhinAtha kurugEsa mukhAdhya pumsAm’ [yathirAja vimSathi], always being worshiped in the minds of the fortunate ones like kUraththAzhvAn, piLLAn and others;

irAmAnusa! – Oh (such) emperumAnAr!

nin aruLin vaNNam – Unlike His kindness which is common for both ties and liberation, your kindness is for only liberation; vaNNam – its ways – nature;

nOkkil – If it (nature of your kindness) is analyzed well; if tried to see for knowing it, it would be hard;  If I tried to figure out why the one that did not work out all this time has worked out now, it would be hard to know that (by myself);

Al -> wondering.

You see, amudhanAr is wondering as – your kindness that is for giving one thing (liberation) (EkAkAram), had become one of giving both (ties and liberation) only in my case?

Or, Al -> The kindness which became fruitful now without any effort from my part, had not worked out earlier, and so like how AzhvAr felt terrible in ‘pOra vaiththAy puRamE [thiruvAimozhi – 5.1.5]’ (You had kept me out into matters other than You), and in ‘aRpa sArangaL avai suvaiththu aganRu ozhindhEn [thiruvAimozhi – 3.2.6]’ (I had kept away from you and enjoying lowly matters), amudhanAr is loathe to think that he had missed this great experience all these days, and had gone behind worldly things all these days;

uraiyAy indha nuN poruLE – Since your highness sees the matters of both the worlds, you must be knowing the meaning/reason of this subtle matter (of keeping me away all these days and showing kindness only now), so please tell us about it, says amudhanAr.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Akki – Says ‘made me’, instead of ‘thiruththi´ (corrected me), after seeing the vast difference between how he was earlier compared to now after emperumAnAr getting him. So this is looking like a new thing for him.

emperumAnAr – The noble ones made you like this now.
amudhanAr – Why did they not do this till now?
emperumAnAr – You were not agreeable till now.
amudhanAr – How did the agreeableness come now?
emperumAnAr – Because you got the amicability (adhvEsham), etc., now.
amudhanAr – Why should that happen only now?
emperumAnAr – That is due to ISvara katAksham, that is prathama sukrutham (emperumAn’s grace due to some good deed of yours)
amudhanAr – That ISvaran is you only (for me), isn’t it? Why should you have not saved me earlier? Did some eligibility got gained now for you to protect me?  So it is not clear at all for the reason of not protecting earlier and protecting now. This matter is being very subtle/hard to know. Your highness should explain the reason, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 37

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Introduction (given by maNavALa mAmunigaL)

Seeing the way he is, when asked “What is the way in which you knew about him and joined him?”, amudhanAr replies “I am not one who knew about and joined him; those who think that only those who are connected to his (emperumAnAr ‘s) divine feet are to be related to, made me also to be subservient to that (divine feet)”.

Introduction (given by piLLailOkam jIyar)

To the ones who asked “In this way, did you surrender to him only after knowing his kindness etc., qualities which are amicable for one to surrender? How did you get this clarity?”.  amudhanAr replies – First I did not know about his qualities or surrender to him; those who have the taste of being and enjoying in the divine feet of those most loving ones who know about and enjoy emperumAnAr’s auspicious qualities, due to their highly kind nature, saw me and made me a servant of those divine feet, and made me to be dedicated to only that; because of that I came to know it.

padi koNda keerththi irAmAyaNam ennum paththi veLLam
kudi koNda koyil irAmAnusan guNam kURum anbar
kadi koNda mAmalarth thAL kalandhu uLLam kaniyum nallOr
adi kaNdu koNdu ugandhu ennaiyum AL avarkku AkkinarE        37


Word by word meaning (given by maNavALa mAmunigaL)

irAmAyaNam ennum paththi veLLam – the ocean of devotion that is SrI rAmAyaNam
padi koNda – that is spread in the whole earth,
kO il –  divine place
kudi koNda – of its living
irAmAnusan – is emperumAnAr.
anbar – The loving ones
guNam kURum – who talk about his qualities;
nallOr – The distinguished ones
uLLam kalandhu – whose mind joins
kaniyum – and becomes fond of
kadi koNda – the fragrant
malar – and enjoyable
thAL – divine feet
mA – of those loving ones,
said that this AthmA too is to be subservient to that feet,
adi kaNdu – seeing the nature of this,
ugandhu koNdu – accepting based on that connection (of AthmA)
ennaiyum avarkku AL Akkinar – made me also (like how they are), to be subservient to him.

So, I did not reach those divine feet by knowing. SrivaishNavas made me join and I joined, is all it is.
Calling rAmAyaNam as ocean of devotion, because it stimulates infinite devotion.


padi koNda keerththiAs said in “vAlmeeki: giri sambhUtha rAmAsAgara gAmini | punAthi bhuvanam puNyA rAmAyaNa mahAnadhi”   (from the mountain that is vAlmeeki, river joins the ocean that is rAmAn; one who immerses in the great river rAmAyaNam, would get all good karmas),

and, ‘SlOka sAra samAkeerNam sarga kallOla sankulam kANdagrAha mahAmeenam vandhE rAmAyaNArNavam’ (Innumerable water droplets that are the SlOkas, more than 500 waves that are sections, 6 big crocodiles that are the 6 cantos, I bow to that ocean that is SrI rAmAyaNam), and

SruNvaN rAma kathA nAdham ko na yathi parAm gathim”, “ya pibhan rama charithAmrutha sAgaram” (here too it describes rAmAyaNam as an ocean),

and “idham pavithram pApagnam puNyam vEdhaiScha samhitham” (~ good karmas for those who read, listen to, or ask to read, etc.);

and, “Satha kOti pravisthram” (~rAmAyaNam of several crore Slokas in brahma lOkam), and ‘vEdha: prAchEdhasAdhAseeth sAkshAth rAmAyaNAthmanA’ (~ vEdham came and born as SrI rAmAyaNam)

– in such a way SrI rAmAyaNam is having the greatness of being spread in the whole world;

padi koNda is to say earth as an example, but is spread in all worlds like brahmA’s sathya lOkam, etc.

From sathya lOkam brahma and nAradha had come down to advise and instruct vAlmeeki about authoring rAmAyaNam, its greatness is spread and well known in all the worlds above as well.

rAmAyaNam ennum paththi veLLamveLLam -> ocean. Even though it is said as “kAvyam rAmAyaNam kruthsnam seethAyaS chaitham mahath” (named it as rAmAyaNam, or seethA’s story, or as pulasthiyar’s son’s (rAvaNan’s) killing), since it is said as “yasyaithE thasya thadhdhanam” (~ what belongs to her belongs to him due to her subservience), so calling seethA’s story as rAmAyaNam is acceptable. Such SrI rAmAyanam that is the flooding devotion;

While one should say that its meanings are the flood of bhakthi (devotion), why say SrI rAmAyaNam itself as bhakthi? Like said in “thath guNa sArasyAththu thathvyapadhESa:” (~ if that is said for it, it is meant for this as well), it is because SrI rAmAyaNam stimulates such devotion. In the way of “Ekaikam aksharam prOktham mahApAthaga nASanam” (even one letter of it is recited, the bad karmas would be destroyed), even without going to the level of its meanings, even the beauty of the sound of its words itself would be enjoyable.

If asked where is that bhakthi (SrI rAmAyaNam) residing, and how do we go to it,

kudi koNda kOyil irAmAnusan – It is present as resident in the heart of emperumAnAr himself as a temple;

As said in “iruppidam vaikuntham vEkatam mAlirunchOlai ennum poruppidam mAyanukku enbar nallOr [rAmAnusa nURRanthAdhi – 106]” (noble ones say that emperumAn stays in SrIvaikuNtam, thiruvEnkatam, thiru mAlirunchOlai, etc.), for what is discussed here who is the parama purusha (emperumAn), those are the places of His stay; likewise, what is discussed above  that is the flow of bhakthi which is SrI rAmAyaNam, emperumAnAr is the temple, you see!

irAmAnusan (connection with SrI rAmAyaNam) – in that rAmAvathAram, in the matter of the divine couple he is the one who performed all sorts of services (like eating everything by oneself (without sharing with others) and growing a big belly, he performed all sorts of kainaryams himself for them), and so knew the taste of bhakthi, isnt’ it?

guNam kURum anbar those loving ones who spread about his auspicious qualities to everyone in the world;

(who are those loving ones?)

As said inupagathA dhEsikA mukthimApu: sOyam rAmANuja munir api sveeya mukthim karasthAm yath sambhandhAdh amanutha katham varnNyathE kUraNAtha:” (~AchAryas before emperumAnAr established that they get mOksham due to their relationship with emperumAnAr‘s thirumudi (head) sambandham. Such emperumAnAr declared that he gets mOksham due to his sambandham with AzhvAn. How can we spell out the glories of such kUraththAzhvAn?) (focus here is on the first part of it regarding thirumudi sambandham),

so as said in “naliyum narakamum naindha namanukku ingu yAdhonRum illai, kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]” (~ there is nothing to do here for yama, watch out – kali is going to be destroyed (due to incarnation of emperumAnAr)such nammAzhvAr who praised emperumAnAr, and,

he who performed thiruvArAdhanam to the divine deity given by nammAzhvAr, that is nAthamunigaL (this is explained in charamOpAya nirNayam –, and

he who had bestowed his wishes to emperumAnAr by saying ‘Am mudhalvan ivan [thiruvAimozhi – 7.9.3] – that is ALavandhAr;

they are the loving ones (anbar).

kadi koNda mAmalarth thALgaL –  in the fragrant, distinguished, and very enjoyable divine feet of such loving ones (anbar); it would not reduce even if it is enjoyed till the end of life of a charama parva nishtar (one being subservient to His devotees); it would grow even more in its greatness;

malarunlike the flowers of this world where they blossom only for some time, these divine feet are always in bloom; as said in “athra parathra chApi nithyam yadheeya charaNam madheeyam” (both in this and the other world surrendering to AchAryan’s divine feet as the means and destiny) (is the charama parva nishtai).

thAL– in their divine feet who are said as in ‘yAniSA sarvabhUthAnAm thasyAm jAgarththi samyami [SrI bhagavath gIthA](When others are sleeping, my devotee is awake (and celebrating me)).

kalandhu uLLam – their divine mind joins such divine feet (of anbar)

kaniyum nallOr – Like very ripened fruit, that is those noble ones having matured knowledge leading to bhakthi (devotion) (towards such divine feet of anbar described above);  nallOr like kUraththAzhvAn.

kurathazhwankUraththAzhvAn at kUram

adi kaNdu koNdu ugandhu – They thought that this entity that is AthmA (of mine) is also the servant of that (emperumAnAr), saw its nature as subservient, just based on the eligibility of the association they liked this AthmA, and;  like how when a very young prince loses his way and goes and sits inside the house of a hunter, and the virtuous ones who knew the prince would reach there, and show him to the king and vice versa and make them connected;

ennaiyum ALavarkku AkkinarE – ennaiyum – like himself (kUraththAzhvAn) to him (emperumAnAr), he made myself also to emperumAnAravarkku – the one who is having devotion towards chakravarththi thirumagan (SrI rAma), that noble one (emperumAnAr); emperumAnAr’s greatness is such that ‘avar’ implies only emperumAnAr.

AL Akkinar – made me suitable to get to emperumAnAr’s divine feet; made me subservient to him;

So I did not join him by learning that it is what is correct for me; kUraththAzhvan who is the one recommending me, got me to join and so I joined emperumAnAr;

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

Since SrI rAmAyaNam contains SrI vaishNava principles through out, emperumAnAr himself is protecting it inside his mind.

The ocean of SrI rAmAyaNam being very enjoyable it got in and stayed in emperumAnAr’s mind. But in case of agasthya muni the salty ocean went in but so could not stay inside as he spat it out.

nallOr – the noble ones who share their enjoyable experience to others (as they discuss with them about emperumAnAr’s auspicious qualities that they enjoy).

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 36

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Introduction (given by maNavALa mAmunigaL)

You said you would not forget emperumAnAr‘s divine lotus feet. For us also to surrender to him, please tell us about his nature; to that, amudhanAr replies in this pAsuram.

Introduction (given by piLLailOkam jIyar)

You said you would not forget emperumAnAr ‘s divine lotus feet. We too are looking to surrender to him. Please tell us about his nature.  amudhanAr replies – One who is having thiruvAzhiyAzhvAn (divine disc) that is frightening to the enemies, who is the master for all the AthmAs, (that is, emperumAn), – when in the middle of two armies, due to affection toward relatives when arjunan had lost interest, like how some would assist by bringing out and giving the gems that are settled under the sea, emperumAn, in the sea of vEdhAntham brought out what were kept as secret meanings and what were of great value, and gave them through SrI gIthA Sasthram – even after such a help, in this time of kali, worldly people were under that kali’s spell and were suffering;

to that very important Sasthram which is in the form of gIthA, he (emperumAnAr) wrote vyAkyAnam (commentary) and to explain that to everyone he followed the worldly people everywhere all the way to bhadhrikASramam – there is no other people of such great quality, you see! This is the way of emperumAnAr’s nature, says amudhanAr.

adal koNda nEmiyan Aruyir nAthan anRu AraNachchol
kadal koNda oN poruL kaNdaLippa pinnum kAsiniyOr
idarin kaN veezhndhidath thAnum avvoN porul koNdu avar pin
padarum guNan em irAmAnusan than padi idhuvE                          36


Word by word meaning (given by maNavALa mAmunigaL)

adal koNda – Having the power of defeating the enemies
nEmiyan – that is the thiruvAzhi (divine disc), the one holding it,
nAthan – and is the master
Aruyir – for all the AthmAs,
anRu – That day – when arjunan, as said in ‘asthAna snEha kAruNya dharmAdharmadhiyAkulam [ALavandhAr’s gIthArtha sangraham – 5] (friendship and kindness shown towards ones to whom friendship and kindness should not be shown, and getting confused about what is righteous and what is not), had become very sad; emperumAn used him as an excuse to bring out, like bringing out priceless gems hidden under the sea,
kaNdu – after considering (the whole Sasthram, brought out)
oN poruL – the distinguished meanings which were
koNda – hidden without anyone’s knowledge
kadal – under sea that is of
AraNach chol – sound of vEdhas,

and for all the jeevAthmAs to be uplifted,

aLippaemperumAn gave such meanings through SrI gIthA and helped the people;
pinnum – even after that,
kAsiniyOr – people of the earth
idarin kaN – due to sadness of worldly existence (samsAram)
veezhndhida – had immersed in it to the bottom;
thAnum – he (emperumAnAr) too,
avvoN poruL koNdu – using the distinguished meanings which sarvESvaran had given earlier,

till such meanings are understood and followed by everyone,

avar pin padarum guNan – he followed them and gave the meanings – emperumAnAr having such quality;
em – he who gave himself completely to us,
iraAmAnusan than – such emperumAnAr’s
padi idhu – nature is such.

When using the phrase as ‘Aruyir nAthan enRu AraNach chol kadal koNda oN poruL kaNdaLippa’, it says that sarvESvaran being the lord of jeevAthmAs, had given the meanings through SrI gIthA.

adal – midukku – strength/pride.
padisvabhAvam – character / inherent nature;


adal koNda nEmiyan – For the enemies of His devotees, enemies like the crocodile that troubled the elephant in the pool, and the brahmAsthram dispatched by asvaththAmA which came to kill parIkshith, etc., he is of the appearance that is completely frightening, that is thiruvAzhi AzhvAn (divine disc) which is as said in ‘vadivAr sOdhi valaththu uRaiyum sudar Azhi [thiruppallANdu – 2]’ (he having the light that is spread in Your divine body, and who stays permanently in Your divine right hand) – emperumAn having such divine disc in his hand as the main weapon;    adalmidukku – strength/pride.

Aruyir nAthan – As said in ‘pathim viSvasya AthmESvaram’ (He is the owner of the whole world, does not have some one else as the owner for Him),  ‘uthAmruthathvasyESAna:’ (He is the owner of Himself),  ‘ayarvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]’ (~ head of the nithyasUrIs (in SrIvaikuNtam) who are never forgetful), He is the lord of all of the jeevAthmas; since it says ‘nAthru yAnchyAyAm’ (dhAthu for nAthan) – He is such that all the benefits/meanings get begged from Him; as said in ‘EkObahUnAm yOvidhadhAthi kAmAn (He is one, we are many, He is the one who gives what we ask for)’, He is the one from whom to get all types of goals.

anRu –  ‘thathra thAvath pANdavAnAm kuruNancha yudhdhE prArabhdhE sabhagavAn purushOththama: sarvESvara: jagath upakruthi marthya: pArtam rathinam AthmAnancha sArathim sarva lOka sAkshikanchakAra ’ [emperumAnAr’s gIthA bhAshyam avathArikai (introduction)] (At the start of war between pANdavas and kauravas, that emperumAn who is purushOththama (who is the noblest of all) and who is the lord for all (everyone else has to listen to him), He with the thought of giving help to the world, sat arjunan in the chariot, and set Himself as the charioteer, for all to see, and rode the chariot), when both kauravas and pANdavas had assembled ready for the war, arjunan saw his groups of relatives among both the armies, and said in despair, words like ‘pithreenatha pithAmahAn mAthulAn svaSurAn bhrAthreen puthrAn pauthrAn sakeemsthathA’ (list of relatives), etc., and so in place of dharma (of doing the war) he tended his mind on adharma (backing out as a kshathriya who has to get back his stolen kingdom), and said ‘yEshAm arthE kAngkshitham nOrAjyam bhOghAn sukAni cha, tha imE vasthitha yudhdhE prANAsthyukthvA dhanAni cha || AchArya:pithra:puthrA: | EthAnnahanthumichchAmi ghanathOpi madhusUdhana’ (I don’t want these benefits, nor the kingdom and its comforts, in the war where we are ready, I don’t have the wish to get the wealth by killing all of these people; I do not have the inclination to kill them even the ones who are said in SAsthras as eligible bad ones to be killed, Oh madhusUdhana! (this name of Him indicates -you being the one who killed asuras only and not AchAryas etc));

and ‘visrujya saSaram chApam chOga samvigna mAnasa: (bow and arrows fell from his hands, and sat down with full of sadness, avoiding the war);

anRu – on that day –

AraNachchol kadal koNda ON poruL kaNdu aLippa – Like helping by bringing out gems that are hidden on the floor in the middle of ocean, emperumAn, from the parts of vEdhAntha that are majestic like the ocean, fully observed for the most secret and most valuable and distinguished meanings (artham), gave those meanings to him, and protected him; they are as said in ‘thAvAn sarvEshu vEdhEshu brAhmaNasya vijAnatha:’ (~the meanings I said in gIthA are present in vEdhas which is for all types of people, you choose the one), ‘thamEva mathvA amrutha ihabhavathi’ (one who understands brahmam becomes equivalent to Him (in eight auspicious qualities)), ‘thamEvam vidhithvA athimruthyu mEthi (understands Him and crosses the ocean of worldly life), ‘AnandhO brahmEthi vyajAnAth’ (understand it is brahmam that is the Anandham), ‘pathim viSvasyA AthmESvaram’ (To himself Isvaran is the lord (no body else));


Or, alternatively;

anRu – (when near the end of giving Sri bhagavath gIthA) – As arjunan asked in 2.7kArpaNya dhOshOpahathasvabhAva: pruchchAmi thvA dharmasammUdachEthA: | yachrEya: syAn nichchitham brUhi thanmE Sishyas thEham SAdhimAm thvAm prapannam ||’ (~please tell me what is good for me), krishNan advised him the means for getting mOksham, the list starting with karma yOgam, gyAna yOgam, bhathi yOgam, secret of His incarnations, purushOththama vidhyai, etc.

Then arjunan became very sad at that time (anRu), with the realization that these means are hard to do, would create bewilderment, would take a lot of time to give benefit, and also against the true nature of AthmA being subservient;  at that time; 

AraNachchol kadal koNda ON poruL kaNdu aLippa – in the ocean that is the collection of words of vEdhAntham, he saw and collected the most secret ones that are most distinguished like said in the vEdhas: ‘thasmAn nyAsa mEshAm thapasAm athiriktha mAhu:”, “vEdhAntha vigyAna sunischithArththA: san nyAsa yOgAth yathayaSSudhdha sathvA: | thE brahma lOkEthu parAnthakAlE parAmruthAthparimuchyanthi sarvE”, “nakarmaNAna prajayAdhanEna thyAgEnaigE amruthathva mAnaSa:”, ( ~ among the ones I said, nyAsam (SaraNAgathi) is supreme, those who fully possess tranquil quality follow this only; you would not get it through the karmas, yAgams, hOmams, etc., that you do) etc.,

aLippaand He gave the two SlOkas of ‘manmanA bhava mathbakththa:’, and ‘sarva dharmAn parithyajya’, for uplifting all sentient, and using the sadness of arjunan as excuse, He advised about prapaththi (SaraNAgathi), for saving everyone in the world.

pinnum – and in the latter time of kali yugam too,

kAsiniyOr – all the sentient in this world; kAsini -> earth.

idarin kaN veezhndhida – people had fallen in to the sadness of worldly affairs and reached its bottom; in dhvApara yugam it was one person that is arjunan who was having the trouble, but in kali yugam it is the people of the whole world who are having trouble, you see.  Due to not being able to tolerate this, because of his (emperumAnAr’s) loving kindness, he (emperumAnAr) –

thAnum avvoN poruL koNdu emperumAnAr also, made vyAkyAnam (commentary) for that commendable gIthA SAsthram, and using that meaning;

Or, approaching thirukkOshtiyUr nambi eighteen times and using what he gave as the ultimate secret, that is, the meaning of charama SlOkamusing that meaning;

avar pin padarum guNan – he enlightened those sentient in the world going after them up to and including bhadharIkASramam, he went after them and removed their sorrows of worldly affairs; emperumAnAr having such quality of kindness.


thAnumemperumAnAr also,


avvoN poruL koNdu – after going to thirukkOshtiyUr nambi eighteen times, nambi got a promise that it would be kept the most secret, and gave emperumAnAr the meanings of charama SlOkam; using the meanings of that SlOkam

avar pin padarum guNan – he himself went after all the people of the world, and gave all those meanings (of charama SlOkam) – he having such auspicious qualities of kindness, affection, generosity, etc.

em irAmAnusan thanhe who fully gave us such a divine body having such auspicious qualities – such emperumAnAr’s –

padi idhuvE – nature is this.  padi -> nature;

Same like said in “EthAvAnasya mahimA” – this is His greatness;

this is the greatness of our emperumAnAr.

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

adal koNda nEmiyAnnEmi – divine disc; like said in ‘nam mEl vinai kadivAn eppOdhum kai kazhalA nEmiyAn [periya thiruvanthAdhi – 86] (To remove our sins, emperumAn in whose hand the divine disc is ever present), He removes the karmas which are hurdles of noble ones who wish to enjoy emperumAn;

Ar uyir nAthan – nAthan – master; since He is the one holding that able divine disc, he is the master; nEmi is the sign of His para thathvam.

By nEmiyan it shows His ability to save us, and by nAthan it shows His responsibility of saving us due to our relationship with Him.

kaNdu aLippa – even the one who knows everything, He too had to look carefully and bring out the most important ones from the vEdhas;

gIthAchAryan sat under the feet of His disciple and gave him gIthA; gIthA bhAshya AchAryar went after the people of this earth and advised them till they accepted it.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 35

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Introduction (given by maNavALa mAmunigaL)

Even though you say that all your karmas went away due to emperumAnAr taking you, what if prakruthi came and encroached due to your connection with it? amudhanAr replies, there is no way/path for it to come and occupy me.

Introduction (given by piLLailOkam jIyar)

You said about your happiness due to the greatness of connection with emperumAnAr where he has taken you up without any efforts from you, and so you said that the karmas of time eternal would not affect you. During all the time that you are connected to the prakruthi materialistic world, as said in ‘nAbuktham ksheeyathE karma’ (how much ever one experiences its effects, karmas are never ending), wouldn’t the experience here be based on the effect of karmas? (amudhanAr replies) only if one does things like dhEvathAnthara bhajanam (worshiping other dhEvathAs), asEvaya sEvai (praising those who are unqualified), and so on, would there be an opportunity for eternal karmas to occupy us. I have given them up fully and strongly, and am living without ever forgetting emperumAnAr’s divine feet; after this has happened, there is no way/entrance for the cruel karmas to come and affect me.

nayavEn oru dheyvam nAnilaththE sila mAnidaththaip
puyalE enak kavi pORRi seyyEn ponnarangam ennil
mayalE perugum irAmAnusan mannu mAmalarth thAL
ayarEn aruvinai ennai evvARu inRu adarppadhuvE            35


Word by word meaning (given by maNavALa mAmunigaL)

nayavEn – would not be involved in
oru dheivam –  any deity outside of this (other than emperumAn);
kavi pORRi seyyEn – will not praise with poetic words
puyalE ena  – like comparing dark clouds for the generosity
sila mAnidaththai – of some lowly persons
nAnilaththE – in this world.
pon arangam ennil – If the word admirable thiruvarangam is uttered,
mayal perugum irAmAnusan – that would drive emperumAnAr crazy due to love;
ayarEn – I will not forget (at any time), the
mannu – matching each other and well set
mA – extremely worship worthy
malar – and enjoyable
thAL – divine feet (of such emperumAnAr);
evvARu – in what way/path
aru – could the hard to cut off
vinai – karmas
ennai inRu adarppadhu – occupy me now?

Devotion towards insignificant deities, services to wrong ones, thoughts towards insignificant matters are the paths for karmas to come and occupy us; since I don’t have any of these, karmas can’t have any ways to come occupy me, is the point here.

kavi pORRi seyyEn can be seen split as kavi seyyEn (won’t write poetic words on others), pORRi seyyEn (won’t heap ill-deserved praises on others);
puyal – rainy clouds;
mayal ­– madness/loss of sense (due to love).


nayavEn oru dheivam – I don’t involve in any dhEvathA other than emperumAnArnayavEn – would not like;

as said in ‘nAnyam vadhAmi na bhajAmi na chinthayAmi nAnyam smarAmi na SruNomi nacha ASrayAmi | mukthvA thvadheeya charaNAmbujamAdharENa SrI SrInivasa purushOththama dhEhi dhAsyam’ (will not speak of others, will not worship others, will not think of others, will not reflect/recollect about others, will not hear about others; and will not surrender to others either; will liberate from here, till the end will be for your divine feet, Oh Srinivasa! purushOththama!, wish to be your servant ), ‘ninRa Adhip pirAn niRka maRRaith theyvam nAduthirE [thiruvAimozhi – 4.10.1](~when AdhippirAn emperumAn is there standing, you are running to worship other demi-gods!), ‘maRRaith theyvam viLambhuthirE [thiruvAimozhi – 4.10.8]’ (~you are talking about other demi-gods!),

I am not having affinity to anyone including prathama parvam (emperumAn); instead, as said in ‘gurOranyam nabhAvayEth’ (will not consider others as my guru), and in ‘thEvu maRRu aRiyEn [kaNNinuN chiruththAmbu – 2]’(~ do not know any other god (than nammAzhvAr)), I am attached to emperumAnAr as the highest deity;

Also, ‘unnai ozhiya oru dheyvam maRRu aRiyA, mannu pugazh sEr vaduga nambi than nilaiyai, en thanakku nee thandhu ethirAsA ennALum un thanakkE At koL ugandhu [Arththi prabandham – 11](~ Oh emperumAnAr! please give me that state of the ever glorious vaduga nambi who does not know any god other than you, and happily make me yours for ever), and in this way jeeyar also prayed for it.

It is as said in ‘thruNeekrudha virinchAdhi nirankuSa vibhUthaya: | rAmAnuja  padhAmbOja samASrayaNa sAlina:’ (those who have surrendered to emperumAnAr would consider even the world of brahmA as insignificant grass).

nAnilaththE sila mAnidaththaip puyalE enak kavi pORRi seyyEn – As said in ‘en nAvil in kavi yAn oruvarkkum kodukkilEn [thiruvAimozhi – 3.9.1]’ (~ I would not give the sweet poetry coming from my tongue, to anyone else), and ‘mAnidam pAda vandha kaviyEn allEn [thiruvAimozhi – 3.9.9]’ (~ I am not a poet who would sing praises about humans), and ‘kshONee kONa sathAmSa pAlana mahAdhurvAra garvAnala kshubhyath kshudhra narEndhra chathu rachanA dhanyAn namanyAmahE | yankinchith purushA thamangathi payakrAmE samalpArthatham’ (~ we don’t accept, do not consider them as rich – the place he (human king) is ruling is nothing but a small square area in this world, the pride he has got for this is burning big like a fire, these kings are lowly – they cannot give the greatest benefit; they might give some benefit/money which is limited and unfulfilling),

in this big world that is surrounded by the oceans on all the four sides, I would not praise a (lowly) person that he is like the generous rain cloud that pours without any distinction of land and sea,  I would not write poetry for that, or praise by my words, in this way I will not worship (inappropriate) persons.

puyal – cloud.

Or, since amudhanAr is in his charama parva nishtai (service only to AchAryan), he considered even sarvESvaran as to be included with other deities to be ignored, and do not praise Him too as ‘SrI vEnkatAdhri SikarAlaya kALa mEgham’ (kALa mEgham -> rainy cloud), like how he (emperumAnAr) did, instead I shall be like said in ‘thEvu maRRu aRiyEn [kaNNinuN chiruththAmbu – 2]’ (I do not know any other god (than nammAzhvAr)), and ‘gurOr anyan na bhAvayEth’.

When they asked, In this way up to this point you have placed aside the other deities and lowly people, because they are not the ones to be reached, and in case of sarvESvaran who is worthy of reaching, you ignored Him since He is common to both ties here and to liberation, and so you abandoned all the adverse ones; but, have you considered anything, in some form of disguise even, as favorable and so reach that?’, amudhanAr replies, Yes.  What is that? He replies, ‘pon arangam ennil mayalE perugum irAmAnusan mannu mA malarth thAL ayarEn’.

pon arangam ennil mayalE perugum – As said in ‘vAnum maNNum niRaiyap pugundhu eeNdi vaNangum nal thEnum pAlum kalandhu annavar sEr then arangamE [periya thirumozhi – 5.4.8]’ (the beautiful SrIrangam that includes devotees who are like milk and sweet honey mixed together, being fond of the beautiful arangam), the devotion of emperumAnAr towards emperumAn has extended to His devotees, and if some one just mentions the word arangam, then he (emperumAnAr) would lose his sense out of love (brAnthi / vyAmOham).

irAmAnusan – such emperumAnAr’s

srirangam golden vimana historypon arangam

mannu mA malarth thAL  – divine feet; mannu -> nithyam -> exists for ever, mA -> vikasitha -> blossomed (ever); comparison of emperumAnAr’s divine feet is not to just some flower that blossoms one day and wilts the next day; if there was some flower that was always fresh and blossomed and which was in that way by its nature, and becomes fresh and fragrant every day, and is able get all the people of the world under its spell, then that might be considered to some extent to be comparable emperumAnAr’s divine feet;

ayarEn – as said in ‘guru padhAmbujam dhyAyEth’, ‘dhyAyEth japEth namEth bhakthyA’ (should give to, pray to, worship, and be devoted towards the guru), I will always be thinking about that divine feet without ever forgetting it.    ayarvu -> forgetting.

As said in ‘yE nAthavanthOhi bhavanthi lOkE thE nAthma kAryANi samArabhanthE’ (~ whoever has got a lord, they would not depend on anybody, and would give all responsibilities to him), after emperumAnAr has taken up responsibility for my protection, I am being without any worries/burden.

After that, aru vinai ennai evvARu inRu adarppadhuvE.

aru vinai – being hard to remove by experiencing its effects or by amends, the forms of good and bad deeds done from time eternal, could come and –

ennai – (me) – as said in ‘yEna yathra cha bhOkthavyam sukam va dhu:kamEvavA – sathathra rajvA badhvaiva balAdh dhEvEna neeyathE’ (whoever, in which ever place, has to experience happiness and sorrows that would happen by tying them to it by rope, and god would make those to happen (based on our karmas)),

all these days I had experienced the respective effects and He had kept me in worldly affairs, now due to my having esteemed relationship with emperumAnAr – such me;

inRu – now

evvARu adarppadhu – by what means would it affect me (now that emperumAnAr has taken me up)?

As said in ‘vAnO maRi kadalO mArudhamO theeyakamO, kAnO orungiRRuk kaNdilamAl [periya thiruvanthAdhi – 54]’ ((where have my karmas gone after I surrendered to kaNNa pirAn? Into the space? Into the ocean of stepping waves? air? fire? forest? Oh! What a pity! ), for the karmas which run away like the ordinary animals that run away upon seeing the lion, and as said in ‘summenAdhE kai vittu Odith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (~ (emperumAn! after I took your shelter) even the sins of all in this world have shut up and run away into the bushes (samsAram)),

the karmas have to run away without anyone knowing, and there is no way for it to affect me.

In the pAsuram of ‘nayavEn piRar poruLai [mudhal thiruvanthAdhi – 64]’ (Would not consider the property of emperumAn that is AthmA as mine, won’t have connection with samsAris, won’t spend time other than with SrIvaishNavas, won’t worship any god other than emperumAn, would not feel proud that I got such sathva guNam -> in this way I who am the target of grace of emperumAn, how would I get the anger (effects of bad karmas) of emperumAn?), even prathama parva nishtar (devoted to emperumAn) had said this (but towards emperumAn).

From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

mAnidaththai – He is saying in this form of neuter gender instead of ‘mAnidar’ that is higher gender, because there is no one worth saying that way in this world.

One who does not understand his own true nature (as AthmA) is equivalent to non-sentient (achith) – in eedu vyAkyAnam of thiruvAimozhi – 3.9.2.

pon arangam – arangam that is desirable like gold. Or, pon -> thiru -> her arangam.  In nAchchiyAr thirumozhi – 11.9 vyAkyAnam, periyavAchchAn piLLai has written, ‘that place’s name is periya pirAtttiyAr’s place of dancing’; pirAtti has ignored her birth place and husband, she has found this place to be suitable for protecting the devotees, and so she is happily present here dancing, say the learned ones. The way pirAtti protects us is through recommendation to arangan emperumAn, so the place where pirAtti’s recommendation easily works out is this thiruvarangam.

In other places, emperumAn’s svAthanthriyam (independent actions) may be pronounced, and pirAtti would have to work hard to control that and highlight his grace; but here significance of pirAtti is more and His independent acts are subdued and so as He sees her happy dance, emperumAn would be ecstatic and so protecting us through Him is easy for her.

In this context, the vyAkyAnam of thirumangai mannan’s divine words of ‘arangamE enbadhu ivaL thanakku AsaiyE [periya thirumozhi – 8.2.7] (~ her wish is the place of arangam only), periyavAchchAn piLLai’s words are to be noted – “that place is kaNNanUr (thirukkaNNapuram) (where emperumAn’s control is more), but this is SrIrangam, it is the woman’s kingdom as said in ‘nakaSchinnAparadhyathi’.

So, emperumAnAr who followed the thapas of the path of prapaththi, performed SaraNAgathi in such SrIrangam in the presence of such periya pirAttiyAr, and since this place was very helpful for that, when someone says ‘pon arangam’, emperumAnAr becomes emotionally lost and becomes like a mentally unstable person due to love (mayal / vyAmOham).

Ramanuja panguni uttiram serthi

Now, when there are many names of emperumAn, why is it that emperumAnAr is emotional about the name of the place thiruvarangam? It is because this name of the place is most loved by his AchAryan thiruvarangap perumAL araiyar, say the learned. This is included by periya jeeyar in the vyAkyAnam of periyAzhvAr thirumozhi – 4.4.1, as explained through an aithihyam – During the charama dhasai (~ending phase) of his AchAryar thiruvarangap perumAL araiyar, emperumAnAr came to him and asked, ‘What are the thoughts in your highness’s heart?’,  he replied, ‘While there are many divine names of bhagavAn, the word ‘thiruvarangam’ is of such a great set of letters! – is what I am thinking’ said araiyar. And so, emperumAnAr thinks that since it is the name loved by an Acharyan of his, that is, AzhvAr thiruvarangap perumAL araiyar, and so he also is in such a love with that name.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 34

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Introduction (given by maNavALa mAmunigaL)

He talked about how emperumAnAr protected the world affected by kali yugam, about how Athma guNam etc., would automatically come to those who surrendered to emperumAnAr, and about the help (from divine weapons of emperumAn) for his ability to nurture Athma guNam – in previous two pAsurams;  in this pAsuram – in this way even after removing the blemishes of such times (kali yugam) and protecting the world, emperumAnAr’s qualities did not fully get highlighted; only after removing my karmas is when his qualities came to be distinguished and fruitful, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous two pAsurams – due to the fierceness of kali yugam the world suffered, and emperumAnAr came and protected it – to those who surrendered to emperumAnAr, wealth (service) that is as per their true nature would come to them automatically; he is having greatness of ability to protect us;  In this pAsuram – due to that kind of ability to protect, his greatness was not well known everywhere – only after burning the volumes of books containing the notes of my bad deeds that are kept written in yama lOka did the greatness of his auspicious qualities got its life! – says amudhanAr.

nilaththaich cheRuththuNNum neesak kaliyai ninaippariya
palaththaich cheRuththum piRangiyadhillai en pey vinai then
pulaththil poRiththa ap puththagach chummai poRukkiya pin
nalaththaip poRuththadhu irAmAnusan than nayap pugazhE        34


Word by word meaning (given by maNavALa mAmunigaL)

neesak kaliyai  – kali yugam that is to be avoided
seRuththu  – which troubled
uNNum – and harmed
nilaththai – the world,
palaththai – which is of strength
ninaippariya – that cannot be comprehended by mind;
irAmAnusan thanemperumAnAr’s
pugazh – hundreds of excellent qualities
nayam – which are desirable, had
seRuththum – (emperumAnAr) removed the effects of such kali yugam
like how darkness won’t stand in the presence of light; even then –
piRangiyathillai – his greatness did not become distinguished;
vinai – karmas of bad deeds
pey – created
en – by me myself,
poRiththa – that are written recorded
then pulaththil  – in the world of yama,
poRukkiya pin – only after burning
ap puththagach chummai – those weighty books,
nalaththai poRuththadhu – did emperumAnAr’s greatness got its being.


nilam – the majestic earth where various goals of dharma, artha, kAma and mOksha are executed; in the yugams of krutha, thrEthA, dhvAparam, etc., as said in ‘chAthur varNyam mayA srushtam guNa karma vibhAgaSa: [SrI bhagavath gIthA]’ (I created four categories based on characteristics and karmas) , and everything was done in those times as per their status, state, etc.,

and as said in ‘nirAmaya: arOgashcha dhurbhiksha bhaya varjitha:  na puthra maraNam kinchith nAryascha avidhavA nithyam bhavishyanthi  pathivrathA: na vAthanam bhayam kinchit ’ (~ no illness of body in anyone, no one having fear, children do not die before their parents; no widows, people were always virtuous, no fear of cyclones, etc.,; no fear of thieves existing, all the cities and places were with wealth, grains, etc., and people were always together with emperumAn – all these in krutha yugam) where everything is done based on the commands of emperumAn (as per SAsthram) and was having more and more happiness.

seRuththu – (in kali yugam) such greatness were sidelined, and was doing the opposite of those times and making it sorrowful for –

nilaththai – the people living in the world;

uNNummaking the people of the world to be under its spell, and ruling them; we said in previous pAsurams how such kali destroyed the goodness of the world;

neesak kaliyai – like the lowest ones among humans, this kali yugam is the worst among the yugams;

neesak kaliyaiof kali yugam that is lowly,

ninaippariya balaththai – As said in ‘aprApya manasAsaha’ (emperumAn’s greatness is not measurable by mind or words), even if ones are of very good nobility, they cannot think that they could live without getting affected by its fierceness – it having such a strength; strength that cannot be comprehended by the mind; even if one could comprehend the strength of sarvESvaran who is said as ‘mahAbala:’, one cannot comprehend the strength of kali yugam!

seRuththum – like the sun rising and completely removing the darkness, even after he (emperumAnAr) removed the darkness of kali yugam;  the one who got ‘mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1] (non-blemished knowledge)  also celebrated the (future) incarnation of emperumAnAr, saying ‘poliga poliga poliga pOyiRRu valluyirch chApam, naliyum narakamum naindha namanukku ingu yAdhonRum illai, kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]’ (~ hurrah! hurrah! hurrah! there is no work for yaman in this world where gone are the sins that come due to being the beings in this world! (very soon) kali also would be destroyed!);

as said in ‘svapurushamabiveekshya pASahastham vadhathi yama:kila thasya karNamUlE | parihara madhusUdhana prapannAn prabhur aham anya nruNAm na vaishNavANAm [SrI vishNu purANam] (~ yama addressed his servants he cares about, looking at them with care, calling them to come closer, and told in their ears to not bother the devotees of madhusUdhan emperumAn, and to be humble towards them and respect them), and ‘bhavacharaNamitheerayanthi yEvai thyaja padha dhUratharENa thAnapApAn [SrI vishNu purANam]’ (~ whoever says charaNam to emperumAn, please don’t go near them; leave them) , and ‘nakalubhagavathAyamavishayam gachchandhi [SrI vishNu purANam]’ (~ if they are devotees of emperumAn, then they won’t go near the matters of yama) ,

after emperumAnAr incarnated and made everyone walk in the path of prapaththi and made them followers of emperumAn, and in the way of ‘kali thannaik kadakkap pAyndhu nAvalittu uzhi tharuginROm naman thamar thalaigaL meedhE [thirumAlai – 1] (have pushed away the ills of kali, and are shouting victory while walking around without care (on the heads of the servants of yaman)),

even after saving the world from the heat of kali yugam,

irAmAnusan than nayap pugazhEemperumAnAr’s desirable auspicious qualities;  nayam – liking of.

piRangiyadhillai – (those qualities) did not get highlighted;

If asking how it happened then:

en pey vinai – Starting from time eternal till now, as said in ‘thebhyOpyadhikAni thAnyahamabhi kshudhra: karOmikshaNAth’ (~ I have done bad deeds that are worst than the worst, and I have done all of that within half a second), and  ‘ yAvachcha yachcha dhuritham sakalasyajanthO: thAvachcha thath thathathikancha mamAsthi sathyam’ (whoever has got how much ever bad karmas, how many ever beings have how much ever bad karmas, I have got ten time more bad karmas in me),  I who do not know what is acceptable and what is to be rejected – the pApams created by me based on doing what is banned, and not doing what is required;  pey – creating;

then pulaththil – in the abode of yama – a painful place in the direction of south,

poRiththa – (list of my sins are)  written down recorded by chithragupthan.

ap puththaga summai – the burden of those books; summai – sumai – weight/burden;  by this it has talked about the nature of sins being unbounded, that are accumulated in the forms of insults to emperumAn (bhagavath apachAram), insults to His devotees (bhAgavatha apachAram), insults to others by not able to bear them (for no/small reason) (asahya apachAram), etc., due to which the karmas are of the size of mountains (sanchitha), and karmas taken up to be effected in this birth (prArabdha) and those going to be committed (AgAmi).

poRukkiya pinafter he (emperumAnAr) burned those of my karmas fully, without losing any strands of them;  poRukki – burning;

nalaththaip poRuththadhu –  As said in ‘pApadhvAntha kshayAyacha | SrImAn AvirabhUthbhUmau rAmAnuja dhivAkara:’ , (after that), his auspicious qualities got brightened and got its life.


From AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr’s ‘amudha virundhu’:

nilaththaich cheRuththuNNum neesak kali– kali is neecha because it is ruling the people of the world and beings are suffering; unlike krutha and other yugams.

cheRuththu – destroys – destroys both varNASrama dharmam, and, devotion towards emperumAn/AchAryan.

As said in ‘varNASramAchAravathee pravruththir nakalau nruNAm’ (activities/karmas related to varNASramam would not be present during the age of kali), the dharmas set for the state of AthmA that is being together in the body (viSishta vEsha mariyadhai), are not followed during kali;

Also, as said in ‘kalau jagathpathim vishNum sarvasrashtArameeSvaram | nArchayishyanthi maithrEya pAshaNdOpahathA janA: ||’ (Hey maithrEya!  The people who were corrupted by the pAshandis would not worship in the kali yugam the one who is the head of the world, one who created everything, and who is the ISvaran, that is, vishNu), the dharmas set for the separate state of the Athma thathvam (nikrushta vEsha mariyAdhai) is also destroyed, due to kali.

Since kali destroys both types of dharmas it is ‘neecha’ (lowly) kali.

palaththaich cheRuththum piRangiyadhillai – such a difficult task of removing the effects of kali was done by emperumAnAr! But amudhanAr says that it does not add to the greatness of emperumAnAr – because it is not hard for him it seems!  Then what would add to his greatness? :-

en pey vinai poRuththadhu  – amudhanAr says that his own (bad) deeds are not done one at a time – they are all done in one moment itself; all the bundles and bundles of the notes taken by chithragupthan about his deeds were all burned by emperumAnAr in one second it seems. So this is the lovable greatness of emperumAnAr according to amudhanAr, since it is not something that could not be done by anyone else!

– – – – –

Translation: raghurAm SrInivAsa dasan

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