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rAmAnusa nURRanthAdhi – 33

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Introduction (given by maNavALa mAmunigaL)

As said in asthrabhUshaNa adhyAyam (in a chapter in SrIvishNu purANam describing the asthrams (weapons) of emperumAn and specifying representative effects), for mind, etc., (mind, etc., mentioned in the previous pAsuram) effected by thiruvAzhi (chakram/disc), etc., by which winning of senses are to be achieved, amudhanAr replies that all those have come with emperumAnAr for protection of this world; or, these have come incarnated as emperumAnAr for protecting the world.

Introduction (given by piLLailOkam jIyar)

In the lotus flower dense with leaves, is where periya pirAttiyAr incarnated; his husband sarvESvaran’s divine hands hold the ever present chakram, and SrI nandhakam that is kadgam (sword) that befits the chakram, SrI gadhai that plays role in protection of devotees, very commendable SrI sArngam, beautiful to see as it appears curved big at top and having the name of valampuri that is Sri pAnchajanyam (conch), came to help emperumAnAr to save the world from the ruling kali yugam, says amudhanAr. Or, it is also said that all these five came and incarnated as emperumAnAr.

adaiyAr kamalaththu alarmagaL kELvan kai Azhi ennum
padaiyOdu nAndhagamum padar thaNdum oN sArnga villum
pudaiyAr puri sankamum indhap pUthalam kAppadharkku enRu
idaiyE irAmAnusa muni Ayina innilaththE                                      33


Word by word meaning (given by maNavALa mAmunigaL)

adaiyAr kamalaththu alarmagAL – for pirAtti who has got the birth place as lotus flower with its dense leaves
kELvan – Her husband (is emperumAn); His

kai – hands; in it – as said in ‘chalasya rUpam adhyanthajavE nAntharithAnilam, chakra svarUpancha manOdhaththE vishNu:karEsthitham [SrIvishNu purANam]’, (~ the disc in the hands of emperumAn can fly faster than vAyu, it is representative of manas thathvam)  being the representative of manas (mind) thathvam,
Azhi ennum padaiyOdu – that is well known as the divine weapon chakram; 

as said in ‘bhibharthi yachchASirathnam achyudhOthyantha nirmalam | vidhyA mayanthu thadhgyAnam’ ,
nAndhagamumthe divine sword; representative for knowledge;

as said in ‘budhdhirapyAsthEkathA rUpENa mAdhavE’, being representative of budhdhi,
padar – being spread out for protecting
thaNdum – that is SrI gadhai;

as said in ‘bhUthAdhim indhriyAdhimcha dhvithAhankAram ISvara: | bhibharthi Sanka rUpENa SArnga rUpENa cha sthitham’, being the cause of indhriyas (11 senses) that is due to sAthvika ahankAram (thathvam),
oN – distinguished,
sArnga villum – the divine bow having the divine name of SrI sArngam,

being the cause of bhUtham that is due to thAmasa ahankAram, and which is for making mighty sound, and being pudai Ar – and being big in the upper part,
puri – and beautiful looking, valampuri (curved to the right side)
sankamumSrI pAnchajanyam (conch),

kAppadharkku enRu – to protect
indhap pUthalam – this world,
iramAnusa muni idaiyE Ayina – came to be beside emperumAnAr
in nilaththE – in this world.

Being beside him (emperumAnAr) is – waiting to see where he looks (what he wants to do), and being helpful in his activities;

Or, they all came as AvESa avathAram as emperumAnAr in the middle (of guru paramparai / AzhwArs); thus amudhanAr explains emperumAnAr‘s smartness in winning over the enemies;


adaiyAr kamalaththu alar magaL kELvan – As the lotus flower grows out of the majestic water with tall stem (in emperumAnAr‘s words:  ‘gambheerAmbhassamudhbhUtham’), it would be with lots of beauty, fragrance, pleasantness, etc.,  and with dense leaves;  periya pirAttiyAr incarnated in it as if such lotus flower’s scent has taken shape, and she is not able to leave it due to its attractiveness; such pirAtti’s dear one, that is SrI paravAsudhEvan emperumAn; His –

kai Azhi ennum padaiyOduthe one and only chakram (disc) which is ever present  in His divine hand;  as said in asthra bhUshaNa adhyAyam,  “chalasya rUpam adhyanthajavE nAntharithAnilam, chakra svarUpancha manOdhaththE vishNu:karEsththitham [vishNu purANam], (~ the disc in the hands of emperumAn can fly faster than vAyu, He wears it as manas thathvam), it is being the representative of manas thathvam, being profound, (other such divine items are) considered together to be well fitting such thiruvAzhiyAzhvAn (divine disc);  kai Azhi – when devotees are affected by enemies, and when they call Him for help, after hearing  such call, if he needs to  look for it then He might lose time, so He is always keeping His hand on it!

nAndhakamum – As said in ‘bhibharthi yachchASirathnam achyudhOthyantha nirmalam | vidhyA mayanthu thadhgyAnamavidhyAcharmasam sthitham’, being representative of knowledge, which is known as nandhakam that is the divine sword;

padar thaNdumas said in ‘budhdhirapyAsthEkathA rUpENa mAdhavE’, being representative of budhdhi (intellect/discernment), and when correcting the enemies of devotees it would appear enormous, that is the gadhai;

oN sArnga villum pudaiyAr puri sankamum –  as said in ‘bhUthAdhim indhriyAdhimcha dhvithAhankAram ISvara: | bhibharthi Sanka rUpENa SArnga rUpENa cha sthitham’, being the cause of indhriyas (11 senses) that is due to sAthvika ahankAram, being fully distinguished, and having the name as sArngam, that is the divine bow, and

being the cause of bhUtham that is due to thAmasa ahankAram, which is sounded mightily, and being big in the upper part, and beautiful looking,- valampuri SrI pAnchajanyam (conch),
that is swirled towards the right (puri -> valampuri).

panchayudham_2emperumAn with the five nithyasUris

indhap pUthalam kAppadharkkenRubeing seen as shown in the previous pAsuram the kali yugam that was ruling such world, and was sidelining the path of vEdhas – such world that grows ignorance in the people – to protect them –

idaiyE  – the aforementioned divine aspects of emperumAn came in the middle of  –

innilaththE – in this world which is such that the nithya sUris (even dhEvas) would be very disgusted;

irAmAnusa muni Ayina – made themselves available to help in protecting this world that is always in the thoughts of  (muni) emperumAnAr; that is, they came to fulfill the wishes of emperumAnAr; Or, for protecting the people of this world they themselves came here and were born as emperumAnAr;

abhyukthar (vEdhAnthAchAryar) also divined, ‘prathayan vimathEshu theekshNa bhAvam prabhur asmath pari rakshaNE yatheendhra: | apruthak prathipanna yanmayathvair vavruthE panchabhir Ayudhair murArE: [yathirAja sapthathi – 12] (~ emperumAnAr is fiery against those of other philosophies (that refuse or misinterpret vEdham), he the lord is our protector; the five weapons of emperumAn are not identified as separate from emperumAnAr, and they are said to be as emperumAnAr himself).

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

adaiyAr kamalaththu alar magaL – due to the presence of pirAtti, the divine weapons of emperumAn are not of destroying nature, but of giving (help/protection) here.

Since it may not gel well to say that all the five divine AthmAs are in one divine body (of emperumAnAr), maNavALa mAmunigaL’s divine mind considers emperumAnAr as incarnation of Adhi SEshan and AvESa avathAram of these five divine ones.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 32

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Introduction (given by maNavALa mAmunigaL)

When they saw amudhanAr become joyous saying ‘irAmAnusanaip porundhinamE’ in the previous pAsuram, they said, ‘when we also try to get this one (emperumAnAr), we realize that we are not having the noble qualities like you’; amudhanAr replies that for those who reach emperumAnAr, they would acquire such qualities naturally.

Introduction (given by piLLailOkam jIyar)

When they saw amudhanAr become joyous saying ‘irAmAnusanaip porundhinamE’ in the previous pAsuram, they said, ‘when we also try to get this one (emperumAnAr), we realize that we are not having the noble qualities like you’; amudhanAr replies that for those who reach emperumAnAr, they would acquire such qualities naturally.

porundhiya thEsum poRaiyum thiRalum pugazhum nalla
thirundhiya gyAnamum selvamum sErum seRu kaliyAl
varundhiya gyAlaththai vaNmaiyinAl vandheduththaLiththa
arundhavan engaL irAmAnusanai adaibavarkkE                         32


Word by word meaning (given by maNavALa mAmunigaL)

seRu – the prevailing
kaliyAl – defects of kali yugam [4th in the yuga cycle of sath, thrEthA, dhvApara and kali]; due to that,
varundhiya – being miserable
gyAlaththai – that is this earth;
without any prayer/request from our side,
vaNmaiyinAl vandhu  – (he) came just due to his generosity, and
eduththu – lifted the downtrodden
aLiththa – and protected us (from the samsAram)
arum – since he (emperumAnAr) is the head of prapannas,
as said in ‘thasmAnnyAsa mEshAmthapasAm athirikthamAhu:’, being very rare among the types of asceticisms (thapas), that is,
thavan – SaraNAgathy, he (emperumAnAr) having that asceticism (thapas)
engaL irAmAnusanai – that is emperumAnAr, who gave himself fully to us  (so ‘our’ emperumAnAr);
adaibavarkkufor those who reach him, (will be reached by)
porundhiya thEsum – splendor that is according to the true nature of beings (that is, being a devotee),  (which is made possible by)
poRaiyum – patience and calmness in the face of troubles and happiness, (which is made possible by)
thiRalum – control of senses which helps in winning others (for sampradhAyam)
pugazhum – by state of good virtues, fame,
nalla – having the knowledge of truth, ways, and goal, and due to understanding its true nature, it is being distinct,
thirundhiya gyAnamum – that is, the knowledge; knowledge which is gained by way of learning from and as per the words of the preceptors;
selvamum – wealth that is devotion, which is the result of such knowledge; like the SlOka ‘rathir mathi’, etc., where for those who get the glance of pirAtti that wealth would come by itself,  to them (who reached emperumAnAr) without asking for anything,
sErum – the aforementioned would come to them.


seRu kaliyAl varundhiya gyAlaththai (Here, a lot are quoted about how things would deteriorate in kali yugam; and how there would be suffering due to not gaining the true knowledge etc.) – in such ways the kali yugam that is prevailing; due to which it is miserable; that is, about the sentient who live in this world, the world that gives ill knowledge;

vaNmaiyinAl (vandhu) As said in ‘dhurlabhO mAnushO dhEhOdhEhinAm kshaNabhangura: | thathrApi dhurlabhammannyE vaikuNtapriya dharSanam ||’ (it is very rare to be born as a human being, even rarer to be born without blemishes in the body, and rarest is to be a prapannan wishing to reach SrIvaikuNtam), due to lack of true knowledge while we do not have any consideration/asking for it, he (emperumAnAr) came here by his magnanimity due to his intolerance when seeing the suffering of others; came from paramapadham as a krupAmAthra prasannAchArya; this is as said in ‘puNyAmbOjavikAsAya pApadhvAnthakshayAyacha | SrImAn AvirabhUthbhUmau rAmAnuja dhivAkara:’ (for the knowledge of jeevAthmAs to flourish, for the effects of our evil deeds to be destroyed, the one having the wealth of SrIvaishNavam, appeared in this world, that is the sun rAmAnujar). Like it is said in ‘veRidhE aruL seyvar [thiruvAimozhi – 8.7.8]’ (without any means from us, He would grace us happily), emperumAnAr divined his appearing here without any request/prayer from us.

emperumAnAr_avathAramDivine incarnation of emperumAnAr

eduththu aLiththaAs said in ‘sAkshAn nArAyaNO dhEva: kruthvAmarthyamayeem thanUm | magnAn udhdharathE lOkAn kAruNyAch chAsthra pANinA’ (~ like nArAyaNan himself, he himself took up a human body, to uplift those who are immersed born in this world, using the SAsthram in his hands, by his kindness), emperumAnAr incarnated without anyone asking, to uplift everyone from the immersion of worldly affairs, and gave knowledge, SrIvaikuNtam, etc., and so protected everyone;

aLiththa – thirukkOshtiyUr nambi after putting emperumAnAr through many conditions, gave the meanings of charama SlOkam, which emperumAnAr gave to everyone interested; and in the presence of SrIranga nAchchiyAr, he performed prapaththi to azhagiya maNavALan emperumAn (for us), and in such ways emperumAnAr protected everyone, is well known.

arum thavan(emperumAnAr having strength of thapas which is..)  as said in ‘thasmAn nyAsamEshAm thapasAm athirikthamAhu:’ (~ the best of thapas is nyAsam (SaraNAgathy)); and as said in ‘sath karma nirathASSudhdhAssAmkya  yOgavithasthadhA | nArhanthi charaNasthasya kalAmkOtithameemapi | yadhyEna kAma kAmEna nasAdhyam sAdhanAntharai: | mumukshUNayayath sAkyairnayOgEna cha bhakthidha: || thEnathEnabhyathE thath thath nyAsEnaiva mAhAmunE’ (~ Those who do their karmas with faith, having clean thought, speech, and actions,  those who are in the path of knowledge about AthmA – even such people are not able to easily reach the divine feet of emperumAn; they think that what we wish for is not going to be reached; they do SaraNAgathi to be able to reach emperumAn), SaraNAgathi is the best among thapas, and it is hard to do for those who are used to doing something with their own efforts as the means, and ‘prapathEranyan namE kalpakOti sahasrENApi sAdhanamstheethimanvAna: [gadhya thrayam]’ (even if several thousands of years go, I would only resort to prapaththi) by which he  (emperumAnAr) ascertained about it; he having such thapas in the form of SaraNAgathi;

engaLour svAmi; he who gave himself fully to us; protecting of the world was just a front, his intention to come here is to take and give himself to us!

Or, emperumAn saying ‘vinASAyachadhuskruthAm’ in plural and decimated many enemies, but in every incarnation it is the hiraNyan, kamsan, etc., who were the main ones to be killed; likewise, even though emperumAnAr incarnated to uplift everyone in the world, amudhanAr’s thinking is that he incarnated for uplifting him only;

adaibavarkkEto those who surrendered to

irAmAnusanai –  such emperumAnAr, (through pancha samskAram); it is as said in ‘kshEmassa Eva hi yatheendhra bhavachchrithAnAm [yathirAja vimSathi – 18] (prosperity is the reaching of emperumAnAr’s divine feet),

(after surrendering to emperumAnAr, following will come to them)

porundhiya thEsum – smartness as per the true nature, by which to win over others;

emperumAnAr won over by way of debates etc., the mAyAvAdhis at sarasvathee bhaNdAram, the bhauththas at thirunArAyaNapuram,  yAdhava prakAsan, yagya mUrththy and similar others; our smartness would be similar to that.

porundhiyawould reach us; that would be as in line with our true nature;

poRaiyumhow much ever sorrows or happiness come our way, we won’t sulk or rejoice;  as said in ‘vipadhi dhairyam athAbhudhayE kshamA’ (boldness during times of danger, is the character of bearing/patience), such character;

thiRalum – in the matters related to emperumAn, devotees, and AchAryas, as said in ‘aham sarvam karishyAmi’ (I shall do all kinds of services), having the mental strength to do and complete all sorts of services to them;

pugazhum – qualities of controlling inner and outer senses; (due to such qualities), reputation/fame in all directions;

nalla thirundhiya gyAnamum

gyAnam’ is present in all sentient, which is the knowledge of what is good and bad in this and the other world, and what would give those things;  on the other hand,  

‘nalla gyAnam’ is surrendering to AchAryan, by staying in guru’s place, doing all kinds of services to him to make the AchAryan happy, and getting the inner knowledge about truth, ways, and goals (that is, doing service to devotees is the goal);

‘thirundhiya’ gyAnam – as said in ‘thadh vidhdhi praNipAthEna pari praSNEna sEvayA, upadhEkshanthi thE gyAnam gyAninas thathva dharSina: [SrI bhagavath gIthA]’  (~submissively approach an AchArya, and render service to him with humility and ask him questions submissively; the AchArya will teach that knowledge as he has understood the real truth (that is bhagavAn)), and ‘maithrEya: paripaprachha praNipadhyAbhivAdhyacha’ (~ maithrEyar keeps being around the guru and repeatedly asks for clarifications and gains knowledge), and ‘Etha gyAnamithi prOktham’, and ‘seyal nanRAgath thiruththip paNi koLvAn [kaNNinuN chiruththAmbu – 10]’ (by his (nammAzhvAr‘s) deeds he reformed through strong instructions and engaged them in service),

by the blessing of AchAryan by whose instructions and corrections we get the true and clarified knowledge (in alignment with the teachings of the preceptors);

selvamum – as said in ‘sAhi Sreer amruthAsathAm’, that is the wealth of brahma gyAnam (knowing of emperumAn), and the wealth of kainkaryam as said in ‘lakshmaNO lakshmi sampanna:’ (iLaiyAzhvAr who got the wealth (of kainkaryam); and as said in ‘nalla padhaththAl mania vAzhvar koNda peNdir makkaL [thiruvAimozhi – 8.10.11](~ with the family as a family would get to live with the greatness including subservience to Him), the wealth here that is suitable for doing services here;

Thus, all the above will come competing with each other and reach (those who surrender their every thing to emperumAnAr).

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

thiral -> poRai -> porundhia thEsuHaving the smartness to control the senses gives rise to mind that is neutral to sorrows and happiness, which leads to suitable smartness;

selvamum sErum –  Devotion that is the result of true knowledge, is said as the wealth. poigai AzhvAr too said, ‘dhanamAya thAnE kai kUdum [mudhal thiruvanthAdhi -43]’ (~ such wealth would be in reach automatically).

One does not have to search for the qualities; for those who have surrendered to emperumAnAr those things would be in reach automatically.

gyAlaththai vandhu eduththu aLiththaOther incarnations (emperumAn’s) had to be prayed and begged for by the dhEvas, but emperumAnAr’s incarnation here happened due to his kindness and he did not expect any act on our part; other AchAryas uplift us by giving their hand that is true knowledge.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 31

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Introduction (given by maNavALa mAmunigaL)

From time immemorial we who had been born in numerous ways have now without any effort from us have got the divine feet of emperumAnAr – with the intense love due to this, he (amudhanAr) is addressing his mind in this way.

Introduction (given by piLLailOkam jIyar)

Like in general, when some one would tell only his close ones when he gets some treasure, he (amudhanAr) is also telling his mind that is common for bondage and liberation: for various types of times (days, months, etc.) we had been coming living in various forms like dhEvas, (manushyas,) etc., and have come to this stage; now without any means from our side, we have joined emperumAnAr whose love towards the divine feet of the one with beautiful shoulders that is pEraruLALan (kAncheepuram), that love is like an ornament; we have joined such emperumAnAr and got the true state, you see! Saying so to his mind amudhanAr is very joyful.

ANdugAL nAL thingaLAy nigazh kAlamellAm manamE
eeNdu pal yOnigaL thoRuzhalvOm inRor eN inRiyE
kAN thagu thOL aNNal then aththiyUrar kazhal iNaik keezh
pUNda anbALan irAmAnusanaip porundhinamE                    31


Word by word meaning (given by maNavALa mAmunigaL)

manamE – Oh the mind which is together with me in both the times of bondage and liberation (bandham and mOksham)
nALay – by days
thingaLAy – by months
ANdugaLAy – by years
nigazh kAlam ellAm – been here, life running in all such times,
as dhEvas, manushyas etc., types of categories, and as countless sub types within them
eeNdu – gathered in various such times/forms (lived as humans etc., where we lived in years, months, days, and innumerable such births; Or, like being born in life forms that live for a few days only, few months only, etc., )
pal – in various different
yOnigaL thORum – birth categories, in each such manner,
uzhalvOm – we, who take on various bodies (births) repeatedly
inRu Or eN inRiyE – (eN -> thoughts) today when not having any (better) thoughts in the mind (to do something to break the cycle of birth, etc., or try some means for that, etc.); was doing same things as before; there was not something that I could do;
thOL – having such divine shoulders, so is desirable by the quality of beauty as well,
kAN thagu – which befit seeing,
aNNal – our master as spelled out (in the vEdhas etc.)
then – who is beautiful to see
aththiyUrar  – who is named based on aththiyUr (hasthigiri – kAncheepuram), as aththiyUrar, that is, pEraruLALap perumAL (varadharAjap perumAL); his –
iNai – (each divine foot) which can be compared only to each other;
kazhal keezh – under such divine feet
pUNda – having attachment
anbALan – and having friendship/love
irAmAnusanai  – that is emperumAnAr;
porundhinamE  – we (the mind and me) got to reach such emperumAnAr.

dhEvapperumAL_DSC_1033_1then aththiyUrar


ANdugaL nAL thingaLAy nigazh kAlamellAmAs said in ‘kalA muhUrthA: kAshtAScha ahOrAthrAScha sarvaSa:, ardha mAsA mAsArithavath samvathsaraScha kalpathAm’ (~ ), and in ‘nimEshO mAnushO yOsau mAthrAmAthrapramANatha: | thairashtAdhasabhi: kAshtA thrimSath kAshtA:kalAsmruthA|| nAdikAthu pramANena kalAdhaSasapanchacha | nAdi gApyAmathadhvAbhyAm muhUrththOdhvijasaththama || ahOrAthra muhUrththAmsthu thrimSanmAsasthuthaisthathA | mAsairdhvAdhasabhir varsha mahOrAthramthuthathdhivi’  (~ 1 blink of eye is called nimishA (not ‘minute’); 15 blinks of eye = one kAshtA; 30 kAshtA = one kalA;  30 kalA = 1 mUhurtha; also 15 kalA =  1 nAzhigai; 2 nAzhigai = 1 muhUrtha; and 30 muhUrtha = 1 nAL (day);  15 nAL = 1 paksha; 2 paksha = 1 mAsa (month); 12 mAsa = 1 samvathsara (year) ) – in all such categories of times (as we have lost time doing other things, by all these categories of times).

eeNdu pal yOnigaL thORu uzhalvOmAs there are numerous sub-types within each of species of dhEva, manushya, etc., we enter into each such sub-types many times, and go in cycles; as said in ‘mARi mArip pala piRappum piRandhu [thiruvAimozhi – 2.6.8]’ (being born time and again in many types of beings, that is, this cycle of birth and death), we have been around in this cycle, time eternal; eeNdu – (be born in groups of these births);

manamE Oh mind who is common for both bondage and liberation, and who is the way for knowledge to be routed! You have known about the aforementioned ways of us – saying so, amudhanAr is conversing with his close associate, his mind. As said in ’Evam samsruthi chakrasthE bhrAmyamANE svakarmabhi: jeevE dhu:kAkulE’ (~ due to his karma he keeps being born), we have been through all of these births.


Or eN inRiyE – without my thinking about anything (for getting out of the cycle); without my doing any service, which I could based on true knowledge, to the divine feet of emperumAnAr,

kAN thagu thOL aNNalAs said in ‘AyadhAScha suvrthAScha bhAhava:parikOpamA: sarva bhUshaNa bhUshArhA:’, having the divine shoulders, and who came as emperumAnAr‘s companion from vindhyA forest all the way to kAncheepuram (anishta nivruththi), and being a great helper who conveyed through thirukkachchi nambiaham Eva param thathvam’ (ishta prApthi); (that is, He is the protector).

ARu_vArthaidhEvap perumAL’s six answers to emperumAnAr          

then aththiyUrarbeing beautiful to see, and as said in ‘nagarEshu kAnchee’ – such city of kAnchee, and he himself (hearsay, this is said by emperumAnAr🙂 said:‘SrI hasthiSaila SikarOjvala pArijAtham’, in such a place of hasthigiri, such pEraruLALap perumAL who is the lord (as shown by vEdhas);

kazhal iNaik keezh – They are purifying and for enjoyment – the two divine feet are equal only to each other; under such divine feet –

pUNda anbALansuch dhEvapperumAL’s is decorated by emperumAnArs’ intensity of devotion;

irAmAnusanaithat is, such emperumAnAr

porundhinamEAs said in  ‘un adik keezh amarndhu pugundhenE [thiruvAimozhi – 6.10.10]’ (~ I am well set under your divine feet), and ‘rAmAnuja padhachchAyA’ (shadow of emperumAnAr‘s feet), we have got set in emperumAnAr’s divine feet, you see! Thus, saying so to his mind, amudhanAr is being very happy for the good life he has been bestowed.

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

kANdagu thOL  .. pUNda anbALan – thiruvadi (hanuman) immersed in the beauty of shoulders of chakravarthi thirumagan in the forest when they first met; when pEraruLALan returns from procession and then removes the divine garlands, emperumAnAr enjoyed looking at the beauty of His shoulders; in the forest of vindhya mountains  pEraruLALan in the form of hunter showed the strength of His shoulders and brought emperumAnAr safely to aththiyUr – due to this emperumAnAr is fond of those shoulders.

then aththiyUrarthe place of mountain where dhEvapperumAL resides is called aththigiri (hasthigiri). aththi -> elephant. (giri -> mountain). Since the dhig gajangaL (protectors of the directions) worshiped this place, it is called aththigiri.

bhUthaththAzhvAr also said about this place – ‘aththiyUrAn puLLaiyUrvAn [iraNdAm thiruvanthAdhi – 96]’ (He is presiding in aththiyUr, having periya thiruvadi (garudan) as His carrier).  What is referred as ‘perumAL kOil’ is also this aththiyUr.

Note that instead of saying ‘kachchi’ which refers to kAncheepuram, amudhanAr has mentioned ‘aththiyUr’.  ‘kachchi’ also includes other dhivya dhEsams like Urakam, pAdakam, etc., so aththiyUr refers specifically to the place where dhEvapperumAL resides.

pUNda anbALan -> pUNda -> very strong;  even when residing in thiruvarangam, emperumAnAr was having ‘then aththiyUrar’ for his thiruvArAdhanam.

kAN thagu thOL aNNal – could be applied as adjective to emperumAnAr. By this, the quality of his divine body is mentioned; by anbALan (having love towards), the quality of his Athma is mentioned.

irAmAnusanaip porundhinamE – have got attached to emperumAnAr‘s divine feet in here and in the other world as well, without any separation ever.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 30

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Introduction (given by maNavALa mAmunigaL)

When those who heard amudhanAr’s prayer asked him, ‘Is that all you want? Now, getting paramapadham etc., are not required?’, he replies, “After emperumAnAr has gotten me as his servant and I have gotten his grace, what is there about the ever-joyful mOksham or the ever-sorrowful hell?”.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram he longed for the time when he would get the opportunity to be able to see and love the assembly of the noble ones who truly knew the auspicious qualities of emperumAnAr; those who saw this ask him, ‘Is that all you wish for, isn’t there anything more?’, he replies, ‘For the beings that are stuck in the sea of material world for ever, emperumAn is the svAmi (lord/master), and He is the one with wonderful acts and qualities, He is the rival – so divined emperumAnAr through SrIbhAshyam, and helps everyone without any trace of thought of getting something (back) – such emperumAnAr graced me as his servant. So after this, what is there if the ever-joyful place (SrIvaikuNtam) is attained, or innumerable sorrows are obtained – do I consider them as anything’ – thus amudhanAr shows his strength of attachment (to emperumAnAr).

inbam tharu peru veedu vandhu eydhilen eNNiRandha
thunbam tharu nirayam pala sUzhilen thollulagil
manpal uyirkatkiRai(ya)van mAyan ena mozhindha
anban anagan irAmAnusan ennaik kAththananE                  30


Word by word meaning (given by maNavALa mAmunigaL)

thol ulagil  – In this world that is ever continuing to exist (in cycles)
man – (manniya)with ever existing groups of
pal – innumerable
uyirkatu – AthmAs,
iRai(ya)van(their) Lord (SEshi)
mAyan enais the sarvESvaran who is wonderful due to his natural qualities –
mozhindha – – (emperumAnAr) explained (the aforementioned) through SrIbhAshyam
anban he who is compassionate,
and imparts knowledge through this, and –
anaganhe not having any connection with the sins caused by fame, wealth, etc. :-
iramAnusan – he is emperumAnAr;
ennai ANdanan  he graced me by making me his servant;

After that,

inbam tharu ever-joyful, and unlike having enjoyment of own AthmA
peru veedu  – liberation to the place that is most sought-after attainable goal (SrIvaikuNtam) –
vandhu eydhilen (I am) not concerned whether such place is attained;
eNNiRandha thunbam tharu(nor if), innumerable sets of sorrows
nirayam pala – of many places of hell
sUzhilencame and surrounded without allowing to escape – not concerned about that either;

That is. after emperumAnAr has gotten me to serve under his divine feet, I would not give importance to SrIvaikuNtam or hell – is the point.


thol ulagil man pal uyirkatku – As said in ‘Evam samsrudhi chakrasthE brAmyamANE svakarmabhi:’ (~ like the rotating wheel, we are in continuing cycle due to karmas, etc.), – due to lack of true’ knowledge, presence of karma, vAsanA (impressions of earlier deeds), and ruchi (taste for repeating them), connection with matter (achith – non-sentient) – such many existing AthmAs who are innumerable (chith – sentient);  For them,

iRai(ya)van – As said in ‘yas sarvEshu bhUthEshu thishtan sarvEshAm bhUthAnamanthara:, yam sarva bhUthAn avindhathi, yassarvE bhUthASSareeram, yassarvEshAm bhUthAnamantharOyamayathi, na tha AthmA antharyAm amrutha:’ (~ He is being inside the AthmA of all the beings, governs everything, directs everything, all the AthmAs are his body – that brahmam is antharyAmi, and is referred as amrutham);  (Isvaran)

As said in ‘SarvEsmai dhEva balimAvahnthi (dhEvas who are directed by emperumAn), ‘bhIshAsmAth vAdha:bhavathE, bhIshOdhEdhi sUrya:, bhIshAsmAth agnischa indhraScha, mrthyurthAvathi panchama ithi’ (vAyu (wind) blows by being obedient to His commands, the sun rises by being obedient to His commands, agni (fire) burns by being obedient to His commands, indhra doing his duties, mruthyu (yama) doing his duties – He is brahmam (emperumAn)).

As said in ‘antharbahiScha thathsarvam vyApya nArAyANa sththitha:’ (being present everywhere inside (as antharyAmi (to direct everything), and outside (as who supports everything));

and as said in other such pramANams, emperumAn is the Lord of everything.

mAyan ena  – Came in the forms of thrivikrama, nrusimha,  etc., gave mOksham to jatAyu, built sEthu bridge, gave mOksham even to the trees, etc., that were in ayOdhyA, lifted gOvardhana mountain, etc., – such amazing acts of the sarvESvaran

mozhindha anban so said emperumAnAr about Him through SrIbhAshyam and gave it to the people of the world and preached to them about this – such emperumAnAr who has got love towards us.

anagan – In these speech and advice, if there was some interest in gaining fame, wealth, etc., it would have ended up effectless; unlike that, since he helped everyone as directed by his love, amudhanAr is calling him anagan.

irAmAnusan  – that is, emperumAnAr,

ennai – (got) me who does not have eligibility; me who had been against till now.

ANdananE – He by himself got me, and rules me. He made me subservient to devotees and saved me.

emperumAnAr_mElkoteanban anagan irAmAnusan  (melkOtE)

After getting the pinnacle of true goal (of serving the devotees) by emperumAnAr’s grace,

inbam tharu peru veedu vandhu eidhilen – As said in ‘ amruthasaishasEthu:’ , ‘rasOvaisa:, rasamhyEvAyam labhdhvAnandhee bhavathi’, (~ paramapadham is the nectar; it is a great likeable one that lets us enjoy emperumAn;  He makes us experience it) and, ‘nirasthAdhisayAhlAtha sukhagavaikalakshaNA’ (~it removes the unwanted, it is of great level, it gives great comfort, and joy at all times), and, ‘nalam antham illadhOr nAdu [thiruvAimozhi – 2.8.4](divine place of immeasurable joy), and ‘, andham il pEr inbam [thiruvAimozhi – 10.9.11]’ (endless extreme joy), that which is full of joy, unlike enjoyment of own AthmA which is limited, the great goal of mOksham (to SrIvaikuNam) (is of unlimited one, and sorrow would not come again -> inbam tharu)  – It does not matter even if such a place came and fell on me; am I considering it as happiness?

eNNiRandha thunbam –  Sorrows that cannot be fully enumerated/counted. As said in ‘yAmcha kinkara pAsAdhi grahaNam dhaNda thAdanam | yamasya dharSanancha ugram ugramArga vilOkanam || karambavAlu kAvahni yanthra SasthrAdhi bheeshaNai: | prathyEka narakEyAScha yAdhanAth vijadhussahA: | krakaSai:pAtyamAnAnAm mUshAyAnchAbhithahyathAm | kutArai kruthyamAnAnAm bhUmauchAbhi nikanyathAm || SUlairArOpyamANAnAm vyAgravakthrai: pravESyathAm | kruthraissambakshyamANAnAm dhvibhibhiScha upabhujyathAm|| kvAdhyathAm thailmadhyEcha klathyathAmkshArakruththamE | uchchAnnipAdhyamAnAnAm kshipyathAm kshEpayanthrakai: || narakEyAnithu:kAni pApa hEthUthbhavAnicha | prApyanthE nArakErviprathEshAm sankyA navidhyathE’ (hits with stick, seeing of yama, remembrance of the scary path to it, burns in a lighted fire, machines and harmful ones are used, based on the bad deeds they use appropriate ones (like pig/dog, etc.) to bite, cuts using axe, hangs one upside down on a trident (thrisUlam), shoves inside the mouth of a tiger for it to have a bite, drops upside down from above, and so on – there is no count of sorrows of hell, and there are several types of hell),  

–  such countless sorrows which cannot be even imagined by the mind.

tharu nirayam pala sUzhilen  – It does not matter even if all such sorrow-giving hells, without absence of any of them came and surrounded me. Am I thinking of such hells as sorrowful? saying so he (amudhanAr) is showing his staunchness (on subservience to emperumAnAr).

embAr too divined, ‘thruNeekrutha virinchAdhi nirankuSa vibhUthaya: | rAmAnuja padhAmbhOja samASrayaNasAlina:’  (~ for ones who have gotten to the divine feet of emperumAnAr,  even the sathyalOkam that is the abode of brahma is like a grass/straw (insignificant)).

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

vidu (leave) -> morphed to veedu -> mOksham (liberation).

peru veedu -> veedu might imply kaivalyam (liberation but enjoy one’s’ own AthmA only); so amudhanAr says ‘peru’ veedu to imply liberation to SrivaikuNtam.

Now, since ‘peru veedu’ is full of happiness, would it not be a useless presence of the adjective of it as ‘inbam tharu’ (gives happiness)?  No, it would not be useless;  ‘veedu’ only shows liberation from the world of karmas; so saying about it with interest that it gives happiness, would not be useless addition of the phrase. Since it enables reaching the joyful state and removal of hindrances, it is being said in this way.

Now, as per the rule called ‘bhAvAntharamabhAva:’ (absence of one thing would be in the form presence of another thing), wouldn’t the absence of sorrows imply presence of happiness? So what is the use of saying it separately that it gives happiness? Shall explain that – it is possible in this world that the absence of hindrance/sorrow might imply presence of a different type of hindrance/sorrow, or might imply presence of something that is neither hindrance nor happiness. But in mOksham since all the hindrances/sorrows are removed, everything in the future would be only of what is wished for. So, he is saying it specifically about the removal of earlier sorrows, and the presence of reaching of SrIvaikuNtam, etc.

Now, unlike the benefits of other places of heavens, peru veedu gives only happiness; it does not have any trace of sorrows; so to imply that, he adds ‘inbam tharu’ peru veedu.

Now, to exclude the implying of mOksham of advaithis, he qualified it as ‘inbam tharu’.  In their philosophy, ‘inbam’ itself is ‘peru veedu’.  Happiness is not given. amudhanAr considers that since SrIvaikuNtam gives happiness, he used the word ‘tharu’ to remove the implication of mOksham of adhvaithis.  This is explained in SrIbhAshyam that their explanation of vEdhAntha Sasthram cannot stand when considering that there would not be anyone who would be wishing for the means of getting mOksham since according to them there is no ‘me’ in getting mOksham.

So their idea that removal of hindrances and just being without any emotions etc., is mOksham – has been rejected by amudhanAr.

thunbam tharu nirayam – since nirayam itself implies giving of sorrows, why add ‘thunbam tharu’? It is to imply that it does not have any trace of happiness and it is the opposite form of complete happiness.

thollulagil … mozhindhaamudhanAr is providing a summary explanation of SrIbhAshyam here:

‘thollulagu’ -> the material world is eternal; it comes streaming like a river;  it comes in the changed forms of ‘prakruthi’ (matter), gets destroyed and comes in another form, and so it flows; by this, it has talked about the ever changing nature of it, and which belongs to emperumAn, that is achith (non-sentient).

‘man pal uyir’  -> this is about chith (sentient).  Since it (AthmA) does not undergo any change, it is ever present, sentient, and of very small dimension.

‘man’ -> AthmA’s nature is to be ever present (nithyam).

‘pal uyirgaL’ -> jeevAthmAs called chith are distinct from each other, and they are many in number. Even though the plural form ‘uyirgaLcan imply that there are many, the additional word ‘pal’ (many) is included also in order to reject the argument of the school of ‘Eka Athma vAdhis’  who said that there is only one Athma thathvam but since there are many bodies the Athma thathvam in them appear to be different/many.

iRaivan -> SEShi -> that is, he can make use of everything as per His wish. So this has talked about the ‘ISvara thathvam’. The experts in SrIbhAshyam say that this nature of Him is given as essence in SrIbhAshyam.

So by this it (this pAsuram) has talked about the three thathvams (thathva thrayam) of chith, achith, and ISvaran.

SruthapraSikAchAryar equates SrIbhAshyam to praNavAkAra vimAnam of SrIrangam. praNavam includes the three words – ‘a’, ‘u’, ‘ma’.  SrIbhAshyam include these in the first, in-between, and ending parts: ‘akhila bhuvana ..’,  ‘uktham’ (in the beginning of 3rd chapter, 3rd line), and ends it with ‘samanjasam’, and thus bhAshyakArar has implied that his grantham includes the true meaning of praNavam.

anagan (samskrutha word)
agam -> Sin.
anagam -> Absence of it. Since emperumAnAr does not expect money, fame etc., in return (which are said as sins), he is not having any such sins, so he is anagan.

Now, whereas nammAzhvAr too, after the realization that everything is under the wishes of emperumAn, said that it does not matter to him if he gets ‘peru veedu’ or ‘narakam’,  he said that since the hell that is the samsAram is the enemy of knowledge, he is afraid to be here. And he begs emperumAn to take him to paramapadham. This is a meaning in ‘yAnum nee thAnE … aruLu nin thALgaLai enakkE [thiruvAimozhi 8.1.9].

So amudhanAr’s staunchness is more wonderful compared to that of nammAzhvAr.

amudhanAr’s grandson ‘piLLaip perumAL iyengAr’ also said like amudhanAr in ‘thiruvarangak kalampakam’, – it does not matter whether I end up in SrIvaikuNtam or fall in hell, now that I have got arangan.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 29

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is anxious whether he would get the fortune of joining with those who know as is about the auspicious qualities of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram it was about the wellness of – his speech not talking about anything other than the auspicious qualities of emperumAnAr; and as it did not stop with that, but as the devotion was overflowing, and so in this pAsuram, he longs to be able to join the group of those knowledgeable devotees who know as is the auspicious qualities of emperumAnAr who has kept in the place that is his devotion, the beautiful thamizh vEdham that is thiruvAimozhi which is having divine words of nammAzhvAr who is the ruler of the beautiful looking thirukkurugUr (AzhvAr thirunagari) and who through thiruvAimozhi helped everyone about the truth, path, and destiny.

kUttum vidhi enRu kUdumkolO then kurugaip pirAn
pAttennum vEdhap pasum thamizh thannaith than paththi ennum
veettin kaN vaiththa irAmAnusan pugazh mey uNarndhOr
eettangaL thannai en nAttangaL kaNdu inbam eydhidavE                  29


Word by word meaning (given by maNavALa mAmunigaL)

then – Beautiful to the eyes
kurugaip pirAnthat is (AzhvAr) thirunagari; its lord, that is nammAzhvAr; his
pAttu ennum – prabandham, which is famously known that way,
vEdham – in the form of vEdham
pasum thamizh thannai – that is thiruvAimozhi, which is in the form of beautiful thamizh;
irAmAnusan – emperumAnAr
than paththi ennum – whose devotion
veettin kaN vaiththa – is the living place where he kept (such thiruvAimozhi), his
uNarndhOr who have known the
pugazh auspicious qualities (of such emperumAnAr)
mey in its true form,
eettangaL thannai such groups of them,
en nAttangaL kaNdu –  my eyes to see them
eydhida – and attain
inbam – joy
kUttum – (his grace) which can help join me with them
vidhi enRu kUdum kolOwhen by his grace it would come together?
– – –
vidhi – sukruth – his giving the grace/opportunity.

His (amudhanAr’s) thinking of reason for opportunity is, that (special) one’s (emperumAnAr’s) grace.

When at that current time itself it was possible to see the group of those who know about emperumAnAr’s auspicious qualities, why is he saying like this?  He is not wishing for just seeing. When seeing, instead of not having any changes, he wishes to become loving of them.

inbam -> prEmam -> love. That could happen by emperumAnAr’s grace only.

His prayer is ‘un thoNdarkkE anbuRRu irukkaumpadi ennai Akki angAtpadhuththu [rAmAnusa nURRathAdhi – 107]’ (~ please make me stay loving of your devotees, make me subservient);

eettam ­– assembly of people; nAttam – seeing.


then kurugaippirAnthen – beautiful looking, (or) being in the south side.   kurugai – place that takes to paramapadham / having equal greatness as that of paramapadham;  pirAn – incarnated in such (AzhvAr) thirunagari, and for the people of this world to reach the true goal, he had advised about the truth, ways, and goals through dhivya prabandham – such nammAzhvAr’s.

Or, by incarnating in that place, he is being sought by the people, so he being of great help.

pAttu ennum vEdhap pasum thamizh thannaihis thiruvAimozhi;  his – as said in ‘avAvaRRu veedu peRRa kurugUrch chatakOpan sonna [thiruvAimozhi 10.10.11]’ (having his wishes fulfilled, and got the paramapadham, that is nammAzhvAr – his thiruvAimozhi), and ‘thamizh maRaigaL Ayiramum eenRa mudhal thAy satakOpan [thiruvAimozhi thaniyan]’ (nammAzhvAr who gave birth to thiruvAimozhi that is thamizh vEdham of about thousand pAsurams), it is well known in the world, the thiruvAimozhi which is like sAma vEdham in beautiful thamizh, that is divined by nammAzhvAr.

than paththi ennum  – if he (emperumAnAr) does not think about such thiruvAimozhi even for a second it would feel like eons – he having such a parama bhakthi towards thiruvAimozhi.

than paththi –  His devotion – unlike others’ devotion, the devotion of emperumAnAr who knows as is about emperumAn’s nature, form, qualities and wealth – that devotion would rise to the level of his complete knowledge/wisdom;  such devotion’s  –

veettin kaN vaiththa  – kaN -> in;  veedu -> place used for keeping safely;  like keeping gems inside a copper container, emperumAnAr keeps thiruvAimozhi in the big house that is his devotion;

iramAnusan pugazh – (such emperumAnAr’s auspicious qualities) – by always discoursing about thiruvAimozhi, advising on that to the confidential ones about its full meanings, and based on its pAsurams creating meanings for SArIraka sUthras, and getting piLLAn to write meanings for thiruvAimozhi – auspicious qualities of emperumAnAr having such greatness ;

mey uNarndhOr – the noble ones who have understood as is about such auspicious qualities of emperumAnAr;

eettangaL thannai – As said in ‘samsEvathas samyami saptha sathi Apeetai: sathus sapthathibhis sa mEdhai: | anyair anthair abhi vishNu bhakthair asthEthi rangam yathi sArvabhauma:’   (seven hundred sanyAsis (saints) are always together,  the seventy four simhAsanAdhipathis (AchAryas), and vishNu devotees, are always with this yathi pathi (emperumAnAr), like the devotees of emperumAn in SrIvaikuNtam),  seven hundred sanyAsis, AchAryas like kUraththAzhvAn, EkAngis, and innumerable SrivaishNavas, female SrIvaishNavis like ANdAL (kUraththAzhvAn’s wife) – as they are together always with emperumAnAr – such gathering of the devotees of emperumAnAreettam -> crowd/gathering.

EmperumAnAr_gOshti_BookCoverThose who truly know the auspicious qualities of emperumAnAr

en nAttangaL – until my surrendering to emperumAnAr my eyes were trying to be happy by looking at the three ills – interest towards wealth, women, and land/properties; nAttam -> seeing.

kaNdu – (after surrendering), saw (emperumAnAr) with joy;

inbam eydhidavE – leaving the happiness and sadness cycles brought by my involvement with the relatives of this body, now, gained joy by looking at these groups of knowledgeable devotees;

kUttum vidhi enRu kUdum kolO – when would there be an opportunity to join them; vidhi – sukruth – emperumAnAr’s giving of the grace/opportunity.

His (amudhanAr’s) thinking of reason for opportunity is that one’s (emperumAnAr’s) grace.

When at that current time itself it was possible to see the group of those who truly know about emperumAnAr’s auspicious qualities, why is he saying like this?  He is not wishing for just seeing. When seeing, instead of not having any changes, he wishes to become loving of them. Love, that love would only manifest by the grace of emperumAnAr, so that is why he is saying this.

Or, mey uNarndhOr -> their knowledge is without any blemish. Whereas that is possible only in that esteemed place (SrIvaikuNtam), here these devotees possess such ability, and so here itself, when would it be possible to see them and have love towards them and have a complete experience of it by the grace of emperumAnAr? That group of nobles ones are always available for him (amudhanAr), but that would be a new nectar of an experience every moment (and so creates such a wish of grace of emperumAnAr).

His prayer is ‘un thoNdarkatkE anbuRRu irukkaumpadi ennai Akki angAtpadhuththu [rAmAnusa nURRathAdhi – 107]’ (~ please make me stay loving of your devotees, make me subservient);

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

enRu kUdum kolO If he knows when he would be able to see and love the devotees of emperumAnAr, then he might be able to look forward to that day, like how bharathAzhvAn was told ‘we would come back in fourteen years’.

than paththi ennum veettin kaN vaiththahis devotion towards thiruvAimozhi is the safer house for thiruvAimozhi. That is, it is always recited/delved into by him.

Something special about this house: It cannot be broken into by others;  others: those who insult the reference that is vEdham, and those who insult who is said by the vEdhams, that is emperumAn. Their not breaking into it, is – that thiruvAimozhi not reaching their ears.  If thieves came in, they would unset things; emperumAnAr nurtured thiruvAimozhi with devotion, and such that others cannot disturb it, and lectured its meanings to his disciples, and created vyAkyAam through piLLAn, and thus gave it to the sampradhAyam without getting it touched by those others.

pugazh mey uNarndhOr eettangaL thannai – The greatness that came due to safe guarding thiruvAimozhi;

dhEvaki gave birth to kaNNan; she did not get to see any of His playful acts; yASodhai got that opportunity;  In the same way, SatakOpan is the mother of thiruvAimozhi, but he did not get to see it growing; it was emperumAnAr who was the mother who nurtured it and saw it grow. Like how kaNNan played above the ability of humans, thiruvAimozhi too gave the meanings of vEdhas in a better way in beautiful thamizh, and it gave the true meanings of vEdha vyAsar’s brahma sUthram, showed in front the god that cannot be seen, and showing the tastes of even above vEdhas – the acts that emperumAnAr saw like yaSOdhai, so like yaSOdhai he got the fame as well.

 – – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 28

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<< previous (koLLak kuRaivaRRu ilangi)

Introduction (given by maNavALa mAmunigaL)

As said in ‘mana:pUrva: vAk uththara:’, as his mind is full of emperumAnAr, the one related to that which is the speech, became interested in saying about emperumAnAr, and so amudhanAr is joyful about it.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram he talked about his mind’s fulfillment of getting emperumAnAr, and in this one he focuses on talking about his speech getting such fulfillment. emperumAnAr who is distant to those who steal their AthmA that is who do not surrender to the divine feet of krishNan – who finished ill-natured kamsan and who is the friend of nappinnai pirAtti who is having very delicate divine feet – my speech would not praise anyone other than such emperumAnAr – so I got the benefit of my speech now, says amudhanAr getting very thankful.

nenjil kaRai koNda kanjanaik kAyndha nimalan, nangaL
panjith thiruvadi pinnai than kAdhalan, pAdham naNNA
vanjarkku ariya irAmAnusan, pugazh anRi en vAy
konjip parava killAdhu enna vAzhvu inRu kUdiyathE                   28


Word by word meaning (given by maNavALa mAmunigaL)

kAyndha nimalan He who does not have any blemishes/shortcomings
kAyndha – raged
kanjanai – at kamsan
kaRai koNda – who was having rage
nenjil – in his heart as said in ‘theeya pundhik kanchan un mEl sinam udaiyan [periyAzhvAr thirumozhi 2.2.5]’ ((Hey krishNa! kamsan who is of wretched mind is being angry about you) ;
kAdhalan and He who is friendly
pinnai than – towards nappinnai
nangaL – (our nappinnai) who is loving towards the devotees, and who is
panji thiruvadias said in ‘panchiya mel adip pinnai [periya thirumozhi – 3.4.4]’(for nappinnai pirAtti who has got cotton like soft divine feet), having cotton-soft divine feet;
iRAmAnusan – emperumAnAr
ariya who is hard to access
vanjarkku – for those thieves of AthmA, who
naNNA – do not surrender to
pAdham – (such krishNan’s) divine feet;
en vAimy speech
konjip parava killAdhu – would not free up to speak about
pugazh anRi – anything other than the divine feet (of such emperumAnAr);
inRu kUdiyadhu vAzhvu – now this kind of great life has come together for me
enand that is wonderful!

‘nimalan´When there is a general way to describe it as the connection as in ‘dhEvAnAm dhAnavAnAncha sAmAnyam adhidhaivatham’ (krishNan is the god for both dhEvas and asuras), he killed kamsan only because kamsan is the enemy of His devotees – emperumAn’s purity/neutrality is established thus.

kaRai – black -> indicates rage/anger.

or, kaRai – blemish -> that which was present in kamsan’s mind.

konji – explains in a partial way about something – cannot complete. (killAdhu – will not praise even a little, about others).


nenjil kaRai koNda kanchanai – kamsan, starting from the day the asarIrI (divine prediction) sounded to him, had kept the anger in his mind. Since that anger is due  to his thamas, it is considered as a blemish/black. As said in ‘theeya pundhik kanjan un mEl sinam udaiyan [periyAzhvAr thirumozhi 2.2.5]’ ((Hey krishNa! kamsan who is of wretched mind is being angry about you),, the kamsan who is having anger in his heart.  Then the vyAkyAnam quotes from SrIvishNu purANam giving in detail about kamsan’s words to his men and women about killing krishNan – such was the depth of his anger.

kAyndha – easily finished that kamsan (here too it describes how krishNan pulled down kamsan from his throne and finished him using his hands).

nimalan – such krishNan not having any blemishes;  it is not like there was some blemish earlier and got it removed; he has got inborn purity; he is opposite of impurity;

Or, there was one blemish, that he had tolerated after knowing that his parents are in prison – then, after killing kamsan and freeing his parents, he removed that blemish from himself. It is said, ‘thanthai kAlil vilangu aRa vandhu thOnRiya thOnRal [periya thirumozhi – 8.5.1]’ ((my mind is going) after kaNNa pirAn who incarnated and removed the shackles of his father).

Or, as said in ‘adiyArkku ennai At padhuththa vimalan [amalanAdhipirAn – 1]’ (The unblemished one who made me subservient to His devotees), since He made him (amudhanAr) to be dedicated only to emperumAnAr, he is praising krishNan as ‘nimalan’.

nangaL panjith thiruvadi pinnai than kAdhalan nangaL panjith thiruvadi – As said in ‘panjiya melladip pinnai [periya thirumozhi – 3.4.4]’ (for nappinnai pirAtti who is having cotton-soft divine feet), she having delicate feet like soft cotton. Or, since she is having such a delicate feet like a flower, if she walks on the rough surface of the earth then her feet might not tolerate it; so thinking, she walks around by stepping on to soft cotton – having such divine feet.

pinnai than – that is the nappinnai pirAtti having such delicate divine feet.

pinnai than kAdhalan – like me we have done numerous bad deeds that makes emperumAn punish us; she makes him pardon us, and to make us surrender to him she takes many incarnations along with Him – so thinking that she is there for us only, amudhanAr says ‘nangaL’ (our).

So it says about emperumAn as the lover of nappinai pirAtti who is having very delicate divine feet who had incarnated for the sake of saving the devotees.

In janaka rAjan’s kingdom there was a leader of cowherds called kumban whose seven bulls due to their demonic force were roaming around and troubling the people; janaka rAjan called up kumban and threatened him about this; kumban replied that he has got a daughter called nappinnai, and he has taken a vow that whoever kills these bulls would marry his daughter; hearing this, since kumban is his maternal uncle, krishNan went to his place, saw nappinnai and fell in love with her; since the bulls were the hurdles for getting her, he hugged those bulls by the neck and killed them – based on this, amudhanAr is referring to krishNan as ‘kAdhalan’ (lover).  nammAzhvAr too divined this as ‘thaLavEzh muRuval pinnaikkAy vallAn Ayar thalaivanAy iLA ERu Ezhum thazhuviya endhAy [thiruvAimozhi – 1.5.1]’ (you being at the disposal of nappinnai pirAtti who is having a gentile smile like jasmine, you came as the famous leader of the cowherds, (and to get nappinnai) you embraced and killed the seven youthful bulls; Oh master!). Such krishNan’s …

pAdham naNNA vanjarkku –  … divine feet is not surrendered to by imposters;  if He says ‘thvammE’ (you are my property), then they would reply ‘ahammE’ (I am my own, independent) – such thieves of AthmA. gIthAchAryan too said about the four types of ill people who do not surrender to his feet;

ariya irAmAnusanemperumAnAr who is hard to get for such people;

pugazh anRi  –  in the previous pAsuram without looking at my blemished mind emperumAnAr accepted me and entered my mind while considering those blemishes of mine as something enjoyable – which highlighted his auspicious qualities of vAthsalyam, sauSeelyam, etc.  Except the qualities of such emperumAnAr

en vAy – the speech of me who was opposing all these days,

konjip parava killAdhu – would not stoop down to praise others;  would not free up to talk about other things and let the mind be spoiled;   konji – to imply cannot fully talk about it.

enna vAzhvu inRu kUdiyadhE – seeing himself gaining this excellence, he is very thankful that such unattainable has been attained;

By irAmAnusan pugazh anRi  he implies that he would not praise the auspicious qualities of even emperumAn, thus showing his charama nishtai (ultimate state of being subservient to His devotees).

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

kARai – kamsan got the anger well set in his mind about krishNan, where it should have had devotion; if that anger was only at the level of speech (but not in the mind), kaNNan would not have killed him; only when He goes in to check and realizes that there is not a chance of one becoming amicable to Him does He decide to kill.  For Him to accept, just the outside signs would do; nammAzhvAr too said ‘poyyE kaimmai sollip puRamE puramE Adi meyyE peRRozhindhEn [thiruvAizmozhi – 5.1.1]’ (even though I was falsely saying that you are my master and was saying that without any conviction, and was involved in material pleasures, I ended up getting the same result as of your true devotees);

but when discarding someone, He does not look only at their outside signs, but goes all the way into their hearts and finds out whether there is any liking towards Him, and only in the absence of it does he discard them;

As said in vyAkyAnams, ‘kaik koLLum idaththil kazhuththukku mElE amaiyum; kai vidum idaththil agavAyil uNdenRu aRindhAl alladhu kai vidAn’ (to accept some one, just their words of acceptance would do; whereas unless he knows that internally they have the disinterest, he would not discard them);

kanjanThis word is a changed form of kamsan. But considering the word kanjan as thamizh itself to mean someone who does not enjoy even though he possesses wealth, here kamsan had gotten kaNNan in his kingdom but he did not enjoy that wealth – kaNNan had to leave for thiruvAyppAdi.

Whereas kamsan sent pUthanA and others to kill krishNan without proper reason and he caused ‘asahya apachAram’, which is the ‘kaRai’ (blemish/black mark) in him,  krishNan too killed kamsan but He is said as ‘nimalan’ (unblemished), because He killed kamsan for his troubling of His devotees.

Unlike chakravarthi thirumagan who had to use various ways (like sending hanuman to lanka who destroyed the place, etc.,), as referred in ‘vALiyinAl mALa munidhu [periya thirumozhi – 2.2.3]’ (using the arrow you finished by showing your anger), here kaNNan just got angry and finished off kamsan by pulling his hair and pushed him down, fell on him and killed him, and he became pure, so it says ‘kAyndha nimalan’.

This is also shown in the vyAkyAnam of ‘ponnan paimpUN, nenjidandhu, kurudhi uga ugir vEl ANda nimalan [periya thirumozhi – 3.4.4]’, where it is said, ‘(unlike chakravarthi thirumagan) fighting by sending his people, finishing by weapons, etc., krishNan killed the enemy of his devotees by touching him by his hands and by the spear-like nails had finished him, and got the purity based on that’.

nangaL  – since by her beautiful form she attracts emperumAn and makes him not see our mistakes, and makes us who are of bad deeds to easily without hesitation surrender to kaNNan, she shows her love towards us, so, amudhanAr says ‘nangaL’ (our).

For emperumAn there are three wives – SrIdhEvi, bhU dhEvi, and (nap)pinnai (neeLA dhEvi). They connect the AthmAs to emperumAn. SrIdhEvi would say to emperumAn that there are no one who would not do any mistakes, and would keep the anger of emperumAn under check;  bhU dhEvi would not only control his anger but make Him patient towards us; but why see and then tolerate it? Why should we let Him even see those mistakes? Thinking so, nappinnai pirAtti would keep Him engaged with her by attracting Him and making Him not even see our mistakes, and would connect Him with us – that is nappinai pirAtti; this is said by vEdhAnthAcharyar in dhayA sathakam too.

As nappinnai created love towards her by her cotton-soft divine feet, He wanted to make that motherly-heart happy, and so He showed his divine feet to the people to make them have devotion towards Him; instead of holding on to that feet, those who said they are independent of him – having such mind is the vanjam of those who were opposed to his relationship with them

That is, only those who realize about their nature and agree to be subservient to Him, are eligible to be able to reach emperumAnAr.

killAdhushows his (amudhanAr’s) inability even if he tried (to praise anyone else (including emperumAn)).

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 27

Published by:

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

Full Series

<< previous (dhikkuRRa kIrththi)

Introduction (given by maNavALa mAmunigaL)

In this way as he (amudhanAr) got the affinity towards devotees who worship only emperumAnAr, he made himself as the matter of amudhanAr’s mind for all the time – amudhanAr feels terrible for this and says – your being in the mind of the sinner that I am, might be a black mark for the greatness of your highness.

Introduction (given by piLLailOkam jIyar)

Same as mAmunigaL‘s introduction.

koLLak kuRaivaRRu ilangik kozhundhu vittOngiya un
vaLLal thanaththinAl valvinaiyEn manam nee pugundhAy;
veLLaich chudar vidum un perumEnmaikku izhukku idhu enRu
thaLLuRRu irangum irAmAnusa en thani nenjamE.                            27


Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusa – Oh udaiyavar!
koLLa –  what one prays for (from you), they could get all that,
kuRaivu aRRu – it is being so without any shortcomings
ilangi – it becomes bright when you bestow based on it
kozhundhu vittu – and it becomes more and more shining and strong
Ongiya – and it has grown that way,
un vaLLal thanaththinAl – what it is, is- the generosity of your highness;
due to that,
manam – in the mind
val vinaiyEn – of me who is a great sinner,
nee pugundhAy – you had come in without considering the greatness of your highness.
When this happened like how vaSishta entering into the place of low rank people,
izhukku idhu enRu – this (your coming in to my mind) is a black mark
un peru mEnmaikku – for your infinite greatness,
chudar vidum – which is glowingly
veLLai –  pristine;
irangum – so thinks
en thani nenjam my lonely mind
thaLLuRRu – and it feels downtrodden / terrible about this.


koLLak kuRaivaRRu ­– even if anyone gets whatever they wished for, it is being without any reduction/shortcomings in the source; whereas even if it is the great mEru mountain if we started living there, then it would deteriorate day to day and be finished; unlike that, it is being like the ocean where even if the thirsty clouds drank a lot of its water the ocean would stay steady and complete;

ilangi –  due to this greatness, like said in ‘AvirabhUth rAmAnuja dhivAkara:’  it is being so bright;

kozhundhu vittOngiya – there is difference between the ocean and him (emperumAnAr) – the ocean would be greatly majestic and well set and stay put; but in case of his generosity, if everyone in the world who are the target of his kindness would come and get that from him, then that would be the reason for it to be bright, bloom and spread all the way up to paramapadham; in this way it is growing and –

un vaLLal thanaththinAl – He, from the time of his incarnation itself had advised everyone with clarity, for them to understand clearly, like said in ‘aRiyAdhana aRiviththu [thiruvAimozhi – 2.3.2]’ (I the servitor would not know fully about all the favors done by you); and after that without being lethargic, thinking that we have done this much, he divined us SrIbhAshyam, gIthA bhAshyam, etc., and helped us so for every one to be involved in it at all times and be saved.

Would one say creating granthams as generosity? ALavandhAr divined thus – ‘thathvEna yaSchithachithISvara thath svabhAva bhOgApavarga thadhupAyagathIr udhAra: | sandharSayan niramimeetha purANa rathnam’. (~ SrI parASara rishi gave us the granthams oh! what a great help and generosity).

un vaLLal thanaththinAl –  There were many in this world like karNa, Sibi, mAndhAthA who were generous – it is popular that when someone fit to receive from them approaches them asking, then they would give them the artham (wealth, etc);

generosity of your highness is not like that; – regardless of whether one begged for it, without considering their eligibility or otherwise, not expecting any praises, but only considering their state of not having a want of any possession and not going for any other means, it (your generosity) would give them the ultimate wealth (SrIvaikuNtam) – by such a generosity of your highness;

ramanuja showing paramapadhamemperumAnAr showing paramapadham

When asked “you said about the greatness of the generous one, but how did you get clarity about this?”, I say “Did I go and get this information by hearsay? I looked at the nature of myself to realize his generosity (or, It is his nature to be generous, so, where do I have to go hear about this?)”.

val vinaiyEn manamEven though I don’t even have any bad deed that could be construed in some way as a good deed, as said in ‘nanmai enRu pEridalAvadhoru theemai [SrIvachana bhUshaNam – 381]’,  was I like – ‘thiruvadi than nAmam maRandhum, puRam thozhA mAndhar  [nAnmukan thiruvanthAdhi – 68]’ (even if they forget the divine feet of emperumAn, they would not worship other dhEvathAs)? I knowingly performed very cruel bad deeds – in to the mind of me who is such a sinner;

In to the mind that is said as ‘bhandhAya vishayasangee’ (mind that has not rid of ties to material realm) –

nee pugundhAy – you entered.  Your highness, who have the throne of the kingdoms of both here and there, entered my mind. That is, you made my mind to be about you. When seeing me who is an extreme sinner on one side, and you of infinite greatness as said in ‘SrIvishNu lOka maNi mandapa mArgadhAyee’ – these two opposites have come together!  This is like sage vaSishta entering the place of common people. This is a daring act!

irAmAnusA Oh emperumAnAr!

veLLaich chudar – Even for the moon which helps the world which helps calm down, there is blemish. But the splendor (thEjas) of your highness is not like that, which is non-material and is due to the grace of emperumAn.

As said in ‘adiyArkkennai Atpaduththa vimalan [amalanAdhipirAn – 1]’ (He having the greatness of making me who am of low birth to be subservient to his devotees), as your highness graced me (without expecting anything in return) by getting kUraththAzhvAn to reform me, and you made me subservient to him – so your splendor is extremely pure (veLLai). Such a great splendor of yours –

vidum – (is let available to everyone);  like a virtuous person letting his mango grove to be available for any one to take from;  as said in ‘svasithAvadhUtha paravAdhi vaibhavA’  it is available to be celebrated by the devotees as you have given it open to everyone of them;

un peru mEnmaikku izhukku idhu enRu  – ‘nigama jaladhi vEla’ (in the wavy ocean?) you are the full moon, you who are pious to everyone – I consider this (your entering my mind) as a black mark for your infinite greatness;

izhukku idhu enRu –  Like how it is unbearable for the people and Isvaran when seethA pirAtti entered the place of rAvaNan, if he (emperumAnAr) entered the place of his mind, he (amudhanAr) finds it unbearable – this is how amudhanAr’s  apprehension is, you see.

en thani nenjamE –  if there is something troubling our mind, if we discuss with someone (similar), then we would feel better. Is there any one who can help me on this? (no).  Since there is no one like him who is afraid (about such black mark of) his greatness, it is a lonely mind.

Such a mind of mine –

thaLLuRRu irangum  – he is loathing very much as his mind feels terrible about it.

en thani nenjamE –  Also, for all the adverse actions I performed all these days, there is no one equal to that lowness – such a mind of mine that has concluded about itself in that way.

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

While others’ generosity would stop at giving everything except self and wife { like dhEvapperumAL’s generosity to thiruvarangap perumAL araiyar? }. But emperumAnAr’s generosity has grown to the extent of entering himself into my mind. He uses the word ‘un’ (your) to show this difference.

Also it is the difference between others who just give what others wished for, versus, emperumAnAr making us wish emperumAn(Ar) and then gives that to us.

amudhanAr is not feeling happy that he became nobler due to emperumAnAr entering his mind – instead he feels terrible that such a great emperumAnAr entered the mind of the great sinner he is. Even if he stays at low level, it is okay for him, he is afraid of any blemish to the greatness of emperumAnAr.

thaLLuRRu … en thani nenjamE – there is no one to give support for his fearful mind;

he is finding his mind to be lonely/unique as there is no such level of lowly one into which emperumAnAr has entered without looking at its blemishes;

and since there is no such mind that ignores his greatness due to emperumAnAr entering it but instead feels terrible for any blemish on the greatness of emperumAnAr for entering his mind.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 26

Published by:

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

Full Series

<< previous (kArEy karuNai irAmAnusa)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram, amudhanAr said that after emperumAnAr accepted him, emperumAnAr‘s auspicious qualities are his life saver, nourishment, and enjoyment. In this pAsuram, he goes beyond that and says that each and every previous state (before they surrendered to emperumAnAr) of the great and distinguished disciples who serve none other than emperumAnAr – such states themselves would make me their servant.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram he talked about how after emperumAnAr who like the cloud having such kindness, had gotten him, and after that his qualities were his life support; in this pAsuram – he says – the birth, nature of living etc., of the disciples who serve no one other than emperumAnAr, would each by itself would make me their servant.

dhikkuRRa keerththi irAmAnusanai en sey vinaiyAm
meykkuRRam neekki viLangiya mEgaththai mEvum nallOr
ekkuRRavALar edhu piRappu EdhiyalvAga ninROr
akkuRRam appiRappu avviyalvE nammai AtkoLLumE           25


Word by word meaning (given by maNavALa mAmunigaL)

en sey vinaiyAm – as said in ‘dhvishantha:pApakruthyAm’, the karmas I am talking about are not attained or assumed from others, but are based on my own actions;
meykkuRRam neekkiemperumAnAr removed those karmas that were ever present; and
due to the happiness that “we (emperumAnAr) got to remove his (amudhanAr‘s) obstacles”,
viLangiya mEgaththai – he is being bright, who is an extremely generous cloud;
dhikku uRRa – pervading in all directions
keerththihaving fame due to his qualities,
mEvum – as said in ‘rAmAnuja padhachchAyA’, being like the inseparable shadow of his feet,
nallOr such distinguished disciples
ekkuRRavALar – who may be having any kind of blemish,
edhu piRappu –  who may be born in any level of birth,
Edhu iyalvAga – who may be having any level of practice (vruththi – anushtAnam)
ninROr – that they might have been (before getting the connection of emperumAnAr);
akkuRRam – those blemishes,
appiRappu – those level of births,
avviyalvE  – and those levels of religious practices themselves,
nammai we who have got the following noble thought – that their having such low level births etc., are something they took up upon themselves to show us that we who are of such low states in real are also eligible to reach emperumAnAr’s divine feet;
AtkoLLum – every time we think in that way (such reason for their low level of birth, etc.), that would make us subservient to them;

(In summary), only if we see them in this light, our thought that we are equal to them would be destroyed (and we would understand that they are higher than Isvaran and we are of very low state).

That is, ‘we’ who are deeply in devotion towards them;

Or, ‘ekkuuRRam, edhu piRappu, Edhu iyalvAga ninROr’ is said regarding those great disciples themselves: after they got the realization that their higher level of birth etc., lead to ahankAram, but now in their current (low) birth etc., they have realized that such thinking earlier were the obstacles, and are happy that they would not get such thought having been born in low status, etc., and that such state would help them reach emperumAnAramudhanAr says that such current states of them itself made me their servant (because their current state would lead to emperumAnAr’s divine feet).

mey kuRRam  – my karmas that stay true and well set; well set means that it cannot be gotten rid of by penances or amends (such severe karmas).

en sey vinaiyAm meyk kuRRam neekki – is – due to karmas I got the body; due to that the blemishes of ahankAram, etc. – he removed such karmas. vinaiyAm -> due to my deeds;

Since it is mentioned together with birth and religious practices (anushtAnam), ‘ekkuRRam’ (the blemishes) is about the blemishes in knowledge (gyAnam).

(end of maNavALa mAmunigaL’s text)


en sey vinaiyAm  as said in ‘dhvishantha:pApakruthyAm’, these karmas are not gotten from others, but these karmas are due to my doing the prohibited, etc., and which cannot be rectified by amends (prAyaSchiththam); my karmas are as said in ‘nAbhuktham ksheeyathE karma kalpa kOti sathairapi (~ for how much ever crores of years you experience the fruits of your karmas, they would not diminish)

meykkuRRam – the ever present, well set blemishes;

as said in ‘vAchAmagOchara mahAguNa dhESikAgrya kUrAdhinAtha kathithAkhila naichya pAthram| EshohamEva napunarjagadheedhruSa’ [yathirAja vimsathi – 14] (~Oh Oh rAmAnuja! I am the one who is having all the blemishes in this world),

and in ‘pUrvaisvanaichyam anusamhitham Aryavaryair mAmEva veekshyamahathAn nathathasthi thEshAm| naichyanthvitham sataripO mama sathyamEva maththa:parO namalinO yadha Avirasthi || yAvachchayachcha dhuritham sakalasya janthO: thAvachcha thath thathathi kanchamamAsthi sathyam [kOyil kandhAdai aNNan’s – SrI parAngusa pancha vimSathi] (~ many AchAryas before have described very lowly of themselves (naichchya anusandhAnam); Oh SatakOpa! please do not think I am also doing it in the same way. See me! Mine are real blemishes; there is no one above me who has got true lowness and blemishes),

and so amudhanAr says with conviction (about his blemishes).

mey -> ever present, well set karmas.  That is, it cannot be rectified by experiencing its fruits or by doing amends (anubhava vinASyam or prAyaSchiththa vinASyam).

emperumAnAr removed such karmas.

As said in ‘vAno maRi kadalO mAruthamO theeyakamO, kAnO orungiRRuk kaNdilamAl [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of driving waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into), emperumAnAr completely removed it without trace.

viLangiyaand due to that he (emperumAnAr) looks very bright; you see, since he thinks that it is great that we got to remove his (amudhanAr’s) obstacles, he is looking very bright.

mEgaththai – very generous emperumAnAr like rainy clouds; says like he (emperumAnAr) is the cloud himself;

As said by ‘thikkuRRa keerththi’, and, ‘Eyndha perum keerththi’, he is having such auspicious qualities who fame has spread in all eight directions.

irAmAnusanaisuch emperumAnAr

mEvum  – like said in ‘mEvinEn avan ponnadi meymmaiyE [kaNNinun chiruththAmbu – 2] (It is the truth that I surrendered to the golden feet (of nammAzhvAr)), and in ‘rAmAnujasya charaNau SaraNam’, his divine feet are staunchly considered as the means and destiny, (means : shown in yathirAja vimsathi; destiny: shown in Arththi prabandham).

nallOr – (by the noble ones); like said in ‘nanmaiyAl mikka nAn maRaiyALargaL [kaNNinuN chiruththAmbu – 4] (those who are superior, the vaidhikas who are well versed in all the four vEdhas), the noble ones who do not seek any other benefit;   or, mEvum nallOr’ – like saying ‘rAmAnuja padhachchAyA’, the distinguished ones who are inseparable from emperumAnAr like the shadow of the divine feet;

ekkuRRavALar edhu piRappu Edhu iyalvAga ninROr – those noble ones, before the time of reaching emperumAnAr’s divine feet, whatever may be their blemish of lack or mistake of knowledge, whatever may be their greatness or lowliness of their birth etc.,  whatever may be their actions like doing those banned by vEdhas;  kuRRam – lack of or blemish in knowledge;  iyalvuvruththamanushtAnam – religious deeds/procedures;  their –

akkuRRam appiRappu avviyalvE – since such blemishes etc., are present before surrendering to emperumAnAr, and since they surrendered with such a body only,  they are noble ones who can be said as ‘siRu mAmanisar [thiruvAimozhi 8.10.3]’ (~small in body and big in nobility), their blemishes etc., themselves shall –

nammai AtkoLLumE – take me as their property that they can purchase or sell.


nammai AtkoLLumE –  such noble ones like them have taken up blemished knowledge, lower/upper births,  blemished anushtAnam, etc., to show us that we who are like that are also eligible to surrender to emperumAnAr like they did – we are thinking of them in this way, and so we are amicable to be taken up by them as their property.

The pramANam for this is: ‘dhur AchArOpi sarvAsee kruthagnO nAsthika:purA | samASrayEthAdhidhEvam shradhdhayA charaNam yathi || nirdhdhOsham vidhdhitham janthum prabhAvAth paramAthmana:’ (~ if someone with blemishes, and one not having thankfulness, etc., but once reaches the divine feet of Adhi dhEvan (bhagavAn), then you think that none of those blemishes would be present for that being).

By ‘Adhi dhEvan’ it might look to mean the prathama AchAryan, that is, emperumAn; but since emperumAnAr advised us that that sarvESvaran is the desired one, it is acceptable to use the phrase Adhi dhEvan to imply emperumAnAr.

Or, also, the noble ones who are in the state of worshiping emperumAnAr only, whatever may be their type of birth, whatever may be their anushtAnam, whatever may be their nature, those same type of birth, and anushtAnam, and nature would be acceptable for us. In whatever type of birth they were born in, their nature would be according to that as well.

Even though there are no blemishes in a gem or a mirror, the blemishes in us/things in front of them would be reflected on them and they would appear to be having such blemishes; in the same way some people would project their own blemishes on the pure noble ones and mistake it to be their blemishes; even if they are such blemishes it is all acceptable to us;

Or, even if those noble ones have got some blemishes due to their connection with their material body, as said in ‘padhma pathram ivAmbhasA’ (water on the lotus leaves), they would stay aloof from such blemishes; even if such blemishes are attached to them, those blemishes would be the cause for them to accept us who have got such blemishes (because they have experienced the pains of such blemishes).

As said in ‘yasmin mlEchchEbhi varthathE – thasmai dhEyam thathOgrAhyam sacha pUjyOyathAhyaham [gAruda purANam]’, even if one is from the lowest birth, if he has got devotion towards me then he is noble and is worthy of worship and others can learn the true knowledge from his, is what is said in the purANam.

As said in ‘apichEth sudhurAchArO bhajathE mAm ananya bhAk | sAdhurEva samanthavya: samyak vyavahithOhisa:’ [SrI bhagavath gIthA]  (~ even so, whatever is the fully bad conduct of him, if he worships only me who am here in the chariot,  consider him as honorable) ; by this, whatever may be the wrong of them, if they are devoted only to me, then those blemishes are small, and considering their surrendering to me as the main aspect, they are to be worshiped.

He also said, ‘thasmAth mathbhaktha bhakthAScha pUjaneeyAvisEshatha:’.

nammAzhvAr too said in his many decads,

payilum thiruvudaiyAr yavarElum avar kaNdeer payilum pirAppidai thORu emmai ALum paramarE [thiruvAimozhi – 3.7.1]’ (~ those having the wealth of being devoted to emperumAn, they are, you see, the masters who rule me), and

nammai aLikkum pirAkkaLE [thiruvAimozhi – 3.7.5]’, and

enthozhu kulam thAngaLE [thiruvAimozhi – 3.7.8]’, and

padi yAdhumil kuzhavippadi endhai pirAn thanakku adiyAr tham adiyAr adiyAr thamakku adiyAr tham adiyAr adiyOngaLE [thiruvAimozhi 3.7.10]’ (~ we are the servants of the servants of the servants of those who are servants of the servants of the servants of emperumAn), and,

sirumAmanisarAy ennai ANdAr ingE thiriyavE [thiruvAimozhi – 8.10.3]’ (~ when those devotees of emperumAn, who are small in form but great in nobility are available in this world, would it fit me to try to reach emperumAn‘s divine feet instead of serving those devotees in this world?), and

kuraththazhvan_mudhaliyandan_and_devotes_0181Devotees of emperumAnAr

thamargaL thamargaL thamargaLAm sathirE vAykka thamiyERkE [thiruvAimozhi – 8.10.9]’ (~ I only wish to serve the devotees of devotees of devotees of emperumAn), and

‘avargaLukkE kudigaLAych chellum nalla kOtpAdE [thiruvAimozhi – 8.10.10]’ (~ wish to be in service at all times to those devotees).

SrI bharathvAja mahAmuni too said, ‘prathyakshith Athma nAthAnAm naishAchinthyam kulAdhikam’ (~~without seeing the devotees’ blemishes as such, one should consider them as good for us).

Now, if it is said that the bad deeds are done not just because of connection with the material body, but are knowingly done – since it is said in ‘dheepUrvoththarapApmanAmajananAth’, and in ‘puNyaththukku anjugiravan pApaththaip paNNAniRE [SrIvachana bhUshaNam – 279]’ (one who is afraid to do good deeds itself (because any remainder in that would put him in this material world), would not do bad deeds at all), there is no way that they (who worship only emperumAnAr) would knowingly do such deeds;  as said in ‘jAthEpi’, even if it is said that one might knowingly do bad deeds due to connection with this material world, but since emperumAn thinks ‘en adiyAr adhu seyyAr, seydhArEL nanRu seydhAr [periyAzhvAr thirumozhi – 4.9.2]’ (my devotees would not do such mistakes; even if the did (due to forgetting themselves in their service), it would be all for good only), and as said in ‘vAthsalya jaladhE’ since His nature is to consider the blemishes of his devotees as enjoyable for Him, and as said in ‘iRaiyum – agalakillEn [thiruvAimozhi 6.10.10]’ (would never leave), since thAyAr always stays together with him and recommends to emperumAn to tolerate the bad deeds of devotees, the bad deeds which He could forgive just based on our anjali (showing reverence by joining the palm of the hands).

geethAchAryan also said ‘sarva pApEbhyO mOkshayishyAmi  [Sri bhagavath gIthA]’ (~ would forgive your bad deeds and give you liberation), and ALavandhAr said ‘thadhaivamushNAthyasubhAnya SEshatha: ’ (how much ever inauspiciousness are present in him, he is separated from them and liberated), the ‘sarva’ (everything) would also include those bad deeds one knowingly performed (due to connection with this material body) after doing SaraNAgathi as well;

even though sarvESvaran accepts him in spite of our blemishes,  prapannas should be very careful not to cause bad name for Him (that He accepts his devotees even though they are having bad deeds).

since such greatness is present in emperumAnAr’s devotees,  one should not disrespect them based on their blemishes, but instead should go with the thought that they our our masters.

only if we see them in this light, our thought that we are equal to them would be destroyed (and we would understand that they are higher than ISvaran and we are of very low state).

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

en sey vinai – when brahma gyAnis leave from here liberated, it is said that their good karmas go to their friends, and bad karmas go to their enemies; unlike that these are karmas that I possess due to my own deeds;

mey kuRRam not like those like ALavandhAr‘s naichyAnusandhAnam, but my true deeds.

neekki viLangiya mEgaththai – emperumAnAr becomes happy that he got amudhanAr not having any badness;

ekkuRRavALar – like how emperumAn lowers His level (by being born here in different ways, etc.), amudhanAr thinks that those devotees of emperumAnAr also are born here whie lowering their level, not due to karmas but due to their kindness towards us; so like how devotees surrender to His simplicity, he is surrendering to the simplicity of such noble devotees of emperumAnAr.

Like said in ‘vamsa bhUmigaLai udhdharikka keezhkkulam pukka varAha gOpalaraip pOlE ivarum nimagnarai uyarththa thAzha izhindhAr [AchArya hrudhayam – 1.84]’; like how Krishnan and varAhan had incarnated in lowly form to uplift yAdhavas and the earth respectively, those who are inseparable from emperumAnAr have also incarnated in lower births etc., to save the samsAris. Like how krishNan pretended to be ignorant of hiding his thefts of butter, dancing with gOpikAs, having lowly activities etc.,  these noble ones are also pretending to be of low knowledge and deeds; like varAhap perumAL they are also taking up lowly births, etc.

Like said in SrI vachana bhUshaNam, it is a misdeed to think that the devotees are below or equal to us, and it is a misdeed to not think that they are above us, above Isvaran, and equal to AchAryan.

Due to his affection, their blemishes the size of hill also is considered as their good characteristics.

Now, instead of thinking that amudhanAr is talking about their lowly births etc., consider that he talks about their being born in higher births, higher knowledge, and higher actions; they thought that due to these we gained a lot of ahankAram, and so they feel terrible for giving room for such ahankAram; to such state of them amudhanAr is being drawn towards and become their devotees.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 25

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Introduction (given by maNavALa mAmunigaL)

After thinking about the favor of emperumAnAr towards him (amudhanAr), and due to that, looking at his divine face he asks him – who in this world would know the auspicious nature of yours?

Introduction (given by piLLailOkam jIyar)

Oh emperumAnAr who, like the cloud, is having such kindness to favor in all aspects!  In this world of four seas, who would know your nature of being loving and kind? After your highness has come and accepted me who is like a container of all sorrows, your auspicious qualities are the breath for my breath, and so are enjoyable to me – so he (amudhanAr) says, directly looking at the divine face of emperumAnAr.

kArEy karuNai irAmAnusa! ikkadal idaththil
ArE aribavar nin aruLin thanmai – allalukku
nErE uRaividam nAn vandhu nee ennai uRRa pin – un
seerE uyirkkuyirAy adiyERku inRu thitthikkumE           25


Word by word meaning (given by maNavALa mAmunigaL)

kAr Ey – like the cloud that pours without reservation on sea and land, you who helps in all aspect, (Ey -> like / similar to)
karuNai – having kindness
irAmAnusa – Oh udaiyavar!
nErE uRaividam nAn – I being the holding place
allalukku – for sorrows,
nee vandhu – you came by yourself,
uRRa pin – and got
ennai – me who is such a person (of sorrows), (like how a master would get his property); after that,
un seerE – only your auspicious qualities
uyirkku uyirAi – are the life support for my AthmA (this is 25th pAsuram, and AthmA is also 25th thathvam)
inRu thiththikkum – and they are enjoyable
adiyERku  – for adiyEn;
Ar aribavar – who would know
ikkadal idaththil – in this world that is surrounded by the seas,
aruLin thanmai – the nature of loving kindness
nin –  of your highness?


kArEy karuNai – Like the pregnant cloud that pours everywhere in the sea and land; “with his kindness he is the shelter for everyone in the world” (here the commentator uses the phrase used to describe rAmAr, and applies that to rAmAnujar);

as said in ‘sidhdhE thadheeya SEshathvE sarvArthAssambhavathihi’ (we would get all auspicious goodness if we surrender to His devotees (emperumAnAr));  kAr => cloud; Ey => like/similar to. Having such kindness –

irAmAnusa – Oh emperumAnAr!

ikkadal idaththil  – in this world surrounded by four seas, the world which gives us darkness (ignorance);

nin aruLin  – aruL – is about not bearing to see others suffering, and corrects us by his grace without any desire to get something in return; he having such a loving grace;

nin aruLin – it is your loving grace, which is special like the valuable gold gaining fragrance in addition;

thanmai  – having such a nature of loving grace;

ArE aribavar  – who knows this well about you (in this world)?  Those in nithya vibhUthi  (SrI vaikuNtam) who know everything like said in ‘sadhApaSyanthi’, and, ‘viprAsa:’, and, ‘jAgruvAmsa:’, have known (about the nature of your loving grace), by hearing about it only (not fully felt/understood it). As said in ‘yAnisA sarva bhUthAnAm thasyAm jAgarthisamyami’, those in this world that creates darkness (ignorance), have not known (about such great nature of yours).

allalukku – as said in ‘garbha janmAdhi avasthAsU dhukkam athyantha dhussaham’, for all the suffering/sadness of the birth cycle –

nErE uRaividam nAn – I am obviously the holder (of such sorrows); if the sorrows are that of my bodily relatives, then their sorrows would be mine too but that would be a little bit light and bearable; unlike that since those sorrows came to me directly, I was the firm holder of those sorrows;

vandhu nee – (nee vandhu)  – since you cannot bear the sufferings of others, like how upon hearing the grieved calling of gajEndhrAzhvAn,  sarvESvaran had come running without any preparation or decorum;  you came here from paramapadham;

ennaime with whom sorrows have taken shelter;

uRRa pin – as said in ‘thvayAbilabhdham bhagavann(u) idhAneem anuththamam pAthramitham dhayAyA:’,  you got me who is hard to get  (paragatha sveekAram – the act of bhagavAn/AchArya pursuing jIvAthmA);

un seerE – the auspicious qualities of your highness; as said in ‘guNAnAmAkarO mahAn’, the auspicious qualities like vAthsalyam, sauSeelyam;

uyirkku uyirAy –  yours are the life support of my AthmA; in this material world one’s breath would be the support for their being;  here, unlike that, it is emperumAnAr’s auspicious quality that is the breath for his breath; such is his quality;

adiyERku – for me who is your servant;

inRu –  (today/from now on)  – what is said in ‘rasamhyEvAyam labhdhvAnandhee  bhavathi’, ‘sOSnuthE sarvAn kAmAn saha’, the nectar that is the experience of enjoying the auspicious qualities of brahmam, and as prayed in ‘adiyAr kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi 2.3.10]’ (when will I be together in the assembly of nithysUris in paramapadham) for enjoyment with other devotees, are all attained only in paramapadham; unlike that, I got this in this state here itself;

thiththikkumE – it is enjoyable and joyful for me; like having together the honey, milk, porridge, and nectar, enjoying emperumAnAr’s divine qualities is very sweet for me;  like was said in ‘aNNikkum amudhUrum en nAvukkE [kaNNinuN chiruththAmbu – 1]’ (reciting his (nammAzhvAr‘s) name springs sweet nectar in my tongue).

emperumanar_with_sishyasemperumAnAr who got to his sishyAs

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

nin aruLin thanmaiemperumAn‘s grace may be prevented by His svAthanthriyam (independent actions); but emperumAnAr‘s grace flows on us undisturbed.

vandhu nee ennai uRRa pinvandhu -> came -> it shows his saulabhyam; since he came to the place where there was suffering, it shows his vAthsalyam, since he got me (his property) it shows his sauseelyam, since he got me without expecting any benefit for himself it shows his svAmithvam, from ‘karuNai irAmAnusa’ it shows the krupai that made him come – these auspicious qualities are shown about emperumAnAr.

un seer – not about the greatness of emperumAn. uyirkku uyirAy – life for AthmA; dhArakam -> life saver;  from this it shows that his greatness is our life saving And nourishment;  by saying ‘thithikkumE’ his greatness is also something which is enjoyable (dhArakam, bhOshakam, bhOgyam). Whereas nammAzhvAr said ‘uNNum sORu parugum neer thinnum veRRilai ellAm kaNNan [thiruvAimozhi – 6.7.1]’ (life saving, nourishment, and enjoyment are all kaNNan for me), amudhanAr says – those are all emperumAnAr for me.

adiyERku – for me who has understood my natural subservience to you.  ‘seerE uyirkku uyirAy adiyERku’ implies that I lost to your auspicious qualities like saulabhyam, etc. and became subservient to you.

inRu – not at some time away in the future {at the end of this birth or some other later births), or in some distant place {SrI vaikuNtam}, but now, here, with this body itself, I got the destiny of experiencing the auspicious qualities of the AchAryan – saying so amudhanAr is relishing it.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 24

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Introduction (given by maNavALa mAmunigaL)

When asked ‘You said there is no one equal to you in committing bad deeds. To such person as yourselves, how did it come about that you are able to praise him at all times?’, he replies by talking about his state earlier, and about the way he got this eminence.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – he was distressed about keeping emperumAnAr of great qualities in his cheating mind and praising him; in this pAuram – when asked ‘For such a person as yourselves, is there any authority for praising him?’ – amudhanAr replies: like how the flies would swarm the bee hive, due to terrible effects of sins surrounding my AthmA, I have been repeatedly born in various bodies, being born in the wombs from time eternal, and was in pathetic state; emperumAnAr who defeated the lowly ones who belonged to the philosophies of performing various penances accepted by SAsthram; that is, emperumAnAr who has the true knowledge; such emperumAnAr became my ‘dark rainy cloud’ (showered his kindness on me); I got eminence after reaching him, so I am singing praises about him.

moyththa ventheevinaiyAl palludal thoRum mUththu – adhanAl
eyththozhindhEn muna nALgaLellAm – inRu kaNdu uyarndhEn
poyththavam pORRum pulaich chamayangaL nilaththaviyak
kaiththa mey gyAnaththu irAmAnusan ennum kAr thannaiyE         24


Word by word meaning (given by maNavALa mAmunigaL)

moyththaLike swarming a bee hive, it (karma) swarms the AthmA, and is such that it cannot be nullified by experiencing its effect, or by doing any amends,
vem thee such cruel
vinaiyAl karmAs
(due to my having that)
muna nALgaL ellAm from time eternal (till now)
mUththuI lived by being born and until getting old
pal udal thOrum in innumerable bodies,
adhanAland due to it
eyththu ozhindhEnI was sunken;
kaiththa(emperumAnAr) destroyed
pulaich chamayangaLinferior philosophies
poywhich vEdham has not allowed, which are done for own interest,
pORRumlike those that go after such deeds
thavameven related austerities like disinterest in material world, riddance of trouble to others, services to ones guru, etc., (that are not done for the only purpose of making emperumAn happy),
nilaththu aviyasuch philosophies fell like a dead body
mey gyAnaththu(due to emperumAnAr)  having true knowledge
irAmAnusan ennum kAr thannaithat is emperumAnAr who is the rainy cloud (extremely generous); he himself is the cloud – such generosity.
kaNduI saw such emperumAnAr as he showed himself to me
inRu uyarndhEn and today I have become eminent.

When considering the phrase as ‘moyththa ven thee vinaiyAr palludal’, it is about the many bodies taken that are filled with innumerable and cruel karmas.


moyththa The bad deeds I performed from time eternal would swarm my AthmA. Like how kara dhushaNas’ fourteen thousand rAkshasas swarmed chakravarthy thirumagan (SrI rAma) in the forest, the bad karmas swarm him (amudhanAr); surrounding and troubling him like said in ‘Avi thigaikka aiyvar kumaikkum chiRRinbam, pAviyEnaip pala nee kAttip paduppAyO [thiruvAimozhi 6.9.9]’ ((why) would show me lowly pleasures that make my heart get disturbed, and destroy me?);

vemcould tolerate if its surrounding of me was favorable or harmful at different times; but it is unlike that, always very cruel;

thee vinaiyAl –  not that I did good and bad deeds – everything has been bad only. Or, even if there were some good deeds done by him, since they prevent him from reaching the goal, they are also bad deeds in his opinion;  as said in ‘athapAdhakapeethasthvam’, the good deeds are also mentioned using the words of those that prevent from reaching the goal; this is said in vishNu dharmam as well; in the word ‘anaga:’ of SrI rAmAyaNam (where rAma bhakthi is a hindrance for SathrugnAzhvAn who is focused on devotion to the devotee of rAmAn, that is, to bharathan), as quoted in eedu vyAkyAnam (of thiruvAimozhi).

moythha ven thee vinaiyAl –  Like in the place of rAvaNan, the rAkshasa women like EkAkshi (one eyed), EkakarNi (one eared) had surrounded seethA pirAtti and uttered cruel words like ‘dhaha, pacha’ (will cut you, cook you); ven->fire/cook, I am also downtrodden due to being surrounded by and burnt by the cruelty of my bad deeds.

pal udal thoRum –  in various forms of bodies of dhEvas, animals, humans, and immovable ones like plants and trees; it is through the connection with material body that bad deeds are carried out (and in turn, due to bad deeds we get born in such bodies);

mUththuand in each of those bodies I lived till becoming very old (and suffering); also applies to being in the womb, etc.

thoNdaradippodi AzhvAr, who got mayarvaRa madhi nalam (non-blemished knowledge) from emperumAn, too opined – ‘vEdha nUl pirAyam nURu manisar thAm puguvarElum, pAdhiyum uRangip pOgum ninRa ippadhinai ANdu pEdhai pAlakan adhAgum, piNi pasi mUppu thunbam [thirumAlai – 3](Even though humans would live as specified in SAsthram for a hundred years, half of it is spent sleeping, remaining time is gone as a baby, as a small one, and unthinkably horrible youth, and with disease, hunger, and suffering);

abhiyukthar too said,  ‘garbha janmAthayavasththAsU dhukkamadhyantha dhussaham | nakinchithgaNan nithyam charAmindhriya gOchara: || Evam vishaya thrushNAya vachakasya jarAmama | thathbhOgakaraNAnAncha chaithilyam guruthEprusam’ (~ I suffer through the birth from womb, go through intolerable sorrows, do not have time to think about Him due to getting pushed by my faculties, and pushed and I don’t even realize that I am getting old, getting damaged through experiencing material pleasures”;

also, parAsara maharishi said, “idhuthu panchamyAm AhuthavApa: purushavajasO bavanthi” (~one goes through five ways as put in Ahuthi of birth and rebirths),

and “athyamla katu theekshNa ushNa lavaNai: mAthru bhOjanai: athithApibhi: athyarththam vardhdhamAnam thAnam jAyamAna: prUshaspruha mUla Shukla AvilAlana: prAjApathyEna; adhO mukhai: kriyathE prabalam sUthi mAruthai: klESan nishkrAnthi mApnOthi jatarAn mAthurAtha: kandUyanEpicha aSaktha:  parivarthEpyaneeSvara: snAna pAnAdhicha AhAram avApnOthicha parEchchaya:” (~ the type of food items that the mother eats, the baby inside is not able to tolerate it, and that is the time from when the heat starts for him; as he gets ready to be born, brahmA sets up such that as he comes out his back near the backbone is tapped hard and he cries out of pain, and types of gases surround him (hiding the AthmA’s pure knowledge); he comes out with great difficulty; he needs to depend on others for cleaning himself, to turn to other side when lying down, or to bathe or eat; in these ways I suffered from the beginning);

adhanAl eyththozhindhEn – in this way as my body decayed I died. Only to be born again and go through the suffering again. As abhiyukthas said in ‘athadhEhavAsAnEchAdhukka: mukhthrAnthi sambhavam |  kruchchrENa dhEhAn nishkrAnthim yAmya kinkara dharsanam ||‘ (~ as he comes out (of the body) he sees the servants of yamA), ‘yAthanA dhEha sambandham yAmya pAsaischa karshaNam | ’ (~pulled by the servant of yamA inflicting pain), ‘ugra mArga kadhakklESam yamasya purathassthithim ||’ (~suffers going through terrible route to the place of yamA), ‘thanniyOgavacha yAthayAthanASchacha sahasracha: |’ (~ takes the form of thousands of painful bodies), ‘SruthvA smruthAvAcha dhUyEham thath pravESa bhayAkulaha: ||’ (~ I hear about all the aforementioned dangers, and am very afraid to enter into this);  ‘punascha garbha janmAdhi pravESam karma nirmitham | muhUr vichinthyamachchiththambathE jalachandhravath (~ like how moon’s reflection in the water gets disturbed and takes time to settle down, my mind is disturbed and is afraid about what I need to go through in these births).

muna nALgaLellAm – these are from time eternal; all these days; he is saying – I have become downtrodden after going through all these births and deaths.

inRu – now.

poi thavam – false ones like – doing penance (even though) accepted by SAsthram, putting up  a front like that of rAvaNan coming as a saint, and muttering prayers like kAla nEmi (a previous birth of kamsan);

pORRum – as said in ‘aSasthra avihitham ghOram thapyanthEyE thapOjanA: | yajanthEnAmayagyaiScha dhambEna avidhipUrvakam | karSayamSchaSareerANi bhUthagrAmam achEthanam | mAnchaivAnthaS Sareerasththam thAnvidhdhyAsUranishchayAn’ (~doing those not specified in SAsthram, not mandated by SAsthram, doing terrible penances and suffering from it, reciting names, etc. – and they do these for showing others that they could do these hard ones; they make their bodies thin to show that they are doing penances; these are evil characteristics), they would go in the way against SAsthram, incorrect material interest, incorrect avoidance of troubling other beings, servitude to an incorrect guru (teacher), (for the purpose of gaining fame, name, etc.); they are like ‘senkal podik kUrai veN pal thavaththavar [thiruppAvai – 14]’ (ascetics with kAshAya dhothi and white teeth) on the outside.

pulachchamayangaL  – lowly customs and philosophies, like Saiva, mAyAvAdha, SakthEya, gANApathya, chArvAka, baudhdha, etc.

nilaththaviyaare destroyed in this world; (and emperumAnAr established the custom of SrIvaishNavam and philosophy of visishtAdhvaitham); as said in ‘SamithOdhaya sankarAthitha: sarva svabhalAth uthuthrutha yAdhava prakAsa: | avarOpithavAn chruthEr apArththAn nanu rAmAnuja varajas sayEsya bhUya:’ [yathirAja sapthathi – 13] ((this has got two meanings that imply krishNa as well as rAmAnujar) – He put those like sankaran in their place (like in the case of bANAsuran), by His strength uplifted the yadhu kulam (clan of cowherds), by his bhagavath gIthA –  he defeated the enemies of arjuna (pArth), that is balarAma’s brother krishNa; when interpreted as talking about ramAnujar – he defeated sankara philosophy that is adhvaitham, by the greatness of his divine feet he changed yAdhavaprakAsa who was adhvaithi, into a SrIvaishNava; defeated those who gave wrong meanings to vEdhas – that is ramAnujan;  So, is the brother of balarAma (rama anujan), incarnated as this ramAnujan?,

and in ‘gAdha thatha kathAnAm [yathirAja sapthathi – 70]’ (~ EthirAjar decorated the seat set by the three vEdhas. What happened next? Other customs and philosophies lost their luster and disappeared), etc., those were destroyed in this world; emperumAnAr corrected the people like yagyamUrthy, yAdhavaprakAsan and made them amicable to the sampradhAyam, and removed those like baudhdha in thirunArAyaNapuram, and made such philosophies to be burned to ash in this world – such doing of emperumAnAr is very famous.

kaiththa –  (holding in his hands the sword that is) divining SrI bhAshyam, gIthA bhAshyam, vEdharththa sangraham, etc., and giving meanings. Or, kaiththal -> with the granthams he demolished the ideas of those other lowly customs and philosophies.

mei gyAnaththu – emperumAnAr who has got the knowledge of knowing the correct ones of SAsthram as is.

irAmAnusan – emperumAnAr

ennum kAr thannaiyE – that pregnant cloud that is emperumAnAr.

emperumAnAr_thiruvadi_to_a_dumbThe most merciful emperumAnAr

Here he (amudhanAr) does not think of emperumAnAr’s establishing the correct path of vEdhas as his kindness that is the rainy cloud; he (amudhanAr) who is like that kAkAsuran who did immensely bad deed, whom chakravarththy thiumagan let live with his kindness, (vyAkyAtha uses SrI parAsara bhattar’s words itself to describe about kAkAsuran), here emperumAnAr protected him (amudhanAr) like how rain pours in land and water without considering any qualification, is how emperumAnAr showed his kindness towards me; so saying, amudhanAr is praising emperumAnAr’s quality.

kANdu –   saw such generous emperumAnAr in kOyil (SrIrangam);  surrendered to him through the recommendation of kUraththAzhvAn.

After emperumAnAr  considered me, I became eminent;  due to that I started this praising of him.

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

I was pretending to be good, and emperumAnAr showed himself to me and made me be good in real, says amudhanAr.

Straining oneself to do penance, not causing harm to animals, etc., and doing service to a guru – when these are done through the concepts of other philosophies that either don’t accept vEdhas or give wrong meanings of vEdhas, are to be considered false penances, etc.

Since they are not done out of love for kaNNan, not done for making kaNNan happy, and not to a guru who shows kaNNan to them, those acts are false only.

– – – – –

Translation: raghurAm SrInivAsa dasan

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