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rAmAnusa nURRanthAdhi – 23

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

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Introduction (given by maNavALa mAmunigaL)

“I who am the worst, is praising in my despicable mind, about the matter that is kept in the heart as the ultimate wealth by the unblemished devotees; would something bad happen to the qualities of that matter (emperumAnAr) due to me?” says amudhanAr.

Introduction (given by piLLailOkam jIyar)

All the pUrvAchAryas consider it at all times in their divine mind as ‘vaiththamAnidhi’ (great wealth that is saved up), as their protection from dangers, as ever lasting wealth – such matter is emperumAnAr; I who am the worst is also keeping that matter in my mind and started to praise his auspicious qualities; because of this, would something (bad) happen to the auspicious qualities of him who is of great excellence? Thinking so, amudhanAr is getting distressed.

vaippAya vAn poruL enRu nal anbar manaththagaththE
eppOdhum vaikkum irAmAnusanai iru nilaththil
oppAr ilAdha u(a)ruvinaiyEn vanja nenjil vaiththu
muppOdhum vAzhththuvan ennAm idhu avan moy pugazhkkE      23


Word by word meaning (given by maNavALa mAmunigaL)
nal anbar Those who are faultless and full of love, like how one would keep important wealth within copper / closed layer of containers,
manaththagaththE would keep deep in their minds

vaippAya the wealth kept as for protection during difficult times, like saying ‘vaiththamAnidhi’
vAn poruL enRu as the eternal wealth
eppOdhum vaikkum with no difference of night or day, always keep in their minds, such matter is –
irAmAnusanai – emperumAnAr;
iru nilaththil (whereas) in the big world,
oppAr ilAdha u(a)ruvinaiyEn there are no sinners like me who even though is not having friendliness in mind, am pretending to be friendly, as said in ‘unnaiyum vanjikkum kaLLa manam [thiruvAimozhi 5.1.3]’ (my mind that would cheat even You), I can cheat even the know-all (emperumAnAr),
vanja nenjil vaiththukeeping emperumAnAr in my deceitful mind (cheating emperumAnAr easily)
muppOdhum – at all times of the day
vAzhththuvan – I sing praises of him (emperumAnAr);
idhu – due to this
ennAm – Oh what bad might happen
avan moy pugazhkkE to his (emperumAnAr’s) praiseworthy greatness.

moy – beautiful
nal anbar – considering goodness as adjective to the affection – distinguished devotion towards emperumAnAr without wishing for any other benefit.


vaippAya vAn poruL enRu –  That it is a big wealth that is saved up; that it is a big wealth that is deposited; vAn – greatness; as said in ‘vishuNu: SEshI thadhIyas subha guNa nilayO vigrahas SrI SatAri: SrImAn rAmAnujArya padha kamalayugampAthiram yam thadhIyam’, is the lotus feet; since it is said ‘dhanamadhIyam’, it is establishing that such emperumAnAr is the greatest wealth. It is said too as ‘gururEva param dhanam’. In this way he is considered as the eternal savior by …

nal anbarthose who are of full of knowledge and who love his (emperumAnAr’s) divine feet;

nal anbar – considering goodness as adjective to the affection – distinguished devotion towards emperumAnAr without wishing for any other benefit.

Such noble ones are – AzhvAn, piLLAn, embAr, ANdAn, pillai uRangAvilli dhAsar, and such others.

AzhvAn, emperumAnAr, ANdAn

embar_madhuramangalamembAr – madhuramangalam (near kancheepuram)

manaththagaththE – vAn poruL enRu – Here when ‘vAn’ is taken as the huge space (a big one), implies guru as said in ‘gururEva parambrahma’, so guru is big like the brahmam; and these disciples are being ignorant (out of love) that they don’t realize that such a big thing (vAn) is better kept beautiful outside; instead they keep it in their mind which does not have any faculty!

As said in ‘sthOthra rathnamitham nyastham AchAryasthuthi samputE’, like how if one gets a priceless gem would keep it safe within a container, they are keeping this great distinguished wealth of this world (emperumAnAr) in their hearts.

eppOdhum vaikkum In their minds in the past, present, and future. Past – it was nammAzhvAr when he performed mangaLASAsanam to him (emperumAnAr) as ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1]’ (note that the bad effects of kali yuga would be destroyed (due to incarnation of emperumAnAr); present – (emperumAnAr’s present) ALavandhAr after hearing about the greatness of emperumAnAr had wished to see him and so had come down to perumAL kOyil (kAncheepuram), and from kariyamANikkap perumAL sannidhi there he had done mangaLAsAsanam to emperumAnAr; and SrIman nAthamunigaL got the vigraham of emperumAnAr who was going to incarnate in the future as bestowed by nammAzhvAr and was nurturing it at all the times; so it is apt to say ‘eppOdhum’ (at all times), in this sense as well.

vaikkum – keep it together (in their minds). Even though what is said in ‘jangamaSrI vimAnAni hrudhayAni manIshiNAm’ (In the place that moves, that is, the heart of the humans), this phrase, is related to emperumAn because He stands in the midst of hot environment of sun, stayed in the forest and mountains with entangled plaited hair (in rAmAvathAram when waiting in the mountains for sugrIva to return after the rainy season), and being in the water at all times (ksheerAbhdhi nAthan) – and so the sarvEsvaran is doing sadhana anushtAnam (doing such for some benefit), for the benefit of getting the lotus heart of the devotees; this phrase is also applicable to emperumAnAr since it is said as ‘yasyadhEvE parAbhakthir yathAdhEvE thathAgurau’, and ‘dhEvamiva AchAryam upAsItha’, and, ‘dhEvavath syAth upAsya:’.

irAmAnusanai (keep) emperumAnAr (in their minds)

iru nilaththil  – in this big world

oppAr ilAdha – Tried looking for anyone who would be comparable to me who is lowly/the worst, but could not find any; so there is no comparison to me;

aru vinayEn – hard to rectify (my bad deeds) by doing amends/expiation, and as said in ‘avasyam anubhOkthavyam krutham karma Subha aSubham’ (~effects of good and bad deeds are compulsorily to be experienced), I who has done bad deeds, the bad effects of which would have to be experienced by me; as said in ‘nadhvirANi kruthA anyanEna nirayair nAlampuna:kalpithai: pApAnamithimath kruthEth adhikAn karththum pravarthEthvayi | thEbhya: abhyathikAni aham abhi kshudhra: karOmi kshaNAth’ (~ I have been accumulating sins for long, He has been incarnating to help me get rid of the sins, but I keep adding to it), and as said in ‘aham asmi aparAdha chakravarthi’ (~I am the emperor of sins), and as said in ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’, and as said in ‘pUrvais sva naichyamanusam hithamAryavaryair mAmEva vIkshya mahathAm nathadh asthithEshAm || naichyam dhvitham SataripOmamasathya mEva maththa: parOnamalinOyatha Avirasthi’ (while others have talked to you about their humbleness, I do not even have ability to do that, Oh nammAzhvAr) me who is such extreme sinner.

vanja nenjil vaiththu – even though I am like this, would my mind be pure? – because of its connection with me, it hurries before me to do bad deeds; as said in ‘bhandhAya vishayAsangi’ (if  we get interested in worldly affairs, that would tie us in this material world), my mind which is interested in other matters, and which cheats everyone on the outside that even you who knows everything would consider me in your mind as a good person and be happy about it – in such a mind of mine, I would keep (you).

JIyar too said  – ‘vruthyA paSur naravapusthvaham IdhruSOpi SruthyAdhi sidhdha nikhilAthma guNAsrayOyam, ithyAdharENa kruthinOp mithappravakthum adhyApi vanchana parOthra yathIndhra varthE’ [yathirAja vimSathi – 7] (~I am in the body of a human being, but by deeds I am that of an animal; I mislead others and so they think that I am an ideal one shining with noble qualities that are celebrated by the vEdhAms and vEdhAngams . I am completely bad inside. I am in this despicable state (even while seated in the seat that was decorated by you), Oh yathIndhra! (emperumAnAr));

muppOdhum vAzhththuvanjIyar too had praised emperumAnAr at all times, like – aRu samayach chediyadhanai adi aRuththAn vAzhiyE,  azhagArum ethirAsar adi iNaigaL vAzhiyE, ethirAsan vAzhi ethirAsan vAzhi [Arththi prabandham], and so jIyar performed mangaLASAsanam to emperumAnAr;

If someone had done a mistake the first time/once, then a penance/correction for it would be easy; but unlike that, I have committed mistakes as if that is my everyday activity.

ennAm idhu avan moy pughazhkkEavan (he -> emperumAnAr) (his greatness) – as said in brahmanAradhIyAm as: ‘anantha: prathamam rUpam dhvidhIyam lakshmaNasthathA | balabadhrasthruthIyasthu kalua rAmaAnujasmrutha:’ [brahmanAradhIyam] (He is originally Adhi sEshan; then incarnated as lakshmaNan; third as balarAman; and in kali yugam, as rAmAnujan), and as said in ‘SEshOvA sainya nAthOvA SrIpathirvEththi sAthvikai: | vitharkyAyam mahApragyai: yathirAjAya mangaLam’,  (~ is rAmAnujan incarnation of Adhi sEshan, or is it that of vishvaksEnar, or is it SrI:pathi himself (wonder the devotees), and they keep discussing but are not able to come to a conclusion; long live such yathirAjan;

and as said in ‘SamithOdhaya sankarAthitha: sarva svabhalAth uthuthrutha yAdhava prakAsa: | avarOpithavAn chruthEr apArthAn nanu rAmAnuja varajas sayEsya bhUya:’ [yathirAja sapthathi – 13] ((this has got two meanings that imply krishNa as well as rAmAnujan) – He (krishNa) put those like Sankara in their place (like in the case of bANAsura incident); by His strength he uplifted the yadhu kulam (clan of cowherds), by his bhagavath gIthA he defeated the enemies of arjuna (pArtha), that is balarAma’s brother krishNa; when interpreted as talking about rAmAnujan – he defeated Sankara philosophy that is adhvaitham, by the greatness of his divine feet he changed yAdhava prakASa who was adhvaithin 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 so emperumAnAr who was praised by abhyukthar (vEdhAnthAcharyar), having such unparalleled greatness,

such emperumAnAr’s :

moy pugazhkkubeautiful greatness that is to be praised; Or, great qualities that are countless;

idhu ennAm –  Oh what might happen to (that greatness of emperumAnAr)?  This (mind) which is doing mangaLASAsanam, what would it do and finish the greatness of him? As said in ‘ninaindhu naindhu uLkaraindhu urugi imaiyOr palarum munivarum, punaindha kaNNeer sAndham pugaiyOdu Endhi vaNanginAl, ninaindha ellAp poruLkatkum viththAy mudhalil sidhaiyAmE, mananjei gyAnaththun perumai mAsUNAdhO mAyOnE’ [thiruvAimozhi 1.5.2] (~ if regulars come and try to praise you, would it not reduce your greatness?), he is feeling remorse thinking how he is tricking (as doing mangaLAsAsanam, etc).

ALavandhAr too said along the same lines, ‘dh4ik asuchim avinItham nirdhayam mAm alajjam parama purushayOgam yOgivarya agra gaNyai: | vidhi Siva sanakadhyai: dhyAthum athyantha dhUram thava parijana bhAvam kAmayE kAma vruththa:’ [sthOthra rathnam – 47] (I must be scolded, I don’t have purity, (because) I have not prostrated any noble ones, I do not have kindness, and am not even ashamed about these, and thought that I am the greatest one, and yet desirous of serving your divine feet, which those higher ones like yOgis, brahmA, sivA, and sanakA. etc., wish for).

(I kept you in my lowly mind, just because other great people keep you in their mind, says thiruvarangaththu amudhanAr).

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

Talking in this way is the nature of great SrIvaishNavas – when in the state of love they would talk with happiness, and when in the state of knowing about themselves and when knowledge is in action they would realize their lowly nature and so back out thinking that nothing bad should happen to the loved because of their thinking about them.

nal anbar – they are pure, unlike me. Or, having good love; goodness of love is – not expecting any benefit.

vanja nenjil vaiththu – my mind is capable of cheating not only others, but emperumAnAr himself.

nammAzhvAr also said ‘unnaiyum vanjikkum kaLLa manam [thiruvAimozhi 5.1.3]’ (~ my mind would cheat even you (into thinking that I am very devoted).

amudhanAr is feeling terrible that he kept emperumAnAr in his impure mind, whereas it was kept in the pure minds of others.

Those noble ones would meditate upon him without others knowing about it; but I am saying it loud all three times of the day and letting others believe that I am great.

ennAm idhu avan moy pugazhkkEsince others know about my impurity and lowliness, if I kept him in my mind like how the nobles ones do, they might think – does emperumAnAr make his presence even in such people like me, and so for his beautiful greatness I might cause disgrace – saying so amudhanAr is being afraid.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 22

Published by:

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

Full Series

<< previous (nidhiyaip pozhiyum)

Introduction (given by maNavALa mAmunigaL)

Once upon a time some of the dhEvathAs had fought with emperumAn (in support of asura bANa/vANan) and after understanding His greatness had praised Him, and so sarvESvaran had pardoned bANAsura’s mistake; emperumAnAr who praises that emperumAn is my emergency fund, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

bANa, a big asura by his hard penances had attracted rudhran and had kept rudhran in his entrance (as protector), and at that time, in the matter regarding his daughter ushA he had imprisoned anirudhdhan (grandson of krishNan), and so krishNan upon hearing this had come to battle him out, and rudhran came with all his people and fought a big battle with krishNan and after losing he understood the greatness of krishNan and praised Him; and krishNan for their sake forgave pANan; emperumAnAr who worships that krishNan is my storage of wealth for emergency, says amudhanAr.

kArththikaiyAnum kari mukaththAnum kanalum mukkaN
mUrththiyum mOdiyum veppum mudhugittu mUvulagum
pUththavanE enRu pORRida vANan pizhai poRuththa
thIrththanai Eththum irAmAnusan enthan sEma vaippE.                 22


Word by word meaning (given by maNavALa mAmunigaL)

kArththikaiyAnum – subrahmaNyan who is called kArthikEyan due to connection of kruththikA star
kari mukaththAnum – and gaNapathy who is of elephant face
kanalum – and agni the fire deity that came as a help to them
mukkaN mUrththiyum – and rudhran who is in the form of having three eyes
mOdiyum – and dhurgai
veppum – and other deities related to fever, etc.,
mudhugittu – as said in ‘muNdan neeran makkaL veppumOdiyangi Odida [thiruchchandha viruththam – 71]’ (rudhran and his people and other dhEvathAs ran away), they ran away showing their back, and then as said in ‘krishNa krishNa mahA bahO jAnEthvAm purushOththamam’, after they understood that He is the sarvEsvaran of –
mUvulagum – the round worlds of three types kruthakam, akruthakam, and kruthakAkruthakam
pUththavanE enRu – praised Him saying you who created us from your divine flower like navel , thereby they stood there indicating their relationship as father-son, etc.,  and for the protection of the asura vANan,
pORRidasang praises on Him
vANan pizhai poRuththa (krishNan then) pardoned the mistakes of bANAsuran
theerththanaisuch sarvESvaran of pure qualities;
Eththumwho praises Him having lost to such qualities of Him,
enthan sEma vaippu – (such emperumAnAr) is my companion wealth that is saved for emergencies.

kArththikaiyAnum, etc. – Grandson of prahlAdhan and son of mAhAbali, is bANa, a big asura; he performed hard penances and made rudhran appear and attracted him, and requested him, ‘you stay near the entrance of my place and help me win all the worlds’; rudhran promised to him saying ‘ I will come here with my wife and children and protect like even the flower in the head to not wither’, and so came and stayed near the entrance;

at that time, bANa’s virgin daughter ushA being of unparalleled beauty was presented with a palace for her enjoyment; she with a lot of servant maids lived there, and when she reached the stage of determining the right groom for her, called one of her girl friends (named chithralEkA) who knows magic etc., and asked her to draw the paintings of all the princes in the earth, and she too drew them and presented to ushA;

usha-chitralekha-statue-in-agnigarhushA asking her friend to draw (statue in agnigarh, Assam)

after going through all those paintings, she saw the one who lives in dhvArakA, who is the grandson of krishNan, and son of pradhyumnan, that is, anirudhdhAzhvAn, and decided to marry him, and with great love prayed to her friend about it, and she who was born in asura clan and knew mAyA, fooled everyone in dhvArakA and brought anirudhdhAzhvAn and kept him in ushA’s palace; ushA and anirudhdhAzhvAn concurred with each other and married in gandharva way and were enjoying each other;

usha-aniruddha-weddingushA anirudhdhan wedding

bANa came to know this, with his crooked mind, captured anirudhdhAzhvAn and imprisoned him;  krishNan came to know about this incident and got angry at bANa and so came with his army to fight him;

rudhran who was at the entrance fought krishNan and lost, and then praised Him – these stories are popular from bhAgavatham, hari vamSam, etc.


agnigarh-hill-statuekrishNan fighting with others (statue in agnigarh, Assam)

He (amudhanAr) is divining this pAsuram through that incident.

kArththikaiyAnum – as a son of rudhran, in the star of kruththikA, shaNmukan who was born in the water; (and)

kari mukaththAnum – and when rudhran destroyed the sacrificial offering (yAgam) of dhakshan, the ones present there had cut off this individual’s head, and all types of dhEvas came together and brought cut the head of an elephant and joined above this individual’s neck, and from then on this one got the name of gajAnanan, that is, rudhra gaNapathy,

kanalum mukkaN mUrththiyum – like the fire that gathers during the time of annihilation, he having the three eyes, and so is called virUpAkshan, that is rudhran; or kanalum is about the fire deity (agni) that came in support;

mOdiyum – and dhurgai

veppuminto the war where it could cause pain to the enemies, that is dhEvathA of fever, etc.,

After coming with all these support and fighting, they could not stand in front of the fight of krishNan,

mudhukittu –  As said in ‘muNdan neeran makkaL veppumOdiyangi Odida [thiruchchandha viruththam – 71]’ (rudhran and his people and other dhevathas ran away), they ran away showing their back, and then learned about krishNan’s supremacy,

mUvulagum pUththavanE enRu –  As said in “ka ithi brahmaNO nAma IsOham sarvadhEhinAm | AvAm thavAngE sambhUthau thasmAth kEsavanAmavAn ||” [SrIvishNu purANam 5.3.14] ,  and as said in ‘Ethauthvau vibhutha SrEshtau prasAdhakrOdhajau smruthau | thathA dharSichithapandhAnau srushti samhAra kArakau’, and ‘vAnOr palarum munivarum maRRum maRRum muRRumAy, thanOr peru neer thannuLLE thORRi adhanuL kaN vaLarum [thiruvAimozhi – 1.5.4]’ (created without needing any help, celestial beings, sages, human forms, animal, plant forms, etc., ),

for creating all the worlds, he was lying down on a budding leaf of banyan, and was the reason for the birth of, starting from, chathurmukhan, from His divine flower like navel; that is, he is the source of all the worlds; they learned that and,

pORRida – understood the relationship of father-children with Him, and stood in front of Him, and heaped their praises on Him; rudhran said, ‘krishNa krishNa mahA bhahO jAnEthvAm purushOththamam’;  {now the commentator is involving himself in explaining this praise in detail}.

krishNa – for doing such a big mistake, he is mending it by doing thirunAma sankIrthanam, see!

–  krishNa – one who owns both the vibhUthis (srIvaikuNtam and the other worlds)

– mahAbhahO – in an earlier time, when dhEvas and rishis due to the connection of the prakruthi (primordial), called viSvakarmA (of dhEvas), and asked him to make two bows, and he complied to that request, and they took those bows and gave to the two (vishNu and rudhran) and asked them to battle it out, and they too complied, and at that time, rudhran being not able to tolerate the speed of arrows by vishNu, had got his rajas and thamas qualities reduced and got his sAthvik quality show up, and understood vishNu as ‘sarvasmAthparan’ (greater than all), and praised him – this is a well known incident.

In the same way now also after losing him in the battle, and then getting the sAthvik quality show up, and learning the strength of His shoulders, he is praising as ‘mahA bhAhO’.

jAnE – I got my mind cleared (have now understood) after battling against you and learned the lesson, and that too is based on your mercy;

thvAm– your highness who is the dear son of vasudhEvar, and who for the devotees is easy to approach;

purushOththamam – as your highness divined in ‘athOsmilOkEvEdhEcha prathitha purushOththama: | yO mAmEvamasam mUdO jAnAdhi purushOththamam’,  it is clear to me that your highness is the parama purushan.

and so,

pORRidaas he praised saying the qualities of emperumAn,

vANan pizhai poRuththa  – as they praised Him, He (krishNan) became happy and pardoned the big mistake of vANan who imprisoned anirudhdhAzhvAn;

thIrththanai – when one accumulates mistakes, those have to be removed by bad experiences and reparations; unlike that, He based on getting praised, had destroyed their bad karmas; He is pathitha pAvana (purifies such people).

Eththum –  (emperumAnAr) who praises krishNan by talking about such greatness; this word is in present tense – (emperumAnAr) establishes emperumAn’s greatness through his granthams like SrI bhAshya, gItha bhAshyam that is ever present.

irAmAnusan – emperumAnAr.

enRan sEma vaippE – till the time my AthmA is present, for me to survive till then, the wealth that I have saved is – emperumAnAr.

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

Till now it talked about emperumAnAr’s devotion towards pUrvAchAryas; now it talks about emperumAnAr’s devotion towards the one whom the pUrvAchAryas were devoted to: krishNan.

What is the big mistake of bANa: instead of distancing from bodily relatives and surrendering to krishNan, he fought with krishNan for his relative (daughter).  Moreover, instead of being happy for getting a connection with krishNan through the children, he gave importance to his strength and came warring and caused trouble.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 21

Published by:

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

Full Series

<< previous (Arap pozhil)

Introduction (given by maNavALa mAmunigaL)

emperumAnAr who has reached the goal of divine feet of ALavandhAr, is protecting me. So, I would not go in front of the houses of lowly people, and would not praise them about their generosity etc..

Introduction (given by piLLailOkam jIyar)

Till now he (amudhanAr) told about the glory of emperumAnAr based on his association with AzhvArs and SrIman nAthamunigaL, and in this pAsuram, he says:  emperumAnAr holds as means and destination the divine feet of ALavandhAr who is the lord of all those who are in the state of charama parvam (subservience to AchAryan); after such emperumAnAr has protected me I would not suffer from now by praising inferior people.

nidhiyaip pozhiyum mugil enRu neesar tham vAsal paRRith
thuthi kaRRu ulagil thuvaLginRilEn inith thUy neRi sEr
ethikatku iRaivan yamunaith thuRaivan iNai adiyAm
gathi pERRudaiya iRAmAnusan ennaik kAththananE.                 21


Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusan – emperumAnAr who is the
iRaivan – lord of
thUy neRi sEr ethikatku – the sages who are of pure conduct,
gathi pERRudaiya – and who has reached the goal that is
iNai adiyAm– the most liked, the two divine feet of
yamunaith thuRaivan – ALavandhAr,
ennaik kAththanan – (such emperumAnAr) divined and protected me;
ini – after that,
ulagil – in the world
thuvaLginRilEn – I won’t be staying around and
thuthi kaRRu – learn and say words of praise
nidhiyaip pozhiyum mugil enRu – as a cloud that pours treasure,
to point to the generosity of
neesar tham – the lowly ones who have the blemish of ahankAram (~egoistic) etc.,
vAsal paRRith – by holding onto the entrance of their house, for my protection, looking for their moment (of availability, etc.).

thUy neRi sEr yathigatku iRaivan can be adjective for ALavandhAr too;   gathi -> prApyam (goal)


(Starts with description of ALavandhAr)

thUy neRi sEr – As said in ‘Sruthipadha viparIthamaksh vELakalpam Sruthaucha prakruthi purusha yOga prApAkAm chOnathathya:’, not having any lowly ways such as blemishes of upAyAnthram (using other than emperumAn as the means),  upAyAntharam which is rejected based not on lack of knowledge or inability but because it is against the svarUpam (true nature) of AthmAupAyAnthram which when followed would give rise to ahankAram (that we did it ourselves) like a small drop of poison mixing in water kept in a golden pot;  instead, being according to the true nature of AthmA that is fully subservient, that too not depending on Isvaran who is common both to – ties to the material world, and to mOksham (liberation),  but only depending on AchAryan who helps us to get mOksham only; that too not reaching such AchAryan by himself which could give rise to ahankAram for doing it ourselves, here they (ALavandhAr’s disciples) were pursued by ALavandhAr himself due to his own mercy, and thus being under the shadow of such AchAryan’s love;

thUymai – pure; neRi -> upAyam (means).

ethikatku – As said in ‘aikikAmushmikam sarvam gathir ashtAksharapradha: ‘ and ‘mAthA pithA yuvathayasthanayA vibhUthis sarvam’,  those who are in the state that their AchAryan ALavandhAr is everything in here and there, like how the sAthaka bird would not drink anything other than rain water, they would control their mind to not like any other matters – they, such as periya nambi, thirumalai nambi, thirukkOshtiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn, thirukkachchi nambi, mARanEri nambi. To such disciples, he (ALavandhAr) is iRaivan’swAmi – the head.

yamunaith thuRaivan –  nAthamunigaL who had presided the shores of yamunA river; he whom such nAthamunigaL was fond of, and he who holds the name of that swAmi (krishNa who is called yamunaith thuRaivan – resident of the banks of yamunA river) who was present in kAttumannAr kOyil; such ALavandhAr’s;


iNAi adiyAm – the two divine feet  (of ALavandhAr) that are both savior and enjoyable and so are desirous;

gathi peRRudaiya –  having such feet considering them as the way and the means.

Due to that, being the head of all the people of the world, who is

irAmAnusan emperumAnAr,

ennaik kAththananE – (saved me); it is not surprising to see him saving the knowledgeable people of the world; he saved me who was adverse, by changing me to be favourable;  (amudhanAr is) surprised at this agaditha gadanA sAmarthyam (making the impossible happen).

thUy neRi sEr yathikatku iRaivan (yamunaith thuRaivan iNai adiyAm gathi peRRu udaiyA irAmAnusan)  – can be taken as the adjective for emperumAnAr as well.

iniafter I have become his disciple,

ini  – in future from now,

neesar tham vAsal paRRi – As said in ‘yamkanchit purushAdhamam gathipayagrAmEcha malpArthatham’  going to those who are of ahankAram and of lowly nature, and as said in ‘dhureeSvara dhvAra bahirvitharthikAthurAshikAyai rachithOyamanjali’  going to their house entrances that are like run-up to the hell;

nidhiyai pozhiyum mugil enRu – praising such people saying that the clouds would pour water only but they are like a black cloud that pours all sorts of wealth;

thuthi kaRRu – Doubting the divine words of virtue – ‘sonnAl virOdham Agilum solluvan kENminO, en nAvil in kavi yAn oruvarkkum kodukkilEn [thiruvAimozhi – 3.9.1]’ (~ it may not be bearable for you when I say this but I will – (unlike how you are doing) I won’t spend the sweet words of my poetry to anyone else (than emperumAn)),

I praised others with whatever came in my mouth; practiced the words of praise said by others, and used that in front of other beings;

ulagil –  in such world as this that gives darkness in our minds;

thuvaLginRilEn – would not go through the hardships like waiting for the right moment to catch them hoping that they would take care of me.

It implies, I shall be in the state as said in ‘gurupAdhAmbujam dhyAyEth gurOr nAma sadhA japEth | gurOr vArththASchakathayEth gurOranyam na bhAvayEth’.

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

yamunaith thuRaivan iNai adi – can refer to the disciple of ALavandhAr who is considered as his divine feet, that is periya nambi. This explanation can be seen in the vyAkyAnam of ‘lakshmI nAtha..’ thaniyan.

ennaik kAththanan – emperumAnAr took up the responsibility of saving me and succeeded in it, so I don’t have to roam around going to other people’s places for protecting myself.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 20

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pAsuram 20

Introduction (given by maNavALa mAmunigaL)

emperumAnAr who has lovingly kept and enjoying nAthamunigaL in his divine mind is my highest aim, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

nammAzhvAr who is the chief of the beautiful (AzhvAr) thirunagari – his thiruvAimozhi that is in the form his divine words which is nectarean – nAthamunigaL who is of nature of living based on the auspicious qualities of people who love such people who are able to use such thiruvAimozhi with its meanings – emperumAnAr who enjoys such nAthamunigaL in his mind – is adiyEn’s great wealth, says amudhanAr.

Arappozhil then kurugaip pirAn amudhath thiruvAy
eerath thamizhin isai uNarndhOrgatku iniyavar tham
seeraip payinRu uyyum seelamkoL nAthamuniyai nenjAl
vArip parugum irAmAnusan enRan mAnidhiyE.                                   20


Word by word meaning (given by maNavALa mAmunigaL)

Arappozhil – having arcades of sandalwood
then – and beautiful
kurugaip pirAn – the chief of such thirunagariAzhvAr,
thiruvAi – that was born from his divine lips
amudham – ultimate enjoyment
eeram – having kindness
thamizhin isai – the musical thiruvAimozhi
uNarndhOrgatku – those knowing
iniyavar tham – those who are being friendly to them
seerai – qualities
payinRu – involved
uyyum seelam koL – of the nature of getting the strength of his existence from it
like one who is very thirsty would jump into a pond and usurp the water,
nenjAl – by his divine heart
vArip parugum – enjoys with great enthusiasm
enRan mAnidhiyE – is my inexhaustible wealth.

(Aram -> sandal(wood))


Arappozhil then kurugai – Since it is in the shores of the divine thAmraparNI, and due to the greatness of the water, surrounded by the ever growing sandal arcades, to such beautiful thirukurugUr;   Aram -> sandal (wood).

pirAn – one who is of benefit and who is worshiped by everyone, as SrI madhurakavi AzhvAr divined as ‘kuyil ninRAr pozhil sUzh kurugUr nambi [kaNNinuN chiruththAmbu – 10]’ ( AzhwArthirunagari which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo, such kurugUr‘s nambi that is nammAzhvAr);

kurugaip pirAn of benefit, having incarnated in thirukkurugai (AzhvAr thirunagari), and advising all people through thiruvAimozhi, and advising all meanings to nAthamunigaL and carrying the sampradhAyam;

amudhath thiruvAy eerath thamizhin – such nammAzhvAr’s, as said in ‘thoNdarkku amudhuNNach chon mAlaigaL sonnEn [thiruvAimozhi 9.4.9]’ (created this thiruvAimozhi as a nectar of devotion for devotees), being of greatest enjoyment and which came from his divine lips, having kindness that can help those who consider it as suffering in this material world, and being in the form of thamizh;

isai – musical; includes the quality of rAgAs (tunes), etc.

uNarndhOrgatku – those who learn, and repeatedly say it, and be fully knowledgeable in such thiruvAimozhi; they are ones such as SrIman madhurakavi AzhvAr, and thirumangai AzhvAr.

iniyavar – it is SrI parAnkuSa nambi who is fully dearest to them, and who taught kaNNinuN chiruththAmbu to SrIman nAthamunigaL;

iniyavar tham seeraip payinRu – meditating upon their auspicious qualities at all times, and not forgetting but being grateful; payilum –anusandhikkum; inquiring/thinking it.

uyyum – there was no revival for him (nAthamunigaL) till then; only after he who is of the sampradhAyam of that madhurakavi Azhvar, that is, Sri parAnkuSa nambi, had taught nAthamunigaL the kaNNinuN chiruththAmbu, did the thankful nAthamunigaL get the ability reach true goal;

seelam koL nAthamuniyai – such nAthamunigaL who considers these as his reaching of true goal; having the divine name of SrI ranganAthar (as his full name is SrI ranganAtha muni), the meanings that AzhvAr advised to him is what he keeps thinking about; such nAthamunigaL who is having his divine presence;

nenjAl vArip parugum – if he were a contemporary (living at the same time) he (emperumAnAr) would have embraced him physically and enjoyed with him about every thing; since he is of different time, he drinks SrImAn nAthamunigaL in his heart and enjoys him completely along with the qualities of his form without any gap (piRi kadhir pAdAthapadi); parugi -> anubhaviththu (experiencing/enjoying).

SrIman_nAthamunigaL_innisaiSrIman nAthamunigaL and his sweet music

irAmAnusan – emperumAnAr

EnRan mAnidhiyEenRan (en than) -> my; even though he (emperumAnAr) incarnated for all in the world, amudhanAr’s state is that is he incarnated only for him;

enRan mAnidhi – (emperumAnAr is) adiyEn’s big wealth; for other types of nine wealth there is destruction during annihilation(s) of the world (praLayams); unlike that, this wealth is distinguished from then and is not of material form; by its nature it is a wealth of type that helps us reach true goal, says amudhanAr; ALavandhAr too divined in sthOthra rathnam ‘athra parathra chApi nithyam yadheeya charaNam madheeyam’.

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

amudhath thiruvAi eerath thamizh ­Sweet like the nectar, and drenched by affection, such thamizh thiruvAimozhi; he is saying (thiru) vAi mozhi (vAi => mouth/lips) as vAi thamizh.

isai uNarndhOr those like madhurakavi AzhvAr who said ‘pAvin innisai pAdith thirivanE [kaNNinuN chiruththAmbu – 2]’ (~will roam around singing thiruvAimozhi in sweet music).

It looks like SrI parAnkuSa nambi who is of lineage of SrI madhurakavi AzhvAr taught kaNNinuN chiruththAmbu with music to nAthamunigaL;

Since nAthamunigaL is expert in music, this went well for him too.

enthan mAnidhi – by the use of eyes of wisdom given by his AchAryan kUraththAzhvAn, amudhanAr is able to get the treasure and use and enjoy it; he is saying this phrase that shows he feels he got such a fortune.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 19

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pAsuram 19

Introduction (given by maNavALa mAmunigaL)

Wealth etc., and the lord and related liked ones are all thiruvAimozhi for me – is the state of emperumAnAr, and this was famous in this world – such emperumAnAr is my never ending enjoyment, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

All the wealth of this and the other world, all kinds of relatives, the set protector that is SrIya:pathi (emperumAn), for him (emperumAnAr) every such thing is the dhramidOpanishath (thiruvAimozhi) which nammAzhvAr due to the knowledge he gained due to own grace of emperumAn, gave us as thiruvAimozhi, is how he (emperumAnAr) preaches to all the people – such emperumAnAr is my unsurpassed object of enjoyment, says amudhanAr.

uRu perum selvamum thanthaiyum thAyum uyar guruvum
veRi tharu pUmagaL nAthanum mARan viLaingiya seer
nERi tharum senthamizh ARaNamE enRu inneeNilatthOr
aRi thara ninRa irAmAnusan enakku AramudhE                                 19


Word by word meaning (given by maNavALa mAmunigaL)

uRu – Having greatness due to giving knowledge, being beneficial and loving, being the means and destination,
perum – unlimited
selvamum – wealth,
thanthai – father,
thAyum – mother,
uyar guruvum – AchAryan,
veRi tharu – fragrant
pUmagaL nAthanum – flower being thAyAr’s abode, her husband that is sarvESvaran,
all the above are all
senthamizh ARaNamE enRu –the dhrAvida vEdham that is thiruvAimozhi for him (emperumAnAr);
mARan – that is, what nammAzhvAr
viLaingiya – due to emperumAn’s grace
seer nERi tharum – got the parabhakthi etc., at the culmination of which, he bestowed such thiruvAimozhi to us;
being in such state which
inneeL nilatthOr – those in this big world
aRi thara ninRa – know about,
enakku AramudhE – is forever my object of enjoyment.


uRu perum selvamum – uRu –  The non-preferred wealth that is said in ‘abhindhana dhananjaya prasamadham dhanam dhandhanam [vairAgya panchakam – 5]’ (wealth (obtained by serving others) which will quell one’s hunger but would bring sorrow), unlike that,

the wealth (thiruvAimozhi) is like said in ‘dhananjaya vivardhanam dhanam udhUda gOvardhanam susAdhanam abAdhanam sumansAm samArAdhanam [vairAgya panchakam – 5]’ (Whereas the wealth which made Arjuna superior, the wealth which was able to lift gOvardhana, and that which fills one’s mind with joy, is the true good wealth which one shall possess),

and in ‘sAhiSrIramrudhAsadhAm’, so it is aids in getting mOksham (liberation), and so it is the wealth desired;

perum – Unlike as said in ‘kSheeNE puNyEmarthyalOkam vichanthi [bhagavath gIthA – 9.21](they return to this material world again (after getting any flickering happiness in heaven)), and as said in ‘oru nAyakamAi Oda ulagudan ANdavar, karu nAy kavarndha kAlar sithaigiya pAnaiyar, peru nAdu kANa immaiyilE pichchai thAm koLvar [thiruvAimozhi – 4.1.1](Even those who had run the whole world as emperors, might, due to the effect of time, end up holding a broken pot to use for taking alms, going in dark for that, and step of a black dog and get bitten, etc.,), where it is very very little and impermanent,

this wealth (thiruvAimozhi) is big like said in ‘koLLak kuRaivaRRu ilangi, kozhundhu vittu Ongiya [rAmAnusa nURRanthAdhi – 27]’ (your generosity that does not decrease when taken, and it is glowing bright), it suffuses as we take more and more from it;

selvamum wealth, and; this (thiruvAimozhi) is ‘aLaviyanRa anthAdhi Ayiram [thiruvAimozhi – 1.4.11]’ (anthAdhi style pAsurm having all qualities).

thanthaiyum thAyum – As said in ‘mAthA pithA sahasrEbhyO vathsala tharam SAsthram’ (~ SAsthram is more affectionate than a thousand mothers and fathers), everyone go for the vEdhas that help all to live well; In the same way, since this (thiruvAimozhi) is considered as ‘dhrAvida vEdha sAgaram [thiruvAimozhi thaniyan]’ (an ocean of dhrAvida (thamizh) vEdham), that is as the vEdham, it is being helpful for everyone to reach the true goal, and as said in ‘bhakthAmrutham viSva jana anumOdhanam [thiruvAimozhi thaniyan]’ (that which is nectarean for the devotees, that which pleases everyone, that which is accepted by everyone), and as said in ‘thoNdarkku amudhu uNNach chon mAlaigaL sonnEn [thiruvAimozhi 9.4.9]’ (created this thiruvAimozhi as a nectar of devotion for devotees), it is focused on being affectionate only, and in thiruvAimozhi starting from ‘veedumin muRRavum [thiruvAimozhi – 1.2.1]’ (give up all the other things), through

kaNNan kazhal iNai [thiruvAimozhi – 10.5.1]’ (divine feet of krishNan) it is having words that preaches about beneficial (hitham) things, so it is being in the form of being beneficial, thiruvAimozhi is being mother and father.

uyar guruvum – Unlike as described in ‘puthrAn bhandhUn sakeen gurUn – sarva dharmAmscha samthyajya [vihagESwara samhithA 22]’ (considering the greatness of His divine feet, we should give up all others and firmly hold on to His feet), where the guru is included in the list of those to be given up,

it is as said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (there and here), it is one’s AchAryan who is the best means here and in the other world, who removes the ignorance in us as said in ‘poruL allAdha ennaip poruL Akki [thiruvAimozhi – 5.7.3]’ (me who had not realized about my true nature, you made me something according to my true nature) ; it is due to him being a great helper in this way is why he is not included in the list of those to be given up; amudhanAr is saying ‘guru because AchAryan is of greatness and he removes the darkness in us; this is as said in ‘anthakAra nirOdhithvAth gururithyapitheeyathE’.

veRi tharu pUmagaL nAthanum – veRi -> fragrance. This word is an adjective to flower; pUmagaL -> indicates periya pirAtti (SrI mAhAlakshmi) who is having such a flower as the birth place; nAthan -> husband of her as said in ‘pUmagaLAr thanik kELvan [thiruvAimozhi – 1.9.3]’ (unparalleled husband of periya pirAttiyAr), He is the sarvESvaran;


veRi tharu pUmagaLThe word veRi (fragrance) is an adjective to periya pirAtti, as said in ‘gandhadhvArAm [SrI suktham]’, periya pirAttiyAr having auspicious fragrance in her divine body;


veRi tharu pUmagaL nAthan – The word veRi (fragrance) is an adjective to the husband of periya pirAttiyAr, that is, emperumAn, as said in ‘sva gandha:’, He who is of the nature of having auspicious fragrance who is the husband of periya pirAttiAr.

What are all of these love for him (emperumAnAr) towards? It is towards thiruvAimozhi of nammAzhvAr as said in – mARan viLangiya seer neRi tharum senthamizh AraNamE enRu.

mAranBy the father kAri, this divine name was offered to nammazhvAr (samarpikkappatta thirunAmam); for such nammAzhvAr,

viLangiya – being present (in himself / by emperumAn); sarvESvaran due to his own mercy made AzhvAr know all the meanings of both the worlds, as said in ‘mayarvaRa mathi nalam aruLinan [thiruvAimozhi 1.1.1]’ (bestowed unblemished knowledge); so what is eternal and not created by anyone, such vEdham, as said in ‘Evam nithyAthma bhUkathAs satakOpa praNEshyathi’, is made to be available to AzhvAr; so amudhanAr is using the word ‘viLangiya’ (to imply that AzhvAr did not learn it as he is not eligible by birth, but it is within him and is brought out by emperumAn).

seer neRi – seer => SrI => wealth; provides details of the wealth of emperumAn’s nature, form, qualities, and magnificence, nERi -> how it is done -> slowly.. slowly.. (so that it can be taken in easily without getting overwhelmed by its greatness);


mARan viLangiya seer neRi tharum – AzhvAr based on various types of bhakthi that he got due to emperumAn’s grace, had bestowed to us;


seer neRi tharum – Since it is said as ‘agasthyO bhagavAn sAkshAth thasya vyAkaraNamvyadhAth | chandhas SAsthrAnusArENa vruththAnAmapi lakshaNam || ukthamanyaisthathAchAryai: dhrAmidasyamahAmunE | samskruthasyayadhAsanthi pAdyabandhasya sarvatha: || lakshaNAnithathAsanthi dhrAmidasyApibhUthalE’ , it (thiruvAimozhi) is set with all appropriate properties of a thamizh poetry (like ezhuththu, asai, seer, bandham, adi, thodai, nirai, pA); seer shall represent all of these properties.

neRi – way; that is, by nature; identity;

tharum – having the aforementioned;

senthamizh AraNamE enRu – By ‘AraNamE’ it shows that all the aforementioned are thiruvAimozhi only. This is how emperumAnAr considers this.

emperumAnAr would not consider anything other than thiruvAimozhi as his wealth and the goal up to emperumAn.

srisailesa-thanian-mamunigal-eedu-goshtithiruvAimozhi vyAkyAnam eedu discourse of maNavALa mAmunigaL

in neeL nilaththOr aRithara ninRa – emperumAnAr spread this meaning to the whole world, for all to know. Or, such state of his was known to everyone in the world; as said in ‘Ethath vratham mama [SrI rAmAyaNam – yudhdha kANdam – 18.33]’ (this is my undertaking), emperumAnAr has undertaken this for the devotees of the world;

irAmAnusan – emperumAnAr

enakkAramudhE – is my unsurpassed enjoyment.


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

This is as said in ‘eenRa mudhal thAy satakOpan, moymbAl vaLarththa idhath thAy rAmAnusan [thiruvAimozhi thaniyan]’ (first mother who gave birth is nammAzhwAr, with gait/agility nurtured as a well-wishing mother is emperumAnAr).

Like how one having wealth is well respected regardless of his other qualification or lack thereof, one who has learned thiruvAimozhi is well respected and approached by all.

vada mozhi AraNam (vEdham) is the wealth of only those who are eligible for it; senthamizh AraNam (thiruvAimozhi) is the wealth of one and all – of all the people of the world.

Instead of the typical order of saying ‘mother, father, …’, here amudhanAr has said ‘father, mother,…’ perhaps because thiruvAimozhi is focused on doing hitham which is typically a role of the father; emperumAnAr too in his vEdhArtha sangraham has said ‘asEsha jagadhdhithAnusAsana sruthi nikarasira:’ (vEdhAntham that teaches hitham to the whole world);

One should be of use to emperumAn for creating happiness in Him; this is the true nature of state of Athma is what thiruvAimozhi teaches by reminding everyone who has forgotten about this; so thiruvAimozhi is like a great guru;

enkku Aramudhu – like how one would consider someone as dear when he has given him food, amudhanAr is considering emperumAnAr as divine nectar where emperumAnAr has given him about the greatness of thiruvAimozhi.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 18

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pAsuram 18

Introduction (given by maNavALa mAmunigaL)

emperumAnAr who helps us to know about the qualities of madhurakavi AzhvAr who is having the state of keeping nammAzhvAr in his divine mind, such emperumAnAr is my help, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

Out of the AzhvArs discussed in the previous pAsurams, one who is considered as foremost, and who for making everyone be able to learn created thiruvAimozhi, who incarnated for that, such nammAzhvAr’s disciple who does not consider anybody else, is madhurakavi AzhvAr; emperumAnAr who helps everyone to know about such madhurakavi AzhvAr’s auspicious qualities and reach true goal, such emperumAnAr is my companion, says amudhanAr.

eydhaRku ariya maRaigaLai Ayiram in thamizhAl
seydhaRku ulagil varum SatakOpanaich chinthai uLLE
peydhaRku isaiyum periyavar seerai uyirgaL ellAm
uydhaRku udhavum rAmAnusan em uRu thuNaiyE.               18


Word by word meaning (given by maNavALa mAmunigaL)

eydhaRku ariya – (For every one to get the meanings of ) Hard to attain
maRaigaLai – vEdhas,
(unlike praNavam which is very short, and unlike vEdhas which are very wide,
seydhaRku – to divine
Ayiram – as one thousand pAsurams only
in – that too being sweet,
thamizhAl – in the language that is easy for women and children to learn too,
SatakOpanai – since he prevents those who don’t accept or misinterpret vEdhas, AzhvAr having the divine name of SatakOpan
ulagil varum – incarnated in the world;
chinthai uLLE – in his divine mind
peydhaRku isaiyum – being apt/qualified to keep (such nammAzhvAr) is one
periyavar – having such greatness that is madhurakavi AzhvAr;
rAmAnusan emperumAnAr
udhavum – helps (by showing madhurakavi AzhvAr‘s)
seerai – divine qualities such as knowledge,
uyirgaL ellAm uydhaRku – for all the AthmAs to reach the true goal
em uRu thuNaiyE – (such emperumAnAr is) my great companion.


eydhaRku ariya maRaigaLai – As said in ‘ananthAvai vEdhA: [?] (vEdhas are boundless), it is being unlimited and cannot be said as having these many numbers in it, and it is not being accessible to all the sentient but only based on eligibility, and being rare for even very learned ones to discern, such samskrutha vEdhas;

Ayiram in thamizhAl – Without having the restriction of varNas, and which everyone who are interested can learn, and which can be numbered as being a thousand (thiruvAimozhi), starting from ‘uyarvaRa uyar nalam [thiruvAimozhi 1.1.1]’, up to the end ‘uyarndhE [thiruvAimozhi 10.10.11]’, in the beginning, middle, and end, it talks in detail about – nature, form, and wealth of emperumAn, nature, form of sentient and non-sentient, reasons for jIvAthmAs to be involved in the cycle of worldly existence (samsAram), devotion based knowledge that can help avoid such cycle, nArAyaNan being the source of existence of the worlds and not the other deities, emperumAn being complete in all auspicious qualities, being in assembly with dhivya sUris such as ananthan, garudan, vishvaksEnar, how he (nammAzhvAr) advised due to his extreme mercy to the laukikas (those involved in worldly activities) for them to experience what he got as divine experience, how he (nammAzhvAr) enjoyed emperumAn to quench his thirst for Him; it talks about all the meanings clearly and in appropriate length, and due to that it is being very very easy, as said in ‘bhakthAmrutham [thiruvAimozhi thaniyan]’, and in ‘thoNdarkku amudhu uNNach chol mAlaigaL [thiruvAimozhi 9.4.9]’ (I said this pathikam of thiruvAimozhi as nectar for the devotees), it is being enjoyable from start to end for those who are interested in it, in the dravidian language of thamizh in a beautifully set way, in the form of a prabandham called thiruvAimozhi;

seydhaRku – to incarnate that prabandham; to make its appearance; (to explain the hard to understand/attain vEdhas in sweet thamizh prabandham)

ulagil – This leelA vibhUthi (earth etc), which is as said in ‘asudhdhAsthEsamasthAsthu dhEdhyAmkarmayOnaya:, AvirinchAdhi mangaLam [?](), and ‘iruL tharumA gyAlam [upadhESa raththina mAlai – 72]’ (world that gives ignorance), and ‘garbha janmAdhyavasthAsu dhukkamathyantha dhussaham, nakinchith kaNayannithyam charAmIndhirayagOchara: []’ (),

varum SatakOpanai – The present tense in ‘varum’ – AzhvAr’s divine and auspicious vigraham (form) is being worshiped in all dhivya dhESams, and in the divine residences of all prapannas, and his divine prabandhams being in use now and in all the future – is its meaning. Incarnating in this way, such –

SatakOpanai – ‘satar’ are those not having knowledge about their true nature, samsAris. He who was severe with such people in ‘oru nAyakam [thiruvAimozhi – 4.1.1]’ (~it is shown that even those who were ruling the world had had their fortune reversed and it was of no use, so come and surrender to emperumAn), and ‘naNNAdhAr muRuval [thiruvAimozhi – 4.9.1]’ (~ it shows the nature of this world which is not being helpful for AthmA);

he who opposed the ones who denied or misinterpreted the vEdhas. Such nammAzhvAr.

chinthaiyuLLE – in his (madhurakavi AzhvAr’s) divine mind,

peydhaRkuto keep in his mind as his lord, and as one to worship such nammAzhvAr

isaiyum – having suitable greatness; he (madhurakavi AzhvAr) divined as ‘mEvinEn avan ponnadi meymmaiyE [kaNNinuN chiruththAmbu – 2](~ surrendered to nammAzhvAr‘s golden feet), ‘thEvu maRRu aRiyEn [kaNNinuN chiruththAmbu – 2]’ (do not know any other lord (than nammAzhvAr)), and ‘mikka vEdhiyar vEdhaththin utporuL niRkap pAdi en nenjuL niRuththinAn [kaNNinuN chiruththAmbu – 9]’ (nammAzhvAr made me understand the inner meanings of vEdhas (about the state of subservience to His devotees)).

periyavar – As said in ‘uNda pOdhu oru vArththaiyum, uNNAdha pOdhu oru vArththaiyum solluvAr paththup pEr uNdiRE; avargaLaich chiriththiruppAr oruvar uNdiRE; avar pAsuram koNdu ivvarththam aRudhiyidak kadavOm [SrI vachana bhUshaNam – 411,412](Other 10 AzhvArs are happy/sad based on emperumAn‘s availability and talk in opposite ways; there is one AzhvAr (madhurakavi AzhvAr) who is like laughing at them, because he is always happy being subservient to His devotee nammAzhvAr; we shall show the meanings using such AzhvAr‘s prabandham about the ultimate state of serving His devotees), he having the greatness of being in charama parva naishtai (ultimate state that is being subservient to AchAryan) and being immersed in that which is said in SAsthram as ‘yasmAth thadhupadhEstAsau thasmAth gurutharO guru: | archaneeyascha vandhyascha [mahAbhAratham]’ (who teaches us about bhagavAn is higher than that bhagavAn) etc., – such madhurakavi AzhvAr who is complete in this respect;

azhwar-madhurakavi-nathamunimadhurakavi AzhvAr with nammAzhvAr and nAthamunigaL – perumAL kOyil (kAncheepuram)

seeraiHaving auspicious qualities that are praised in ‘mARan satakOpan vaN kurugUr, engaL, vAzhvAm enRu Eththum madhurakaviyAr emmai, ALvAr avarE araN [kaNNinuN chiruth thAmbu thaniyan](~madhurakavi AzhvAr who sings about nammAzhvAr as our savior, is our protector), and ‘pArulagil maRRuLLa AzhvArgaL vandhu udhiththa nALgaLilum uRRadhu emakku enRu nenjE Or [upadhEsa raththina mAlai – 25](~Oh mind! Think always that the day of incarnation of madhurakavi AzhvAr is more precious to us compared to that of other AzhvArs).

(now it talks about emperumAnAr)

uyirgaL ellAm – Without any distinction between the people of various varNams whether of lower ones or higher ones – for all the samsAris (people of this world);

uydhaRku – for their ujjeevanam (for reaching true goal); it is in amudhanAr’s divine mind that it is not possible to use other means to reach true goal than this (emperumAnAr’s help).

udhavum – bestows his help; when teaching about the meaning of thirumAnthram, emperumAnAr teaches that those auspicious meanings should be considered all the way to subservience to devotees in the same way as that of madhurakavi AzhvAr;

irAmAnusan em uRu thuNaiyE – such emperumAnAr is my strong help. uru -> firm/strong; thuNai -> one who helps/supports; by this it says that this would get me to reach paramapadham.

For the word of periyavar – it could also be explained as – all the swamis who have kept AzhvAr’s divine feet in their divine mind.

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

Ayiram in thamizhAl – This phrase shows the opposite of the difficulty of vEdhas, as thiruvAimozhi being easy and sweet. It is ‘theriyach chonna Ayiram [thiruvAimozhi 6.9.11]’ (~ The thousand pAsurams told for knowing it and its meanings (easily)).

ulagil varum satakOpanai – while others keep having their birth here due to their karmas, nammAzhvAr incarnated here to help remove the birth from here, by giving us thiruvAimozhi, etc.

That is his incarnation is for giving thiruvAimozhi.

emperumAn incarnated as hayagrIva to bring out the vEdhas that were hidden; He incarnated as krishNan to give us SrI bhagavath gIthA to show the meanings of upanishaths; nammAzhvAr incarnated to give us thiruvAimozhi in sweet thamizh, for everyone to understand.

emperumAn incarnated as krishNan a cowherd who helps cows find the way in forest, to give SrI bhagavath gIthA to help us find our way out of the forest of darkness;

it is in samskrutham which is hard and confusing as arjunan said ‘vyAmisrENaiva vAkyEna budhdhim mOhayaseevamE [SrI bhagavath gIthA – 3.2]’ (may be you are confusing me with the mixture of these sentences); SrI bhagavath gIthA confuses even arjunan; nammAzhvAr’s thiruvAimozhi is the thousand for everyone to understand.

periyavar – Here, nammAzhvAr -> periyan; madhurakavi AzhvAr-> periyavar. emperumAn is the greatest; but since He is inside the heart of nammAzhvAr he is even bigger than emperumAn; and since madhurakavi AzhvAr is always having nammAzhvAr in his heart, he is even bigger than nammAzhvAr; So, periyavar.

First stage is of keeping emperumAn in one’s heart; final stage is keeping His devotees in one’s heart.

uyirgaL ellAm uydharku udhavum – For everyone to reach true goal, emperumAnAr showed the ways of being subservient to nammAzhvAr, thus showed the state of madhurakavi AzhvAr. It is due to emperumAnAr’s help that vEdhAnthAcharyar said ‘thunbaRRa madhurakavi thOnRak kAttum thol vazhiyE nal vazhigaL thuNivArgatkE [guruparamparA sAram]’ (~ Being staunch that madhurakavi AzhvAr’s state of being subservient to AchAryas is the state that has been followed from time eternal), and it is due to emperumAnAr‘s help that maNavALa mAmunigaL said ‘madhurakavi soRpadiyE nilaiyAgap peRROm [Arththi prabandham – 55]’ (~ we are having the state in the same way as madhurakavi AzhvAr);

uRu thuNai – If we put in some effort, then others might be of help to us in return; unlike that, without any efforts from our side, emperumAnAr helps us to reach true goal, so he is being a help that is firm and apt for us.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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upadhESa raththina mAlai – 74 (and conclusion)

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pAsuram 74 – divined by erumbiappA (disciple of maNavALa mAmunigaL)

mannuyirgAL ingE maNavALa mAmunivan
ponnadiyAm senkamalap pOdhukaLai – unnich
chiraththAlE theeNdil amAnavanum nammaik
karaththAlE theeNdal kadan.                                        74


Word by word meaning

uyirgAL – Oh chEthanas (sentients)
man – well established
ingE – in this world!
unni – (If we) think about
pon – the beautiful
adiyAm – divine feet of
maNavALa mAmunivan – SrI maNavALa mAmunigaL
senkamalap pOdhugaLai – (that are like) beautiful reddish lotus flowers
theeNdin – and if got it touched
chiraththAlE – by our head, then,
amAnavanum – amAnava purushA (at the entry of SrIvaikuNtam)
theeNdal – touching
nammai – us
karaththAlE – by his SrI hastham (divine hands)
kadan – would be his duty {adiyEn have heard that this also means that amAnavan touching us is not necessary since we would be happy here itself due to maNavALa mAmunigaL‘s divine feet touching our head here}.

Short explanation (Given by Dr. M. varadharAjan swami in his book of thamizh translation of original vyAkyAnam of upadhESa raththina mAlai).

In his uththara dhinacharyA, eRumbi appA describes the divine feet of maNavALa mAmunigaL, as ‘unmeelath padhma garbha … pAchayugmam… dhayALu: [uththara dhinacharyA – 6]. What it says is as follows.

A flower that is in the process of blossoming – the brightness of its inside that is of reddish hue – the bottom part of his divine feet is of such nature; top part of his feet is whitish like that of gathered milk; it is with beautiful nails, that are whitish like that of full moon days’ moon. The tip part of such nails are having a slight bend; the feet are very soft; they are aprAkrutham (not made of worldly matter, but divine matter); since he is incarnation of Adhi SEshan, it is aprAkrutham. It is the very best;

Such divine feet should be kept in his head – so pleads his disciple erumbi appA.

srisailesa-thanian-mamunigal-eedu-goshtinamperumAL creating the most distinguished thaniyan for his AchAryan maNavALa mAmunigaL

amAnavan – One having four arms, holding conch and disc in his hands, in the virajA river before the entry to SrI vaikuNtam (where he gives his hands to help us out of the virajA river to enter the inner area of SrI vaikuNtam). This is explained in rahasya grantham of archirAdhi (page – 98). It is said as ‘amAnava: – thath purushau amAnava: sa ainAn bramhA gamayathi [chAndogya upanishath – 5.10.2]’. For this, as said in ‘asamsAree vaingutha: purusha:’, ranga rAmAnuja muni has done vyAkyanam for this as one who is not a samsAri.

{The following thought suddenly occurred to adiyEn one day while reciting upadhESa raththina mAlai in a temple. Kindly correct adiyEn’s mistakes in this. This is followed by its translation in English.

மணவாள மாமுனியும் எழுபத்து நாலு சிம்ஹாஸநாதிபதிகளான கணனைக்கிணங்க அவ்வளவு பாட்டுக்கள் இப்பிரபந்தத்துக்கிட வேணும் என்று திருவுள்ளமாய், அப்போது அவர் சிஷ்யர் எறும்பியிலப்பா தன் ஆசார்யன் விஷயமாக ஒரு பாட்டு இதில் கடைசியில் சேர்க்கப் பிரேரிதராய் நெடுங்காலும் அதற்கு ஹேதுவென் என்று பார்த்து, நம்பெருமாள் திருமுன்பே விண்ணப்பிக்க, அவரும் அர்ச்சக முகேன மணவாள மாமுனிகளுக்கு ஆக்ஞையிட, பின் எறும்பியிலப்பாவும் பரம பிரீதியோடே இப்பாட்டை இட்டருளினார், என்பது பிரஸித்தமிறே.

இத்தால் நமக்கு உண்டான விசேஷம் ஒன்றுண்டு. “இந்த உபதேச ரத்தின மாலை தன்னை” வியாக்யானத்தில், இத்தை ஒரு மாலையாக, “ஆழ்வார்கள் பதின்மர் ஒரு கையாகவும், ஆண்டாள், மதுரகவியாழ்வார், யதிராசராமிவர்கள் நடுநாயகமாகவும், ‘நாதமுனி முதலாம் நம் தேசிகர்’ என்று தமக்கு முன்புண்டான ஆசார்யர்கள் ஒரு கையாகவும், இப்படி எல்லாரையும் சேர்த்துப் பிடித்து, ஒரு மாலையாம்படியிறே செய்தருளிற்று” என்று பிள்ளை லோகம் ஜீயர் வியாக்கியானமிட்டருளினார்.

ஆசார்ய ரத்ன ஹாரத்தில் கடைசியாய் மணவாள மாமுனிகள் விளங்குவது போலே, இப்படிப்பட்ட இந்த மாலையிலும் விலக்ஷணமாக, கடைசியாய் மணவாள மாமுனிகள் சேர்க்கப் பட்டாரிறே.

அங்கே இவரை ஸ்ரீ சைலேச தயா பாத்ர தனியன் மூலமாய்ச் சேர்த்த நம்பெருமாள், இங்கும் அர்ச்சக முகேன இவரைச் சேர்த்தருளினார்.

வட மொழி மூலமாய் அத்தை அங்கே சேர்த்தவர், இங்கே தன் ஆசார்யன் உகந்த அழகிய தமிழ் மூலமாய்ச் சேர்த்தார்.

இவரைப்போலே அவரும் ‘ஓரொருவர்’ இறே.


maNavALa mAmunigaL thought in his divine mind to write this prabandham in 74 pAsurams, to match the number of seventy four simhAsanAdhipathis established by emperumAnAr. His disciple erumbi appA wished to add a pAsuram to this in praise of his AchAryan. After thinking about a way for this for a very long time, he went in front of namperumAL and pleaded to Him about this. He too through the archakar told maNavALa mAmunigAL to grant this wish; then eRumbi appA happily added this last pAsuram in to this prabandham – this is very well known.

There is a wonderful matter for us regarding this. In the vyAkyAnam by piLLai lOkam jeeyar for the previous pAsuram of ‘indha upadhEsa raththina mAlai thannai’, it is said as:

“That this prabandham is having the characteristic of a garland can be seen in the way he has put it together. That is, on one side are the ten AzhvArs, and then, with ANdAL, madhurakavi AzhvAr, and ethirAjar in the center, and then, all the Acharyas before him such as ‘nAthamuni mudhalAna nam dhEsikar [upadhEsa raththinamAlai – 36]’ (preceptors starting from SrIman nAthamunigaL) are on the other side of the garland – this is how he has collected them well together and made it like a garland.”

Now, like how in the garland of AchArya rathna hAram maNavALa mAmunigaL is set as the last one, here too in this garland maNavALa mAmunigaL is added last in the most distinguished way.

namperumAL who added maNavALa mAmunigaL there, has, through the archakar, has added him here as well.

He added him there through the samskrutha thaniyan of ‘SrISailESa dhayA pAthram’ and here He has added his AchAryan through the thamizh language that his AchAryan (maNavALa mAmunigAL) is fond of.

Like his AchAryan, He too is ‘Or oruvar’.

Concluding comments

adiyEn got this wonderful opportunity to live in the world of upadhESa raththina mAlai for the past few weeks while trying to translate into English.

There may be several mistakes in the translation, which adiyEn would be happy to correct those if pointed out.

Dr. M. Varadharajan swami’s thamizh translation of original vyAkyAnam by piLLai lOkam jeeyar, was of unlimited help as he made it very easy for adiyEn to quote the sources of references, and to understand the meanings of many samskrutha phrases present in the original vyAkyAnam. Without that, it would have taken adiyen much more time to complete this translation. pallANdu to Dr. M. Varadharajan swami.

Thanks so much to Sri. Sarathy Thothathri swami for reviewing each and every day, correct the structure, spellings, and meanings as appropriate and publishing on time every day. Without his involvement, it would have been very hard to keep going.

Finally thanks to the readers who have sent in comments once in a while, and checking in often.

pallANdu to adiyEn AchAryan’s divine feet for his upakAram of making me involved in sath sampradhAyam.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 73

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pAsuram 73

indha upadhESa raththina mAlai thannaich
chindhai thannil nALum sindhippAr – endhai
ethirAsar innaruLukku enRum ilakkAgich
chathirAga vAzhndhiduvar thAm.                       73


Word by word meaning

sindhippAr thAm – Those who reflect on
indha upadhESa raththina mAlai thannai – this upadhESa raththina mAlai
chindhai thannil – in their mind
nALum – always,
enRum – would at all times
ilakkAgich- be the receiver of
in – sweet
aruLukku – grace of
endhai – my swAmi
ethirAsar – SrI bhAshyakArar,
vAzhndhiduvar – and would live
chathirAga – with greatness.


Finally, as he (maNavALa mAmunigaL) had vowed to advice about all the meanings obtained via good lineage of preceptors, he followed that and completely explained about them in this prabandham to completion, and now divining about the benefit of those who are involved in learning this prabandham, and bringing the prabandham to completion, starting this pAsuram with ‘indha upadhESa raththina mAlai thannai’.

That is, those who always at all times reflect in their mind about this prabandham which is most distinguished from all other prabandhams, would be the receiver of grace without effort on their part, and would get distinguished experience of enjoying emperumAn, doing services (kainkaryam), etc., and will stay happy – says maNavALa mAmunigaL.

indha upadhESa raththina mAlai thannai – He is saying ‘indha’ (this), looking at how the pAsurams connect the meanings of beginning ones and the latter ones.

He says, like a pearl garland put together by an expert, this too is a garland of gems; and it is being well regarded by him.

This is made of gems of meanings and advice. Like saying ‘garland of pearls’, ‘garland of ruby’, the identity of this prabandham is being ‘upadhESa rathna mAlai’ (garland of gems of advice).

upadhESa raththina mAlai – By this, as it is obtained through the lineage of advice, it is being well connected with such words. In a garland if one of the connections/gems is lost then it would be a big loss. Here too it would be tied together with ‘kurumAmaNi [periyAzhvAr thirumozhi – 1.2.10]’ (SrI kausthubam). That is, starting with ‘namperumAL, nammAzhvAr’ [upadhESa raththina mAlai – 50]’, up to thiruvAimozhip piLLai, in the good sampradhAyam without any slippage, it has been carried out very well.

It is said, “thiruvaruL mAl … thirumalaiyAzhvAr padhangaL munbu ennuL sErndhanavE” (~ starting from SrIman nArAyaNan up to the divine feet of thirumalaiyAzhvAr has reached in me), and in ‘lakshmI nAtha samArambhAm … asmadhAchArya paryanthAm vandhE guruparamparAm [podhu/common thaniyan]’ (starting from the husband of goddess lakshmI .. up to my AchAryan – I praise this lineage of preceptors).

That this prabandham is having the characteristic of a garland can be seen in the way he has put it together. That is, on one side are the ten AzhvArs, and then, with ANdAL, madhurakavi AzhvAr, and yathirAja in the center, and then, all the Acharyas before him such as ‘nAthamuni mudhalAna nam dhEsikar [upadhEsa raththinamAlai – 36]’ (preceptors starting from SrIman nAthamunigaL) are on the other side of the garland – this is how he has collected them well together and made it like a garland.

In this way, this is a distinguished garland; those who reflect upon it every day …

sindhai thannil nALum sindhippAr – A garland would be a decoration for the chest, and one would be able to wear it (tharippu). It is like said in ‘mArvaththu mAlai [thiruvAimozhi 10.10.2]’ (She in your chest like a garland),

As saying in ‘upadhESa raththina mAlai thannai than nenju thannil tharippavar [upadhESa raththina mAlai – thaniyan]’ (who keeps/wears upadhESa raththina mAlai in their heart (their divine feet is shelter for us)), and in ‘upadhESarathnamAlAmimAm dhadhathiyE hrudhayEna nithyam [jIyar nAyanAr vadamozhi mAlai – 73]’, one would be able to wear it (tharippu) in their heart as a decoration. Heart and chest are always together; (similarity of garland and upadhESa raththina mAlai).

mAlai thannaich chinthai thannil nALum sindhippAr – Since this prabandham is looked upon as a priceless garland of gems, it can be worn in the heart every day like a garland of flowers that don’t wilt (vAdAppU mAlai).

In this way this is distinguished, and loved by the people, and its meanings attract the hearts, so it is being suitable for thinking about at all times. This is as said in ‘japthavyam guru paramparaiyum dhvayamum [SrI vachana bhUshaNam – 274]’ (to be muttered is lineage of AchAryas and dhvayam).

There should be some benefit for those who reflect on this..

It is now showing that such and such is the benefit for this {over varied and distinguished commentary that follows now}

endhai ethirAsar innaruLukku enRum ilakkAgich chathirAga vAzhndhiduvar thAm – that is, as said in ‘asmadhgurOr bhagavatha: asya dhayaikasindhO: [common thaniyan]’ (adiyEn’s AchAryar rAmAnujar is like a sea of mercy), they, without any reason on their part, would be able to receive limitless loving kindness of emperumAnAr who is trusted that he can say for the attainment (of true goal) for all AthmAs, and they would be able to live well.

That is, as said in ‘vaLarththa idhath thAy irAmAnusan [thiruvAimozhi thaniyan]’ (emperumAnAr a mother who wishes good for us (who nurtured the meanings of thiruvAimozhi)), since emperumAnAr nurtured this dharSanam, he would give the benefit to those who are involved in this prabandham that shows the meanings of dharSanam. Since this is according to the way of AzhvArs, he (emperumAnAr) nurtures it as he knows its greatness. Since they think about this prabandham every day, his kindness would also be upon them every day.

ethirAsar in aruLukku enRum ilakkAgi Even when Isvaran who is ‘aruLAzhi ammAn [thiruvAimozhi – 1.4.6]’ (emperumAn who is a sea of mercy) refuses to show His mercy, the mercy of emperumAnAr as referenced in ‘nin aruLin kaN anRip pugal onRumillai [rAmAnusa nuRRanthAdhi – 48]’ (~there is no shelter other than your mercy), and in ‘yathirAja dhayAmburASE | thasmAth ananya SAraNa: [yathirAja vimsathi – 20]’ (Oh yathirAja! who is like a sea of mercy who cannot tolerate the suffering of others, so I am not having any thing other than you as the means) – they would be receivers of such divine grace of emperumAnAr;

enRum ilakkAgi – Due to the relationship of father/chief (endhai), his never changing look of mercy would be upon us at all times.

sathirAga vAzhndhiduvar – Would live in a grand manner (by getting emperumAnAr’s grace) better than getting the unconditional grace of emperumAn that is said as ‘mAsathir [thiruvimozhi 2.7.1](~greatly glorious).

ALuriyanAy, adiyEn sathirththEn inRE [kaNNinuN chiruththAmbu – 7] (became a devotee of nammAzhvAr, and attained greatness) is how the words are from one who is immersed in services to AchAryan (madhura kavi AzhvAr towards nammAzhvAr).

sathirAga vAzhndhu is, unlike those who received the grace of Isvaran where they have to say ‘nalivAn innam eNNuginRAy [thiruvAimozhi – 7.1.1]’ (may be you are thinking of making me suffer some more (by not showing up)), ‘ARRang karai vAzh maram pOl anjuginREn [periya thirumozhi – 11.8.1]’ (am afraid like a tree close to the shore of river), ‘idaiyan eRindha maramE oththirAmE, adaiya aruLAy [periya thirumozhi – 11.8.6]’ (please help me by giving your mercy, and not let me suffer like trees cut off by cowherd boy (for the cows to reach out to the leaves)), that is, they who seek the grace of emperumAn would live with fear/doubt and happiness,

those who are part of his (emperumAnAr’s) love, would stay without any worries here and there as well, be relaxed keeping their hands in their chest (a saying to imply – no worries), be without any fear as said in ‘nirbharO nirbhayO asmi [nyAsa vimsathi – 22]’ (have been removed of all shortcomings and I have no fear), be distinguished as said in ‘vaiyyam manni veeRRirundhu [thiruvAimozhi – 4.3.11]’ (will stay in this world for a long time (and here itself will rule paramapadham)), and would live with the praising by the world, and in this world which creates ignorance they would get the ability to live happily.

That is, as said in ‘nam thalai misaiyE pongiya keerththi irAmAnusan adippU mannavE [rAmAnusa nuRRanthAdhi – 108]’ (rAmAnujar who is having greatness that is spread everywhere; for his divine lotus feet to be present in my head for ever), for those who jeeyar (maNavALa mAmunigaL) decorates with the garland of gems (upadhESa raththina mAlai), emperumAnAr would decorate them with crown, and they would live well. Reason of living well is the crown and garland isn’t it?

Like saying ‘adi sUdum arasu [perumAL thirumozhi – 10.7]’ (would wish only for the kingdom of having rAma pirAn’s divine feet in my head), for those who are in that state, they are apt to get such apparels and ornaments as said in ‘un padha yugamAm Er koNda veedu [rAmAnusa nuRRanthAdhi – 83]’ (the most distinguished mOksham, your divine lotus feet).

His prApyam (goal) is like said in ‘SrImathpAdhAravindhayugaLam sirasi krutham dhyathvA, amrutha sAgarAntha:nimagnas sarvAvayavas sukhamAseeth [SrIvaikuNta gadhyam – 6]’ (Would think that the divine lotus feet that is of unlimited sweetness is kept on his head, and be immersed in the sea of happiness, and with all the faculties, would live very well). Here, it is its pinnacle state (servitude to such AchAryan). It is said as ‘rAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live dependent on the beautiful feet of emperumAnAr), and ‘un iNai malarth thAL enthanakkum adhu [rAmAnusa nURRanthAdhi – 76]’ (~(what emperumAn’s divine feet is for you), same is your divine lotus feet for us);

{notice how the vyAkyAnam here is gravitating towards quoting rAmAnusa nURRanthAdhi pAsurams to explain about rAmAnujar’s mercy that is important for us},

By this, it says that those who are the receivers of emperumAnAr’s mercy would be subservient like the shadow of the feet (which is always together with the feet) like said in ‘un thoNdarkatkE anbuRRu irukkumpadi [rAmAnusa nURRanthAdhi – 107]’ (to be in loving state towards your devotees), and would do all kinds of services (kainkaryams) to his (AchAryan’s) divine feet like ‘than Ariyanukku … avan innAdu thannil irukkum nAL [upadhEsa raththina mAlai – 64]’ (~serve AchAryan when he is in this world), and would live very well.

It is as said in ‘thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraith thAL thannai uRRu At cheyya, rAmAnusan than thagavAl, ennai uRRAn [rAmAnusa nURRanthAdhi – 97]’ (emperumAnAr accepted me and graced me such that I would be devoted only to the divine feet of those who are of the nature of being devoted only to the lotus feet of emperumAnAr).

It is divined as ‘allAdha pOdhu prApya prApakangaLukku aikyam illai [SrI vachana bhUshaNam – 426]’ (~ it would not match if we don’t consider AchAryan himself as the means and the destiny).

jeeyar (maNavALa mAmunigaL) also prayed as ‘thvadh dhAsadhAsagaNanA charamAvadhau ya: thadhdhAsathaikarasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (For your servant who is so devoted to your words that he could be even bought or sold (by you), please let me serve, without interest in anything else, the last of series of such servants who serve such a devotee of yours; please let this happen every day by your grace). And he is ‘thiruvAimozhip piLLai mAthagavAL vAzhum maNavALa mAmunivan’ {lives well by the great mercy of his AchAryan thiruvAimozhip piLLai (by achieving this wish of being the last of the series of servants of his devotee}.

Or, as saying in ‘paranthAmam ennum thivam tharum [rAmAnusa nURRanthAdhi – 94]’ (will give the place of SrI vaikuNtam), and ‘thannai eydhinarkku atthAnam koduppadhu than thagavu ennum charaN koduththE [rAmAnusa nURRanthAdhi – 66]’ (for those who have surrendered to him he gives that place (SrIvaikuNtam) by giving his grace due to mercy), by his grace they would get the goal of paramapadham and the experience of emperumAn and services, and live as per their true nature;

As said in ‘pAvaLarum thamizh mAlai paNNiya nUl ivai ayndhum ayndhum vallAr, pUvaLarum thirumagaLAl aruL peRRup pon ulagil polivar thAmE [periya thirumozhi – 11.6.10]’ (~ those who are able to follow the meanings of this decad of prabandham will by the grace of thAyAr who is in the lotus flower, live well in SrI vaikuNtam), starting with ‘gyAnam anuttAnamthAnE vaikuntham tharum [upadhEsa raththina mAlai – 61]’ – and then starting with ‘uyyaa ninaivu uNdAgil parama padham ungaLukkAm [upadhEsa raththina mAlai – 62]’ is how he divined definitively about the decoration of those in the state of AchArya abhimAnam (love of/for Acharyan), and he also divined ‘mAmalarAL kOn madiyil vaiththu ugakkum vAzhvu namakku ethirAsan aruLum vAzhvE [Arththi prabandham – 20]’ (the life we get where thAyAr’s husband happily keeps us in his lap (in SrI vaikuNtam), is the life that emperumAnAr bestows upon us).

ethiraja_sampathkumararemperumAn in emperumAnAr’s lap

vAzhndhiduvar thAm – those who are distinguished compared to those in the state of bhagavath abhimAnam (love towards emperumAn),

endhai ethirAsar innaruLukku ilakkAgi enRum vAzhndhiduvar – Those who are the receivers of emperumAnar’s grace one time, would get the life there of eternal service (kainkaryam). It is said ‘aruLAlE adiyEnai abhimAniththu aruLi, anavaratham adimai koLLa [Arththi prabandham – 35]’ (due to his grace he loves me and accepts me for performing eternal service (to him)).

enRum sathirAga vAzhndhiduvar – As said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (there and here), even if they go there they would enjoy the experience of Him based on the thought that He is loved by emperumAnAr, and they would not have the inferior state of doing it for their own happiness.

vAzhndhiduvarThere is no doubt that the life would be good. It is said too as ‘nissamsayasthu thadhbhaktha paricharyArathAthmanAmi’ (He who is involved in kainkaryam to guru would not have any doubts (about getting the true goal)).

enRum sathirAga vAzhndhiduvar – As the benefit of his grace, as said in ‘pallANdum paramAthmanaich chUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (will eternally be around emperumAn and praise him with their pallANdu (mangaLASAsanam/wish Him live long), eternally they would be involved in the mangaLAsAsana kainkaryam (wishing Him well) which follows the true nature of AthmA, and they would live very well.

This is also divined in ‘ “ALumALAr” engiRavanudaiya thanimaiyaith thavirkkaikkAyiRRu bhAshyakArarum ivarum upadhESippadhu [SrI vachana bhUshaNam – 256]’ (ALumALAr pAsuram of thiruvAimozhi – 8.3.9 says that there is no one emperumAn keeps for kainkaryam, He carries his divine conch etc., himself, nobody is there to carry them and follow Him (except iLaiyaperumAL/lakshmaNa), and so on, saying He is being alone), to such lonely emperumAn, periyAzhvAr and emperumAnAr do mangaLASAsanam and call others to join them, so that His loneliness would be removed).

So he (emperumAnAr) takes care of doing ‘thiruththith thirumagaL kELvanukku Akkugai [rAmAnusa nURRanthAdhi – 78] (reformed and made me to exist for the divine pirAtti’s husband). It is this benefit that one can see directly by their eyes.

So, like how he started this prabandham as ‘enthai thiruvAimozhip piLLai innaruLAl’ [upadhESa raththina mAlai – 1], here at the time of discussion of benefits (palam) maNavALa mAmunigaL has divined in the same way as ‘enthai ethirAsar innaruLukku enRum ilakkAgi’, and has concluded the prabandham so.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 72

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pAsuram 72

pUruvAchAriyargaL bhOdham anuttAnangaL
kURuvAr varththaigaLaik koNdu neer thERi – iruL
tharumA gyAlaththE inbam uRRu vAzhum theruL
tharumA thEsikanaich chErndhu.                                   72


Word by word meaning

neer sErndhu – You surrender to
thEsikanai – AchAryan (preceptor)
mA – having greatness
theruL tharum – who advises good knowledge,
thERi – and learn as is
koNdu – and accept
vArththaigaLai – the words of
kUruvAr – those who say truthfully
pOdham – about knowledge
anuttAnangaL – and matching conduct
pUruvAchAriyargaL – of the earlier AchAryas (preceptors);
iruL tharumA gyAlaththE – and in this big world that creates darkness that is ignorance
vAzhum – you shall live
inbu uRRu – in bliss.


{Again, piLLai lOkam jeeyar, due to his immense mercy, is summarizing the previous pAsurams related to AchAryan and disciple, and then gets into the commentary of this pAsuram}.

Earlier in this prabandham where he (maNavALa mAmunigaL) started with ‘than guruvin thALiNaigaL [upadhEsa raththina mAlai – 60]’, he talked that if one who does not have association with the divine feet of the ultimate goal that is AchAryan, then Isvaran who is the top most head would not give the true goal, so they won’t achieve that;

that, after reaching the AchAryan who is complete in knowledge and matching conduct, the husband of thAyAr would himself divine such disciple the SrIvaikuNtam;

that, this being the case, those who are interested in reaching true goal, you show love towards your AchAryan’s feet and you will get the paramapadham as surely as having a fruit in your hand;

that, if you think about the favour of AchAryan, there is no room for separating from him, and not just that, he who has fully involved himself in the services to the AchAryan has no room for separating him;

that, in this way about how the disciple and AchAryan protect the divine body and Athma,

that, how the disciple would not be having interest in that place (SrIvaikuNtam) and would consider services to AchAryan’s divine feet only as the limitless true goal, and so would live nurturing that;

and showing those who are like that and what their conduct is (pinbazhagiya perumAL jeeyar),

and that, since the words of advice of those who are ignorant of the ways of the AchAryas would be of confusion, what we need to follow is the conduct of AchAryas who are able to clear such ignorance;

that, in this way the supportable and opposable types of people are to be accepted and rejected respectively based on thinking through this;

that, due to association with these two types of people what good and bad qualities would arise;

that, such opposable types who give wrong advice are foolish.

After divining these, now he is setting to show that one would get the greatest benefit that is the great life of having AchAryan’s love that is reached based on the advice of those who are subservient to AchAryas;

and so by the aforementioned details of pAsurams he gives the essence of meanings of SrI vachana bhUshaNam.

First he started with ‘pinnavarum kaRka upadhEsamAyp pEsuginREn [upadhEsa raththina mAlai – 1]’, and he set forth in this way such advice to others, and completes that;

and now addressing those interested in surviving/reaching true goal, saying that you gain faith in the words (of devotees) that reflect the knowledge and conduct of pUrvAchAryas, and surrender to AchAryan who through giving knowledge, etc., takes care of us; and in this world that generates ignorance, surrender to such highly valued AchAryan and live with happiness; saying so he completes his divining to us.

It is talking about the way for living (surviving/reaching true goal), by

pUruvAchAriyargaL bhOdham anuttAnangaL kURuvAr vArththaigaLaik koNdu.

That is, what with the unblemished true knowledge of pUrvAchAryas starting from SrIman nAthamunigaL who is highly knowledgeable who knows the full extent of truth, up to the recent AchAryas, what with their unblemished conduct that is according to such knowledge,

he (maNavALa mAmunigaL) says that you use the words of those (devotees) who talk about these greatness and thus help reach the divine feet of AchAryan;

Detailed information on wealth – guru paramparA (lineage of preceptors)

neer thERi – unlike the knowledge of SAsthram that could be the reason for confusion, use the words that bring clarity to mind and that is easy to follow;

that is, it is required to get their association in order to get the association of AchAryan as said in ‘kodiyaik koL kombilE thuvakkum pOdhu suLLikkAl vENumApOlE AchArya anvayaththukkum idhu vENum [SrI vachana bhUshaNam – 442]’ (since it is rare to get to the AchAryan that can be the savior, it is essential to have the association with the devotees first, like how it is required to give a small stick as a support for the creeper to grow enough before it could spread into the awning (pandhal)). Using this as the goodness;

pOdham anuttAnangaL – what is said here is – gyAnam (knowledge) and anuttAnam (conduct).

kURuvAr vArththaigaLaik koNdu neer thERi – Even if one learns SAsthram with all the lines explained, it would be hard to get clarity as Asthika and reach the goal. If one follows those who have learned such SAsthram and are having matching conduct, their words would help create interest and faith, bring clarity, and help reach the true goal.

So, you who are interested in reaching the true goal, you hear their words, and as said in ‘atha rAma: prasannAthmA SruthvA vAyu suthasya ha [SrI rAmAyaNam – yudhdha kANdam – 18.1]’ (after that rAman heard the words of the son of vAyu (wind god), that is hanuman, and became having clear mind), be of good existence (saththai) before going to AchAryan, and for growing that state reach the AchAryan and surrender to him, and experience the benefit of that here.

neer thERi – Like a muddled water would become clearer, you who due to the connection with non-sentient having the muddled mind, listen to their mystic words and become clear in your mind like the ‘thERRAm’ seed that can clear the well water; and based on that clarity, surrender to AchAryan and enjoy the benefit that comes out of it right in front of your eyes.

You become reformed by their (aforementioned people’s) words, and do it in action, that is, reach the AchAryan.  As said in ‘thamEva gurumApnuyAth [?]’ (You take him itself as your AchAryan).

So if you hear about – the knowledge of those people about being subservient and due to that their following of the AchAryan, and about their matching conduct – then you would get clarity in your mind, and due to that would surrender to AchAryan, and would be able to get the related benefit.

Next it talks about the benefit one gets when they understand the words (of such devotees) that create faith, and enable reaching the AchAryan:

theruL tharumA thEsikanaich chErndhu, iruL tharumA gyAlaththE neer inb(am)uRRu vAzhumthat is, surrender to the greatly beneficial AchAryan who is complete in knowledge, conduct, etc., gives knowledge etc., and protects us, and due to that greatness (rAja kula mAhAthmiyam), in this material world itself which creates ignorance and which does not have any true joy as said in ‘illai kaNdeer inbam [thiruvAimozhi 9.1.5]’ (~ there is no pleasure that you see), here itself, you shall live with limitless bliss as said in ‘andhamil pErinbam [thiruvAimozhi 10.9.11]’ (endless bliss) that is available in SrI vaikuNtam referred as ‘theLivisumbu thirunAdu’ (~brightest place, full of bliss).

neer vAzhum – As said in ‘periyArkku AtpattakkAl peRadha payan peRumARE [thiruvAimozhi 10.9.10]’ (~ if one serves the noble ones, one would get the unobtainable benefit), the unobtainable benefit that is services to AchAryan – you would be able to do that here when he is in this world as said in ‘avan innAdu thannil irukkum nAL [upadhEsa raththina mAlai – 64]’, and get that wealth that is service (kainkaryam), and live with taste in that. It is due to wealth only one gets good life.

iruL tharumA gyAlaththE inb(am)uRRu vAzhum – Not in some other place {SrIvaikuNtam} or in some other body {special body one gets there}, but here itself and in this birth itself, as said in ‘ingE kANa ippiRappE magizhvar [thiruvAimozhi 8.5.11]’ (here for one to see in this birth itself will become happy), you get the wealth that is love of AchAryan towards you, and live well. It is said as ‘mOdhathvam [?]’ (you shall get happiness).

His (maNavALa mAmunigaL’s) words ‘pinnavarum kaRka upadhEsamAyp pEsuginREn [upadhEsa raththina mAlai – 1]’, is completing with good life as he says here as ‘neer vAzhum’.

So, surrendering to AchAryan, and good life – are Not two things.

By this it has explained the reference (pramANam) words, ‘AchAryasya prasAdhEna mama sarvamabhIpsitham | prApnuyAmithi viSvAsO yasyAsthi sa sukhIbhavEth [anthimOpAya nishtai – page 8]’ (Those who have got the faith that due to the mercy of AchAryan all their wishes would be fulfilled, they would live happily).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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upadhESa raththina mAlai – 71

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pAsuram 71

munnOr mozhindha muRai thappAmal kEttu
pinnOrndhu thAm adhanaip pEsAdhE – than nenjil
thORRinadhE solli idhu suththa upadhEsapara
vArththadhenbar mUrkkar AvAr.                                         71


Word by word meaning

mUrkkar AvAr – Those of foolishness, would,
(instead of)
kEttu – hearing from the learned
thappAmal – without missing/without mistake
muRai – in the proper ways (kramam) about
munnOr – what pUrvAchAryas (preceptors)
mozhindha – divined
pin – and after that
Orndhu – thinking through that
thAm adhanai pEsAdhE – and saying that to others in the same ways (kramam),
(they would)
solli – say to others
thORRinadhE – only what occurred
than nenjil – to their mind,
enbar – and would say:
idhu – what I have said
suththa upadhEsa para vArththai – came purely in the lineage of advice.


He (maNavALa mAmunigaL) divined in the pAsuram ‘nAththikarum [upadhEsa raththina mAlai – 68]’, as ‘munnavarum pinnavarum mUrkkarena vittu naduch chonnavarai nALum thodar’, that whom to disassociate and associate with, and then in the two pAsurams ‘nalla maNam [upadhEsa rahthina mAlai – 69], and ‘theeya kandham [upadhEsa rahthina mAlai – 70] he told about what one gets when they associate themselves with the two types of people,

and now, in this pAsuram ‘munnOr’ and by next pAsuram ‘pUruvAchAriyargaL’, he shows the differences between the advice of two types of people, and about knowing the nature of foolish ones between them, and about the gain of true nature due to ones who grow the true nature, and so completes the discussion.

and in this pAsuram, as he said earlier ‘munnavarum pinnavarum mUrkkar ena vittu [upadhEsa raththina mAlai – 68]’, he is showing who are such foolish ones; or, thinking that we should talk about the opposite ones who are bad for the AthmA, he is divining a separate pAsuram for that here.

munnOr mozhindha, etc. – As said in ‘munnam kuravOr mozhindha vachanangaL [upadhEsa raththinamAlai – 54]’, the AchAryas who are earlier to us, starting from periya mudhaliyAr, that is SrIman nAthamunigaL – the SrIsUkthis they divined for AthmAs to reach the true goal;

muRai thappAmal kEttuafter hearing such words that are interested in us, in the residence of AchAryan, in the ways of guru-disciple, and in the way of sampradhAyam;

or, munnOr mozhindha muRai thappAmal kEttu – the preceptors divined about matters related to AchAryas as said in ‘uththAra yathisamsArAnmadhupAya plavEna thu’ (he (AchAryan) uses the boat that is AthmA and gets us to the shore), that Is, considering their AchAryan as the savior, and as said in ‘gurumUrthi sthithassAkshAth bhagavAn purushOththama:’ (purushOththaman is present in AchAryan) and so determined that AchAryas are incarnations (of emperumAn), they advise to their disciples also the same way; not missing/making mistake in this order;


pinnOrndhu – after listening to it, thinking about it thoroughly with involvement and interest,

thAm adhanaip pEsAdhE – Being ones to give advice, instead of saying to those who are interested in hearing from them about what was heard and led to clarification;

it is saying how they are giving advice (instead);

than nenjil thORRinadhE solliInstead of following what is said in the true references (pramANams), saying through their speech contrary meanings that arose in their crooked minds;

Or, not being enthusiastic in the matter AchAryan, having accepted only his help, with such dry heart, what ever occurred to it is what they say to others.

In this way, using the dry heart they say which are of disrepute and they say with decorated words, and they don’t stop with that; instead –

idhu suththa upadhEsa para vArththai enbA(a)r – They would say that this is of pure lineage of advice which is trusted. Even though what they say is not based on sampradhAyam, for creating belief in it they say as if ‘in aruLAl vandha upadhEsa mArkkaththai [upadhEsa raththina mAlai – 1]’, that is how they give advice.

They create such contrary meanings for everything; their false words would show up like the weeds among plants, and like rAkshasas for the Adhithyan (sun), and will cause a lot of loss; so it would arise and die, and would not stay well – also since these are words that arose only which are being told;

When asked who such bad ones to give advice are, he (maNavALa mAmunigaL) says they are mUrkkar – foolish ones, who would damage by their advice. Those who don’t analyze fully are of foolishness; this name is matching their nature;

In this way, who give bad advice are fools; and fools would give such bad advice;

In anthimOpAya nishtai my (piLLai lOkam jIyar’s) AchAryan also divined “nam AchAryargaL thiru uLLak karuththai nanRAga aRindhu adhukkuth thagudhiyAy irundhuLLa ukthi anushtAnangaLai AsariyAmal, thangaL manassukkuth thORRinadhE sollum dhussvathanthra prakruthigaLAy svAchArya vishayaththil URRam aRRu irukkum garbba nirbhAgyarAna sushka hrudhayarkku nam dharsanaththil thAthparyArththamum thadhanurUpamAna anushtAnamum theriyAdhAgaiyAlE mElezhundha vAriyAna sivappup pOlE ivvarththam nenjil nilai nillAdhu’.

(Instead of understanding the divine opinion of our AchAryas and following the ways and methods according to that, they who say what came to their mind, they being independent of bad repute, and not having enthusiasm in the matter of their AchAryan, they being unfortunate from the womb and having dry heart, they being ignorant about the inner and deeper meanings of our dharsanam and the matching conduct, that would not stand for too long).

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Translation: raghurAm SrInivAsa dhAsan

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