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thirunedunthANdakam – avathArikai (introduction)

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(vakthru vailakShaNyam – about the greatness of the Author)

AzhvAr, thirumangai AzhvAr is – As said in ‘venRiyE vENdi veezh porutku irangi  vERkaNAr kalaviyE karudhi [periya thirumozhi – 1.1.4]’ (going after victories, and longing for perishable things, and wishing for union with women of spear-like-eyes),  he was of extreme haughtiness that one had to wonder whether everything including the worlds of sarvESvaran are under his thighs, and having the dhEhAthmAbhimAnam (considering body to be non-different from soul) as the reason for it, and so due to that, as said in ‘sAndhEndhu menmulaiyAr thandanthOL puNarinba veLLathAzhndhEn [periya thirumozhi – 6.3.4]’ (I got immersed in the ocean that is ecstasy of embracing the big shoulders of women wearing kumkum (red powder) who are having tender bosoms), he was being a vishaya pravaNar (interest in worldly pleasures) such that he was not eligible to gain any knowledge about AthmA or any knowledge about emperumAn.

emperumAn seeing his association to such matters, looking for a way to uplift him from this situation, thought – we cannot get him by showing him SAsthram since he is interested in other matters, so we should get by him by showing him our beauty – He considered his interest in those matters itself as the means and showed His beauty to him; seeing this, AzhvAr, as said in ‘vEmbin puzhu vEmbanRi uNNAdhu, adiyEn nAn pinnum un sEvadi anRi nayavEn [periya thirumozhi – 11.8.7]’ (the worm living in margo tree would not eat anything other than enjoying the leaves etc., from the margo tree; I who am subservient to you, even if you reject me, would not like anything other than your reddish divine feet), became involved in emperumAn considering it as result of His distinguished beauty;

emperumAn seeing him getting immersed towards Him, thought ‘the love that he got towards me should not be like his interest towards worldly matters (where it is not ever-present and changes constantly), but instead it should be with the understanding of the relationship between us’, and so like how one would give money along with the bag holding it, He showed him thirumanthram that highlights all the meanings, and His qualities like sauSeelyam, and the divine abodes of His temples that are ultimate for the meaning of thirumanthram;

seeing this, AzhvAr, starting from ‘vAdinEn vAdi [periya thirumozhi – 1st centum]’ through ‘oru nal suRRam [periya thirumozhi – 10th centum]’, got immersed in the divine abodes of emperumAn, considering them as ones to be surrendered to, as the means, and as ones to be enjoyed.

Seeing AzhvAr being set at all times in the divine abodes, emperumAn thought – We should take AzhvAr to the special abode where this experience would continue uninterrupted for him; so we should first show him the cruelty of this material world’, and so showed him that;

Seeing this, he became extremely terrified of it, and in ‘mARRamuLa [periya thirumozhi – 11.8]’, he called emperumAn saying ‘iru pAduRu koLLiyin uL eRumbE pOl [periya thirumozhi – 11.8.4]’ (like the ant suffering, being caught between two ends of fire), and ‘ARRankarai vAzh maram pOl  [periya thirumozhi – 11.8.1]’ (like the tree near the shore of a river, am always fearful of what might happen in the future), and, ‘pAmbodoru kUraiyilE payinRAR pOl  [periya thirumozhi – 11.8.3]’ (like living and associating with a snake under one roof), and show such many situations as examples about his fear;

even when he called emperumAn in these ways, like how a mother hearing her child cry would not feed till its indigestion is resolved and there is hunger, emperumAn did not show up till AzhvAr gets the longing that is apt for enjoying emperumAnAzhvAr could not tolerate this even for a moment and so suffered so much;

like how an extremely thirsty one might jump into the water, pour water on himself, etc., AzhvAr thought of sustaining himself by talking about Him by mouth, prostrating Him by his head, thinking about Him by his mind,  and so got into doing that – that was in thirukkurunthANdakam.

Like how water that is drunk for quenching great thirst would itself create thirst due to hurrying, that singing became an instigator for the existing love towards Him, and so in thiruvezhukURRirukkai , he, with great love, surrendered to him, as in ‘nin adiyiNai paNivan varum idar agala mARRO vinaiyE [thiruvezhukURRirukkai]’ (am surrendering to your two divine feet  for the removal of hurdles that may come in the way (of reaching You);  please remove those hurdles by your mercy).

After that, since he did not get what he wanted, he with scared eyes, like how when perumAL surrendered to the ocean and when the ocean-king did not show up, as perumAL said in ‘chApAmAnaya saumithrE [SrI rAmAyaNam – yudhdha kANdam – 21.21]’ (bring the bow, Oh lakshmaNa! (I shall drain the ocean of its water)),  like saying bring the one that would work, AzhvAr went in not-so-apt ways,  he performed madal (going around town announcing about one’s love to her man), thinking that somehow we should get Him to show up even if it meant going against the true nature of either of them;

Out of that, in siRiya thirumadal, he said he would destroy emperumAn’s supremacy, destroy the neermai (staunchness, simplicity), that is, He considering His form of incarnations as Himself, which is as said in ‘thEvum thannaiyum [thiruvAimozhi – 2.7.4]’ (supremacy (which is the cause for simplicity), and his special aspect of simplicity);

He did not show up even for that; AzhvAr thought that emperumAn is thinking that there are these temples which stand for the ultimate level of neermai which are as if that is the real abode of emperumAn; and so AzhvAr said the he would destroy that neermai that is in the temples which are the desired abodes for both of them – this was in periya thirumadal.

emperumAn thought that if He does not show up even then, then the world would be considered as not having any eeSvaran  (controller),  (as AzhvAr might try to erase that if He does not show up), and so showed Himself to him like He did for prahlAdhan et al, and so made Himself, AzhvAr and the world to be truly existing (per nature).

(prathipAdhya vailakShaNyam – greatness of what is talked about in this prabandham)

Saints like sukhar and mudhal AzhvArs would be immersed in emperumAn’s parathvam (supremacy).  Those like sanakar and thirumazhisaip pirAn would be immersed in the nature of His being antharAthmA (being present in side our AthmAs); those like parASara, pArASarya (vyAsa) and nammAzhvAr, periyAzhvAr, ANdAL would be immersed in krishNa avathAram (incarnation);  those like nAradha and SrI thoNdaradippodi AzhvAr, thiruppANAzhvAr would be immersed in kOyil (SrI rangam) (It is included along with others that show his supremacy since emperumAn’s status got formed by itself, and since this abode is the root for every other abode); SrI Saunaka bhagavAn and this thirumangai AzhvAr would be immersed in archAvathAram (emperumAn in the form of deity – ultimate form of emperumAn’s quality of simplicity);

Unlike the other AzhvArs, and unlike the divine daughter of king janaka (seethai), this AzhvAr would be having intolerable delicateness (of mind) when having separation from emperumAn;  that is, when separated,  as said in ‘um adiyAr ellArOdum okka eNNi irundheer adiyEnai  [periya thirumozhi – 4.9.6]’ (You are considering me to be at the same level as your other devotees), can you consider me who cannot tolerate separation for even one moment, along with other AzhvArs who can enjoy like malaiyALar Uttu (those in the place of malayALam (kEraLA) can eat food of four days, and can also stay without food for four days), and can tolerate for some days  when separated, and along with divine daughter of king janakar who was separated from Him for ten months?

and, during the time of union with Him, as said in ‘Azhiyodum ponnAr sArngam udaiya adigaLai innAr enRu aRiyEn [periya thirumozhi – 10.10.9]’ (I do not clearly see who it is that is with divine conch and disc), due to the taste of experience of being together, this AzhvAr is not able to see clearly, and so even when He is present with His extra-ordinary aspect of identifications, AzhvAr is not sure, due to the experience;

So,  he enjoyed as emperumAn showed him the aspects of chith, achith, and eeSvaran, and as said in ‘adhanil periyavennavA [thiruvAimozhi – 10.10.10]’ (my love which is greater than chith (sentient beings), achith (insentient beings) and eeSwara (supreme lord)), not getting enough of it to match his devotion, he calls with a great desire, and then, he concludes by talking about him getting satisfied by attaining SrIvaikuNtam as said in ‘avAvaRRu veedu peRRa [thiruvAimozhi – 10.10.11]’ – in this prabandham.


Translation: raghuram srInivAsa dhAsan

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SrI paramapadhanAthan in paramapadham (spiritual realm)

thirunedunthaNdakam is written by thirumangai AzhvAr . It is said to be his last prabandham before he ascended to paramapadham but is considered as one of the most important ones among dhivya prabandhams.

thirumangai AzhvAr with kumudhavalli nAchchiyAr at thiruvAli thirunagari

thirumangai AzhvAr’s avathAra thirunakshathram is ‘kArththigaiyil kArththigai’, and he was born in thirukkuraiyalUr.

thirunedunthANdakam is mentioned in the glorious vaibhavam of SrI parAsara bhattar and nanjeeyar, as the topic that started the wonder in nanjeeyar about who this bhattar might be.

periyavAchchAn piLLai has written vyAkyAnam (commentary) for this prabandham of thirunedunthANdakam.

thANdakam’ is a type of thamizh poetry in which this prabandham is set.

nedum’ indicates longer one (as opposed to thirukkurunthANdakam which is a shorter one).

vaibhavam (Glories)

About the translation

An attempt is made here to translate in English the vyAkyAnam of thirunedunthANdakam – or at least parts of vyAkyAnam of each pAsuram.

For this translation, adiyOngaL (we) will be perusing the following invaluable sources.

  1. periyavAchchAn piLLai‘s vyAkyAnam in maNipravALam style, and puththUr swami’s explanations of it.
  2. kAlakshEpam recordings of great scholars, on this prabandham.

With the blessings of asmadhAchAryan, AzhwAr, emperumAnAr, and jIyar we shall proceed with the translation. We invite you to come in and immerse yourself in the divine meanings of this wonderful and essential prabandham.

Translation by raghuram SrInivAsa dAsan

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rAmAnusa nURRanthAdhi – 108 (and conclusion)

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<< previous (inbuRRa seelaththu irAmAnusA)

irAmAnusan adip pU mannavE, pAvaiyaip pORRudhum

Introduction (given by maNavALa mAmunigaL)

In the end – the destiny he talked about in the beginning of this prabandham as ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live surrendered to the divine lotus feet of emperumAnAr), amudhanAr wishes (a) that such destiny be available to him till the time of existence of his AthmA, and (b) since he wishes for devotion in the form of having  taste for that destiny (prApya ruchi), for achieving both these wishes, since She is SrI (surrenders to emperumAn,others surrender to Her, so She recommends us to Him),

as said in ‘thEn amarum pU mEl thiru – namakku enRum sArvu [mUnRAm thiruvanthAdhi – 3]’ (SrIranga nAchchiyAr who sits in the flower, SrIranga nAchchiyAr is our shelter), She being shelter for the Athmas, and one of wealth, that is periya pirAttiyAr – let us surrender to Her, says amudhanAr (to his mind).

Introduction (given by piLLailOkam jIyar)

In the end –  by the previous two pAsurams – amudhanAr first divined about the way of emperumAnAr voluntarily loving him and coming and residing in his divine mind; and in the next pAsuram, amudhanAr divined his wish that emperumAnAr kindly blesses him to gain love that reaches up to the devotees of emperumAnAr, and do all the services to them,

and in this pAsuram – since emperumAnAr kept in our head the beautiful blossomed flower that is his divine feet, and decorated our head like ones who do decoration of kalambakan mAlai (In SrIrangam the honorary receivers of emperumAn’s garland (named kalambakan) keep it in their head), and kept us steady like a tree in one place (manna);

So, based on that greatness of acceptance, let us do mangaLAsAsanam (wishing them well) to SrI and Sriya:pathi, saying so, with at most devotion that looked as if the whole entity (thathvam) called devotion is residing in it (the mind), being with such mind (and) having growing taste for the destiny, amudhanAr is concluding with the talking about palam (benefit/result of this prabandham).

angayal pAy vayal then arangan aNiyAga mannum
pangaya mAmalar pAvaiyaip pORRudhum paththiyellAm
thangiyadhennath thazhaiththu nenjE nam thalai misaiyE
pongiya keerththi irAmAnusan adippU mannavE                        – 108.


Word by word meaning (given by maNavALa mAmunigaL)

nenjE – Oh mind!
paththi – the thathvam of devotion (bhakthi) (prApya ruchi – taste/interest for getting the destiny),
ellAm – without a residue (whole of it)
thangiyadhenna – can be said as residing in us
thazhaiththu – and has increased;
pongiya keerththi –glory that has spread everywhere, (which emperumAnAr is having),
pU – beautiful blossomed flower that is
adi – the divine feet
irAmAnusan – of emperumAnAr,
like how one would eagerly wait after washing the hair for wearing flower,
as we waited with the wish as to when that might happen (when would we get the flower that is the divine lotus feet of emperumAnAr)
manna – for emperumAnAr’s divine feet to reside in our head (nithya vAsam)  (prApya siddhi)
nam thalai misaiyE – on our head, –
as said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due to plentiful of water,
am  – beautiful
kayal  – fish
pAy – jumping around, and
vayal –  the place having paddy fields, and
then – beautiful to the eyes,  (such SrIrangam)
mannum – She who is residing permanently as ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (would not leave ever), (SrayathE (surrendered to Him))
in the
aNi – beautiful
Agam – divine chest
arangan – of periya perumAL who is having kOyil (SrIrangam) itself as His identity,
pangaya mA malar – and She having great lotus flower as the place of stay
pAvaiyai – that is, SrIranga nAchchiyAr who is having subservience (to emperumAn)
pORRudhum – let us surrender to her ((SrIyathE) we surrender to Her).

pORRu – worship/prostrate; also praising;

(In the starting pAsuram, amudhanAr said about pirAttiyAr‘s grace,  and he and his mind wishing to be under emperumAnAr’s divine feet;  and in the end here, he is talking about those as well)

In the beginning he said ’pU mannu mAdhu [rAmAnusa nURRanthAdhi  – 1]’, here – he says ‘pangaya mA malarp pAvai’;

there – he said ‘porundhiya [rAmAnusa nURRanthAdhi  – 1], and here – he says ‘aNiyAga mannum’;

there – he said ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi  – 1]’, and here – he says ‘thalai misaiyE irAmAnusan adip pU manna’;

there – he said ‘nenjE  [rAmAnusa nURRanthAdhi  – 1], getting together with his mind and commenced; here – he says ‘nenjE’  and thought about all these (pAsuram) together with his mind and now concluded.

By this –

1) periya pirAttiyAr is the reason for achieving the wealth of enriched taste for destiny (prApya ruchi), as well as achievement of that destiny (prApya sidhdhi); She is the one who by Her extra-ordinary grace for all the AthmAs grants as per the wishes of each individual which is based on their qualifications (adhikAra), that is periya pirAttiyAr,

2) and, our destiny is to stay without any separation from AchAryan till the time AthmA exists, as said in (divine lotus feet of AchAryan) ‘AchArya charaNAravindham’ , and,

3) as said in (Here as well as in paramapadham,  his (AchAryan’s) divine feet is my shelter) ‘athra parathra chApi nithyam [sthOthra rathnam -3]’ and,

4) those involved in this (adhikAris) are those having similar mind of love towards this destiny;

these are the conclusions of this prabandham.

periya jeeyar thiruvadigaLE SaraNam
Conclusion (sampUrNam) of vyAkyAnam divined by periya jeeyar.

SrImathE ramya jAmAthra munayE vidhathE nama: – yasmruthis sarva sidhdheenAm antharAya nivAraNE


nenjE –  As he took up his ‘mind’ in the beginning of this prabandham as his faithful companion and engaged his mind saying – come let us say the divine names of emperumAnAr, he has completed that (now), and he is calling his mind and informing it about the benefit he got due to that, like how when two people come together to do some business and when there is a success then one of them would inform about that to his friend the second person.

Since earlier he initiated his mind by referring to it as ‘nenju’ (mind), here he is calling it for attention as ‘nenjE’ (Oh, mind);

paththi ellAm thangiyadhu ennath thazhaiththu nenjE – Oh mind! which is enriched as if the whole of what is referred to by the word bhakthi (devotion) has come in one singular form and is staying in you!  Isn’t he the one who divined earlier that his mind is filled with devotion when saying ‘pOndhadhu en nenju ennum pon vaNdu, unadhu adip pOdhil oN seerAm theLi thEn uNdu amarndhida vENdi nin pAl [rAmAnusa nURRanthAdhi – 100]’;


paththi ellAm thangiyadhu ennath,  thazhaiththu – also can be set as adjective to emperumAnAr.

That is, like how from mountain all the water would stream down and stay in one place, all my devotion in the form of parama bhakthi , settled and well formed, has stayed (thangiyadhu) under emperumAnAr’s divine feet – emperumAnAr having such enriched (thazhaiththu) glory;

pongiya keerththi  – As said in ‘Eyndha perum keerththi [thiruvAimozhi thaniyan]’,  emperumAnAr having glory that has grown taller reaching up to the height of parama padham.

irAmAnusan – of emperumAnAr;

In the beginning, he had said ‘pal kalaiyOr thAm manna vandha irAmAnusan [rAmAnusa nURRanthAthi – 1]’, so, here he is saying ‘pongiya keerththi irAmAnusan’.

adip pU – divine lotus feet of emperumAnAr having aforementioned enriched glory.

In the beginning, he said ‘charaNAravindham [rAmAnusa nURRanthAdhi – 1]’, so, here he is saying adip pU’.

mannavE – saying so since it (amudhanAr, his mind) is well set till the time AthmA would exist,

angayal pAy vayal then arangan aNiyAga mannum – As said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due the sumptuousness of water in both the rivers of kAvEri (in SrIrangam), the fish that grew there would be having more beauty, isn’t it?

SrIrangam being surrounded by places having such fish jumping around, is completely beautiful to see;

the commander of that place, that is periya perumAL who is having the name of that place as His identify, and (periya pirAttiyAr) being a decoration in His divine chest, and as said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (Will not be separated even for a moment), and, ‘apramEyam hithath thEjO yasyasA jankAthmajA [SrI rAmAyaNam] (mareechan saying to rAvaNan: It is not possible to measure the combined shining brilliance of rAmA and sIthA the daughter of king janakar), like the light and the sun, She being inseparable from Him, and She being the identification for Him, and She resides in His chest;

in the beginning amudhanAr said ‘porundhiya mArban [rAmAnusa nURRanthAdhi – 1]’, so, here, he is saying – (Agam) mannum.

am – beauty.
kayal – fish
pAy – jumping around
vayal – field
aNi – decoration
Agam – chest
mannu – set well; staying;

pangaya mA malarp pAvaiyai – He is attributing such greatness to the lotus flower since periya pirAttiyAr incarnated in it; having such lotus flower as Her place of birth, and as Her identity, and (pAvai) She being of age between adolescence and youth – such SrIranga nAyakiyAr, and;

She is called ‘alar mEl mangai’.

pAvai – female.

In the beginning, he said ‘pU mannu mAdhu [rAmAnusa nURRanthAdhi – 1]’, so, here – he is saying ‘pangaya mA malarp pAvai’;

pORRudhum  – let us do mangaLASAsanam to the divine couple who are of such glory.

pORRu – praise;

An AchAryan’s reforming of a disciple is to make him do mangaLAsAsanam to emperumAn (wishing well for emperumAn, pirAttiyAr‘, et al) till the time AthmA exists, as said in ‘sUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (~(In SrIvaikuNtam) they all would stay surrounding Him and do mangaLASAsanam)).

In SrI vachana bhUshaNam, piLLai (lOkAchAryar) also divined ‘ugandhu aruLina nilangaLil AdharAthisayamum mangaLASAsanamum sadhAchArya prasAdhaththAlE vardhikkumpadi paNNik koNdu pOrak kadavan [SrI vachana bhUshaNam – 244] (a disciple, by the grace of AchAryan,  shall live being fond of and doing mangaLASasanam to emperumAn in dhivya dhEsams);

So, by this (in summary), after becoming the target of being accepted by emperumAnAr due to the voluntary act and extreme kindness of emperumAnAr, and as the benefit of that, became one doing mangaLASAsanam (wishing Her and Him well) in this way, and so amudhanAr is divining to his mind about this benefit he has got, and completes this prabandham.

emperumAnAr thiruvadigaLE SaraNam.
thiruvarangaththu amudhanAr thiruvadigaLE SaraNam.
piLLai lOkam jeeyar thiruvadigaLE SaraNam.

Conclusion (sampUrNam) of vyAkyAnam divined by piLLai lOkam jeeyar.

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

Read the phrases of the pAsuram as – Oh mind! you are so enriched as if all of bhakthi has come and stayed in you; for emperumAnAr’s divine lotus feet to be in our head, let us praise/worship pirAttiyAr.

Fish are dependent on water (nAram) – pirAttiyAr having eyes like fish is dependent on nArAyaNan.

Meaning of SrI is shown as SrayathE (surrenders) to emperumAn,and also as SrIyathE (surrendered to) by us; so she is the go-between, as She recommends us to emperumAn (purushakAram).

paththi ellAm thangaiyadhenna thazhaiththu – This bhakthi (devotion) is not for getting something else; this bhakthi is like how hunger is required for eating food – this is the longing that is required for getting the goal. That is, ‘prApya ruchi’. amudhanAr wishes that he should get this taste such that it would seem like all of prApya ruchi has come to stay with him.  For him, the goal is to be under the divine lotus feet of emperumAnAr. For getting that he is requesting for getting complete and full prApya ruchi.

Like how She is ever present in His decorative chest, we shall be ever present under the divine lotus feet of emperumAnAr – says amudhanAr to his mind; for achieving that, let us surrender to Her;

pORRudhum – surrender; also praising.

amudhanAr has thus shown – periya pirAttiyAr who can fulfill the wishes due to Her kindness, and based on what is wished for by various types of people, is the One who can grant the staying under divine lotus feet of AchAryan for those who are having the devotion towards AchAryan as said by prApyam (destiny) for charama parva nishtar, and that divine feet is ever present without any separation, and those who are very interested in this destiny are the ones apt for AchArya nishtai (devotion towards AchAryan).

Both in the beginning of prabandham and in the ending here, amudhanAr has talked about periya pirAttiyAr, and about Her staying in the divine chest of emperumAn, and about the divine lotus feet of emperumAnAr where he wishes to stay along with his mind; his mind is amicable in both of these contexts.

kurugUr mARan adi paNin dhuyndha guruvaran thAN
tharugUran pArndha thirumalai nallavan thandhadhanAl
kurugUrar nAthan charansE ramudhan kulavu thamizh
murugUran thAdhi yamidhinai ippAr muzhudhukkumE.
guruvaran – emperumAnAr who is the supreme AchAryan,  kUranbu – at most love,

Ardhal – filling up, thirumalai nallavan – thirumalai nAllAn, kurugUr nAthan – guru that is kUraththAzhvAn, charaN sEr – surrendered to that divine feet, amudhan  – thiruvarangaththu amudhanAr who lives under the divine feet, kulavudhal – celebrating; also associating;  murugu – fragrance; also honey;  complete by reading as – nallAn gave the nectar to this whole world.

Conclusion of vyAkyAnam in amudha virundhu.

thiruvarangaththu amudhanAr thiruvadigaLE charaNam
AzhvAn thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
jeeyar thiruvadigaLE charaNam


* * * * *


Translator’s note:

This translation effort gave adiyEn an opportunity to not only say iramAnusan’s divine name 108 times, but also write the divine name emperumAnAr more than 1800 times.

It has been a wonderful journey for us doing this translation. Hoping that it would be for you too, to read through this, enjoy, reflect, etc.

This would have been totally out of shape without the word-by-word review done by sArathy thOthAthri svAmi.

Without the recording of kAlakShEpam on this by SrI u.vE. vELukkudi krishNan svAmi, this translation by adiyEn would just not have been possible.

Please provide comments on any errors, improvements, etc., and they would be duly addressed.


– – – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 107

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

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Introduction (given by maNavALa mAmunigaL)

Looking at the divine face of emperumAnAr who is showing so much love towards him, amudhanAr says ‘there is one request that I got to ask of your highness’, and requesting emperumAnAr about the wish he is having.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – thinking about how emperumAnAr entered his divine mind and is residing with boundless affection, and thinking about acceptance of him by emperumAnAr,

in this pAsuram – addressing him, ‘Oh the one having such love and boundless sauSeelyam (easy availability to any simpleton)’, even if I go through countless sorrow of repeated births and deaths in various bodies that would be affected by diseases to the level of bone (severe) and end up getting completely destructed,

at all places, at all times, and in all situations, I would like to have at most love towards those who are devoted only to you, and to be theirs that they could buy and sell me – please grace me by shaping me to be in this way – is how amudhanAr is requesting about his wish.

inbuRRa seelaththu irAmAnusA enRum evvidaththum
enbuRRa nOy udal thORum piRandhu iRandhu eNNariya
thunbuRRu veeyinum solluvadhu onRu uNdu un thoNdarkatkE
anbuRRu irukkumpadi ennai Akki angu At paduththE                – 107


Word by word meaning (given by maNavALa mAmunigaL)

Not only you have entered into the heart of the most lowly me, you consider it as a great privilege, and
inbuRRa – are staying fully happy;
irAmAusA – Oh emperumAnAr
seelaththu – having such sauSeelyam!
To you who is being in this way,
uNdu – there is a
solluvadhu – request
onRu –  for an action;
It is –
even if I,
piRandhu iRandhu – in each birth and death
udal thORum – in each body that is the abode of
nOy – diseases
enbu uRRa – which can destruct at the level of bone, not just at the level of skin, as said in ‘aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa [thiruvAimozhi – 2.9.3]’  (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ),
and so
uRRu – experience
eNNariya – countless
thunbu – sorrows
veeyinum – and get destructed, (even then)
uRRu irukkumpadi Akki – make me have the
anbu – pure love
enRum – at all times
evvidaththum – at all places
un – to your
thoNdarkatkE – disciples only who are devoted only to you, and
ennai AL paduththu – make me become subservient
angu – to their divine feet.
Only this is my destiny – is the thought here.
inbu – pleasure
seelam – sauSeelyam – nature of a noble one to easily interact with a simpleton without hesitation.
enbu – bone
thunbu – sorrow


inbuRRa seelaththu irAmAnusA – Without looking at the value of your highness who as an AchAryar to thiruvEnkatamudaiyAn and thirukkuRunkudi nambi,  gave thiru vilachchinai (conch and disc), and SrIbAshyam (respectively), and of being the father for chelvap piLLai, and not looking at the lowliness of me who is the complete sinner,  you considered my heart as more noble that that of yours, and came and entered into my heart, and are considering that itself as the great privilege, and are being present with complete happiness – Oh emperumAnAr having such sauSeelyam!

inbu – pleasure

seelam – sauSeelyam – nature of a noble one to easily interact with lowly ones without hesitation.

You see, now amudhanAr has started realizing emperumAnAr’s Seelam.

solluvadhu onRu uNdu – there is one request to you who knows everything.

Like how geethAchAryan divined starting from ‘nathvEvAham’,  explaining in detail about karma, gyAna, and, bhakthi, and when advising ‘sarva guhya thamam bhUya: SruNumE paramam vacha:’ (I am going to advice you now about most secretive meaning, listen to it),

amudhanAr too, as said in the beginning ‘irAmAnusA idhu en viNNappam [rAmAnusa nURRanthAdhi thaniyan]’,  till now amudhanAr had presented his love, devotion, etc., (in various ways), and in this pAsuram – amudhanAr is divining the essence of his wish;

There  (in SrI bhagavath gIthA) it was SEshi’s (krishNan’s) words/command/advice; Here, it is SEsha bhUthan’s (devotee amudhanAr’s) wish/plea/prayer.

You said there is something to say – what is it?

enbuRRa nOy udal thORum piRandhu iRandhu eNNariya thunbuRRu – nOy – disease; that, is – sorrows like AdhyAthmikam, etc. That disease is – since it is the result of karmas (deeds) based on my acts using inner and outer senses, so it is not just at the skin level (that is, not temporary, not just cursory), but is bone deep  (severe), and since it is destructive of the nature of AthmA, he is specially saying it as enbuRRa (strong disease effected at the level of bone)  uRRa – based on that (bone level).

udal thORum – In each body which holds such diseases which go to the level of bone.

It is said too as ‘dhurvAra dhuritha mUlam dhusthara dhu:khAnAm bandha neerandhram vapu:’ (Source of all sorrows that cannot be rid of,  this body is the place of all sorrows that cannot be overcome).


As as said in ‘nOy ellAm peydhadhOr Akkai [periya thirumozhi – 9.7.7]’ (body full of diseases), that disease itself is being in the form of bodies of dhEva, animal, human, and, plant.

In each series of births of these categories;

Saying being born and dying – is – representative of other states (garbha, janma, bAlya, yauvana, vArdhavya, maraNa, naraka);

iRappu – destruction;

piRandhu iRandhu eNNariya thunbuRRu veeyinum – If we fold the finger to try to count as one, two, three…, each collection of seven states from birth through death, that act of counting would be hard to complete even if continued till Time exists – such number of sorrows;  even if I experience those sorrows without missing even one;

You see, amudhanAr is saying, that even if it is possible to determine the size of the quality of Seelam of your highness  as said in ‘pORRarum seelaththu irAmAnusA  [rAmAnusa nURRanthAdhi – 89]’,  it is not possible to count the sorrows related to this body;

thunbu – sorrow.

enRum – at all times

evvidaththum – in all the places

un thoNdarkatkE – Not being common to both – ties to this world, and to liberation {that is, unlike emperumAn}, you are one who has vowed to give liberation only, and reformed me to this level, and entered my heart, and are residing there;

Only for those who are devoted only to you of such nature;

vaduga nambi

By avadhAraNam (‘E’  = only)  he is doing anya yOga vyavachchEdham (rejecting the notion of association with others who are not devoted only to emperumAnAr).

As said in ‘thanakkEyAga enaik koLLumeedhE [thiruvAimozhi – 2.9.4]’ ((not for others, not for me, not jointly for him and me) exclusively for him, to be fully dependent, acknowledge me, this only..),

Arenakku nin padhamE charaNAgath thandhozhindhAy [thiruvAimozhi – 5.7.10]’ (You gave me your divine feet only as the means),

thamEva chAdhyam purusham prapadhyE’ (should take shelter under that first purushan (SrIman nArAyaNan) only),

(are examples of this) in case of prathama parvam (emperumAn),


as said in ‘gururEva param brahma’ (Only AchAryan himself is the brahmam),

upAyOpEya bhAvEna thamEva SaraNam vrajEth’ (shall take shelter only of guru himself as means and destiny), and,

thEvu maRRaRiyEn [kaNNinuN chiRuth thAmbu – 2]’ (do not know of any god other than nammAzhvAr), and,

theedhil, charaNAgathi thandha than iRaivan thALE, araNAgum ennum adhu [gyAna sAram – 31]’ (One’s own AchAryan showed the faultless path of total surrender unto SrIman nArAyaNan; Only the lotus feet of such AchAryan who is one’s god is the refuge for the person. SharaNAgathi shAsthram says so.),

(are examples) for charama parvam (AchAryan),

amudhanAr also says here in the same way (in charama parvam).

anbuRRu irukkumpadi – to be one having infinite love;   anbu – snEham – affection/love.

ennai Akki – making me the target of your kindness,

angu AL paduththE –  amudhanAr is saying – please make me one who performs all kinds of services related to the divine feet of your devotees (thadheeyar).

AzhvAr too divined in this way only in ‘aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa aruL sey enakkE [thiruvAimozhi – 2.9.3]’ (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ).


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

inbuRRa seelaththu irAmAnusa – The most noble, you, have entered in to the heart of most lowly me, and you are considering it as a privilege. This shows your love towards me. Only due to love would it be possible to do this.

This is similar to emperumAn being present in the heart of everyone without seeing the lowliness of them; upanishath says that for everyone emperumAn is present in the middle of their heart in the size of a thumb; its meaning (bhAshyam) says – So, for the people who have lived, and for the ones of future, He is being eeSvaran (commander), and so He is having vAthsalyam (affection); due to that affection, He is seeing the lowliness of body as enjoyable.

SrI vEdhAntha dhESika says:

audhvanthE mahathi sadhmani bhAsamAnE, SlAkhyE cha dhivya sadhanE thamasa: parasthAth | antha: kaLEbharamidham sushiram susUkShmam, jAtham kareesa! kathamAdharaNAspadham thE || [varadharAja panchAsath – 21]’ (When there is a big residence existing in milky ocean, and when there is the celebrated residence of spiritual realm beyond the area of material realm (SrIvaikuNtam) existing, Oh aththigiri perumAL! how did this minute small hole inside the body become the place you are fond of?!).

emperumAnAr having the glory of even emperumAn coming looking to stay in his heart, he did not consider that greatness but came and stayed in my heart.  What level of quality of Seelam is this?!

As he got involved in the quality of Seelam in the beginning ‘mikka seelam allAl uLLadhu en nenju [rAmAnusa nURRanthAdhi – 2]’, he is getting involved near the end of this prabandham as well.

enRum evvidaththum … angu AL paduththu – Whatever difficulties may arise, my mind should not waver, and my love should not change, towards your devotees, and should be subservient only to them; please grant me such a state  – is how amudhanAr is asking for the destiny in its essence form.

enbuRRa nOy udal thORum – If I would be made subservient to your devotees and perform all services, then even if there would be several births that are affected by diseases it would be a good thing, says amudhanAr.

dying – happens to the body;  destruction (veeyinum (even if destructed)) – is related to AthmA where it is stuck in the cycle of birth through death;

I am not praying that being stuck in the cycle is not wanted; I am praying that even if I am stuck so, I be able to serve your devotees only.

For those who are devoted to the devotees of emperumAnAr, the sorrows and destruction due to cycles of birth through death would not happen at all. But, even if it does, when seeing the pleasure of subservience, those sorrows would vanish – is the thought.

un thoNdarkatkE –  Only to those who are having their aim of life to be serving you.

anbuRRu irukkumpadi –  That kind of subservience to your devotees should be based on firm and matured love towards them.

ennai Akki angu AL paduththu – Please grant love and also subservience towards them.

If I grant love, then would subservience not follow?

It should be based on your command of ‘You be subservient to them’ – it should be something you gave out of kindness;

thoNdaradippodi AzhvAr too asked, ’un adiyArkku AL paduththAy [thiruppaLLiyezhuchchi – 10] (Please make me be subservient to your devotees).

thoNdarkatkE AL paduththu – Love and subservience should be only for the benefit of your devotees; not for them and also for others, but only for them; not for them as well as for my benefit – it should be only for them – is the essence of destiny requested by amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 106

Published by:

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

Full Series

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emperumAnAr residing in the divine heart of thiruvarangaththu amudhanAr

Introduction (given by maNavALa mAmunigaL)

Seeing the abundant love amudhanAr has towards emperumAnAr, emperumAnAr greatly loved amudhananAr’s divine mind, and seeing that, amudhanAr is happily divining this.

Introduction (given by piLLailOkam jIyar)

Divining in the previous pAsuram that the noble souls who have surrendered to emperumAnAr, due to overflowing happiness based on enjoying the qualities of emperumAnAr, would dance etc., – the place where they are, is his residence, and in this pAsuram – Along with the joyful residences of Him which are identified by those who have researched through vEdhas and upabrahmaNam, etc., starting with SrIvaikuNtam, thirumalai of north, thirumalai of south (thirumAlirunchOlai), and such divine abodes, He is also lovingly staying in the divine mind of emperumAnAr; in the same way, now, emperumAnAr has come, along with those dhivya dhEsams and along with the lord of those dhivya dhESams, to a place of unsurpassed joy – that is amudhanAr’s divine mind – saying so, amudhanAr becomes happy.

iruppidam vaikuntham vEnkatam mAlirunchOlai ennum
poruppidam mAyanukku enbar nallOr avai thammodum van
dhiruppidam mAyan irAmAnusan manaththu inRu avan van
dhiruppidam endhan idhayaththuLLE thanakku inbuRavE  –  106


Word by word meaning (given by maNavALa mAmunigaL)

mAyanukku –  For the sarvESvaran who is having surprising true nature, form, and wealth,
iruppidam – his places of residence are
vaikuntham – SrI vaikuNtam and
vEnkatam – thirumalai and
mAlirunchOlai ennum – what is famously known as thirumAlirunchOlai
idam – that is the place named
poruppu – thirumalai (of south),
nallOr – is what the distinguished ones who have realized the thathvam that is emperumAn,
enbar – would say, like in ‘vaikuntham kOyil koNda [thiruvAimozhi – 8.6.5]’ (being present in SrI vaikuntam), ‘vEnkatam kOyil koNda [periya thirumozhi – 2.1.6]’ (being present in vENkatam), ‘azhagar tham kOyil [thiruvAimozhi – 2.10.2]’ (temple of azhagar emperumAn)  {respectively},
mAyan vandhu iruppidam – the place where such sarvESvaran has come and is staying
avai thannodum – along with those places, as said in ‘azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10]’ (along with the beautiful milky ocean),
irAmAnusan manaththu –  is the mind of emperumAnAr;
inRu – Now,
avan – he (emperumAnAr)
vandhu – has come
thanakku – for himself to
inbu uRa –  stay with unsurpassed happiness
iruppidam –  to the place of presence
enRan idhayaththuLLE – which is the inside of my heart.


vaikuntham –  As said in ‘avyAhatha sankalpam vasthu lakShmee tharam vidhu:’ (In the place where there is no hindrance to executing the wishes, emperumAn is present with pirAttiyAr),  the place where all the wishes are addressed without any change, and which is celebrated as ‘nalam antham illadhOr nAdu [thiruvAimozhi – 2.8.4]’ (~place of endless good), that is, SrIvakuNtam;

Or, the place where there is no covering and hiding of knowledge of true self (dharmabhUtha gyAnam);

vEnkatam – As said in ‘kaNNAvan enRum maNNOr viNNOrkkuth thaNNAr vEnkata viNNOr veRpu [thiruvAimozhi – 1.8.3]’ (bhagavAn who has thirumalai which is worshippable by nithyasUris, being the controller, resides in the abundantly cool thiruvEnkatam always for the residents of material and spiritual realms), and,

paran senRu sEr thiruvEnkata mAmalai [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached
thiruvEnkatam, the huge divine hill), like how a mother of two children would give milk to both of them suitably by lying down in-between them, to give equal attention to both nithyasUris and nithya samsAris, the mountain He stood in;

mAlirunchOlai ennum poruppidam – As said in ‘puyal mazhai vaNNar purindhu uRai kOyil [thiruvAimozhi – 2.10.3]’ (emperumAn of the color of rainy clouds, being friendly and eternally resides in the temple of mAlirunchOlai), and,

valam seyyum vAnOr mAlirunchOlai [thiruvAimozhi – 2.10.8]’ (nithyasUris, the residents of paramapadham, do circumambulations towards thirumalai (south)), and

kiLaroLi sEr keezh uraiththa pERu kidaikka vaLaroLi mAl sOlai malai [thiruvAimozhi nURRanthAdhi – 20]’ (for getting the destiny, emperumAn is present in thirumAlirunchOlai), having the name of thirumAlirunchOlai, as per the prayer of AzhvAr He happily stays there considering it as a place of exclusivity to stay happily, that is, the place called ‘then thirumalai‘ (thirumalai of south / beauty);

poruppu – mountain;

iruppidam – place of residence;

mAyanukku – As said in ‘yathO vAchO nivarthanthE aprApya manasAsaha [thaiththirIya upanishath Anandhavalli 9.1]‘  (the words returned being unable to glorify bhagavAn‘s quality of bliss fully and even the mind cannot comprehend that), and,

‘namE vidhussuragaNA:‘ ((dhEvAs say) – Other dhEvas and I do not know even where emperumAn is), ‘prabhavanna maharshaya:‘ (even great ascetics do not know), and,

‘yavarkkum sindhaikkum gocharamallan [thiruvAimozhi – 1.9.6]’ (not compreshensible for anyone’s mind),

He having the nature not fully comprehended by our mind;

and, as said in ‘thadhaikshatha bahu syAm prajAyEyEthi [chAndhOgya upanishath 6.2.3](That parabrahmam, vowed to become many), and,

‘thAn Or uruvE thani viththAy [thiruvAimozhi – 1.5.4]’ (Him (who is indicated by the word “sath”), having single form/substratum,   singular, being the seed),

He is the cause of everything, being of surprising qualities of true nature, form, and wealth;

for such sarvESvaran –

nallOr – As said in ‘mahAthmAnasthu mAm pArtha dhaiveem prakruthi mAsthithA: – bajanthyananya manasO gyAthvA bhUthAdhimavyayam [SrI bhagavath gIthA]’ (Oh arjuna! the noble souls understand me, they focus on me without any deviation, they understand me who is the head of all elements and who does not have any blemishes and who does not have any beginning or end),

the maharishis who have researched and understood well about what is lowly and what is supreme, (would say);

enbar – would say. That is, they would express this as said in ‘vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha [linga purANam] (~ In the most noble place of vaikuNtam the lord of the world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and holy ones), etc.

nallOr – the AzhvArs who got ‘mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (non-blemished knowledge), would divine so;

That is, they would divine as ‘ayarvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]’ (head of those in the other world), and

‘thirumAl vaikuntham [thiruvAimozhi – 10.7.8]’ (~along with vaikuntham), and,

‘theNNalaruvi maNi pon muththalaikkum thiruvEnkataththAn [thiruvAimozhi – 6.10.3]’ (beautiful and clear streams rich with gems, gold, pearls,  etc., He of such a place named thiruvEnkatam), and,

‘vaLaroLi mAyOn maruviya kOyil, vaLariLam pozhil sUzh mAlirunchOlai [thiruvAimozhi – 2.10.1]’ (increasing (after descending here for His devotees) radiance of auspicious qualities (such as simplicity etc), of sarvESvaran who has amazing abilities, who is staying firmly in the divine abode that is, thirumalai which is being called “mAlirunchOlai” due to being surrounded by gardens that are growing yet youthful), and

‘viN thOy sigarath thiruvEnkatam [periya thirumozhi – 1.10.4]’ (~thiruvEnkatam mountain touching the skies), and

‘seerArum mAlirunchOlai [siriya thirumadal]’ (glorious thirumAlirunchOlai), and,

‘vEnkataththu mAyOn’ , and,

‘viri thirai neer vEnkatam [mUnRAm thiruvanthAdhi – 62]’ (thiruvEnkatam having densely streaming hills), and,

‘mangul thOy chenni vada vEnkataththAn [nAnmugan thiruvanthAdhi – 43]’ (Having the peak touching the clouds), and,

‘veRpenRirunchOlai vEnkatam [iraNdAm thiruvanthAdhi – 54]’ (thirumAlirunchOlai that is called ‘thirumalai’ (of south), and thiruvEnkatam, the two mountains), etc.

avai thannodum – along with those dhivya dhESams starting with SrIvaikuNtam, vEnkatam, mAlirunchOlai, etc.,

vandhu – As said in ‘azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10]’ (along with the beautiful milky ocean), since these dhivya dhESams are the ones that help get him (emperumAnAr), and these help for protecting the world, He is being thankful to those places; these places are a matter of love for emperumAnAr who is the destiny of emperumAn, so emperumAn is not wishing to be separated from these places, so, along with the dhivya dhESams He Himself came, and –

mAyan – As He is called ‘suvaiyan [thiruvAimozhi – 1.9.1]’ (tasteful), for that sarvESvaran who is of unsurpassed enjoyment, He Himself had to say ‘gyAneethva Athmaiva mE matham [SrI bhagavath gIthA] (the most dedicated devotee is my AthmA), emperumAnAr is the life-saver for Him.

Or, as said in ‘en ninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ (You incarnated in so many mulitiple ways and forms (for protecting your devotees)),

whereas sarvESvaran came by Himself and helped the world, and He went through so much and advised, the people of material world did not reform; and emperumAnAr who easily reformed them;

irAmAnusan – such emperumAnAr‘s –

manaththu – that is, emperumAn considers emperumAnAr‘s divine mind as his residence;

inRu – now when emperumAnAr has taken me into his close fold;

enRan idhayaththuLLE – in my heart, which is unlike his divine mind which is filled with the juices of devotion of high level, firm, impassioned to lowly matters,

mine is barren, wavering, interested in lowly matters – in such heart of mine;

thanakku inbuRavE – the place where emperumAnAr with unsurpassed love as said in ‘yamEvaisha vruNuthe thEna labhya:”(attainable by only those whom He chooses),  is residing;

That is, like how the lover male would enjoy even the dirt in the body of lover female, due to his love towards me, he would not like anything other than my heart;

Like how SarvESvaran who is said as ‘uchchiyuLLE niRkum [thiruvAimozhi  – 1.9.11]’ (One standing atop my head), stayed put only in the divine head of AzhvAr by considering nothing else as a place to go to, emperumAnAr too is having the divine thought that there is no place to go to outside of amudhanAr’s divine mind, and he stayed put there like a planted tree, you see!


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

iruppidam .. mAlirunchOlai – mentioning these three places together is because it gives pleasure to Him as well as the devotees as they consider them as their destiny;

In SrIvaikuNtam He accepts the servitude of nithyasUris, in thiruvEnkatam he accepts the servitude of his devotees here as well, and so it is also the place of destiny;

for those who have got the thirst to go to Him, to avoid making them climb the mountains and to make it easy for them He is present in the land level of thirumAlirunchOlai and is waiting for devotees;

emperumAnAr would divine – AzhvAr was not able to tolerate separation and said ‘kAlak kazhivu seyyEl [thiruvAimozhi – 2.9.2]’ (~do not let time pass (do immediately)), and seeing that, emperumAn thought that thirumAlirunchOlai would be a suitable exclusive place for gracing AzhvAr, so He went there and got AzhvAr to enjoy Him and become happy. See this in the introduction in eedu for ‘kiLaroLi’.

The spaces in those dhivya dhESams are just enough for emperumAn to stay; but emperumAnAr’s heart is very big, that He could come stay along with those dhivya dhESams.

Now amudhanAr’s heart is even bigger, as emperumAnAr along with emperumAn and dhivya dhESams comes and stays comfortably in amudhanAr’s heart.

By the two previous pAsurams, amudhanAr said that he would not stay in SrIvaikuNtam with out the experience of enjoying the divine qualities of the divine body of emperumAnAr, and that the place where those who worship emperumAnAr are present is his place of residence; now he says that such emperumAn has been taken into the heart of amudhanAr by emperumAnAr.

So, by the greatness of association with AchAryan, the place where he said he would stay is coming to him by itself along with his AchAryan and emperumAn.

This shows that for the happiness in the divine face of AchAryan, both, the place of joy of AchAryan, and the emperumAn who is enjoyed by AchAryan, are to be supported with full heart, is the state it takes amudhanAr to.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 105

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

Full Series

<< previous (kaiyil kaniyenna)

Introduction (given by maNavALa mAmunigaL)

Whereas everyone has determined with finality that samsAram is to be shunned and paramapadham is to be wished for, and only that paramapdham is the place to be in, you are considering paramapadham and samsAram as equals – what is it that you have determined to be the place to be in? amudhanAr divines his reply.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Reflecting on the help of emperumAnAr to him, calling him as ‘Oh the most generous emperumAnAr!’, and saying to him, ‘Whether your highness show the easy to be reached krishNan like a fruit in the palm of the hand,  or give paramapadham where He resides, or give this leelA vibhUthi (earth, etc) which is His abode for amusement, I do not wish for any of them than the experience of divine auspicious body of your highness; so if you grace me to have this experience to be had at all times, then I would be able to sustain; otherwise, like fish out of water, I would not be able to sustain’.

Those who heard that ask, “As said in ‘jani mrudhi dhuritha nidhau mEjagathi jihAsAnthara jrumbhithA bhavathA – bhavathu cha na bhaSi parasmin niravadhikAnandha nirbharE lipsA’ (~birth, and death in this world is the cycle in which I shall get disinterested in this world; I shall get happy about boundless joy that is paramapadham), whereas everyone in the world has determined with finality that samsAram is to be shunned and paramapadham is to be wished for, and so are wishing to go there, you talked of these two as equals; now, what is it that you have determined to be the place to live?”,

amudhanAr replies – The ‘kalakkamillA nal thava munivar [thiruvAimozhi – 8.3.10](not having the perturbances of samsAram, such sages like sanakar) who get immersed in the qualities of sarvESvaran who is in sleeping position in divine milky ocean, are liking the distinguished knowledge;  emperumAnAr having such knowledge;

The most knowledgeable followers of vEdhas, at all times, as said in ‘thozhudhu muppOdhum [nAchchiyAr thirumozhi – 1.9]’ (worship you at all times), prostrate on the divine feet of emperumAnAr,  and the place of presence of those who with the thought of thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu – 2]’ (~ do not know any other god) are immersed in the experience of such emperumAnAr only, is the place to be in for me their servant;

Thus amudhanAr ascertains about the destiny he talked about in earlier pAsuram (only want experience of enjoyment of qualities of your divine body).

sezhum thiraip pARkadal kaN thuyil mAyan thiruvadikkeezh
vizhundhiruppAr nenjil mEvu nal gyAni nal vEdhiyargaL
thozhum thiruppAdhan irAmAnusanaith thozhum periyOr
ezhundhu iraiththu Adum idam adiyEnukku iruppidamE  –   105


Word by word meaning (given by maNavALa mAmunigaL)
pARkadal – In the divine milky ocean
thirai – having waves that are
sezhum – beautiful,
as said in ‘kadal Odham kAl alaippak kaN vaLarum [mudhal thiruvanthAdhi – 16]’ (~with waves of ocean gently touching His divine feet, He sleeps), like how one would get to sleep as someone pats the thighs, those waves comfortably shake those divine feet,
kaN thuyil –  He is in sleeping position,
mAyan – that is, sarvESvaran having the wonder of ‘uRanguvAn pOl yOgu sey [thiruvAimozhi – 5.4.1]’ (~In deep meditation, as if in sleep);
immersed in His qualities, saying ‘jithanthE’ (we are lost (to the beauty of your eyes)),
thiruvadik keezh vizhundhiruppAr – and falling on His divine feet,  yet not moved by this nature (of emperumAn in milky ocean), such ‘kalakkam illA nal thava munivar [thiruvAimozhi – 8.3.10]’ (not having the perturbances of samsAram, such sages like sanakar), (even they) would enjoy this (glorious knowledge) at all times thinking ‘what a great knowledge this is!’  (knowledge about charama parvam – knowledge related to devotion to AchAryan), and so,
mEvum – they liked (such knowledge)
nenjil – in their mind;  (it is Not saying:  they liked the one having that knowledge).
gyAni – he (emperumAnAr) is having such knowledge
nal – that is distinguished;
nal vEdhiyargaL – Ones who are the most knowledgeable followers of vEdhas –
thozhum –  would offer reverence, follow in the path, etc.,
thiruppAdham – of the divine feet of emperumAnAr; he having such divine feet;
irAmAnusanai – such emperumAnAr;
as said in ‘nithyAnjali putAhrushtA’ (always with folded palms and having happiness),
periyOr – those having the glory
thozhum – of experiencing such emperumAnAr at all times,
and due to the intensity instigated by that experience, their body not staying in one place,
ezhundhu – so they get excited
iraiththu – bustle, making sounds like that of waves,
Adum idam – and dance; place of theirs,
iruppidam – is the place of abode
adiyEnukku – for me, their servant.

sezhum – beauty; also greatness.

Some also recite as ‘pARkadal paLLi koLLum mAyan’  (same meaning).


sezhum thiraip pARkadal kaN thuyil mAyan – Saying sezhum can be adjective for the waves , or for the ocean;  when it is adjective for waves, sezhumbeing beautiful, like the excitation of milk, the waves coming one on top of the other, such beauty of the whole scene;

when it is adjective for the ocean, sezhum – having the greatness, as said in ‘naLi neerk kadalaip padaiththu than thALum thOLum mudigaLum saman ilAdha pala parappi [thiruvAimozhi – 8.10.8]’ (made the ocean of cool water, he spread his many matchless divine feet and divine shoulders and divine heads on it), ocean that is spacious for sarvESvaran to comfortably keep and move about his left and right arms, and be in sleeping position;


sezhum can be adjective for ‘mAyan’ – In such a divine milky ocean, as said by ‘kadal Odham kAl alaippak kaN vaLarum [mudhal thiruvanthAdhi – 16]’ (~with waves of ocean gently touching His divine feet, He sleeps), like how one would get to sleep as someone pats the thighs, those waves comfortably shake those divine feet, like sleeping comfortably in a swing, He is present in reclining position, and is as ‘uRanguvAn pOl yOgu sey [thiruvAimozhi – 5.4.1]’ (~In deep meditation, as if in sleep),  sarvESvaran having such wonder.

That is, as said in ‘Esha nArAyaNa SrImAn ksheerArNava nikEthana:’ (~ SrIman nArAyaNan descended from the milky ocean), and in ‘veLLaththu aravil thuyil amarndha viththinai [thiruppAvai – 6]’, as anantha avathAra gandham (as the root of all His countless incarnations), sarvESvaran who is in reclining position in the divine milky ocean.

Some also recite as ‘sezhum thiraip pAR kadal paLLi koL mAyan’ (similar meaning).

thiruvadikkeezh vizhundhiruppAr –  As said in ‘paR kadalAn pAdham vazhuvA vagai ninaindhu [nAnmugan thiruvanthAdhi – 89]’ (meditating without any blemishes, on the divine feet of the One in milky ocean), enjoying the auspicious qualities of such sarvESvaran, and immersed in it, as said in ‘un adik keezh amarndhu pukundhEnE [thiruvAimozhi – 6.10.10]’ (~am being under your divine feet), under His divine feet, they stay put without separation, like shadow and lines of feet; by such ‘kalakkamillA nal thava munivar [thiruvAimozhi – 8.3.10](not having the perturbances of samsAram, such sages like sanakar)

nenjil mEvum nal gyAni – Since they praise often as ‘Oh what a glory of knowledge this is (about charma parvam)!’;

and  (emperumAnAr is) having such distinguished knowledge, the knowledge which is in their minds;  they praise the knowledge about charama parvam (related to devotion to AchAryan).

mEvu – liking (the knowledge about charama parvam).

nal vEdhiyargaL – The most knowledgeable followers of vEdhas –

thozhum thiruppAdhan – (would worship emperumAnAr ) – as said in, ‘lakShmaNAya munayE thasmai namaskurmahE’ (our reverence to the lakShmANa muni that is emperumAnAr), and ‘thasmai rAmAnujAryAya nama:parama yOginE  [vEdhArtha sangraham thaniyan](salutations to that emperumAnAr who is a great ascetic), and, ‘praNAmam lakShmaNa muni: prathigruhNAthu mAmakam’ (My prostrations to emperumAnAr; and he accept it), and ‘rAmAnujam yathi pathim praNamAmi mUrdhnA [thaniyan by kUraththAzhvAn]’  (~we surrender to emperumAnAr’s divine feet), (emperumAnAr of) such divine feet that they prostrate, follow, etc.

irAmAnusanai – to such emperumAnAr;

thozhum periyOr – As said in ‘nithyAnjali putAhrushtA’ (always with joined palms and having happiness), and ‘puNarththa kaiyinarAy [thiruvAimozhi – 6.1.5]’ (having palms joined in reverence), and, ‘kaigaL kUppich cholleer [thiruvAimozh – 6.1.1]’ (tell (Him) with palms joined in reverence), they having the greatness of worshiping at all times.

irAmAnusanaith thozhum periyOr

ezhundhu iraiththu Adum idam – they become uncontrollably happy due to that experience, and so not able for their body to stay in one place, they bustle and make sounds like that of waves, and whirl about;

their place;

adiyEnukku iruppidamE – As said in ‘thannai uRRAtcheyyum thanmaiyinOr, mannu thAmariath thAL thannai uRRAtcheyya ennai uRRAn [rAmAnusa nURRanthAdhi – 97]’, for me who is the servant of the last order, the place of residence is;

like those in prathama parvam (emperumAn) who are like ‘sireedharan thol pugazh pAdi, kumbidu nattam ittu Adi kOgukattuNdu uzhal [thiruvAimozhi – 3.5.4]’ (dancing upside down  in chaotic manner and making noise),  those in this charama parvam (AchAryan) too are excited and make sounds, and dance; their place is my residence, says amudhanAr.

It is said too in ‘yA vaikuNta kathA sudhA rasabujAm rOchEtha nOchEdhasE’ (having tasted the stories of SrIvaikuNtam and its lord, and because of which is having greatness and happiness), and, ‘vAsa sthAnam thadhiha kruthinA bhAdhi vaikuNata kalpam’ (the place where those who have done good deeds, their place itself is like SrIvaikuNtam)

{The aforementioned may be similar to what is said in ‘madhura kavi sonna sol nambuvAr pathi vaikuntham [kaNNinUn chiruth thAmbu – 11]’ (one meaning for this is – those who have faith in the words of madhurakavi (about charama parvam), their residence itself is SrIvaikuNtam)

and ‘vasthavyam AchArya sannidhiyum [SrI vachana bhUshaNam – 275] (place to be is that of AchAryan).

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

sezhum thiraip pARkadal –  In SrIrangarAja sthavam, bhattar says, ‘nidhrAsi jAgryayA’ (sleeping with awareness);

In many texts, where there are conversation of sanaka¸and other sages, matter of discussion is about charama parvam; such knowledge is celebrated many times – emperumAnAr possesses that knowledge; amudhanAr is saying this after seeing that.

nal vEdhiyargaL thozhum thiruppAdhan – Those who worship emperumAn in the milky ocean and have space in their mind for the knowledge of charama parvam – they are vEdhiyar;

those who worship emperumAnAr who possesses such knowledge – nal vEdhiyar.

The one they prostrate to – is One who is sleeping;

The one these people prostrate to – is emperumAnAr who is as said in ‘kAdhal uRRarkkum uNdO kaNgaL thunjudhalE [thiruviruththam – 98]’ (~Is there a possibility for eyes to sleep for those who have fallen in love), the one who does not sleep.

Thus he concludes that the place of liberation for him is the place of devotees of emperumAnAr, for enjoying emperumAnAr along with them.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 104

Published by:

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

Full Series

<< previous (vaLarndha venkOpa)

Introduction (given by maNavALa mAmunigaL)

Seeing you enjoying the knowledge based on my advises, what if you realize emperumAn; how much more you might enjoy it – may be the thought of emperumAnAr – so thinks amudhanAr and says – even if (you) easily and in detail show emperumAn, I would not want other than the radiant qualities in your divine body;  in both the worlds I would sustain myself only if you would grant me that; otherwise I would not.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – As he was engrossed in the happy thought that emperumAnAr advised the true inner meanings of thathva, hitha, purushArtham, he thought that emperumAnAr might be thinking as – just for advice itself you are enjoying in this way; if I got you to realize emperumAn how much more you might enjoy and be happy?’

amudhanAr replies – even if you show in the palm of my hand (that is, making it easily accessible), that krishNan who is sakala jana manO hAri (one who captures the minds of everyone), and who was doing divine playing, I would not wish for anything other than the auspicious qualities that are present bright in your divine auspicious body;

whether you get angry thinking that I am talking too much foolishly and make me fall in to the hell that is this samsAram, or, thinking that – ‘he has surrendered only to me’ and so with your kindness get me to reach paramapadham of boundless brightness,  Oh emperumAnAr who is the most generous like rainy clouds, if by your at most voluntary kindness help me enjoy your divine auspicious body,  then I will sustain regardless of the two places to which you may send me; otherwise I would not sustain – and so amudhanAr is ascertaining his destiny (enjoyment of the beauty of radiant divine body of AchAryan).

kaiyil kani enna kaNNanaik kAttith tharilum undhan
meyyil piRangiya seer anRi vENdilan yAn nirayath
thoyyil kidakkilum sOdhi viN sErilum ivvaruL nee
seyyil tharippan irAmAnusA en sezhum koNdalE               –   104


Word by word meaning (given by maNavALa mAmunigaL)

sezhum koNdal – distinguished and most generous like a cloud
em irAmAnusA – Oh you who showed (that kindness) to us!
kAttith tharilum – (even if you) get  me to see the
kaNNanai – sarvESvaran who is easy to attain for His devotees
kaiyil kani anna –  like a gooseberry fruit in the palm of the hand (that is, easily and fruitfully),
yAn – I
vENdilan – would not want (anything)
seer anRi – other than the qualities of beauty etc.,
unRan – of your
piRangiya – bright
meyyil – divine body;
kidakkilum – immersed in
nirayth thoyyil – slushy mud, that is samsAram;
sErilum – reached
viN – paramapadham
sOdhi – which is of boundless radiance
because of its pure sathva (tranquil) quality;
That is, to stay enjoying only the attributes of your divine body,
iv aruL – this grace for that,
nee seyyil  tharippan – if  you do that, I will stay put in some place; Otherwise, I would not be able to sustain myself, is the thought.

piRangu – brightness;   nirayam – samsAram that is ‘vidiyA ven narakam [thiruvAimozhi 2.6.7]’ (~hell with no light at the end of the tunnel).
thoyyil – mud;
When some recite as ‘nirayath thoyyil kidakil en, sOdhi viN sEril en – it does not matter whether I stay put in samsAram or I reach paramapatham – I have got nothing to do with them;

Thinking about the blemish of samsAram, and distinguished nature of paramapadham, I am not with the attitude of leaving the former and getting the latter; if your highness grants me this experience (of enjoying the qualities of your divine body), then I will sustain myself even in samsAram;  if not granting, then I would not sustain myself even in paramapadham, is the point.

Even if you show Him and give him to me..


em sezhum koNdal – Like the paddy whose face would be dull/withering if there is one less spell of rain, as said in ‘vidhyAnyA SilpanaipuNam [SrIvishNu purANam 1.19.41](Other knowledge are like mundane skills which are useless for self/god realization), been reciting other than the true SAsthram, which are equivalent to learning to stitch a foot wear, and not reaching the knowledge of thathvam as ‘sAvidhyAyAvimukhthayE [SrIvishNu purANam 1.19.41] (That knowledge which leads to liberation is true knowledge), and so not having a way to be saved, as said in ‘vAdinEn vAdi [periya thirumozhi – 1.1.1]’ (was withered (due to being in samsAram)), and so our faces were dull;

emperumAnAr, like a spell of rain for us,  created association to his distinguished divine feet, and advised true knowledge, saved us, and made us something – so amudhanAr is calling him as ‘sezhum koNdal’ (rainy cloud).

Unlike the cloud that is formed by (only if there is) a mix of smoke, light, water, and air, and which is of material realm, and not pouring on those who need it, but on oceans etc., and for whom that did not ask for it,

the cloud that is emperumAnAr is the head of true inner knowledge of thathvam,etc., and has incarnated with a vow to save everyone in the world whether they asked for it or not – emperumAnAr is having such distinguished auspicious qualities – so amudhanAr is calling him ‘sezhum koNdal’.

irAmAnusA  – Oh emperumAnAr of such nature!

kaiyil kani anna kaNNanaik kAttith tharilum – As said by ‘paththudai adiyavarkku eLiyavan [thiruvAimozhi – 1.3.1]’ (easily approachable to devoted servants), He is subservient to His devotees, He performed the work of messenger,  charioteering, etc.,

and as said in ‘kaNNik kuRum kayiRRAl kattuNdAn kANEdi [periya thirumozhi – 11.5.5]’ (~Oh kaNNan got tied with a small rope, you see my friend!), He got tied by a weak rope, and got beaten,

and as said in ‘koRRak kudaiyAga Endhi ninRa gOvardhdhanaththu ennai uyththidumin [nAchchiyAr thirumozhi – 12.8]’ (~please unite me to the gOvardhan hill which kaNNan lifted as an umbrella),  lifting the gOvardhana mountain,

and as said in ‘thiNNan veedu mudhal muzhudhumAy [thiruvAimozhi – 2.2.1]’ (being the controller for all results like giving strong and unique mOksham, etc.) – being distinguished, and the lord of everyone (sarvasmAthparan), and having wonderful qualities and acts –

even if (you) give such krishNan for me to see easily like having a gooseberry fruit in the palm of the hand (that is, easily and fruitfully),

unRan meyyil piRangiya seer anRi vENdilan yAn – As said in ‘pathim viSvasya’ (emperumAn is our lord/husband) and, ‘dhEvAnAm thAnavAnAncha’  ‘dhEvAnAm dhAnavAnAncha sAmAnyamathi dhaivatham” (~He is the lord who is common to dhEvas and asuras), and ‘ulagukku Or mundhaith thAy thandhai [thiruvAimozhi – 5.7.7]’ (~He is the distinguished mother and father for the world), am I dedicated to the one who is common to all? Am I not dedicated to your highness who is the lord only for those who are dedicated only to you?

Always, interest would be born only in the matter where we have got love towards, isnt’ it? So, I would not wish for anything other than the qualities of elegance and beauty (saundharyam and lAvaNyam), that are bright in your divine auspicious body; I would not even think of those others;

piRangu – being bright.

If asked – how so: when it is SAsthram that says ‘prApyasya brahmaNO rUpam [hArItha smruthi 8-141] (brahmam (bhagavAn) is the destiny to be attained), that is, destiny is sarvESvaran who is the target of all who surrender, and when you the sentient is the one who surrender (to Him), can you say like that? While He is the sarvESvaran who is the destiny, who is ever present, and who is present as antharAthmA (in-dwelling supersoul) for me, but, from time eternal till now I did not locate the shore of sea that is samsAram; after I got your highness today (now), adiyen reached the shore;  So the thought is – only your highness is my destiny.


when krishNan was being a messenger, charioteer, etc., even after He made visible His full form to everyone whether they are amicable or opposed, and even after advising about thathva, hitha, purushArtham from within the chariot seat of His, the desire for liberation was not born for even at least one person; it is well known, that after just seeing your highness the dumb got that desire for liberation, and your highness got him to see the distinguished divine body of yours, and gave him paramapadham at that time itself – kUraththAzhvAn heard this news, and hated himself by thinking he might not get such benefit;  in these ways, there is a big difference between emperumAn and your highness, so, I am having faith in this way – can also be the reply of amudhanAr.

Or, else,

even if you show the easy way to approach emperumAn, but since He can punish as well, seeing my lowliness He might be unfavorable, so, I am having faith that it is only your love that would uplift me from the samsAram.

It is said too as  ‘nArAyaNOpi vikruthim yAthi gurO: prachyuthasya dhurbudhdhE:
jalAtha bhEtham kamalam sOshayathi ravirna pOshayathi
‘ (Just like the sun which nourishes the lotus will itself scorch the flower when the flower comes out of water, for the ones who give up the attachment from their guru, SrIman nArAyaNan (who helps everyone) himself will lead to their suffering);


Even though He is the destiny, when enjoying Him, since it says ‘bhagavath vandhanam svAdhyam guru vandhana pUrvakam – kSheeram SarkarAyA yuktham svatha dhEhi viSEshatha:’ (Such a visual of emperumAn preceded by that of AchAryan is the most wonderful experience. It is like drinking the milk mixed with sugar), for us who are devoted (rasikar), it is appropriate to be in the state of considering the AchAryan’s divine body  only, isn’t it? Accordingly  I too understood the difference of this based on your accepting me; so other than enjoying along with your divine body, I do not agree to enjoy Him separately, is also the meaning.

If your highness becomes angry that – he (amudhanAr) against true nature took himself up to be independent (svAthanthriyam)’,  and your highness decide either to –

nirayath thoyyil kidakkilum – keep me immersed in the slushy mud that is samsAram which does not have any dawn (relief);  thoyyil – mud;  nirayam – due to its sad nature, it talks about samsAram.

Or, if your highness think  – Oh he is ours only – and so show your kindness and –

sOdhi viN sErilum – or you  set me into paramapadham which is of unbounded radiance since it is purely of sathvam (tranquility);

When some recite as nirayath thoyyil kidakkil en  sOdhi viN sEril en’ – It does not matter whether I stay put in samsAram, or go and reach paramapadham; I don’t  have any thing to do with either place, is the thought.

Or, for, nirayath thoyyil, etc., it can also mean – whether I am immersed in the slushy mud that is samsAram, or go reach paramapadham which is of unbounded radiance due to it being of pure sathvam.  {Difference in the meaning here is that it does not say that emperumAnAr decided one of them for him}.

ivvaruL nee seyyil dharippan – if your highness would just show your grace that would help me be fully enjoying the qualities like elegance etc., of your divine body, then I would sustain myself.

If your highness would grant me this experience, then I would sustain even if in samsAram, and if not, then I would not sustain myself even in paramapadham, is what he is saying, you see!

As said in ‘thariyEn ini un charaNam thandhu en sanmam kaLaiyAyE [thiruvAimozhi – 5.8.7]’ (~Please give your grace and remove my cycle of births, as I cannot withstand it anymore), and,

kaLaivAy thunbam un kaLaiyAdhu ozhivAy kaLai kaN maRRilEn [thiruvAimozhi – 5.8.8]’ (Whether you would remove my sorrows or not, I don’t have any other shelter to go for this), and,

na dhEham na prANAnna cha sukhamaSEShbhilashitham, na chAthmAnam nAnyath kimapi thava SEshathvavibhavAth |bahirbhUtham nAtham! kshaNamapi sahE yAthu SathadhA,
vinASam thathsathyam madhumadhana! vigyApanamidham ||  [sthOthra rathnam – 57]’ (Oh my lord! Anything outside the wealth of being surrendered to you, I will not tolerate even for a moment my body, vital airs, those pleasures which are desired by everyone and my own AthmA (self) which are devoid of servitude; let (all these aspects which are devoid of servitude) disappear. Oh my lord who killed madhu (the demon)! this is the truth; this is (my) request.), and,

naragum suvarggamum nAN malarAL kOnaip, pirivum piriyAmaiyum [gyAna sAram – 2]’ (hell and heaven are – separation and non-separation from (emperumAn) the husband of the one of the lotus flower)

and so, like how AzhvAr, ALavandhAr, and aruLALap perumAL emperumAnAr had considered in case of prathama parvam (emperumAn), amudhanAr too considerd it in case of charama parvam (AchAryan).

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

kaiyil … kAttith tharilum – kaNNan – attracts everyone’s heart. Even if you give such beauty in may hand, I would not want it, says amudhanAr.

Name kaNNan is used to show that He is very simple to approach and to get Him into our hands.

Kannan is every where {engum uLan kaNNan [thiruvAimozhi – 2.8.9}, and even if you get such vyApakan kaNNan to be held within my hand and enjoyed, I would not want it, says he.

undhan meyyil piRangiya seer anRi vENdilan yAn – By this amudhanAr has shown that a disciple should consider AchAryan’s divine body only as auspicious shelter (subASraya) and nurture and support it.

niraya … seyyil tharippan – amudhanAr is saying that samsAram is hell. Like seethA pirAtti said ‘nirayOyasthvayA vinA’ (Hey rAma! being separated from you itself is hell), this place where the sentient are separated from emperumAn is considered as hell.

Even if immersed in the slushy mud that is samsAram, if I get the opportunity to enjoy the qualities of your divine body, then I would stay in this mud without being worried.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 103

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

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<< previous (naiyum manam un)

Introduction (given by maNavALa mAmunigaL)

In this way for all your senses to fall in love with him, what did emperumAnAr do by his generosity; let us hear you say that;  amudhanAr replied – he destroyed my karmas and gave beautiful knowledge that is easy for me to benefit from.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – As amudhanAr became happy talking about how emperumAnAr made all of his senses to be most loving towards him, and showered his generosity specially for him, – if so, to make all your senses to be most loving towards him, are there more help that he showed towards you due to his generosity?  amudhanAr replies –

In this pAsuram – amudhanAr is celebrating the most angry and narasimha avathAr (incarnation) which is/are unique;, that sarvESvaran easily tore like tearing a small piece the beautiful body of  hiraNyAsura who was invading the abodes of dhEvas and troubling everyone in the world, with sword in his hand, was ruling with independent mind as a rogue;

keeping that sarvESvaran’s valor in his mind, emperumAnAr made all three types of sorrows in me run away without trace, and gave the inner knowledge of thathvam (truth), hitha (means), purushArtha (destiny), for me to very easily access them (like an easily available fruit in the palm of our hand).

(Three types of sorrows: AdhyAthmika (due to our own doing),  Adhi dhaivika (by god),   Adhi baudhika (due to nature)).

vaLarndha venkOpa madangal onRAy anRu vAL avuNan
kiLarndha ponnAgam kizhiththavan keerththip payir ezhundhu
viLaindhidum sindhai irAmAnusan enthan mey vinai nOy
kaLaindhu nal gyAnam aLiththanan kaiyil kani ennavE               –   103


Word by word meaning (given by maNavALa mAmunigaL)

vaLarndha – As said in ‘muLaiththa seeRRam viN sudap pOy [periya thirumozhi – 1.7.7]’ (~with anger that scorched those in the sky (dhevas)), even the devotees like dhEvas too were scared and anguished, He started growing very quickly,

vem – and with very fierce
kOpam – anger,
onRu –  and in unique form
madangalAy – (incarnated) as narasimha,
and as said in ‘anja eyiR ilaga vAy madiththadhen nee [mudhal thiruvanthAdhi – 93]’ (for hiranyan to fear, showing your teeth as with protruding folded lips – why did you continue to have that anger?),
seeing the frightening face, with lips having folded tongue, and with arms raised for finishing hiraNyan, as hiraNyan saw this and got fiery fear and got cooked well (suitable) to get killed,
like tearing a dry grass,
kizhiththavan – easily tore away
pon – the golden
Agam –  body
kiLarndha – (that is grown without any deficiency)
avuNan – of hiraNyAsuran
anRu – on that day when he (hiraNyAsuran) harassed the little boy
as said in ‘vayir azhala vAL uruvi vandhAn [mudhal thiruvanthAdhi – 95]’ (came charging with sword for those seeing it to feel scared to the stomach about what might happen to emperumAn who has just been born (from the pillar)),
vAL – and who came opposing with his weapons;
irAmAnusan – emperumAnAr
sindhai – having divine mind
in which such sarvESvaran’s
keerththi – divine glory
payir – as a crop
like how in the good land, crop would grow rich and taller,
ezhundhu – it grew
viLaindhidhum – and became fruitful;
such emperumAnAr
kaLaindhu – removed
enRan – my
nOy – sorrows that are
mey vinai – result of karma related to the body;
kaiyil kani anna – and like a fruit in own hand, which would be easy and obvious
aLiththanan – (emperumAnAr) gave (me)
nal – distinguished
gyAnam – knowledge.
This is the result of love of my senses towards him: the help that emperumAnAr showed – is the answer of amudhanAr.
madangal – lion;  Saying ‘kiLarndha pon Agam’  also can mean, gold like body that is capable of opposing emperumAn.

(Note: This pAsuram can be read with inter-twining words for getting beautiful meanings:

vaLarndha vem kOpa madangal onRAy;
madangal onRAy anRu vAL avuNan kiLarndha pon Agam kizhiththavan;
pon Agam kizhiththavan keerththip payir;
keerththip payir ezhundhu viLaindhidum sindhai irAmAnusan;
irAmAnusan endhan mey vinay nOy kaLaindhu ;
mey vinay nOy kaLaindhu nal gyAnam aLiththanan;
nal gyAnam aLiththanan kaiyil kani ennavE)


vaLarndha vem kOpam madangal OnRAy – As said in ‘asmin kshaNE mahA Sabdha sthambhEs samSruyathE bruSam (~ (hiraNyan) went fast and hit the pillar with his fist; it made huge noise of breaking)

‘ samvardhA aSani sangAtha ravavathsputithAndharam’ (~a form started growing big)

thEna SabdhE na mahathA dhaithyaSrOthravikAthinA (hearing that big sound, all the asuras were shivering with fear),

‘sarvE nipAdhithA bhUmau chinnamUla ivadhrumA: (like how a tree would fall, dhithi’s sons (asuras) fell)

‘pibhyanthi sakalA dhEvA:  menirEvai jagath kshayam (all the dhEvas were scared with fear, and thought that the world has come to an end),

‘ thAmsthUNAm  SathathAbhithvA (the pillar broke into hundreds of pieces)

‘vinishkrAnthO mahA hari:  (Hari in huge form came out, he who can see beyond the usual)

‘chakAra su mahAnAdham layASanibayasvanam (also made huge noise, which could create fear in every one) –

thEna nAdhEna mahathA thArakA: pathithA bhuvi  (hearing the noise, stars fell from the sky), ‘nrusimha vapurAsthAya thathraiva AvirabhUth hari: (incarnated as a lion head with human body)

‘anEka kOti sUryAgni thEjasA mahathAvrutha: (with divine body that is having brightness of crores of suns and fire)

‘mukE panjAna prakya: SareerE mAnushAkruthi: (with body in the form of human, and face in the form of a lion),

‘dhamshtrAkarALa vadhana: (With beautiful elongated canine teeth)

thrayakSha:  thri satOdhrutha:’ (with dense mane (hair) and three fiery eyes),


‘angaN gyAlam anja angu Or AL ariyAy [periya thirumozhi – 1.7.1]’ (all three world to be afraid, there as a unique human-lion), and,

munaiththa seeRRam viN sudap pOy mUvulagum piRavum anaiththum anja AL ariyAy [periya thirumozhi – 1.7.7]’ (with driving anger reaching the sky (dhEvas) and scorching, with all the three worlds etc., everyone being afraid, incarnated as a human-lion), and,

erindha paingaN ilangu pEzh vAy [periya thirumozhi  – 1.7.6]’ (with fiery eyes and mouth like cave entrance),

narasimhar at bhavishyadhArchAryar sannidhi

Having the fury that whether humans or dhEvas they were scared and anguished, He grew quickly, completely frightening , completely fierce, and completely unbearable, and quite unique, and spewing flames  from the three eyes,  with lips having folded tongue, in one form in the upper part, and another form in the lower part – in such narasimham form;  madangal – lion.

anRu – As said in ‘dhEva thiryang manushyEshu sthAvarEshvapi janthusu – vyApthishtathi sarvathra bhUthEshvapi mahathsucha ((prahlAdhan says) whether dhEvas, humans, or even plants, and all beings, emperumAn is present fully in all the places and stays in them; He is in all the bhUthams as well, and in mUla prakruthi, etc.)

‘ithi prahlAdha vachnam SruthvA dhaithyapathis thathA, uvAcha rOshA thAm rAkSha: (hearing prahlAdhan’s words, the head of asuras (hiraNyan) talked with anger and red eyes) –

bharthsayan sva sutham muhu: ((and commanded-) torture and kill my son);

‘asau sarvagathO vishNu: ( (at that time) vishNu who is present everywhere)

‘abichEthparama:pumAn, prathyaksham dharSaya svAdhya’ (appeared in the pillar)

‘bahupi: kim pralApithai: ((prahlAdhan said) why do you keep asking, He is present in this pillar too) –

ith yukthvA sahasAdhaithya: prasAdhAth sthambhAmAthmana: – thAdayAmAsa hasthEna’  (hearing this, hiraNyan asked whether He would be present in this pillar, and went and hit the pillar with his fist),

‘prahlAdha idhamabraveeth asmin dharSayamE vishNum yadhi sarvagathO bhavEth (Oh prahlAdha! if what you said is true, then show Him to me in this pillar)

‘anyathAthvAm vadhishyAmi mithyA vAkhya pralAphinam’ (if he does not come from this pillar, I will punish you for lying),


engum uLan kaNNan enRa maganaik kAyndhu ingu illAiyAl enRu iraNiyan thUN pudaippa [thiruvAimozhi – 2.8.9]’ (Harassing the son who said that emperumAn is present everywhere, hiraNyan hit the pillar, saying if he is not present here (then I will punish you)),

as he harassed the boy who fully explained emperumAn’s glory, and kicked the pillar with his leg;

on that day;

vAL avuNan kiLarndha pon Agam kizhiththavan –  As said in ‘ith yukthvA sahasA kadga mAdhAya dhithi jESvara:’ (the king of asuras came charging with his drawn sword),


vayiRu azhala vAL uruvi vandhAnai [mudhal thiruvanthAdhi – 95]’ (came charging with sword for those seeing it to feel scared in the stomatch about what might happen to emperumAn who has just been born (from the pillar),

having sword (kadga) in hand, and charged towards Him – such hiraNyAsuran’s.

The asuran who troubled indhra and other groups of dhEvas, and who had invaded and fully occupied their abodes, and who forcefully took away the offerings given to dhEvas and ate it, and due to which had grown without any restriction, and having bright gold body;   that body;

Saying ‘kiLarndha pon Agam’  also can mean,  gold like body that is capable of opposing emperumAn.

As said in ‘evvam vevvEl pon peyarOn Ethalan in uyirai vavvi Agam vaLLugirAL vagirndha ammAnadhidam [periya thirumozhi – 1.7.4]’ (emperumAn who tore the stomach of the one having name as hiraNyan (name as gold)), and,

avuNan udal  [amalanAdhipirAn – 8, periyAzhvAr thirumozhi – 1.6.2, thiruvAimozhi – 7.2.5, thiruvAimozhi –7.6.11, thiruvAimozhi – 8.1.3, thiruvAimozhi – 9.10.6 ]’ (hiraNyan’s body), and,

idandhittiraNiyan nenjai iru piLavAga mun keeNdAy [periyAzhvAr thirumozhi – 2.7.7]’ (That time you split the chest of hiraNyan into two),

using sharp nails, very easily, like tearing the guts of a goat, tore into two pieces and threw away;

That emperumAn’s  –

keerththi – divine glory;

as said in purusha sUktham – ‘sahasra SIrshA purusha: sahasrAksha: sahasrapAdh I sa bhUmim viSvathO vruthvA athyathishtadhdhaSAngulam II” (nArAyaNa, who is called as purusha, has countless heads, countless eyes, countless legs; he surrounded the earth on all sides and pervaded for countless yOjanas (one yOjana is 10 miles or 16 kilometers) beyond the earth) ,

purusha EvEdha(g)m sarvam | yadhbhUtham yachcha bhavyam uthAmruthathvasyESAna: | yadhannE nA thirOhathi ||’  (Whatever has been or whatever is to be is all, purusha; He is the ruler of immortals,  and He appears to grow immensely through food; He is the owner of Himself)

‘EthAvAnasya mahimA’ (all that is His greatness);


yachcha kinchith jagath sarvam dhruSyathe SrUyathE bhi vA,  antharbahiScha thathsarvam vyApya nArAyaNa sthitha: [nArAyaNa sUktham – 5]’ (nArAyaNan spans everywhere in the world, in everything that we see and hear, and is in its inside and outside)


vEdhAhamEdham purusham mahAntham, Adhithya varNam thamsa: parasthAth, thamEvam vidhvAn amrutha ihabhavathi, nAnya: panthA ayanAya vidhyathE  [purusha sUktham]’ (I understood that purusha, having bright body, beyond thamas, he only understands Him, that is the only way to reach Him),

such glory of no equals, that is expressed by vEdha purusha.

payir ezhundhu viLaindhidum sindhai – If we plant seeds in a good field,  it would grow tall and rich and be fruitful; in the same way the paddy that is azhagiya singar’s (beautiful narasimhan emperumAn’s) glory to grow everyday and spread all over the world and be fruitful – one having such divine mind of valor (good field) – is –

irAmAnusan emperumAnAr.

Since for emperumAnAr the thiruvArAdhana perumAL is azhagiyasingar, amudhanAr is divining like this.

endhan mey vinay nOy kaLaindhu – As said in ‘karma brahma param vidhdhi ‘ (understand about karmam, understand about brahmam), and,

prakruthE: kriyamANAni guNai: karmANi sarvaSa:’ (jeevAthmA does not do anything, it is prakruthi that does it, and AthmA thinks it is doing it),

removing the sorrows that are the fruit of bad deeds which were done in batches of batches due to eternal ignorance, habit of such deeds, taste for that, and association with material realm.

kaiyil kani ennavE – nal gyAnam aLiththanan – As said in ‘sarva guhya thamam bhUya: SruNumE paramam vacha: – ishtOSimEdhruda ithi thathO vakShyAm dhEhitham [SrI bhagavath gIthA] (I am advising the most secret one to you. Hear the most noble words of me. I am telling you this good advice because you are important to me),

As part of love of my senses that was talked about in earlier pAsuram, emperumAnAr gave the inner knowledge of thathvam (truth), hitham (means), purushArtham (destiny/goal), for me to very easily access them (like an easily available fruit in the palm of our hand) – emperumAnAr imparted it in that way, is the conclusion.

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

vaLarndha .. keeNdavan – chakravarthi thirumagan is known for not getting angry; He did not get angry even at the one who separated his soul and kept it on the other side of the ocean; but He bacame angry at rAvaNan when he hurt His devotee hanuman; emperumAn cannot tolerate those who hurt His devotees.

In the same way, narasimha perumAn too could not tolerate hiraNyan troubling His devotee prahlAdhan.

Like how it was ‘sinaththinAl – manaththukku iniyAn [thiruppAvai – 12] (He is sweet to our mind, due to His anger towards rAvaNan) there, it is ‘vem kOpam – keerththi’ (His glory is due to His anger) here.

The anger was due to harassing of his devotee. Such anger was so intense due to that, and so it was fearful even for the amicable ones like dhEvas. Such anger is a blessing for His devotees.

keerththi – is – narasimhan emperumAn’s glories of supremacy, helping a devotee when there is a danger, anger and at the same time showering His grace, etc.

emperumAnAr nurtures the thought of such qualities of this emperumAn everyday in his mind.

It is such thinking of this emperumAnAr the reason for his giving me this good knowledge, is the thought of amudhanAr.

Wealth for His devotees is this anger of His towards those who troubles His devotees. emperumAnAr is always having this emperumAn’s glory in his mind, and it helps remove the hiraNyan in me that is the disease called karmas.

gyAnam -> knowledge about narasimhan;  nal gyAnam -> knowledge about emperumAnAr who keeps the thoughts of knowledge about narasimhan. He gave me nal gyAnam.

So this help is such that the karmas are removed and it instigates interest for the senses to be involved in emperumAnAr’s qualities.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 102

Published by:

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

Full Series

<< previous (mayakkum iruvinai valliyil)

Introduction (given by maNavALa mAmunigaL)

In this way, in the matter of emperumAnAr who is having the quality of being most enjoyable, such that his quality of purifying is invisible/not given importance (asahyam), amudhanAr talks about how his inner and outer senses are focused with at most love towards him, and asks –  when there is so much of area in this world, what is the reason for your generosity to be growing towards me?

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – He talked about how if he talks about celebrating the purifying quality of emperumAnAr when one should be involved in his quality of enjoyability, it would be a blemish for those who are immersed in his quality of enjoyability and are weak out of love;

In this pAsuram – Due to the grace of those noble ones for the blemish to be rectified, both his inner and outer senses due to utmost love towards emperumAnAr has fully involved in it, says amudhanAr, and also, he is asking himself – what the reason could be for emperumAnAr’s divine generosity to grow surging towards me when there are so many sentient in this world.

naiyum manam un guNangaLai unni en nA irudhu em
aiyan irAmAnusan enRu azhaikkum aru vinaiyEn
kaiyum thozhum kaN karudhidum kANak kadal pudai sUzh
vaiyam idhanil un vaNmai en pAl en vaLarndhadhuvE                 –   102


Word by word meaning (given by maNavALa mAmunigaL)

manam – mind
unni – would contemplate
guNangaLai – the qualities
un – of your highness
naiyum – and become weak within;
en – my
nA – tongue
irundhu – would be focused / always
em aiyan irAmAnusan enRu – and say about our absolute relationship (aiyan – father), and, divine names,  {translator’s note: ‘em aiyan irAmAnusan’ is the divine name of maNavALa mAmunigaL’s  divine son of pUrvASramam}
azhaikkum – and call (you);
While this is so, since time eternal , these (senses) were kept subservient to inappropriate matters
aru vinaiyEn – by me who is the at most sinner (that is, I was not understanding the glory of devotees, but was doing services only to emperumAn)
such is me,
kaiyum – my hands
thozhum – always perform anjali bandham (joining of palms of hands, with reverence);
kaN – eyes
kANa – seeing your highness at all times
karudhidum – is what it wishes for;
when there are so many being born
idhu vaiyaththil – in this earth
pudai sUzh – that is surrounded fully in all sides
kadal – by ocean,
en – due to what reason
un – your
vaNmai – generosity (audhAryam)
en pAl – towards me
vaLarndhadhu – has grown?
azhaikkum – will call (the name);
kaN karudhidum – eyes will contemplate – says due to ‘chEthana samAdhi’  (it is not the eyes themselves, but the AthmA that directs the eyes);


naiyum manam un guNangaLai unni – Since it is the reason for not fulfilling the wish of bharathAzhvAn who came thinking ‘EbiScha sachivais sArdham’ (~I have come along with everyone, please come back to ayOdhyA), and since it is the reason for leaving periya pirAttiyar in the forest who had said ‘ananyA rAghavENAham’ (~I will never separate from rAghavan), and since it is the reason for giving up of iLaiya perumAL (lakShmaNa) who had said ‘guNair dhAsyam upAgatha:’ (I am his servant who am lost to his qualities), those auspicious qualities of sarvESvaran would invoke fear in his devotees.

unlike that, my mind is completely staying weak inside due to the experience of contemplating sauSeelyam, saulabhyam, vAthsalyam, etc., qualities of you who has incarnated with a vow to save the sentient entities who are immersed in the leelA vibhUthi (this world), and scorched by disagreeableness.

As said in ‘AhlAdha seetha nEthrAmbu: pulakeekrutha gAthravAn sadhA paraguNAvishta:’ (tears flowing from eyes, hairs bristling, mind always enjoying emperumAn’s qualities), he is saying that his mind suffered the suffering a sentient would go through.

His auspicious qualities are so enjoyable that even the non-sentient mind also would melt, you see!

en nA irundhu em aiyan irAmAnusan enRu azhaikkum aru vinaiyEnby kAkAkshi nyAyam (crow seeing sideways), (aru vinaiyEn) needs to be included for previous and next phrases.

en nA – my tongue (jihvA)

From time eternal till now, it was engaged in other lowly matters; my tongue which was ‘asath keerthana kAnthAra parivarthana pAmsulai’ (tongue is looking around to praise some one, like looking around lost in a forest);

irundhu – experiencing your auspicious qualities, it stayed completely involved in it fixed in one place; even for you who granted this it would be difficult to shake it off from the place; like the creeping plant that would be having only the stem, my tongue would talk about only one thing (now).

em aiyan – As said by ‘asannEva bhavathi’ (I was staying like a rock), I was staying like a non-sentient, and, as said by ‘santhamEnamthathOvidhu:’ (He becomes a noble one (who understands about brahmam)), emperumAnAr gave his grace and made me something – thinking about this grace, and considering what is said in ‘sahi vidhyAthastham janayathi’ (AchAryan gives the birth of knowledge), and, ‘gururmathA guru:pithA’ (guru is mother, guru is father), and, ‘anRu nAn piRandhilEn piRandha pin maRandhilEn [thiruchchandha viruththam – 64]’ (before getting birth of knowledge I was like unborn; after getting the birth of knowledge I have not forgotten about emperumAn), and ‘mAtha pithA yuvathayas thanayA vibhUthis sarvam [sthOthra rathnam – 5]’ (mother, father, women, children, are all nammAzhvAr for me), and ‘thandhai nal thAy thAram [Arththi prabandham – 3]’ (Father, good mother, wife, (brothers, huge wealth is all you for me ethirAsA)), and in thousand such references it is talked about this special relationship;  considering you as the absolute relation; considering your relationship,

irAmAnusan – when incarnated as younger brother of chakravarthi thirumagan (SrI rAman), he said ‘nacha seethA thvayA heenA nacha aham api rAghava – muhUrtham api jeevAvOjalAn mathsyA vivOdhruthau’ (Like how a fish would lose its life if left outside the water, seethA and I will lose our life if we are separated from you (if you go to the forest alone by yourself)), was ananyArhar (not wishing for anyone else) like pirAtti, and won mEghanAthan (indhrajith) who is the enemy of devotees – involved in such auspicious qualities, and which is shown by this divine name as well.


enRu azhaikkum – like how in the shore of the pool SrI gajEndhrAzhvAn wailed loudly, (my tongue) called (your divine name);  azhaikkum – calling (the name).

In case of emperumAn that divine name is called after forgetting to call for some time, as said in ‘dhasyubhi: mushithEnaiva yuktham AkranthithumbruSm’ (If thieves come together to steal, one would shout to alert) (In the same way one calls emperumAn’s name when there is difficulty of senses (which are like thieves) which trouble the person).

It is unlike that here, it is wished to call emperumAnAr’s name while continuously thinking about him itself;

AzhvAr too called with loud voice thinking about what happened in the past, as ‘puNarA ninRa maramEzh anRu eydha oru vil valavAvO, puNarEy ninRa maram iraNdin naduvE pOna mudhalvAvO [thiruvAimozhi – 6.10.5]’ ((‘O’ is a calling of Him about the situation) – you broke through the seven trees by His arrow, you went in between the two trees).

That is, due to the overflowing love born out of experiencing your auspicious qualities, my mind fully called your name of glories;

aru vinayEn kaiyum thozhum ­ – As said in ‘nAnE nAnAvidha narakam pugum pAvam seydhEn [periya thirumozhi – 1.9.2]’ (I myself (automatically) performs sins that would set me up for various types of hells), and ‘pAvamE seydhu pAviyAnEn [periya thirumozhi – 1.9.9]’ (~became a sinner by doing only sins), and, ‘na nindhitham karma thadhasthi lOkE sahasraSO yanna mayA vyadhAyi’ (sthOthra rathnam 23 – There are thousands of karmas in this world, I have accumulated all the disapproved karmas), and,


yAvachcha yachcha dhuritham sakalasyajanthO: thAvachcha thaththadhadhigam cha mamAsthi sathyam’, (all the sins committed by all the people in the world for how many ever times, sins above that level are truly present in me),

hands of me who from time eternal, made the faculties that belong to you to be belonging to inappropriate matters, and due to that, performed completely cruel sins, and now, involving in the auspicious qualities of yours, is doing anjali bandham (badhdhanjali (joining of palms with reverence)) towards you.

You see, amudhanAr is standing shoulder-to-shoulder with (doing the same thing as) those living in SvEtha dhveepam as said in ‘badhdhAnjali puda hrushtA: nama ithyEva vAdhina:’ (~with automatically joined palms, and shouting nama: those in SvEtha dhveepam ran towards emperumAn).

kaN karudhidum kANa – My eyes which till now was thinking about seeing other lowly matters, as said in ‘undhan meyyil piRangia seer [rAmAnusa nURRanthAdhi – 104]’, is now wishing to see the divine body of your highness which is bright due to the enjoyable auspicious qualities of yours.

As said in ‘kadhA dhrakShyAmahE rAjan jagatha: klESa nASanam [SrI rAmAyaNam – 83](bharathan prays – when will I see rAman who can remove the sorrows of the world), and,

kANumARu aruLAy [thiruvAimozhi – 7.2.3]’ (~ grace me to see you),  and,

kANa vArAy [thiruvAimozhi4.7.1 / 6.9.4 / 8.5.1 / 8.5.2 / 9.2.4]’ (~come (for me) to see), and,

kadhAnu sAkShAthkara vANi chakShushA [gadhya thrayam] (When will I see my lord bhagavAn nArAyaNan), and, ‘nEthrAsAth kuru kareeSa sadhA’ (When will I be able to see emperumAn (dhEvap perumAL)),

SrI bharathAzhvAn, AzhvAr, and AchAryas divined these in the matter of emperumAn;

in the same way amudhanAr is divining this (in the matter of emperumAnAr).

It is said too, ‘rUpam thavAsthu yathirAja dhruSOr mamAgrE’ (~I, without any effort of mine, shall see your beautiful form to the satisfaction of my eyes);

If asking whether it is appropriate to say that eyes which are non-sentient as ‘would wish to see’, as said in ‘kAmArththAhi prathikrupaNA chEthanA chEthanEshu’ (~If someone grows with desire, he would do anything even which should not be done), due to the spell of love, talking about it as a sentient is acceptable.

kadal pudai sUzh vaiyam idhanil – When there are so many sentient in this world surrounded by oceans on all sides;

un vaNmai – generosity of yours, you who came and incarnated with a vow to save all the sentient, is making only me to be involved in this way, and also, my senses/faculties also are involved individually – such generosity of you who graced this to happen – is the thought.

en pAl en vaLarndhadhuvE – It grew further and further towards me only; what is the reason for this – I would not know – I am ignorant. Is there any effort/eligibility on my side? Knowing that it is not there, I ask you this question. Your highness knows everything. If your highness knows anything about this, please reply about it.

Since emperumAnAr did not seem to reply to that, amudhanAr concludes that emperumAnAr did this without any reason, and becomes happy.

thiruvarangaththu amudhanAr celebrates emperumAnAr’s generosity in each pAsuram; it is like a delicate youth (prince) who knows the enjoyment of food, would wish for ghee for every handful of food.

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

naiyum manam un guNangaLai unni – By this it talks about the inner sense, that is, mind. Saying these as the doer shows that without expecting amudhanAr they are automatically attracted to emperumAnAr’s qualities.

un guNangaLai – Qualities like the beauty of your divine body. Since the other senses talked about in the pAsuram are related to body, the qualities of emperumAnAr also shall be about his divine body.

Now, it can also be about his qualities like kindness, generosity etc., which show the nature of his body which is not of material realm.

en nA irundhu em aiyan irAmAnusan enRu azhaikkum – Since it is your divine name, the tongue that got the taste of it would not stop saying it.  It would be sweet for anyone who recites his name; in addition, if there is a relationship with him, it would be a double treat. So my tongue would always be talking about our relationship and your name.

em aiyan – our father. Since he gave knowledge and made us something worth, he is a father.

kaiyum thozhum – While reciting your names, the hands automatically join together. Even today we see the noble ones joining their hands (anjali) when reciting ‘kurugUrch chatakOpan’, isn’t it?

kaN karudhidum kANa – Why ‘karudhidum’ (would wish to), whereas for tongue and hands it is definitive, but not so in case of the eyes?  It is because, as said in ‘kaNda kaNgaL pani arumbu udhirumAlO en seygEn [thirumAlai – 18]’, due to happiness, eyes would be filled with tears and cannot see clearly, so it has to be said like this.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 101

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Introduction (given by maNavALa mAmunigaL)

As he set his mind in this way on the enjoyability  of emperumAnAr, he felt that it is a blemish for him to have talked about the purifying quality of emperumAnAr (instead of about enjoyability of him and his qualities),  and says – my talking about the purifying quality of yours is considered a blemish by those who are thinking about (only) the enjoyability of you, is what the righteous ones would say.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – He talked about how his mind that is like ‘aru vinaiyEn van nenju’, had involved in the enjoyability of emperumAnAr, and he thought about how in many places in pAsurams previous to this he had talked about the purifying quality like in ‘theedhil irAmAnusan [rAmAnusa nURRanthAdhi – 42]’, ‘thUyavan’ [rAmAnusa nURRanthAdhi – 42], ‘engaL irAmAnusan [rAmAnusa nURRanthAdhi – 32]’, etc., there is a huge difference between our considering this enjoyability (for experience; nirhEthukam) and that purifying quality (for surrendering; could be sahEthukam), and for this matter that is so like this it would end up as a blemish; we had talked about it earlier by mistake, may be due to that emperumAnAr’s love has reduced on me – thinking in this way amudhanAr‘s mind felt hurt, and in this pAsuram – having the mind that is said as ‘bandhAaya vishaya sanghi’ (if there is interest in other matters, it would tie us further), and due to fully performed bad karmas I was being born in classes of birth and was roaming here; earlier I told in many pAsurams about the purifying quality of yours as ‘Oh emperumAnAr who graced me by accepting me and removed those sadness that are the series of births’ – my doing this would be a blemish is what those who melt thinking about you would feel, is what the intellects would always say – amudhanAr is saying so by looking at emperumAnAr.

mayakkum iru vinai valliyil pUNdu madhi mayangith
thuyakkum piRaviyil thonRiya ennai thuyar agaRRi
uyakkoNdu nalgum irAmAnusA enRadhunnai unni
nayakkumavarkku idhu izhukku enbar nallavar enRu naindhE   –  101


Word by word meaning (given by maNavALa mAmunigaL)

pUNdu – tied
valliyil – by affection
vinai – due to karmas
mayakkum – which create destruction of knowledge
iru – (such karmas) of two categories in the form of good and bad deeds,
due to which
madhi mayangi – knowledge gets muddled
thuyakkum – and creates confusion in mind,
piRaviyil – in such a birth, I
thOnRiya – came and born;
agaRRi – (emperumAnAr) removed
thuyar – the sorrows that are the result of karmas
uya – and saved
koNdu – by accepting
ennai – me;
nalgum irAmAnusA – Oh (emperumAnAr) who showed such love towards me,
idhu – this my talking about your quality of purifying (which was done in a few earlier pAsurams) (instead of considering mainly the enjoyability of emperumAnAr), would be considered as
izhukku – a blemish
nayakkumavarkku – by those having the liking for you
unni – and who think about
unnai – you
naindhu – and become weak (due to love)
enRum – at all times,
is what
nallavar – the righteous ones
enbar – would say about this.

nallavar – also about – those loving you.

If recited as ‘iru vinay valliyaip pUNdu’ – the rope that is karma of two types is voluntarily tied (by me),  and am like having a (metal) pot stuck in the head up to the neck, which cannot be removed, and thus I got into it myself;  (and instead of seeking help from someone (AchAryan), as I tried to remove it, it became even tighter).

mayakku – make the mind besotten.
thuyakku – make mind confused/mistake one for another
nayakku – wishing for something

Starting from ‘mayakkum iru vinai’ through ‘uyak koNdu nalgum irAmAnusA’ is – for those having nature of liking you thinking about you, it (my doing this) would be a blemish/lowly, is what the righteous ones would say;  in this, it can also be said that due to inability to bear the experience, they would be weak at all times.


mayakkum iru vinai valliyil pUNdu – being opposed to true knowledge about thathva (existence), hitha (means), and purushArththam (goal), and creates interest in lowly matters, like a golden handcuff and an iron handcuff, being tied by the rope that is karma of two types that are good and bad deeds;  like having a (metal) pot stuck in the head up to the neck, this karma is enclosing this AthmA; mayakku – make mind get besotted;

When reciting as ‘iru vinay valliyaip pUNdu’, by own effort tying with rope that is of two types of karmas;

madhi mayakkith thuyakkum piRaviyil thOnRiya ennai – As said in ‘agyAnEnAvrutham gyAnam thEnamuhyanthi janthava: [SrI bhagavath gIthA], that is, due to that, all of mind becomes besot, and creates confusion and doubt – such is the series of birth in different forms, and was involved in such cycle, with the whole world as the witness; thuyakku – confusion of mind. that is, doubt. mayangu – get besotted/agitated;

thuyar agaRRi uyyak koNdu nalgum – As said in ‘garba janmAdhyavasthAsu dhu:kkam athyantha dhussaham’ (from womb, as infant, etc., there is corresponding sadness/difficulty), the sadness that is of being in the womb and being born, which are sadness that sends shivers just to hear it – was removed without trace, and also making me understand step-by-step the difference between AthmA and non-AthmA (that is, removing the dhEhAthmAbhimAnam), and to be able  to discern what is to be taken up and what is to be dropped, and to be able to discern association between own and others (emperumAn, or, other jIvAthmas), took me up so that I am saved, and considered me very specially dear;

My saying ‘irAmAnusA’ is as ‘oh emperumAr!considering you as of most purifying nature (instead of considering only your enjoyability); may saying this would–

unnai unni nayakkumavarkku – As said in ‘gururEva param brahma, gururEva parandhanam, gururEva para:kAma: gururEva parAyaNam – dhyayEjjapEnnamEth bhakthyA bhajEth abhyarchayEth mudhA’ (your AchAryan only is the brahmam, AchAryan is the wealth, AchAryan is the one to be desired, ultimate place to reach is that of AchAryan, meditate on him, recite about him, prostrate under his feet, do bhajan out of devotion,  and worship him happily as well),

upAyOpEya bhAvEna thamEva SaraNam vrajEth’ (Considering AchAryan as the means and destiny take him up as your only shelter),

‘yasya dhEvE parA bhakthiryathA dhEvE thathA gurau’ (Like how you are having devotion towards emperumAn, show that level of devotion towards your AchAryan),

by all three faculties (mind, speech, body), they have got full faith in you, and think about you, and having a strong liking towards you – for them;   nayakkum – liking;

idhu izhukku – Like saying ‘nAl thOL amudhE [thiruvAimozhi – 6.9.10]’, ArAvamudhE [thiruvAimozhi – 5.8.1]’, while I had to be like ‘irAmAnusan enakku AramudhE [rAmAnusa nURRanthAdhi – 19]’,  ‘adiyERku inRu thiththikkum [rAmAnusa nURRanthAdhi – 25]. thus enjoying till the time AthmA exists, the infinite wonderful nectar, and be loving of you, I did not do that – instead, I told only about your ability to remove from worldly realm – this is a blemish (is what they would say);

nallavar enRum naindhE – As said in ‘vAchA yatheendhra manasA vapushA cha yushmath pAdhAravindha yukaLam bhajathAm gurUNAm – kUrAdhinAtha kurukESa mukhAdhya pumsAm [yathirAja vimSathi – 3]’, those like AzhvAn, piLLAn who experience your enjoyability at all times and melt like water;

thirukkurugaip pirAn piLLAn

enbar – they would say.


it can be read as ‘unnai unni naindhu enRum nayakkumavarkku idhu izhukku enbar nallavar’.  Then – for those who at all times think about you and become melted and weak my act would be felt as a disgrace, is what the righteous ones would say.

nallavar – those who are associated to you.

Thinking about your enjoyability, as said in ‘mAthA pithA yuvathayas thanayA vibhUthi: sarvam yadhEva niyamEna madhanvayAnAm [sthOthra rathnam – 5]’ (mother, father, women, children, are all nammAzhvAr for me), and,

athra parathra chApi nithyam yadhIya charaNau SaraNam madheeyam [sthOthra rathnam – 2]’ (here as well as in SrIvaikuNtam, I wish to serve AchAryan),

for those who think of you as all types of relationships;

For a younger brother who does not follow in the path of elder brother, it would end up being a blemish to the elder – like so, I told this while following those noble ones, so, it would end up being a disgrace to them – is the conclusion.

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

Like how someone tries to arrange something good for himself (without leaving it to AchAryan), one is tying himself in the rope that is karma, and not able to remove it himself.

uyakkoNdu nalgum – voluntarily took me up – only reason is his love.

unnai unni nayakkumavarkku … enRum naindhu like embAr’s ‘paRpamenaththigazh’, they think about you and become weak due to love;

enRum naindhu – since the enjoyability is there every moment, they are always in that state (and are not having time to think about his qualities of purifying).

– – – – –

Translation: raghurAm SrInivAsa dasan

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