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rAmAnusa nURRanthAdhi – 93

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Introduction (given by maNavALa mAmunigaL)

As emperumAnAr did not say anything for that, amudhanAr gets it clearly that it is due to causeless mercy (nirhEthukam), and says – emperumAnAr, who cut off my cruel karmas is the one who, when no one had asked for it, had came by himself and rejected the philosophies that misinterpreted vEdhas; whatever he does would be based on his causeless mercy only isn’t it?

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Looking at the divine face of emperumAnAr, amudhanAr asked – your highness who all these days had ‘tied up your legs’ and not stepped in to accept me, and now when there is nothing I have done, are accepting me; what could be the reason? let me see you explain that – even after he pushed emperumAnAr he did not reply but was keeping his head down – amudhanAr understood that it is due to causeless mercy which cannot be seen anywhere else; and

in this pAsuram – emperumAnAr took out the sword that is his mercy from its case that is his own volition, and cut and threw away my cruel sins along with all its trace; emperumAnAr who is the head of the clan of prapannas, is the most helpful who removed the deceitful words of the most foolish kudhrushtis (who misinterpret vEdhas) who were giving wrong meanings that manifested from their ignorance as the meaning of vEdhas. Thus amudhanAr gets clarity that whatever emperumAnAr does is due to his causeless mercy, and gets convinced himself.

kattap poruLai maRAip poruL enRu kayavar sollum
pettaik kedukkum pirAn allanE en peru vinaiyaik
kittik kizhngodu than aruL ennum oLvAL uruvi
vettik kaLAindha irAmAnusan ennum meyth thavanE                   –  93


Word by word meaning (given by maNavALa mAmunigaL)

en peruvinaiyai – Seeing the greatest sins of mine which are like unapproachable thorny shrubs
kitti – (he) came without backing off
uruvi – and took out
oL – the bright, sharply done
vAL – sword
than aruL ennum – that is his mercy,
from its holder that is his volition which was hidden until the time of his acceptance,
vettik kaLaindha – and cut away and threw off
kizhangodu – (the sins) along with the root that is the scent of such sins which can be the cause of regrowth of such sins;
meyth thavan ennum – he who is the head of the clan of prapannas,
irAmAnusan – that is, emperumAnAr,
kedukkum – removed
(the other philosophies which are) as said in ‘para brahmaiva agyam brama parigatham samsarathi [vEdhArtha sangraham] ((other philosophies) say brahmam is having agyAnam (lack of knowledge), it is having brAnthi (confusion) and so is toiling in material world) etc.,

kayavar – such kudhrushtis (mis-interpreters) who cause confusion
sollum – say
pettai – deceitful words,
kattam – and lowly
poruLai – meanings
maRaip poruL enRu – as the meanings of vEdhas;
pirAnallanE – emperumAnAr is such a helper, isn’t it?

Thought is that all that he does is based on causeless mercy.

kattam – kashtam – difficulty/lowly
pettu – deceitful sentences
meyththavan – based on true nature of self he is one having the thapas in the form of SaraNAgathi (surrender) which is the truth;

Among the thapas it is said SaraNAgathi (surrender) is the best, in ‘thasmAn nyAsa mEshAm thapasAmathiriktha mAhu:’ (SaraNAgathy is supreme among the thapas).


en pey vinaiyaik kitti – Flourishing with branches and sub-branches, the poisonous tree of bad karmas which cannot be rectified by amends or experience of effects, was created by me who was not amicable till now;

even though that tree that was like thorny shrubs was not approachable by anyone,

like how krishNan went and got to kaurava army and destroyed them, as said in ‘kAlOsmi lOka kshayakruth pravrudhdha: [SrI bhagavath gIthA] (I am the Time; I am the one who lets the world vane and grow);  it is said too as ‘avidhyA tharu’ (tree that is ignorance of true knowledge).

vinaiyaik kitti  is vinaiyEnaik kitti -> getting to me who is of such karmas;

He is saying – you see, instead of getting someone to do the work, he by himself came and got me.

kizhangodu – up to the root that is the scent of karmas which can trigger the growth of such karmas

than aruL ennum – Unlike the grace of one who said ‘sidhdhir bhavathi vA nEthi samsayOchyutha sEvinAm’ (Even for those who serve achyuthan (name implies one who does not let down His devotees), it is doubtful whether they achieve him or not), grace of emperumAnAr who is said as ‘nasamsayasthu thadh bhaktha paricharya rathAthmanAm’ (~for the devotees of emperumAn’s devotees there is no doubt about attaining emperumAn),;

oL vAL uruvi – pulled out the beautiful sword weapon from its holder that is his volition; oL -> beauty;  oL vAL -> sword having brightness; sword that is sharp;

vettik kaLaindha – cut it and threw away; like how one would wonder whether there was even a plant in that place earlier if a plant is cut and its root is removed, he removed my karmas along with their root (scent), that one would wonder whether amudhanAr even had such karmas earlier; removed it so thoroughly with the root;

emperumAnAr’s divine vigraham at vAnamAmalai

meyth thavan –  having truthful thapas. Having thapas in the form of true nature of AthmA, that is SaraNAgathi (pArathanthriyam); as said in ‘thasmAn nyAsamEshAm thapasAm athirikthamAhu: [thaiththirIya upanishath nArAyaNavalli – 50]’ (Thus, this nyAsam (SaraNAgathi) is said as the top-most penance), emperumAnAr is a follower of prapaththi which is supreme among all the thapas; due to this only, you see, he is followed by the clan of prapannas and is the head of prapannas.

irAmAnusan – such emperumAnAr

kattap poruLai maRaip poruL enRu – As per para brahmaiva agyam brama parigatham samsarathi thath parOpadhyAleedam [vEdhArththa sangraham]’,((other philosophies) say brahmam is having agyAnam (lack of knowledge), it is having brAnthi (confusion) and so is toiling in material world, and when it realizes this then it gets liberated)’, etc., it contradicts upa-brahmaNams, contradicts sUthrams, and contradicts prathyaksham (plain sight) , and so they are lowly; them saying that these are meanings of vEdham;  kattam – lowly / imaginary,

kayavar sollum – As said in ‘mAyAvAdham asach-chAsthram pracchannah baudhdham uchyathE mayaiva kalpitham dhEvi kalau brAhmaNa rUpiNA [pAdhma purANam]’ (Sivan saying: O pArvathI, in the age of kali I shall descend in the form of a brahmaNa to spread this mayAvAdha philosophy which is actually buddhism in disguise), deceitful to the world, they say that there is no divine form (vigraham), no natural auspicious qualities, no place like said in ‘pAdhOsya viSvA bhUthAni thripAdhasyAmruthamdhivi [purusha sUktham 13]’ (all of this material realm (which contains unlimited 14-layered universes) is a quarter portion of His wealth), there is no characteristic of being husband of lakshmI which is said in ‘hreeshchathE lakShmeeScha pathnyau’ (He is having divine consorts SrIdhEvi, bhUmA dhEvi and neeLA dhEvi), and for these explanations they say that they are inner meaning of vEdhas –  such mis-interpreters like Sankara, et al., which they explain in detail; kayavar – those having lowly/bad path/ways.

pettaik kedukkum pirAn allanE – Isn’t he the helper who removed such deceitful sentences.

pettu –> deceitful sentence

pettai kedukkum – pettu -> their bad prabandhams (their Slokas/poems) which are fully badly twisted, as said in ‘pankantharitha gunjEna SankarOdhyartha palyathA’, the lowly poems that they created; emperumAnAr removed such very lowly arguments by using, as celebrated in ‘yatheendhra matha sUkthi artha svachchandhagadhi rathnavath’ (like a clean gem that is very clear, emperumAnAr’s words have very clear explanations), and being able to remove the tangles of vEdhAntham as said in ‘chirandhana sarasvathee chikura bandha sairandhrikA’, such arguments full of truth through SrIbAshyam and such prabandhams.

Now, since he did this by himself and not done in response to someone asking for it, amudhanAr gets convinced that all these acts of emperumAnAr are due to his causeless mercy.

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

kattap poruL ­  also means – for those with true knowledge, the deceitful words of those other philosophies would cause difficulty/sorrow. For example, when yAdhavaprakASan gave lowly meaning for kapyAsam, emperumAnAr’s heart  was in sorrow, and tears rolled out in the very presence of him.

vinaiyai kitti – instead of saying vinaiyai vetti’ (cut),  the word ‘kitti’ (approached) is used, perhaps because the karmas are unapproachable dense bushes, but still emperumAnAr approached it and removed them all; it shows emperumAnAr’s nature of not backing off from them.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 92

Published by:

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

Full Series

<< previous (maruL surandhu)

Introduction (given by maNavALa mAmunigaL)

Through the previous two pAsurams, amudhanAr thought about how people go through sorrows of births whereas they could get saved with little bit of inclination, and about how emperumAnAr cultivated help to uplift them; in this pAsuram – amudhanAr thinks about how when there is no reason known to himself emperumAnAr has accepted him, and about how emperumAnAr is making divine presence in his inner and outer faculties (eyes, etc., and mind), and becomes happy, and asks emperumAnAr what may be the reason for such presence.

Introduction (given by piLLailOkam jIyar)

By previous two pAsurams – amudhanAr censured the ones of unfortunate birth that did not surrender to emperumAnAr, and talked about how emperumAnAr changed the ignorant mind of those who were lost due to bad advises of those who did not have proper knowledge who followed the discardable path (of other philosophies), and how emperumAnAr advised that the apt lord for everyone is the Husband of lakshmI, and that such emperumAnAr is most virtuous.

In this pAsuram – Looking at the divine face of emperumAnAr (amudhanAr says) – till date I have not known of my doing any good deed;  also, I have not attempted to listen to any uplifting deep inner meanings; whereas this is my manner, your highness who possesses excellence of qualities which cannot be counted even by experts of true SAsthrams, had shown inaction till date and now/today your highness have come near me and are the focus of my internal and external eyes (mind and eyes); your highness! only you may please explain the reason.

puNNiya nOnbu purindhumilEn adi pORRi seyyum
nuNNarum kELvi nuvanRum ilEn semmai nUl pulavarkku
eNNarum keerththi irAmAnusA inRu nee pukundhu en
kaNNuLLum nenjuLLum ninRa ik kAraNam katturaiyE                   –  92


Word by word meaning (given by maNavALa mAmunigaL)

purindhum ilEn – have not practiced any
puNNiya nOnbu – performance of any holy austerity for such benefit (of you getting me);
pORRi seyyum – to reach
adi – the divine feet (of yours),
not just heard/learned but
nuvanRum ilEn – have not even thought about hearing/learning
arum – the hard to obtain
nuN – subtle/deep
kELvi – meanings that are learned by listening (SravaNam);
keerththi irAmAnusA – Oh emperumAnAr having many glories!
eNNarum – for which it is hard to find boundary
semmai – for those having quality of not wishing for other benefits (ananya prayOjanar)
pulavarkku – who are able to recite
nUl – poems in the form of SAsthram;
inRu – today / now
nee – your highness having such unmatched greatness
ugandhu – are happily
ninRa – present with significance
en – in my
kaNNuLLum – eyes, and
nenjuLLum – inner eyes (mind)
which you had not done from time immemorial –
katturai – your highness! please explain yourself
ik kAraNAm – the reason for this (presence);

kattrurai -> please tell (me); katturai is a full word;
purindhu – doing
nuvanRu – saying
semmai – beautiful / pure;  by this it refers to not expecting other benefits (ananya prayOjanam).


puNNiya nOnbu purindhum ilEn – puNyam is – Specific acts/karmas, which would be the reason for happiness in here [samsAram] as well as in there [paramapadham], that is based on SAsthram and varNASramam.  I did not perform any such acts. purindhu – doing.  It is said too, in ‘nORRa nOnbilEn [thiruvAimozi – 5.7.1]’ (I do not have any performance of karma yOgam (related to actions)),  and ‘na dharma nishtOsmi [sthOthra rathnam – 22] (I am not firm on karma yOgam).

Or, since it is said ‘puNyAnAmapi puNyOsau [mahAbhAratham – vanaparvam – theertha yAthrA – 88-26] (He is virtuous of all the virtuous), word puNyam refers to emperumAn Himself, I did not do pious acts of worshiping such emperumAn;

As said in ‘yath thvath priyam thadhiha puNyam’ (what ever makes emperumAn happy is good karma), the acts which are most dear to sarvESvaran, and as said in ‘mama mathbhaktha bhakthEshu prIthir abhyathikA bhavEth – thasmAth math bhaktha bhakthAscha pUjanIyA viSEshatha:” (~my devotees of my devotees are more special to me, and are worth done special pUjAs to them), that are any small acts commanded by Him towards his devotees;

there is no such deed in me, is what it says here;

adi pORRi seyyum nuN arum kELvi nuvanRum ilEn – For surrendering to the divine feet of your highness, not only did I not learn/listen to the manthrams that are deep/subtle and to the ones that are not to be advised to ineligible people and most secret and much more deep/subtle as said in ‘sarva guhya thamam bhuya: pravakShayAmi [SrI bhagavath gIthA – 18.64](~I am advising you, hear again, about most sacred, most secret, best path (is SaraNAgathi)), and, ‘nAchASuSrUshavE vAchyam [SrI bhagavath gIthA] ((do not advice this sacred information) to one who is not interested in it), I did not even think of learning/listening to them;

That is, your highness had gone eighteen times to thirukkOttiyUr nambi and begged to learn the most important meaning that is of charama SlOkam; I did not do anything like that.

nuvanRu -> requesting.

It is similar to ‘nuN aRivilEn [thiruvAimozhi – 5.7.1]’ (I do not have subtle/deep knowledge that is of gyAna yOgam), and, ‘na chAthmavEdhi [sthOthra rathnam – 22] (I do not have Athma gyAnam (knowledge) too).

semmai nUl pulavarkku eNNarum keerththi – if it is about emperumAn (prathama parvam), some might say (brahmam is) ‘with qualities’, or some might say ‘without qualities’, and some say ‘hari’ (nArAyaNan), and some say ‘haran’ (Sivan) (as supreme); in these ways each might say based on the level of his knowledge;

since this is about emperumAnAr (charama parvam), to the learned ones who see that there are no such blemishes in this case, and without expecting something else, they can say in many ways the poems that are in the form of SAsthram, it is hard to find and explain the boundary of glories of your highness; you having such glory;

“One individual” was not enough to fully explain emperumAnAr’s glories

irAmAnusA – Oh emperumAnAr (you having such glory)!

semmai – beauty; by this, it talks about not wishing for other things (ananya prayOjanam)

nUl -> SAsthram

pulavar – poets/vidhvAns (learned ones)

inRu nee pukundhu – Your highness had not paid attention (to me) and today your highness came near me, and –

en kaNNuLLum nenjuLLum ninRa ik kAraNam katturaiyE – As said in ‘nithrA pramAdha kalusheekrutha mAnasasya thathrApi SakthirihamEna’, even though I had been under your sight, due to the blemish not being amicable I had been like an independent monarch, (now) you are present as the matter of focus in my eyes and mind – your yourself please explain reason for such presence now.

kaN uLLum – applies to speech, and other senses;

Being present in eyes (sight), and mind is – become a matter of importance to those senses;

katturai – please explain; katturai is a full word.

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

nuN arum kELvi – surrendering to AchAryan’s divine feet and doing mangaLASAsanam to him is the most inner meaning of SAsthrams;

semmai nUl pulavarkku eNNarum keerththi – these learned ones do not wish for anything other than the divine feet of emperumAnAr; so they would be always focusing on the qualities/glories of ermperumAnAr; even for them it is hard to count all of emperumAnAr’s greatness.

It is not possible to say that you accepted me because of not having anybody else; there are so many of these learned people under your divine feet; so there is no reason for taking me up.

inRu pukundhu – I did not invite him or looked forward for him; without asking me, looking for an apt time, he entered by himself and took me up.

en kaNNuLLum … katturai – He entered, and never went out. He got himself a place inside. His image is always present in my eyes. It is because he is well set in my mind.

katturai – With the thought that since there is no reason, it is not possible to give a reason, amudhanAr asks emperumAnAr whether he can give any reason;  consider this as similar to ‘thirumAlE katturaiyE [thiruvAimozhi – 3.1.1]’ (Oh emperumAn! Please let me know);

The thought here is that there is no reason other than your voluntary mercy.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 91

Published by:

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

Full Series

<< previous (ninaiyAr piRaviyai neekkum pirAnai)

Introduction (given by maNavALa mAmunigaL)

While the people are being so, amudhanAr thinks about the cultivation of goodness done by emperumAnAr for them, and celebrates him for that.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr talked in detail about the ways and unfortunate birth of those who did not associate themselves to emperumAnAr who is the most noble who lifts up both the people stuck for ever in the material world and those who have got at least a little amicability to be lifted up.

In this pAsuram – Those with knowledge surrounded by the lowly thamO guNam (mental darkness), and knowingly portraying the mystical worship (Agamam) said by rudhran as the best, and those following lowly baudhdha, (jaina, etc.), philosophies, and being in the side of rudhran, were the pAsupathar; they spread darkness with their words; emperumAnAr removed that darkness and helped everyone in the world, like drenching and cleaning by a good spell of rain; and emperumAnAr showed periya perumAL who is visible to our eyes as being easy to approach for all AthmAs, and as the suitable lord; this is the meaning emperumAnAr gave to us very easily. Oh! what a generous one he is – thinking so about the great help of emperumAnAr, amudhanAr celebrates him.

maruL surandhu Agama vAdhiyar kUrum avap poruLAm
iruL surandhu eyththa ulagiruL neenga than eeNdia seer
aruL surandhu ellA uyirkatkum nAthan arangan ennum
poruL surandhAn em irAmAnusan mikka puNNiyanE                    –  91


Word by word meaning (given by maNavALa mAmunigaL)

maruL – With all the ignorance
surandhu – gathered together
Agama vAdhiyar – taking up as authoritative reference the mystical worship (Agama) based on rudhran, people called pAsupathar, et al, came standing to argue
kURum – to establish rudhran as supreme; they talked based on their creations of new and many explanations,
avam poruLAm – which are such lowly meanings
iruL surandhu – that is, there was such excessive thamas (mental darkness)
ulagu – and the world was
eyththa – distressed due to that
iruL – and was covered in darkness;
neenga – to remove that,
than aruL surandhu – by his driving grace which is his
eeNdiya seer – distinguished and concentrated quality of protecting those surrendered to him,
surandhAn – he helped by giving
poruL – the meaning
ella uyirkatkum nAthan – that the lord of all the AthmAs
arangan ennum – is periya perumAL;
em – his such grace of giving that meaning to us,
irAmAnusan – that is, emperumAnAr,
mikka puNNiyan – is most virtuous, you see!

Or, can be read together as ‘mikka puNNiyanAna em irAmAnusan – porul sorindhAn’, where the focus is on his being most virtuous; ‘avap poruL’ -> harmful meaning;

When reciting as ‘AgamavAdhiyar kURum maRap poruL’, it is opposite of virtuous – such meaning told by those people; it is so because it affects AthmA;

Or, when some recite as ‘Agama vAdhiyar kURum maRaip poruL’, as said in ‘thaiScha prasidhdha vibhavasya samUlathAyai grAhyA thrayee’ (taking the three vEdhas as the source), they quote their Agamam as reference for their statements;  and as said in ‘thrayAmapicha sAmAnyA vAdhaSchiththa vibEthaka:’ (their arguments are to confuse the mind); they use some words of vEdhas that celebrate some other beings due to some momentary happiness about them (praSamsA param), and they say that vEdhas say those meanings only;

Some also recite as ‘iruL sumandhu eyththa’ – in that case, the darkness is a heavy load for the world due to which it suffered;

seer -> beauty; (beauty of emperumAnAr)

Some also recite as ‘irAmAnusan ennum puNNiyan’, which also goes with the earlier meaning.


maruL surandhu Agama vAdhiyar kURumSince He is shown (as supreme) by unique names like nArAyaNa, krishNa, vAsudhEva, kESava, hrusheekESa, achyutha, anantha, and so on, for the three types of sentient entities (bhadhdha, muktha, nithya), and non-sentient groups (sudhdha, miSra, kAla thathvams), He is present everywhere with life-saving, pervading, governing, and not limited by the three aspects (time, place, item), and ever existing – with such qualities, He is the lord of everyone;

But not learning this, having all the effects of earlier births covering them, like the big gathering of poison at the churning of dark sea, they are filled with the gathering of ignorance, and so are rejecting the well known stories of protections of prahlAdhan, gajEndharan, and others, and also rejecting the story of maithrEyar’s neutral (sAmAnyam) question  yathaSchaithath charAcharam’ (wish to know who is the cause of creation, protection, and erasure) for which parAsara bhagavAn gave specific (viSEsham) answer ‘vishNOssakASAth udhbhUtham’ (it is from vishNu that all the worlds come about),  etc.,  (whereas for other lowly purANAms, question would typically be specific – as in “tell me about skandhan”, etc).

They became involved in the bad Agamams of Siva yOgasAram, etc., which can give, just by looking at them, the ignorance/confusion as said in ‘thamas thvagyAnajamvidhdhi mOhanam sarva dhEhinAm pramAdhAlasyanidhrAbhi: thanibhadhnAthi bhAratha’ (the ignorance gives birth to it, and makes anyone with body to get deluded, making them be forgetful, have misunderstandings, laziness, sleepiness, etc., and makes them tied  to the material world),

and so they take that up as authoritative reference, and come stand and do bad debates – such groups called as pAsupathar, etc;

avap poruLAm iruL surandhu – Starting from jatA kalAba basma rudhrAksha lingadhAraNAm (plait of hair, ash, etc., used by Saivites), the unwanted identities and meanings was spread which is darkness;

avap poruL -> harmful meanings.

When considering how some recite it asAgama vAdhiyar kURum maRaip poruL’ it means – not understanding from the words of  rudhra, hara, thruyambaka, sthANu, virUpAksha etc., about the state of one who goes in non-virtuous path, that is rudhran, as one who is surrounded (vyApyathvam), that is, is of the form of aNu (atom). (as opposed to emperumAn whose nature is to surround (vyApakathvam);

and without considering the inner meaning based on sAmAnAdhikaraNa (being same based on how AthmAs are body of emperumAn) what is said in vEdham ‘sabrahmA sa Siva:’ (~brahmA and Siva are parts of emperumAn), etc., not considering what is said in the beginning and end (like summary), taking up some seemingly suitable ones from a few famous and non-known-well meanings from sUtha samhithai etc.,- darkness that is lowly meanings for such cases;

Or, split-reading it askURum  aRaip porul’, their meanings that damage the nature of AthmA; saying damaging because it destroys the ways of AthmA.

Or, ‘aRaito mean, just meaningless sound (dhvani), like that of the waves in the ocean;

{Translator’s note: ANdAL also rejected ‘aRai’ paRai (sounding percussion instrument), and wanted ‘that’ paRai, that is mOksham.}

eyththa ulagiruL neengaAs said in ‘thamasthva gyAnajam viththi’ in the darkness that is ignorance, where the sentient were not able to discern between truth and non-truth, emperumAnAr removed such darkness;  eyththa – (darkness that) makes people/AthmA weak;

than eeNdiya seer aruL surandhu – Like how the sun which removes darkness would spread several thousand rays into the world at the same time, emperumAnAr’s qualities like servitude to those who surrendered to him, etc., he spawned his distinguished gathering grace everywhere in the world;  eeNdu – gathering together; seer -> beautiful;

As said in ‘thathra sathvam nirmalathvAth prakASakamanAmayam –  sukasankEna badhnAthi gyAna sangEna chAnaka’ (sathvam, that is, not having dirt (misunderstandings, confusions, etc), that is, when having association with noble people, darkness that is ignorance would get removed), superiority of sathvam (purity) due to his acceptance of us,

and as said in ‘agyAna thimirAnthasya gyAnAnjana SalAkayA – chakShur unmileethamyEna thasmai sathguravEnama:’ ((AchAryan) removed the darkness that is ignorance, like how it brightens the eyes when wearing black paste (kAjal)), by emperumAnAr’s advises/teachings, all the darkness that is ignorance that followed us from time eternal will be removed without any trace.

ella uyirkatkum nAthan arangam ennum poruL surandhAnHe who is not in some unreachable place, but is in kOyil (SrIrangam) where we are present, where He is in lying posture, that is, periya perumAL, is the apt lord for us as said in ‘pathimviSvasya’ (He is the lord of the world), uthAmruthavasyESAna:’ (He is the owner of Himself), and ‘lOkanAtha: purA bhUthvA [SrI rAmAyaNam – kishkinthA kANdam – 4.18 (iLaiya perumAL to sugreevan)] SrI rAma who is the lord himself…), and ‘muzhu Ezhu ulagukkum nAthan [thiruvAimozhi – 2.7.2]’ (Lord of all the worlds) – emperumAnAr showed this meaning to all the sentient in this world, to save them;

em irAmAnusan – our lord, that is emperumAnAr;

mikka puNNiyanE know that emperumAnAr is highly virtuous;

Some also recite it as irAmAnusan ennum  puNNiyan – Since he helped us in this way, till the time there is moon in the world, know that he would be the most virtuous;

It could be read as ‘mikka puNNiyanAna em irAmAnusan  – poruL surandhAn’ (Our highly virtuous emperumAnAr showed us the meanings).

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

maruL surandhu … ulagiruL neenga –  Agama vAdhiyar – taking the Agamam said by rudhran as authoritative reference, and limiting themselves with that, and not researching fully, they debated with those who give the (true) meanings; they are Saivites like pAsupathar, etc.

Even though they are of many different groups and contradict each other in philosophy and activities, they are together referred to here as Agama vAdhigaL because they agree among  them that Sivan is supreme which is against vEdhas, and like potter is to a pot, they consider Sivan as only the cause of everything; reason for wrong meanings like these is due to confusion of their mind.

Sivan wanted to achieve higher levels and prayed to emperumAn to worship him and carry him, be made worshipable, and so on; emperumAn seeing his state of wishing for self-elevation, ordered him to create mOha Sastthrams (that would confuse people into thinking that Sivan is supreme); purANAs say that Sivan taking this as a reason created  such SAsthram.

varAha purANam says that there was a curse of gauthama towards those who live outside of what are prescribed in vEdhas and who live carelessly due to other afflictions; Sivan wanted to make that curse come true and so created mOha SAsthram. This history is also shown in paramatha bhangam – 41 by vEdhAntha dhEsikan.

avap poruL – Lowering the status of emperumAn and making lower level one as supreme, making prakruthi thathvam as upAdhAna kAraNAm for the world, and keeping the supreme lord as nimiththa kAraNam only  – are all not the meanings of vEdhas, so they are lowly philosophies.

nArAyaNan is the first supreme one; brahmAn, rudran are based on birth only, and since the supreme one Himself changes as the world, He is upAdhAna kAraNam for the world, and since He changes by his own decision, He is also nimithha kAraNAm – these are the true meanings said in vEdhas.

ellA uyir … poruL surandhAn – it is to be noted here that amudhanAr says ‘arangan’ instead of ‘nArAyaNan’,  when saying He is the lord of all the AthmAs. This is to get them to follow in the words of pAncharAthra Agamam which shows the true ways of SAsthram, and so is advising them to follow it in this world and come to arangan in this world, since pAncharAthram talks about archA mUrthy (statue).

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 90

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Introduction (given by maNavALa mAmunigaL)

As he said ‘anjuvan’ (am afraid), emperumAnAr gave a graceful look for such fear to be removed, and so he loses that fear, and thinks – while it would be apt to be saved and do service to him through at least one of the three ways (thought, speech, physical), these sentient entities are experiencing the suffering of the birth! – so thinks amudhanAr and becomes sad.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr thought about emperumAnAr’s value, and about inability to Not praise emperumAnAr, and he hesitated about how he made an effort for praising him and was afraid (what emperumAnAr might think); emperumAnAr removed his fears by giving him a very graceful look, and due to that his fear was removed, and he started to praise him; In this pAsuram – looking at the ways of worldly people, while emperumAnAr has incarnated to save without making any differentiation among eligible and ineligible people, these worldly people are not thinking about emperumAnAr who, for those who think very well about emperumAnAr once, would dry the never-drying ocean that is this samsAram.

They are not praising with their creation of poems about emperumAnAr who came looking for me to the place I was in, to protect me; even if they are not able to do such praise, they are not worshiping the divine feet of those who are doing such praise; O! even though they got the birth that allowed them to do these, due to confused knowledge, they used that (knowledge) for getting into further series of births, and are suffering – thinking so, amudhanAr becomes sad.

ninaiyAr piRaviyai neekkum pirAnai inneeNilaththE
enai ALa vandha irAmAnusanai irum kavigaL
punaiyAr punaiyum periyavar thALgaLil pUnthodaiyal
vanaiyAr piRappil varundhuvar mAndhar maruL surandhE –  90


Word by word meaning (given by maNavALa mAmunigaL)

ninaiyAr – they do not think
pirAnai – about emperumAnAr
neekkum – who removes
piRaviyai – the birth of those who think about him;
He who made me who had the incomparable lowliness, to be the teacher of his qualities through these words of prabandham, and to rule me in these ways itself,
punaiyAr – they are not creating
irum kavigaL – big poems that would highlight the qualities
irAmAnusanai – of emperumAnAr
enai ALa vandha – who came searching to the place where I was scraping together my existence
in neeNilaththE – while there is so much place in this world;
If they are not able to write poems,
vanaiyAr – they do not (even) offer
pUm thodaiyal – flower garlands
periyavar thALgaLil – under the divine feet of glorious ones
punaiyum – who author poems about emperumAnAr;
mAndhar – They who have got the birth that enables them to do all these,
maruL surandhu – they have got increased confusion of knowledge
piRappil varundhuvar – and are suffering by drowning in this materialistic birth;
O! what a lost fortune they are of, is the thought here.

Some would recite also as ‘ninaivAr piRaviyai neekkum pirAnai’ (in this case, first two lines become adjective for emperumAnAr, but the original text is considered as having significant meaning).

vanai – do; this talks about offering (garlands).
varundhu – being sad;


ninaiyAr piRaviyai neekkum pirAnai – If they wished to think about him for even one time, like the one who is said as ‘bhakthairaNubhyupahrutham prEmNA pUryEvamE abhavEth’ (even if we do a very small service to Him, He takes it as if we did that with great love and as a great service/help), emperumAnAr enhances that goodness of ours a hundred times, and as said in ‘pApa dhvAntha kshayAyacha’ ((emperumAnAr) removes the darkness that are our sins), he removes birth and death and does not let those things go near them – they do not think about such helper that is emperumAnAr.

jeeyar too divined ‘kAmAdhi dhOsha haram Athma padhAshrithAnAm’ [yathirAja vimSathi – 1]‘ (removes the six dangers like kAma etc., and removes association with karmas and births for those who reached emperumAnAr‘s feet).

in neeNilaththE enai ALa vandha irAmAnusanai – being affectionate with me who was unequaled in lowliness, he made me for himself, to be a teacher of his qualities through the words of this prabandham, to rule me in this world, the world that would confuse even sarvESvaran if He comes incarnating here; emperumAnAr incarnated with the only dedicated goal of saving me; while there is so much place of area in this world, he came searching for the place where I was scraping my existence, in kOyil (SrIrangam), and got myself for him – such emperumAnAr.

irum kavigaL punaiyAr – after getting emperumAnAr’s acceptance, even though they are in a position to author praising SlOkas, as said in ‘senchoR kavigAL [thiruvAimozhi – 10.7.1]’ (~Oh! poets of beautiful words), they do not form the poems that show, without shortening, the qualities (of emperumAnAr) that are so very enjoyable. That is, they do not, through words/speech, do the service of singing praises in detail about his qualities. punai -> constructing/putting words together like putting together flowers to make a garland.

punaiyum periyavar thALgaLil pUnthodaiyal vanaiyAr – Suppose they are not able to author poems, as said in ‘vAchA yatheendhra manasA vapushAchayushmath pAdhAravindhayugaLam bhajathAm gurUNAm | kUrAdhinAtha kurugEsa mukhAdhya pumsAm  pAdhAnuchinthana para: [yathirAja vimSathi – 3](Oh yathiraja!, by mind, by speech, and by body, I worship your lotus like feet; always wish to focus my mind at the feet of  the preceptors like kUreSa (kUraththAzhvAn), kurugESA (thirukkurukaippirAn piLLAn), et al),

they do not use their three faculties and with love towards emperumAnAr to bring and present fragrant flowers garlanded together, to the divine feet of those with great glories, like AzhvAn, ANdAn, embAr, (kidAmbi) AchchAn, and more, who author poems of praise, like ‘nachEth rAmAnujEthyEshA’, and, ‘puNyAm bhOjavikAsAya’, and, ‘namapraNava maNdanam’, and, ‘yathirAjO jagath guru:’.

kidAmbi AchchAn

vanai -> doing it. By this he is saying about presenting.

It is said too, ‘kUrAdhinAtha kurugEsa mukhAdhya pumsAm  pAdhAnuchinthana para: sathatham bhavEyam [yathirAja vimSathi – 3]’ (would wish to  always focus on the divine feet of noble ones like kUraththAzhvAn, thirukkurugaip pirAn piLLAN),  and,

sarasvathee surabhithAshayAnAM sathAM vahAmi charaNAmbujam praNathi SAlinA maulinA. [yathirAja sapthathi – 41] (I bow and hold the lotus feet of the great preceptors whose knowledge is having fragrance from the works of emperumAnAr).

piRappil varundhuvar mAndhar maruL surandhE – Surrounded by ignorance, without ability to discern what is to be taken up and what is to be given up, they suffer eternally in births.  varundhu -> sadness/suffering.

It is said, “agyAnEna Avrutham gyAnam thEna muhyanthi janthava:” [bhagavath gIthA 5.15]  (these beings surrounded by lack of knowledge, they stay ignorant);

O! Even though they possess this birth which can do all these good deeds, they are not getting that clear, they are suffering immersed in birth due to confusion of knowledge; what an unfortunate situation from the womb they came from! – and so amudhanAr is sad about them, you see.

It is said too,dhurlabhO mAnushO dhEhO dhEhinAm kshaNabangura: thathrApi dhurlabam manyE vaikuNtapriya dharSanam [SrI bhAgavatham 11.2.29]’ (It is very rare to acquire a human body which in itself is temporary. Even rarer is to be blessed by the vision of one who is dear to srIvaikuNtanAthan).

nrudhEhamAdhyam prathilabhya dhurlabham plavam sukalyam gurukarNadhArakam |
mayAnukUlEna nabhasvathEritham pumAn bhavAbdhim satharEth na AthmahA ||’
(~ This AthmA gets into a boat to cross the ocean that is samsAram, due to the blessing of emperumAn only he can cross it).

amudhanAr himself divined, ‘mAyavan thannai vaNanga vaiththa karaNam ivai’.

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

ninaiyAr piRaviyai neekum pirAnai – When he removes the births just based on the thought (about him), O! the people are not thinking about him.

irum kavigaL – big/great poems.

pUnthodaiyal vanaiyAr – If one cannot put together poems on emperumAnAr, at least can they not present the flowers put together? O! they are not even doing that easy task, says amudhanAr with sadness.

Thinking and singing would be about emperumAnAr – but, presenting flowers would be towards his disciples who sing praises on emperumAnAr. While the first two can be done from anywhere towards emperumAnAr, the last also can be done anywhere where emperumAnAr’s devotees are present.

These three services are using mind, speech, and body, respectively, the three faculties to be used for serving.  These are shown with words ninaiyAr, punaiyAr, vanaiyAr.

And from this it is shown that there is no difference in achievement of true destiny among those who think about, or sing about, emperumAnAr directly, and those who present flowers to the divine feet of those who are associated to emperumAnAr.

Even though there is difference in levels of acts of these three faculties, there is not a difference in quality of (the same) destiny. So realize that the reason for that opportunity is only based on association with emperumAnAr.

piRappil varundhuvar mAndhar maruL surandhu – While having been born as humans having faculties to do service by mind, speech, and body; due to their ignorance and confusion (maruL surandhu) they suffer (varundhuvar).

piRappu – (birth) – this word in the pAsuram stands for the suffering due to birth.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 89

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Introduction (given by maNavALa mAmunigaL)

As he wished to praise emperumAnAr, he prays to emperumAnAr about a fear he has got related to that praising.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr showed his faith as he wished to praise emperumAnAr as a lion who incarnated to destroy the tigers that accepted but mis-interpreters of vEdhas and made people be bewildered and destroyed their being.

In this pAsuram – thinking about his earlier ways, and looking at the divine face of emperumAnAr who is having quality of being available to everyone (amicable), he says – it may bring shame to you if I who is completely inferior, praise you, who is having greatest glory; it is better only if I don’t praise you. But if I don’t praise you then my mind would not rest. Given this, I am always staying with fear as to whether you think in your mind – ‘mUrkku pEsuginRAn ivan’ [periyAzhvAr thirumozhi – 5.1.1]’ (~He is talking foolish).

pORRarum seelaththu irAmAnusa nin pugazh therindhu
sARRuvanEl adhu thAzhvu adhu theeril un seer thanakkOr
ERRamenRE koNdirukkilum en manam Eththi anRi
ARRakillAdhu idhaRku en ninaivAy enRittu anjuvanE           –  89


pud-1emperumAnAr reforming piLLai uRangAvilli dhAsar and ponnAychchiyAr

Word by word meaning (given by maNavALa mAmunigaL)

pORRarum – Like saying ‘nALum en pugazh kOvuna seelam [thiruvAimozhi – 9.3.10]’ (even if I continue forever, how much of your qualities can I  praise about?), it is hard to finish praising (about emperumAnAr),
seelaththu irAmAnusa – Oh emperumAnAr having such quality of being available to everyone!
sARRuvanEl – Such that the whole world hears, if I talked (about you)
therindhu – by discerning
pugazh – the auspicious qualities
nin – of your highness,
like how if a lowly person praises the qualities of sage vaSishtar then that praise would bring shame to those qualities,
adhu – that  (my talking about you)
thAzhvu – would be lowly;
Or ERRam enRu koNdirukkilum – Even if I am in the state of thinking that it would be superior
un seer thanakku – for the qualities of your highness,
adhu theeril – if I do not praise you that way,
Eththi anRi – but other than by praising your qualities
en – my
manam – mind
ARRakillAdhu – cannot withstand;
My state is like said in ‘mUrkkup pEsuginRAn ivan enRu munivAyElum en nAvinukku ARREn [periyAzhvAr thirumozhi – 5.1.1]’ (~ I am not able to control my tongue (from praising you) even if you say ‘he is talking foolishly’ and get angry at me).
en ninaivAy ­– what your highness is considering in your divine mind
idhaRku – about this –
enRittu anjuvan – thinking so, I am fearful.

(sARRuvan – Praising such that it becomes known to everyone).  (SARRu like saying ‘paRAi sARRu’)


pORRarum seelaththu irAmAnusA – Oh emperumAnAr! Having the quality of mingling with common people, how much ever high level one may be in, it would be hard for them to finish praising you;  emperumAnAr’s quality of mingling with lowly/common people (sauSeelyam) is seen in the cases of piLLai uRangAvilli dhAsar and the mute. Even if it is possible to completely talk about the quality of amicability of emperumAn which is said in ‘nALum en pugazh kOvuna seelamE [thiruvAimozhi – 9.3.10]’ (even if I continue forever, how much of your qualities can I  praise about), and ‘Seela Esha: [athimAnusha sthavam] (Oh what a conduct this is! (that He incarnated as human)),

it would be difficult to finish praising about emperumAnAr’s quality of amicability – is how amudhanAr’s mind is thinking, you see.

nin pugazh therindhu sARRuvanEl – like His divine feet as said in ‘thathvEna yasya mahimARNava SIkharANuSSakyOna mAthum api Sarva pithAmahAdhyai: [sthOthra rathnam 7] (which SrIman nArAyaNan’s auspicious qualities that is the ocean, whose single drop itself is not known by other demi-gods, I prostrate to such emperumAn), and,

yasyAsthE mahimAnamAthmAnaiva thvath vallabhObhi prabhu: – nAlammAthumiyath thayA’ (Even if this lord may be your husband, one cannot say up to the limit of his greatness) [chathu: SlOkI 2], since He is of unlimited incarnations like said in ‘SeshOva sainya nAthOvA SrI pathirvEththi sAthvikai: – vidharkyAya mahA prAgyai: [yathirAja mangaLam]’ (Is he Adhi SEshan? Is he sEnai mudhaliyAr? (Only) Sri:pathi (emperumAn) would know; others continue to wonder about that), and so is having great value,

and as said in ‘namathpraNama maNdanam nava kashAya kaNdAmbaram thrithaNda parimaNditham thrividha thathva nirvAhakam – dhayanchithadhrukanchalam dhaLitha vAdhi vAk vaibhavam SamAdhiguNa SAgaram SaraNamEmi rAmAnujam’ (~he is praised by everyone, wearing safron cloth, holding thrithaNdam (three sticks together), establishing the three thathvams (chith, achith, eeSvaran), beautiful eyes that show him as having identity as kindness, glory of speech that wins opponents, have controlled inner and outer senses, is ocean of qualities, we prostrate such emperumAnAr) , after I understand fully well about the qualities of amicability, kindness, etc., of your highness who lifts every one up from this world, and if I praise you for the world to know about those qualities;  therindhu – analyse/research; sARRu -­ making it known to everyone.

adhu thAzhvulike how if a lowly person praises the qualities of sage vaSishtar then that praise would bring shame to those qualities, my praising you so would bring shame to your highness. AzhvAr too divined so in prathama parvam (first stage – devotion towards emperumAn), “imaiyOr palarum munivarum punaindha kaNNineer sAntham pugaiyOdu Endhi vaNanginAl – un perumai mAsUNAdhO mAyOnE [thiruvAimozhi – 1.5.2]’;  jeeyar too in using opposite phrase divine similarly, as ‘hantha thavadhagra gamanasya yatheendhra nArha: [yathirAja vimSathi – 12] (~I am not eligible to come in front of you. Oh! what a state I am in!)

adhu theeril – If I avoided doing the praise which brings shame to you;  theer – avoiding.

un seer thanakku Or ERRam enRE koNdirukkilum – As said in ‘thruNeekrutha virinchAdhi nirankuSa vibhUthaya: | rAmAnuja padhAmbhOja samASrayaNasAlina:’  (~ for ones who have gotten to the divine feet of emperumAnAr,  even the sathyalOkam that is the abode of brahma is like a grass/straw (insignificant)).,

to the sentient who have surrendered to you, you who is said as ‘thathitharANi thruNAya mEnE’ (who thus considers everything else as a piece of grass (insignificant)), they would get the equivalence of your highness due to the very glorious auspicious qualities of yours;

even if I avoid praising you so that it would add to greatness of such auspicious qualities,

en manam Eththi anRi ARRakillAdhu – As said in ‘chanchalam hi mana:’ (nature of mind is to be restless), and, ‘ninRavA nillA nenju [periya thirumozhi – 1.1.4]’  (mind does not stay in one matter), my mind which is very unstable, and very wavering, and which cannot know about the greatness of yours as is, it does not realize that praising you is an insult in the form of good behavior, and it does not withstand itself without praising you.

idharku en ninaivAy enRittu – that is, I am thinking what may be in your mind about my adventurous act,

anjuvavnE – and am fearful by fully comparing the greatness of your highness and lowliness of me.  My state is like said in ‘mUrkkup pEsuginRAn ivan enRu munivAyElum en nAvinukku ARREn [periyAzhvAr thirumozhi – 5.1.1]’ (~ I am not able to control my tongue (from praising you) even if you say ‘he is talking foolishly’, and get angry at me).

So, he says – I am afraid about what may be the thinking of your highness about this.

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

nin pugazh therindhu sARRvanEl – AzhvAn in his athimAnusha sthavam, thinking about amicable character of emperumAn as he incarnated here for us to see, had praised – ‘Seela: ka Esha: [athimAnusha sthavam]’ (Oh what an amicable quality of character this is!); amudhanAr being his disciple, is saying it is hard to fully praise the amicable quality of emperumAnAr.

adhu theeril … koNdirukkilum – It is not going to add to his greatness if I praise about it; if I who am lowly, praised, then it would bring shame to those qualities; so I think I should keep quiet.

en manam … ARRakillAdhu – Even if I avoid praising, my mind would not rest without praising you. I am not able to control my mind which attempts to praise you as it has got involved in you.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 88

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majestic kaliyan (thirumangai AzhvAr)

Introduction (given by maNavALa mAmunigaL)

In previous pAsuram amudhanAr said – kali would affect those who do not have involvement in the advises of emperumAnAr. (In this pAsuram) amudhanAr say – I shall praise him thinking about his descending here and incarnating for helping us with that knowledge, and about the way the lion that is emperumAnAr came to this world to win the tigers that are the philosophers that misinterpreted vEdhas.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – talked that kali would invade and cause destruction to those who do not have involvement in the knowledge that emperumAnAr advised;

In this pAsuram – amudhanAr says – as I think about emperumAnAr’s descending from the divine abode of SrIvaikuNtam to this earth to advise that knowledge to all in the world, and about how emperumAnAr becomes joyful as he enjoys the dhivya prabandham periya thirumozhi of thirumangai AzhvAr who is the lord of thirukkuRaiyalUr which is having paddies with beautifully growing grains, (and due to that) emperumAnAr not tolerating even a trace of opposing philosophers and so is like a powerful lion, and wins the tigers who accepted vEdhas as authoritative reference but were misinterpreting them and were destroying the people of the world and were ruling the world without any hindrance – and about how emperumAnAr came and incarnated in this world to win them, I shall praise such ways of emperumAnAr.

kali mikka sennel kazhanik kuRaiyal kalaip perumAn
oli mikka pAdalai uNdu than uLLAm thadiththu adhanAl
vali mikka seeyam irAmAnusan maRai vAdhiyarAm
puli mikkadhenRu ippuvanaththil vandhamai pORRuvanE  –  88


Word by word meaning (given by maNavALa mAmunigaL)

kazhani – having fields
kali mikka –
bustling with ploughs, planting, reaping, etc.,
sen nel – and thus growing beautiful grains,
kuRaiyal – being the lord of such place thirukkuRaiyalUr,
and since he is the thamizh poet of periya thirumozhi, etc., (irunthamizh nUl pulavar),
kalai – divined prabandhams that are in the form of SAsthram,
perumAn – having such glory that is thirumangai AzhvAr, his –
mikka oli pAdalai – periya thirumozhi, which can be said as ‘oli kezhu pAdal [periya thirumozhi – 11.4.10]’, having beautiful sounds;
than – he (emperumAnAr)
uNdu – enjoyed (periya thirumozhi) as life saving, nourishing, and enjoying,
uLLam thadiththu – (and his) divine mind became exhilarated
adhanAl – and due to that,
he who does not tolerate seeing the opposing philosophers
vali mikka – got great strength/force,
seeyam – like a lion,
irAmAnusan – such emperumAnAr,
unlike bAhyar who do not accept vEdhas as authoritative,
maRai – (they who) while accepting vEdhas,
vAdhiyarAm – would do debates and destroy the world
puli mikkadhu enRu – there were too many such tigers that are mis-interpreters of vEdhas,
like how in the place where there are many rogue animals like tiger that hunt meek animals, a lion that would destroy such tigers would come in,
ip puvanaththil – in this world where many other philosophies who wrong the true path of vEdhas, lived;
vandhamai – in the way he incarnated to wrong those other philosophies,
pORRuvan – I shall praise (such ways of emperumAnAr).

kali -> bustling; or, strength – then it talks about the richness of earth;


kali mikka sen nel kazhani –  Having paddy fields that are bustling with ploughs, planting, reaping, etc., and thus growing beautiful grains;  here, kali -> bustling.

Or, ‘kali’ -> beautiful grains grown with strength and sumptuousness of earth;  since they were planted at each appropriate time, they have grown with sumptuousness – such grains;

kazhani – paddy field;

kuraiyal kalaip perumAn – Since it is having such paddy fields with beautiful grains, as said in ‘manniya (n)seer thEngum kuRaiyalUr [upadhEsa raththina mAlai – 30]’, – being the lord of thirukkuRaiyalUr having all types of wealth, he who is as said in ‘irunthamizh nUl pulavan [periya thirumozhi – 1.7.10]’, helped by divining dhivya prabandhams which are a form of SAsthram – such extremely helpful thirumangai AzhvAr’s.  amudhanAr divined in this prabandham also about this great help as ‘kuRaiyal pirAn adik keezh’.  It is amudhanAr and emperumAnAr who are thankful for the help of emperumAnAr and thirumangai AzhvAr respectively; (or thirumangai AzhvAr thankful for the help of nammAzhvAr who made him the poet by giving thiruvAimozhi etc.) (or, nammAzhvAr thankful for the help of Sriya:pathi by giving non-blemished knowledge). vamsam -> help.

oli mikka pAdalai – For those who get into enjoying the dhivya prabandhams authored by this great benefactor, that are said as ‘inbap pAdal [periya thirumozhi – 2.5.10]’ (sweet music/song/pAsuram), viz. thirumozhi, thirukkuRunthANdakam, thirunedunthANdakam, etc., would be overflowed with joy due to its richness of meanings, and its joy, and they would grow strong, and as said by ‘kaliyanadhu oli mAlai [periya thirumozhi – 1.2.10]’ (kaliyan‘s garland of pAsurams of divine sound), since it has to be recited with big voice, those prabandhams having strong sound;

For the thamizh vEdhams of nammAzhvAr, thirumangai AzhvAr incarnated to author its six parts (ARu angam kUra avadhariththa [upadhEsa raththina mAlai – 9]’);

emperumAnAr fully immersed in those prabandhams, considering them as life saving, nourishing, and enjoyment;

than uLLam thadiththu – due to the love out of such experience, his heart becomes exhilarated; due to that experience, he gets the strength to win the philosophers of opposing views; thadiththu – exhilaration.

adhanAl vali mikka seeyam – like a lion having the strength that is such complete knowledge;

irAmAnusan – such emperumAnAr;

Since he does not tolerate to see the opposing philosophers and makes them lose, amudhanAr is saying he is ‘vali mikka seeyam’vali – strength; seeyam – singam – lion.

maRai vAdhiyarAm – Unlike those like baudhdhas who reject vEdhas as authoritative, the other groups while accepting vEdhas as authoritative, give wrong meanings to it, and engage in bad debates using those meanings, making the people of the world overwhelmed, and destroy their minds – such mis-interpreters of vEdhas;

puli mikkadhu enRu – that the tigers (those of other such philosophies) have grown in number; since there was no one to rule them, they were ruling the world themselves;

ip puvanaththil vandhamai – like how in the place where there are many rogue animals like tiger that hunt meek animals, a lion that would destroy such tigers would come in,  in this world where many of other philosophies who wrong the true path of vEdhas lived, in the way he incarnated to wrong those other philosophies,

pORRuvanE – I shall praise (such ways).  As said in ‘gurum prakASayEth dheemAn’ (shall bring to light the glories of guru/AchAryan), I shall praise the qualities and acts of emperumAnAr – thus spake amudhanAr.

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

kalaip perumAn – Having the glory of giving the SAsthrams (kalai – SAsthram (thamizh)). He is ‘irunthamizh nUl pulavan [periya thirumozhi – 1.7.10]’, that is, thirumangai AzhvAr is an expert in the beautiful thamizh prabandhams of thiruvAimozhi and other prabandha SAsthrams; so he is having the glory of writing the prabandhams which came to explain those other prabandhams. What is referred to as ‘irunthamizh nUl’, are the prabandhams of nammAzhvAr. This is seen by the divine words of nammAzhvAr itself, in ‘en nenjaththuL irundhu ingu irunthamizh nUl ivai mozhindhu [thiruvAimozhi – 10.6.4]’.

The word ‘kalai’ is used in other prabandhams to refer to the prabandhams that are equivalent to parts (angam) that came to explain vEdhas; amudhanAr too uses the same word here to refer to thirumangai AzhvAr’s six prabandhams that are equivalent to the six parts which explain vEdhas.

oli mikka pAdal – thirumangai AzhvAr’s prabandhams contain a lot of rhythmic sounds; oli -> sound / bouncy phrases; AzhvAr himself has said this as ‘oli kezhu pAdal [periya thirumozhi – 11.4.10], in the last pAsuram of the padhikam of – ‘nilai idam engum inRi [periya thirumozhi – 11.4]’.

uNdu than uLLam thadiththu – as he said uNdu (ate), those prabandhams are life saving for emperumAnAr. maNavALa mAmunigaL said, ‘mARan kalai uNavAgap peRROm [Arththi prabandham – 55]’ (we have got nammAzhvAr‘s prabandhams for/as our food) , and so they are also enjoyable due to their sweetness.

adhanAl vali mikka seeyam irAmAnusan – When bheemasEnan was thrown in to the Ganges by dhuryOdhanan, he went to pAthALa lOkam, and drank pots and pots of nectar and got the strength of twelve thousand elephants; so does emperumAnAr become a strong lion by drinking thousands of pAsurams that are like nectar;

maRai vAdhiyarAm puli … pORRuvan – those who wish to follow vEdhas can escape from those who reject vEdhas as authoritative reference; but those philosophers who misinterpret vEdhas are like tiger in sheep’s cloth and their changes are regrettable, and it is hard to escape from them and it creates severe damage. In this way since they indirectly jump on our ways and destroy us they are compared to tigers.

This matches with what is said in Sankalpa sUryOdhayam – ‘anyairAmnAya charchA kavachadhruthi kanathgOmukhair dhveepibhiScha’ (due to wearing the armor that is research of vEdhas, they are tigers wearing the face of a cow..);

Even if there are tigers many in number, one lion would finish them off; in the same way even though there were many of those other philosophies, one emperumAnAr could win them such that they do not rear their head ever again. He incarnated in this world in this way, is in the thoughts of amudhanAr.

The pAsuram ‘adaiyAr seeyam [periya thirumozhi – 3.4.10]’, made emperumAnArvali mikka seeyam’.

By these pAsurams, emperumAnAr came to definite conclusion as to the meanings of vEdhas, and made other philosophers also to come to that conclusion by debate and won them over – is the thought here.

Earlier, amudhanAr said that mARan’s (nammAzhvAr’s) thamizh vEdham made emperumAnAr a majestic elephant; here he says that  kaliyan’s (thirumangai AzhvAr’s) sub-parts of that vEdham in thamizh made emperumAnAr like a lion; these prabandhams make It possible to understand the true meanings of samskrutha vEdhas.

I shall praise how emperumAnAr established the true meanings of vEdhams in this way – concludes amudhanAr in this pAsuram.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 87

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Introduction (given by maNavALa mAmunigaL)

When asked “In this age of kali which invades by confusing the mind and faith of sentient, how can you maintain your firm faith?”, amudhanAr replies “that invasion happens only for those who are not involved in the knowledge spread by emperumAnAr“.

Introduction (given by piLLailOkam jIyar)

Your highness talked about your love towards the devotees, as ‘avar emmai ninRu ALum periyavarE’ (in the previous pAsuram), but  – In this day and age of kali that invades by confusing the mind of knowledge, faith, and love, of sentient, is it possible for you to have this faith staying together strong? – few who were present nearby asked so; amudhanAr replies – since emperumAnAr is complete in his qualities of greatness, kindness, etc., if those with limited or absent knowledge attempt to praise him, he would accommodate to possess the nature, form, qualities and places as per the qualification of such people; this time and age of kali would only invade into those who do not possess the intellect spread by such emperumAnAr, and it would not affect me who got such intellect from emperumAnAr; so for me there is no problem of continuation of this faith till time eternal that this AthmA would be present.

periyavar pEsilum pEdhaiyar pEsilum thanguNangatku
uriya sol enRum udaiyavan enRu enRu uNarvil mikkOr
theriyum vaN keerththi irAmAnusan maRai thErndhu ulagil
puriyum nal gyAnam porundhAdhavaraip porum kaliyE           –   87


Word by word meaning (given by maNavALa mAmunigaL)

periyavar – Those having intellect and ability to speak; such enriched people –
pEsilum – if they speak, or,
pEdhaiyar – those having the limit or lack of knowledge and ability, such poor people –
pEsilum – if they speak also,
it is not possible to see the limit based on their knowledge and ability (for the first kind of people), and (for second kind of people) they would not have to think that attempting this is not possible for us because of lack of knowledge, and so not have to back out;
tham guNagatkuriya – in this way they can speak based on their (respective) qualities,
sol – words according to his nature, form, quality, and place
enRum – at all times,
udaiyavan enRenRu – that he possess such (quality of being described in such words);
uNarvil mikkOr – people having knowledge
theriyum – think through many times and involve in it
vaN keerththi – having such divine glory
irAmAnusan – is emperumAnAr, who
thErndhu – investigated
maRai – vEdham
ulagil – in the world, and
puriyum – helped by giving
nal gyAnam – distinguished knowledge;
porundhAdhavarai – for those not joining / taking up  that (advice)
kali porum – kali would gain upper hand and oppress them.

It would not do so to those who have joined, is the thought.

When recited as ‘guNangatku uriya sol onRum udaiyavan’ – (onRum – > how two different levels fit together due to his greatness and kindness); their words are based on their level of knowledge and ability, or lack of knowledge and ability;   It cannot be said that the words of praise (of learned ones) are excessive, or (words of  the illiterate) would not fit enough, and so cannot say that these are a match of unmatchable – this is due to his unbreakable greatness on the one side, and unbounded kindness on the other side (respectively); so those words would fit him – he is such a lord – is the thought here.

uriya – apt (words); udaiyavar – lord;

Some recite it also as ‘than guNangaktu’, (where ‘than’ applies to emperumAnAr)whether the intellects speak, or the illiterates speak, he always possesses quality that match those words which can be talked about by them;

vaNmai – beauty;


periyavar pEsilum – If those who are full of intellect that is up to par for praising, would praise him,

pEdhaiyar pEsilum – or if those who do not have the knowledge or ability to allow for praising, would praise him;

those with knowledge would try up to the level of their intellect, and would see that they cannot see the limit using their knowledge or ability and would withdraw; while those with lack of knowledge, (due to emperumAnAr’s kindness) they would Not have to back out from praising him due to thinking about their lack of knowledge and ability and saying that comparing to his glory with us of  no knowledge, it is like a lowly person trying to praise sage vaSishta (emperumAnAr is so kind that he can be praised by those with lack of knowledge as well);

than gunangatku uriya sol enRum udaiyavan – accommodates himself according to their intellect and ability, and to their lack of intellect and lack of ability (respectively), such that they could praise him according to their level, and thus has got at all times, unique words for praising each of his nature, form, quality, and place;

since he is having great glory of winning all the philosophies in debate with a thousand faces, how much ever may be the knowledge and ability of others, they would not be able to praise according to his level; if so, it does not need a mention about those with lack of knowledge and ability.

But, if they attempt by their wish based on their force of devotion, he sets himself up to that level to match that praise, which is out of the wealth of his excellence of accessibility to them;

enRu – to say it in this way;

When recited as ‘tham guNangatku (uriya sol onRum udaiyavan)’ – their words are based on their level of knowledge and ability, or lack of knowledge and ability only;

It cannot be said that the words of praise (of learned ones) are excessive, or (words of  the illiterate) would not fit enough, and so cannot say that these are a match of unmatchable etc. – this is due to his unbreakable greatness on the one side, and unbounded kindness on the other side (respectively); so those words would fit him – he is such a lord – is the thought here. What they praised is fact, and not unlike what is there, and thus it establishes the goodness of what they said;  uriya – apt (words); udaiyavar – lord;

Some recite it also as ‘than guNangaktu’, whether the intellects speak, or the illiterates speak, he always possesses words that match his quality which can be talked about by them;

uNarvil mikkOr – if one were to talk about knowledge and ability, some noble ones are quoted as – ‘it is these people who are fully knowledgeable, it is these who have studied everything’ – having such non-blemished knowledge (they are the AzhvArs);

theriyum vaN keerththi – he having beautiful glory such that (nammAzhvAr) understood and said ‘kaliyum kedum kaNdu koNmin’, and gave the bhavishyadhAchArya vigraham’;   (such noble ones);

irAmAnusan – such emperumAnAr;

maRai thErndhu ulagil – As said in ‘gambheerAnAmgruthakagirAm’, since it is deep and hidden for those who try to understand its inner meanings, vEdham has got the name ‘maRai’ (hides); divining vEdhArtha sangraham, gIthA bhAshyam, etc., without making any contradictions of meanings to such vEdham using next levels of vedic text (upabrahmaNams) as said in ‘ithihAsa purANAbhyAm vEdhamsamupa brahmayEth’; thErndhu – researching/investigating;

ulagil puriyum nal gyAnam – in this world of illiteracy, he explained them (vEdhas) and helped everyone from AsEthu-himAchalam – he having such distinguished intellect;  puriyum – giving;

porundhAdhavarai – even if he helps everyone in these ways, due to dullness of faith like uyyakkoNdAr (one who lived during the time of emperumAnAr; he understood the words but not the practicing what emperumAnAr explained about surrendering to emperumAn), and due to misfortune of such birth of this time, such people who do not take it up; that is, those who did not come into the circle of his advises; porundhu – join;

porum kaliyE – the ill-effect of kali yugam would come and invade them; kali would gain upper hand and start oppressing them; so who ever due to the acceptance of emperumAnAr got the distinguished knowledge would not be affected by kali;

thoNdaradippodi AzhvAr too said this same meaning in ‘kAvalil pulanai vaiththu kali thannaik kadakkap pAyndhu – nAvalittu uzhi tharuginRom naman thamar thalaigaL meedhE [thirumAlai – 1]’ (~kali would not disturb those who are devotees of emperumAn).

Sruthi too said ‘nakalu bhAgavathAyam avishayam gachchanthi’ (if they are devotees then they are not under consideration by yaman),

and parihara madhusUdhana prapannAn prabhuraham anya nruNAm na vaishNavANAm’ (~do not go near the place of emperumAn’s devotees; I am not the lord for them; they are my lord) and, ‘thyaja bata dhUra tharENa thAn apApAn’ (leave those devotees; they are not of any sins), so said yaman too to his servants (prostrate before emperumAn‘s devotees and stay away from them), as said in ‘namanum than thUdhuvaraik kUvich chevikku [nAnmugan thiruvanthAdhi – 68]’ (yaman said into to the ears of his servants).

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

pEsilum – Since it is about AchAryan, talking is meant as – praising him;

Compare with pEyAzhvAr’s ‘pEsuvAr evvaLavu pEsuvar avvaLavE .. vadivu [mUnRAm thiruvanthAdhi – 21] (~ how much ever one can talk about the qualities of emperumAn He sets Himself to those words), and nammAzhvAr’s ‘selak kANkirpAr kANum aLavum sellum keerththiyAy [thiruvAimozhi – 5.7.3] (~His glory keeps setting to the level one can try to praise/see to their ability);

Their limits of praising is like going as deep in to the sea as much as they can, or, dipping their body in the sea shore based on their inability;

enRu enRu – those of non-blemished knowledge keep thinking about emperumAnAr again and again, so this is said twice.

My steadfastness that whoever keeps in his mind about emperumAnAr would be my lords (as said in earlier pAsuram), would not be affected by kali because emperumAnAr has made himself available due to his kindness and has included me in that group.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 86

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Introduction (given by maNavALa mAmunigaL)

After saying (in previous pAsuram) ‘irAmAnusanaith thozhum periyOr pAdham allAl endhan Ar uyirkkiyAdhonRum paRRillai’, thinking about the ways in which earlier he had considered as his relatives those who were attached to lowly things, and how he was having affection towards them, amudhanAr says that he would not do that hereafter, and it is those who have the mind of thinking about emperumAnAr, would have the rights to rule him.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – ‘irAmAnusanaith thozhum periyOr pAdham allAl endhan Ar uyirkkiyAdhonRum paRRillai’, and so amudhanAr talked about his state. In this pAsuram – earlier I had considered as my relatives those who were attached to lowly matters, and was very much affectionate to them like ‘thAyE thanthai enRum thAramE kiLai maKKaL enRum [periya thirumozhi – 1.9.1]’ (~considering them as all my relatives) – I am filled with fear about that, I shall not do that (from now onwards), it is those whoever may be there that are eligible to rule me if they got the minds like getting treasure, that thinks about emperumAnAr who is worshiped by the noble ones who understand as is about thathva hitha purushArtham (truth, means, and destiny), says amudhanAr.

paRRA manisaraip paRRi ap paRRu vidAthavarE
uRRAr ena uzhanRu Odi naiyEn ini oLLiya nUl
kaRRAr paravum irAmAnusanaik karudhum uLLam
peRRAr yavar avar emmai ninRALum periyavarE             –   86


Word by word meaning (given by maNavALa mAmunigaL)

paRRi – Those who are surrendered to
ap paRRu vidAdhavarE – and are continuing without leaving that refuge
manisarai – lowly people
paRRA – who are not attached to anything (good) / who do not have any ability,
uRRAr ena – thinking that such people are my relatives,
uzhanRu – and going behind them and involved in that,
and due to love towards their matter,
Odi – anxious to see when they would see me,
and due to joy and sorrow of being with them and separated from them respectively,
ini naiyEn – I suffered; Hereafter I won’t be so;
kaRRAr – Those who have learned well
nUl – the SAsthrams
oLLiya – which shows clearly by itself,
thinking that the use of that education is to –
paravum – praise to their heart’s content, due to love towards him –
irAmAnusanai – such emperumAnAr;
karudhum – their living is thinking about him only
uLLam – they having such mind
peRRAr – and having that like having gotten wealth,
yavar – the few who are in that state,
whatever be their clan, charaNa, gOthram, etc.,
avar – they
periyavar – are the noble ones
emmai  ninRu ALum – who till the time this AthmA of mine is present, would fully get that AthmA to be subservient to them.

OR, For ‘paRRa manisar’ etc. – I would not – surrender to lowly people, and without leaving them thinking that they are the ones who would lift me up from this material world, and so run around thinking of them.


paRRA manisaraip paRRi – As said in ‘periyEn Ayina pin piRarkkE uzhaiththu Ezhai AnEn [periya thirumozhi – 1.9.7]’ (~ become poor (in knowledge/acts/nature) working for/to satisfy other lowly people), and, ‘bAndhavAbhAsalOla:’(living for the welness of relatives only), they being of nature of stealing everything when you have good wealth, and are not protectors when you are having a danger, they do not have any ability for anything, but  surrender to such lowly ones thinking that they would serve that it would destroy the true nature of their AthmA,

ap paRRu vidAdhavarE – those who do not leave that surrendering.

uRRAr ena uzhanRu Odi – misunderstanding that they are real relatives, and as all kind of relationships like mother, father, and others, and as lords, and as protectors, and so went behind them everywhere, not able to stay put in a place till seeing them, and out of such deep love, run around to find them, and not understanding that they are lowly than us, and so thinking that there is some destiny to be reached with their help and so running to their houses many times  and in many ways.  Odi -> rush to them.

naiyEn ini – After getting acceptance of emperumAnAr, I would not do as aforementioned and get damaged.  Hereafter I would not become damaged due to happiness and sadness of being with them or separated from them respectively.


For paRRA manisar etc.  – Surrendering to lowly people, and without leaving that, thinking of them only as relationships, be immersed in that, and become destroyed; I would not do that from now. Like saying ‘dhureeSvarathvAra bahir vidharthikA dhurASikAyai rachithOyam anjali: (a good-bye salute to you)’, salute and farewell to them, says amudhanAr.

oLLiya nUl kaRRAr paravum – As said in ‘rija: yajU(g)mshi sAmAni thathaiva atharvaNAnicha – sarvam ashtAkSharAnthastham yaSchAnyadhapi vAngmayam’ (all the four vEdhas are present within the eight word manthram),  ‘svagyAnam prApaka gyAnam prApya gyAnam mumukShubhi: – gyAna thryam upAdhEyam Ethadhanyam nakinchana’ (there is no other knowledge than the knowledge about AthmA, knowledge about the means, knowledge about destiny),  getting from the grace of their AchAryan emperumAnAr the meanings of rahasya thrayam which highlights the truth, means, and destiny as is, which is the essence of vEdhas that are said as ‘sudar migu suruthi [thiruvAimozhi – 1.1.7]’, and that the inner most meaning that is shown by that knowledge is only emperumAnAr, as said in ‘AchArya dhEvO bhava’ (AchAryan is the god), ‘dhEvamiva AchAryamupASeetha’ (think of AchAryan himself as god), ‘yasya dhEvE parabhakthir yathAdhEvE thathAgurau’ (be devoted to AchAryan like how you would be devoted to emperumAn), ‘dhEvavathsyAth upAsya:’ (like how you worship emperumAn, worship AchAryan in that way as well), and, ‘thasmin rAmAnujAryE gururithi cha padham bhAthi nAnyathra’ (only in rAmAnujan the word guru is well meant);  – those who have got this clarity decide that the use of such education is to praise such emperumAnAr to their satisfaction due to their love ;

irAmAnusanai – such emperumAnAr

karudhum uLLam peRRAr evar – As said in ‘rAmAnujasya charaNau SaraNAm prapadhyE’, and ‘SaraNamEmi rAmAnujam’, and, ‘rAmAnuja muni than vAyndha malarp pAdham vaNanuginREn [thiruvAimozhi thaniyan]’, and ‘idhath thAy irAmAnusan [thiruvAimozhi thaniyan]’, thinking of emperumAnAr in these ways itself is their life journey – such people, as said in ‘ek kuRRavALar edhu piRappu Edhu iyalvAga ninROr’, even if they are having formless knowledge (lowly), lowly birth, and activities which are to be discarded,

avar emmai ninRALum periyavarE – they with such blemishes, birth, and activities, only are our lords, for time till the AthmA exists (eternal), the noble souls who have stayed firm and rule us as per their wish; nammAzhvAr too divined ‘yavarElum avar kaNdeer … [thiruvAimozhi – 3.7.1]’ (~if there are those who are devotees of emperumAn … they are my lords).

It is said too, ‘SvapachOpi maheepAla vishNu bhakthO dhvijAdhika:’ (Even if he eats the meat of dog, if he is a devotee of vishNu, then he is more noble than a brahmin),

‘na SudhrA: bhagavath bhakthA: viprA: bhAgavathAs smruthA:’ (Don’t refer to them as Sudhra (sad person), if he is having devotion towards emperumAn; such a devotee is a brAhmaNan)

‘bhakthi: ashtavidhAhyEshA yasmin mlEchchEbhi varthathE, saviprEndhra: muni: SrImAn sayathi: sacha paNditha:- thasmai dhEyam thadhOgrAhyam sacha pUjya: yathAhyaham [garuda purANam] (whoever is having these eight types of devotion, even if he is of lowly birth he is the head of brahmins, he is the sage, he is of correct wealth, he is the yathi, he is the learned; one can learn from him and give knowledge to him),

‘SvapachOpi harE: nAma yasya vAchi’ (even if he eats meat of dog, if his mouth utters once the name of Hari),‘sakruthabyavachAth vinikkathaSchEth’ (without even realizing) ‘kulathaivatham mama thasya pAdha dhULi: (he is the head of our clan, and we will place the dust of his feet in our head)’, ‘anuvrajAm yaham nithyam bhUyayEthyangri rENubhi: – thAssarvA: SirasA dhEva: prathigruhNAthi vaisvayam’ (how much ever low birth he may be from, we shall follow him; place the dust of his feet in our head, they all are noble ones whose divine feet we shall keep in our head).

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

paRRA manisarai … Odi naiyEn ini – Since those lowly ones whom I surrendered to are themselves immersed in worldly problems, how would they be able to solve my problem?

ninRu ALum – While emperumAn ruling us would put us through total annihilation, or give delayed acceptance into paramapadham, etc., these noble ones who always think about emperumAnAr would lord us and give only that sweetness of service, very steadily.

The noble ones took me up by themselves saying ‘nam paiyal [thirumAlai – 37]’ (~he is our man / he is ours), and rule me, disallowing me to go in those old ways.

My going after lowly people is the trouble I got myself into; the noble ones got me [out of those troubles] in spite of the absence of any effort from my side.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 85

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

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<< previous (kaNdu koNdEn em irAmAnusan thannai)

Introduction (given by maNavALa mAmunigaL)

You said ‘irAmAnusan thannaik kaNdu koNdEn, avan thoNdar pon thALil thoNdu koNdEn’ (in previous pAsuram); what are you more interested in out of the two (emperumAnAr or his devotees)?  I don’t have interest in anything other than the divine feet of those who consider only emperumAnAr as their shelter – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – You said ‘irAmAnusan thannaik kaNdu koNdEn, avan thoNdar pon thALil thoNdu koNdEn’, and involved in the matter of emperumAnAr and also his devotees. But among these two, in which matter do you have more interest?  To those who were nearby and asking this, amudhanAr replies – as the meaning of vEdhas that is learned, and the fore front of it being vEdhAnthams, show that emperumAn is our lord; not knowing this, those who served unwanted matters, and suffered in unnecessary things – emperumAnAr got them to rid of such foolishness;  there is nothing else to consider in my mind than the divine feet of those who consider only emperumAnAr as their shelter, says amudhanAr.

Odhiya vEdhaththin utporuLAy adhan uchchi mikka
sOdhiyai nAthan ena aRiyAdhu uzhalginRa thoNdar
pEdhaimai theerththa irAmAnusanaith thozum periyOr
pAdham allAl endhan Ar uyirkku yAdhonRum paRRu illaiyE         –   85


Word by word meaning (given by maNavALa mAmunigaL)

As said in ‘Sruthi Sirasi vidheepthE’ (being most distinguished as the head of vEdhas),

ut poruLAy – being the inner meaning
vEdhaththin – of vEdham
Odhiya – that is learned,
mikka sOdhiyai – He who is present with unbounded glory
adhan uchchi  – is shown as the head of that vEdham as said in ‘Sruthi SirasividheepthE’,
nAthan ena aRiyAdhu – not knowing that He is our lord,
uzhalginRa thoNdar – they get involved in other matters and languish,
pEdhaimai – such lowly knowledge which is the reason for worship of unwanted matters
theerththa – (was) removed (by)
irAmAnusanai – emperumAnAr;
thozhum – worship of (such emperumAnAr) itself as their identity,
periyOr – those having such greatness,
pAdham allAl – other than their divine feet,
enthan Ar uyirkku – to my AthmA
paRRu illai – hold is not there for
yAdhonRum – something else.

Some recite also as  ‘pEdhaimai theerkkum’.

Based on thamizh grammar, ‘Ar uyirkku yAdhonRum’ is combined written and recited as ‘Ar uyirkkiyAdhonRum’.


Odhiya vEdhaththin ut poruLAy – As said in ‘ashta varsham brAhmaNa upanayeetha, tham adhyApayEth’ (do sacred thread ceremony (pUNUl/janEu) for the seven year old (eight including the time in mother’s womb), and send him to learn vEdhas), ‘svAdhyAya adhyE thavya: (he should practice reciting of vEdham)’, “vEdham anUchyAchAryO’nthE vAsinamanu SAsthi” (repeat the words of vEdham after AchAryan, being with AchAryan till the end), ‘svAdhyAyAnmA pramadha:’ (without missing, recite vEdhas at appropriate times), following the procedures of recitation/learning by following AchAryan, the vEdhas that he has learned, – being the inner meaning of that vEdham, and being important as said in ‘bhajEth sArathamam SAsthram’ (take up the most valuable essence from SAsthram (surrendering to emperumAn)), and in ‘sarvathassAramAdhadhyAth’ (Learning vEdham is to take up the most valuable essence from SAsthram).

adhan uchchi mikka sOdhiyai nAthan ena aRiyAdhu – As said in ‘vEdhaiScha sarvai: ahamEva vEdhya: [SrI bhagavath gIthA 15.15] (I am the one talked about in all the vEdhas), and, ‘vEdha vEdhyE parE pumSi’ (emperumAn is the one talked about in vEdham), and, ‘vEdhE rAmAyaNE puNyE’ (emperumAn is talked about in rAmAyaNam which is vEdham), and, ‘Adhau madhyEthadhAnthE vishNussarvathra geeyathE’ (vishNu emperumAn is talked about from beginning through middle through the end), and, ‘uLan sudar migu suruthiyuL [thiruvAimozhi – 1.1.7]’ (He is present as the essence in vEdham which is abundantly radiant due to being svatha:prAmANyam (self-evident)), and ‘Sruthi Sirasi vidheepthE [SrI bhAshyam]’, at the top of vEdhas He is being shown as the one, and as said in ‘jyOthishAm jyOthi:’ (He is the light for lights (being so bright)), and, ‘thEjasAm rASimUrjitham’ (all the lights held together would look dark in the presence of brightness of emperumAn) such sarvESvaran who is of boundless glory; not understanding that He is the lord for us as said in ‘pathim viSvasya’ (emperumAn is our lord/husband);

uzhalginRa thoNdar – As said in ‘kalau jagath pathim vishNum sarvasrashtAram achyutham, nArchayishyanthi maithrEya pAshaNdOpahadhAjanA: [SrI vishNu purANam]’ (In kali yugam, vishNu emperumAn who is the lord of the world who does not let down anyone who surrenders to Him would not be worshiped and they would be affected by lowly pAshaNdis (fake spiritualists)), and,

‘namAm dhushkruthinO mUdA: prapadhyanthE narAdhamA:, kAmai sthaisthair hrutha gyAnA: prapadhyanthE anya dhEvathA: [SrI bhagavath gIthA 7.15]’ (Fools, lowest among men, those with knowledge which was destroyed by mAyA (illogical reasonings etc) and the demoniac are the four types of sinners (who are greater sinners in the order of their mentioning) who do not surrender unto me.), and,

‘nAthE na: purushOththamE thri jagathAm EkAdhipE chEthasA – sEvyE svasya padhasya dhAthari surE nArAyaNE thishtathi – yam kanchith purushAdhamam gathipaya grAmESam alpArthadham sEvAyaimrugayAmahEnaram ahO mUkAvarAkAvayam’ (when there is emperumAn lord nArAyaNan the only one, He who would give Himself to those who surrender to Him, is present, they go to some one who is said to be head of a village, Oh what do I say about their unfortunate situation), due to trace of sins eternal, being subservient to demi-gods, to lowly people,  and to themselves; and due to growth of/commitment in such subservience),

as said in ‘adhaScha Urdhvancha prasruthA:, thasya SakhA: guNapravuththAvishayE pravaNA:’ (going horizontally vertically (in all directions) towards lowly matters, growth of branches of such matters, activities due to characteristics of sathva rajas thamas, interest in other (lowly) matters), and,

gathAgatham kAmakAmA labanthE’ (he goes, comes, tries to satisfy his wishes, goes to hell/heaven, comes back, and so on), those people go through the cycle of womb, birth, going in dark and smokey path (to hell, etc.,), as said in panchAgni vidhyai, being born in the clans of dhEvas, (humans, etc.) many times and in many types; people who are in to such cycle;

pEdhaimai therththa – Like geethAchAryan who says ‘thEshAmEvAnukam pArtham aham agyAnatham thama: – nASayAmi [SrI bhagavath gIthA]’ (I show mercy and remove the thamas that is ignorance, towards those who suffer due to lowly matters),

since he removes the darkness that is ignorance as said in ‘pApadhvAntha kShayAyacha’ (removed the sins), and, ‘SrImAn Avira bhUdhbhUmau rAmAnuja dhivAkara:’ (ramAnuja came to this world like the sun rose (to remove our ignorance)), the ignorance being the reason for going after inappropriate things, he removed such ignorance completely, without trace – says amudhanAr.

irAmAnusanaith thozhum periyOr pAdham allAl – Other than the most attainable divine feet of those mAhAthmAs who have the faith that the divine feet of emperumAnAr is the one that would lift them up from this material world;  periyOr – noble ones – AzhvAn, ANdAn, piLLAn, and such.


Divine feet of those who worship emperumAnAr

thozhum periyOr – pANdavas, who are mentioned as ‘adiyaith thodarndhu ezhum aivarkatkAy, ended up being ‘siRiyA’ (not noble), and were with inferior knowledge (since they did not  surrender unto Him and reach paramapadham – instead they were interested in heaven and went there) ; (but), those who surrendered to emperumAnAr, did not have such shortcomings, and due to that they got this greatness first (of being subservient to emperumAnAr);

enthan Ar uyirkku – to the distinguished AthmA of mine who am having the faith of being subservient to emperumAnAr’s devotees as I said in ‘avan thoNdar pon thALil thoNdu koNdEn’ (in previous pAsuram);

yAdhonRum paRRu illaiyE – there is no other hold; jeeyar also divined this meaning in the SlOkam of ‘vAchA yathIndhra [yathirAja vimSathi 3]’.

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

The name vEdham  is based on showing to the one who is learning it, about the ways of worship, and about the One to be worshiped. Since this pAsuram then says ‘adhan uchchi’, thus identifying the latter part that is vEdhAntham which mainly talks about acts that are for worshiping emperumAn, amudhanAr is specifically talking about that using the word vEdham.

Even though fire, indhra, etc., demi-gods are mentioned as part of worship, the one residing in them as antharyAmi is emperumAn, is identified in the pAsuram as ‘utporuLAy’.

nAthan ena aRiyAdhu uzhalginRa thoNdar – even though the experts of vEdhas have learned about who is identified inside vEdhas, and about the glorious One present as the head of such vEdhas, they are being ignorant and go after other things and beings, opines amudhanAr.

Due to not knowing the He is the owner of sentient and non-sentient, their mind is involved in the things outside, and for that they are having to serve other strangers, and be in that cycle; so their learning of vEdhas become useless;

As said in ‘chathur vEdha dharO viprO vAsudhEvam na vindhathi | vEdhabhAra bharAkrAntha: sa vai brAhmaNa kardhabha: ||  (a brAhmaNa who may be holding in his heart all the four vEdhas, but not knowing vAsudhEvan [as the lord], would be nothing more than a donkey carrying the weight of such vEdhas), like ‘kunkumam sumandha kazhudhaiyO pAdhi  [SrI vachana bhUshaNam]’ (like a donkey that does not know the importance/fragrance of saffron buds that it carries in its back).

amudhanAr says – Oh! what an ignorance this is!

thoNdar – those devoted to the acts of lowly matters;  since such desired things for them are many, one has to fall on many indivduals’ feet (serve them) to acquire those things, so amudhanAr says ‘uzhalgainRa’ thoNdar.

irAmAnusanaith thozhum periyOr – It is easy to worship emperumAn; but it is rare/difficult effort to worship emperumAnAr; one needs strength of mind to do that; there is no other name for them. Their only name is ‘irAmAnusanaith thozhum periyOr’ – worshiping emperumAnAr is their identity. Those having such greatness. Those like AzhvAn, ANdAn.

pAdhamAllAl .. paRRillai – Since his devotion did not stop with emperumAnAr but went to the extent of his disciples, amudhanAr mentions his AthmA as ‘Ar’ uyir.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 84

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

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Introduction (given by maNavALa mAmunigaL)

While there are more benefits to be achieved in the future, it is not even possible to completely talk about the list of benefits I have already obtained, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – emperumAnAr made the whole world know that I am in to the charama parvam of subservience to emperumAnAr’s divine feet, and not involved in the group of those who are in prathama parvam of surrender to emperumAn – said amudhanAr.

In this pAsuram – seeing emperumAnAr to the satisfaction of my eyes, that image engrossed in me and extended up to his devotees, and I became subservient to them; I got the ties of my most cruel karmas removed, and drank the nectar of emperumAnAr’s auspicious qualities to my mouth’s content;  if I attempt to talk about the benefits, since it is countless , I cannot complete the listing of all these benefits – says amudhanAr.

kaNdu koNdEn em irAmAnusan thannai kANdalumE
thoNdu koNdEn avan thoNdar poRRALil en thollai vennOy
viNdu koNdEn avan seer veLLa vAriyai vAy maduththu inRu
uNdu koNdEn innam uRRana Odhil ulappillaiyE                         –   84


Word by word meaning (given by maNavALa mAmunigaL)

kaNdu koNdEn – I recognized him as is that –

em irAmAnusan thannai – he is not same as us, but has come to lift us up from samsAram,  he is our lord, that is emperumAnAr;

kANdalumE –  as I saw in this way
and instead of stopping at his level,
thoNdu koNdEn – I became subservient
pon thALil – to the divine feet of
avan thoNdar – those who consider only him as their shelter;
viNdu koNdEn – I got rid of
en – my
thollai – eternal
vem – very cruel
nOy – karmas;
like the very thirsty ones would put their mouth and drink water from a pond,
vAy maduththu – with great devotion
inRu uNdu koNdEn – today I consumed
avan – his
seer veLLa vAriyai – qualities that is the water of ocean;
ulappu illai – there is not an end to it
Odhil – if I talk about
uRRana – what I obtained
innam – even more.

Saying kANdalumE is – the moment I saw him

thoNdu koNdEn is – got subservience in my hands.
vAri – ocean
ulappu – end

emperumAnAr with his devotees


kaNdu koNdEn – The beauty of emperumAnAr’s form which is as said in ‘kAshAya SObhi gamaneeya SikhA nivESam dhaNdathryOjvalakaram vimalOpaveedham – udhyath dhinESanibamullasadh UrdhvapuNdram rUpam thavAsthu yathirAja dhruSor mamAgrE’ (Oh emperumAnAr! Your divine form stands in front of my eyes – the brightness of kAshAyam cloth you are wearing, beautiful black lock of hair (tuft), the three sticks held together (thridhaNdam), wearing of white pUNUl string (yagyOpavIdham), bright thirumaN SrIchUrNam (Urdhva puNdram) like the light of the rising sun), such beauty which is to be seen by praying for it, I, without any effort of mine, saw that to the satisfaction of my eyes, as I got it by chance.

As said (after seeing His devotees) in ‘kaNdOm kaNdOm kaNdOm kaNNukku iniyana kaNdOm [thiruvAimozhi – 5.2.2]’ (We have seen, we have seen, we have seen the beautiful scene (which is that His devotees are spread everywhere)), and ‘thiruk kaNdEn pon mEni kaNdEn thigazhum arukkan aNi niRamum kaNdEn [mUnRAm thiruvanthAdhi – 1]’ (I am seeing periya pirAttiyAr, emperumAn’s divine body, His brightness, and His devotees that is, conch and discus), etc., like the ones (AzhvArs) who got non-blemished knowledge and saw the devotees, I see (his divine form) with my eyes;

What is it that you saw?

em irAmAnusan thannai – Since it is said ‘kalau rAmAnujassmrutha: (As fourth incarnation in kali yugam Adhi SEshan has incarnated as rAmAnujan)’, and, SEshOvA sainya nAthOvA SrIpathirvEththi sAthvikai: | vitharkyAyam mahApragyai: yathirAjAya (mangaLam)’,  (~ is rAmAnujan an incarnation of Adhi SEshan, or is it that of vishvaksEnar, or is it Sriya:pathi himself (wonder the devotees), and they keep discussing but are not able to come to a conclusion; (long live such) yathirAja), emperumAnAr is not one among our kind of group; to lift us up from samsAram he has incarnated from paramapadham and came looking for us to our place – having such faith, I have realized/ saw about emperumAnAr as is.

kANdalumE thoNdu koNdEn avan thoNdar pon thALil –  as I saw him in this way, my love for him grew, and not stopping at that level, it reached out to his devotees who consider only him as their shelter, and I became subservient to do all services towards their desirable divine feet. Saying ‘kANdalumE is to mean – right at the moment of seeing him. thoNdukoNdEn is a full word to mean I submitted myself to subservience.

jeeyar (maNavALa mAmunigaL) to prayed – ‘thvadhdhAsadhAsagaNanA charamAvadhau ya: thadhdhAsathaikarasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (For your servant who is so devoted to your words that he could be even bought or sold (by you), please let me serve, without interest in anything else, the last of series of such servants who serve such a devotee of yours; please let this happen every day by your grace).

en thollai vennOy viNdu koNdEn – as I was involved in this subservience, I completely got myself removed from the sorrows of my mind, etc., due to the most cruel karmas that were earned from time eternal, and which were part of emperumAn’s thoughts of ‘won’t forgive, will punish’ (kShipAmi nakShamAmi);

avan seer veLLa vAriyai – the great ocean that is that emperumAnAr’s auspicious qualities;

overflowing of the ocean; ocean is not a proper substitute to describe it since emperumAnAr’s auspicious qualities are countless; so amudhanAr describes it as overflowing ocean; since the matter (emperumAnAr) is enjoyable, this (emperumAnAr’s qualities) is also enjoyable.  Or, like the ocean that is the flood of his auspicious qualities;  vAri -> ocean;

vAy maduththu inRu uNdu koNdEn – distressed due to the rays of sun, and desirable of water, one would enter into pond and drink water fully out of mouth – in the same manner, amudhanAr also had been distressed due to sorrows of worldly matters, and to be relieved from it, as he got acceptance of emperumAnAr, he went near emperumAnAr and with love drank with mouth the nectar that is auspicious qualities of emperumAnAr, and enjoyed that experience – says amudhanAr.

Like how we are fond of milk, juice, etc., amudhanAr is fond of emperumAnAr’s divine qualities that are as explained in ‘pAlE pOl seer’ [periya thiruvanthAdhi 58].

vAy maduththu uNdu – is – opening the mouth and praising with words related to those qualities.

innam uRRana – not just what have been talked about till now, even more benefits I got due to emperumAnAr;

Odhil – if I attempt to talk about them,

ulappu illai – there would be no end.

Since there is no count to what I received, it is not possible to for me to say it in counting, says amudhanAr.

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

en thollai … uNdu koNdEn – nOyis about karma which is the reason for disease (of being born here, etc.);

What nammAzhvAr said in prathama parvam,  in ‘kaNdEn kamala malarp pAdham kANdalumE viNdE ozhindha vinay AyinavellAm [thiruvAimozhi – 10.4.9]’ (~ Saw the divine feet (of emperumAn), and as I saw that, all my karmAs left me);

vAy maduththu uNdu koNdEn – Similar to how nammAzhvAr said in ‘adiyEn vAy maduththu parugik kaLiththEnE [thiruvAimozhi  – 2.3.9]’ (I enjoyed drinking the nectar (emperumAn) putting my mouth in it); and periyAzhvAr said in ‘udal urugi vAy thiRandhu maduththu unnai niRaiththuk koNdEn [periyAzhvAr thirumozhi – 5.4.4]’ (~my body melted, I opened my mouth and filled it with you).

innam … ulappu illaiyE – If I keep talking about all that I got, there would not be an end to it, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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