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rAmAnusa nURRanthAdhi – 73

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Introduction (given by maNavALa mAmunigaL)

When those who saw amudhanAr becoming happy in these ways and ask – since you (now) possess intellect and love that help reach goal, can you not sustain by yourself? –  amudhanAr replies – Due to his qualities of generosity etc., he is the protector of all people in this world, and he advised about the true knowledge – there is no sustenance for me other than the destiny of remembrance of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – as amudhanAr becomes happy about how emperumAnAr due to his generosity placed him among the group of devotees, people near there asked – since you have got intellect and love towards them, can you not get liberated based on that? – amudhanAr replies – due to his generosity, and extreme kindness related to that, and with his calmness that helps in not getting angry when caring for all the people, he himself is the protector for one and all in this earth,  he advised true and distinguished knowledge – it is the reflecting of the fact that emperumAnAr is the protector that would get me liberated, and my intellect and love would not play a role in it.

vaNmaiyinAlum than mA thagavAlum madhi puraiyum
thaNmaiyinAlum ith thAraNiyOrkatku thAn charaNAy
uNmai nan gyAnam uraiththa irAmAnusanai unnum
thiNmai allAl enakkillai maRROr nilai thErndhidilE                     –   73


Word by word meaning (given by maNavALa mAmunigaL)

than vaNmaiynAlum – By his generosity (which does not see (just the) greatness of meanings),
mA thagavAlum – and by his utmost kindness (which cannot bear to see the wrong paths (of the people)),
madhi puraiyum – like the moon which removes heat, and which gives delight,
thaNmaiyinAlum – by his coldness (pleasantness),
ith tharaNiyOrkatku – to the ones in this world, as said in ‘aRivinAl kuRaivilam [thiruvAimozhi – 4.8.5](we do not have interest in those matters that are not liked by emperumAn),
thAn charaNAy – having himself as the protector
gyAnam uraiththa – advised the knowledge  (which is)
uNmai – true (pAramArthika).
nal – and distinguished;
irAmAnusanai – such emperumAnAr
unnum – thinking of him as the protector –
thiNmai allAl – other than that as destiny,
maRROr nilai illai – there is no other sustenance,
enakku – for me.


vaNmaiyinAlum –  By his generositywhich lifts everyone up from this material world without focussing on greatness of meanings (to be given to them), or the weakness of such people; his generosity  which made everyone one to drink and worship SrI pAdha theertham and divine feet (respectively) by establishing in SALagrAmam, and giving away to every one the most secret/sacred meanings of charama SlOkam (respectively); as said in ‘thathvEnaya: chith  achith eeSvara thath svabhAva bhOgApavargga thadhupAya gathIr udhAra:’ (explained thathva thrayam (sentient, non-sentient, and emperumAn), and about what is to be reached, how to reach it, what is experienced after reaching it, what is its nature, place, etc.), he authored SrI bhAshyam and other granthams and helped in every way;

by such generosity of his,

What instigated such generosity?  (it is his utmost kindness: )

than mA thagavAlum – As said in ‘Evam samsruthi chakrasthE brAmyamANEsva karmabhi: – jeevE dhu:kAkulE vishNO: krupAkApyubajAyathE’ (as people are stuck in the wheel of karma, they are involved in sadness , at some rare time for some people the grace of emperumAn falls on them), and in ‘santhaptha vividhai: dhu:kai: dhurvaSairEva mAdhibhi:’ (~ he is burning (suffering) due to various types of sadness, etc.),  and due to the utmost kindness of (emperumAnAr), of not being able to bear seeing such sorry state of worldly people who have fallen down and piled up in the pit that is this material world,

than mA thagavAlum –  it is not something that came and settled in, but is by nature (than), and is most (mA) distinguished, not able to bear someone’s sorrows is the kindness – by such beautiful grace of his;

salagramam_mudhaliyandan-sripadha_thirththam_15SrI pAdha theertham – SALagrAmam  (Photo courtesy Link)

madhi puraiyum thaNmaiyinAlum – Like the moon (madhi) which makes everyone feel pleasant,  by the great mercy for everyone’s happiness;   thaNmai – pleasant/cool.  purai –  greatness.

As said in ‘hari: dhu:kAni bhakthEbhya: hitha bhudhyA karOthisa: (emperumAn gives sadness to His devotees, to get them in correct path (unlike that emperumAnAr does not even give such sadness for correcting us); ,

– SasthrakShArAgni karmANi sva puthrAya yathA pithA’ (like father takes the stick to his son for correcting him (emperumAn also does the same) –  not doing just the good,  like how one would drink milk for disease of bile, emperumAnAr in all the ways is having  cold/pleasant state that is pleasant for everyone.

ith thAraNiyOrkatkuth thAn charaNAy – in these ways of qualities, what is said in ‘gurur mAthA’ (AchAryan is the mother), and in, ‘upAya upEya bhAvEna thamEva SaraNam vrajEth’ (One shall hold on to AchAryan’s divine feet as means and destiny), – by the saying of ‘svAbhimAnaththAlE eeSvarAbhimAnaththaik kulaiththuk koNda ivanukku AchArya abhimAnam ozhiya gathi illai [SrI vachana bhUshaNam]’ (due to his thinking of himself as great/ independent, he lost the hold of emperumAn, for such a person there is no refuge than the love of AchAryan) – (and so) emperumAnAr is grantor of liberation;

It is said too, ‘sa Eva sarva lOkAnAm udhdharththAnAthra samSaya:’ (the one who can lift everyone up from this material world (is emperumAnAr only) (said kUraththAzhvAn)), and, ‘thasmin rAmAnujAryE gururithicha padham bhAdhi nA anyathra thasmAth Sishta SrImath gurUNAm kulam idham akilam thasya nAthasya Sesha:’ (the word guru fits only emperumAnAr; it does not fit that well for others; so, all the clan of devotees are those who have surrendered to emperumAnAr);

uNmai nal gyAnam uraiththa –  correcting advise about the most noble/required/deep knowledge in the form of real truth, and means (His divine feet), and destiny (service for His happiness);  it is said too, ‘bhajEth sArathamam SAsthram rathnAkara ivAmrutham  – sarvathas sAramAdhathyAth pushpEbhya iva shad padha:’ (emperumAn ignored lowly items and got the most noble nectar from the ocean.  Bee would take only honey from flower, emperumAnAr gave us only the most important aspects).

irAmAnusanai unnum thiNmai allAl – other than the benefit/destiny of being with well determined state that it is only emperumAnAr who is the protector.

maRROr nilai thErndhidil . enakku illai – If we think about this very well, my knowledge and love, etc., are not there for me even a little (for getting to that state).

I who do not possess anything to get benefits, and who does not have any other saviour, my knowledge and love would not sustain me – and thus amudhanAr divines about his utmost dedication (to emperumAnAr).

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

vaNmaiyinAlum – add the ‘than’ to all the three words, that is ‘than vaNmaiyinAlum’, ‘than mAthagavAlum’, ‘than madhi puraiyum thaNmaiynAlum’.

vaNmai – giving the advise without withholding due to the greatness of its meanings – such generosity.

emperumAn helped with vEdham and SrI bhagavath gIthA which talk about not so most important/sacred meanings also, whereas emperumAnAr’s helps with the advice that contains only the most important/sacred meanings.

So his generosity is unique.

madhi puraiyum thNmai –  By advising about true knowledge he relieve people of their heat (from material world), and makes them understand about emperumAn’s qualities and thus makes them happy; similar to the moon which makes one calm and enjoy.

Even though emperumAn as a mother gives us in similar ways, but since He is having svAthanthriyam (independence), there may be some heat (due to our karmas); but since emperumAnAr does not have any svAthanthryam, his advice can be comforting only.

It is said as ‘sudar mA madhi pOl thAyAy aLikkinRa [periya thirumozhi – 7.1.9]’, where the moon is equated to mother in giving comfort; so it shows the quality of vAthsalyam.

So amudhanAr is thinking about three qualities of emperumAnAr – generosity, kindness, and affection. These are same as what is described of SrI ranga nAchchiyAr who is the mother for the world, as thought about by parASara bhattar in ‘audhArya kAruNikathASritha vathsalathva pUrvEshu [SrI guNa rathna gOSam].

thAn charaNAy – people of the world did not know to ask for help, nor did they have ability to feel sorry about it – so emperumAnAr by himself took up to be the protector of the world.

Since it talks being protector of the whole world, it shows there is no differentiation among the receivers.

uNmain nal gyAnam uraiththa – this shows that the protection given by emperumAnAr is his advices, and correcting the people based on that. uNmai gyAnam –  knowledge of what is , as is. nal gyAnam – knowledge that gives joy (because of giving us knowledge about emperumAn’s qualities).

irAmAnusanai .. thErndhidilE –  thinking about him who took himself up to be the protector, as the protector is the benefit/destiny, and I don’t have anything in me on which to base it, says amudhanAr.

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rAmAnusa nURRanthAdhi – 72

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

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – being content about what he got due to emperumAnAr’s generosity, in this pAsuram amudhanAr thinks about and becomes happy about another big favour of emperumAnAr which he did due to such generosity.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, emperumAnAr, due to his quality that is generosity, gave amudhanAr what he loved (divine feet), and amudhanAr thought about all the benefits due to that generosity, and became content; in this pAsuram – he thinks about and becomes happy about how emperumAnAr kept him among the noble ones who praise emperumAnAr by thinking about – how due to the greatness of his generosity he won those who created confusion based on their leaning towards those philosophies which are lowly, that is, the ones which dismiss vEdhas, and about – how emperumAnAr established in the whole of earth the most pure path that is of vEdhas.

kaiththanan theeya samayak kalagarai kAsinikkE
uyththanan thUya maRai neRi thannai enRu unni uLLam
neyththa anbOdu iRundhu Eththum niRai pugazhOrudanE
vaiththanan ennai irAmAnusan mikka vaNmai seydhE                    –   72


Word by word meaning (given by maNavALa mAmunigaL)

irAmAnusan – emperumAnAr
mikka vaNmai seydhu – showed unbounded generosity,
kaiththanan – and divined his winning of
kalagarai – those who confuse/agitate
samayam – (based on their association to) such philosophies
theeya – which are lowly;
uyththanan – (and he) lead/administered the
thUya – pure/accurate
mARai neRi thannai – path of vEdham
kAsinikku – in the earth;
enRu unni – thinking of such aspects,
uLLam neyththu – with hearts that are not dry (wet and like new that is polished/immersed with ghee) but affectionate,
av-vanbOdu – and being with that affection
Eththum – they praise (emperumAnAr);
niRai pugazhOrudanE – with such noble ones,
ennai vaiththanan – he kept me among them by his divine grace,
such that I could be counted as ‘he is also one of them’.

Oh! what a favour this is!  – is the thought.

Or, saying ‘niRai pugazhOrudanE vaiththanan’ – he made me who was in the association of the wrong group, to be among the SrIvaishNavas,  as said in ‘adiyarOdu irundhamai’.

It could be considered as ‘neyththa avvanbu’, or as one word ‘neiththavanbu’.

Having affectionate heart is – unlike having a dry/dabbling affection, being full of love.

EmperumAnAr_gOshti_BookCoverthiruvarangaththu amudhanAr (10), placed among niRai pugazhOr


irAmAnusan – As said in ‘vasee vadhAnya: [sthOthra rathnam -18](~emperumAn is generous (that He is) controlled by His devotees)emperumAnAr who was referred to (in previous pAsurams) as ‘generosity’;

mikka vaNmai seydhu – As said in ‘koLLak kuRaivaRRu ilangik kozhundhu vittOngiya un vaLLal thanaththinAl’ ((Oh emperumAnAr!), your generosity which grew more as you gave it),  due to the generosity which does not reduce as more and more are given, but like a polished ruby that becomes brighter; with such quality, and with the thought that we should uplift the whole world,

kaiththanan theeya samayak kalagarai Because they reject vEdhas, they are most lowly – such philosophies which are bhaudhdha, jaina, and mAyAvAdhis, (etc.), and such philosophies that misinterpret vEdhas – being associated to such false philosophies which say that the world is transient (every minute; because knowledge is transient, etc), and that thathvam (and so brahmam) is knowledge only, universe is false, brahmam is knowledge only (nirviSEsha kUtastha chinmAthram brahmam EkamEva thathvam), and tried to establish that there is nothing else, and while agreeing to vEdhas only at the level of words, interpreting wrong meanings by seeing them improperly, but in the end making vEdhas also to be included in the list of imagined (because they had to, due to their argument that there is nothing other than brahmam!)  – emperumAnAr won such people who create agitations due to their such contradicting/bad arguments.

Their arguments would create agitations only, and they are not agreeable by the learned ones.

It is world famous how emperumAnAr won baudhdhas near thirunArAyaNapuram, Saivas in thirumalai, mAyAvadhis in Sarasvathi peetam;  as said in ‘gAthA dhAthA gadhAnAm’.

kAsinikkE uyththanan thUya maRai neRi thannai –  kAsinikkE – as said in avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi  – bhagavan bhavadhurdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time), etc.,

and in (SrI dhEvarAja ashtakam) ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE  (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdha paSAlinee (the shadows under trees being my interest, but covered by darkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE  (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha:  (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArtham avasan nAngamakshamam – kSheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) ,  etc.,

such world which instigates darkness (ignorance), being in such material world, all was in the losing end – for the upliftment of such sentient;  not being able to tolerate the series of troubles of these sentient, due to the generosity based on utmost kindness.

thUya maRai neRi thannai – the path of the most pristine vEdham as said in ‘sudar migu suruthi(gives knowledge/light by itself) – the vEdham which is without having the blemishes of mistaking one for another, or mistakes due to forgetfulness or inattentiveness, or attempts of pleasing anyone, or having any specific being as an author,  or needing any other authoritative reference;

As said in ‘Sruthi smruthi: mamai vAgyA’, the dharmas based fully on vEdhas which are in the form of commands of emperumAn;

by the word ‘maRai’, it shows both the parts of samskrutha vEdhas (Sruthi, smrithi), and thamizh prabandhams.

So, (he set the path of) dharmas that are based on Sruthi and smruthi, and, also the path of dharma of SaraNAgathy which is said in ‘ nyAsam ithyAhu: brahma vidhO vidhu:’ (surrendering to the divine feet of brahmam and get liberation due to that brahmam, that is said in nyAsam),

thasmAn nyAsa mE thEshAm thapasA adhiriktha mAhu:’ (among all thapas, nyAsam that is surrendering is said as supreme),

‘OmithyAthmAnam yunjeetha’ (By OmkAram the jeevAthmA shall surrender to paramAthmA),

yO brahmANam vidhadhAthi pUrvam yOvai vEdhAncha prahiNOthi thasmai tham thadhEvam Athma bhudhdhi prasAdham mumukshurvai SaraNamaham prapadhyE (SvEthASvathAra upanishath)’,(thus showing vEdham surrendering to emperumAn), and,

‘prApyasya brahmaNO ruPam prApthuscha prathyakAthmana: | prApthyupAyam palam prApthEs thathA prApthivirOdi cha || vadhanthi sakalA vEdhAs sEthihAsa purANakA: | munayascha mahAthmAnO vEdha vEdhArthavEdhina: ||’ (talking about artha panchakam),

and thus he set path for SaraNAgathy that is the most supreme meaning of vEdhas,

uyththanan – He established and administered such paths of vEdhas.

enRu unni – Thinking with strong conviction that emperumAnAr did these two  (that he won those of other philosophies, and administered the true path of pure vEdhas),

uLLAm neyththa anbOdu –  with affectionate heart (like polished and liquid as immersed in ghee), and with love due to that;

irundhu Eththum – being with such love, due to kindling of that love, they praise him, as said in ‘pAshaNda thrumashaNda thAvathahana’,

niRai pugazhOrudanE – with such noble ones of completely good qualities;

Without having to pray ‘adiyArgaL kuzhAngaLai – udan kUduvadhu enRu kolO [thiruvAimozhi – 2.3.10] (~when will I be able to join with the groups of your devotees?), 

here –

vaiththanan ennai he joined me (with them) (here);

jeeyar too prays for this only, in ‘vAchA yatheendhra manasA vapushA cha yushmath  pAdhAravindha yugaLam bhajathAm gurUNAm – kUrAdhinAtha kurukESamukAdhya pumsAm pAdhAnu chinthanaparassathatham bhavEyAm”,  “thvath dhAsa dhAsa gaNanA charamAvadhauya: thadh dhAsathaika rasathAvirathAmamAsthu [yathirAja vimSathi].

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

kaiththanan .. kalagarai – Those of other philosophies who were instigating to not allow the true path of vEdhas to be spread in the world;

thUya mArai neRi  thannai – ‘thUya’ could be adjective for ‘neRi’, to mean pure path of vEdhas.

enRunni … vaiththanan ennai – the noble ones losing themselves to the qualities of emperumAnAr, their hearts melt, and as part of losing, due to that affection, they sing praises of emperumAnAr.

irundhu Eththum – praising without break.

pugazh – guNam – quality.

pugazhOrudanE vaiththu – among the group of those complete in qualities, included me to the extent of some thinking that – he is also one with complete qualities.

Also- made me, who was till now with those of bad qualities, to be with the noble ones.

Read as ‘mikka vaNmai seydhu vaiththanan’  – showing his generosity, he included me (among the nobles ones).

For all the benefits seen in the previous pAsurams, this inclusion with noble ones is being the base support, and so is important, and so amudhanAr is separately thinking about it (as this pAsuram), and gets immersed, thinking – Oh! how due to his generosity has helped me in this way!

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rAmAnusa nURRanthAdhi – 71

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

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Introduction (given by maNavALa mAmunigaL)

As amudhanAr requested in this way, emperumAnAr gave the nod, and by his extraordinary grace made amudhanAr’s intellect to be focused on him (emperumAnAr), and amudhanAr thinks about the parts he received due to that and becomes contented.

Introduction (given by piLLailOkam jIyar)

As he requested directly in this way, emperumAnAr agreed saying “that is correct, true” (okkum okkum), and by his special grace made amudhanAr’s faculties/senses to be set on him (emperumAnAr); amudhanAr looking at emperumAnAr’s divine face, says – Oh emperumAnAr! your highness having the generosity to spread the most sacred meanings! – addresses him like this, and merrily explains about how his mind is set on the divine feet of emperumAnAr, and how his love has increased  by getting involved in the enjoyableness of those divine feet, and how he is intent on emperumAnAr’s qualities and is involved in serving him, and about how his prior karmas have run away without trace after emperumAnAr taking him in.

sArndhadhu en sindhai un thAL iNaik keezh anbu thAn migavum
kUrndhadhu ath thAmaraith thALgaLukku undhan kuNangaLukkE
theerndhadhu en seygai mun sey vinai nee sey vinai adhanAl
pErndhadhu vaNmai irAmAnusA em perunthagaiyE                            –   71


Word by word meaning (given by maNavALa mAmunigaL)

vaNmai – (emperumAnAr) having the quality of generosity that does not see lowliness of the receiver or greatness of what is given,
em – and due to such generosity he made me as his,
irAmAnusA – Oh udaiyavar!
perunthagai – having such greatness!
en – my
sindhai – mind which is as said in ‘ninRavA nillA [periya thirumozhi – 1.1.4]’  (does not stay in one matter),
chArndhadhu – got fixated, like shadow and lines,
thAL keezh – under the divine feet
un –  of your, our lord,
iNai – which match each other;
ath thAmaraith thALgaLukku – towards those divine feet that are the most relished,
anbu thAn – the love, it,
kUrndhadhu – grew
migavum – without  bound;
en seygai – (since) my livelihood
un than –  being about doing things related to love for your qualities,
theerndhadhu – (my such livelihood) got itself dedicated
guNangaLukkE – to such qualities (of yours);
mun sey vinai –  my earlier karmas (deeds)
pErndhadhu – left like dismantling of a mountain
adhu vinaiyAl –  due to acts
sey – (you) performed by
nee –  you who is the remover of all such karmas.

There is no wish for anything else for me, is the abstract here.

nee sey vinai – is about his special grace.

When some recite it as ‘nee seyvana adhanAl’  – due to the acts of yours for removing my karmas.


vaNmai irAmAnusA – Like vAmanan who placed his divine feet on everyone without considering any difference between sages like vaSishta or the lowly ones,  like the rain that pours without differentiating between land and sea,

emperumAnAr being anAlOchitha viSEshAShEsha lOka charaNyar (~ not weighing the receiver, protects the world of such people), not seeing the lowliness of the ones receiving, and not considering the greatness of himself who is giving, gives away most sacred/secret meanings – Oh emperumAnAr having such generosity!

em perum thagaiyE – Oh! The supreme lord who due to that generosity has taken me (in writing) as your servant.

sArndhadhu en sindai un thAL iNaik keezhAlthough living in the same place as your highness, did not ever prostrate on your divine feet  – my mind was like ‘nanamEyam’ (rAvaNan saying would not fall on perumAL’s feet even when falling dying), mind which was wavering as said as ‘sanchalam hi mana’, and ‘ninRavA nillA nenju [periya thirumozhi – 1.1.4] (mind which is fickle)’ – such state of my mind gave way, and reached your divine feet, the feet which are reachable by the noble ones who consider the wealth of brahmAn, rudhran, et al., as nothing, as said in ‘thruNeekrutha virinchAdhi’;

like how one who suffers from the scorching heat of sun would go under a tree having shadows and coldness,  since such comforts are present together in your divine feet, my mind got involved in the richness of it, got relieved from all the ways it suffered in this material world, and got fixated like an essential part of your divine feet, like shadow of and lines under those feet.

anbu thAn migavum kUrndhadhu ath thAmaraith thALgaLukku – My love toward your divine feet grew unbounded; your divine feet which are having the enjoyability of lotus flower with its qualities of beauty, fragrance, coldness, etc.,

unthan guNangaLukkE theerndhadhu en seygai – all these days I was involved in material aspects, and was adverse (to your divine feet) – my deeds have now become dedicated to your divine feet at all places, all times, and all situations as pushed by affection of due to my experience of love for you the lord.

utter generosity of emperumAnAr

jeeyar also prayed for this in the SlOkam – ‘nithyam yatheendhra thava dhivya [yathirAja vimSathi]’ (let my mind be ever involved in your divine body).

mun sey vinai nee sey vinai – As (emperumAnAr) prayed in ‘anAdhi kAla pravruththa anantha akruthya karaNa kruthya akaraNa bhagavath apachAra bhAgavatha apachAra asahya apachAra rUpa nAnAvidha anantha apachArAn Arabhdha kAryAn anArabhdha kAryAn kruthAn kriyamANAn karishyamANan cha sarvAn aSEshatha: kshamasva [SaraNAgathi gadhyam]’ (~please completely remove/forgive (my) sins of not doing what is required, doing what is forbidden, offenses towards You, your devotees, AchAryas, and all kinds of offenses, and in the deeds I have started to do and going to start in the future, being done, and be done in the future),

so all my sinful deeds were completely destroyed and went away, like dismantling of a mountain, due to the fruit of efforts of you who are contrary to my sinful deeds.

In ‘mun sey vinai’ there is no explicit mention of ‘my’ misdeeds.  It is not only the deeds of my own – the effects of sins of others also joined me as said in ‘dhivishatha:pApakruthyAm’ (~ when noble souls get liberated, any of their remaining bad karmas would get accumulated in to those who offended them).

Saying ‘nee sey vinai’ – is about the surrendering (prapaththi) of emperumAnAr towards divine feet of periya perumAL. jeeyar also divined this meaning in the SlOkam ‘kAla thrayEpi [yathirAja vimSathi 18]’ (my bad karmas done) all three times of day, (etc., all would go away only due to the medicine that is the prapaththi you performed during panguni uththiram)).

When recited as ‘nee seyvana adhanAl pErndhadhu’ – it shall mean that all my sinful deeds went away due to just the first glance of yours.

After this has happened, there is no other wants for me – is the meaning.

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

sArndhadhu … un thALiNaik keezh – There is no match comparing me who is after material aspects, and you who is the lord to be reached finally – so my mind getting into your divine feet cannot happen due to me – it is only due to your special grace.

anbu thAn … ath thAmaraith thALgaLukku – It was due to his grace my mind got attracted to your divine feet; wherwas love towards it happened by itself;

unthan guNangaLukkE theerndhadhu en seygai – Instead of just ‘un guNangaLukkE’, he says un than guNangaLukkE’, which implies that emperumAnAr’s such qualities are very special that applies to him only.  seygai – kainkaryam (service).

Services done due to the love that comes after experiencing emperumAnAr’s qualities – such services become dedicated to such qualities of emperumAnAr.

pERndhadhu – after seeing divine lotus feet of emperumAn, nammAzhvAr’s karmas left him (kaNdEn kamala malarp pAdham, kANdalumE viNdE ozhindha vinai AyinavellAm [thiruvAimozhi – 10.4.9];

madhurkavi AzhvAr’s karmas left him due to nammAzhvAr (paNdai val vinai pARRi aruLinAn)

here, amudhanAr’s karmas left him due to wonderful grace of emperumAnAr.

Due to your efforts, each of the aforementioned benefits happened for me:
nee sey vinai adhanAl – sArndhadhu en sindhai un thAL inAik keezh
nee sey vinai adhanAl – anbu thAn migavum kUrndhadhu
nee sey vinai adhnAl – undhan guNangaLukkE theerndhadhu en seygai
nee sey vinai adhnAl – mun sey vinai pErndhadhu

– – – – –

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rAmAnusa nURRanthAdhi – 70

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – amudhanAr was happy thinking about the help that emperumAnAr divined; next, thinking that compared to the part done, the part to be done is of bigger wonder, and looking at the divine face of emperumAnAr, amudhanAr is placing his request about what he desires.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr was happy thinking about the help that emperumAnAr divined; in this pAsuram amudhanAr is directly placing a request to emperumAnAr – if investigating about my bad ways and about your immeasurable greatness, it is better (if you) accept and take me in. Instead if considering about the mistakes which I committed to the full extent, counting and adding them up, and again researching more, there would be no sin in me that could be remotely named as a goodness, so I would have to be discarded; Oh! what others who have surrendered to you would say about the kindness of yours who (is supposed to) lifts everyone up (from the material world) (if I am so discarded).

ennaiyum pArththu en iyalvaiyum pArththu eNNil pal guNaththa
unnaiyum pArkkil aruL seyvadhE nalam anRi en pAl
pinnaiyum pArkkil nalam uLadhE un perum karuNai
thannai en pArppar irAmAnusA unnaich chArndhavarE                    –   70


Word by word meaning (given by maNavALa mAmunigaL)

ennaiyum pArththu – Having used to involve in matters of my senses for time eternal, as said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [SrI vaikuNta sthavam – 99](even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), even after your highness has accepted me in, due to the strength of bad scent (of earlier deeds), I am still having abundant interest in unfavorable matters – your highness seeing me of such state,
I involve in worldly matters in accordance with that (bad) interest; such is my –
iyalvaiyum pArththu –  and seeing such bad ways (of me),
that which is of greatness of accepting those bad aspects as qualifications,
that is,
unnaiyum pArkkil – if you see yourself (of)
eNNil pal – many innumerable
guNaththa – qualities,
as was done till now, even for the parts to be done in the future,
aruL seyvadhE nalam – it is better for you to show your kindness (and help me);
anRi – instead of this,
pinnaiyum pArkkil – if investigating again
nalam uLadhE  – is there any goodness
en pAl –  in me;
If (you) have to do the deed only if there is any goodness (in the person/me), then
unnaich chArndhavar  – those who have surrendered to your divine feet,
en pArppar – what would be their finding about
perum karuNai thannai – unbounded kindness
un – of your highness?

“Would they not find fault in that kindness?”  is the thought.  They might think – even this [his kindness] is of this extent only?

{Translator’s note: As said in thiruppAvai thaniyan, ‘balAthkruthya bhungthE’, where ANdAL forced (balAthkAr) krishNan to give what She wanted (paRAi/service to Him), here amudhanAr is trying to do that with emperumAnar to get him completely lift him up}


ennaiyum pArththu – your highness who knows everything had taken me up voluntarily, instructed me in many ways, and made me walk in the right path, and helped me – but I who make those help to be useless, who am having abundant interest in unfavorable matters and is corrupted due to eternal growth of deeds, and uncountable doings of those not to be done, and having the scent of prior sins – seeing me of that state –

thiruvarangathu-amudhanar.emperumAnAr-at-heartthiruvarangaththu amudhanAr – doing naichyAnusandhAnam

en iyalvaiyum pArththu – as said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [SrI vaikuNta sthavam – 99]’ (even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), even after your highness had accepted me in, due to the hold of bad scent of prior deeds, and according to that bad taste, am involved in bad matters; seeing such practice of me,

eNNil pal guNaththa unnaiyum pArkkil – innumerable, many (groups of it), and most auspicious – having such qualities of good morals, affection, etc., which are the reasons for accepting blemishes themselves as qualifications, and having the greatness as 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 now; others continue to wonder about that) – considering very deeply about your highness of such nature,

amudhanAr’s divine mind thinks that even if there is a count for the auspicious qualities of emperumAn, there is no count for those of emperumAnAr, as said in ‘mathi kShayAn nivarthanthE na gOvindha guNa kShayAth’ (It is due to want of my intellect that I stop talking about gOvindhan’s qualities, not because of any want of count of His qualities).

aruL seyvadhE nalam – As said in ‘parama kAruNikO na bhavath para: parama SothyathamO nahi math para: – ithi vichinthya hrudhA mayi kinkarE yadh uchitham raghuveera thathA kuru”, (There is no one who is kinder than you; there is no one lowly than me; kindly keep this in your heart and grant me the services for me to perform),

your highness are of utmost kind; the lowly me am a complete sinner;

as said in ‘ahamasmi aparAdha chakravarthee karuNE thvam cha guNEshu sArvabhaumee – vidhushi sthitham eedhrushE svayam mAm vrusha SailESvara pAdha sAth kuruthvam [dhayA Sathakam]’ (I am the emperor/caught in the cycle, of sins; (thiruvEnkatam udaiyAn) is the kind one! you (thAyAr) are the best in qualities – understand this about me and you yourself please give me the divine feet (of thiruvEnkatam udaiyAn)),

and ‘thvayabilabdham bhagavan nidhAneem anuththamam pAthram idham dhayAyA:’, (sthOthra rathnam – due to your mercy only I became the target of your kindness),

can you who is bright in qualities like affection, discard me who is the completely apt receiver of your kindness?

Accepting me is your getting the one that is rare to get, isn’t it?

Accepting a sinner like me would be a fortune for your auspicious qualities, isn’t it?

So similar to how you did for the previous matters, it is best for you to voluntarily show your mercy on me for the remaining part as well.

You see, amudhanAr is saying in this way due to the opinion  – what AzhvAn prayed about nAlUrAn is because of the strength of your association.

irAmAnusA – Oh emperumAnAr!

anRi – instead of this, if investigating something else/more,

en pAl – about me who is of such (lowly) nature,

pinnaiyum pArkkil – if again investigating instead of doing the aforementioned,

nalam uLadhE – would there be any good?

~ If saying, would do some favor only based on something good in me,

unnaich chArndhavarE – all the learned ones who are reliant upon you after surrendering to your divine feet,

un perum karuNai thannai en pArppar – what would they think of the kindness of you the highly great?  That is – Would they not see it as blemished, saying, ‘is that it?’ ?

Didn’t Jeeyar also divine this meaning in ‘adhikAram uNdEl arangar irangArO, adhikAram illAdhArkkanRO ethirAsA nee iranga vENduvadhu, neeyum adhikArigaLukkE irangil en seyvOm yAm’ (Arththi prabandham – ~ if there is any qualification in me, arangar would have shown compassion; Oh emperumAnAr! it is for those who do not have any qualification that you have to show your compassion; if you too are compassionate only to the qualified, then what would we do?)

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

Like how his AchAryan AzhvAn said in ‘rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [Sri vaikuNta sthavam – 99]’ (even after being taken up by emperumAnAr,  the illusion of pleasure to senses surrounds and takes me over), amudhanAr is also following his AchAryan and showing his naichyAnusandhAnam (thinking of self as lowly).

anRi en pAl pinnaiyum pArkkil nalam uLadhE – earlier, without seeking any qualification in me you came and voluntarily accepted me due to your kindness;  given that, now if you try to find some qualification in me to show your grace, would such qualifications grow in me all of a sudden? – asks amudhanAr.

– – – – –

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rAmAnusa nURRanthAdhi – 69

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – amudhanAr was being proud about thinking about his love towards those who have surrendered to emperumAnAr’s divine feet; (in this pAsuram) he thinks about how emperumAnAr, more than eeSvaran, had helped him, and becomes happy about it.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr  divined about the greatness of his love towards auspicious qualities of the noble ones who reached emperumAnAr’s divine feet; in this pAsuram amudhanAr says – during the time of total annihilation, seeing the state of sentient not having faculties of the body, senses, and mind, for me who was like that, without requiring my asking, periya perumAL voluntarily due to His extreme kindness gave me the body and senses; He created me but at the same time did not relieve me from this material world and include me in His divine feet;  such hard to attain ones, now emperumAnAr who is our father, gave His divine feet to me as means and destiny, and now he has lifted me up from this material world (samsAram).

sindhaiyinOdu karaNangaL yAvum sithaindhu munnAL
anthamuRRu Azhndhadhu kaNdu avai enRanakku anRu aruLAl
thanda aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE                    –   69


Word by word meaning (given by maNavALa mAmunigaL)

mun nAL – before the time of (Him) creating,
sindhaiyinOdu – along with the main faculty that is – mind,
karaNangaL yAvum – all the faculties/senses
sithaindhu – (had) destructed,
anthamuRRu – and got annihilated
Azhndhadhu –  and became ineffective without any difference from non-sentient,
kaNdu – seeing such state,
anRu – at that time,
aranganum – periya perumAL,
aruLAl thandha – gave, only due to his kindness,
avai – those faculties/senses
en thanakku – to me who is like a non-sentient

as said in ‘karaNakaLEbarair gatayithum dhayamAnamanA: (by His kind mind, He gave faculties/senses to the sentient); unlike how He gave faculties/senses,
than charaN thandhilan ­– He did not give His divine feet;
irAmAnusan – (but) emperumAnAr,
endhai – as a father for me
vandhu – came and

as (amudhanAr) said in ‘arangan seyya thAL iNaiyOdu ArththAn’, (got me to the beautiful divine feet of arangan emperumAn)
thAn – he (is the one who)
adhu thandhu – gave those divine feet (of emperumAn) (to me, and)
inRu eduththanan – he took out
ennai – me who was drowning in the sea of material world

Oh! what a help this is! – is the thought.


sindhaiyinOdu karaNangaL yAvum sithaindhu –  As said in ‘manashshashtEndhiriyANi’,  since mind (manas) is main among the senses, and since those senses would not be able carry out their activities without the help of mind, specifying mind here is representative of all the other ten senses/faculties.

In this way, during the time of annihilation (praLayam) all the eleven senses together got destroyed to the state of subtle form (sUkshma avasthai), as per the ways said starting from ‘pruthivi apsu leeyathE’, to ‘thama:parEdhEva Ekee bhavathi’  (states of matter getting destroyed and finally reaching emperumAn in subtle form);

antham uRRu Azhndhadhu – everything got destroyed and was without being any different from non-sentient,  during such state,

munnAL – before the time of creation,

kaNdu – As said in ‘thadhaikshatha bahusyAm prajAyEyEthi’, (~I shall become many) and, ‘karaNakaLEbarair gatayithum dhayamAnamanA:’ (due to His own kindness gave the faculties), – without requiring my asking, with His own kindness,  He gave those senses/faculties to become helpers to Him, and ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhithum, pUrvamEvakruthA brahman hastha pAdhAdhi samyuthA’  (~earlier, brahmam gave me senses in all diverse forms, they are for me to present them to His divine feet) for serving to His divine feet,

avai – those – that is, mind, along with other senses/faculties

anRu – during the time of creation

enthanukku aruLAl – voluntarily gave me the faculties/senses,

aranganum – such (kind) emperumAn – is it possible to justify that as He stays away, He stay put and not hear me when calling Him due to sufferings of material world? is it possible to justify that He is busy due to some other business? He is ever present in the place where I have been born;  He is enthusiastic to protect every one and so is present here with his hand showing protection; such emperumAn

periyaperumAL-udayavarSources of karaNam and charaNam

than charaN As said in ‘sarvE vEdhA: yathpadhamAmananthi’, ‘vishNO:padhE paramEmadhva uthsa:’, ‘dhanammadheeyam thava pAdha pankajam’, ‘kadhA:punaSSanka radhAnga kalpaka dhvajAravindhAnkuSa vajra lAnchanam’, ‘thrivikrama thvachcharaNAmbuja dhvayam madheeya mUrdhdhAnam alankarishyathi’, ‘kadhAham bhagavath pAdhAmbuja dhvayam SirasA dhArayishyAmi’, ‘Ethathadh dhEhAvasAnEmAm thvath pAdham prApayasvayam’,  (~all vEdhas which praise emperumAn’s divine feet/divine place’,  ‘nectar flows  from vishNu’s divine feet’, ‘our wealth is your divine lotus feet’, ‘you divine feet identified in various ways, which spanned the worlds, when are you going to decorate my head with those divine feet’,  ‘when will I carry those divine feet on my head’, ‘when this body falls on earth, please give your divine feet’)

to His divine lotus feet, for removing from the material world,

thandhilan – (He) did not accept me into (His divine lotus feet);

That is, seeing my eternal karmas, when seeing me first, in the form of His willed decision He was engaged in His punishing ways that ties us in this material world;

As said in ‘Evam samskruthi chakrasthE brAmya mANE sva karmabhi:’ (~due to one’s deeds (karmas) he is put in to the wheel of life in material world), and, ‘samsArArNava magnAnAm vishayAkrAntha chEthasAm’ (who are drowned in the material world who are immersed in affinity towards things of (im)material world),

and ‘samsAra marukAnthArE dhurvyAdhi vyAgrabhIshaNE  (tiger that is illness, chasing us who are in this forest that is material world, and so we are afraid here) – vishaya kshudhra gulmAdyE thrishA pAdhaba SAlinee (the shadows under trees being my interest, but covered by darnkness that are lowly pursuits I am interested in) – puthra dhAra gruha kShEthra mruga thrushNAmbu pushkalE  (child, wife, house, land, etc., are but mirAge) – kruthyAkruthya vivEkAntham paribhrAnthamithasthatha:  (not knowing the direction of distinguishing Dos and Don’ts) – ajasramjAtha thrushNArththam avasan nAngamakshamam – ksheeNa Sakthi balArOgyam kEvalam klESA samSrayam” (with decayed strength and stamina, finally left with grief) ,  “avivEka ghanAntha dhingmukhE bahudhA sandhatha dhu:ka varshiNi  – bhagavan pavadhurdhdhinE – (due to the darkness that is inability to discern, there is series of rains that are sorrows (while in this forest) – Oh! emperumAn I am suffering due to such bad time)

I was drowned in such material world (samsAram);

endhai irAmAnusan – As said in ‘sahi vidhAyathastham janayathi thachchrEshtam janma’ (Among the two births, those of body and knowledge, AchAryan, who gave best birth that is knowledge should be said as father), and, ‘anRu nAn piRandhilEn piRandha pin maRandhilEn [thiruchchandha viruththam]’ (~ I was not born at that time when my body was born; I was actually  born only when I got knowledge and I have not forgotten you after that birth), and ‘asthi brahmEthi chEthvEdha, santhamEnamthathOvidhu:’ (who gets the knowledge that brahmam exists, is the one who gets liberation), (thus these three pramANams say that AchAryan is the noble father,  between two births the second one of knowledge is noble, and knowing emperumAn through such knowledge gives us liberation);

What is it (that he gave) – emperumAnAr, as father,  gave that which is said as ‘nArAyaNa charaNau’ (divine feet of emperumAn).

inRu vandhu – in such time, incarnated in SrIperumbUthUr, got divine favour of dhEvarajan at the city of  kAnchee,  and came searching to place I was in, due to taking me up on his own (paragatha sveekAram), and accepted me,

thAn adhu thandhu – unlike as said in ‘yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), when I had not approached and prayed, he himself, voluntarily, gave those divine feet as the means and destiny (the knowledge that His divine feet is the means and destiny) – which was not possible for even SrI ranganAthan;

ennaiyE eduththanan – the line of thought in amudhanAr’s divine mind is that emperumAnAr lifted up even him!

ennaiyEthe worst sinner, me, even me!  I was impossible even for emperumAn who can do anything, and emperumAnAr lifted me up.  Did I explain this using meaning that is just hearsay? – (no), I am the example for this;

he uplifted me / saved me, from the sea of this material world;

I saw right in front of my eyes, the meaning of ‘magnAn udhdharathE lOkAn kAruNyAchchAsthra pANinA’ (emperumAn corrects by incarnating and using his weapons (Sasthram); AchAryan corrects by incarnating and using SAsthram)

Thus, he says – I got saved based on my own experience.

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

sindhai … thandhilan – Since all faculties are lost and becomes unable to know the nature of AthmA,  amudhanAr says that it gets the end (though AthmA does not have an end). So he is saying that the faculties were lost and got the end (due to that), like saying ‘rained poured and rice grew’.

Instead of saying ‘enakkuth thandha’ (gave to me), he says ‘en thanakkuth thandha’  (~gave to me for me), showing that emperumAn gave the faculties of body to us along with independence to use them as we pleased.

aruLAl – He gave them by Himself; we did not have the knowledge at that time to ask for it.

aranganum than charaN thandhilan – amudhanAr is sad that even though emperumAn gave karaNam (faculties of the body), He did not give charaNam (his divine feet); even though He came to SrIrangam periya kOyil, and waited for everyone to surrender to His divine feet, that is, He came to place I was living in, but did not give His lotus feet to me.

than adhu thandhu .. ennaiyE – arangan did not give me His own divine feet; but emperumAnAr came and gave me arangan’s divine feet.  Looks like arangan’s divine feet is owned only by emperumAnAr!

As said in ‘vaSyassadhAbhavathi’ (rangarAjan is always obedient to you ethirAjA!), arangan is so much compliant to emperumAnAr.

vEdhAntha dhEsikan (vEdhAnthAcharyar) says ‘dhaththE rangee nijamapipadham dheSikAdheSa kAngkShee’ (arangan gives his divine feet by looking at the wish of AchAryan).

Like how a father would give wealth to his son without being asked, emperumAnAr gave me as a father, the divine feet of arangan.

Since he was the root of birth of knowledge, emperumAnAr is referred to as father.

Giving divine feet is about giving us the confidence that those divine feet are the means and the rare destiny.

What arangan gave are the faculties/senses which He gave to everyone; whereas what emperumAnAr gave are those given to me for myself the divine feet of arangan.

arangan came to the place I was in but did not give His divine feet; but emperumAnAr came from kAncheepuram to place I was in and took me up like he is the father and saved me by giving arangan’s divine feet.

Since I did not have the association with AchAryan, arangan did not give His divine feet. Now that I got the association of emperumAnAr as AchAryan, I got the divine feet of arangan.

– – – – –

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rAmAnusa nURRanthAdhi – 68

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Introduction (given by maNavALa mAmunigaL)

Even as emperumAnAr showed AthmAs to surrender to emperumAn, even if they followed that, they might stay put in His divine feet (and not reach the next stage of being subservient to His devotees (emperumAnAr)) – in such a world, my mind and AthmA have reached with love towards qualities of those who have surrendered to emperumAnAr; given that, there is none equal to me – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, amudhanAr  divined about emperumAnAr’s greatness of giving knowledge, and of giving mOksham, and clarified to us about emperumAnAr’s ways of advising those who were under control of their senses, (in this pAsuram) during the war of mAhAbharatham, krishNan advised as SrI bhagavath gIthA; emperumAnAr gave us apt meanings for it as is;  amudhanAr says that my breath and mind went quickly with love towards the noble ones who have surrendered to such emperumAnAr, and is not leaving that place; amudhanAr, addressing others, says that there is no equal to him here after.

Ar enakku inRu nigar sollil mAyan anRu aivar dheyvath
thErinil cheppiya geethaiyin semmaip poruL theriyap
pArinil sonna irAmAnusanaip paNiyum nallOr
seerinil chenRu paNindhadhu en Aviyum sindhaiyumE     –    68


Word by word meaning (given by maNavALa mAmunigaL)

mAyan – As said in ‘pArtham rathinam AthmAnancha sArathim sarvalOka sAkSikam chakAra’, (having arjunan as rider, Himself as driver it, witnessed by everyone), by the happenings of being a charioteer He made it famous in the world about His subservience to His devotees, such emperumAn
anRu – As said in ‘visrujya saSaram chApam Soga samvigna mAnasa:’, (~dropping bow and arrow, with disturbed mind) when arjunan in the chariot dropped the bow from his hand, and was filled with sorrow, at that time when arjunan said ‘SishyasthEham SadhimAm thvAm prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me);
aivar – what is pANdavas’ and
dheyvam – is divine due to the touch of His divine feet,
thErinil – standing in the platform of such divine chariot,
cheppiya – (that mAyan) divined
geethaiyin – Sri geethai;  (Its);
irAmAnusanai – emperumAnAr
pArinil sonna – divined  fully for the world, (its)
semmaip poruL – meaning which is beautiful
theriyA –  and clear to everyone, unlike how He divined for arjunan in the chariot;
seerinil – in the auspicious qualities of
nallOr – distinguished noble ones
paNiyum – (who) surrendered (to such emperumAnAr),
en Aviyum – my AthmA
sindhaiyum – and mind
chenRu – went there (to such auspicious qualities of them) without staying put on some other things
paNindhadhu – and became loving towards them such that it cannot live without them;
sollil – to think about it,
Ar – who just is
enakku inRu nigar – equal to me now?


mAyan – As said in ‘mayAdhyakShENa prakruthis sUyathE sa charAcharam aham sarvasya prabhava:’ [SrI bhagavath gIthA] (~everything runs on my overseeing; everything forms from Me) He is not just the source of all the worlds; even during the stage of toddler/baby, His killing of pUthana, chakata, yamaLArjuna, etc., and creation of gOvathsa gOpAlas, lifting of gOvardhanam, showing his viSvarUpam to yaSOdhai, akrUrar,  the ones related to dhridhrAshtran, and to arjunan, udhankar, etc.,  – He having such acts of wonder. Such SrI krishNan,

anRu – At the time as said in ‘thathrathAvath pANdavAnAm kurUNAm cha yudhdhE prArabdhE bhagavAn purushOththama: sarvESvara: jagadhupakruthimardhya: pArtham rathinamAthmAnamcha sArathim sarvalOka sAkShikamchakAra [gIthA bhAshyam of emperumAnAr]’  (~ at the time of start of war between pANdavas and kauravas, emperumAn sarvESvaran krishNan who, controls, creates, and so saves the worlds, is being the charioteer with arjunan as rider, for everyone to see)

aivar dheyvath thErinil – to give victory to the five pANdavas, it is referred to as ‘divine’ chariot;  (or) the chariot arjuna got from a dhEva (of fire); Or, based on the touch of divine feet of krishNAn who is the dhEva for the dhEvas; in the platform of such divine chariot;

cheppiyaAs said in ‘kArpaNya dhOshOpahathasvabhAva: pruchchAmithvA dharma sammUda chEthA:  – yachchrEyasyAn niSchitham brUhithanmE SishyasthEham sAdhi mAm thvAm prapannam prapannam [Sri bhagavath gIthA] (I who have got the nature of being caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me, I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me) – said arjunan; addressing him who had surrendered,

na thvEvAham jAthunAsam na thvam nEmE janAdhipA:  nachaiva na bavishyAma: sarvEvayamatha: param’ [SrI bhagavath gIthA], (~ It is not that I was not present in the past; it is not that you were not present in the past; it is not that all these people were not present in the past; it is not that all the Athmas would not be present in the future), that is, explaining about the difference between jeevAthmA and eeSvaran, and about the difference among the jeevAthmAs,  and up to the SlOkam where He gave shelter saying ‘aham thvA sarva pApEbhyO mOkShayishyAmi’, He advised him as mOksha SAsthram,

geethaiyin – (such) bhagavath geethai’s,

semmai – beautiful; straightness; in the start, middle, and end, unlike karUpatha, Sankara, SrIdhara, Anandha theerththa, and others, who try to explain the truth as is, but mix some other meanings in between based on their philosophy which has misinterpreted vEdhas, and contradict themselves with what they said earlier or later (when giving the meaning of SrI bhagavath gIthA),

(emperumAnAr gave its)

poruL – (meaning, which is) geethA bhAshyam

that is based on truth as is, and says in the same spirit as upanishadhs,

theriya pArinil sonna – to the people of the world who cannot discern about the truth, he authored SrI bhAshyam, for them to clearly know the truth, good, and destiny (thathva hitha purushArththam),

irAmAnusanai – (to such) emperumAnAr

kuraththazhvan_mudhaliyandan_and_devotes_0181irAmAnusanaip paNiyum nallOr

paNiyum nallOr – the noble ones who surrendered to emperumAnAr saying ‘rAmAnujasya charaNau SaraNam prapadhyE’; they are, AzhvAn and such others;

seerinil – in their auspicious qualities

chenRu paNindhadhu – as said in ‘oru pagal Ayiram Uzhi’ (one day feels like an eon), and, ‘kShaNa mAthram kalpa samam manvAnA:’ (even if separated for a second it is like thousand kalpam of years), with love that would not allow me to be separated from the wealth of their divine qualities, it went very quickly, and immersed in such divine qualities of kUraththAzhvan who is ’mozhiyaik kadakkum perum pugazhAn vancha mukkurumbAm kuzhiyaik kadakkum nam kUraththAzhvAn’ (kUraththAzhvAn whose greatness is beyond words, who has avoided the three pitfalls viz having great family heritage, being wealthy, and being very educated);

jeeyar too divined – ‘vAchA yatheendhra manasa vapushA cha yushmath pAdhAra vindha yugaLam bhajathAm kurUNAm – kUrAdhinAtha kurugESamukAdhya pumsAm [yathirAja vimSathi]
(the gurus who meditate upon your divine feet with their words, mind, and body, that is, ones like kUraththAzhvAn, thirukkurugaip pirAn piLLAn – please make me meditate upon those noble ones’ divine feet’, prays maNavALa mAmunigaL);

What went and immersed so ?

en Aviyum sindhaiyumE – my breath/AthmA and mind which did not know what is good for me till now, has now become like this enjoying the sweetness.

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

aR enakku inRu nigar sollil – in this world while there is not anyone to worship kaNNAn, can there be any equal to me who am having the AthmA and mind that goes and surrenders to the divine feet of those who have surrendered to emperumAnAr.

It is not wrong to boast like this because this is the ultimate state of being a servant of a devotee – so this is what is called as ‘sAthvika ahankAram’.

aivar dheivath thErinil – even though the chariot belongs to arjunan only, since krishNan sat on it as a charioteer for getting the five pANdavas to win, it is said as ‘aivar thEr’ (chariot of the five).

theriyap pArinil sonna – while kaNNan said it only to arjunan while in the chariot, emperumAnAr gave its meanings to everyone in the world;

kaNNan had to coerce arjunan even through gIthA, but emperumAnAr did not have to do that because the bhAshyam was clear for all to understand;

chenRu – implies that amudhanAr’s AthmA and mind went fully focused, towards the goal.

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rAmAnusa nURRanthAdhi – 67

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Introduction (given by maNavALa mAmunigaL)

In previous pAsurams amudhanAr divined about greatness of knowledge propagated by emperumAnAr, and his greatness of giving mOksham. In this pAsuram – if emperumAnAr had not protected us by commanding with his teachings that the faculties/senses of the body which are for surrendering to emperumAn should not transgress – then who could have been the protector of this AthmA – so thinks amudhanAr to himself and is joyful.

Introduction (given by piLLailOkam jIyar)

In the previous two pAsurams, amudhanAr divined about greatness of knowledge propagated by emperumAnAr, and his greatness of giving mOksham,

and in this pAsuram – when you were without distinction from non-sentient (during the time of annihilated state of worlds), where you were unable to enjoy anything or get mOksham, He made you to be eligible to reach the destiny, after the time of annihilation you were given hands, legs, etc.; so do not transgress from the intended use of those senses, surrender to sarvESvaran, and get the destiny –

if emperumAnAr had not protected us by this advice looking at the samsAri (people involved in worldly matters) who are being servants of their bodily senses, then who could have been the protector of the sentient  – saying so, amudhanAr becomes happy thinking about the greatest help of emperumAnAr.

charaNam adaindha dharumanukkA paNdu nURRuvarai
maraNam adaiviththa mAyavan thannai vaNaga vaiththa
karaNam ivai umakku anRu enRu irAmAnusan uyirgatku
araN angu amaiththilanEl  araN Ar maRRu iv AruyirkkE     –    67


Word by word meaning (given by maNavALa mAmunigaL)

charaNam adaindha – he who did not say ‘na namEyam’ (rAvaNan saying even his dead body won’t fall on perumAL’s feet), using the faculties of the body that He Himself gave, but surrendered to Him,
dharumanukkA – for such dharmaputhran (yudhishtiran),
paNdu – during the time long ago,

those who troubled His devotees, and saying ‘would not worship Him’,
nURRuvarai – that is, dhuryOdhanan, all the hundred (kauravas)
maraNam adaiviththa – (krishNan)  made them get death
mAyavan – such sarvESvaran who possesses astonishing powers;

angu – during the time (of AthmAs) transgressing using the senses of the body
umakku anRu – (advised) that these are not for serving yourselves,
thannai vaNanga vaiththa – (He) gave, as equipment for surrendering to Him,
karaNam ivai – these senses of the body;
enRu – in this way using positive and negative aspects of it, emperumAnAr showed clearly the use of senses as not for using them other than for emperumAn;
iraAmAnusan – (if) emperumAnAr,
amaiththilanEl – had not created
araN – protection
uyirgatku – for the AthmAs, (by so advising)
araN Ar –  who would be the protector
iv Aruyirkku – for this AthmA.

Implied that there is no one else.

Can also read together as ‘mAyavan thannai vaNanga vaiththa’ ((senses are kept for) worshiping emperumAn).


charaNam adaindha dharumanukkA – unlike rAvaNan who did not agree even when periya pirAttiyAr who is said as ‘rAgavathvE abhavath seethA’ (periya pirAttiyAr who incarnates along with emperumAn each time, incarnated as seethA with rAghavan), herself, had, directly, one-on-one, advised him ‘vidhithas sahi dharmagya: SaraNAgatha vathsala: thEna maithree bhavathuthE yadhi jeevithumichchaSi’ (It is well known that rAman knows dharmam (kindness) very well; (He is the) protector of those who surrender to him; go and identify yourself as his friend and hold his hands – if you wish to continue living), and unlike saying ‘na namEyam’,

dharmaputhran and other pANdavas surrendered krishNAn as said in ‘dhraupadhyA sahidhas sarvE namaSchakrur janArdhdhanam’, (along with dhraupadhI they prostrated before kaNNan emperumAn) and, ‘krishNaSrya: krishNa bAlA: krishNA nAthAScha pANdavA:’ (pANdavas who surrendered to krishNan, considered krishNan only as their strength, krishNan only as their lord);

for them –

paNdu nURRuvarai since dhvApara yugam was much earlier to him, amudhanAr is saying paNdu’old times.

During such old time, in mAhAbhAratham, those who were referred to by count as ‘the hundred’, the kaurvavas starting from dhuryOdhanan. All of them –

maraNam adaiviththa – as said in ‘mayaivaidhE nihathA: pUrvamEva nimiththa mAthram bhavasavyasAchin [SrI bhagavath gIthA](They were killed by me only; you can be just a weapon (I have already killed their strength)),  ‘kAlOsmi lOka kshaya kruth pravruththa: [SrI bhagavath gIthA](krishNan saying during giving viSvarUpa dharSanam to arjunan) I am Time, I kill everyone in this world),

krishNan got them death; that is, got the kauravas killed;

mAyavan – making day as night, dropping the vow of “won’t touch weapon”  and taking weapon, stopping arjunan who wanted to avoid war, advised him in many ways , and made him say ‘karishyE vachanam thava’ (I will do as you say) , without minding His greatness, being happy for his devotees, for all of the world to witness He performed lowly acts as charioteer, etc., – having such surprising acts – krishNan;

thannai vaNanga vaiththa karaNam ivai – As said in ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhitham – pUrvamEva kruthA brahman hastha pAdhAdhi samyuthA’ (~ after annihilation at the start of creation, long ago, emperumAn created sentient with arms, legs, etc.,), and ‘jihvE keerththaya kESavam, muraribum chEthO bhaja, SrIdharam pANithvandhva samarchchaya, achyutha kadhAm SrOthra dhvaya thvam SruNu – krushNam lOkaya lOchana dhvaya, harE: gachchAngri yugmAlayam, jigra grANa mukundha pAdha thuLaSeem, mUrdhdhan namAdhOkShajam” , (Oh tongue! sing about kEsavan;  Oh mind! worship murAri that is krishNan;  Oh arms! pay homage to SrIdharan; Oh the two ears! always hear the stories of achyuthan; Oh the two eyes! always see kaNNan;  Oh the two legs! walk only to Hari’s temple; oh nose!  smell only the thiruththuzhAy from kaNNan’s divine feet;  oh head! use of having head is to prostrate upon kaNNan’s divine feet ),

the senses of the body created by sarvESvaran for serving His divine feet.

umakku anRu enRu – in this way using the faculties/senses of the body given for liberating from the material world, like misusing the float given for crossing the river to instead go with the flood, they toil based on directions of their body (Akkai vazhi uzhanRu), and take it upon themselves to go for some remedies or the other (yAdhAnum paRRi neengum viratham) – emperumAnAr addressing such people: umakku anRu enRu – (emperumAnAr told that these senses of the body are) not meant for you to use for involving in this material world;

irAmAnusan – this emperumAnAr

uyirgatku –  it is not meaningful to advice to the non-sentient!  These AthmAs are having the life/breathing,  and so not able to tolerate their degradation, due to his ultimate kindness, addressing the sentient, he says that the senses of your body are not for you to use for yourself;

araN angu amaiththilanEl – in that place (where they used their senses for themselves), he advised based on the nature/temperament of individuals who were disillusioned about the separation of body and AthmA, and by writing text through SrI bAshyam, etc., and for their mind to fully get it he established that through his disciples, through positive (senses are for service to Him), and negative (senses are not for you) ways – if emperumAnAr had not preached this –


iv Ar uyirkku – As said in ‘Evam samsruthi chakrasthE bhrAmyamANEsva karmabhi:’  (like the wheel the sentient would go in cycles in this material world due to their karmas),  for the AthmAs who are drowning in the sea that is material world;  (if emperumAnAr had not saved them by advice etc.,)

araN Ar – is there any other protection?   As said in ‘kShEmassa Evahi yatheendhra bhavachrithAnAm [yathirAja vimSathi]’ (we prayed for emperumAn’s kindness, and you got that from Him for us, that is our wellness), and ‘dhathE rangee nijam abibatham dhESikA dhESAkAngkShee’ (whoever Is having love for SrIvaikuNtam, for all of them emperumAnAr got that from the divine feet of SrI ranganAthan) – it is established that only your divine self is the protector.

It is but said, ‘na chEth rAmAnujEth yEshA chathurA chathurAkshari | kAmavasthAm prapadhyanthE janthavO hantha mAdhrusa: [varavaramuni mukthakam – 5 / uththara dhinacharyA – 20]’

(Oh! If there was no ‘rAmAnujA’ the most prudent four lettered manthra, what (terrible) state would worms like me would have ended up in!).

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

dharumanukkA –  referring to dharman represents other pANdavas and dhraupadhI as well.

Killing the hundred kauravas for dharuman shows His partiality towards His devotees.

vaiththa karaNam – since sentient were being like non-sentient at the time of annihilation, amudhanAr uses the word ‘vaiththa’ (placed/created), instead of ‘koduththa’ (gave) faculties/senses of the body, (because it is not possible to take it at that time, and also it is not to be given and forgotten but would be taken back during next annihilation, and also to show that the faculties/senses still belong to Him).

umakku anRu –  they were not placed on you as your properties.

enRu irAmAnusan … Aruyirkku – enRu -> in those ways – emperumAnAr advised. It is not acceptable to use the senses for own purpose; pANdavas who understood this truth did not perform any act as the means; they stood as servants by controlling their faculties/senses (surrendering in the form of not attempting any acts to protect themselves); whereas the kauravas who for their own benefits had used their senses and they died away – showing this as one of the examples, emperumAnAr created protection for the AthmAs.

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rAmAnusa nURRanthAdhi – 66

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr divined about the greatness of knowledge propagated by emperumAnAr, saying ‘nam irAmAnusan thandha gyAnaththilE’.  in this pAsuram – he divines about his greatness of giving mOksham (liberation).

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram amudhanAr divined about greatness of knowledge propagated by emperumAnAr, saying ‘nam irAmAnusan thandha gyAnaththilE’. In this pAsuram – When eeSvaran gives mOksham He only gives it with certain expectations from the devotee; unlike that, emperumAnAr gives mOksham only based on subservience to his own kindness! – divines amudhanAr about emperumAnAr’s greatness of giving mOksham.

gyAnam kanindha nalam koNDu nAL thoRum naibavarkku
vAnam koduppadhu mAdhavan val vinaiyEn manaththil
eenam kadindha irAmAnusan thannai eydhinarkku ath
thAnam koduppadhu than thagavu ennum charaN koduththE     –  66


Word by word meaning (given by maNavALa mAmunigaL)

mAdhavan – sarvESvaran, the husband of SrI (lakshmI),
vAnam koduppadhu – gives mOksham
gyAnam kanindha – ((only) to the ones having) maturity of knowledge
nalam koNdu – that is, love (towards Him),

and who based on that form of love accept Him as the means, and experience Him, and due to the affection born out of that experience, long for doing services to Him, and consider even one day time as one thousand eons due to that delay in doing services to Him, and

naibavarkku – decay/distraught
nAL thoRum – every day;

irAmAnusan thannai – emperumAnAr who
eenam kadindha – removed the defects
manaththil – in the mind of
val vinaiyEn – me who is the greatest sinner,
ath thAnam koduppadhu – gives that position (sthAnam) in the sky (SrIvaikuNtam)
eydhinarkku – to those who surrender (to him),
koduththu – by giving them as wealth
than – his
thagavu ennum –what is said as kindness
charaN – as the means.

gyAnam kanindha nalam is the maturity of knowing about Him that becomes devotion.


mAdhavan – As said in ‘lakshmyAm saha hrusheekESa: dhEvyA kAruNya rUpayA – rakshakas sarva SidhdhAnthE vEdhAnthEshucha geeyathE’ (hrusheekEsan emperumAn who is the husband of Sri mahAlakshmi who is the form of kindness itself, saves us; all vEdhas and vEdhAnthams establish this), and in ‘agala killEn iRaiyum enRu alarmEl mangai uRai mArbA’, when sarvESvaran accepts a devotee, He does so while being together with periya pirAttiyAr (lakshmI) – this is shown in all vEdhas – thus, the husband of Her, the sarvESvaran;

vAnam koduppadhu – Him giving SrI vaikuNtam that is referred to as ‘paramAkASam’, and ‘nalam antham illadhOr nAdu’ (place of endless joy), to a devotee is –

gyAnam kanindha nalam koNdu – (based on devotion);  first getting the knowledge of their relationship with Him that He is their lord, and meditating upon Him without break or distraction like how oil pours down smoothly (unlike how water would pour down and spatter),  and as said in ‘AprayANath ahar ahar anushteeyamAna mAnakarma (Action of devotion every day, from the day the devotion is born till the end of life through the time of reaching SrIvaikuNtam), having such devotion that is based on love (not fear);

nalam -> snEham -> that is, devotion.

nAL thoRum naibavarkku – As said in ‘viLambE thath prApthirbbhajana sukam Ekasya vipulam’, (it is a big happiness to reach Him (in the end) and enjoy Him), even though the experience is of enjoyment, since there is delay (in going to SrIvaikuNtam – due to having to continue that devotion for some births for it to mature more or in case of lapses, etc.), such people would be down in desperation thinking when they would be able do services based on maturity of experience that becomes love,  and so they think even a day as thousand eons as said in ‘oru pagal Ayiram UzhiyAlO’, and till they reach that destiny they would be in that state as said in ‘kAl Azhum nenju azhiyum kaN suzhalum’.  This is shown in all the SAsthrams; (mAdhavan gives mOksham) –  to such devotees.

val vinaiyEn manaththil eenam kadindha irAmAnusan – now emperumAnAr who removed all traces of lowly long-present sins  from the mind of me who committed dangerous sins that cannot be removed by experiencing its effects or by amends,

thannai eydhinarkku – to those who surrendered to him (emperumAnAr); as said in ‘thriNeekrutha virinchAdhi nirankuSa vibhUthaya: rAmAnuja padhAmbOja samASrayaNa Salina:’ (those who surrender to emperumAnAr think of other things as to be neglected), emperumAnAr, to those like piLLai uRangAvilli dhAsar (to whom he showed the divine eyes of periya perumAL and made him devoted to those beautiful eyes), the mute (in whose head emperumAnAr placed his divine feet), the huntress (who got a letter from emperumAnAr to thirvEnkatam udaiyAn for a place in SrIvaikuNtam)

(Note that the examples shown in the vyAkyAnam are selected from those not having any qualifications of their own, but only the acceptance/surrendering to emperumAnAr);

ath thAnam koduppadhu – (ath thAnam -> that place/position);  emperumAnAr giving to them that place/position (SrIvaikuNtam) which is otherwise to be achieved through a long time practice of means in the form of devotion along with all of its (seven) components.

than thagavu ennum charaN koduththE – emperumAnAr gives us his own kindness as the capital, the means; and with the stance that the people who surrender him should not consider even  that kindness as the means and so makes up some negligible things in us as eligibility, and would give us mOksham which is the definition of ultimate destiny, without any sorrow/angst.

ramanuja-showing-paramapadhamemperumAnAr, obedient to his kindness

amudhanAr uses the simpler word ‘eydhinarkku’  (just reached/surrendered to him and did not make any efforts) – it shows that emperumAnAr does not look for specific type of people or their eligibility, etc., but only their agreeableness, to take them in and give them that destiny.

‘ath’ (‘that’) implies, ‘that’ place which is not attainable even for vidhi (brahmA), Siva, Sanakan, and others.

By this, amudhanAr has divined about the greatness of emperumAnAr giving mOksham.

jeeyar too said, ‘mA malarAL kOn madiyil vaiththu ugakkum vAzhvu namakku ethirAsan aruLum vAzhvE [Arththi prabandham – 20]’ (the destiny of happiness of emperumAn keeping us in His lap is the destiny given to us only by emperumAnAr).

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

thannai eydhinarkku – since emperumAnAr gives that destiny only to those who reached/surrendered to him, the argument of everyone of the world getting mOksham (sarva mukthi prasangam)  cannot arise here.

SrI mahAlakshmI and emperumAn the two are involved in giving mOksham to the ones who are distraught; here, just the one, emperumAnAr gives to his disciple that destiny, and without having to go through such pains.

By this amudhanAr has let us know that emperumAnAr is the ‘udhdhAraka AchAryar’ (AchAryan who can lift us up from this material world).

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rAmAnusa nURRanthAdhi – 65

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Introduction (given by maNavALa mAmunigaL)

amudhanAr is joyous thinking about how emperumAnAr came here in this way and won those who dismiss or misinterpret vEdhas and thus gave divine knowledge, and is joyous about what were achieved due to that knowledge.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – amudhanAr showed how as emperumAnAr came here the other debaters’ existence was uprooted; in this pAsuram – he talks in many ways about the removal of debaters who dismiss or misinterpret vEdhas, and the enrichment of the people of the world, due to emperumAnAr’s praiseworthy knowledge.

vAzhvu aRRadhu thollai vAdhiyarkku enRum maRaiyavar tham
thAzhvu aRRadhu thavam thAraNi peRRadhu – thaththuva nUl
kUzh aRRadhu kuRRam ellAm pathiththa guNaththinarkku an
nAzh aRRadhu nam irAmAnusan thandha gyAnaththilE                    65


Word by word meaning (given by maNavALa mAmunigaL)

nam – our lord
irAmAnusan – emperumAnAr
thandha – helped by giving
gyAnaththilE – the knowledge; due to that knowledge –
like how where there is grass there would be weed also,
thollai vAdhiyarkku – those who dismiss or misinterpret vEdhas who debate with very old arguments –
vAzhvu aRRadhu – their such existence was done with;
like how after weed is removed the grass would grow up and flourish, because of those other philosophies getting removed,
enRum maRaiyavar tham – at all times, the ones who correctly follow vEdhas (vaidhikas) – their …
thAzhvu aRRadhu – … degradation was removed;
as said in ‘ERRa vallAr thiridhalAl thavam udaiththu ith tharaNi thAnE’, due to the those of other philosophies losing, and with vaidhikas gaining strength and going to places in the world,
thAraNi – earth
thavam peRRadhu – got such fortune;
thaththuva nUl – in the SAsthrams that are based on truth,
kUzh (ellAm) aRRadhu – all doubts were gone;
guNaththinarkku – for those with the nature of
kuRRam ellAm padhiththa  – having all blemishes embedded,
an nAzh aRRadhu – that drawback was removed;

Oh! what wonderful greatness of such knowledge (from emperumAnAr) – is the thought.

gyAnaththilE -> gyAnaththAlE – due to the knowledge;


nam irAmAnsan thandha gynaththilE – emperumAnAr who is the set lord of ours, due to his adherence to his kindness, voluntarily helped by giving the knowledge – due to that knowledge;

gyAnaththilE -> gyAnaththAlE – due to the knowledge;

Now, amudhanAr explains about the result of such knowledge, starting with ‘vAzhvaRRadhu’.

vAdhiyarkku – for the debaters of other philosophies such as Sankara, bhAskara, yAdhava, bhAtta, prabhAkara, baudhdha and chArvAka;

thollai – vAzhvaRRadhu – the wellness/existence of those debaters before emperumAnAr’s incarnation was – while having accepted vEdhas, their ignorance of its meanings and so imagining wrong meanings to it, and authoring some texts, and spreading it among people of the world and taking them in lowly paths, or, superimposing some blemishes on vEdhas and saying that vEdhas are not the authoritative reference – such living of theirs got rooted out after emperumAnAr incarnated and helped with the knowledge;

The word “enRum” (at all times) is adjective to both the phrases (the aforementioned and the one following), by way of kAkAkShi gyAyam (by applying sideways to different contexts (named after how a crow sees sideways)).

enRum – thollai thAzhvu aRRadhu – saying ‘aRRadhu aRRadhu’ (removed, removed) in both the contexts is similar to how it is said in ‘Asu vismarasi dhaththam arthinE ; vismarasi apakruthim parENa yath – kAma vismaraNa Seela leelaya’

(emperumAn forgets (does not keep track of) all the good help/things He gave to everyone;  also He forgets all the mistakes they do against Him; His grace is about His play of forgetting;  (so forgetting is the common theme here));  (in the same way, removing is the common theme as emperumAnAr removed the existence of those other debaters, and removed the difficulties of the vaidhkas); So it is about his ability to do the removal of the unwanted (in both sets of people).

For those who properly follow the four vEdhas, before his incarnation, since those who dismiss or misinterpret vEdhas had spread all over the world, the ways of vEdhas had declined – that decline got removed forever due to emperumAnAr;

emperumAnAr_thondanUr_0001the word “thollai”  (from old/earlier time), is to be applied to the second phrase as well :

thollaiyAna thAzhvu – the decline without any break, from time eternal;

applying the word “thollai”  as adjective to those debaters – those debaters having old arguments;

thAzhvu enRum aRRadhu – hereafter in the future, with no chance of coming back ever, it went away without any trace/scent of it.

In this world when a land owner sets it for growing paddy, where weeds would grow and spread fully and would not allow paddy to raise its head, and then the ones who know how to rectify this would remove those weeds and make the paddy grow,  in the same way, emperumAnAr made the amicable ones who were the target of kindness of emperumAn to flourish at the time when they were downtrodden due to those other debaters.

thavam thAraNi peRRadhu – the earth got the fortune.  Only after saying ‘parithrANaya sadhUnAm vinASaya cha dhushkruthAm [SrI bhagavath gIthA 4.7]’, (for protecting the devotees and to remove the miscreants), did He say ‘dharma samsthApanArthAya’ (and to reestablish the principles of religion (dharmam)). (so after one happened, then the other good thing happens);

After the other debaters had lost and were not found in the world, then the devotees got their troubles removed and they flourished, so, dharmam spread everywhere in the world;

It is said too as – ‘puNyAmbhOja vikAsAya pApadhvAntha kSayAyacha, SrImAnAvira bhUthbhUmau rAmAnuja dhivAkara:.  (rAmAnujan the sun rose in this world for blossoming of knowledge and for removal of sins).

thaththuva nUl kUzh aRRadhu – parAvara thathva  -> para avara thathva -> eeSvaran, and (sentient, non-sentient); vEdham that is in the form of SAsthram, which showed as is about the three – eeSvaran, sentient, and non-sentient, was disturbed by those who misinterpreted vEdhas (saying that these three are one, etc.),  all these days such vEdham was transgressed by many such people,

and now since emperumAnAr divined SrI bAshyam,  as said in ‘yaS Sruthi smruthi sUthrANAm anthar jvaram aSeeSamath’ (words of Sruthi (vEdam) and smrithi (ithihAsam, purANam, SrI bhagavath gIthA etc.)), and sUthram (brahma sUthram), had fever inside (that it would be dismissed/misinterpreted),  and emperumAnAr removed that fever),

emperumAnAr gave the knowledge to the people, and established correct meaning for vEdhas – so the disturbance went away and so the true meaning became bright without any doubts/danger.

having kUzh -> doubts/danger.

Also, due to his teaching, the ones who wished to learn got all doubts cleared in SAsthram that shows truth as is.

kuRRam ellAm padhiththa guNaththinarkku an nAzh aRRadhu –  As said in ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’ (whatever sins are present in every one in the world, I have got multi-fold of those sins embedded in me),

for those having the nature of having all sins spread in them, those sins went extinct due to the establishment of knowledge in them by emperumAnAr.

as said in ‘kshipram bhavathi dharmAthmA SaSvath Santhim ni gachchathi [SrI bhagavath gIthA](blemishes go extinct and you would go towards peace), they got the blemishes in their qualities be removed and became knowledgeable.  nAzh ->  blemishes/sins;

amudhanAr is joyous, thinking – Oh! what greatness this is!

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

thollai vAdhiyarkku – the debaters are of current age, but their arguments have been around for a long time.

thavam thAraNi peRRadhu – as the noble ones got their strength back and went around to all places in the world, the earth got the fortune of touch of their divine feet.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 64

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<< previous (pidiyaith thodarum kaLiRenna)

Introduction (given by maNavALa mAmunigaL)

amudhanAr said ‘aRu samayach chediyaith thodarum maruL seRindhOr sidhaindhOda vandhu’, talking about how emperumAnAr came here for winning the philosophies that did not accept vEdhas as authority – in the previous pAsuram;

in this pAsuram – due to the overflowing affection towards emperumAnAr, amudhanAr addresses those of other philosophies that don’t accept vEdhas or gives wrong meanings for vEdhas – the elephant that is irAmAnusa muni came to this world looking out for you and opposed you; your existence is now done with – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

amudhanAr said ‘aRu samayach chediyaith thodarum maruL seRindhOr sidhaindhOda vandhu’, talking about how emperumAnAr came here for winning the philosophies that did not accept vEdhas as authority – in the previous pAsuram;

in this pAsuram – due to the overflowing affection towards emperumAnAr, amudhanAr addresses those of other philosophies that don’t accept vEdhas or gives wrong meanings for vEdhas – the elephant that is irAmAnusa muni came to this world holding the ruling stick looking out for you for punishing you; your existence is now done with from the root up – says amudhanAr.

paN tharu mAran pasum thamizh Anandham pAy madhamAy
viNdida engaL irAmAnusa muni vEzham meymmai
koNda nal vEdhak kozhum dhaNdam Endhik kuvalayaththE
maNdi vendhEnRadhu vAdhiyargAL ungaL vAzhvu aRRadhE          64


Word by word meaning (given by maNavALa mAmunigaL)

engaL – he who we depend on
iramAnusa muni vEzham – that is, emperumAnAr like an elephant ,

due to thiruvAimozhi which can be said as ‘paNNAr pAdal’, which
mARan – AzhvAr
paN tharu – bestowed using his pAsurams
pasum thamizh – in beautiful thamizh language,
Anandham – (emperumAnAr’s) happiness
pAy – pouring out as
viNdida – fully developed
madhamAy – madness,
Endhi – (emperumAnAr) holding the
kozhun dhaNdam –beautiful stick, that is
nal vEdham – distinguished vEdham

as said in ‘vEdha nUl Odhugiradhu uNamai’ (what vEdhas say are true),
meymmai koNda – that is, having the truth due to saying what is the truth,
maNdi vandhu – he came pushing you all aside

for no one to stand in front of him
kuvalayaththE – in this world where you are ruling as if it is yours
EnRadhu – and opposed charging against you;
vAdhiyargAL – oh! you the debaters
ungaL – you, who were well grown with disciples and next levels of disciples
vAzhvu – your ‘good’ existence
aRRadhE –
has ended!

That is, the world got saved!

Can it be interpreted as ‘paNdu aru’ instead, to mean that it is existing from old ages, and is hard for others to get it? That would not be accurate because the focus is not on old times, but on the music of the pAsuram, so ‘paN tharu’ is apt.


engaL irAmAnusa muni vEzham – “engaL irAmAnusan”, “em irAmAnusan”, “ennai ALa vandhu ippadiyil piRandhadhu”,  and so in many pAsurams amudhanAr has divined in this way –  this is due to his love towards the wonderful divine body of emperumAnAr, you see!

The elephant that is emperumAnAr who incarnated for us, unlike the worldly elephant that has got lowered sentience, this elephant is here to condemn those who try to propagate wrong meanings for vEdhas, and to enlighten them and put them in proper track of vEdhas, and to protect the amicable ones, and be one to meditate upon – this elephant is one having such flourishing of sentience/knowledge;

in this way for this elephant that is not material based, its knowledge also would be of that size;

describing emperumAnAr as an elephant is to show his ability to destroy the opponents, and for the ones protected by him to make them eligible for getting crowned.

paNdaru mARan pasum thamizh – that which is complete in all respects of grammar, style, construction, etc., for pAsuram, which is enjoyable for the ones who take it up; Or, even though for proper emphasis it cannot be split and considered as ‘paNdu aRu’ (instead of paN tharu), we can say that like how sarvESvaran Himself incarnated as vyAsar in each yuga-cycle [4 yugas] and gave vEdhas in good form, in each kali yugam, etc., among the cycles, sarvESvaran Himself incarnates as knowledgeable noble ones  and gives dhrAvida (thamizh) vEdhas to us – this is famous as said in brahma, bhArgava, pAdhma, etc., purANas;

so thiruvAimozhi which is eternal and not authored by a person, is hard for anyone to know and understand in their mind except for the devotees;

mARan is the original first divine name of nammAzhvAr.

pasum thamizh – constructed by him which is in pure thamizh language, that is thiruvAimozhi;

As ‘mARan paNiththa thamizh maRai’, and, ´eenRa mudhal thAy satakOpan’,  thiruvAimozhi that is connected to nammAzhvAr;

Anandham pAy madhamAy – From the sea that is SrIpathi (husband of SrI mahAlakshmi), the cloud that is AzhvAr,  sourced the water that is great kindness, and poured in on the hill that is periya mudhaliyAr (nAthamunigaL), and that kindness came down as water falls that are maNakkAl nambi, and uyyak koNdAr,  and reached the river that is the elder AchAryar ALavandhAr, and filled the lake that is emperumAnAr, and flowed freely through the pathways/canals that are the preceptors, and went to the paddies that are sentient beings of this material world, and protected them – so thiruvAimozhi is referred with joy as ‘kavi amudham’ (nectar that is poetry), and as ‘thoNdarkku amudhu uNNach chonmAlai’, and so it is nectar for everyone – the happiness that came out of thiruvAimozhi that is fully of joy, and so that nectar has gathered and is pouring out (from emperumAnAr) (like how for a mad elephant water would pour from its eyes);

{Translator’s note:  nammAzhvAr is also known as ‘parAnkuSar’, a meaning of which is that for debaters of other philosophies who were like mad elephants, he was like the stick that can control and remove that madness; there – he removed the madness; here – he created the sort of madness in emperumAnAr;  emperumAnAr used that stick to win the debaters of other philosophers; so the stick he used could be considered as nammAzhvAr himself! }

viNdida – and is fully developed, such that there is no barrier to it at any time and any place;

ramanujar_yaanai_vahanam_sriperumbuthuremperumAnAr the elephant, on the elephant vAhanam

meymmai koNda nal vEdhak kozhum dhaNdam Endhi – meymmai – truthfulness;

that is, as said in ‘vEdha nUl Odhuvadhu uNmai´ (what vEdham says is truth),  being truthful to the actuals; since it is having such truthfulness it is the ultimate authority  – such distinguished vEdham;  

vEdham that shows the supremacy of emperumAn in saying ‘sathyam gyAnam anantham brahma’. (so ‘nal’ (good) vEdham’).

And it is apt that vEdham is defined as ‘parAvara thathvAni yathAvathu vEdhayathi ithi vEdha:’ (shows the factual meanings correctly and clearly like a mirror).

The inner meaning for the adjective for vEdham as ‘meymmai koNda’ :- For the misunderstanding ‘rajjAvayam sarpa:’,  (rope as snake), only when we get the correct knowledge ‘iyam rajjurEva na sarpa:’ (this is rope only, not a snake), would we realize what it is; in the same way, for the eternal ignorance through the philosophies which derive own meanings and which dismiss or misinterpret vEdhas, vEdhas show the true meanings and clears the misunderstanding.

So, (emperumAnAr) uses the help of stick that is vEdham that is instrumental in winning the opposing debaters;

kozhu – greatness;

Or, even though what is mentioned now is samskrutha vEdham, it can also be taken together with the thamizh vEdham mentioned earlier. (that is, emperumAnAr using the stick that is thiruvAimozhi as well).

This phrase implies an ‘also’ here; so he not only just held the stick in his hand to correct them, but also affected them with the stick such that they got corrected;  for emperumAn to correct others He is always holding conch and disc as said in ‘sangodu chakkaram Endhum thadak kaiyan,  emperumAnAr is also holding in his hands the stick that is in the form of vEdham!

kuvalayaththE maNdi vandhu EnRadhu – in the places where you were ruling as if they are yours, from sEthu in south to the himAchal in the north, vEnkatAchala, yAdhavAchala, and, SAradhA peetam, etc., divine places, he argued and won the debaters who came to argue, and that is how he came against you;

vAdhiyargAL – Oh you who are attached to arguing for philosophies that ignore or misinterpret vEdhas!

ungaL vAzhvu aRRadhE – your well being of having grown big with disciples and next levels of disciples, has ended! As you were thinking of living and growing with disciples and next levels of disciples, all your philosophies have been lost;

jeeyar too divined this meaning in ‘sankara bhAskara yAdhava bhAttap prabhAkarar thangaL matham sAyvura vAdhiyar mAyguvar enRu chathu maRai vAzhndhidu nAL’ (the day when all the ill meaning philosophies like Sankara etc., were won and the four vEdhas lived well (that is emperumAnAr’s incarnation day of chiththirai thiruvAdhirai)).

The SlOkam ‘kaNAdha paripAdibhi:’, (about how other philosophies were won over by the words of yatheendhrar), and the SlOkam ‘gathAdhAthA gadhAnAm’,  are to be considered as the authoritative reference for this meaning.

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

It is ‘thamizh’, moreover ‘pasum thamizh’, and moreover ‘paN tharu pasum thamizh’, and more than anything it is ‘mARan paN tharu pasum thamizh’ – so it goes without saying that emperumAnAr would be so ecstatic upon immersing in thiruvAimozhi.

Unable to stay in, the experience of thiruvAimozhi comes out as joyous tears from emperumAnAr; comparing this to the madness water coming out of the eyes of an elephant.

By ‘engaL vEzham’, it shows emperumAnAr makes himself available to other SrIvaishNavas who enjoy thiruvAimozhi, that they could even hug him happily, while by ‘muni vEzham’ it shows that debaters of other philosophies cannot come near emperumAnAr;

By ‘vEdhak kozhum thaNdam’, (beautiful stick tha is vEdham), amudhanAr considers the ‘thirdhaNdam’ (three sticks/staff tied together as held by viSishtAdhvaitha saints) that emperumAnAr holds; they are the three vEdhas is the opinion of amudhanAr.

emperumAnAr immersed himself in the meanings of thiruvAimozhi, and based on that he got clear understanding of the vEdhas, and won the debaters using the words of those vEdhas.

– – – – –

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