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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 101 to 108

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irAmAnusa nURRandhAdhi

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One hundred and first pAsuram: amudhanAr says that emperumAnAr’s sweetness is greater than his sacredness.

mayakkum iru vinai valliyil pUNdu madhi mayangith
thuyakkum piRaviyil thOnRiya ennai thuyar agaRRi
uyakkoNdu nalgum irAmAnusa enRadhu unnai unni
nayakkum avarkku idhu izhukku enbar nallavar enRu naindhE

I have been born in the birth which perplexes the mind, bewilders the knowledge, bound by the chain of two types of karmas namely pApa (sin) and puNya (virtue) which result in ignorance. Making me to get rid of the deep sorrows, which are the result of those karmas, rAmAnuja accepted me in order to uplift me. Great people will say that my words of “Oh emperumAnAr who showed affection towards me!” [since emperumAnAr uplifted me] would be a disgrace to those who constantly think of you and melt, and who have affection for you at all times. The implication here is that for those who have enjoyed sweetness, their minds will not think of purity [all along, amudhanAr has described the acitivites of emperumAnAr in uplifting him causelessly (which are the result of his purity). But there is no match for the enjoyment of carrying out servitude to the divine feet of emperumAnAr. Hence amudhanAr says these words].

One hundred and second pAsuram. amudhanAr asks emperumAnAr himself the reason for his quality of magnanimity to increase towards him in this expansive world.

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

My mind becomes totally weakened thinking of your auspicious qualities. My tongue, remaining firmly by my side, recites your divine names and your natural relationship [with me]. My most sinful hands too, which were involved with worldly pursuits since time immemorial, performs salutation to you. My eyes desire to see you at all times. On this earth, which is surrounded by oceans, for what reason did your quality of magnanimity grow towards me?

One hundred and third pAsuram.  He says that his senses became involved towards emperumAnAr since he mercifully got rid of his karmas and gave him expansive knowledge.

vaLarndha vem kObam madangal onRAy anRu vAL avuNan
kiLarndha pon Agam kizhiththavan kIrththip payir ezhundhu
viLaindhidum sindhai irAmAnusan endhan mey vinai nOy
kaLaindhu nal gyAnam aLiththanan kaiyil kani ennavE

emperumAn with a growing and unique cruel fury, tore apart the well grown, golden chest, which had puffed up in vanity, of the demon hiraNya kashyap who came at emperumAn holding a sword, when he caused suffering to his son prahlAdhAzhwAn. emperumAnAr is with a divine mind which has grown with the divine fame of crop of that emperumAn. Such emperumAnAr removed the sorrow which is the result of the karmas which were binding me with my body and mercifully gave me eminent knowledge which is clear like a gooseberry on one’s palm [gooseberry on one’s palm is a thamizh proverb which indicates that something is very clear and cannot be mistaken at all].

One hundred and fourth pAsuram. Answering an imaginary question posed by emperumAnAr himself “What will you do if you see emperumAn?” amudhanAr says that even if emperumAn manifests matters relating to himself, he says that he will not ask for anything other than the auspicious qualities which are effulgent in emperumAnAr’s divine form.

kaiyil kani anna kaNNanaik kAttith tharilum undhan
meyyil piRangiya sIr anRi vENdilan yAn nirayath
thoyyil kidakkilum sOdhi viN sErilum ivvaruL nI
seyyil tharippan irAmAnusa en sezhum koNdalE

Oh rAmAnuja who is magnanimous like a cloud and who manifested that magnanimity to us! Even if you reveal to us emperumAn kaNNan like a gooseberry on one’s palm, I will not pray for anything other than the auspicious qualities which are splendorous on your divine form. I may attain paramapadham which is most effulgent or I may be caught in the quagmire of samsAram. If you mercifully grant me either of the two with your grace, I will sustain myself in it.

One hundred and fifth pAsuram. While everyone says that samsAram is to be given up and paramapadham is to be attained and desires to attain that paramapadham, you consider both as equal. Which is your desired place? He responds through this pAsuram.

sezhum thiraip pARkadal kaN thuyil mAyan thiruvadikkIzh
vizhundhiruppAr nenjil mEvu nal gyAni nal vEdhiyargaL
thozhum thirup pAdhan irAmAnusanaith thozhum periyOr
ezhundhu iraiththu Adum idam adiyEnukku iruppidamE

emperumAn is reclining on thiruppARkadal which has beautiful waves, pretending to be asleep but is meditating. emperumAnAr has eminent knowledge, is worshipped by eminent vaidhikas (those who  follow vEdhams) and his divine feet are aptly fitting in the hearts of those who are totally engaged with the auspicious qualities of emperumAn and have fallen at his divine feet. The place where great people who constantly enjoy that emperumAnAr and burst out dancing like an uproarious ocean is the place which I, who am the servitor of such people, desire to dwell.

One hundred and sixth pAsuram. emperumAnAr, looking at the great affection that amudhanAr has towards him, mercifully desires amudhanAr’s mind. Seeing this, amudhanAr joyously and mercifully recites this pAsuram.

iruppidam vaigundham vEngadam mAliunjOlai ennum
poruppidam mAyanakku enbar nallOr avai thammodum vandhu
iruppidam mAyan irAmAnusan manaththu inRu avan vandhu
iruppidam endhan idhayaththuLLE thanakku inbuRavE

Great people who know emperumAn truthfully, would say that the dwelling places for sarvESvaran, who has amazing activities in terms of his svarUpam (basic nature), rUpam (physical forms), guNas (auspicious qualitites) and vibhUthi (wealth) are SrIvaikuNtam, thiruvEngadam which is also known as thirumalai and the famously divine mountain of thirumAlirunjOlai. The place where that emperumAn has mercifully entered [to dwell] with all those divine abodes [mentioned above] is the divine mind of emperumAnAr. The place wich emperumAnAr has mercifully entered, considering it as an eminent place, is my mind.

One hundred and seventh pAsuram. Looking at the divine face of emperumAnAr who has manifested affection towards him, amudhanAr tells him that there is something which he wishes to submit to him and expresses his desire.

inbuRRa seelaththu irAmAnusa enRum evvidaththum
enbuRRa nOy udal thORum piRandhu iRandhu eN ariya
thunbuRRu vIyinum solluvadhu onRu uNdu un thoNdargatkE
anbuRRu irukkumbadi ennai Akki angu AtpaduththE

Oh rAmAnuja who has the eminent quality of simplicity and has mercifully come with extreme happiness! There is a submission which I would like to make to you. Even if I continue to take repeated births and deaths in bodies where diseases permeate to the bones, and I experience innumerable sorrows, you should mercifully enable me to be deeply affectionate towards those who exist exclusively for you, at all times and at all places and be a servitor to their divine feet.  This alone is my request to you.

One hundred and eighth pAsuram. At the beginning of this prabandham, amudhanAr had prayed for the benefit of “irAmAnusan charaNAravindham nAm manni vAzha” (we should live aptly at the divine feet of emperumAnAr), requesting periya pirAttiyAr for her recommendatory role to fulfil his desire of complete devotion. In this last pAsuram too, he is asking for attaining periya pirAttiyAr who can grant us the wealth of kainkaryam.

am kayal pAy vayal thennarangan aNi Agam mannum
pangaya mAmalarp pAvayaip pORRudhum paththi ellAm
thangiyadhu ennath thazhaiththu nenjE nam thalai misaiyE
pongiya kIrththi irAmAnusan adip pU mannavE

Oh heart! rAmAnuja has widespread fame which is huge.The divine feet of such rAmAnuja, which are like fresh flowers, should fit aptly on our heads so that we could feel that the entity of devotion, without any shortcoming, would come inside us. For that to happen, let us attain SrIranga nAchchiyAr who has natural feminity, who was born on a lotus flower and who dwells permanently on the beautiful divine chest of periya perumAL, who has the temple at thiruvarangam, which has fields with fish jumping playfully, as his identification.


adiyEn krishNa rAmAnuja dhAsan

This brings to an end, the simple explanation of irAmAnusa nURRandhAdhi.

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 91 to 100

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irAmAnusa nURRandhAdhi

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Ninety first pAsuram. Even though the samsAris were without involvement, amudhanAr reminisces the attempts made by rAmAnuja for uplifting them, and praises him.

maruL surandhu Agama vAdhiyar kURum avap poruLAm
iruL surandhu eyththa ulagu iruL nIngath than INdiya sIr
aruL surandhu ellA uyirgatkum nAdhan arangan ennum
poruL surandhAn em irAmAnusan mikka puNNiyanE

pASupathas are those who put forth their argument based on Saiva Agamam (a treatise given by Siva), with total ignorance. The world was plunged into darkness with their lowly meanings. In order to get rid of the worldly people’s ignorance of darkness, rAmAnuja increased his distinguished mercy and mercifully revealed that SrIranganAtha is the lord for all AthmAs. He is a great, pious person.

Ninety second pAsuram. Realising that emperumAnAr had accepted him without any reason and that he is mercifully standing as the matter for both his inner and outer senses, he feels happy and asks emperumAnAr as to what is the reason for this.

puNNiyanOnbu purindhum ilEn adi pORRi seyyum
nuN arum kELvi nuvanRum ilEn semmai nUl pulavarkku
eN arum kIrththi irAmAnusa inRu nI pugundhu en
kaNNuLLum nenjuLLum ninRa ikkAraNam katturaiyE

I have not observed any pious deed for getting this benefit. I have not desired to carry out any penance [of hearing SAsthras] which is subtle and difficult to carry out, in order to attain your divine feet. Oh rAmAnuja who has no expectations and who has the fame which is difficult to comprehend even by experts who can sing poems similar to SAsthras! Only you should reveal the reason for your being the object for my external eye and internal eye (mind).

Ninety third pAsuram. Since emperumAnAr did not respond to his submission, he gets the clarification himself that just as rAmAnuja destroyed the kudhrushti philosophies without anyone asking him to do so, he has on his own, without amudhanAr asking him to do, severed his strong karmas (past deeds) and says that emperumAnAr is one who carries out things causelessly.

kattap poruLai maRaipporuL enRu kayavar sollum
pettaik kedukkum pirAn allanE en peru vinaiyaik
kittik kizhangodu than aruL ennum oL vAL uruvi
vettik kaLaindha irAmAnusan ennum meyth thavanE

emperumAnAr, who is the leader among those who have surrendered, came near me and uprooted my huge sins which could not be destroyed [earlier]. Isn’t he the great benefactor who annihilated the bewildering statements of kudhrushtis when they passed on the lowly [wrongful] meanings of vEdhas as the real meanings!

Ninety fourth pAsuram. amudhanAr says that even though emperumAnAr will mercifully give benefits starting with firm anchoring in surrendering and ending with SrIvaikuNtam to all those who attain him, amudhanAr will not desirously enjoy anything other than emperumAnAr’s auspicious qualitites.

thavam tharum selvum thagavum tharum saliyAp piRavip
pavam tharum thIvinai pARRIth tharum parandhAmam ennum
thivam tharum thIdhil irAmAnusan thannaich chArndhavargatku
uvandhu arundhEn avan sIr anRi yAn onRum uL magizhndhE

emperumAnAr who does not have the deficiency of not granting benefit to those who attain him, will give firm belief in (the act of) surrendering to those who attain him. He will further give the wealth of devotion which will be apt for the end result of prApyam (benefit). He will blow into smithereens the bad deeds which keep creating births in samsAram, an act which cannot be done by anyone other than emperumAn. He will give SrIvaikuNtam which is also called as parandhAmam. Even though he gives all these, I will not enjoy anything in my mind other than his auspicious qualities.

Ninety fifth pAsuram. Thinking of emperumAnAr’s knowledge, power etc he mercifully says that emperumAnAr is not from this world and that one of the nithyasUris, who do not have any connection with samsAram, has incarnated in this world.

uL ninRu uyirgaLukku uRRanavE seydhu avarkku uyavE
paNNum paranum parivilanAmbadi pal uyirkkum
viNNin thalai ninRu vIdu aLippAn em irAmAnusan
maNNin thalaththu udhiththu uymaRai nAlum vaLarththananE

emperumAn enters the AthmAs and takes the steps for uplifting them. But looking at emperumAnAr, it could be said that even emerpumAn does not have that much affection towards the AthmAs. This is because emperumAnAr, our nAthan (lord) descended from the eminent abode of SrIvaikuNtam in the ethereal region, for uplifting and granting mOksham to all AthmAs. He incarnated on earth without being touched by any of the faults here. He nurtured the four vEdhas, which uplift everyone, without any deficiency so that everyone would get uplifted.

Ninety sixth pAsuram. emperumAnAr had mercifully shown two paths, in line with vEdhAntas (upanishaths), namely bhakthi (devotion) and prapaththi (act of surrendering). Of these two, is your path the easy-to-carry-out prapaththi? amudhanAr says that he took shelter under the affection of emperumAnAr.

vaLarum piNi koNda valvinaiyAl mikka nalvinaiyil
kiLarum thuNivu kidaiththaRiyAdhu mudaiththalai Un
thaLarum aLavum thariththum vizhundhum thani thirivERku
uLar em iRaivar irAmAnusan thannai uRRavarE

One will not easily attain total faith in the most eminent path of SaraNAgathi (surrendering) because of the conspicuous karmas (past deeds) which give unlimited sorrows. When this body, which is the repository of foul smell and is made of flesh etc, disintegrates at the time of imminent death, I, who had been sustaining through good instructions, engaging with worldly pursuits and roaming around without any support, will have the support of those for whom our swAmy emperumAnAr is the refuge.

Ninety seventh pAsuram. What is the reason for being desirous of not only emperumAnAr but also his followers? amudhanAr says that even that has come about due to emperumAnAr’s mercy.

thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraiththAL
thannai uRRu Atcheyya ennai uRRAn inRu than thagavAl
thannai uRRAr anRith thanmai uRRAr illai enRu arindhu
thannai uRRArai irAmAnusan guNam sARRidumE

emperumAnAr thought in his divine mind that even though there are people who come and attain him, there is no one who attains and praises those who have attained him. Thus, he made me to engage only with him and forget all other worldly pursuits; he also made me to know of nothing other than the sweet, complementing divine feet of those who are his servitors. Due to his mercy, he accepted me under his wings, today.

Ninety eighth pAsuram. amudhanAr thought in his divine mind that emperumAn could send him to heaven or hell based on his karmas and asks emperumAnAr about it. rAmAnuja assures him that emperumAnAr will not do that for those who have surrendered to him and asks him not to be disturbed.

idumE iniya suvarkkaththil innam naragilittuch
chudumE avaRRaith thodar tharu thollai suzhal piRappil
nadumE ini nam irAmAnusan nammai nam vasaththE
vidumE saraNam enRAl manamE naiyal mEvudhaRkE

When we tell emperumAn who has come to uplift us “You are our refuge”, will he leave us in heaven which appears sweet for those who are involved in worldly pursuits? Will be allow us to be tortured in hell, even after attaining his feet? Will he leave us to keep getting trapped in the repeated cycle of births and deaths which follow heaven and hell? Or, will he allow us to live as per our desires? Oh mind! Do not get distressed about the end benefit that we will get.

Ninety ninth pAsuram. Since we live in the place where bAhyas (those who do not believe in vEdhas) and kudhrushtis (those who interpret vEdhas incorrectly) are seen in abundance, isn’t there more possibility for us to get bewildered? amudhanAr says that after rAmAnuja came, these people lost their livelihood.

thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
sol kaRRa sOmbarum sUniya vAdharum nAnmaRaiyum
niRkak kuRumbu sey nIsarum mANdanar neeL nilaththE
poRkaRpagam em irAmAnusa muni pOndha pinnE

The samaNas who cleverly conduct their philosophy through debates, the baudhdhas who hold on to their philosophy like a spoof, the Saivas who have the lowly quality of thAmasa (ignorance and laziness) who have learnt the SaivAgama spelt out by rudhra, who observes penance with matted hair and who, with the permission of emperumAn, nurtured mOhaSAsthras (lowly treatise which bewilders others), mAdhyamikas (a subsect of baudhdhas) who propound the theory of sUnyam (voidness), the kudhrushtis who, unlike the above, accept vEdhas but give incorrect interpretation to the meanings of vEdhas, got destroyed after emperumAnAr, who is magnanimous like the kaRpaka vruksha (wish fulfilling tree) and who showed us these people, incarnated on this expansive world.

One hundredth pAsuram. Seeing that his divine mind was desirously engaged with the sweet experience of the divine feet of emperumAnAr, amudhanAr tells emperumAnAr not to bewilder him by showing him something else.

pOndhadhu en nenju ennum ponvaNdu unadhu adip pOdhil oN sIr
Am theLi thEn uNdu amarndhida vENdil nin pAl adhuvE
Indhida vENdum irAmAnusa idhu anRi onRum
mAndha killAdhu ini maRRu onRu kAtti mayakkidalE

My mind, which is like a beautiful beetle, came to you in order to drink the faultless honey of coolness and softness of your divine feet which are like flower and to live there itself permanently. You should mercifully grant that itself. My mind will not enjoy anything else. You should not show me anything else and bewilder me.


adiyEn krishNa rAmAnuja dhAsan

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 81 to 90

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irAmAnusa nURRandhAdhi

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Eighty first pAsuram. He submits to emperumAnAr himself as to how he had been corrected by emperumAnAr and says that there is nothing which is equal to his grace.

sOrvu inRi undhan thuNai adikkIzhth thoNdupattavar pAl
sArvu inRi ninRa enakku arangan seyya thAL iNaigaL
pErvu inRi inRu peRuththum irAmAnusa ini un
sIr onRiya karuNaikku illai mARu therivuRilE

I was not attached to those who were servitors to your complementing divine feet, and who were not engaging their minds in other matters. Oh rAmAnuja who gave me today the reddish divine feet of periya perumAL which complement each other and which are in total contrast in colour to his divine black form! After this has happened, if one were to analyse, there is nothing which can equal your honourable mercy.

Eighty second pAsuram. amudhanAr says joyously that rAmAnuja, who instructed him such that he became attached to the divine feet of periya perumAL, is a pious person.

therivu uRRa gyAnam seRiyap peRAdhu vem thI vinaiyAl
uru aRRa gyAnaththu uzhalginRa ennai oru pozhudhil
poru aRRa kELviyanAkki ninRAn enna puNNIyanO
therivu uRRa kIrththi irAmAnusan ennum sIr mugilE

I was without clear knowledge which was engaged with matters relating to sath (that which is truthful) and asath (that which is false). Due to cruel karma (past deeds) I was roaming around without being anchored in anything, without any useful knowledge. rAmAnuja, who has well-known fame  and magnanimity like rain bearing clouds, made me as a person with unparalleled knowledge, in a moment. What a pious person is he!

Eighty third pAsuram. emperumAnAr asked him “Isn’t the act of surrendering common to all?” amudhanAr says that he is not in the gathering of those who had surrendered to emperumAn and who reach SrIvaikuNtam but that he attains the liberation of attaining emperumAnAr’s divine feet with his magnanimity.

sIr koNdu pEr aRam seydhu nal vIdu seRidhu ennum
pAr koNda mEnmaiyar kUttan allEn un padhayugamAm
Er koNda vIttai eLidhinil eydhuvan unnudaiya
kAr koNda vaNmai irAmAnusa idhu kaNdu koLLE

Oh rAmAnuja! I am not in the gathering of those who have carried out the supreme righteousness of surrendering to emperumAn and have spread all over the world, who have control over their internal and external senses, who have the qualities of not doing anything on their own [to attain the highest benefit] and not having any other refuge,  and who will reach mOksham (SrIvaikuNtam) which is the most distinguished benefit for those who have surrendered. I will easily attain the most eminent mOksham of your two divine feet. The reason for that is the quality of magnanimity which you possess and which is like the rain bearing cloud. You could see this yourself.

Eighty fourth pAsuram. He says that while there are still benefits that he has to attain in future, there is no limit to the benefits that he has already attained.

kaNdu koNdEn em irAmAnusan thannai kANdalumE
thoNdu koNdEn avan thoNdar pon thALil en thollai vem nOy
viNdu koNdEn avan sIr veLLa vAriyai vAy maduththu inRu
uNdu koNdEn innam uRRana Odhil ulappu illaiyE

I saw my lord, emperumAnAr, who came to protect me, as he is. Having seen him, I became a servitor to the beautiful divine feet of those who live exclusively for him. I removed my most cruel karmas (past deeds) which have been with me since time immemorial. I enjoyed with totality, the ocean of his auspicious qualities. There is no end to the benefits which I have received from him.

Eighty fifth pAsuram. “You have said that you have seen emperumAnAr as he is. You also have said that you are a servitor at the beautiful feet of his followers. In which among these two are you more involved with?” He says that there is no refuge for his AthmA other than the divine feet of those who exist exclusively for emperumAnAr.

Odhiya vEdhaththin utporuLAy adhan uchchi mikka
sOdhiyai nAdhan ena aRiyAdhu uzhalginRa thoNdar
pEdhaimai thIrththa irAmAnusanaith thozhum periyOr
pAdham allAl endhan Aruyirkku yAdhu onRum paRRillaiyE

There are people who do not know that emperumAn is the lord who is the inner meaning of the vEdhas (sacred texts) that they have learnt or that he is infinitely radiant as mentioned in vEdhAnthams (the end parts of vEdhas). emperumAnAr removed the ignorance of such people who were roaming around, carrying out servitude in other worldly matters. There is no refuge for my AthmA other than the divine feet of those who have the great identification of worshipping the divine feet of such emperumAnAr.

Eighty sixth pAsuram. Reminiscing that he was affectionate towards those who were involved with worldly pursuits, he says that henceforth he will not do that and that those who meditate on emperumAnAr are fit to rule over him.

paRRA manisaraip paRRI appaRRu vidAdhavarE
uRRAr ena uzhanRu Odi naiyEN ini oLLiya nUl
kaRRAr paravum irAmAnasanaik karudhum uLLam
peRRAr yavar avar emmai ninRu ALum periyavarE

Attaining lowly people who had no respect, not ridding of that attachment, thinking that they are my relatives, I went running behind them trying to please them and was broken hearted in their matters. I will not yield to such people any more. emperumAnAr is considered by those who are learned in SAsthras as the benefit of their learning and is affectionately praised by them. Those who have minds which have the occupation of thinking constantly of that emperumAnAr are the great ones who are fit to rule over me for ever, irrespective of their clan of birth or their heredity.

Eighty seventh pAsuram. When reminded that this is the time of kali and that it would shake his firmness, he says that kali would attack only those who are not engaged with the knowledge provided by emperumAnAr.

periyavar pEsilum pEdhaiyar pEsilum than guNangatku
uriya sol enRum udaiyavan enRu enRu uNarvil mikkOr
theriyum vaN kIrththi irAmAnusan maRai thErndhu ulagil
puriyum nal gyAnam porundhAdhavaraip porum kaliyE

rAmAnuja cannot be spoken of by those who are complete in their knowledge and ability (since they cannot speak completely) and he cannot be spoken of by those who have no knowledge at all, being the boundary for ignorance and incapability (since they cannot step back from speaking about him). emperumAnAr has the fame of being praised by great wise men as one who could speak words which are apt for his svarUpa (basic nature), rUpa (form) and guNa (auspicious qualities). kali will torture only those in the world  who are not part of the people who were instructed by rAmAnuja of the great knowledge which he had culled from vEdhas.

Eighty eighth pAsuram. He says that he will praise the way emperumAnAr, who is like a lion, incarnated in this world to destroy the kudhrushtis (those who interpret vEdhas wrongly) who are like tigers.

kali mikka sennel kazhanik kuRaiyal kalaip perumAn
oli mikka pAdalai uNdu than uLLam thadiththu adhanAl
vali mikka sIyam irAmAnusan maRai vAdhiyarAm
puli mikkadhu enRu ip puvanaththil vandhamai pORRuvanE

thirumangai AzhwAr is the head of thirukkiRaiyalUr which has fields in which abundant reddish paddy is cultivated with the tumultuous noise of agricultural work and has the greatness of composing divine prabandhams (hymns) which reflect the meanings of SAsthras. emperumAnAr is the powerful lion who enjoyed that thirumangai AzhwAr’s thirumozhi (divine verses) with musical notes and had his divine mind puffed up [in pride]. I will praise the way he incarnated on this earth to punish the multitudinous kudhrushtis who are like tigers and who gave wrongful interpretation of vEdhas thus destroying the world.

Eighty ninth pAsuram. He said that he will praise [emperumAnAr], in the previous pAsuram. He submits to emperumAnAr about his fear with regard to praising him.

pORRu arum seelaththu irAmAnusa nin pugazh therindhu
sARRuvanEl adhu thAzhvu adhu thIril un sIr thannakku Or
ERRam enRE koNdu irukkilum en manam Eththi anRi
ARRagillAdhu idhaRken ninaivAy enRittanjuvanE

Oh rAmAnuja who has great qualities which cannot be praised completely! If I attempt to speak about your auspicious qualities after comprehending them, it will end up only as an ignominy for you. Even though I know that your qualities will have only greatness if I desist from speaking about them, my mind cannot sustain itself without praising your divine qualities. I am fearful of how you are considering this.

Ninetieth pAsuram. In order to get rid of his fear, rAmAnuja looked at him with merficul eyes. Getting rid of his fear thus, he feels sorry that those who have good knowledge are not uplifting themselves by praising rAmAnuja through one of their three faculties of mind, speech and body and are caught in the sorrowful cycle of births.

ninaiyAr piRaviyai nIkkum pirAnai innIL nilaththE
enai ALavandha irAmAnusanai irungavigaL
punaiyAr punaiyum periyavar thALgaLil pUndhodaiyal
vanaiyAr piRappil varundhuvar mAndhar maruL surandhE

There is none who can think of rAmAnuja who can remove the cycle of births of those who think of him. There is none who can string a poem on the great qualities of that rAmAnuja who came looking out for me to the place where I was when the expansive earth was there for him. Even if there is none who strings such a garland of verses, there is none who submits garlands at the divine feet of those great people who string garlands of verses on the qualities of rAmAnuja. Those who are born as humans and who are capable of doing these, are immersed in the cycle of births due to their ignorance.


adiyEn krishNa rAmAnuja dhAsan

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iramAnusa nURRandhAdhi – Simple Explanation – pAsurams 71 to 80

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Seventy first pAsuram. emperumAnAr too accepted his request and looked at him with his distinguished glance, thus enlarging amudhanAr’s knowledge so that he will engage with him firmly. amudhanAr feels contented, looking at his great fortune.

sArndhadhu en sindhai un thALiNaikkIzh anbu thAn migavum
kUrndhadhu aththAmaraith thALgaLukku un than guNangalukkE
thIrndhadhu en seygai mun seyvinai nI seyvinai adhanAl
pErndhadhu vaNmai irAmAnusa em perum thagaiyE

Oh rAmAnuja who has the quality of magnanimity due to which you accepted me under you and had greatness! My wavering mind fitted well with your divine feet which complement each other. Affection also increased without any limit for those very sweet lotus-like divine feet. My activities too became totally devoted to your divine qualities. All my past sinful deeds were destroyed by your activity of showering grace on me.

Seventy second pAsuram. amudhanAr becomes joyous thinking of another great benefit which rAmAnuja rendered to him.

kaiththanan thIya samayak kalagarai kAsinikkE
uyththanan thUya maRai neRi thannai enRu unni uLLam
neyththa anbOdu irundhu Eththum niRai pugazhOrudanE
vaiththanan ennai irAmAnusan mikka vaNmai seydhE

Displaying his quality of magnanimity, rAmAnuja destroyed those who were creating trouble and who were anchored in other philosophies [which did not accept vEdhas]. He established the sacred path of vEdhas on this earth. Reminiscing this, with affection in his heart, he mercifully placed me in the group of those who have completeness in their qualities and who praise him with affection. How amazing is this!

Seventy third pAsuram. When told that he could sustain himself with the knowledge and affection bestowed on him by rAmAnuja, amudhanAr responds saying that he cannot sustain himself by any means other than by constantly thinking of rAmAnuja.

vaNmaiyinAlum than mAdhagavAlum madhi puraiyum
thaNmaiyinAlum ith thAraNiyOrgatkuth thAn saraNAy
uNmai nal gyAnam uraiththa irAmAnusanai unnum
thiNmai allAl enakku illai maRRu Or nilai thErndhidilE

rAmAnuja has the magananimity of instructing everyone without considering that the meanings are great [and the people are lowly]. He has mercy which will not tolerate the sufferings of others. He has the coolness of moon in removing sorrows and giving happiness. He imparts great and eminent knowledge to the people in the world who do not even know that they do not have knowledge [about emperumAn], thus protecting them. I do not have anything to sustain myself with other than the strength of considering him as the protector.

Seventy fourth pAsuram. amudhanAr feels happy thinking of the ease with which emperumAnAr achieved compared to emperumAn himself in the matter of winning against other philosophies.

thErAr maRaiyin thiRam enRu mAyavan thIyavaraik
kUr Azhi koNdu kuRaippadhu koNdal anaiya vaNmai
Er Ar guNaththu em irAmAnusan avvezhil maRaiyil
sErAdhavaraich chidhaippadhu appOdhu oru sindhai seydhE

vEdhams exist forever and have not been composed by any person. emperumAn who has amazing knowledge and power, destroys those who cross his order and who have bad conduct in not following the tenets of vEdhams, through his sharp, divine disc. emperumAnAr who is magnanimous like a cloud which precipitates rain for everyone, who has many auspicious qualities and who is our leader, wins over those who do not believe in vEdhams or who interpret vEdhams incorrectly through plans which come to him at each moment.

Seventy fifth pAsuram. Assuming that emperumAnAr says that amudhanAr will engage with his qualities only until the moment that he sees emperumAn’s greatness, amudhanAr says that even if emperumAn comes in person manifesting his beauty and affirms to him that he will not give him up ever, only emperumAnAr’s auspicious qualities will engage him.

seyththalaich changam sezhu muththam Inum thiru arangar
kaiththalaththu Azhiyum sangamum Endhi nam kaN mugappE
moyththu alaiththu unnai vidEn enRu irukkilum nin pugazhE
moyththu alaikkum vandhu irAmAnusa ennai muRRum ninRE

SrIrangam has fields in which conches will yield beautiful pearls. Even if periya perumAL who resides permanently in Srirangam, comes in front of me holding the divine disc and divine conch in his divine hands, manifesting his divine beauty etc, unsettles my mind which is totally devoted to you and tells me “I will never leave you”, your auspicious qualities will surround me on all sides and pull me towards them, showing their eminence.

Seventy sixth pAsuram. Pleased after hearing this from amudhanAr, emperumAnAr mercifully thinks as to what he could do for him. amudhanAr reveals his desire firmly.

ninRa vaN kIrththiyum nIL punalum niRai vEngadap poR
kunRamum vaigundha nAdum kulaviya pARkadalum
un thanakku eththanai inbam tharum un iNai malarththAL
en thanakkum adhu irAmAnusa ivai Indhu aruLE

thiruvEngadam which also has the divine name of thirumalai, has beautiful, fully established fame, flowing, long water bodies and is much desired; SrIvaikuNtam is a beautiful divine place; thiruppARkadal is praised by the knowledgeable persons as the abode for emperumAn to take rest while thinking of ways to protect followers. Whatever happiness these three divine places give you, I get the same happiness from your divine pair of lotus-like feet which are sweet and complement each other. Hence you must mercifully give these to me.

Seventy seventh pAsuram. amudhanAr feels contented after rAmAnuja gave him his divine feet just as he had desired and asks him as to what else he is mercifully going to do for him.

Indhanan IyAdha innaruL eNNil maRaik kuRumbaip
pAyndhanan am maRaip pal poruLAl ippadi anaiththum
Eyndhanan kIrththiyinAl en vinaigaLai vEr paRiyak
kAyndhanan vaNmai irAmAnusarkku en karuththu iniyE

emperumAnAr has bestowed on me the most distinguished grace which he had not given to anyone else. He drove away the kudhrushtis who were wrongly interpreting the many vEdhas, with meanings mentioned in those vEdhams themselves. Through his fame he had pervaded the entire world. He removed my previous sinful deeds with their scent. What is he thinking to do for me further, in the divine mind of that magnanimous rAmAnuja?

Seventy eighth pAsuram. amudhanAr speaks about the troubles taken by rAmAnuja to correct him and says that after rAmAnuja has corrected him, his heart will not consider wrongful activities.

karuththil pugundhu uLLil kaLLam kazhaRRi karudhariya
varuththaththinAl miga vanjiththu nI indha maNNagaththE
thiruththith thirumagaL kELvanaukku Akkiyapin en nenjil
poruththappadAdhu em irAmAnusa! maRROr poypporulE

Deciding that I cannot be corrected from outside, you undertook troubles which cannot be even thought of, deceived me well since I would have stopped you had I known what you were intending to do and entered my mind. You corrected the fault of AthmApahAram (thinking that AthmA is independent) which I was nursing in my mind. You made me to be a servitor to the consort of SrI mahAlakshmi, by correcting me, just as converting an arid land into an arable land. After you have done all these, no wrong meanings (wrongful activities) which are inimical to my heart, will fit there.

Seventy ninth pAsuram. amudhanAr feels sorry for samsAris (those who reside in the materialistic world) who, though having desire in being uplifted, are lying in a pitiable condition, having lost the hard-to-get knowledge.

poyyaich churakkum poruLaith thurandhu indhap pUdhalaththE
meyyaip purakkum irAmAnusan niRka vERu nammai
uyyak koLLa valla dheyvam ingu yAdhu enRu ularndhu avamE
aiyyap padA niRpar vaiyyaththuLLOr nalla aRivu izhandhE

rAmAnuja, who is protecting the truthful philosophy in this world, drove away the bAhya and kudhrushti philosophies which continued to spread wrong knowledge about AthmA and was waiting to see if anyone would come with desire in knowing about truthful philosophy. Instead of accepting him as one among them, people of this world are searching for a deity who will uplift them, with their bodies drying up due to worries in their minds. Alas! How they are suffering!

Eightieth pAsuram. When rAmAnuja asked him to forget about the others and reveal what his belief is, amudhanAr says that he will continue to serve those who are affectionate towards the people who are involved with matters related to rAmAnuja.

nallAr paravum irAmAnusan thirunAmam namba
vallAr thiRaththai maRavAdhavargaL yavar avarkkE
ellA idaththilum enRum eppOdhilum eththozhumbum
sollAl manaththAl karumaththinAl seyvan sOrvu inRiyE

rAmAnuja is such that all the great people will celebrate him with great joy, from wherever they are staying. I will carry out kainkaryam through my mind, speech and body, without separating from them ever, in all places, at all times and in all states, to those who constantly think of those who believe that rAmAnuja’s divine names are their refuge.


adiyEn krishNa rAmAnuja dhAsan

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 61 to 70

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Sixty first pAsuram. When queried about the greatness of emperumAnAr’s qualitites, amudhanAr mercifully describes them.

kozhundhu vittu Odip padarum vem kOL vinaiyAl nirayaththu
azhundhiyittEnai vandhu AtkoNda pinnum aru munivar
thozum thavaththOn em irAmAnusan thol pugazh sudar mikku
ezhundhadhu aththAl nal adhisayam kaNdadhu irunilamE

There are sages who keep constantly thinking about emperumAn and who are difficult to attain, even for emperumAn. rAmAnuja, our swAmy, has the greatness of such sages bowing at his divine feet, and he has carried out the penance of surrendering to emperumAn. I am immersed in the hell of samsAram with the unlimited sorrow of cruel sins. rAmAnuja’s auspicious qualities grew in splendour, spreading rapidly [to various places] even after accepting me and are looking for more people to be uplifted. Looking at that, this expansive earth was amazed.

Sixty second pAsuram. He mercifully reveals the contentment that he had after his link with his sins was removed.

irundhEn iruvinaip pAsam kazhaRRi inRu yAn iRaiyum
varundhEn ini em irAmAnusan mannu mA malarththAL
porundhA nilai udaip punmaiyinOrkku onRum nanmai seyyAp
perum dhEvaraip paravum periyOr tham kazhal pidiththE

There are great people [such as kUraththAzhwAn] who do not carry out any benefit to the lowly people who do not attain the lotus-like divine feet of  emperumAnAr which match each other and which are most sacred. These great people praise periya perumAL. I attained the divine feet of such great people today and got relieved from the twin binding of puNya (virtuous deeds) and pApa (viceful deeds). I became contented after this and I will not feel sorrowful ever.

Sixty third pAsuram. amudhanAr requests emperumAnAr to grant him the desire which is the prerquisite to carry out kainkaryam (servitude) to his divine feet, now that he has got rid of the unwanted entities (virtuous and viceful deeds).

pidiyaith thodarum kaLiRenna yAn un piRangiya sIr
adiyaith thodarumpadi nalga vENdum aRu samayach
chediyaith thodarum maruL seRindhOr sidhaindhu Oda vandhu ip
padiyaith thodarum irAmAnusa mikka paNdidhanE

Oh rAmAnuja who has unlimited wisdom and who is looking for opportunity to accept people in this world, after making those foolish people who were following the six calumnous philosophies to run in fear after being won over! You should mercifully grant me the mercy to follow your divine feet which have the qualities of beauty, fragrance, softness etc, just like a male elephant follows a female elephant out of deep affection.

Sixty fourth pAsuram. Looking at those from the bAhya (those who do not follow vEdham) and kudhrushti (those who interpret vEdham incorrectly) philosophies who want to engage in debate, amudhanAr says that rAmAnuja muni (sage) who is like an elephant, has descended to the earth to oppose them and that their lives will come to an end soon.

paN tharu mARan pasum thamizh Anandham pAy madhamAy
viNdida engaL irAmAnusa muni vEzham meymmai
koNda nal vEdhak kozhum dhaNdam Endhi kuvalayaththE
maNdi vandhu EnRadhu vAdhiyargAL ungaL vAzhvu aRRadhE

The happiness of learning thiruvAimozhi, composed in thamizh by nammAzhwAr with music, is like the exulting fluid for our rAmAnuja muni who is obedient towards us and who is like an elephant. He is also carrying a huge stick which is the eminent vEdhas which speak the truthful matters as they are. Oh those who are desirous of a debate! That elephant with the exulting fluid and huge stick has come to this world, pushing ahead, unstoppable by anyone. Your lives, along with those of your disciples and their disciples, will come to an end.

Sixty fifth pAsuram. amudhanAr becomes joyous, reminiscing the benefits accrued due to the knowledge bestowed upon by rAmAnuja in order to win over the bAhya and kudhrushti philosophies.

vAzhvu aRRadhu thollai vAdhiyaRku enRum maRaiyavar tham
thAzhvu aRRadhu thavam thAraNi peRRadhu thaththuva nUl
kUzh aRRadhu kuRRamellAm padhiththa guNaththinarkku an
nAzh aRRadhu nam irAmAnusan thandha gyAnaththilE

Due to the knowledge bestowed upon by our lord rAmAnuja, the lives of bAhyas and kudhrushtis who were around for a very long time have ended; the grievance of vaidhikas (those who follow vEdhams truthfully) has got eliminated forever; earth became fortunate; all the doubts in SAsthras (traditional texts) which reflect truth [i.e. emperumAn] got eliminated; people who had faults in their qualities became relieved of their faults. What a great wisdom!

Sixty sixth pAsuram. He enjoys emperumAnAr having the ability to grant mOksham (liberation)

gyAnam kanindha nalam koNdu nAL thorum naibavarkku
vAnam koduppadhu mAdhavan valvinaiyEn manaththil
Inam kadindha irAmAnusan thannai eydhinarkku ath
thAnam koduppadhu than thagavu ennum saraN koduththE

emperumAn, the consort of SrI mahAlakshmi, grants mOksham to those whose knowledge has matured into devotion and who get affected everyday as to how they will enjoy emperumAn and how they will carry out kainkaryam to him. emperumAnAr, who removed the faults in the greatest sinner’s (my) mind grants that mOksham to those who attain him through the means of mercy. How great is this!

Sixty seventh pAsuram. amudhanAr is joyful reminiscing about how rAmAnuja protected him by instructing him not to use the senses, given by emperumAn to worship him, in worldly pursuits and says that if rAmAnuja had not done it, no one else would have protected him.

saraNam adaindha dharumanukkAp paNdu nURRuvarai
maraNam adaiviththa mAyavan thannai vaNanga vaiththa
karaNam ivai umakku anRu enRu irAmAnusan uyirgatku
araN angu amaiththilanEl araNAr maRRu ivvAruyirkkE

For dharmaputhra who attained his divine feet with the senses given by him, emperumAn, who has amazing powers, made dhuryOdhana et al to die in the war. These senses are to be used for that emperumAn and not for enjoyment in worldly pursuits. Revealing this meaning directly as well as indirectly, emperumAnAr protected the AthmAs when they engaged the senses in worldly pursuits. If he had not done that, who else would have protected the AthmAs?

Sixty eighth pAsuram. Being in this samsAram, my mind and AthmA engaged with the qualities of emperumAnAr’s followers. After this, there is none equal to me.

Ar enakku inRu nigar sollil mAyan anRu aivar dheyvath
thErinil seppiya gIthaiyin semmaip poruL theriya
pArinil sonna irAmAnusanaip paNiyum nallOr
sIrinil senRu paNindhadhu en Aviyum sindhaiyumE

emperumAn, who has amazing activities, proved that he obeys his followers by acting as the charioteer. On that day when arjuna kept his bow down and said that he would not engage in warfare, emperumAn stood on the divine chariot, which gained divinity due to its connection with him, and mercifully gave bhagavath gIthA. emperumAnAr gave the true and sweet meanings of bhagavath gIthA so that everyone on earth would know them well. My AthmA and mind went and engaged with the auspicious qualities of those who attained emperumAnAr. To tell the truth, who will equal me now?

Sixty ninth pAsuram. Reminiscing the great benefits bestowed on him by emperumAnAr, more than emperumAn, amudhanAr becomes joyous.

sindhaiyinOdu karaNangaL yAvum sidhaindhu munnAL
andham uRRu Azhndhadhu kaNdu avai en thanakku anRu aruLal
thandha aranganum than charaN thandhilan thAn adhu thandhu
endhai irAmAnusan vandhu eduththanan inRu ennaiyE

(During the time of deluge) Before the time of creation, mind and all the senses had lost their forms, becoming inactive and there was no distinction between sentient and insentient entities. Taking pity on me, emperumAn, out of his naturally existing mercy, gave me at that time, the senses but did not give his divine feet. emperumAnAr, taking the role of my father, gave me  his divine feet and uplifted me from samsAram.

Seventieth pAsuram. Looking at emperumAnAr who has done such a great benefit, amudhanAr asks as to what he is going to do now for him, beyond what has already been done.

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

Being in samsAram since time immemorial, after being accepted by you, I am still engaging with worldly pursuits. Looking at me [who does not have any good quality], looking at my nature [which cannot earn anything good for itself] and looking at you, who are having innumerable auspicious qualities and are accepting me with all my faults, it is better if you mercifully shower your causeless grace on me. Instead of this, if one were to analyse, is there anything good in me? If you decide that you will grant benefit only if there is something good in me, what will those, who have attained your divine feet, think of your unlimited mercy? The opinion is that they will look at it as having some fault.


adiyEn krishNa rAmAnuja dhAsan

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 51 to 60

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Fifty first pAsuram. amudhanAr says that the purpose of rAmAnuja to incarnate in this world was only to make him [amudhanAr] as his servitor.

adiyaith thodarndhu ezhum aivargatkAy anRu bArathap pOr
mudiyap pari nedum thEr vidum kOnai muzhudhuNarndha
adiyarkku amudham irAmAnusan ennai ALa vandhu ip
padiyil piRandhadhu maRRillai kAraNam pArththidilE

For the pANdavas who were proud since they were following his divine footsteps and had no support other than himself on that day when the mahAbhAratha war was fought, emperumAn kaNNan conducted the huge chariot which was drawn by horses. emperumAnAr is a nectar for such emperumAn’s servitors who know that emperumAn is everything for them. The purpose of incarnation of such emperumAnAr on this earth was only to take me under his wings. If one were to analyse, there is no other reason for this.

Fifty second pAsuram. When asked whether emperumAnAr has the ability to control him, he explains the huge abilities of emperumAnAr.

pArththAn aRu samayangaL padhaippa ippAr muzhudhum
pOrththAn pugazhkoNdu punmaiyinEn idaith thAn pugundhu
thIrththAn iru vinai thIrththu arangan seyya thAL iNaiyOdu
ArththaN ivai em irAmAnusan seyyum aRpudhamE

rAmAnuja looked with his divine eyes at the six philosophies which did not believe in vEdhas in such a way that they trembled. He covered the entire earth with his fame [his fame pervaded the entire earth]. He entered my heart on his own [causelessly], though I am very lowly, and removed my sins. Apart from that, he created a connection for me with the divine feet of periya perumAL. These are some of the amazing activities of our lord, rAmAnuja.

Fifty third pAsuram. When asked as to what emperumAnAr established after destroying the other philosophies, amudhanAr says that emperumAnAr established the great truth that all the chEthanas (sentient entities) and achEthana entities (insentient entities) were dependent on emperumAn.

aRpudhan semmai irAmAnusan ennai ALa vandha
kaRpagam kaRRavar kAmuRu seelan karudhariya
paRpalluyirgaLum pallulagu yAvum paranadhu ennum
naRporuL thannai innAnilaththE vandhu nAttinanE

rAmAnuja incarnated in order to take me under his wings; he is a magnanimous person; he has simple qualities which are desired by wise people; he has amazing activities; he has the honesty of making himself appropriate for the sake of his followers. Such rAmAnuja established the essential meaning in this world that the innumerable AthmAs (souls; sentient beings) and the worlds inhabited by them are under the control of emperumAn.

Fifty fouth pAsuram. amudhanAr states further the positions of bAhya philosophies (those which do not accept vEdhas), vEdhas and thiruvAimozhi (the prabandham composed by nammAzhwAr), as a result of rAmAnuja establishing the supremacy of emperumAn.

nAttiya nIsach chamayangaL mANdana nAraNanaik
kAttiya vEdham kaLippuRRadhu then kurugai vaLLal
vAttamilA vaNdamizh maRai vAzhndhadhu maNNulagil
Ittiya seelaththu irAmAnusan than iyalvu kaNdE

Looking at the nature of rAmAnuja who further increased his great qualities on this earth, the bAhya lowly philosophies, which were established by lowly people with their own efforts, died down just as darkness disappears with the arrival of sun. vEdhas which radiantly revealed that SrIman nArAyaNa is the supreme entity became proud, saying that there is no deficiency for them hereafter. thiruvAimozohi, the dhrAvida vEdham (thamizh vEdham) without any deficiency, which was composed by nammAzhwAr, the magnanimous person who incarnated at thirukkurugUr, prospered.

Fifty fifth pAsuram. Reminiscing about the benefits done by rAmAnuja to vEdhas, amudhanAr says that the clan, of those who are engaged with rAmAnuja’s magnanimity and surrendered to rAmAnuja, is apt to rule them.

kaNdavar sindhai kavarum kadi pozhil thennarangan
thoNdar kulAvum irAmAnusanai thogai iRandha
paN tharu vEdhangaL pAr mEl nilavidap pArththaruLum
koNdalai mEvith thozhum kudiyAm engaL kOkkudiyE

periya perumAL dwells permanently in the beautiful temple (at SrIrangam) which is surrounded by fragrant gardens which steal the hearts of those who behold them. emperumAnAr, who is praised by those who have surrendered to periya perumAL, enabled the vEdhas which have innumerable tunes to them, to prosper on this earth and he is very magnanimous. The clan [of people] which is fully engaged with the qualities of emperumAnAr and does not involve with worldly matters, is the clan which is fit to rule over us.

Fifty sixth pAsuram. When reminded that he used to say this of worldly matters earlier, amudhanAr says that after attaining emperumAnAr, his words and mind will not know about any other entity.

kOkkula mannarai mUvezhugAl oru kUr mazhuvAl
pOkkiya dhEvanaip pORRum punidhan buvanamengum
Akkiya kIrththi irAmAnusanai adaindhapin en
vAkkuraiyAdhu en manam ninaiyAdhu ini maRRonRaiyE

emperumAn incarnated as parusurAma, who with his sharp axe, killed kings born heriditarily in royal families, for twenty one generations. emperumAnAr, being defeated by that quality, would praise that emperumAn. After attaining that emperumAnAr, who with his most puritanical state can purify even the most impure people, and who has fame spread all over the world, my word will not praise anyone in the days to come and my mind will not think of anyone else.

Fifty seventh pAsuram. amudhanAr was asked “How can you say that your word will not praise and that your mind will not think of others, this being samsAram?” He says that he does not have the folly of desiring anything else without the ability of discriminating between correct and incorrect, after having attained rAmAnuja.

maRRu oru pERu madhiyAdhu arangan malar adikku AL
uRRavarE thanakku uRRavarAyk koLLum uththamanai
nal thavar pORRum irAmAnusanai in nAnilaththE
peRRanan peRRapin maRRu aRiyEn oru pEdhamaiyE

There are those great people who do not consider any benefit other than being a servitor to the divine feet of periya perumAL, as something to be desired. emperumAnAr considers such people as being close to his AthmA, and he is praised by those who are thapasvis (engaged in carrying out penance), having surrendered to emperumAn. I have attained such emperumAnAr; having attained him, I will not know of any ignorant activity of engaging with other matters.

Fifty eighth pAsuram. He feels joyous about emperumAnAr having destroyed the philosophies of those who interpret the vEdhas incorrectly.

pEdhaiyar vEdhap poruL idhu enRu unni piramam nanRu enRu
Odhi maRRu ellA uyirum ahdhu enRu uyirgaL mey vittu
Adhip paranOdu onRu Am enRu sollum avvallal ellAm
vAdhil venRAn em irAmAnusan meym madhik kadalE

Though accepting vEdhas as authentic, there are ignorant people who, without knowing the meanings of vEdhas correctly, give a wrong interpretation to vEdhas and prove it [incorrectly]. They agree that brahmam (supreme being) is distinguished from everyone else and say that apart from brahmam, every other jIvAthmA (sentient being) is that brahmam only. While trying to establish mOksham they say that once jIvAthmAs give up their physical bodies [when they die], they merge with brahmAm who is the causative factor. rAmAnuja, who is an ocean of only truthful knowledge and our lord, argued with such ignorants and defeated their arguments. How amazing is this!

Fifty ninth pAsuram. Looking at his joy, some people said that AthmAs would have known through SAsthras that emperumAn is the truly supreme being. He responds saying that if emperumAnAr had not destroyed ignorance in kaliyugam (fourth among the four epochs), no one would have known that emperumAn is the lord of AthmAs.

kadal aLavAya thisai ettinuLLum kali iruLE
midai tharu kAlaththu irAmAnusan mikka nAnmaRaiyin
sudar oLiyAl avviruLaith thurandhilanEl uyirai
udaiyavan nAraNan enRu aRIvAr illai uRRu uNarndhE

It was the time when the darkness of kali had spread thickly in all the directions which had oceans as their limits. If rAmAnuja had not incarnated during that time and destroyed the darkness of that kali with the help of the unlimited effulgence of the vEdhas, there would have been none who would have known that nArAyaNan, who has everything else as his divine form, is the leader of all the AthmAs.

Sixtieth pAsuram. When asked about the devotion of emperumAnAr, he explains it in this.

uNarndha meigyAniar yOgam thoRum thiruvAimozhiyin
maNam tharum innisai mannum idam thoRum mAmalarAL
puNarndha pon mArban porundhum padhi thoRum pukku niRkum
guNam thigazh koNdal irAmAnusan em kulak kozhundhE

emperumAnAr is resplendent with his AthmaguNas (qualities of AthmA), and is like the rain bearing clouds. He is the leader of our clan. He is mercifully present in the gatherings of those who know the truthful knowledge, in the places which reverberate with the fragrant music of thiruvAimozhi and in the divine abodes where emperumAn, who has periya pirAtti living constantly on his divine chest, dwells. emperumAnAr will be immersed in all these places.


adiyEn krishNa rAmAnuja dhAsan

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 41 to 50

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Forty first pAsuram. He says that this world which was not corrected by emperumAn was corrected well due to the incarnation of emperumAnAr.

maNmisai yOnigaL thORum piRandhu engaL mAdhavanE
kaN uRa niRkilum kANagillA ulagOrgaL ellAm
aNNal irAmAnusan vandhu thOnRiya appozhudhE
naNNarum gyAnam thalaikkoNdu nAraNaRku AyinarE

When our lord, the consort of Sri mahAlakshmi, incarnated in this world in different forms such as human, animal etc and manifested himself to the eyes of people here, they did not see that he is the lord. However, when rAmAnuja, who considered the gain and loss of the followers of emperumAn as his own, incarnated, they got the knowledge which they could not get with their own efforts, and became the followers of SrIman nArAyaNan.

Forty second pAsuram. He is joyous stating that emperumAnAr, with his supreme grace, protected him when he was engaged with worldly pursuits.

AyizhiyAr kongai thangum akkAdhal aLaRRu azhundhi
mAyum en Aviyai vandhu eduththAn inRu mAmalarAL
nAyagan ellA uyirgatkum nAdhan arangan ennum
thUyavan thIdhu il irAmAnusan thol aruL surandhE

I was such that I was caught in the quagmire of desire of not looking at anything other than the bosoms of women who had decorated themselves with apt ornaments. rAmAnuja, who instructed that periya perumAL,the consort of SrI mahAlakshmi, is the lord for all AthmAs and who is without any fault, causelessly and mercifully lifted my AthmA from that quagmire and protected me.

Forty third pAsuram. Reminiscing the way rAmAnuja took him under his wings, feeling very happy, and looking at the people of the world, he tells them to recite the divine names of rAmAnuja and that they will get all benefits.

surakkum thiruvum uNarvum solappugil vAy amudham
parakkum iru vinai paRRu aRa Odum padiyil uLLIr
uraikkinRanan umakku yAn aRam sIRum uRu kalaiyaith
thurakkum perumai irAmAnusan enRu solluminE

Oh the fortunate ones because of emperumAnAr’s incarnation! I will tell you all who do not realise the greatness of this matter. rAmAnuja has the glory of driving away kali (fourth among the four epochs) which rages against righteousness. Recite the divine names of that emperumAnAr. As you start reciting, the wealth of your devotion will multiply; knowledge will increase; you will realise the taste of nectar in your mouth. All the cruel sins will disappear totally.

Forty fourth pAsuram. Seeing that no one was engaged in matters related to emperumAnAr despite his instructing them about his greatness, he feels sorrowful about their nature.

sol Ar thamizh oru mUnRum surudhigaL nAngum ellai
illA aRaneRi yAvum therindhavan eNNarum sIr
nallAr paravum irAmAnusan thirunAmam nambik
kallAr agal idaththOr edhu pERu enRu kAmipparE

Those who live in this expansive world will desire to know as to which the greatest benefit is. rAmAnuja knows the three styles of thamizh, namely prose, music and drama; he knows the four vEdhas of rig, yajur, sAma and atharva; he knows all the innumerable dharma SAsthras (treatises on the path of righteousness) minutely; he also has innumerable auspicious qualities and he is celebrated by SrIvaishNavas. When I tell them to recite the divine names of such rAmAnuja [since they do not realise that reciting his divine names is the greatest benefit], they are not doing that and are asking as to what is the greatest benefit. Alas! How are they like this?

Forty fifth pAsuram. Reminiscing how rAmAnuja corrected him causelessly when he was like the people of the world, being averse towards rAmAnuja, he says that he cannot say through words the great benefit that rAmAnuja has bestowed on him.

pERu onRu maRRu illai nin charaN inRi appERu aLiththaRku
ARu onRum illai maRRu achcharaN anRi enRu ipporuLaith
thERum avarkkum enakkum unaith thandha semmai sollAl
kURum param anRu irAmAnusa meymmai kURidilE

Oh rAmAnuja! There is no benefit greater than your divine feet. There is no means other than your divine feet to lead us to that benefit. You have not shown any distinction between those who have realised these two truths fully and me, who has absolutely no clarity in this and have given yourself to me [taken me under your wings]. It is beyond words for me to state this truthfully.

Forty sixth pAsuram. Reminiscing the benefits bestowed on him by rAmAnuja, losing out to his quality, he worships at the divine feet of rAmAnuja.

kURum samayangaL Arum kulaiya kuvalayaththE
mARan paNiththa maRai uNarndhOnai madhiyilEn
thERumpadi en manam pugundhAnai thisai anaiththum
ERum guNanai irAmAnusanai iRainjinamE

thiruvAimozhi, mercifully given to this world by nammAzhwAr and celebrated as the dhrAvida (thamizh) vEdham, made the six bAhya mathams (those which do not believe vEdham) crumble down completely. rAmAnuja who learnt and knew such thiruvAimozhi entered my heart mercifully so that even I, who had no knowledge about it, gained clarity [as mentioned in the earlier pAsuram about knowing the benefit and the means to attain that benefit]. We bow down to such rAmAnuja who has auspicious qualities which have spread in all directions.

Forty seventh pAsuram. emperumAnAr creates a taste in everyone towards emerpumAn (engages them with emperumAn). Reminiscing the benefits that such rAmAnuja had done for him, amudhanAr says that there is no one who is his equal.

iRainjappadum paran Isan arangan enRu ivvulagaththu
aRam seppum aNNal irAmAnusan en aruvinaiyin
thiRam seRRu iravum pagalum vidAdhu endhan sindhaiyuLLE
niRaindhu oppu aRa irundhAn enakku Arum nigar illaiyE

rAmAnuja mercifully stated the truthful knowledge that periya perumAL alone is the refuge and the supreme entity who is to be worshipped by everyone in this world. Such rAmAnuja entered my heart, stayed there, without distinction between day and night, as if there is no other place equal to that and removed my bundle of sins which could not be eliminated by me through my efforts. There is none who is my equal, because of his mercy.

Forty eighth pAsuram. Hearing his words, rAmAnuja told him that this happiness will not last for him either if amudhanAr leaves rAmAnuja or vice versa. Responding to that, amudhanAr says that when the refuge for his lowliness is rAmAnuja’s mercy and and the object for rAmAnuja’s mercy to give refuge is his lowliness, there is no reason for either of them to separate from the other.

nigar inRi ninRa en nIsadhaikku nin aruLin kaN anRip
pugal onRum illai arutkum ahdhE pugal punmaiyilOr
pagarum perumAi irAmAnusa ini nAm pazhudhE
agalum poruL en payan iruvOmukkum Ana pinnE

For my lowliness which does not have any parallel, there is no refuge other than your grace, which accepts me only because of that lowliness. For that grace too, only the lowly people are the receptors. Hence there is no refuge [for your grace] other than my lowliness. Oh rAmAnuja who has the greatness to be spoken of by those who are without any faults! Since this is the benefit for both of us, what is the reason present for us to separate needlessly?

Forty ninth pAsuram. Reminiscing the abundance that the world has got after the incarnation of rAmAnuja, he feels joyous.

Anadhu semmai aRaneRi poymmai aRu samayam
pOnadhu ponRi iRandhadhu vem kali pUngamalath
thEn nadhi pAy vayal then arangan kazhal senni vaiththuth
thAn adhil mannum irAmAnusan ith thalaththu udhiththE

Honey flows from blossomed flowers of lotus like water to irrigate the fields in SrIrangam. emperumAnAr is constantly keeping the divine feet of periya perumAL, who is reclining in the big temple at SrIrangam, on his head and is experiencing it by immersing in it. Since emperumAnAr incarnated on this earth and is fully engaged in the path of vEdhas, the path of righteousness which was earlier in an affected state has now got enlivened; the six false philosophies which did not accept vEdhas have got annihilated; the cruel kali also has got destroyed.

Fiftieth pAsuram. He feels happy thinking about the deep affection that he has towards the divine feet of rAmAnuja.

udhippana uththamar sindhaiyuL onnalar nenjam anjik
kodhiththida mARi nadappana koLLai van kuRRam ellAm
padhiththa en pun kavip pA inam pUNdana pAvu thol sIr
edhith thalai nAdhan irAmAnusan than iNai adiyE

The two divine feet of emperumAnAr, who has auspicious qualities which are natural, ancient and which have spread throughout the world and who is the lord of all ascetics, have the quality of shining in the divine hearts of supremely qualified people. They [divine feet of emperumAnAr] will create fear in the hearts of those who do not believe in vEdhas and those who wrongly interpret vEdhas and will act alternately [be good to some and be bad to some]. They accepted and donned the collection of verses composed by me, which are packed with abundant and famous faults.


adiyEn krishNa rAmAnuja dhAsan

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irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 31 to 40

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Thirty first pAsuram. amudhanAr tells his heart joyously that they, who had been suffering after taking innumerable births, have attained emperumAnAr through his causeless mercy.

ANdugaL nAL thingaLAy nigazh kAlamellAm manamE
INdu pal yOnigaL thORu uzhalvOm inRu Or eN inRiyE
kAN thagu thOL aNNal then aththiyUrar kazhal iNaik kIzh
pUNda anbALan irAmAnusanaip porundhinamE

Oh mind! We have been toiling in births which have been variegated, without any count, for days, months and years on end. However, today, without any thought, we have been fortunate in attaining emperumAnAr who has deep affection for the pair of divine feet, which complement each other, of dhEvarAjap perumAL who resides permanently at thiru aththiyUr [present day kAnchIpuram), being our natural leader on account of having divine shoulders which are apt to be seen.

Thirty second pAsuram. Some of those who saw amudhanAr being joyous having attained emperumAnAr like this, told him “We too wish to attain emperumAnAr; however we do not have AthmaguNas (qualities of AthmA) wich you have”. He responds sayings “For those who attain emperumAnAr, AthmaguNas will come on their own”

porundhiya thEsum poRaiyum thiRalum pugazhum nalla
thirundhiya gyAnamum selvamum sErum seRu kaliyAl
varundhiya gyAlaththai vaNmaiyinAl vandhu eduththu aLiththa
arundhavan engaL irAmAsunai adaibavarkkE

During the troubling times of kali (the last of the four yugas or epochs) when the earth was suffering, rAmAnuja, due to his quality of magnanimity, lifted the earth and protected it. Being the leader of those who had surrendered [to emperumAn], he has the eminent penance of surrendering and offered himself to us completely. For those who attain him, qualities such as respect for svarUpam (basic nature), patience, ability to control one’s senses, greatness due to eminent qualities, clear knowledge on thathvam, hitham and purushArththam (truth regarding supreme being, distinction between good and bad, and desired end goal, respectively), and the wealth of devotion will come on their own.

Thirty third pAsuram. When queried as to how one could control one’s senses in order to take refuge under emperumAnAr, he says that the five divine weapons have come under rAmAnuja. Alternatively, it could be taken that amudhanAr has said that the five divine weapons have incarnated as rAmAnuja.

adai Ar kamalaththu alar magaL kELvan kai Azhi ennum
padaiyOdu nANdhagamum padar thaNudum oN sArnga villum
pudaiyAr puri sangamum indhap pUdhalam kAppadhaRku enRu
idaiyE irAmAnusa muni Ayina innilaththE

pirAtti has the lotus flower with densely packed petals as her place of birth. Her consort, emperumAn, has the divine disc as the divine weapon  on his divine hand, as well as the sword nAndhakam, the mace which is well placed in protection, the eminent SArngam bow and pAnchajanyam which has grown well and beautiful. All these divine weapons have come to emperumAnAr in this world, for protecting this world. Alternatively,it could be said that all these divine weapons have incarnated as rAmAnuja.

Thirty fourth pAsuram. amudhanAr says that even after eliminating the fault of kali and protecting the earth, the auspicious qualities of rAmAnuja did not glitter. His qualities attained greatness only after eliminating my karma.

nilaththaich cheRuththu uNNum nIsak kaliyay ninaippu ariya
palaththaich cheRuththum piRangiyadhu illai en peyvinai then
pulaththil poRiththa appuththagach chummai poRukkiyapin
nalaththaip poRuththadhu irAmAnusan than nayap pugazhE

The desirous group of emperumAnAr’s auapicous qualitites did not become splendrous after eliminating the lowly kali which was torturing and troubling the earth and whose strength was difficult to estimate through the mind. They became effulgent only after eliminating the sins committed by me and destroying the load of the book in yamalOka in which these sins were entered against my name.

Thirty fifth pAsuram. When asked as to what he will do if the sins which were eliminated by rAmAnuja were to come back and occupy him, amudhanAr says that there is no possibility for that to happen.

nayavEn oru dheyvam nAnilaththE sila mAnidaththaip
puyalE enak kavi pORRi seyyEn pon arangam ennil
mayalE perugum irAmAnusan mannu mA malarththAL
ayarEn aruvinai ennai evvARu inRu adarppadhuvE

I will not desire [worship] any other deity. I will not praise lowly people in this world by comparing their magnanimity with clouds and sing verses on them. rAmAnuja gets infatuated with affection the moment he hears the word SrIrangam (kOyil). I will not forget the most sacred divine feet, of such rAmAnuja, which complement each other. Thus, how will the cruel deeds, which are difficult to dislodge, come close to me?

Thirty sixth pAsuram. amudhanAr was told “You say that you cannot forget him. Please tell us about his nature so that we too could attain him”. He mercifully responds.

adal koNda nEmiyan Aruyir nAdhan anRu AraNach chol
kadal koNda oNporuL kaNdu aLippa pinnum kAsiniyOr
idarin kaN vIzhndhidath thAnum avvoN poruL koNdu avar
pin padarum guNan em irAmAnusan than padi idhuvE

sarvESwaran, who has the divine disc which has the power to annihilate enemies, who is the leader of all AthmAs, mercifully gave SrI [bhagavadh] gIthA with great meanings which were hidden deep under the ocean, when arjuna was bewildered on that day, so that all the AthmAs can get uplifted. Even after that, those on the earth were fully immersed in the sorrow of samsAram. emperumAnAr’s nature is to follow and protect such people by utilising the great meanings given earlier by sarvESvaran [in bhagavadh gIthA].

Thirty seventh pAsuram. amudhanAr was asked as how he attained the divine feet of emperumAnAr, who is like this. He says that he did not attain with full knowledge. Those who feel that those who are connected to emperumAnAr’s divine feet are to be desired, made me his servitor.

padi koNda kIrththi irAmAyaNam ennum bhakthi veLLam
kudi koNda kOyil irAmAnusan guNam kURum anbar
kadi koNda mAmalarth thAL kalandhu uLLam kaniyum nallOr
adi kaNdu koNdu ugandhu ennaiyum AL avarkku AkkinarE

emperumAnAr is the divine repository for the ocean of devotion, SrI rAmAyaNam, which has the fame of having spread throughout the world. rAmAnuja’s followers keep talking about his auspicious qualities. Great people who, with wholehearted affection, are devoted to the fragrant divine feet of rAmAnuja’s followers, after seeing his condition, were keen that this AthmA [amudhanAr] shoud be rAmAnuja’s servitor. They made him [amudhanAr] to be a servitor of rAmAnuja, due to that connection [with rAmAnuja’s followers].

Thirty eighth pAsuram. Considering emperumAnAr as the supreme being, amudhanAr asks him as to why he has not taken amudhanAr under his wings all these days.

Akki adimai nilaippiththanai ennai inRu avamE
pOkkip puRaththittadhu en poruLA munbu puNNiyar tham
vAkkil piriya irAmAnusa nin aruLin vaNNam
nOkkil therivaridhAl uraiyAy indha nuN poruLE

You made me, who was thinking “I am ISvaran (supreme entity)” to agree to be your servitor and made me one. You extended that so that I was a servitor to your servitors too, firmly. For what reason did you, who made me attain this state today, push me into worldly matters all along, wasting myself? Those who are fortunate [those who enjoy your experience constantly] keep you in their conversation all the time. When I look at the way of your grace, I am unable to understand it. Only you should mercifully clarify this subtle matter.

Thirty ninth pAsuram. Since there was no response from emperumAnAr to his query in the previous pAsuram, he leaves that aside and, reminiscing the great benefits that emperumAnAr has done for him, tells his heart “Who else could do all these protective actions?”

poruLum pudhalvarum bhUmiyum pUnguzharArum enRE
maruL koNdu iLaikkum namakku nenjE maRRu uLAr tharamO
iruL koNda vem thuyar mARRi than IRu il perum pugazhE
theruLum theruL thandhu irAmAnusan seyyum sEmangaLE

We are suffering by losing ourselves in desiring wealth, children, land, wife and such worldly matters. emperumAnAr removed our cruel sorrows which are born out of our ignorance and gave us the knowledge to know his permanent, boundless auspicious qualities. Oh heart! Are his protective acts only as much as the very low level of protective acts carried out by the others?

Fortieth pAsuram. amudhanAr becomes blissful, reminiscing the great benefits carried out by rAmAnuja for the world.

sEma nal vIdum poruLum dharumamum sIriya nal
kAmamum enRu ivai nAngu enbar nAnginum kaNNanukkE
Am adhu kAmam aRam poruL vIdu idhaRku enRu uraiththAn
vAmanan seelan irAmAnusan indha maNmisaiyE

emperumAnAr is similar to SrI vAmana in helping others without expecting anything in return. Dependable (learned) elders would say that mOksham (liberation from samsAram) which yields comfort, dharmam (righteousness), artham (wealth) and the eminent kAmam (love) which gives directly the benefit, are the goals (end benefits) to be attained. Of these, kAmam refers to the affection that one has towards the supreme being. emperumAnAr mercifully said in this world that dharmam will remove our sins; artham will complement dharmam through acts such as donation etc; mOksham too would enhance that benefit and that all these would be under bhagavath kAmam (affection towards emperumAn).


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திருவாசிரியம் – எளிய விளக்கவுரை

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ஸ்ரீமந்நாராயணனால் மயர்வற மதிநலம் அருளப்பெற்றவர்கள் ஆழ்வார்கள் என்று கொண்டாடப்படுகிறார்கள். அவர்களுள் தலைவரான நம்மாழ்வார் திருவிருத்தம், திருவாசிரியம், பெரிய திருவந்தாதி, திருவாய்மொழி என்று நான்கு அற்புத ப்ரபந்தங்களை அருளியுள்ளார்.

அவற்றுள் திருவிருத்தத்தில், ஸர்வேச்வரனுடைய ஸ்வரூப, ரூப, குண, விபூதிகளை எல்லாம் அவன் காட்டிக்கொடுக்கக் கண்ட ஆழ்வார், அவன் பரமபதத்தில் நித்யஸூரிகளுடனும் முக்தர்களுடனும் ஆனந்தமாக இருப்பதை நினைத்து, இந்த ஸம்ஸாரத்தில் உள்ளவர்கள் அதற்குத் தகுதி பெற்றிருந்தும் அதை இழந்திருப்பதை நினைத்து, அப்படி இழந்திருப்பவர்களில் தானும் ஒருவர் என்று உணர்ந்து, இதற்குக் காரணம் இவ்வுலகில் இந்த தேஹத்துடன் இருப்பதே என்று பார்த்து வருந்துகிறார்., அதைக் கழித்துக் கொள்ள தன்னிடத்தில் எந்த சக்தியும், தகுதியும் இல்லை என்பதை உணர்ந்து எம்பெருமானிடத்திலே “இவ்வுலகில் நான் இருக்கும் இருப்பை அறுத்தருள வேண்டும்” என்று ப்ரார்த்தித்தார்.

ஆனால் ஸர்வேச்வரனுக்கு இவருடைய ஆசையை உடனே பூர்த்தி செய்ய முடியாது. அம்புப் படுக்கையில் கிடந்த ஸ்ரீபீஷ்மரைக் கொண்டு சில நல்ல உபதேசங்களை வெளியிடச்செய்து நாட்டுக்கு நன்மை செய்ததைப் போலே, ஆழ்வாரைக் கொண்டும் சில ப்ரபந்தங்களை வெளியிட்டு இந்த உலகில் இருப்பவர்களைத் திருத்த விரும்பினான். ஆனால் இவரோ தன்னை அடைவதற்கு மிகவும் துடிப்பதைக் கண்டு இவருக்கு இவ்வுலகிலேயே நம்முடைய குணங்களை மிகவிரிவாகக் காட்டிக் கொடுப்போம், அதைக் கொண்டு இவர் த்ருப்தியுடன் இருப்பார் என்று அதைச் செய்ய, ஆழ்வாரும் அந்த குணங்களை இதில் அனுபவிக்கிறார்.

பெரியவாச்சான் பிள்ளையின் அற்புத வ்யாக்யானத்தையும் புத்தூர் ஸ்ரீ உ வே க்ருஷ்ணஸ்வாமி அய்யங்காரின் விவரணத்தையும் துணையாகக் கொண்டு, இந்த எளிய விளக்கவுரை எழுதப்படுகிறது.


காசினியோர் தாம்வாழக் கலியுகத்தே வந்துதித்து
ஆசிரியப் பாவதனால் அருமறைநூல் விரித்தானை
தேசிகனைப் பராங்குசனைத் திகழ்வகுளத் தாரானை
மாசடையா மனத்துவைத்து மறவாமல் வாழ்த்துதுமே

இந்த பூமியில் உள்ள மனிதர்கள் உஜ்ஜீவனம் அடைவதற்காகக் கலியுகத்தில் வந்து அவதரித்து, ஆசிரியப்பா என்னும் பாட்டு க்ரமத்திலே, சிறந்த வேதமாகிற சாஸ்த்ரத்தை பரப்பியவரும், திசையைக்காட்டக்கூடிய ஆசார்யரும், ஒளியுடன் விளங்கும் மகிழம்பூமாலையை அணிந்தவருமான நம்மாழ்வாரை, அழுக்கற்ற மனஸ்ஸிலே இருக்கச் செய்து அவரை மறவாதபடி மங்களாசாஸனம் செய்யக்கடவோம்.


முதல் பாசுரம். ஆழ்வார் எம்பெருமானின் ஸ்வரூபத்தை விட்டுத் திருமேனியை அனுபவிக்கிறார். அதிலும் அந்த அனுபவம் தன்னை நிலை கொள்ள முடியாதபடிச் செய்ய, ஒரு உதாரணத்தைக் கொண்டு அனுபவிக்கிறார். எம்பெருமானை ஒரு மரகத மலையாக அனுபவிக்கப் பார்த்து, அந்த மரகத மலையும் அவனுக்கு நேருக்கு நேர் ஒப்பாகாதாகையாலே அந்த மலையை அலங்கரித்து எம்பெருமானுக்கு ஒப்பிட்டுப் பார்த்து அனுபவிக்கிறார்.

செக்கர்மா முகிலுடுத்து மிக்க செஞ்சுடர்ப்
பரிதிசூடி * அஞ்சுடர் மதியம் பூண்டு *
பலசுடர் புனைந்த பவளச் செவ்வாய் *
திகழ் பசுஞ்சோதி மரகதக் குன்றம் *
கடலோன் கைமிசைக் கண் வளர்வதுபோல் *
பீதகவாடை முடி பூண் முதலா *
மேதகு பல்கலன் அணிந்து * சோதி
வாயவும் கண்ணவும் சிவப்ப * மீதிட்டுப்
பச்சை மேனி மிகப் பகைப்ப *
நச்சு வினைக்கவர்தலை அரவினமளி ஏறி *
எறிகடல் நடுவுள் அறிதுயில் அமர்ந்து *
சிவன் அயன் இந்திரன் இவர் முதல் அனைத்தோர்*
தெய்வக் குழாங்கள் கைதொழக் கிடந்த *
தாமரை உந்தி தனிப் பெரு நாயக! *
மூவுலகளந்த சேவடியோயே!

சிவந்த பெரிய மேகத்தை இடுப்பிலே கட்டி, மிகவும் சிவந்த கிரணங்களையுடைய ஸூர்யனைத் தலையிலே வைத்துக்கொண்டு, அழகிய குளிர்ந்த கிரணங்களையுடைய சந்திரனை அணிந்து, நக்ஷத்ரங்களாகிய பல ஒளிபிழம்புகளைக் கொண்டுள்ள, பவளம் போன்ற சிவந்த இடங்களை உடைய ஒளிவிடும் பச்சை நிறத்தில் இருக்கும் மரகத மலை ஒன்று (எம்பெருமானுக்கு உதாரணம்). அந்த மலை, கடலுக்குத் தலைவனான வருணனுடைய அலைகளாகிற கைகளின் மேலே சயனித்துக்கொண்டிருப்பதுபோல் உள்ளது. அடுத்து இந்த உதாரணத்தால் சொல்லப்பட்ட எம்பெருமானை விளக்குகிறார். பீதாம்பர (வஸ்த்ரம்), கிரீடம், கண்டி முதலான பல விதமான பொருத்தமான, தகுதியான ஆபரணங்களையும் அணிந்து, ஒளிவிடும் திருப்பவளங்களும் (உதடுகளும்), திருக்கண்களும் சிவந்திருக்கும்படியாகவும், (அந்த சிவந்த நிறத்தை) வெற்றிகொண்டு திருமேனியில் பச்சை நிறம் நன்கு ஒளிவிடும்படியாகவும், எதிரிகளை அழிப்பதில் நச்சுத் தன்மை வாய்ந்த செயல்களையுடையவனாகவும், கவிழ்ந்திருந்த தலைகளை உடையவனுமான ஆதிசேஷனாகிற படுக்கையில் ஏறி, அலை வீசும் திருப்பாற்கடலின் நடுவே ஜகத்தைக் காப்பதற்கான உணர்வுடன் யோகநித்ரையில் சயனித்துள்ளான். அந்த எம்பெருமான் சிவன், ப்ரஹ்மா, இந்த்ரன் முதலான தேவர்களுடைய கூட்டமும் கைகூப்பி வணங்கும்படி சயனித்துக்கொண்டுள்ளான். எல்லா உலகத்தின் உற்பத்திக்கும் காரணமாயுள்ள திருநாபீகமலத்தை உடையவன். ஒப்பற்ற, எல்லோரையும் விடப் பெரியவனான எம்பெருமானே! மூன்று உலகங்களையும் அளந்த திருவடிகளை உடையவனே!

இரண்டாம் பாசுரம். இப்படிப்பட்ட அழகையுடைய எம்பெருமான் விஷயத்தில் பக்தியே வேண்டும் என்கிறார்.

உலகுபடைத்துண்ட எந்தை அறை கழல்
சுடர் பூம் தாமரை சூடுதற்கு அவாவார்
உயிருருகி உக்க, நேரிய காதல்
அன்பிலின்பீன் தேறல் அமுத
வெள்ளத் தானாம் சிறப்புவிட்டு ஒருபொருட்கு
அசைவோர் அசைக, திருவொடு மருவிய
இயற்கை, மாயாப் பெரு விறல் உலகம்
மூன்றினோடு நல் வீடு பெறினும்
கொள்வதெண்ணுமோ தெள்ளியோர் குறிப்பே?

எல்லா உலகங்களையும் ஸ்ருஷ்டித்து, பின்பு ப்ரளயத்தின்போது அவற்றை விழுங்கிய என் ஸ்வாமியாகிய எம்பெருமானுடைய ஓசைசெய்யும் வீரக்கழலையுடைய திருவடிகளாகிற ஒளிவிடும் அழகிய தாமரைப் பூவை அணிவதற்காக ஆசையினால் நிறைந்த ஆத்மாவானது உருகி விழுந்தது. அதனால் உண்டான பக்தியின் உருவில் இருக்கும் அன்பென்ன , பக்தியினால் ஏற்படும் ப்ரீதியிலுள்ள இனிமை என்ன, இவைகளிலுள்ள இனிமையின் உயர்ந்த நிலையான அமுதக் கடலில் மூழ்கியிருக்கும்படியான மேன்மையை விட்டு தாழ்ந்த ப்ரயோஜனத்திற்காக அல்லல்படுபவர்கள் அலையட்டும். செல்வத்துடன் கூடிய தன்மையொடும், அழியாத மிகுந்த வலிமையொடும், மூன்று உலகங்களுடனும் கூட மேலான புருஷார்த்தமான மோக்ஷத்தைப் பெற்றாலும், தெளிந்த ஞானத்தையுடைய பெரியோர்களுடைய அபிப்ராயம் இவைகளைப் பெற நினைக்குமோ?

மூன்றாம் பாசுரம். பக்தி பண்ணும் விஷயத்துக்கு எல்லை எவ்வளவு என்று கேட்க, எம்பெருமான் தொடங்கி அவன் அடியார்களுக்கு அடிமையாகும் அளவுக்குச் செல்லும் என்கிறார்.

குறிப்பில் கொண்டு நெறிப்பட, உலகம்
மூன்றுடன் வணங்கு தோன்று புகழ் ஆணை
மெய்பெற நடாய தெய்வம் மூவரில்
முதல்வனாகிச் சுடர் விளங்ககலத்து
வரைபுரை திரைபொரு பெருவரை வெருவர,
உருமுரல் ஒலிமலி நளிர்கடல் படவர
வரசு உடல் தடவரை சுழற்றிய, தனிமாத்    
தெய்வத்தடியவர்க்கினிநாம் ஆளாகவே
இசையும் கொல், ஊழிதோறூழி ஓவாதே

மூன்று உலகங்களும் (மேல், நடு, கீழ்) நல்வழியில் செல்லும்படியாக திருவுள்ளத்தில் நினைப்பவனாய், அவ்வுலகங்களில் உள்ளவர்கள் அனைவரும் ஒரு நிலையில் இருந்து தொழுகையாகிற, வேதத்தில் பரமனாகக் காட்டப்பட்டதின் மூலம் ப்ரஸித்தமான புகழையுடையவனாய், தன் ஆணையை நன்றாக நடத்துபவனாய், ப்ரஹ்மா, ருத்ரன், இந்த்ரன் ஆகிய தேவர்களைக் காட்டிலும் உயர்ந்தவனாய், ஆபரணங்களின் ஒளியையுடைய திருமார்பையுடையவனாய் இருப்பவன் எம்பெருமான். மலை போன்ற உயரமான் அலைகள் மோதும், பெரிய மலைகள் நடுங்கும்படியாக, இடி முழக்கம் போன்ற கோஷமானது மிகுந்திருப்பதான குளிர்ந்த கடலை, படத்தை உடைய ஸர்ப்ப ராஜாவாகிய வாஸுகியினுடைய உடலை மிகப்பெரிய மந்தர மலையில் சுற்றிக் கடைந்தவனும், ஒப்பற்ற பரதெய்வமான எம்பெருமானுக்கு அடியார்களான ஸ்ரீவைஷ்ணவர்களுக்கு இனி நாங்கள் ஒவ்வொரு கல்பத்திலும் இடைவிடாமல் அடியவர்களாம்படியான இப்பேறு கிடைக்குமோ?

நான்காம் பாசுரம். எம்பெருமான் முதல் அடியார்கள் வரை பக்தி செய்யும் அடியார்களின் பரிமாற்றங்கள் மிகப் பெரியதாக இருக்கும் என்று அதற்கு மங்களாசாஸனம் செய்கிறார்.

ஊழிதோறூழி ஓவாது வாழிய!
என்று யாம் தொழ இசையும் கொல்,
யாவகை உலகமும் யாவரும் இல்லா
மேல்வரும் பெரும் பாழ் காலத்து, இரும் பொருட்கு
எல்லாம் அரும்பெறல் தனி வித்து, ஒருதான்
ஆகித் தெய்வ நான்முகக் கொழுமுளை
ஈன்று, முக்கண் ஈசனோடு தேவுபல
நுதலி மூவுலகம் விளைத்த உந்தி,
மாயக் கடவுள் மாமுதல் அடியே

எவ்வகைப்பட்ட உலகங்களும், எவ்வகைப்பட்ட ப்ராணிகளும் இல்லாதவாறு முன்பே கடந்துபோன மிகவும் நீண்ட, அதாவது உலகம் அழிந்திருந்த காலத்தில், கணக்கிலடங்காத ஜீவராசிகளுக்கெல்லாம் பெறுவதற்கரியனாய், ஒப்பற்ற, துணையில்லாத தனிக் காரணமாகத் தானே நின்றான். அந்நிலையில் இவ்வுலகில் சிறந்த தேவதையான ப்ரஹ்மா என்கிற பூர்ணமான முளையையும், மூன்று கண்களையுடைய ருத்ரனுடன், பல தேவதைகளையும் படைத்து, இவர்களை ஒவ்வொரு கார்யத்துக்கு ஸங்கல்பித்து (சக்தியைக் கொடுத்து), மூன்று உலகங்களையும் படைத்த திருநாபியையுடையவனாய், ஆச்சர்ய சக்தியையுடையவனாய், பரதேவதையாய், பரம காரணபூதனானன எம்பெருமானின் திருவடிகளை, ஊழிதோறும் (கல்பங்கள்தோறும்) இடைவிடாமல் “வாழி” என்று நாம் மங்களாசாஸனம் செய்து தொழும் பாக்யம் கிடைக்குமா?

ஐந்தாம் பாசுரம். எம்பெருமான் இந்த உலகத்தைப் படைத்து ப்ரஹ்மாதி தேவர்களைக் கொண்டு நடத்திவந்து, பின்பும் தான் தேவதையாக நிறுத்திய இந்த்ரன் தன் ராஜ்யத்தை மஹாபலியிடத்திலே பறிகொடுத்துத் துன்பத்துடன் நிற்க, எம்பெருமான் தன் மேன்மையைக் குறைத்துக்கொண்டு ஒரு இரப்பாளனாகத் தன்னை ஆக்கிக்கொண்டு, இந்த்ரன் கார்யத்தை நிறைவேற்றின த்ரிவிக்ரமாவதாரத்தை நினைத்து உன்னைத் தவிர வேறு யாருக்கு நாம் மங்களாசாஸனம் செய்ய முடியும் என்று அனுபவிக்கிறார்.

மாமுதல் அடிப் போது ஒன்று கவிழ்த்தலர்த்தி,
மண் முழுதும் அகப்படுத்து, ஒண் சுடர் அடிப்போது
ஒன்று விண் செலீஇ, நான்முகப் புத்தேள்
நாடு வியந்துவப்ப, வானவர் முறை முறை
வழிபட நெறீஇ, தாமரைக் காடு
மலர்க் கண்ணோடு கனிவாய் உடையது
மாய், இருநாயிறு ஆயிரம் மலர்ந்தன்ன,
கற்பகக் காவு பற்பல வன்ன,
முடி தோள் ஆயிரம் தழைத்த,
நெடியோய்க்கு அல்லதும் அடியதோ உலகே

பரமகாரணனான உன்னுடைய திருவடியாகிற ஒரு பூவைக் கவிழ்த்துப் பரப்பி பூமி முழுவதையும் கைகொண்டும், அழகிய ஒளிமிகுந்த பூவைப் போன்ற மற்றொரு திருவடியை ப்ரஹ்மா என்கிற தேவதையின் உலகமானது அதிசயப்பட்டு மகிழும்படியும், அவ்வுலகில் உள்ள தேவதைகள், சரியான வழியில் செல்லுகையை முறைப்படி காட்டும் சாஸ்த்ரவழிப்படி வணங்கும்படியும், ஆகாசத்தில் செலுத்தினாய். தாமரைப்பூக்கள் நிறைந்த காடு மலர்ந்தால் போல் இருக்கும் திருக்கண்களோடு கூட, பழம் போன்ற சிவந்த திருப்பவளத்தை (உதடுகளை) உடையதாய், பரந்த ஆயிரம் ஸூர்யர்கள் உதித்தாற்போல் இருக்கிற பல கிரீடங்களையும், கற்பகச் சோலை போலிருக்கிற ஆயிரம் திருத்தோள்களையும் உடையவனாய், எல்லாரையும்விட உயர்ந்தவனாய் விளங்குகிற எம்பெருமானைத் தவிர மற்றெவர்க்கும் இவ்வுலகமானது அடிமைப்பட்டதோ?

ஆறாம் பாசுரம். இப்படி எம்பெருமான் தன்னைக் குறைத்துக் கொண்டு உலகத்தை ரக்ஷித்தாலும் அவனுடைய பெருமையை உணர்ந்து அவன் விஷயத்தில் ஈடுபடாமல் உலக விஷயங்களிலேயே ஈடுபட்டு இருப்பதைப் பார்த்து, இப்படி இவர்கள் பகவத் விஷயத்தை இழந்து போகிறார்களே என்று அவர்களுக்காகத் தான் கதறுகிறார்.

ஓ ஒ உலகினதியல்வே, ஈன்றோளிருக்க
மணை நீராட்டிப், படைத்து  இடந்து உண்டு உமிழ்ந்து
அளந்து, தேர்ந்து உலகளிக்கும் முதற்பெரும்   
கடவுள் நிற்பப் புடைப்பல தானறி
தெய்வம் பேணுதல், தனாது   
புல்லறிவாண்மை பொருந்தக்காட்டிக்,  
கொல்வன முதலா அல்லன முயலும்,
இனைய செய்கை இன்பு துன்பு அளித்
தொன்மா மாயப் பிறவியுள் நீங்காப்
பன்மா மாயத்து அழுந்துமா நளிர்ந்தே

இந்த பூமியை முதலில் உண்டாக்கி, வராஹவதார காலத்தில் அண்டத்தில் சுவற்றிலிருந்து இடந்து எடுத்து, ப்ரளயத்திலிருந்து காப்பாற்ற அதை அமுது செய்து, மீண்டும் வெளியே உமிழ்ந்து, த்ரிவிக்ரமாவதாரம் செய்து அளந்து, அதற்கு மேல் இவ்வுலகை எப்படிக் காப்பாற்றுவது என்று சிந்தை செய்து, காப்பாற்றும்படியான ஆதி காரணனும், பர தேவதையானவன் ஸ்ரீமந்நாராயணன். இந்த எம்பெருமான் புகலாக இருக்க, அவனை விட்டு, அவனுடைய சொத்தாகச் சொல்லப்பட்ட, பலவகைப்பட்ட, அவரவர்கள் அறிந்த தேவதைகளை ஆதரிப்பது எதைப்போல் இருக்கிறது என்றால், தன்னுடைய தாழ்ந்த புத்தியை பெரியோர்கள் மனதில்படும்படிக் காண்பித்து, பல நன்மைகளைச் செய்த, பெற்ற தாயிருக்க அவளைவிட்டு ஒரு மணையை (பலகையை) நீராட்டுவது போலிருக்கிறது. அந்த தேவதைகளின் செயல்கள் ஹிம்ஸிக்கை முதலான செய்யத்தகாத காரியங்களைச் செய்கையாகிற இப்படிப்பட்ட தன்மையையுடையவை. அவர்கள் கொடுக்கும் பலமும் துக்கத்துடன் கூடிய ஸுகமாகும். ஆகையால் அவர்களைச் சென்று வணங்குகை, அநாதியாய், பெரியதாய் ஆச்சர்யத்தைச் செய்யக் கூடிய ஸம்ஸாரத்திலிருந்து நீங்குவதற்காக இல்லாமல், பலவிதமாய், பெரியதாய் மோஹத்தை உண்டாக்கக்கூடிய சப்தம் முதலிய உலக ஸுகங்களில் நன்றாக அழுந்துகைக்குக் காரணமாகும். ஐயோ! ஐயோ! இந்த உலகத்தின் இயல்பு இப்படி வருந்தும்படி இருக்கிறதே!

ஏழாம் பாசுரம். இப்படி மற்றவர்கள் இவ்வுலக விஷயங்களில் ஈடுபட்டு மற்ற தேவதைகளை வணங்கித் துன்புறுவதற்கு வருந்தினாலும், தனக்கு எம்பெருமான் க்ருபையினாலே அப்படி ஒரு தேவையும் துன்பமும் இல்லாமல் எம்பெருமான் க்ருபை செய்துள்ளானே, இதுவே நமக்கு அமையும் என்று தனக்குக் கிடைத்த நன்மையைச் சொல்லி அனுபவிக்கிறார். மற்ற ப்ரபந்தங்களை அந்தாதியாகச் செய்தவர், இதை அப்படிச் செய்யாததற்குக் காரணம், இதில் பெற்ற இன்பத்துக்கு மேல் ஒரு வார்த்தை சொல்ல முடியாததாகையாலே இப்பாசுரத்துடன் முடித்தருளுகிறார். எல்லா தேவதைகளையும் ப்ரளய காலத்தில் எம்பெருமான் தன்னுள் விழுங்கி வைத்துக்கொண்டான் என்பதிலிருந்து, இந்த தேவதைகள் ஒருவரும் நமக்குப் புகலில்லை என்பது தெரிகிறது.

நளிர்மதிச் சடையனும் நான்முகக் கடவுளும்,
தளிர் ஒளி இமையவர் தலைவனும் முதலா,
யாவகை உலகமும் யாவரும் அகப்பட,
நிலம் நீர் தீ கால் சுடர் இருவிசும்பும்,
மலர் சுடர் பிறவும் சிறிதுடன் மயங்க,
ஒரு பொருள் புறப்பாடின்றி முழுவதும்
அகப்படக் கரந்து ஓராலிலை சேர்ந்த எம்
பெருமா மாயனை அல்லது,
ஒரு மா தெய்வம் மற்று உடையமோ யாமே

ஸம்ஹாரத்துக்குக் காரணமான, குளிர்ந்த சந்த்ரனைத் தலையில் வைத்திருக்கும் ருத்ரனும், ஸ்ருஷ்டிக்குக் காரணமான நான்கு முகங்களையுடைய ப்ரஹ்மாவும், இளம் தளிர் போன்ற ஒளியையுடைய, தேவர்களின் தலைவனான இந்த்ரனும், இவர்கள் தொடக்கமான எல்லாவிதமான லோகங்களும், எல்லாச் சேதனர்களும் உட்பட, பூமியும், நீரும், நெருப்பும், காற்றும், ஒளியால் வ்யாபிக்கப்பட்டிருக்கும் ஆகாசமும், மலர்ந்த கிரணங்களையுடைய சந்த்ர ஸூர்யர்களும், மற்றுமுள்ள எல்லாப்பொருள்களும், ஓரே காலத்தில் தன் திருவயிற்றில் ஒரு சிறு பகுதியில் சேரும்படி, ஒரு பொருளும் வெளிப்படாதபடி எல்லாவற்றையும் உள்ளே இருக்கும் வண்ணம் உண்டு, தன் திருவயிற்றிலே மறைத்து வைத்துக் கொண்டு, ஓர் ஆலினிலைமேல் சயனித்திருப்பவனாய், என்னுடைய ஸ்வாமியாய், பெரியவனாய், அளவிட்டறிய முடியாதவனாய், ஆச்சர்ய சக்தியையுடைய ஸ்ரீமந்நாராயணனைத் தவிர, வேறு பெரிய ஒரு தேவதையை நாம் புகலாகக் கொண்டுள்ளோமோ?

அடியேன் ஸாரதி ராமானுஜ தாஸன்

வலைத்தளம் –

ப்ரமேயம் (குறிக்கோள்) –
ப்ரமாணம் (க்ரந்தங்கள்) –
ப்ரமாதா (ஆசார்யர்கள்) –
ஸ்ரீவைஷ்ணவக் கல்வி வலைத்தளம் –

irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 21 to 30

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

irAmAnusa nURRandhAdhi

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Twenty first pAsuram. emperumAnAr, who attained the divine feet of ALavandhAr as the means, mercifully protected me. Hence, I will not sing about the greatness of lowly people.

nidhiyaip pozhiyum mugil enRu nIsar tham vAsal paRRi
thudhi kaRRu ulagil thuvaLginRilEn ini thUy neRi sEr
edhigatku iRaivan yamunaith thuRaivan iNai adiyAm
gadhi peRRudaiya irAmAnusan ennaik kAththananE

ALavandhAr, whose divine feet complement each other, is the leader of all yathis (ascetics) who have very pure activities. emperumAnAr who attained the divine feet of such ALavandhAr as the means, mercifully protected me. Hence, I will not wilt at the doorsteps of lowly people of the world, praising their magnanimity by learning and reciting verses such as “You are like a cloud which rains great treasure” and look up to them for my protection.

Twenty second pAsuram. emperumAn tolerated the transgression of demon bANan after the deities, who opposed emperumAn by siding with that bAnan, started singing emperumAn’s praise [asking for forgivance] after knowing his greatness. emperumAnAr who praises emperumAn, is the wealth which will help me in times of danger.

kArththigaiyAnum kari mugaththAnum kanalum mukkaN
mUrththiyum mOdiyum veppum mudhugittu mUvulagum
pUththavanE enRu pORRida vANan pizhai poRuththa
thIrththanai Eththum irAmAnusan endhan sEma vaippE

kArthikEyan (skandha), gajamukhan (gaNapathi), agnidhEvan (deity for fire) who came to assist them, rudhra (Siva) who has three eyes, dhurgA and another deity jvara ran away from the battlefield when they assisted the demon bANa and fought with kaNNa. Realising that kaNNa is the supreme being, they started praising him “You created the universe with three different types of lOkas (words) from your divine navel which is like lotus” and pleaded with emperumAn on behalf of bANAsura. emperumAn forgave bAnA for his offence, for their sake. emperumAnAr, who praises the pure and auspicious qualities of emperumAn, is like a wealth for me to help me during the times of danger.

Twenty third pAsuram. amudhanAr asks “If I, who am full of faults, praise emperumAnAr who is praised by those who are without faults, what will happen to his auspicious qualities?”

vaippAya vAn poruL enRu nal anbar manaththagaththE
eppOdhum vaikkum irAmAnusanai iru nilaththil
oppAr ilAdha uRu vinaiyEn vanja nenjil vaiththu
muppOdhum vAzhththuvan ennAm idhu avan moy pugazhkkE

Those who are without any fault, keep emperumAnAr in their hearts, with affection, just as people keep a great treasure inside a box, for all times, without any distinction between day and night. If I, who am most sinned and who am without parallel among those who have sinned, praise that emperumAnAr three times a day by keeping him in my heart, what will happen to his greatness?

Twenty fourth pAsuram. When queried as to how he came from a lowly state to his present state, amudhanAr talks about his earlier position and how he came to the present state.

moyththa vem thI vinaiyAl pal udal thoRum mUththu adhanAl
eyththu ozhindhEn muna nALgaL ellAm inRu kaNdu uyarndhEn
poyth thavam pORRum pulaich chamayangaL nilaththu aviyak
kaiththa meigyAnaththu irAmAnusan ennum kAr thannaiyE

Just as bees would swarm around a beehive, cruel karmas (past deeds) swarmed around my AthmA since time immemorial, due to which I attained many forms [births] repeatedly, suffering old age. vEdhas (sacred texts) demonstrate how to keep away from worldly pleasures, how not to give troube to others and how to serve one’s guru (AchArya or teacher). Lowly philosophies do not act as said in vEdhas but on their own, in improper ways. emperumAnAr annihilated such lowly philosophies and their ways. Such emperumAnAr, who is the supremely magnanimous person, showed himself, as he is, to me, due to which I reached my present eminent state.

Twenty fifth pAsuram. Reminiscing on the benefits that rAmAnuja had done for him, amudhanAr looks at rAmAnuja’s divine face and asks him “Who, in this world, would know your mercy?”

kAr Ey karuNai irAmAnusa ikkadal idaththil
ArE aRibavar nin aruLin thanmai allalukku
nErE uRaividam nAn vandhu nI ennai uyththapin un
sIrE uyirkkuyirAy adiyERku inRu thiththikkumE

Oh rAmAnuja who bestows mercy on everyone without any distinction, just like clouds will pour rain without any distinction between land and sea! I am the repository for all sorrows. After you have come on your own and given me refuge at a time like this [when I am the repository of sorrows], your auspicious qualities are like nectar for me, sustaining this AthmA (soul). Who else in this world would realise the quality of your mercy?

Twenty sixth pAsuram. SrIvashNavas are those who have the great glory of involving themselves fully at the divine feet of emperumAnAr. amudhanAr says that each of the qualities of such SrIvaishNavas, in their earlier states, is enslalving him.

thikkuRRa kIrththi irAmAnusanai en sey vinaiyAm
meykkuRRam nIkki viLangiya mEgaththai mEvum nallOr
ekkuRRavALar edhu piRappu Edhu iyalvu Aga ninROr
akkuRRam appiRappu avviyalvE nammai AtkoLLumE

emperumAnAr removed the faults which were standing firmly because of the ill-deeds that I had carried out. Due to that happiness [of removing my faults] he stood splendrously, with his qualities of magnanimity etc spreading through all directions. Great people who were together with rAmAnuja, just like the shadow of his divine feet, might have earlier committed certain faults, been born in different [lowly] births and done certain [improper] deeds. Such faults, births and activities alone would enslave people like us who consider that anyone could attain emperumAnAr. Once such a thought comes to us, we will think that SrIvaishNavas are not people like us but are far superior to us.

Twenty seventh pAsuram. Just as he was being affectionate towards emperumAnAr’s followers, emperumAnAr made himself very relevant to amudhanAr’s heart. amudhanAr feels perturbed that this will bring a fault to emperumAnAr.

koLLak kuRaivu aRRu ilangi kozhundhu vittu Ongiya un
vaLLal thanaththinAl valvinaiyEn manam nI pugundhAy
veLLaich chuddar vidum un peru mEnmaikku izhukku idhu enRu
thaLLuRRu irangum irAmAnusA en thani nenjamE

Oh udaiyavar (one who has both nithyavibhUthi and leelA vibhUthi under his control)! Your magnanimity has grown splendrously after giving, without any shortcoming, to those who had sought [from you] whatever they had desired. Such a person like you entered my mind even though I am a great pApi (sinner), without looking at your greatness. My heart which is lonely, weakened seeing that this will be a deficiency for your unlimited greatness, which is very pure.

Twenty eighth pAsuram. amudhanAr becomes joyous seeing the desire which his faculty of speech has in matters relating to emperumAnAr.

nenjil kaRai koNda kanjanaik kAyndha nimalan nangaL
panjith thiruvadip pinnai than kAdhalan pAdham naNNA
vanjarkku ariya irAmAnusan pugazh anRi en vAy
konjip paravagillAdhu enna vAzhvu inRu kUdiyadhE

kaNNan (SrI krishNa) who was furious with kamsan who had anger in his heart. is the exact opposite of faults; he is very affectionate towards his followers; he is very dear to nappinnaip pirAtti (neeLA dhEvi) who has very soft divine feet, like cotton. emperumAnAr is very difficult to attain for those who do not approach that kaNNan’s divine feet and who steal their AthmAs (they consider that their AthmA is theirs and does not belong to kaNNan). My faculty of speech will not praise anything other than the auspicious qualities of such emperumAnAr, like a child (without any falsehood). How amazing is the life that I have had today!

Twenty ninth pAsuram. amudhanAr wonders as to when he will have the fortune of his eyes gleefully seeing the huge gathering of those who realise the auspicious qualities of emperumAnAr, truly.

kUttum vidhi enRu kUdungolO then kurugaippirAn
pAttennum vEdhap pasum thamizh thannai than paththi ennum
vIttin kaN vaiththa irAmAnusan pugazh mey uNarndhOr
IttangaL thannai en nAttangaL kaNdu inbam eydhidavE

thiruvAimozhi is very famous, being the form of vEdhas in thamizh, composed by nammAzhwAr, who is the leader of the beautiful (AzhwAr) thirunagari. emperumAnAr retained that thiruvAimozhi in the repository of his devotion. When will my eyes behold the huge gathering of those who truly know the auspicious qualities of such emperumAnAr and become joyous? When will his mercy be bestowed on us to realise this benefit?

Thirtieth pAsuram. When queried as to whether he had not sought mOksham (liberation from samsAram) from emperumAnAr, amudhanAr says that after emperumAnAr has taken him as a servitor, it does not matter to him whether he attains mOksham or ends up in narakam (hell).

inbam tharu peru vIdu vandhu eydhil en eNNiRandha
thunbam tharu nirayam pala sUzhil en thol ulagail
man pal uyirgatku iRaiyavan mAyan ena mozhindha
anban anagan irAmAnusan ennai ANdananE

sarvESvaran (emperumAn) who is amazing with his svarUpam (basic nature), rUpam (form) and guNas (auspicious qualitites), is the leader for innumerable AthmAs who have been in samsAram permanenty, from time immemorial. emperumAnAr instructed this truth through his treatise SrI bhAshyam purely out of affection [towards samsAris] and does not have any fault of having instructed this with any other  motive. After such emperumAnAr has mercifully accepted me as his servitor, it does not matter to me whether I attain the blissful mOksham where I can carry out service to emperumAn forever or the many narakas (hells) which give countless sorrows, surround me such that I cannot escape. Both are identical for me.


adiyEn krishNa rAmAnuja dhAsan

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