| rAmAnusa nURRanthAdhi – 1 | pU | lotus flower |
| rAmAnusa nURRanthAdhi – 1 | mannu | is the place of |
| rAmAnusa nURRanthAdhi – 1 | mAdhu | periya pirAttiAr (srI mahAlakshmi), |
| rAmAnusa nURRanthAdhi – 1 | porundhiya mArban | emperumAn having such a divine chest where pirAttiar stays every moment |
| rAmAnusa nURRanthAdhi – 1 | pugazh | (whose) auspicious qualities |
| rAmAnusa nURRanthAdhi – 1 | malindha | are filled in the |
| rAmAnusa nURRanthAdhi – 1 | pA | thiruvAimozhi, |
| rAmAnusa nURRanthAdhi – 1 | mannu | which is filled in the mind of |
| rAmAnusa nURRanthAdhi – 1 | mARan | (nam)AzhwAr, (like he said in [thiruvAimozhi 8-10-5] kavi amudham nugarchchi uRumO muzhudhum) |
| rAmAnusa nURRanthAdhi – 1 | adi paNindhu uyndhavan | (rAmAnujar) lived by surrendering to (such AzhwArs) divine feet |
| rAmAnusa nURRanthAdhi – 1 | palkalaiyOr thAm | even though they learned many sAsthras, they could not understand its inner meanings; and so after understanding it (from emperumAnAr) |
| rAmAnusa nURRanthAdhi – 1 | manna | (they) surrendered to and stayed with (emperumAnAr) |
| rAmAnusa nURRanthAdhi – 1 | vandha | (such) avathAram (of) |
| rAmAnusa nURRanthAdhi – 1 | irAmAnusan | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 1 | charaNa aravindham | (his) divine lotus feet |
| rAmAnusa nURRanthAdhi – 1 | nAm | we (amudhanAr and his heart) who know that this (divine lotus feet) is the goal/destiny for us, |
| rAmAnusa nURRanthAdhi – 1 | manni vAzha | to live under it, |
| rAmAnusa nURRanthAdhi – 1 | nenjE! | oh mind/heart! |
| rAmAnusa nURRanthAdhi – 1 | solluvOm | we shall recite |
| rAmAnusa nURRanthAdhi – 1 | avan | his (emperumAnArs) |
| rAmAnusa nURRanthAdhi – 1 | nAmangaLE | divine names (only) |
| rAmAnusa nURRanthAdhi – 1 | thAm manna | the pundits themselves came and surrendered to emperumAnAr. |
| rAmAnusa nURRanthAdhi – 1 | nAm manna | we who had been under the feet of other insignificant matters all those countless lives, shall surrender to him. |
| rAmAnusa nURRanthAdhi – 2 | kaL Ar pozhil | (Having) gardens with lot of honey |
| rAmAnusa nURRanthAdhi – 2 | then | (which is) beautiful, spectacular (that is thiruvarangam), [then also means South, but thiruvarangam is not in south for many AzhvArs; so perhaps mAmunigaL has carefully provided another meaning for then] |
| rAmAnusa nURRanthAdhi – 2 | arangan | since he is lying in the serpent here, he is amicable to be identified by the name of that place itself (thiru arangam); that is periya perumAL, |
| rAmAnusa nURRanthAdhi – 2 | kamalap padhangaL | (His) divine feet that are enjoyable like the good qualities of blooming lotus, |
| rAmAnusa nURRanthAdhi – 2 | nenjil koLLA | (and) those who do not ever think of it (the divine feet), |
| rAmAnusa nURRanthAdhi – 2 | manisarai | even though they have been born as humans and are eligible/able to enjoy (the divine feet), |
| rAmAnusa nURRanthAdhi – 2 | neengi | (emperumAnAr) moved away (from such people), and |
| rAmAnusa nURRanthAdhi – 2 | viLLAdha | stays without any separation |
| rAmAnusa nURRanthAdhi – 2 | adikkIzh | under the divine feet of, |
| rAmAnusa nURRanthAdhi – 2 | kuRaiyal | the one having thiruk kuRaiyalUr as his birth place, |
| rAmAnusa nURRanthAdhi – 2 | pirAn | who has helped the world by his dhivyaprabandhams (that being one of his main helps), that is, thirumangai AzhwAr, |
| rAmAnusa nURRanthAdhi – 2 | irAmAnusan | (such) emperumAnAr |
| rAmAnusa nURRanthAdhi – 2 | anban | who is kind and friendly, |
| rAmAnusa nURRanthAdhi – 2 | en nenju | my mind/heart |
| rAmAnusa nURRanthAdhi – 2 | onRu uLLAdhu | does not think about anything else |
| rAmAnusa nURRanthAdhi – 2 | mikka seelam allAl | than his infinite seelam (interacting easily with me the lowly one); |
| rAmAnusa nURRanthAdhi – 2 | enakku uRRa pEr iyalvu | this is a great sort that I have got |
| rAmAnusa nURRanthAdhi – 2 | onRu aRiyEn | and dont know how that happened. |
| rAmAnusa nURRanthAdhi – 3 | pEr iyal nenjE | Oh mind! having big ways of kindness, |
| rAmAnusa nURRanthAdhi – 3 | uLLa suRRam pularththi | (for) removing my connection with (people) |
| rAmAnusa nURRanthAdhi – 3 | pEy piRavi | (who are) bad by nature |
| rAmAnusa nURRanthAdhi – 3 | pUriyarodu uLLa | and who are having bad qualities like ahankAra/mamakAra, |
| rAmAnusa nURRanthAdhi – 3 | ennaich chErththadharkku | and for the biggest help of connecting me to |
| rAmAnusa nURRanthAdhi – 3 | adikkIzh | at the divine feet of |
| rAmAnusa nURRanthAdhi – 3 | sIriya pEr udaiyAr | people having reached that goal of |
| rAmAnusa nURRanthAdhi – 3 | anbu seyyum | doing bhakthi towards |
| rAmAnusa nURRanthAdhi – 3 | irAmAnusa munikku | emperumAnAr (who) |
| rAmAnusa nURRanthAdhi – 3 | poruvarum sIr | possesses incomparable good qualities |
| rAmAnusa nURRanthAdhi – 3 | Ariyan | and who knows very well all the sAsthras |
| rAmAnusa nURRanthAdhi – 3 | semmai | and who is having sincerity in adjusting himself to be able to take care of his sishyas without looking at their differing qualities, |
| rAmAnusa nURRanthAdhi – 3 | unnai adi paNindhEn | (O mind!) I fall on your feet. |
| rAmAnusa nURRanthAdhi – 4 | Uzhi | For all the things (sentient and non-sentient) present during the time of annihilation |
| rAmAnusa nURRanthAdhi – 4 | mudhalvanaiyE | the sarvEshwaran who is the cause of such things |
| rAmAnusa nURRanthAdhi – 4 | panna | for everyone (who are eligible to follow vEdhAntham), to analyse and distinguish emperumAn and follow Him |
| rAmAnusa nURRanthAdhi – 4 | paNiththa | (emperumAnAr) provided such knowledge through srI bHAshyam |
| rAmAnusa nURRanthAdhi – 4 | paran | regarded as above everyone (including Iswaran as emperumAnAr showed Him to us) |
| rAmAnusa nURRanthAdhi – 4 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 4 | ennai | me who is a nobody / insignificant entity |
| rAmAnusa nURRanthAdhi – 4 | puviyil | in this world |
| rAmAnusa nURRanthAdhi – 4 | oru poruL Akki | made me to be somebody (oru vasthuvAmpadi paNNi) |
| rAmAnusa nURRanthAdhi – 4 | vEr aRuththu | (and) removed without trace |
| rAmAnusa nURRanthAdhi – 4 | munnaip pazha vinai | all eternally existing old karmas |
| rAmAnusa nURRanthAdhi – 4 | maruL surandha | generated by the lack of knowledge (avidhyA); |
| rAmAnusa nURRanthAdhi – 4 | en chennith tharikka vaiththAn | (he) graced in my head |
| rAmAnusa nURRanthAdhi – 4 | pAdhamum | his divine feet as well (implies emperumAns divine feet as well) |
| rAmAnusa nURRanthAdhi – 4 | enakku Edhum sidhaivu illai | there is no trouble for my achievement (of having surrendered to emperumAnArs divine feet along with my mind). |
| rAmAnusa nURRanthAdhi – 4 | paran pAdhamum en chennith tharikka vaiththAn | Here paran can be taken as perumAn, so in addition to his divine feet, emperumAnAr made amudhanArs head to be set at perumAns divine feet as well. |
| rAmAnusa nURRanthAdhi – 5 | mAndhar | people (who) |
| rAmAnusa nURRanthAdhi – 5 | manakkuRRam | having faults in their mind |
| rAmAnusa nURRanthAdhi – 5 | isaiyagillA | (who are) not accepting/thinking that |
| rAmAnusa nURRanthAdhi – 5 | irAmAnusan enRu | emperumAnAr is |
| rAmAnusa nURRanthAdhi – 5 | selvam | the wealth |
| rAmAnusa nURRanthAdhi – 5 | enakku | for us |
| rAmAnusa nURRanthAdhi – 5 | uRRa | as per our nature, |
| rAmAnusa nURRanthAdhi – 5 | pazhikkil | (if they) faulted (the prabandham / its grammar) |
| rAmAnusa nURRanthAdhi – 5 | pugazh | it is a praise only; |
| rAmAnusa nURRanthAdhi – 5 | uRRa anbar | those, befitting their greatness, having devotion towards, |
| rAmAnusa nURRanthAdhi – 5 | avan | his (emperumAnArs) |
| rAmAnusa nURRanthAdhi – 5 | manniya sIr thanakku | ever present auspicious qualities, |
| rAmAnusa nURRanthAdhi – 5 | kANagillAr | would not look at |
| rAmAnusa nURRanthAdhi – 5 | kuRRam | the defects, (since they know that) |
| rAmAnusa nURRanthAdhi – 5 | en | my |
| rAmAnusa nURRanthAdhi – 5 | pA inam | collection of poetry (chandhas) |
| rAmAnusa nURRanthAdhi – 5 | chARRum | that recites |
| rAmAnusa nURRanthAdhi – 5 | avan | his |
| rAmAnusa nURRanthAdhi – 5 | thirunAmangaL | divine names |
| rAmAnusa nURRanthAdhi – 5 | iyalvu idhu enRu | is developed |
| rAmAnusa nURRanthAdhi – 5 | paththiyEyndha | based on devotion. |
| rAmAnusa nURRanthAdhi – 5 | paththi Eyntha iyal idhenRu | words combined by devotion |
| rAmAnusa nURRanthAdhi – 6 | een kavigaL | distinguished poets |
| rAmAnusa nURRanthAdhi – 6 | mayal koNdu | lose their state |
| rAmAnusa nURRanthAdhi – 6 | anbAl | due to love |
| rAmAnusa nURRanthAdhi – 6 | vAzhththum | and praise |
| rAmAnusa nURRanthAdhi – 6 | irAmAnusanai | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 6 | iyalum | by words (formation) |
| rAmAnusa nURRanthAdhi – 6 | poruLum | and meaning |
| rAmAnusa nURRanthAdhi – 6 | isaiyath thoduththu | that are matched together; |
| rAmAnusa nURRanthAdhi – 6 | muyalginRanan | (but I am) trying, |
| rAmAnusa nURRanthAdhi – 6 | en | (using) my |
| rAmAnusa nURRanthAdhi – 6 | pAvi nenjAl | mind of bad qualities/karmas |
| rAmAnusa nURRanthAdhi – 6 | paththi illAdha | which does not have (their level of) devotion (towards emperumAnAr) |
| rAmAnusa nURRanthAdhi – 6 | kavigaLil | (and towards) poems |
| rAmAnusa nURRanthAdhi – 6 | payilum | developed (by them), |
| rAmAnusa nURRanthAdhi – 6 | madhi inmaiyAl | (and) due to my foolishness |
| rAmAnusa nURRanthAdhi – 6 | mozhindhida | (I am trying) to talk about |
| rAmAnusa nURRanthAdhi – 6 | avan than | his (emperumAnArs) |
| rAmAnusa nURRanthAdhi – 6 | perum kIrthi | limitless glory. |
| rAmAnusa nURRanthAdhi – 6 | payilum kavigaLil | through my creation of poems, |
| rAmAnusa nURRanthAdhi – 6 | mozhindhida muyalginRanan | trying to praise his names; |
| rAmAnusa nURRanthAdhi – 6 | pAvi nenjAl | along with my mind of arrogance/ignorance. |
| rAmAnusa nURRanthAdhi – 7 | nam | our owner/nAthan |
| rAmAnusa nURRanthAdhi – 7 | kUraththAzhvAn | kUrAththAzhvAn |
| rAmAnusa nURRanthAdhi – 7 | perum pugazhAn | whose great fame/qualities |
| rAmAnusa nURRanthAdhi – 7 | mozhiyaik kadakkum | cannot be described in words (and by mind), |
| rAmAnusa nURRanthAdhi – 7 | kadakkum | (and one who has) carefully avoided |
| rAmAnusa nURRanthAdhi – 7 | mukkuRumbAm kuzhiyai | the three dangerous conceits (a favourable opinion of ones own attributes): abhijana – about being born in a noble ancestry; vidhyA- about being a vidhwAn/high education; vruththam – about having good anushtAnam (properly following the words of sAsthram and sampradhAyam); |
| rAmAnusa nURRanthAdhi – 7 | vanjam | which would, each on its own ability, cheat us out of the good place and push us into a corner. |
| rAmAnusa nURRanthAdhi – 7 | kUdiya pin | after surrendering to |
| rAmAnusa nURRanthAdhi – 7 | charaN | the divine feet (of kUraththAzhvAn), |
| rAmAnusa nURRanthAdhi – 7 | ini | from now on |
| rAmAnusa nURRanthAdhi – 7 | yAdhum varuthtamanRu | it is not hard at all |
| rAmAnusa nURRanthAdhi – 7 | enakku | for me |
| rAmAnusa nURRanthAdhi – 7 | kadaththal | to understand our true nature and avoid |
| rAmAnusa nURRanthAdhi – 7 | allA vazhiyai | the ways that are not befitting our true nature (feeling independent, dependent on samsAris, keep coming back to be born in this world, etc.), |
| rAmAnusa nURRanthAdhi – 7 | pAdi | (and not hard at all for me) to sing as encouraged by love |
| rAmAnusa nURRanthAdhi – 7 | pugazh | about the auspicious qualities |
| rAmAnusa nURRanthAdhi – 7 | irAmAnusan | of emperumAnAr |
| rAmAnusa nURRanthAdhi – 7 | pazhiyaik kadaththum | who can remove the badness of karmas whose fruits would (otherwise) have to be experienced without fail. |
| rAmAnusa nURRanthAdhi – 7 | Some recite it as kuzhiyaik kadaththum | kUraththAzhvan would help those who are surrendered to him to get out of the conceits. |
| rAmAnusa nURRanthAdhi – 7 | Some recite it as em kUraththAzhvAn | (same meaning as num kUraththAzhvAn) |
| rAmAnusa nURRanthAdhi – 8 | varuththum | In these entities (jIvAthmAs) that are supposed to act based on the command of bhagawAn, external things that create the thought of being independent, and so create contradiction against emperumAns thoughts, and make them suffer; |
| rAmAnusa nURRanthAdhi – 8 | puram iruL | the darkness that is the ignorance is the result of being involved in such external things which are seen in the outside through the eyes; (external influence); (it is not the external things themselves that are the darkness |
| rAmAnusa nURRanthAdhi – 8 | mARRa | to remove (such darkness), |
| rAmAnusa nURRanthAdhi – 8 | em | he who is sought after by the prapannas |
| rAmAnusa nURRanthAdhi – 8 | poigaip pirAn | poigai AzhwAr who is so generous, |
| rAmAnusa nURRanthAdhi – 8 | kUtti | combining the |
| rAmAnusa nURRanthAdhi – 8 | maRaiyin kuruththin poruLaiyum | meanings of vEdhAntha |
| rAmAnusa nURRanthAdhi – 8 | senthamizh thannaiyum | and the sweetness of thamizh in a way that can be easily understood just by seeing the words, {unlike vEdhAntha} |
| rAmAnusa nURRanthAdhi – 8 | onRathth thiriththu | combined them in a way that they (upanishadh and thamizh) can be understood easily together |
| rAmAnusa nURRanthAdhi – 8 | anRu | on that day, when in the divine idai kazhi´ (narrow verandah) (at thirukkOvalUr), sarvEswaran came and nestled with the AzhvArs; |
| rAmAnusa nURRanthAdhi – 8 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 8 | paraman | the one having unequaled greatness |
| rAmAnusa nURRanthAdhi – 8 | iruththum | keeps |
| rAmAnusa nURRanthAdhi – 8 | tham thiruvuLLaththE | in his divine mind |
| rAmAnusa nURRanthAdhi – 8 | eriththa thiruviLakkai | (the prabandham) starting with vaiyam thagaLiyA which is the lamp that was brightened |
| rAmAnusa nURRanthAdhi – 8 | em iRaiyavan | (such rAmAnujar is) our leader and master. |
| rAmAnusa nURRanthAdhi – 9 | idhayaththu | our heart |
| rAmAnusa nURRanthAdhi – 9 | kANum | that can help see |
| rAmAnusa nURRanthAdhi – 9 | iRavainai | the established master |
| rAmAnusa nURRanthAdhi – 9 | iruL | (but its) darkness of ignorance (prevents that); |
| rAmAnusa nURRanthAdhi – 9 | keda | to destroy such darkness (starting from anbE thagaLiyA to gyAnach chudar viLakku ERRinEn [iraNdAm 1]) thiruvanthAdhi |
| rAmAnusa nURRanthAdhi – 9 | gyAnam ennum | (gave the) knowledge about the external one (the emperumAn) – para gyAnam; |
| rAmAnusa nURRanthAdhi – 9 | niRAi viLakku | (with the) lamp that is complete in all aspects |
| rAmAnusa nURRanthAdhi – 9 | ERRiya | one who lighted it bright; |
| rAmAnusa nURRanthAdhi – 9 | bhUtham thiruvadi | the swAmi, who is bhUthaththAzhvAr |
| rAmAnusa nURRanthAdhi – 9 | thALgaL nenjaththu uRaiya vaiththu | (emperumAnAr) keeps the divine of AzhvAr in his mind as ever present |
| rAmAnusa nURRanthAdhi – 9 | ALum | and enjoys / experiences it; |
| rAmAnusa nURRanthAdhi – 9 | nallOr | noble people who |
| rAmAnusa nURRanthAdhi – 9 | Odhum | always recite |
| rAmAnusa nURRanthAdhi – 9 | iRAmAnusan | such emperumAnArs |
| rAmAnusa nURRanthAdhi – 9 | pugazh | auspicious qualities |
| rAmAnusa nURRanthAdhi – 9 | maRaiyinaik kAththu | are those who save the vEdhAs from others and from those who give wrong meanings |
| rAmAnusa nURRanthAdhi – 9 | manna vaippavar | and would strongly establish (the vEdhas and its true meanings). |
| rAmAnusa nURRanthAdhi – 9 | indha maNNagaththE | in this world. |
| rAmAnusa nURRanthAdhi – 9 | (Inner meaning of vEdhas is emperumAnAr, and the people who always recite emperumAnArs divine names have strongly established that name in this world; vEdhas say that AchAryans affection towards us is what would deliver us to emperumAn; such AchAryan is emperumAnAr | so he is the inner meaning). |
| rAmAnusa nURRanthAdhi – 10 | manniya | that which could not be rid of even if tried hard |
| rAmAnusa nURRanthAdhi – 10 | pEriruL | darkness that is agyAnam (ignorance) |
| rAmAnusa nURRanthAdhi – 10 | mANda pin | but which was completely removed by the two earlier AzhvArs; after that, |
| rAmAnusa nURRanthAdhi – 10 | kOvaluL mAmalarAL thannodum Ayanai | in thirukkOvalUr with sridhEvi (thirumagaL), in krishNAvathAram where he showed up for everyone to see his piousness towards his devotees; |
| rAmAnusa nURRanthAdhi – 10 | kaNdamai | the way he made them to see him |
| rAmAnusa nURRanthAdhi – 10 | kAttum | was shown (to us) by |
| rAmAnusa nURRanthAdhi – 10 | thamizhth thalaivan | pEyAzhvar who is the head of thamizh |
| rAmAnusa nURRanthAdhi – 10 | pon adi | whose very desirable divine feet |
| rAmAnusa nURRanthAdhi – 10 | pORRum | (emperumAnAr who is) of the nature of praising (such divine feet) |
| rAmAnusa nURRanthAdhi – 10 | irAmAnusarkku | in the matters of such emperumAnAr |
| rAmAnusa nURRanthAdhi – 10 | anbu | love |
| rAmAnusa nURRanthAdhi – 10 | pUNdavar thAL | the divine feet of those who wear such love towards emperumAnAr as jewels |
| rAmAnusa nURRanthAdhi – 10 | chenniyil | in their heads |
| rAmAnusa nURRanthAdhi – 10 | sUdum thiru udaiyAr | those who are having the wealth of keeping such feet (in their heads) |
| rAmAnusa nURRanthAdhi – 10 | enRum sIriyarE | any time, they are the great ones. |
| rAmAnusa nURRanthAdhi – 11 | sIriya | (vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAn |
| rAmAnusa nURRanthAdhi – 11 | nAl | four types consisting of rig etc., |
| rAmAnusa nURRanthAdhi – 11 | maRai | such vEdhAs |
| rAmAnusa nURRanthAdhi – 11 | semporuL | having a smooth run of words |
| rAmAnusa nURRanthAdhi – 11 | senthamizhAl aLiththa | helped (get such meanings) through the beautiful poems of thamizh |
| rAmAnusa nURRanthAdhi – 11 | pugazh | having the fame |
| rAmAnusa nURRanthAdhi – 11 | pAr iyalum | being in this world |
| rAmAnusa nURRanthAdhi – 11 | pAN perumAL | such thiruppANAzhvAr |
| rAmAnusa nURRanthAdhi – 11 | charaNAm padhumaththAr | the lotus that is the divine feet (of the AzhvAr) |
| rAmAnusa nURRanthAdhi – 11 | (thAr)iyal senni | (emperumAnAr) having a divine head that holds (such divine feet) as decoration |
| rAmAnusa nURRanthAdhi – 11 | sArndhavan tham | those who have completely surrendered as their refuge |
| rAmAnusa nURRanthAdhi – 11 | irAmAnusan thannai | to such emperumAnAr |
| rAmAnusa nURRanthAdhi – 11 | kAriya vaNmai | their distinguished practicing |
| rAmAnusa nURRanthAdhi – 11 | ikkadal idaththu | in this world that is surrounded by sea |
| rAmAnusa nURRanthAdhi – 11 | ennAl solloNAdhu | it is not possible for me to complete talking about that. |
| rAmAnusa nURRanthAdhi – 11 | pAriyal | iyal here means being so / happenings. |
| rAmAnusa nURRanthAdhi – 11 | (charNAm padhumath) thAriyal | iyal here means decorating, with, thAr flower. |
| rAmAnusa nURRanthAdhi – 12 | idam koNda | Present all around the earth |
| rAmAnusa nURRanthAdhi – 12 | kIrththi | is the excellence |
| rAmAnusa nURRanthAdhi – 12 | mazhisaikku iRaivan | of thirumazhisaip pirAn; |
| rAmAnusa nURRanthAdhi – 12 | iNai | having the beauty of togetherness |
| rAmAnusa nURRanthAdhi – 12 | adippOdhu | is the adorable flower that is his divine feet; |
| rAmAnusa nURRanthAdhi – 12 | idhayaththu | having such a heart |
| rAmAnusa nURRanthAdhi – 12 | adangum | (where AzhvArs such divine feet has) settled down |
| rAmAnusa nURRanthAdhi – 12 | irAmAnusan | (is) emperumAnAr; |
| rAmAnusa nURRanthAdhi – 12 | am | (his) distinguished |
| rAmAnusa nURRanthAdhi – 12 | pon | and which is available for everyone to surrender to |
| rAmAnusa nURRanthAdhi – 12 | pAdham | (is his) divine feet; |
| rAmAnusa nURRanthAdhi – 12 | enRum | at all times |
| rAmAnusa nURRanthAdhi – 12 | kadam koNdu | (they) think that it (the divine feet) is the goal for their nature |
| rAmAnusa nURRanthAdhi – 12 | iRainchum thiru | having the wealth of worshiping (such divine feet of emperumAnAr); |
| rAmAnusa nURRanthAdhi – 12 | kAdhal seyyA | not be friends with |
| rAmAnusa nURRanthAdhi – 12 | munivarkku anRi | other than those who meditate about the above; |
| rAmAnusa nURRanthAdhi – 12 | thidam koNda gyAniyarkkE | gyAnis having such extremely determined mind; |
| rAmAnusa nURRanthAdhi – 12 | adiyEn anbu seyvadhu | adiyen befriend only (such gyAnis) |
| rAmAnusa nURRanthAdhi – 12 | kadam = kadan | way to do |
| rAmAnusa nURRanthAdhi – 12 | dhidam | dhruDam determined mind |
| rAmAnusa nURRanthAdhi – 12 | koLgai | having such thing |
| rAmAnusa nURRanthAdhi – 13 | seyyum | made by him who is a very distinguished devotee (mikka sIrth thoNdar) |
| rAmAnusa nURRanthAdhi – 13 | pasum thuLavam | using thiruththuAzhai (thuLasi) that is bright and colourful from the touch of his hands |
| rAmAnusa nURRanthAdhi – 13 | thozhil | put together |
| rAmAnusa nURRanthAdhi – 13 | mAlaiyum | divine garland, and |
| rAmAnusa nURRanthAdhi – 13 | sem | bright by nature |
| rAmAnusa nURRanthAdhi – 13 | thamizhil | in the language of such thamizh, |
| rAmAnusa nURRanthAdhi – 13 | peyyum | created in it, |
| rAmAnusa nURRanthAdhi – 13 | maRai | can be said as Vedha |
| rAmAnusa nURRanthAdhi – 13 | thamizh mAlaiyum | using thamizh grammar, |
| rAmAnusa nURRanthAdhi – 13 | pErAdha | As said in “vIdil sIr”, forever existing, |
| rAmAnusa nURRanthAdhi – 13 | sIr | having auspicious qualities |
| rAmAnusa nURRanthAdhi – 13 | arangaththu aiyan | As said in “aiyanE aranganE”, periya perumAL who is resting in kOyil (thiruvarangam), with a showing of all type of relationships (with jIvAthmas) |
| rAmAnusa nURRanthAdhi – 13 | kazharkaNiyum | being devoted to such periya perumALs divine feet, in the pinnacle of subservience {not seeking any other perumAL of any other dhivya dhEsam}, |
| rAmAnusa nURRanthAdhi – 13 | paran thAL anRi | not anything other than the divine feet of srI thoNdaradippodi AzhvAr who is in the state of having nobody better than him in subservience; {mAmunigaL has included a srI here to show the wealth of AzhvAr that is kainkaryam} |
| rAmAnusa nURRanthAdhi – 13 | AdhariyA | not seeking (other than emperumAn/AzhvArs/AchAryas) |
| rAmAnusa nURRanthAdhi – 13 | meyyan | swAmi (master) of truth |
| rAmAnusa nURRanthAdhi – 13 | irAmAnusan | emperumAnArs |
| rAmAnusa nURRanthAdhi – 13 | charaNE | divine feet only |
| rAmAnusa nURRanthAdhi – 13 | enakku vERu gathi | is specially my destiny/goal. |
| rAmAnusa nURRanthAdhi – 13 | peiyum | creating |
| rAmAnusa nURRanthAdhi – 13 | pErAdha | not separating. |
| rAmAnusa nURRanthAdhi – 14 | kolli kAvalan | srI kulasEkarap perumAL |
| rAmAnusa nURRanthAdhi – 14 | kalai sol pathikkum | compiled the words from sAsthram like setting the stones of gems (in an ornament) |
| rAmAnusa nURRanthAdhi – 14 | kavi | (as) poems; |
| rAmAnusa nURRanthAdhi – 14 | pAdum periyavar | those who recite such poems as the outlet of their love; |
| rAmAnusa nURRanthAdhi – 14 | pAdhangaLE thuthikkum | he who worships such noble ones divine feet, |
| rAmAnusa nURRanthAdhi – 14 | paraman | he who does not have any one better than him in devotion toward bhAgavathas (devotees), |
| rAmAnusa nURRanthAdhi – 14 | irAmAnusan | that is emperumAnAr, |
| rAmAnusa nURRanthAdhi – 14 | ennaich chOrvilan | would not separate from me; so, |
| rAmAnusa nURRanthAdhi – 14 | kathikkup padhaRi | becoming anxious about the benefit of the goal; as said in (poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum [mUnRAm thiruvanthAdhi – 76] (~ dont have to do difficult penances) |
| rAmAnusa nURRanthAdhi – 14 | vem | very hot |
| rAmAnusa nURRanthAdhi – 14 | kAnamum kallum kadalum | indiscriminately in all of the places of forest, mountain, and sea; |
| rAmAnusa nURRanthAdhi – 14 | ellAm kothikka | such that all the faculties of the body heat up together, |
| rAmAnusa nURRanthAdhi – 14 | thavam cheyyum koLgai aRREn | am rid of the intention to do such thapas (penance) . |
| rAmAnusa nURRanthAdhi – 14 | venkAnamum kadalum ellAm kothikkath thavam seyyum koLgai | due to the intensity of the penance, those places themselves heat up so explain some people. |
| rAmAnusa nURRanthAdhi – 14 | kolli kAvalan sol pathikkum kalaik kavi | due to the overflowing involvement, srI kulasEkarap perumAL wrote about it as poetry, like filling a jewel with gems, and is in the form of sAsthram. |
| rAmAnusa nURRanthAdhi – 14 | koLgai | svabhAvam |
| rAmAnusa nURRanthAdhi – 14 | sOrvu | separation; sOrvilan – am not having separation. |
| rAmAnusa nURRanthAdhi – 15 | sOrAdha | without having affinity to others (only toward Him) |
| rAmAnusa nURRanthAdhi – 15 | kAdhal | such overflowing flood of bhakthi (devotion) |
| rAmAnusa nURRanthAdhi – 15 | perum suzhippAl | caught in its vortex, |
| rAmAnusa nURRanthAdhi – 15 | thollai | the eternal (emperumAn) |
| rAmAnusa nURRanthAdhi – 15 | mAlai | for everything other than Him, he is the protector; He is having such a glory; |
| rAmAnusa nURRanthAdhi – 15 | onRum pArAdhu | not seeing even one of His auspicious grand qualities, like how for those who are anithyar (not going to live forever), and rakshya bhUthar (in need of protection), someone would do mangaLAsAsanam (wishing them well), |
| rAmAnusa nURRanthAdhi – 15 | avanai | applying that to Him, |
| rAmAnusa nURRanthAdhi – 15 | pallANdu enRu | saying pallANdu, pallANdu, and increasing His duration/life, |
| rAmAnusa nURRanthAdhi – 15 | kAppidum | saying un sevvadi sevvi thirukkAppu [thiruppallANdu 1] thus doing mangaLAsAsanam to Him; |
| rAmAnusa nURRanthAdhi – 15 | pAnmaiyan thAL | doing such mangaLAsAsanam as his nature; such periyAzhvArs divine feet |
| rAmAnusa nURRanthAdhi – 15 | pErAdha | not separating (from such divine feet) |
| rAmAnusa nURRanthAdhi – 15 | uLLaththu | having such heart/mind; |
| rAmAnusa nURRanthAdhi – 15 | irAmAnusan than | emperumAnArs |
| rAmAnusa nURRanthAdhi – 15 | piRangiya sIr | infinite qualities |
| rAmAnusa nURRanthAdhi – 15 | sAra manisaraich chErEn | would not join those who do not depend on (those qualities); |
| rAmAnusa nURRanthAdhi – 15 | ini | after my getting such mind, |
| rAmAnusa nURRanthAdhi – 15 | enakku enna thAzhvu | what deficiency would I possess? |
| rAmAnusa nURRanthAdhi – 15 | piRangi | also means brightness; excess; |
| rAmAnusa nURRanthAdhi – 15 | sOrAdha kAdhal | also means, love that does not shrink; means fully complete devotion. |
| rAmAnusa nURRanthAdhi – 16 | arangar | periya perumALs |
| rAmAnusa nURRanthAdhi – 16 | mauli sUzhginRa malaiyai | garland worn on the thirumudi (divine head) |
| rAmAnusa nURRanthAdhi – 16 | sUdik koduththavaL | wore that in her hair, made it fragrant, and gave Him; such glory; such ANdALs |
| rAmAnusa nURRanthAdhi – 16 | thol aruLAl | her natural kindness as his water source for growing; |
| rAmAnusa nURRanthAdhi – 16 | vAzhginRa vaLLal | (he) lives due to that; he is extremely generous |
| rAmAnusa nURRanthAdhi – 16 | mAmuni ennum | distinguished muni (deliberates) |
| rAmAnusa nURRanthAdhi – 16 | irAmAnusan | that is emperumAnAr; |
| rAmAnusa nURRanthAdhi – 16 | oru thAzhvilla maRai | that is, vEdham that is not deficient, in being its own reference, |
| rAmAnusa nURRanthAdhi – 16 | thAzhndhu | due to those who do not accept it and those who interpret it wrongly, it became subdued and degraded, like the darkness that would spread when light is hidden, |
| rAmAnusa nURRanthAdhi – 16 | thala muzhudhum | in all of the earth |
| rAmAnusa nURRanthAdhi – 16 | kali | kali yuga |
| rAmAnusa nURRanthAdhi – 16 | ALginRa nAL | was ruling, during that time, |
| rAmAnusa nURRanthAdhi – 16 | vandhu | (he) came (to this world) as requested (by emperumAn) |
| rAmAnusa nURRanthAdhi – 16 | aLiththavan kANmin | see the one who redeemed that vEdha, and protected the world; |
| rAmAnusa nURRanthAdhi – 17 | kalai | by all the sAsthras |
| rAmAnusa nURRanthAdhi – 17 | paravum | worshipped; |
| rAmAnusa nURRanthAdhi – 17 | thani Anaiyai | like a matchless strong elephant, and the smartness/hauteur due to that |
| rAmAnusa nURRanthAdhi – 17 | kaNNa mangaiyuL ninRAnai | that is the emperumAn blessing us standing in thirukkaNNamangai |
| rAmAnusa nURRanthAdhi – 17 | | as thirumangai AzhvAr said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10]” |
| rAmAnusa nURRanthAdhi – 17 | thaN | (cool/comfortable) since the above is of great matter, all the distress would be removed when reciting it |
| rAmAnusa nURRanthAdhi – 17 | thamizh seydha | which he kindly gave us in thamizh, |
| rAmAnusa nURRanthAdhi – 17 | neelan thanakku | to such thirumangai AzhvAr; |
| rAmAnusa nURRanthAdhi – 17 | ulagil iniyAnai | being beloved to such AzhvAr, in this world; |
| rAmAnusa nURRanthAdhi – 17 | engaL | our master |
| rAmAnusa nURRanthAdhi – 17 | irAmAnusanai | that is, emperumAnAr, |
| rAmAnusa nURRanthAdhi – 17 | vandhu eidhinar | came and surrendered (to such master) |
| rAmAnusa nURRanthAdhi – 17 | thuyarangaL | sorrows |
| rAmAnusa nURRanthAdhi – 17 | thuyarangaL mundhilum | even if sorrows came competing with each other in excess, |
| rAmAnusa nURRanthAdhi – 17 | muniyAr | they would not be vexed that these came; |
| rAmAnusa nURRanthAdhi – 17 | inbangaL | pleasant and happy occurrences |
| rAmAnusa nURRanthAdhi – 17 | moiththidinum | all came crowding as if this is their only work; |
| rAmAnusa nURRanthAdhi – 17 | manam kaniyAr | would not think in their mind about them as ripe fruit (that everything has come together nicely). |
| rAmAnusa nURRanthAdhi – 18 | eydhaRku ariya | (For every one to get the meanings of ) Hard to attain |
| rAmAnusa nURRanthAdhi – 18 | maRaigaLai | vEdhas, |
| rAmAnusa nURRanthAdhi – 18 | seydhaRku | to divine |
| rAmAnusa nURRanthAdhi – 18 | Ayiram | as one thousand pAsurams only |
| rAmAnusa nURRanthAdhi – 18 | in | that too being sweet, |
| rAmAnusa nURRanthAdhi – 18 | thamizhAl | in the language that is easy for women and children to learn too, |
| rAmAnusa nURRanthAdhi – 18 | SatakOpanai | since he prevents those who dont accept or misinterpret vEdhas, AzhvAr having the divine name of SatakOpan |
| rAmAnusa nURRanthAdhi – 18 | ulagil varum | incarnated in the world; |
| rAmAnusa nURRanthAdhi – 18 | chinthai uLLE | in his divine mind |
| rAmAnusa nURRanthAdhi – 18 | peydhaRku isaiyum | being apt/qualified to keep (such nammAzhvAr) is one |
| rAmAnusa nURRanthAdhi – 18 | periyavar | having such greatness that is madhurakavi AzhvAr; |
| rAmAnusa nURRanthAdhi – 18 | rAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 18 | udhavum | helps (by showing madhurakavi AzhvArs) |
| rAmAnusa nURRanthAdhi – 18 | seerai | divine qualities such as knowledge, |
| rAmAnusa nURRanthAdhi – 18 | uyirgaL ellAm uydhaRku | for all the AthmAs to reach the true goal |
| rAmAnusa nURRanthAdhi – 18 | em uRu thuNaiyE | (such emperumAnAr is) my great companion. |
| rAmAnusa nURRanthAdhi – 19 | uRu | Having greatness due to giving knowledge, being beneficial and loving, being the means and destination, |
| rAmAnusa nURRanthAdhi – 19 | perum | unlimited |
| rAmAnusa nURRanthAdhi – 19 | selvamum | wealth, |
| rAmAnusa nURRanthAdhi – 19 | thanthai | father, |
| rAmAnusa nURRanthAdhi – 19 | thAyum | mother, |
| rAmAnusa nURRanthAdhi – 19 | uyar guruvum | AchAryan, |
| rAmAnusa nURRanthAdhi – 19 | veRi tharu | fragrant |
| rAmAnusa nURRanthAdhi – 19 | pUmagaL nAthanum | flower being thAyArs abode, her husband that is sarvESvaran, |
| rAmAnusa nURRanthAdhi – 19 | senthamizh ARaNamE enRu | the dhrAvida vEdham that is thiruvAimozhi for him (emperumAnAr); |
| rAmAnusa nURRanthAdhi – 19 | mARan | that is, what nammAzhvAr |
| rAmAnusa nURRanthAdhi – 19 | viLaingiya | due to emperumAns grace |
| rAmAnusa nURRanthAdhi – 19 | seer nERi tharum | got the parabhakthi etc., at the culmination of which, he bestowed such thiruvAimozhi to us; |
| rAmAnusa nURRanthAdhi – 19 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 19 | inneeL nilatthOr | those in this big world |
| rAmAnusa nURRanthAdhi – 19 | aRi thara ninRa | know about, |
| rAmAnusa nURRanthAdhi – 19 | enakku AramudhE | is forever my object of enjoyment. |
| rAmAnusa nURRanthAdhi – 20 | Arappozhil | having arcades of sandalwood |
| rAmAnusa nURRanthAdhi – 20 | then | and beautiful |
| rAmAnusa nURRanthAdhi – 20 | kurugaip pirAn | the chief of such thirunagari – AzhvAr, |
| rAmAnusa nURRanthAdhi – 20 | thiruvAi | that was born from his divine lips |
| rAmAnusa nURRanthAdhi – 20 | amudham | ultimate enjoyment |
| rAmAnusa nURRanthAdhi – 20 | eeram | having kindness |
| rAmAnusa nURRanthAdhi – 20 | thamizhin isai | the musical thiruvAimozhi |
| rAmAnusa nURRanthAdhi – 20 | uNarndhOrgatku | those knowing |
| rAmAnusa nURRanthAdhi – 20 | iniyavar tham | those who are being friendly to them |
| rAmAnusa nURRanthAdhi – 20 | seerai | qualities |
| rAmAnusa nURRanthAdhi – 20 | payinRu | involved |
| rAmAnusa nURRanthAdhi – 20 | uyyum seelam koL | of the nature of getting the strength of his existence from it |
| rAmAnusa nURRanthAdhi – 20 | nAthamuniyai | nathamunigAL |
| rAmAnusa nURRanthAdhi – 20 | nenjAl | by his divine heart |
| rAmAnusa nURRanthAdhi – 20 | vArip parugum | enjoys with great enthusiasm |
| rAmAnusa nURRanthAdhi – 20 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 20 | enRan mAnidhiyE | is my inexhaustible wealth. |
| rAmAnusa nURRanthAdhi – 20 | Aram | sandal(wood) |
| rAmAnusa nURRanthAdhi – 21 | irAmAnusan | emperumAnAr who is the |
| rAmAnusa nURRanthAdhi – 21 | iRaivan | lord of |
| rAmAnusa nURRanthAdhi – 21 | thUy neRi sEr ethikatku | the sages who are of pure conduct, |
| rAmAnusa nURRanthAdhi – 21 | gathi pERRudaiya | and who has reached the goal that is |
| rAmAnusa nURRanthAdhi – 21 | iNai adiyAm | the most liked, the two divine feet of |
| rAmAnusa nURRanthAdhi – 21 | yamunaith thuRaivan | ALavandhAr, |
| rAmAnusa nURRanthAdhi – 21 | ennaik kAththanan | (such emperumAnAr) divined and protected me; |
| rAmAnusa nURRanthAdhi – 21 | ini | after that, |
| rAmAnusa nURRanthAdhi – 21 | ulagil | in the world |
| rAmAnusa nURRanthAdhi – 21 | thuvaLginRilEn | I wont be staying around and |
| rAmAnusa nURRanthAdhi – 21 | thuthi kaRRu | learn and say words of praise |
| rAmAnusa nURRanthAdhi – 21 | nidhiyaip pozhiyum mugil enRu | as a cloud that pours treasure, |
| rAmAnusa nURRanthAdhi – 21 | neesar tham | the lowly ones who have the blemish of ahankAram (~egoistic) etc., |
| rAmAnusa nURRanthAdhi – 21 | vAsal paRRith | by holding onto the entrance of their house, for my protection, looking for their moment (of availability, etc.). |
| rAmAnusa nURRanthAdhi – 22 | kArththikaiyAnum | subrahmaNyan who is called kArthikEyan due to connection of kruththikA star |
| rAmAnusa nURRanthAdhi – 22 | kari mukaththAnum | and gaNapathy who is of elephant face |
| rAmAnusa nURRanthAdhi – 22 | kanalum | and agni the fire deity that came as a help to them |
| rAmAnusa nURRanthAdhi – 22 | mukkaN mUrththiyum | and rudhran who is in the form of having three eyes |
| rAmAnusa nURRanthAdhi – 22 | mOdiyum | and dhurgai |
| rAmAnusa nURRanthAdhi – 22 | veppum | and other deities related to fever, etc., |
| rAmAnusa nURRanthAdhi – 22 | mudhugittu | as said in muNdan neeran makkaL veppumOdiyangi Odida [thiruchchandha viruththam 71] (rudhran and his people and other dhEvathAs ran away), they ran away showing their back, and then as said in krishNa krishNa mahA bahO jAnEthvAm purushOththamam, after they understood that He is the sarvEsvaran of |
| rAmAnusa nURRanthAdhi – 22 | mUvulagum | the round worlds of three types kruthakam, akruthakam, and kruthakAkruthakam |
| rAmAnusa nURRanthAdhi – 22 | pUththavanE enRu | praised Him saying you who created us from your divine flower like navel , thereby they stood there indicating their relationship as father-son, etc., and for the protection of the asura vANan, |
| rAmAnusa nURRanthAdhi – 22 | pORRida | sang praises on Him |
| rAmAnusa nURRanthAdhi – 22 | vANan pizhai poRuththa | (krishNan then) pardoned the mistakes of bANAsuran |
| rAmAnusa nURRanthAdhi – 22 | theerththanai | such sarvESvaran of pure qualities; |
| rAmAnusa nURRanthAdhi – 22 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 22 | Eththum | who praises Him having lost to such qualities of Him, |
| rAmAnusa nURRanthAdhi – 22 | enthan sEma vaippu | (such emperumAnAr) is my companion wealth that is saved for emergencies. |
| rAmAnusa nURRanthAdhi – 23 | nal anbar | Those who are faultless and full of love, like how one would keep important wealth within copper / closed layer of containers, |
| rAmAnusa nURRanthAdhi – 23 | manaththagaththE | would keep deep in their minds |
| rAmAnusa nURRanthAdhi – 23 | vaippAya | the wealth kept as for protection during difficult times, like saying vaiththamAnidhi |
| rAmAnusa nURRanthAdhi – 23 | vAn poruL enRu | as the eternal wealth |
| rAmAnusa nURRanthAdhi – 23 | eppOdhum vaikkum | with no difference of night or day, always keep in their minds, such matter is – |
| rAmAnusa nURRanthAdhi – 23 | irAmAnusanai | emperumAnAr; |
| rAmAnusa nURRanthAdhi – 23 | iru nilaththil | (whereas) in the big world, |
| rAmAnusa nURRanthAdhi – 23 | oppAr ilAdha u(a)ruvinaiyEn | there are no sinners like me who even though is not having friendliness in mind, am pretending to be friendly, as said in unnaiyum vanjikkum kaLLa manam [thiruvAimozhi 5.1.3] (my mind that would cheat even You), I can cheat even the know-all (emperumAnAr), |
| rAmAnusa nURRanthAdhi – 23 | vanja nenjil vaiththu | keeping emperumAnAr in my deceitful mind (cheating emperumAnAr easily) |
| rAmAnusa nURRanthAdhi – 23 | muppOdhum | at all times of the day |
| rAmAnusa nURRanthAdhi – 23 | vAzhththuvan | I sing praises of him (emperumAnAr); |
| rAmAnusa nURRanthAdhi – 23 | idhu | due to this |
| rAmAnusa nURRanthAdhi – 23 | ennAm | Oh what bad might happen |
| rAmAnusa nURRanthAdhi – 23 | avan moy pugazhkkE | to his (emperumAnArs) praiseworthy greatness. |
| rAmAnusa nURRanthAdhi – 23 | moy | beautiful |
| rAmAnusa nURRanthAdhi – 23 | nal anbar | considering goodness as adjective to the affection – distinguished devotion towards emperumAnAr without wishing for any other benefit. |
| rAmAnusa nURRanthAdhi – 24 | moyththa | Like swarming a bee hive, it (karma) swarms the AthmA, and is such that it cannot be nullified by experiencing its effect, or by doing any amends, |
| rAmAnusa nURRanthAdhi – 24 | vem thee | such cruel |
| rAmAnusa nURRanthAdhi – 24 | vinaiyAl | karmAs |
| rAmAnusa nURRanthAdhi – 24 | muna nALgaL ellAm | from time eternal (till now) |
| rAmAnusa nURRanthAdhi – 24 | mUththu | I lived by being born and until getting old |
| rAmAnusa nURRanthAdhi – 24 | pal udal thOrum | in innumerable bodies, |
| rAmAnusa nURRanthAdhi – 24 | adhanAl | and due to it |
| rAmAnusa nURRanthAdhi – 24 | eyththu ozhindhEn | I was sunken; |
| rAmAnusa nURRanthAdhi – 24 | kaiththa | (emperumAnAr) destroyed |
| rAmAnusa nURRanthAdhi – 24 | pulaich chamayangaL | inferior philosophies |
| rAmAnusa nURRanthAdhi – 24 | poy | which vEdham has not allowed, which are done for own interest, |
| rAmAnusa nURRanthAdhi – 24 | pORRum | like those that go after such deeds |
| rAmAnusa nURRanthAdhi – 24 | thavam | even related austerities like disinterest in material world, riddance of trouble to others, services to ones guru, etc., (that are not done for the only purpose of making emperumAn happy), |
| rAmAnusa nURRanthAdhi – 24 | nilaththu aviya | such philosophies fell like a dead body |
| rAmAnusa nURRanthAdhi – 24 | mey gyAnaththu | (due to emperumAnAr) having true knowledge |
| rAmAnusa nURRanthAdhi – 24 | irAmAnusan ennum kAr thannai | that is emperumAnAr who is the rainy cloud (extremely generous); he himself is the cloud – such generosity. |
| rAmAnusa nURRanthAdhi – 24 | kaNdu | I saw such emperumAnAr as he showed himself to me |
| rAmAnusa nURRanthAdhi – 24 | inRu uyarndhEn | and today I have become eminent. |
| rAmAnusa nURRanthAdhi – 25 | kAr Ey | like the cloud that pours without reservation on sea and land, you who helps in all aspect, (Ey like / similar to) |
| rAmAnusa nURRanthAdhi – 25 | karuNai | having kindness |
| rAmAnusa nURRanthAdhi – 25 | irAmAnusa | Oh udaiyavar! |
| rAmAnusa nURRanthAdhi – 25 | nErE uRaividam nAn | I being the holding place |
| rAmAnusa nURRanthAdhi – 25 | allalukku | for sorrows, |
| rAmAnusa nURRanthAdhi – 25 | nee vandhu | you came by yourself, |
| rAmAnusa nURRanthAdhi – 25 | uRRa pin | and got |
| rAmAnusa nURRanthAdhi – 25 | ennai | me who is such a person (of sorrows), (like how a master would get his property); after that, |
| rAmAnusa nURRanthAdhi – 25 | un seerE | only your auspicious qualities |
| rAmAnusa nURRanthAdhi – 25 | uyirkku uyirAi | are the life support for my AthmA (this is 25th pAsuram, and AthmA is also 25th thathvam) |
| rAmAnusa nURRanthAdhi – 25 | inRu thiththikkum | and they are enjoyable |
| rAmAnusa nURRanthAdhi – 25 | adiyERku | for adiyEn; |
| rAmAnusa nURRanthAdhi – 25 | Ar aribavar | who would know |
| rAmAnusa nURRanthAdhi – 25 | ikkadal idaththil | in this world that is surrounded by the seas, |
| rAmAnusa nURRanthAdhi – 25 | aruLin thanmai | the nature of loving kindness |
| rAmAnusa nURRanthAdhi – 25 | nin | of your highness? |
| rAmAnusa nURRanthAdhi – 26 | en sey vinaiyAm | as said in dhvishantha:pApakruthyAm, the karmas I am talking about are not attained or assumed from others, but are based on my own actions; |
| rAmAnusa nURRanthAdhi – 26 | meykkuRRam neekki | emperumAnAr removed those karmas that were ever present; and |
| rAmAnusa nURRanthAdhi – 26 | viLangiya mEgaththai | he is being bright, who is an extremely generous cloud; |
| rAmAnusa nURRanthAdhi – 26 | dhikku uRRa | pervading in all directions |
| rAmAnusa nURRanthAdhi – 26 | keerththi | having fame due to his qualities, |
| rAmAnusa nURRanthAdhi – 26 | irAmAnusanai | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 26 | mEvum | as said in rAmAnuja padhachchAyA, being like the inseparable shadow of his feet, |
| rAmAnusa nURRanthAdhi – 26 | nallOr | such distinguished disciples |
| rAmAnusa nURRanthAdhi – 26 | ekkuRRavALar | who may be having any kind of blemish, |
| rAmAnusa nURRanthAdhi – 26 | edhu piRappu | who may be born in any level of birth, |
| rAmAnusa nURRanthAdhi – 26 | Edhu iyalvAga | who may be having any level of practice (vruththi anushtAnam) |
| rAmAnusa nURRanthAdhi – 26 | ninROr | that they might have been (before getting the connection of emperumAnAr); |
| rAmAnusa nURRanthAdhi – 26 | akkuRRam | those blemishes, |
| rAmAnusa nURRanthAdhi – 26 | appiRappu | those level of births, |
| rAmAnusa nURRanthAdhi – 26 | avviyalvE | and those levels of religious practices themselves, |
| rAmAnusa nURRanthAdhi – 26 | nammai | we who have got the following noble thought – that their having such low level births etc., are something they took up upon themselves to show us that we who are of such low states in real are also eligible to reach emperumAnArs divine feet; |
| rAmAnusa nURRanthAdhi – 26 | AtkoLLum | every time we think in that way (such reason for their low level of birth, etc.), that would make us subservient to them; |
| rAmAnusa nURRanthAdhi – 26 | mey kuRRam | my karmas that stay true and well set; well set means that it cannot be gotten rid of by penances or amends (such severe karmas). |
| rAmAnusa nURRanthAdhi – 26 | en sey vinaiyAm meyk kuRRam neekki | is due to karmas I got the body; due to that the blemishes of ahankAram, etc. – he removed such karmas. vinaiyAm due to my deeds; |
| rAmAnusa nURRanthAdhi – 27 | irAmAnusa | Oh udaiyavar! |
| rAmAnusa nURRanthAdhi – 27 | koLLa | what one prays for (from you), they could get all that, |
| rAmAnusa nURRanthAdhi – 27 | kuRaivu aRRu | it is being so without any shortcomings |
| rAmAnusa nURRanthAdhi – 27 | ilangi | it becomes bright when you bestow based on it |
| rAmAnusa nURRanthAdhi – 27 | kozhundhu vittu | and it becomes more and more shining and strong |
| rAmAnusa nURRanthAdhi – 27 | Ongiya | and it has grown that way, |
| rAmAnusa nURRanthAdhi – 27 | un vaLLal thanaththinAl | what it is, is- the generosity of your highness; |
| rAmAnusa nURRanthAdhi – 27 | manam | in the mind |
| rAmAnusa nURRanthAdhi – 27 | val vinaiyEn | of me who is a great sinner, |
| rAmAnusa nURRanthAdhi – 27 | nee pugundhAy | you had come in without considering the greatness of your highness. |
| rAmAnusa nURRanthAdhi – 27 | izhukku idhu enRu | this (your coming in to my mind) is a black mark |
| rAmAnusa nURRanthAdhi – 27 | un peru mEnmaikku | for your infinite greatness, |
| rAmAnusa nURRanthAdhi – 27 | chudar vidum | which is glowingly |
| rAmAnusa nURRanthAdhi – 27 | veLLai | pristine; |
| rAmAnusa nURRanthAdhi – 27 | irangum | so thinks |
| rAmAnusa nURRanthAdhi – 27 | en thani nenjam | my lonely mind |
| rAmAnusa nURRanthAdhi – 27 | thaLLuRRu | and it feels downtrodden / terrible about this. |
| rAmAnusa nURRanthAdhi – 28 | kAyndha nimalan | He who does not have any blemishes/shortcomings |
| rAmAnusa nURRanthAdhi – 28 | kAyndha | raged |
| rAmAnusa nURRanthAdhi – 28 | kanjanai | at kamsan |
| rAmAnusa nURRanthAdhi – 28 | kaRai koNda | who was having rage |
| rAmAnusa nURRanthAdhi – 28 | nenjil | in his heart as said in theeya pundhik kanchan un mEl sinam udaiyan [periyAzhvAr thirumozhi 2.2.5] ((Hey krishNa! kamsan who is of wretched mind is being angry about you) ; |
| rAmAnusa nURRanthAdhi – 28 | kAdhalan | and He who is friendly |
| rAmAnusa nURRanthAdhi – 28 | pinnai than | towards nappinnai |
| rAmAnusa nURRanthAdhi – 28 | nangaL | (our nappinnai) who is loving towards the devotees, and who is |
| rAmAnusa nURRanthAdhi – 28 | panji thiruvadi | as said in panchiya mel adip pinnai [periya thirumozhi 3.4.4](for nappinnai pirAtti who has got cotton like soft divine feet), having cotton-soft divine feet; |
| rAmAnusa nURRanthAdhi – 28 | iRAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 28 | ariya | who is hard to access |
| rAmAnusa nURRanthAdhi – 28 | vanjarkku | for those thieves of AthmA, who |
| rAmAnusa nURRanthAdhi – 28 | naNNA | do not surrender to |
| rAmAnusa nURRanthAdhi – 28 | pAdham | (such krishNans) divine feet; |
| rAmAnusa nURRanthAdhi – 28 | en vAi | my speech |
| rAmAnusa nURRanthAdhi – 28 | konjip parava killAdhu | would not free up to speak about |
| rAmAnusa nURRanthAdhi – 28 | pugazh anRi | anything other than the divine feet (of such emperumAnAr); |
| rAmAnusa nURRanthAdhi – 28 | inRu kUdiyadhu vAzhvu | now this kind of great life has come together for me |
| rAmAnusa nURRanthAdhi – 28 | en | and that is wonderful! |
| rAmAnusa nURRanthAdhi – 28 | nimalan´ | When there is a general way to describe it as the connection as in dhEvAnAm dhAnavAnAncha sAmAnyam adhidhaivatham (krishNan is the god for both dhEvas and asuras), he killed kamsan only because kamsan is the enemy of His devotees emperumAns purity/neutrality is established thus. |
| rAmAnusa nURRanthAdhi – 28 | kaRai | black indicates rage/anger. |
| rAmAnusa nURRanthAdhi – 28 | or, kaRai | blemish that which was present in kamsans mind. |
| rAmAnusa nURRanthAdhi – 28 | konji | explains in a partial way about something – cannot complete. (killAdhu – will not praise even a little, about others). |
| rAmAnusa nURRanthAdhi – 29 | then | Beautiful to the eyes |
| rAmAnusa nURRanthAdhi – 29 | kurugaip pirAn | that is (AzhvAr) thirunagari; its lord, that is nammAzhvAr; his |
| rAmAnusa nURRanthAdhi – 29 | pAttu ennum | prabandham, which is famously known that way, |
| rAmAnusa nURRanthAdhi – 29 | vEdham | in the form of vEdham |
| rAmAnusa nURRanthAdhi – 29 | pasum thamizh thannai | that is thiruvAimozhi, which is in the form of beautiful thamizh; |
| rAmAnusa nURRanthAdhi – 29 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 29 | than paththi ennum | whose devotion |
| rAmAnusa nURRanthAdhi – 29 | veettin kaN vaiththa | is the living place where he kept (such thiruvAimozhi), his |
| rAmAnusa nURRanthAdhi – 29 | uNarndhOr | who have known the |
| rAmAnusa nURRanthAdhi – 29 | pugazh | auspicious qualities (of such emperumAnAr) |
| rAmAnusa nURRanthAdhi – 29 | mey | in its true form, |
| rAmAnusa nURRanthAdhi – 29 | eettangaL thannai | such groups of them, |
| rAmAnusa nURRanthAdhi – 29 | en nAttangaL kaNdu | my eyes to see them |
| rAmAnusa nURRanthAdhi – 29 | eydhida | and attain |
| rAmAnusa nURRanthAdhi – 29 | inbam | joy |
| rAmAnusa nURRanthAdhi – 29 | kUttum | (his grace) which can help join me with them |
| rAmAnusa nURRanthAdhi – 29 | vidhi enRu kUdum kolO | when by his grace it would come together? |
| rAmAnusa nURRanthAdhi – 29 | | |
| rAmAnusa nURRanthAdhi – 29 | vidhi | sukruth – his giving the grace/opportunity. |
| rAmAnusa nURRanthAdhi – 29 | inbam – prEmam | love. That could happen by emperumAnArs grace only. |
| rAmAnusa nURRanthAdhi – 29 | His prayer is un thoNdarkkE anbuRRu irukkaumpadi ennai Akki angAtpadhuththu [rAmAnusa nURRathAdhi | 107] (~ please make me stay loving of your devotees, make me subservient); |
| rAmAnusa nURRanthAdhi – 29 | eettam | assembly of people; nAttam – seeing. |
| rAmAnusa nURRanthAdhi – 30 | thol ulagil | In this world that is ever continuing to exist (in cycles) |
| rAmAnusa nURRanthAdhi – 30 | man | (manniya) – with ever existing groups of |
| rAmAnusa nURRanthAdhi – 30 | pal | innumerable |
| rAmAnusa nURRanthAdhi – 30 | uyirkatu | AthmAs, |
| rAmAnusa nURRanthAdhi – 30 | iRai(ya)van | (their) Lord (SEshi) |
| rAmAnusa nURRanthAdhi – 30 | mAyan ena | is the sarvESvaran who is wonderful due to his natural qualities |
| rAmAnusa nURRanthAdhi – 30 | mozhindha | (emperumAnAr) explained (the aforementioned) through SrIbhAshyam |
| rAmAnusa nURRanthAdhi – 30 | anban | he who is compassionate, |
| rAmAnusa nURRanthAdhi – 30 | and imparts knowledge through this, and |
| rAmAnusa nURRanthAdhi – 30 | anagan | he not having any connection with the sins caused by fame, wealth, etc. :- |
| rAmAnusa nURRanthAdhi – 30 | iramAnusan | he is emperumAnAr; |
| rAmAnusa nURRanthAdhi – 30 | ennai ANdanan | he graced me by making me his servant; |
| rAmAnusa nURRanthAdhi – 30 | inbam tharu | ever-joyful, and unlike having enjoyment of own AthmA |
| rAmAnusa nURRanthAdhi – 30 | peru veedu | liberation to the place that is most sought-after attainable goal (SrIvaikuNtam) |
| rAmAnusa nURRanthAdhi – 30 | vandhu eydhilen | (I am) not concerned whether such place is attained; |
| rAmAnusa nURRanthAdhi – 30 | eNNiRandha thunbam tharu | (nor if), innumerable sets of sorrows |
| rAmAnusa nURRanthAdhi – 30 | nirayam pala | of many places of hell |
| rAmAnusa nURRanthAdhi – 30 | sUzhilen | came and surrounded without allowing to escape – not concerned about that either; |
| rAmAnusa nURRanthAdhi – 30 | That is. after emperumAnAr has gotten me to serve under his divine feet, I would not give importance to SrIvaikuNtam or hell | is the point. |
| rAmAnusa nURRanthAdhi – 31 | manamE | Oh the mind which is together with me in both the times of bondage and liberation (bandham and mOksham) |
| rAmAnusa nURRanthAdhi – 31 | nALay | by days |
| rAmAnusa nURRanthAdhi – 31 | thingaLAy | by months |
| rAmAnusa nURRanthAdhi – 31 | ANdugaLAy | by years |
| rAmAnusa nURRanthAdhi – 31 | nigazh kAlam ellAm | been here, life running in all such times, |
| rAmAnusa nURRanthAdhi – 31 | eeNdu | gathered in various such times/forms (lived as humans etc., where we lived in years, months, days, and innumerable such births; Or, like being born in life forms that live for a few days only, few months only, etc., ) |
| rAmAnusa nURRanthAdhi – 31 | pal | in various different |
| rAmAnusa nURRanthAdhi – 31 | yOnigaL thORum | birth categories, in each such manner, |
| rAmAnusa nURRanthAdhi – 31 | uzhalvOm | we, who take on various bodies (births) repeatedly |
| rAmAnusa nURRanthAdhi – 31 | inRu Or eN inRiyE | (eN thoughts) today when not having any (better) thoughts in the mind (to do something to break the cycle of birth, etc., or try some means for that, etc.); was doing same things as before; there was not something that I could do; |
| rAmAnusa nURRanthAdhi – 31 | thOL | having such divine shoulders, so is desirable by the quality of beauty as well, |
| rAmAnusa nURRanthAdhi – 31 | kAN thagu | which befit seeing, |
| rAmAnusa nURRanthAdhi – 31 | aNNal | our master as spelled out (in the vEdhas etc.) |
| rAmAnusa nURRanthAdhi – 31 | then | who is beautiful to see |
| rAmAnusa nURRanthAdhi – 31 | aththiyUrar | who is named based on aththiyUr (hasthigiri kAncheepuram), as aththiyUrar, that is, pEraruLALap perumAL (varadharAjap perumAL); his |
| rAmAnusa nURRanthAdhi – 31 | iNai | (each divine foot) which can be compared only to each other; |
| rAmAnusa nURRanthAdhi – 31 | kazhal keezh | under such divine feet |
| rAmAnusa nURRanthAdhi – 31 | pUNda | having attachment |
| rAmAnusa nURRanthAdhi – 31 | anbALan | and having friendship/love |
| rAmAnusa nURRanthAdhi – 31 | irAmAnusanai | that is emperumAnAr; |
| rAmAnusa nURRanthAdhi – 31 | porundhinamE | we (the mind and me) got to reach such emperumAnAr. |
| rAmAnusa nURRanthAdhi – 32 | seRu | the prevailing |
| rAmAnusa nURRanthAdhi – 32 | kaliyAl | defects of kali yugam [4th in the yuga cycle of sath, thrEthA, dhvApara and kali]; due to that, |
| rAmAnusa nURRanthAdhi – 32 | varundhiya | being miserable |
| rAmAnusa nURRanthAdhi – 32 | gyAlaththai | that is this earth; |
| rAmAnusa nURRanthAdhi – 32 | vaNmaiyinAl vandhu | (he) came just due to his generosity, and |
| rAmAnusa nURRanthAdhi – 32 | eduththu | lifted the downtrodden |
| rAmAnusa nURRanthAdhi – 32 | aLiththa | and protected us (from the samsAram) |
| rAmAnusa nURRanthAdhi – 32 | arum | since he (emperumAnAr) is the head of prapannas, |
| rAmAnusa nURRanthAdhi – 32 | thavan | SaraNAgathy, he (emperumAnAr) having that asceticism (thapas) |
| rAmAnusa nURRanthAdhi – 32 | engaL irAmAnusanai | that is emperumAnAr, who gave himself fully to us (so our emperumAnAr); |
| rAmAnusa nURRanthAdhi – 32 | adaibavarkku | for those who reach him, (will be reached by) |
| rAmAnusa nURRanthAdhi – 32 | porundhiya thEsum | splendor that is according to the true nature of beings (that is, being a devotee), (which is made possible by) |
| rAmAnusa nURRanthAdhi – 32 | poRaiyum | patience and calmness in the face of troubles and happiness, (which is made possible by) |
| rAmAnusa nURRanthAdhi – 32 | thiRalum | control of senses which helps in winning others (for sampradhAyam) |
| rAmAnusa nURRanthAdhi – 32 | pugazhum | by state of good virtues, fame, |
| rAmAnusa nURRanthAdhi – 32 | nalla | having the knowledge of truth, ways, and goal, and due to understanding its true nature, it is being distinct, |
| rAmAnusa nURRanthAdhi – 32 | thirundhiya gyAnamum | that is, the knowledge; knowledge which is gained by way of learning from and as per the words of the preceptors; |
| rAmAnusa nURRanthAdhi – 32 | selvamum | wealth that is devotion, which is the result of such knowledge; like the SlOka rathir mathi, etc., where for those who get the glance of pirAtti that wealth would come by itself, to them (who reached emperumAnAr) without asking for anything, |
| rAmAnusa nURRanthAdhi – 32 | sErum | the aforementioned would come to them. |
| rAmAnusa nURRanthAdhi – 33 | adaiyAr kamalaththu alarmagAL | for pirAtti who has got the birth place as lotus flower with its dense leaves |
| rAmAnusa nURRanthAdhi – 33 | kELvan | Her husband (is emperumAn); His – |
| rAmAnusa nURRanthAdhi – 33 | kai | hands; in it as said in chalasya rUpam adhyanthajavE nAntharithAnilam, chakra svarUpancha manOdhaththE vishNu:karEsthitham [SrIvishNu purANam], (~ the disc in the hands of emperumAn can fly faster than vAyu, it is representative of manas thathvam) being the representative of manas (mind) thathvam, |
| rAmAnusa nURRanthAdhi – 33 | Azhi ennum padaiyOdu | that is well known as the divine weapon chakram; |
| rAmAnusa nURRanthAdhi – 33 | nAndhagamum | the divine sword; representative for knowledge; |
| rAmAnusa nURRanthAdhi – 33 | padar | being spread out for protecting |
| rAmAnusa nURRanthAdhi – 33 | thaNdum | that is SrI gadhai; |
| rAmAnusa nURRanthAdhi – 33 | oN | distinguished, |
| rAmAnusa nURRanthAdhi – 33 | sArnga villum | the divine bow having the divine name of SrI sArngam, |
| rAmAnusa nURRanthAdhi – 33 | being the cause of bhUtham that is due to thAmasa ahankAram, and which is for making mighty sound, and being pudai Ar | and being big in the upper part, |
| rAmAnusa nURRanthAdhi – 33 | puri | and beautiful looking, valampuri (curved to the right side) |
| rAmAnusa nURRanthAdhi – 33 | sankamum | SrI pAnchajanyam (conch), |
| rAmAnusa nURRanthAdhi – 33 | kAppadharkku enRu | to protect |
| rAmAnusa nURRanthAdhi – 33 | indhap pUthalam | this world, |
| rAmAnusa nURRanthAdhi – 33 | iramAnusa muni idaiyE Ayina | came to be beside emperumAnAr |
| rAmAnusa nURRanthAdhi – 33 | in nilaththE | in this world. |
| rAmAnusa nURRanthAdhi – 33 | Being beside him (emperumAnAr) is | waiting to see where he looks (what he wants to do), and being helpful in his activities; |
| rAmAnusa nURRanthAdhi – 34 | neesak kaliyai | kali yugam that is to be avoided |
| rAmAnusa nURRanthAdhi – 34 | seRuththu | which troubled |
| rAmAnusa nURRanthAdhi – 34 | uNNum | and harmed |
| rAmAnusa nURRanthAdhi – 34 | nilaththai | the world, |
| rAmAnusa nURRanthAdhi – 34 | palaththai | which is of strength |
| rAmAnusa nURRanthAdhi – 34 | ninaippariya | that cannot be comprehended by mind; |
| rAmAnusa nURRanthAdhi – 34 | irAmAnusan than | emperumAnArs |
| rAmAnusa nURRanthAdhi – 34 | pugazh | hundreds of excellent qualities |
| rAmAnusa nURRanthAdhi – 34 | nayam | which are desirable, had |
| rAmAnusa nURRanthAdhi – 34 | seRuththum | (emperumAnAr) removed the effects of such kali yugam |
| rAmAnusa nURRanthAdhi – 34 | like how darkness wont stand in the presence of light; even then |
| rAmAnusa nURRanthAdhi – 34 | piRangiyathillai | his greatness did not become distinguished; |
| rAmAnusa nURRanthAdhi – 34 | vinai | karmas of bad deeds |
| rAmAnusa nURRanthAdhi – 34 | pey | created |
| rAmAnusa nURRanthAdhi – 34 | en | by me myself, |
| rAmAnusa nURRanthAdhi – 34 | poRiththa | that are written recorded |
| rAmAnusa nURRanthAdhi – 34 | then pulaththil | in the world of yama, |
| rAmAnusa nURRanthAdhi – 34 | poRukkiya pin | only after burning |
| rAmAnusa nURRanthAdhi – 34 | ap puththagach chummai | those weighty books, |
| rAmAnusa nURRanthAdhi – 34 | nalaththai poRuththadhu | did emperumAnArs greatness got its being. |
| rAmAnusa nURRanthAdhi – 35 | nayavEn | would not be involved in |
| rAmAnusa nURRanthAdhi – 35 | oru dheivam | any deity outside of this (other than emperumAn); |
| rAmAnusa nURRanthAdhi – 35 | kavi pORRi seyyEn | will not praise with poetic words |
| rAmAnusa nURRanthAdhi – 35 | puyalE ena | like comparing dark clouds for the generosity |
| rAmAnusa nURRanthAdhi – 35 | sila mAnidaththai | of some lowly persons |
| rAmAnusa nURRanthAdhi – 35 | nAnilaththE | in this world. |
| rAmAnusa nURRanthAdhi – 35 | pon arangam ennil | If the word admirable thiruvarangam is uttered, |
| rAmAnusa nURRanthAdhi – 35 | mayal perugum irAmAnusan | that would drive emperumAnAr crazy due to love; |
| rAmAnusa nURRanthAdhi – 35 | ayarEn | I will not forget (at any time), the |
| rAmAnusa nURRanthAdhi – 35 | mannu | matching each other and well set |
| rAmAnusa nURRanthAdhi – 35 | mA | extremely worship worthy |
| rAmAnusa nURRanthAdhi – 35 | malar | and enjoyable |
| rAmAnusa nURRanthAdhi – 35 | thAL | divine feet (of such emperumAnAr); |
| rAmAnusa nURRanthAdhi – 35 | evvARu | in what way/path |
| rAmAnusa nURRanthAdhi – 35 | aru | could the hard to cut off |
| rAmAnusa nURRanthAdhi – 35 | vinai | karmas |
| rAmAnusa nURRanthAdhi – 35 | ennai inRu adarppadhu | occupy me now? |
| rAmAnusa nURRanthAdhi – 35 | puyal | rainy clouds; |
| rAmAnusa nURRanthAdhi – 35 | mayal | madness/loss of sense (due to love). |
| rAmAnusa nURRanthAdhi – 36 | adal koNda | Having the power of defeating the enemies |
| rAmAnusa nURRanthAdhi – 36 | nEmiyan | that is the thiruvAzhi (divine disc), the one holding it, |
| rAmAnusa nURRanthAdhi – 36 | nAthan | and is the master |
| rAmAnusa nURRanthAdhi – 36 | Aruyir | for all the AthmAs, |
| rAmAnusa nURRanthAdhi – 36 | anRu | That day – when arjunan, as said in asthAna snEha kAruNya dharmAdharmadhiyAkulam [ALavandhArs gIthArtha sangraham 5] (friendship and kindness shown towards ones to whom friendship and kindness should not be shown, and getting confused about what is righteous and what is not), had become very sad; emperumAn used him as an excuse to bring out, like bringing out priceless gems hidden under the sea, |
| rAmAnusa nURRanthAdhi – 36 | kaNdu | after considering (the whole Sasthram, brought out) |
| rAmAnusa nURRanthAdhi – 36 | oN poruL | the distinguished meanings which were |
| rAmAnusa nURRanthAdhi – 36 | koNda | hidden without anyones knowledge |
| rAmAnusa nURRanthAdhi – 36 | kadal | under sea that is of |
| rAmAnusa nURRanthAdhi – 36 | AraNach chol | sound of vEdhas, |
| rAmAnusa nURRanthAdhi – 36 | aLippa | emperumAn gave such meanings through SrI gIthA and helped the people; |
| rAmAnusa nURRanthAdhi – 36 | pinnum | even after that, |
| rAmAnusa nURRanthAdhi – 36 | kAsiniyOr | people of the earth |
| rAmAnusa nURRanthAdhi – 36 | idarin kaN | due to sadness of worldly existence (samsAram) |
| rAmAnusa nURRanthAdhi – 36 | veezhndhida | had immersed in it to the bottom; |
| rAmAnusa nURRanthAdhi – 36 | thAnum | he (emperumAnAr) too, |
| rAmAnusa nURRanthAdhi – 36 | avvoN poruL koNdu | using the distinguished meanings which sarvESvaran had given earlier, |
| rAmAnusa nURRanthAdhi – 36 | avar pin padarum guNan | he followed them and gave the meanings – emperumAnAr having such quality; |
| rAmAnusa nURRanthAdhi – 36 | em | he who gave himself completely to us, |
| rAmAnusa nURRanthAdhi – 36 | iraAmAnusan than | such emperumAnArs |
| rAmAnusa nURRanthAdhi – 36 | padi idhu | nature is such. |
| rAmAnusa nURRanthAdhi – 36 | adal | midukku – strength/pride. |
| rAmAnusa nURRanthAdhi – 36 | padi | svabhAvam – character / inherent nature; |
| rAmAnusa nURRanthAdhi – 37 | irAmAyaNam ennum paththi veLLam | the ocean of devotion that is SrI rAmAyaNam |
| rAmAnusa nURRanthAdhi – 37 | padi koNda | that is spread in the whole earth, |
| rAmAnusa nURRanthAdhi – 37 | kO il | divine place |
| rAmAnusa nURRanthAdhi – 37 | kudi koNda | of its living |
| rAmAnusa nURRanthAdhi – 37 | irAmAnusan | is emperumAnAr. |
| rAmAnusa nURRanthAdhi – 37 | anbar | The loving ones |
| rAmAnusa nURRanthAdhi – 37 | guNam kURum | who talk about his qualities; |
| rAmAnusa nURRanthAdhi – 37 | nallOr | The distinguished ones |
| rAmAnusa nURRanthAdhi – 37 | uLLam kalandhu | whose mind joins |
| rAmAnusa nURRanthAdhi – 37 | kaniyum | and becomes fond of |
| rAmAnusa nURRanthAdhi – 37 | kadi koNda | the fragrant |
| rAmAnusa nURRanthAdhi – 37 | malar | and enjoyable |
| rAmAnusa nURRanthAdhi – 37 | thAL | divine feet |
| rAmAnusa nURRanthAdhi – 37 | mA | of those loving ones, |
| rAmAnusa nURRanthAdhi – 37 | adi kaNdu | seeing the nature of this, |
| rAmAnusa nURRanthAdhi – 37 | ugandhu koNdu | accepting based on that connection (of AthmA) |
| rAmAnusa nURRanthAdhi – 37 | ennaiyum avarkku AL Akkinar | made me also (like how they are), to be subservient to him. |
| rAmAnusa nURRanthAdhi – 38 | ennai | Me who has been like IsvarOham (considering my self as the lord) from time eternal, |
| rAmAnusa nURRanthAdhi – 38 | Akki | made me agree for being subservient |
| rAmAnusa nURRanthAdhi – 38 | adimai | and made it go up to the ultimate state of being subservient to devotees |
| rAmAnusa nURRanthAdhi – 38 | nilaippiththanai | and so your highness made me be in that state; |
| rAmAnusa nURRanthAdhi – 38 | inRu | while you have been able to do this now, |
| rAmAnusa nURRanthAdhi – 38 | munbu | in the times before this |
| rAmAnusa nURRanthAdhi – 38 | avamE | (you had) uselessly |
| rAmAnusa nURRanthAdhi – 38 | pOkki | kept |
| rAmAnusa nURRanthAdhi – 38 | puRaththittadhu | (me) left away in worldly matters |
| rAmAnusa nURRanthAdhi – 38 | en poruLA | for what purpose is that? |
| rAmAnusa nURRanthAdhi – 38 | puNNiyar tham | Those fortunate ones who know your highness as is, |
| rAmAnusa nURRanthAdhi – 38 | vAkkil piriyA irAmAnusa | you are being the matter of their talk at all times! |
| rAmAnusa nURRanthAdhi – 38 | nOkkil | When seeing that |
| rAmAnusa nURRanthAdhi – 38 | therivaridhu | it is not being possible to know |
| rAmAnusa nURRanthAdhi – 38 | aruLin vaNNam | the way/nature of kindness |
| rAmAnusa nURRanthAdhi – 38 | nin | of your highness {such that you had kept me away all this time},; |
| rAmAnusa nURRanthAdhi – 38 | uraiyAy | your highness itself should tell us about |
| rAmAnusa nURRanthAdhi – 38 | indha nuN poruL | these subtle ways. |
| rAmAnusa nURRanthAdhi – 39 | poruLum | Material things/ wealth |
| rAmAnusa nURRanthAdhi – 39 | pudhalvarum | sons, |
| rAmAnusa nURRanthAdhi – 39 | bhUmiyum | land, |
| rAmAnusa nURRanthAdhi – 39 | pUnkuzhalArum enRE | wife, etc., and wishing for only these, |
| rAmAnusa nURRanthAdhi – 39 | maruL koNdu | we had lost our sensibility; |
| rAmAnusa nURRanthAdhi – 39 | iLaikkum namakku | for us who are sunken in that way, |
| rAmAnusa nURRanthAdhi – 39 | vem thuyar mARRi | he removed the cruel sorrows |
| rAmAnusa nURRanthAdhi – 39 | iruL koNda | created due to lack of knowledge; |
| rAmAnusa nURRanthAdhi – 39 | theruL thandhu | and gave the knowledge |
| rAmAnusa nURRanthAdhi – 39 | theruLum | for us to know |
| rAmAnusa nURRanthAdhi – 39 | than | his |
| rAmAnusa nURRanthAdhi – 39 | eeRil | eternal |
| rAmAnusa nURRanthAdhi – 39 | perum | infinite |
| rAmAnusa nURRanthAdhi – 39 | pugazhE | auspicious qualities; |
| rAmAnusa nURRanthAdhi – 39 | irAmAnusan seyyum sEmangaL | (such) protections that emperumAnAr gives, |
| rAmAnusa nURRanthAdhi – 39 | nenjE | Oh mind! |
| rAmAnusa nURRanthAdhi – 39 | maRRuLAr tharamO | would others be any match to be able to do that? |
| rAmAnusa nURRanthAdhi – 40 | vAmanan seelan | Without any requirement from our side to Him, He came by Himself to help, as vAmanan; |
| rAmAnusa nURRanthAdhi – 40 | irAmAnusan | emperumAnAr (whose act is equivalent to such act of vAmanan) |
| rAmAnusa nURRanthAdhi – 40 | uraiththAn | said |
| rAmAnusa nURRanthAdhi – 40 | indha maN misai | in this earth, that, |
| rAmAnusa nURRanthAdhi – 40 | sEmam | being in the form of propriety (kshEmam), |
| rAmAnusa nURRanthAdhi – 40 | nal | being distinguished, |
| rAmAnusa nURRanthAdhi – 40 | veedum | liberation (1), |
| rAmAnusa nURRanthAdhi – 40 | poruLum | wealth/material (2), |
| rAmAnusa nURRanthAdhi – 40 | dharumamum | and virtue (3), |
| rAmAnusa nURRanthAdhi – 40 | seeriya | unlike the aforementioned that are part of the goal, it by itself being the goal |
| rAmAnusa nURRanthAdhi – 40 | nar | that is the distinguished |
| rAmAnusa nURRanthAdhi – 40 | kAmamum | affection/love (4), |
| rAmAnusa nURRanthAdhi – 40 | ivai nAngu | these four are the goals |
| rAmAnusa nURRanthAdhi – 40 | enbar | so say the authoritative ones; |
| rAmAnusa nURRanthAdhi – 40 | nAngium | (but) among these four, |
| rAmAnusa nURRanthAdhi – 40 | kAmam | affection/love |
| rAmAnusa nURRanthAdhi – 40 | kaNNanukkE Am | is to be towards sarvESvaran; and |
| rAmAnusa nURRanthAdhi – 40 | aRam | virtue (dharmam) |
| rAmAnusa nURRanthAdhi – 40 | poruL | wealth/material (arththam) |
| rAmAnusa nURRanthAdhi – 40 | veedu | and liberation (mOksham) (are to be aids towards such love towards krishNan), among these, |
| rAmAnusa nURRanthAdhi – 40 | idhaRku enRu | these three would be only just part of help in being together with emperumAn as based on affection/love (kAmam). |
| rAmAnusa nURRanthAdhi – 40 | Oh emperumAnAr is saying this to help us without looking for us to ask about the truth | so delighted is amudhanAr. |
| rAmAnusa nURRanthAdhi – 40 | When recited as vAmanan seerai | He incarnated as vAmanan and mingled with everyone without expecting us to request or not – emperumAnAr established the nature of emperumAn that is, that one does not have to go through suffering (penances, etc.) for getting that goal – thus amudhanAr is showing us about how emperumAnAr showed the greatness of vAmanan. The previous explanation is better than this, in terms of connection of words and weight of meaning. |
| rAmAnusa nURRanthAdhi – 41 | As said in enninRa yOniyumAyp piRandhAy [thiruviruththam | 1] ((Oh the lord of dhEvas) You were born in many different kinds of births) |
| rAmAnusa nURRanthAdhi – 41 | maN misai | In the earth, |
| rAmAnusa nURRanthAdhi – 41 | engaL | our lord |
| rAmAnusa nURRanthAdhi – 41 | mAdhavanE | Sriya:pathi (emperumAn, husband of thAyAr) Himself |
| rAmAnusa nURRanthAdhi – 41 | yOnigaL thORum piRandhu | incarnated in the ways of human, animals etc. |
| rAmAnusa nURRanthAdhi – 41 | kaNNuRa niRkilum | stood making Himself visible (through such incarnations), |
| rAmAnusa nURRanthAdhi – 41 | ulagOrgaL ellAm | but all the worldly people |
| rAmAnusa nURRanthAdhi – 41 | kANakillA | could not see that He is our master; |
| rAmAnusa nURRanthAdhi – 41 | aNNal | (But, when) one having the lordship who considers others loss and gain as that of himself, |
| rAmAnusa nURRanthAdhi – 41 | irAmAnusan vandhu | such emperumAnAr came and |
| rAmAnusa nURRanthAdhi – 41 | thOnRiya appozhudhE | at that time appeared bright through SrIbhAshyam etc., then |
| rAmAnusa nURRanthAdhi – 41 | naNNi arum | the one who is hard to get using ones own efforts (or emperumAn using His efforts), |
| rAmAnusa nURRanthAdhi – 41 | gyAnam thalaik koNdu | that is, knowledge, had risen (for the people), (gyAnam knowledge) |
| rAmAnusa nURRanthAdhi – 41 | Ayinar | and they became subservient to (anushtAnam application of acquired knowledge) |
| rAmAnusa nURRanthAdhi – 41 | nAraNaRku | that is, (they became subservient) to the one having the divine name of nArAyaNan. |
| rAmAnusa nURRanthAdhi – 41 | Or, thOnRiya appozhudhE | at the time when emperumAnAr had incarnated. |
| rAmAnusa nURRanthAdhi – 42 | Ay | exclusively selected; Using flowers, ornaments, they hide the blemishes of their body from being visible, and make us infatuated, and so they choose the ones (ornaments, etc.) that are suitable for their form; |
| rAmAnusa nURRanthAdhi – 42 | izhaiyAr | having such ornaments, and wearing of which is their identity – such womens – |
| rAmAnusa nURRanthAdhi – 42 | kongai thangum | staying only in their breasts and not in any other parts, |
| rAmAnusa nURRanthAdhi – 42 | ak | (that) – the (love) that cannot be explained in words, that lowly love; |
| rAmAnusa nURRanthAdhi – 42 | azhundhi | (I had) set deep |
| rAmAnusa nURRanthAdhi – 42 | kAdhal aLaRu | in the mud slush that is the love towards them, |
| rAmAnusa nURRanthAdhi – 42 | en Aviyai | and so my AthmA |
| rAmAnusa nURRanthAdhi – 42 | mAyum | was deteriorating (that is, loss of being according to the true nature); |
| rAmAnusa nURRanthAdhi – 42 | mAmalarAL nAyakan | thAyArs husband |
| rAmAnusa nURRanthAdhi – 42 | arangan | that is, periya perumAL is the only |
| rAmAnusa nURRanthAdhi – 42 | nAthan | lord |
| rAmAnusa nURRanthAdhi – 42 | ella uyuirgatkum | for all the AthmAs |
| rAmAnusa nURRanthAdhi – 42 | ennum | so advises |
| rAmAnusa nURRanthAdhi – 42 | irAmAnusan | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 42 | thUyavan | who is having purity of knowledge, and when advising in this way, |
| rAmAnusa nURRanthAdhi – 42 | theedhu il | not having blemishes like doing it for money, fame, etc., |
| rAmAnusa nURRanthAdhi – 42 | thol aruL | his natural kindness |
| rAmAnusa nURRanthAdhi – 42 | surandhu | kindled, |
| rAmAnusa nURRanthAdhi – 42 | vandhu | he came as pushed by that kindness |
| rAmAnusa nURRanthAdhi – 42 | inRu eduththAn | and now saved me. |
| rAmAnusa nURRanthAdhi – 42 | ak kAdhal | is also to mention that it is to be avoidable. |
| rAmAnusa nURRanthAdhi – 43 | padiyil uLLeer | Oh those who are in the earth which is fortunate due to the incarnation of emperumAnAr, as said in viSvambarA puNyavathee. |
| rAmAnusa nURRanthAdhi – 43 | yAn | I who for sure have understood by experience, |
| rAmAnusa nURRanthAdhi – 43 | uraikkinRanan | am telling |
| rAmAnusa nURRanthAdhi – 43 | umakku | you who are losing due to not understanding its greatness/difference; |
| rAmAnusa nURRanthAdhi – 43 | aRam seeRum | One which cannot tolerate the deeds of dharma, |
| rAmAnusa nURRanthAdhi – 43 | uRu kaliyai | that is, the kali (yugam), which is staying put dominating, |
| rAmAnusa nURRanthAdhi – 43 | thurakkum | that is, make it run away |
| rAmAnusa nURRanthAdhi – 43 | perumai | having such greatness |
| rAmAnusa nURRanthAdhi – 43 | irAmAnusan enRu sollumin | do the reciting of divine name of such emperumAnAr; |
| rAmAnusa nURRanthAdhi – 43 | thiruvum | (then) wealth that is devotion, |
| rAmAnusa nURRanthAdhi – 43 | uNarvum | and knowledge, |
| rAmAnusa nURRanthAdhi – 43 | surakkum | will grow more and more, |
| rAmAnusa nURRanthAdhi – 43 | and, unlike the one in enRakkAl aNNikkum amudhu Urum [kaNNinuN chiruththAmbu | 1] (reciting the name of SatakOpan will produce nectar in my tongue), |
| rAmAnusa nURRanthAdhi – 43 | solap pugil | just at the time of starting to recite it itself, |
| rAmAnusa nURRanthAdhi – 43 | vAy amudham parakkum | will spring taste in your mouth; |
| rAmAnusa nURRanthAdhi – 43 | that which cannot be removed by experiencing it or by compensating for it, such |
| rAmAnusa nURRanthAdhi – 43 | iru vinai | huge sins |
| rAmAnusa nURRanthAdhi – 43 | paRRaRa Odum | will themselves be afraid, and will run away without trace. |
| rAmAnusa nURRanthAdhi – 44 | agalidaththOr | Those who are in this wide and huge world |
| rAmAnusa nURRanthAdhi – 44 | kAmippar | love to know |
| rAmAnusa nURRanthAdhi – 44 | pERu edhu enRu | what is the true goal; (but) |
| rAmAnusa nURRanthAdhi – 44 | therindhavan | (emperumAnAr) who has researched every bit about, |
| rAmAnusa nURRanthAdhi – 44 | sol Ar | (the prabandhams that are) brimming with wise words |
| rAmAnusa nURRanthAdhi – 44 | oru | the matchless ones |
| rAmAnusa nURRanthAdhi – 44 | mUnRu thamizhum | in thamizh that is of three categories of iyal (prose), isai (poetry/songs), nAtakam (conversational); |
| rAmAnusa nURRanthAdhi – 44 | surudhikaL nAngum | and abut four vEdhas that are rig, etc. |
| rAmAnusa nURRanthAdhi – 44 | ellai illA | and about limitless |
| rAmAnusa nURRanthAdhi – 44 | aRa neRi yAvum | ones in the path of dharma, |
| rAmAnusa nURRanthAdhi – 44 | seer | (he having) auspicious qualities |
| rAmAnusa nURRanthAdhi – 44 | eNNarum | which are impossible to completely count; |
| rAmAnusa nURRanthAdhi – 44 | nallAr | all noble ones |
| rAmAnusa nURRanthAdhi – 44 | paravum | praise him due to their overflowing love, |
| rAmAnusa nURRanthAdhi – 44 | irAmAnusan thiru nAmam | being such divine name. emperumAnAr, |
| rAmAnusa nURRanthAdhi – 44 | kallAr | (the worldly people) are not learning that name and follow |
| rAmAnusa nURRanthAdhi – 44 | nambi | by having faith in the words I said. |
| rAmAnusa nURRanthAdhi – 44 | nambi | also taken as interested. |
| rAmAnusa nURRanthAdhi – 45 | irAmAnusa | Oh udaiyavar! |
| rAmAnusa nURRanthAdhi – 45 | nin charaN anRi | Other than the divine feet of your highness, |
| rAmAnusa nURRanthAdhi – 45 | maRRup pERu onRillai | there is no other goal; |
| rAmAnusa nURRanthAdhi – 45 | onRum illai enRu | That there is no |
| rAmAnusa nURRanthAdhi – 45 | maRRu ARu | other means |
| rAmAnusa nURRanthAdhi – 45 | achcharaN anRi | other than those divine feet |
| rAmAnusa nURRanthAdhi – 45 | aLiththaRku | to give |
| rAmAnusa nURRanthAdhi – 45 | appERu | that goal, |
| rAmAnusa nURRanthAdhi – 45 | ipporuLai | is the meaning |
| rAmAnusa nURRanthAdhi – 45 | thERumavarkkum | thought by those who think with faith due to true inner knowledge, |
| rAmAnusa nURRanthAdhi – 45 | enakkum | and to me who did not have faith in it; without seeing that difference between us, |
| rAmAnusa nURRanthAdhi – 45 | unai thandha semmai | the way in which your highness gave yourself and graced (us), |
| rAmAnusa nURRanthAdhi – 45 | meymmai kURidil | if truth is to be said, |
| rAmAnusa nURRanthAdhi – 45 | sollAl kURum param anRu | to explain that using words is not being possible; |
| rAmAnusa nURRanthAdhi – 45 | Can only experience it and get immersed in it | is the point. |
| rAmAnusa nURRanthAdhi – 46 | samayangaL ARum | The six external philosophies |
| rAmAnusa nURRanthAdhi – 46 | kURum | that are as said in viLambum ARu samayamum [thiruvAimozhi – 4.10.9]; if we said some words they also would come up with just some arguments, and would not provide arguments that are amicable to the pramANams (authentic texts), and so they are limited to just using some arbitrary words; |
| rAmAnusa nURRanthAdhi – 46 | kulaiya | (emperumAnAr debated against them) to be destroyed; |
| rAmAnusa nURRanthAdhi – 46 | kuvalayaththE | in this world where each such philosophy was ruling in their own ways, |
| rAmAnusa nURRanthAdhi – 46 | uNarndhOnai | emperumAnAr who has realized/having knowledge of |
| rAmAnusa nURRanthAdhi – 46 | maRai | thiruvAimozhi that is thamizh vEdham |
| rAmAnusa nURRanthAdhi – 46 | mARan paNiththa | divined by AzhvAr, |
| rAmAnusa nURRanthAdhi – 46 | madhiyiliyEn | I who am not having knowledge |
| rAmAnusa nURRanthAdhi – 46 | thERumpadi | like said in previous pAsuram, to make me have faith in his divine feet as the means and destiny |
| rAmAnusa nURRanthAdhi – 46 | pukundhAnai | emperumAnAr graced his entry into |
| rAmAnusa nURRanthAdhi – 46 | en | my |
| rAmAnusa nURRanthAdhi – 46 | manam | heart; |
| rAmAnusa nURRanthAdhi – 46 | guNAnai | he is having auspicious qualities |
| rAmAnusa nURRanthAdhi – 46 | ERum | that are popular |
| rAmAnusa nURRanthAdhi – 46 | thisai anaiththum | in all the directions; |
| rAmAnusa nURRanthAdhi – 46 | irAmAnusanai | such emperumAnAr, |
| rAmAnusa nURRanthAdhi – 46 | iRainjinam | we bow to him. |
| rAmAnusa nURRanthAdhi – 47 | iRainja | He whom everyone could surrender to |
| rAmAnusa nURRanthAdhi – 47 | padum | as popularly said in vEdhAnthams |
| rAmAnusa nURRanthAdhi – 47 | paran | who is the lord for everyone (sarvasmAthparan) |
| rAmAnusa nURRanthAdhi – 47 | eesan | with ananthAzhAn (Adhi SEshan) etc., He came clearly as the supreme one |
| rAmAnusa nURRanthAdhi – 47 | arangan enRu | and is lying down in kOyil (SrIrangam); that is, periya perumAL; |
| rAmAnusa nURRanthAdhi – 47 | irAmAnusan | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 47 | aNNal | who is having the relationship with us such that he considers the joys and sorrows of us devotees as his, |
| rAmAnusa nURRanthAdhi – 47 | aRam cheppum | advises about the true dharmam |
| rAmAnusa nURRanthAdhi – 47 | ivvulagaththu | to this world which follows adharma (non-virtuous ways); |
| rAmAnusa nURRanthAdhi – 47 | seRRu | he destroyed |
| rAmAnusa nURRanthAdhi – 47 | en vinaiyin thiRam | many clusters of my sins which have been accumulated which cannot be forgiven by anyone, |
| rAmAnusa nURRanthAdhi – 47 | aru | and which are hard to remove by penances or amends, |
| rAmAnusa nURRanthAdhi – 47 | and, as said in allum nan pagalum idai veedinRi [thiruvAimozhi | 1.10.8] (through day and night, without any break), |
| rAmAnusa nURRanthAdhi – 47 | pagalum iravum | without regard to day or night |
| rAmAnusa nURRanthAdhi – 47 | vidAdhu | without any break / without leaving |
| rAmAnusa nURRanthAdhi – 47 | endhan sindhaiyuLLE | inside my heart |
| rAmAnusa nURRanthAdhi – 47 | irundhAn | and present |
| rAmAnusa nURRanthAdhi – 47 | niRaindhu | as full |
| rAmAnusa nURRanthAdhi – 47 | oppaRa | such that it could be said that there is no place equal to this; |
| rAmAnusa nURRanthAdhi – 47 | enakku | for me who is the target of being taken up fully (by emperumAnAr) |
| rAmAnusa nURRanthAdhi – 47 | Arum nigarillai | there is no equal. |
| rAmAnusa nURRanthAdhi – 47 | thiRam | samUham – groups / clusters. |
| rAmAnusa nURRanthAdhi – 48 | nigar inRi ninRa | In this world if you analyzed each one separately, that is those not having noble qualities (Athma guNam) and having plenty of ignoble qualities, there is no one like me who does not have an iota of noble qualities and is complete in ignoble qualities – in this way it stands that there is no one comparable to – |
| rAmAnusa nURRanthAdhi – 48 | en neesadhaikku | me; for such lowness of me; |
| rAmAnusa nURRanthAdhi – 48 | un | your highness who accepts that lowness itself as my offering, your – |
| rAmAnusa nURRanthAdhi – 48 | aruLin kaN anRi | other than under (your) kindness |
| rAmAnusa nURRanthAdhi – 48 | pugal onRum illai | there is no shadow to shelter under; |
| rAmAnusa nURRanthAdhi – 48 | arutkum | for that kindness (of yours) too |
| rAmAnusa nURRanthAdhi – 48 | ahdhE | only such very lowly ones |
| rAmAnusa nURRanthAdhi – 48 | pugal | are the most suitable receivers; so there is no shelter (for your kindness) other than my lowliness; |
| rAmAnusa nURRanthAdhi – 48 | irAmAnusA | Oh emperumAnAr! |
| rAmAnusa nURRanthAdhi – 48 | perumai | You having the greatness |
| rAmAnusa nURRanthAdhi – 48 | punmaiyilOr pagarum | which is talked about by those not having any blemishes, |
| rAmAnusa nURRanthAdhi – 48 | iruvOmukku | for us both |
| rAmAnusa nURRanthAdhi – 48 | payan Ana pin | this has been beneficial; there after |
| rAmAnusa nURRanthAdhi – 48 | nAm | for us who have understood this, |
| rAmAnusa nURRanthAdhi – 48 | poruL en | what reason would be there |
| rAmAnusa nURRanthAdhi – 48 | ini | in the future |
| rAmAnusa nURRanthAdhi – 48 | pazhudhE agalum | in unnecessarily leaving (each other). |
| rAmAnusa nURRanthAdhi – 49 | thEn nadhi | river that is honey |
| rAmAnusa nURRanthAdhi – 49 | pU | (from the) beautiful |
| rAmAnusa nURRanthAdhi – 49 | kamalam | lotus flowers |
| rAmAnusa nURRanthAdhi – 49 | pAy | flowing as water for |
| rAmAnusa nURRanthAdhi – 49 | vayal | the fields; having such fields |
| rAmAnusa nURRanthAdhi – 49 | then | being great to see, |
| rAmAnusa nURRanthAdhi – 49 | arangan | in such kOyil (SrIrangam) where periya perumAL is in resting pose, His, |
| rAmAnusa nURRanthAdhi – 49 | kazhal | divine feet |
| rAmAnusa nURRanthAdhi – 49 | iraAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 49 | chenni vaiththu | keeps in his head |
| rAmAnusa nURRanthAdhi – 49 | thAn adhil mannum | and is together with those divine feet every day, |
| rAmAnusa nURRanthAdhi – 49 | udhiththu | after (such emperumAnAr) divined his incarnation |
| rAmAnusa nURRanthAdhi – 49 | ith thalaththu | in this place, |
| rAmAnusa nURRanthAdhi – 49 | aRa neRi | path of dharma |
| rAmAnusa nURRanthAdhi – 49 | semmai | being proper due to following vEdham, |
| rAmAnusa nURRanthAdhi – 49 | Anadhu | which was destroyed earlier and now got revived; (which was not followed earlier and now got followed well); |
| rAmAnusa nURRanthAdhi – 49 | aRu samayam | other philosophies, six in number, |
| rAmAnusa nURRanthAdhi – 49 | poymmai | that are contradicting to vEdhas and so were unfitly, |
| rAmAnusa nURRanthAdhi – 49 | ponRip pOnadhu | were ended; |
| rAmAnusa nURRanthAdhi – 49 | vem kali | the harsh kali yugam where dharma based on vEdhas would go down (due to reduced following), and other philosophies would come up, |
| rAmAnusa nURRanthAdhi – 49 | iRandhadhu | such kali crushed, as said in kaliyum kedum [thiruvAimozhi – 5.2.1] |
| rAmAnusa nURRanthAdhi – 49 | After he incarnated what a great abundance of good has happened | is the thought here. |
| rAmAnusa nURRanthAdhi – 49 | When recited as ponmai aRu samayam | those other six philosophies are troublesome due to not following according to vEdhas. |
| rAmAnusa nURRanthAdhi – 50 | seer | He having auspicious qualities |
| rAmAnusa nURRanthAdhi – 50 | thol | since they have been ever present, they are very ancient in existence, |
| rAmAnusa nURRanthAdhi – 50 | pAvu | which is spread in all the directions, as said in thisai anaiththum ERum guNan, |
| rAmAnusa nURRanthAdhi – 50 | thalai | He is the head of |
| rAmAnusa nURRanthAdhi – 50 | nAthan | and is the master of |
| rAmAnusa nURRanthAdhi – 50 | ethi | the yathis (sages/ascetics) |
| rAmAnusa nURRanthAdhi – 50 | iramAnusan than | such emperumAnArs |
| rAmAnusa nURRanthAdhi – 50 | adi | divine feet |
| rAmAnusa nURRanthAdhi – 50 | iNai | having the beauty of being together, |
| rAmAnusa nURRanthAdhi – 50 | sindhaiyuL | is in the divine minds of |
| rAmAnusa nURRanthAdhi – 50 | uththamar | the noble ones who are ananya prayOjanar (not seeking any other benefit), and ananyasAdhanar (not using something else as the means (for reaching emperumAnAr/emperumAn), |
| rAmAnusa nURRanthAdhi – 50 | udhippana | as bright as the sun that has risen, as said in ellaiyil seer iLa gyAyiRu iraNdu pOl [thiruvAimozhi – 8.5.5] ((your two divine feet) are rising bright (in my heart) like two young suns); |
| rAmAnusa nURRanthAdhi – 50 | onRalar | the opposing ones who reject or misinterpret vEdhas |
| rAmAnusa nURRanthAdhi – 50 | nenjam | heart |
| rAmAnusa nURRanthAdhi – 50 | anji | scared |
| rAmAnusa nURRanthAdhi – 50 | kodhiththida | and suffer in that fire of fear |
| rAmAnusa nURRanthAdhi – 50 | mARi nadappana | (such divine feet) is of nature of each of the feet walking one after the other; |
| rAmAnusa nURRanthAdhi – 50 | koLLai | (I having) abundant |
| rAmAnusa nURRanthAdhi – 50 | van | and dangerous/powerful |
| rAmAnusa nURRanthAdhi – 50 | kuRRam ellAm | blemishes, which are all, |
| rAmAnusa nURRanthAdhi – 50 | padhiththa | kept pressed together (in me), |
| rAmAnusa nURRanthAdhi – 50 | en | (such) my |
| rAmAnusa nURRanthAdhi – 50 | pun kavi | lowly poetry |
| rAmAnusa nURRanthAdhi – 50 | pAvinam | of group of meters |
| rAmAnusa nURRanthAdhi – 50 | pUNdana | are worn (by those divine feet of emperumAnAr). |
| rAmAnusa nURRanthAdhi – 50 | Oh what a nature of these divine feet | is the thought here. |
| rAmAnusa nURRanthAdhi – 51 | adiyaith thodarndhu | As said in krishNASrayA: krishNa balA: krishNa nAthAScha pANdavA: [mahAbhAratham] (they have surrendered to kaNNAn, are having kaNNan as their strength, and they consider kaNNan as their protector), they follow krishNans divine feet, |
| rAmAnusa nURRanthAdhi – 51 | ezhum | and be proud |
| rAmAnusa nURRanthAdhi – 51 | aivargatkA | for such pancha pANdavas |
| rAmAnusa nURRanthAdhi – 51 | anRu | on that day when they did not have any help than Himself, |
| rAmAnusa nURRanthAdhi – 51 | bhArathap pOr | in the war of bhAratham, |
| rAmAnusa nURRanthAdhi – 51 | mudiya | ended the side of the opposing ones; |
| rAmAnusa nURRanthAdhi – 51 | as said in Adiya mA nedum thEr [thiruvAimozhi | 6.8.3], |
| rAmAnusa nURRanthAdhi – 51 | thEr vidum | (He) drove the chariot |
| rAmAnusa nURRanthAdhi – 51 | nedum | that is tall and |
| rAmAnusa nURRanthAdhi – 51 | pari | tied with horses, |
| rAmAnusa nURRanthAdhi – 51 | kOnai | that is the sarvESvaran; |
| rAmAnusa nURRanthAdhi – 51 | muzhudhu | all his qualities starting with ones like partiality towards His devotees, subservient to His devotees, removal of enemies of His devotees, etc., |
| rAmAnusa nURRanthAdhi – 51 | uNarndha | are known |
| rAmAnusa nURRanthAdhi – 51 | adiyarkku | to the devotees who have lost to each of such nature of emperumAn and as if have agreed to their subservience to Him in writing, for such devotees – |
| rAmAnusa nURRanthAdhi – 51 | amudham | he is an enjoyable one |
| rAmAnusa nURRanthAdhi – 51 | iraAmAnusan | that is emperumAnAr; |
| rAmAnusa nURRanthAdhi – 51 | ippadiyil | in this earth, |
| rAmAnusa nURRanthAdhi – 51 | vandhu piRandhadhu | (his) coming and incarnating |
| rAmAnusa nURRanthAdhi – 51 | ennai ALa | is for ruling me; |
| rAmAnusa nURRanthAdhi – 51 | maRRuk kAraNam illai | there is no other reason, |
| rAmAnusa nURRanthAdhi – 51 | pArththidil | if analysed. |
| rAmAnusa nURRanthAdhi – 51 | ezhum | that is, the pious arrogance of thinking that they are of higher state, that we have surrendered to krishNan. |
| rAmAnusa nURRanthAdhi – 52 | aRu samayangaL | the six philosophies that are not based on true meanings of vEdhas |
| rAmAnusa nURRanthAdhi – 52 | padhaippap pArththAn | saw them such that they shivered; |
| rAmAnusa nURRanthAdhi – 52 | pugazh koNdu | by his divine glory |
| rAmAnusa nURRanthAdhi – 52 | pOrththAn | covered |
| rAmAnusa nURRanthAdhi – 52 | ip pAr muzhudhum | the whole earth; |
| rAmAnusa nURRanthAdhi – 52 | punmaiyinEn idai | towards me who has got ignoble qualities as the identification |
| rAmAnusa nURRanthAdhi – 52 | thAn pugundhu | he by himself entered in, |
| rAmAnusa nURRanthAdhi – 52 | iru vinai theerththAn | and removed such big sins |
| rAmAnusa nURRanthAdhi – 52 | theerththu | like so after removing such sins, |
| rAmAnusa nURRanthAdhi – 52 | ArththAn | he got me to be connected to |
| rAmAnusa nURRanthAdhi – 52 | seyya | the beautiful |
| rAmAnusa nURRanthAdhi – 52 | thAL iNaiyOdu | divine feet of |
| rAmAnusa nURRanthAdhi – 52 | arangan | periya perumAL; |
| rAmAnusa nURRanthAdhi – 52 | aRpudham ivai | these are the wonders |
| rAmAnusa nURRanthAdhi – 52 | em irAmAnusan | our emperumAnAr who is our lord |
| rAmAnusa nURRanthAdhi – 52 | seyyum | perfoms; |
| rAmAnusa nURRanthAdhi – 52 | aRpudham | smartness of doing the impossible; |
| rAmAnusa nURRanthAdhi – 53 | ennai ALa | To take me as his servant |
| rAmAnusa nURRanthAdhi – 53 | vandha | he came searching, to my place |
| rAmAnusa nURRanthAdhi – 53 | kaRpagam | he is very generous, and |
| rAmAnusa nURRanthAdhi – 53 | kaRRavar | the knowledgeable ones |
| rAmAnusa nURRanthAdhi – 53 | kAmuRu | love him, |
| rAmAnusa nURRanthAdhi – 53 | seelan | having the quality of sauSeelyam (excellence of disposition) |
| rAmAnusa nURRanthAdhi – 53 | aRpudham | he is wonderful, |
| rAmAnusa nURRanthAdhi – 53 | semmai | without looking at the bad qualities of those who surrendered to him, he, like how those who bring water to higher places where water would not flow by itself, is having the quality of honesty where he sets himself to be accessible at the same level as those who come to him, and interacts with them, |
| rAmAnusa nURRanthAdhi – 53 | irAmAnusan | such emperumAnAr, |
| rAmAnusa nURRanthAdhi – 53 | karudhariya | if one tried to think about it, one would not be able to complete that task (of counting/thinking) |
| rAmAnusa nURRanthAdhi – 53 | paRpal uyirgaLum | such uncountable number of Athmas, |
| rAmAnusa nURRanthAdhi – 53 | pal ulagu yAvum | and the unlimited number of places where such AthmAs are present, |
| rAmAnusa nURRanthAdhi – 53 | paranadhu | they are all of service to emperumAn |
| rAmAnusa nURRanthAdhi – 53 | vandhu | without any one asking for it, emperumAnAr came by himself, |
| rAmAnusa nURRanthAdhi – 53 | nAttinan | and established |
| rAmAnusa nURRanthAdhi – 53 | ennum | such |
| rAmAnusa nURRanthAdhi – 53 | nal poruL thannai | great meaning, |
| rAmAnusa nURRanthAdhi – 53 | in nAnilaththE | in this world. |
| rAmAnusa nURRanthAdhi – 53 | His greatness is greater than when compared to that kaRpagam (or, kalpagam) | his getting us to be his servants, and coming to our place searching; parpal uyirgaL – various categories of life; |
| rAmAnusa nURRanthAdhi – 53 | some say it as pal ulagil yAvum | but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say pallulagiyAvum – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar on number of syllables. |
| rAmAnusa nURRanthAdhi – 54 | maN ulagil | in the world |
| rAmAnusa nURRanthAdhi – 54 | eettiya | with more and more accumulated |
| rAmAnusa nURRanthAdhi – 54 | seelaththu | greatness of interacting easily with lowly ones, |
| rAmAnusa nURRanthAdhi – 54 | iyalvu kaNdu | seeing such nature of |
| rAmAnusa nURRanthAdhi – 54 | irAmAnusan than | emperumAnAr |
| rAmAnusa nURRanthAdhi – 54 | nAttiya | those that were established based on own ideas |
| rAmAnusa nURRanthAdhi – 54 | neesam | which are lowly due to being outside of following vEdhas, |
| rAmAnusa nURRanthAdhi – 54 | samayangaL mANdana | such philosophies died; |
| rAmAnusa nURRanthAdhi – 54 | kAttiya vEdham | such vEdham which highlighted |
| rAmAnusa nURRanthAdhi – 54 | nAraNanai | sarvESvaran who is the lord of both the worlds, as said in vEdhaiScha sarvai: aham Eva vEdhya: , |
| rAmAnusa nURRanthAdhi – 54 | kaLippuRRadhu | that vEdham felt proud that there is no problem anymore for it; |
| rAmAnusa nURRanthAdhi – 54 | then | distinguished in every which way |
| rAmAnusa nURRanthAdhi – 54 | kurugai | one having thirunagari as his residence, |
| rAmAnusa nURRanthAdhi – 54 | vaLLAl | such generous AzhvArs (words), |
| rAmAnusa nURRanthAdhi – 54 | vAttamilA | that which is being without any blemish |
| rAmAnusa nURRanthAdhi – 54 | vaN | and having such generosity |
| rAmAnusa nURRanthAdhi – 54 | thamizh maRai | that is the thamizh vEdham, thiruvAimozhi, |
| rAmAnusa nURRanthAdhi – 54 | vAzhndhadhu | got the wealth of its intent being fulfilled (due to emperumAnAr). |
| rAmAnusa nURRanthAdhi – 55 | thogai iRandha | As said in ananthAvai vEdhA: (vEdhas are boundless), not having any limit and is boundless, |
| rAmAnusa nURRanthAdhi – 55 | paN thaRu vEdhangaL | such vEdhas that show us the high/medium/low svaras (notes); |
| rAmAnusa nURRanthAdhi – 55 | koNdalai | (emperumAnAr who is) very generous (like the rainy cloud), |
| rAmAnusa nURRanthAdhi – 55 | pArththaruLum | out of his kindness, saw to it that |
| rAmAnusa nURRanthAdhi – 55 | pAr mEl nilavida | such vEdhas are present well in the world; |
| rAmAnusa nURRanthAdhi – 55 | kadi | (that which is) having fragrant |
| rAmAnusa nURRanthAdhi – 55 | pozhil | divine gardens |
| rAmAnusa nURRanthAdhi – 55 | kavarum | which would steal |
| rAmAnusa nURRanthAdhi – 55 | kaNdavar sindhai | the heart of those who see it, |
| rAmAnusa nURRanthAdhi – 55 | then arangan thoNdar | those who live in such kOyil (SrIrangam), who are servants of periya perumAL, |
| rAmAnusa nURRanthAdhi – 55 | kulAvum | who celebrate after losing to such nature |
| rAmAnusa nURRanthAdhi – 55 | irAmAnusanai | of emperumAnAr, |
| rAmAnusa nURRanthAdhi – 55 | mEvi | who are drawn into such nature of him, |
| rAmAnusa nURRanthAdhi – 55 | thozhum kudi | such clan of people, who have ignored material aspects, |
| rAmAnusa nURRanthAdhi – 55 | engal kOkkulamAm | they are the clan who can rule us, us who think that their connection only is desirable. |
| rAmAnusa nURRanthAdhi – 55 | engal kO kudi | ko king : they are the kings for us. |
| rAmAnusa nURRanthAdhi – 55 | kaNdavar sindhai kavarum | can be adjective for periya perumAL (who attracts those who see Him) |
| rAmAnusa nURRanthAdhi – 55 | kadi | fragrance. |
| rAmAnusa nURRanthAdhi – 56 | mazhuvAl | Using parasu (axe) |
| rAmAnusa nURRanthAdhi – 56 | oru | which is matchless |
| rAmAnusa nURRanthAdhi – 56 | kUr | and sharp, |
| rAmAnusa nURRanthAdhi – 56 | pOkkiya | (He) destructed |
| rAmAnusa nURRanthAdhi – 56 | mUvezhukAl | as said in irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10], twenty one times/generations, |
| rAmAnusa nURRanthAdhi – 56 | kOkkula mannarai | of kings who are based on their being born in the kshathriya family, and not those who ruled based on their being wealthy etc., |
| rAmAnusa nURRanthAdhi – 56 | dhEvanai | sarvESvaran having the glory/light of destructing the enemies; |
| rAmAnusa nURRanthAdhi – 56 | adaindha pin | after surrendering to |
| rAmAnusa nURRanthAdhi – 56 | irAmAnusanai | emperumAnAr |
| rAmAnusa nURRanthAdhi – 56 | pORRum | who praises that bhagavAn after losing himself to such quality of bhagavAn winning the enemies, |
| rAmAnusa nURRanthAdhi – 56 | punithan | (and who has) got great holy nature of making impure ones to be pure based on their conection with him, |
| rAmAnusa nURRanthAdhi – 56 | keerththi | (and who is) having such fame |
| rAmAnusa nURRanthAdhi – 56 | Akkiya | that is spread |
| rAmAnusa nURRanthAdhi – 56 | buvanam engum | all over the world |
| rAmAnusa nURRanthAdhi – 56 | en vAkku | my speech |
| rAmAnusa nURRanthAdhi – 56 | uraiyAdhu | would not talk about, and |
| rAmAnusa nURRanthAdhi – 56 | en manam | my mind |
| rAmAnusa nURRanthAdhi – 56 | ninaiyAdhu | would not think about |
| rAmAnusa nURRanthAdhi – 56 | maRRonRai | other worldly matters |
| rAmAnusa nURRanthAdhi – 56 | ini | at all times in the future. |
| rAmAnusa nURRanthAdhi – 56 | AzhvArs too lost themselves to that nature of Him winning the enemies and they praised based on that only when they sang mannadanga mazhu valangaik koNda irAma nambi [periyAzhvAr thirumozhi | 5.4.6], and venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi 5.3.1]. |
| rAmAnusa nURRanthAdhi – 57 | koLLum | One(s) who consider(s) |
| rAmAnusa nURRanthAdhi – 57 | thanakku uRRavarA | as their(his) relation, only the ones who |
| rAmAnusa nURRanthAdhi – 57 | madhiyAdhu maRRoru pERu | do not consider other benefits/goals as having any significance |
| rAmAnusa nURRanthAdhi – 57 | AL uRRavarE | but who consider as the destiny and so are immersed in |
| rAmAnusa nURRanthAdhi – 57 | arangan | periya perumALs |
| rAmAnusa nURRanthAdhi – 57 | malar adikku | divine feet whose enjoyability is unsurpassed; |
| rAmAnusa nURRanthAdhi – 57 | uththamanai | such most distinguished one(s) (such emperumAnAr), |
| rAmAnusa nURRanthAdhi – 57 | nal thavar | those who follow most distinguished thapas, SaraNAgathi |
| rAmAnusa nURRanthAdhi – 57 | pORRum | (such people) would talk about and praise the greatness |
| rAmAnusa nURRanthAdhi – 57 | irAmAnusanai | of (such) emperumAnAr; |
| rAmAnusa nURRanthAdhi – 57 | peRRanan | I got him |
| rAmAnusa nURRanthAdhi – 57 | in nAnilaththE | in this world; |
| rAmAnusa nURRanthAdhi – 57 | peRRa pin | after getting him, |
| rAmAnusa nURRanthAdhi – 57 | maRRu | other than him |
| rAmAnusa nURRanthAdhi – 57 | oru pEdhaimai aRiyEn | I have not seen the ignorance of falling on whatever is seen without distinguishing between what is to be gained and what is not to be gained; |
| rAmAnusa nURRanthAdhi – 58 | pEdhaiyar | Unlike those who did not accept vEdhas as authority, the illiterates who accepted vEdhas as the authority, but misinterpreted the meaning of vEdhas |
| rAmAnusa nURRanthAdhi – 58 | vEdhap poruL idhu enRu unni | who (try to) prove that such is the meaning of vEdhas, |
| rAmAnusa nURRanthAdhi – 58 | Odhi | and establish that |
| rAmAnusa nURRanthAdhi – 58 | piramam | brahmam |
| rAmAnusa nURRanthAdhi – 58 | nanRenRu | is a distinguished one, |
| rAmAnusa nURRanthAdhi – 58 | mARRellA uyirum | the group of jeevAthmAs (and non-sentient) which are different (from such brahmam) |
| rAmAnusa nURRanthAdhi – 58 | ahdhu enRu | are same as brahmam itself, |
| rAmAnusa nURRanthAdhi – 58 | uyirgaL | the group of jeevAthmAs |
| rAmAnusa nURRanthAdhi – 58 | mey vittu | when leaving from the body (which gives wrong reflections like thinking that there are many moons when looking in mirrors) |
| rAmAnusa nURRanthAdhi – 58 | onRam | would realize that there is only one (in existence), (they say so), |
| rAmAnusa nURRanthAdhi – 58 | Adhi | one who is the cause of everything |
| rAmAnusa nURRanthAdhi – 58 | paranOdu | that is the sarvasmAthparan, emperumAn, (that is, distinguishable from and greater than everything), |
| rAmAnusa nURRanthAdhi – 58 | enRu sollum | them saying such things, |
| rAmAnusa nURRanthAdhi – 58 | avalllal ellAm | all such sayings (were won by) |
| rAmAnusa nURRanthAdhi – 58 | irAmAnusan | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 58 | mey madhik kadal | he who is the ocean of knowledge of thathvam, |
| rAmAnusa nURRanthAdhi – 58 | em | and who is our lord, |
| rAmAnusa nURRanthAdhi – 58 | vAdhil venRAn | for the upliftment of the world, he debated with them and won them. |
| rAmAnusa nURRanthAdhi – 58 | Oh! how kind of him to do this! | is the interpretation. |
| rAmAnusa nURRanthAdhi – 58 | allal | making noise; their sound of words; |
| rAmAnusa nURRanthAdhi – 59 | kadal aLavAya | seas that surround all four sides |
| rAmAnusa nURRanthAdhi – 59 | thisai ettinuLLum | in all the directions |
| rAmAnusa nURRanthAdhi – 59 | kali iruLE | thamas in the form of ignorance instigated by kali yugam |
| rAmAnusa nURRanthAdhi – 59 | midai tharu kAlaththu | and putting pressure on us; during such time, |
| rAmAnusa nURRanthAdhi – 59 | iRAmAnusan | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 59 | thurandhilanEl | had not driven away |
| rAmAnusa nURRanthAdhi – 59 | avviruLai | that thamas |
| rAmAnusa nURRanthAdhi – 59 | sudar oLiyAl | using the unlimited brilliance of |
| rAmAnusa nURRanthAdhi – 59 | mikka | the most distinguished authoritative reference |
| rAmAnusa nURRanthAdhi – 59 | nAn maRaiyin | that is, the four vEdhas, |
| rAmAnusa nURRanthAdhi – 59 | aRivAr illai | there is no one who could know |
| rAmAnusa nURRanthAdhi – 59 | uRRuNarndhu | by inquiring well and |
| rAmAnusa nURRanthAdhi – 59 | nAraNan enRu | understand that He is the one denoted by the word nArAyaNan, |
| rAmAnusa nURRanthAdhi – 59 | uyirai udaiyavan | He who is the lord of AthmA, since He is the whole (prakAri), and everything other than Him being parts (prakAram). |
| rAmAnusa nURRanthAdhi – 60 | yOgam thoRum | In each assembly of |
| rAmAnusa nURRanthAdhi – 60 | uNarndha mey gyAniyar | those who possess true knowledge of knowing what needs to be known, and. |
| rAmAnusa nURRanthAdhi – 60 | idam thoRum | in each place |
| rAmAnusa nURRanthAdhi – 60 | mannum | which always |
| rAmAnusa nURRanthAdhi – 60 | maNam tharum | possesses the fragrance |
| rAmAnusa nURRanthAdhi – 60 | thiruvAimozhi yin | of thiruvAimozhi |
| rAmAnusa nURRanthAdhi – 60 | in isai | with distinguished music, |
| rAmAnusa nURRanthAdhi – 60 | pathi thoRum | and in each divine temple |
| rAmAnusa nURRanthAdhi – 60 | porundhum | where there is gracious and happy presence of |
| rAmAnusa nURRanthAdhi – 60 | mArvan | one who is having beautiful divine chest |
| rAmAnusa nURRanthAdhi – 60 | puNarndha | which is resided in at all times |
| rAmAnusa nURRanthAdhi – 60 | mAmalarAL | by periya pirAttiyAr, |
| rAmAnusa nURRanthAdhi – 60 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 60 | guNam thigazh | who is having the bright qualities of true self |
| rAmAnusa nURRanthAdhi – 60 | koNdal | and helping everyone in all the ways using such qualities, |
| rAmAnusa nURRanthAdhi – 60 | kozhundhu | and who is the head |
| rAmAnusa nURRanthAdhi – 60 | em kulam | of our clan/group, |
| rAmAnusa nURRanthAdhi – 60 | pukku | (such emperumAnAr would) enter each such place due to desire to involve in them |
| rAmAnusa nURRanthAdhi – 60 | niRkum | and would get immersed in them; |
| rAmAnusa nURRanthAdhi – 60 | kozhundhu | Also can be said as head (shoot, blossoming tip of a tree). With the clan/group as the root, and emperumAnAr as the top part, like how if there is any dryness in the root then the shoots would first dry up, if there is any danger to this (SrIvaishNava) clan, then it is emperumAnAr who would be having his divine face go dull. |
| rAmAnusa nURRanthAdhi – 60 | Music giving out fragrance is | (thiruvAimozhi) having elegance of songs. |
| rAmAnusa nURRanthAdhi – 61 | aru | As said by sa mahAthmA sudhurlabha: they are very rare for emperumAn too to get; |
| rAmAnusa nURRanthAdhi – 61 | munivar | as said in vAsudhEvas sarvam, they think all the time He is everything for us |
| rAmAnusa nURRanthAdhi – 61 | thozhum | emperumAnAr is such that the aforementioned people would come and worship at his divine feet |
| rAmAnusa nURRanthAdhi – 61 | thavaththOn | emperumAnAr having the thapas that is SaraNAgathi |
| rAmAnusa nURRanthAdhi – 61 | em | our svAmi |
| rAmAnusa nURRanthAdhi – 61 | irAmAnusan than | emperumAnArs |
| rAmAnusa nURRanthAdhi – 61 | pugazh | auspicious qualities |
| rAmAnusa nURRanthAdhi – 61 | kozhundhu vittu | flourishes more and more |
| rAmAnusa nURRanthAdhi – 61 | Odi | at fast rate |
| rAmAnusa nURRanthAdhi – 61 | padarum | and is present in the full wide area; |
| rAmAnusa nURRanthAdhi – 61 | vem | cruel/inauspicious |
| rAmAnusa nURRanthAdhi – 61 | kOL | and strong (prabalam) |
| rAmAnusa nURRanthAdhi – 61 | vinaiyAl | karmas, |
| rAmAnusa nURRanthAdhi – 61 | azhundhiyittEnai | I have drowned |
| rAmAnusa nURRanthAdhi – 61 | nirayaththu | in the samsAram that is full of sorrows |
| rAmAnusa nURRanthAdhi – 61 | vandhu | coming to the place where I was in such state |
| rAmAnusa nURRanthAdhi – 61 | AL koNda pinnum | (he) got me to be subservient to him; after that |
| rAmAnusa nURRanthAdhi – 61 | sudar mikku | without ending/diminishing, with the unbounded brightness due to accepting me, |
| rAmAnusa nURRanthAdhi – 61 | ezhundhadhu | that brightness became more prominent, and is looking for whether there are more like this whom can be accepted; |
| rAmAnusa nURRanthAdhi – 61 | aththAl | because of that, |
| rAmAnusa nURRanthAdhi – 61 | irunilam | the big earth |
| rAmAnusa nURRanthAdhi – 61 | nal athisayam kaNdadhu | saw the great wonder. |
| rAmAnusa nURRanthAdhi – 61 | Or, for rAmAnusan than pugazh sudar mikku ezhundhadhu | even after taking me who is a sinner, as servant, his glory is not diminishing and not only that, it is flourishing and appeared with unsurpassed brightness. In that case, ezhundhu – appeared. |
| rAmAnusa nURRanthAdhi – 61 | When recited as irAmAnusan thol pugazh | thol thonmai from ancient times since it has been present from ancient times, the auspicious qualities, they are being according to true nature, and ancient/staying such qualities are flourishing this way; |
| rAmAnusa nURRanthAdhi – 61 | kozhundhu vittu | the karmas are present and flourishing . |
| rAmAnusa nURRanthAdhi – 61 | vemmai | terrible/cruel; kOL – midukku strength. |
| rAmAnusa nURRanthAdhi – 62 | em | head of our clan |
| rAmAnusa nURRanthAdhi – 62 | iraAmAnusan | emperumAnArs |
| rAmAnusa nURRanthAdhi – 62 | mannu | well set matching each other |
| rAmAnusa nURRanthAdhi – 62 | mA | most worshippable |
| rAmAnusa nURRanthAdhi – 62 | malar | and most enjoyable |
| rAmAnusa nURRanthAdhi – 62 | thAL | divine feet |
| rAmAnusa nURRanthAdhi – 62 | porundhA | not joining |
| rAmAnusa nURRanthAdhi – 62 | nilay udai | in the state of |
| rAmAnusa nURRanthAdhi – 62 | punmayinOrkku | ones having the bad nature |
| rAmAnusa nURRanthAdhi – 62 | onRum | at any place |
| rAmAnusa nURRanthAdhi – 62 | nanmai seyyA | do any good things |
| rAmAnusa nURRanthAdhi – 62 | perum thEvarai | SrIvaishNavas who are equivalent to the lord |
| rAmAnusa nURRanthAdhi – 62 | paravum | losing to their nature and praising them |
| rAmAnusa nURRanthAdhi – 62 | periyOr | those having great glories |
| rAmAnusa nURRanthAdhi – 62 | kazhal pidiththu | surrendering to the divine feet of , |
| rAmAnusa nURRanthAdhi – 62 | inRu | today |
| rAmAnusa nURRanthAdhi – 62 | iru | being in two ways based on good and bad deeds |
| rAmAnusa nURRanthAdhi – 62 | vinaip pAsam kazhaRRi | got liberated from the ties of karmas |
| rAmAnusa nURRanthAdhi – 62 | irundhEn | thus achieving the objective and being ardent; |
| rAmAnusa nURRanthAdhi – 62 | yAn | I who was being like this |
| rAmAnusa nURRanthAdhi – 62 | ini | here after |
| rAmAnusa nURRanthAdhi – 62 | iRaiyum | even a little bit |
| rAmAnusa nURRanthAdhi – 62 | varundhEn | not be involved in sorrows. |
| rAmAnusa nURRanthAdhi – 62 | Only if there is karmam remaining will there be any sorrow | is the thought here. |
| rAmAnusa nURRanthAdhi – 62 | Also, for porundhA, etc., it can be explained as follows. To those who are present with the thought they would not reach the divine feet of emperumAnAr, I would not do any favor even if they showed thousand farms of teeth | would be the stand of the periya perumAL the almighty; kUraththAzhvAn losing to such nature of emperumAn had done praises to Him; reaching such divine feet of kUraththAzhvAn whose glory is beyond words – then inRu iru vinaip pAsam kazhaRRi irundhEn – then today I am doing well having broken from ties of karmas. |
| rAmAnusa nURRanthAdhi – 62 | When recited as punmaiyinOrkku enRum nanmai seyyA, | it shall mean that he/they would not do any good at any day (to such lowly people). |
| rAmAnusa nURRanthAdhi – 62 | punmaiyinOr | is – those having such inferior character/thoughts. punmai – wrong/evil/disservice. |
| rAmAnusa nURRanthAdhi – 63 | aRu samayam | the parts of six philosophies that did not accept vEdhas |
| rAmAnusa nURRanthAdhi – 63 | chediyaith | and are spread like dense shrubs around plants |
| rAmAnusa nURRanthAdhi – 63 | thodarum | (those who ) follow (such philosophies) obediently |
| rAmAnusa nURRanthAdhi – 63 | maruL seRindhOr | such knowledge being flawed – having such flawed mind |
| rAmAnusa nURRanthAdhi – 63 | sidhaindhu | to be lost |
| rAmAnusa nURRanthAdhi – 63 | Oda | and run away scared |
| rAmAnusa nURRanthAdhi – 63 | vandhu | (emperumAnAr) came, and |
| rAmAnusa nURRanthAdhi – 63 | ippadiyai | for taking in and accepting the people in this earth |
| rAmAnusa nURRanthAdhi – 63 | thodarum | emperumAnAr looks for opportunity and goes after them, doing acts after understanding the nature of them, |
| rAmAnusa nURRanthAdhi – 63 | mikka paNdithan | having gotten unbounded knowledge (and got his goal fulfilled), |
| rAmAnusa nURRanthAdhi – 63 | irAmAnusA | Oh udaiyavar! |
| rAmAnusa nURRanthAdhi – 63 | kaLiRenna | like a male elephant |
| rAmAnusa nURRanthAdhi – 63 | pidiyai thodarum | which follows a female elephant at all times due to love towards it |
| rAmAnusa nURRanthAdhi – 63 | nalga vENdum | please grace such that |
| rAmAnusa nURRanthAdhi – 63 | yAn | I too |
| rAmAnusa nURRanthAdhi – 63 | thodarum padi | get the inherent nature to follow |
| rAmAnusa nURRanthAdhi – 63 | un | your highnesss |
| rAmAnusa nURRanthAdhi – 63 | piRangiya | rich |
| rAmAnusa nURRanthAdhi – 63 | adiyai | divine feet |
| rAmAnusa nURRanthAdhi – 63 | seer | having qualities of elegance, tenderness, etc., |
| rAmAnusa nURRanthAdhi – 63 | kaLiRenna | means, being such that could be said as a male elephant. In the whole phrase, the emphasis is on prayer to emperumAnAr that amudhanAr be in love with emperumAnAr like how male elephant goes behind with full focus towards female elephant. |
| rAmAnusa nURRanthAdhi – 63 | What if it is recited as kaLiRanna ? | Then the emphasis would be on the female elephant that is amudhanAr; then prayer for getting the love would be of lower emphasis. So it is correct to keep it as kaLiRenna only, where emphasis is in neither of the two elephants but on the prayer. That is the intent of amudhanAr. |
| rAmAnusa nURRanthAdhi – 63 | piRangiya | glorious/bright. Also, piRangiya seer adi implies very beautiful divine feet; in that case piRangiya – very, and seer – beauty. |
| rAmAnusa nURRanthAdhi – 63 | sedi | shrubs; maruL seRindhu – is the gathering (storm) of diminishing of knowledge; |
| rAmAnusa nURRanthAdhi – 63 | When saying adiyaith thodarum padi, the word padi | means true nature; |
| rAmAnusa nURRanthAdhi – 63 | nalgu | give; |
| rAmAnusa nURRanthAdhi – 64 | engaL | he who we depend on |
| rAmAnusa nURRanthAdhi – 64 | iramAnusa muni vEzham | that is, emperumAnAr like an elephant , |
| rAmAnusa nURRanthAdhi – 64 | mARan | AzhvAr |
| rAmAnusa nURRanthAdhi – 64 | paN tharu | bestowed using his pAsurams |
| rAmAnusa nURRanthAdhi – 64 | pasum thamizh | in beautiful thamizh language, |
| rAmAnusa nURRanthAdhi – 64 | Anandham | (emperumAnArs) happiness |
| rAmAnusa nURRanthAdhi – 64 | pAy | pouring out as |
| rAmAnusa nURRanthAdhi – 64 | viNdida | fully developed |
| rAmAnusa nURRanthAdhi – 64 | madhamAy | madness, |
| rAmAnusa nURRanthAdhi – 64 | Endhi | (emperumAnAr) holding the |
| rAmAnusa nURRanthAdhi – 64 | kozhun dhaNdam | beautiful stick, that is |
| rAmAnusa nURRanthAdhi – 64 | nal vEdham | distinguished vEdham |
| rAmAnusa nURRanthAdhi – 64 | meymmai koNda | that is, having the truth due to saying what is the truth, |
| rAmAnusa nURRanthAdhi – 64 | maNdi vandhu | he came pushing you all aside |
| rAmAnusa nURRanthAdhi – 64 | kuvalayaththE | in this world where you are ruling as if it is yours |
| rAmAnusa nURRanthAdhi – 64 | EnRadhu | and opposed charging against you; |
| rAmAnusa nURRanthAdhi – 64 | vAdhiyargAL | oh! you the debaters |
| rAmAnusa nURRanthAdhi – 64 | ungaL | you, who were well grown with disciples and next levels of disciples |
| rAmAnusa nURRanthAdhi – 64 | vAzhvu | your good existence |
| rAmAnusa nURRanthAdhi – 64 | aRRadhE | has ended! |
| rAmAnusa nURRanthAdhi – 65 | nam | our lord |
| rAmAnusa nURRanthAdhi – 65 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 65 | thandha | helped by giving |
| rAmAnusa nURRanthAdhi – 65 | gyAnaththilE | the knowledge; due to that knowledge |
| rAmAnusa nURRanthAdhi – 65 | thollai vAdhiyarkku | those who dismiss or misinterpret vEdhas who debate with very old arguments |
| rAmAnusa nURRanthAdhi – 65 | vAzhvu aRRadhu | their such existence was done with; |
| rAmAnusa nURRanthAdhi – 65 | enRum maRaiyavar tham | at all times, the ones who correctly follow vEdhas (vaidhikas) – their |
| rAmAnusa nURRanthAdhi – 65 | thAzhvu aRRadhu | degradation was removed; |
| rAmAnusa nURRanthAdhi – 65 | thAraNi | earth |
| rAmAnusa nURRanthAdhi – 65 | thavam peRRadhu | got such fortune; |
| rAmAnusa nURRanthAdhi – 65 | thaththuva nUl | in the SAsthrams that are based on truth, |
| rAmAnusa nURRanthAdhi – 65 | kUzh (ellAm) aRRadhu | all doubts were gone; |
| rAmAnusa nURRanthAdhi – 65 | guNaththinarkku | for those with the nature of |
| rAmAnusa nURRanthAdhi – 65 | kuRRam ellAm padhiththa | having all blemishes embedded, |
| rAmAnusa nURRanthAdhi – 65 | an nAzh aRRadhu | that drawback was removed; |
| rAmAnusa nURRanthAdhi – 65 | Oh! what wonderful greatness of such knowledge (from emperumAnAr) | is the thought. |
| rAmAnusa nURRanthAdhi – 65 | gyAnaththilE | gyAnaththAlE due to the knowledge; |
| rAmAnusa nURRanthAdhi – 66 | mAdhavan | sarvESvaran, the husband of SrI (lakshmI), |
| rAmAnusa nURRanthAdhi – 66 | vAnam koduppadhu | gives mOksham |
| rAmAnusa nURRanthAdhi – 66 | gyAnam kanindha | ((only) to the ones having) maturity of knowledge |
| rAmAnusa nURRanthAdhi – 66 | nalam koNdu | that is, love (towards Him), |
| rAmAnusa nURRanthAdhi – 66 | naibavarkku | decay/distraught |
| rAmAnusa nURRanthAdhi – 66 | nAL thoRum | every day; |
| rAmAnusa nURRanthAdhi – 66 | irAmAnusan thannai | emperumAnAr who |
| rAmAnusa nURRanthAdhi – 66 | eenam kadindha | removed the defects |
| rAmAnusa nURRanthAdhi – 66 | manaththil | in the mind of |
| rAmAnusa nURRanthAdhi – 66 | val vinaiyEn | me who is the greatest sinner, |
| rAmAnusa nURRanthAdhi – 66 | ath thAnam koduppadhu | gives that position (sthAnam) in the sky (SrIvaikuNtam) |
| rAmAnusa nURRanthAdhi – 66 | eydhinarkku | to those who surrender (to him), |
| rAmAnusa nURRanthAdhi – 66 | koduththu | by giving them as wealth |
| rAmAnusa nURRanthAdhi – 66 | than | his |
| rAmAnusa nURRanthAdhi – 66 | thagavu ennum | what is said as kindness |
| rAmAnusa nURRanthAdhi – 66 | charaN | as the means. |
| rAmAnusa nURRanthAdhi – 67 | charaNam adaindha | he who did not say na namEyam (rAvaNan saying even his dead body wont fall on perumALs feet), using the faculties of the body that He Himself gave, but surrendered to Him, |
| rAmAnusa nURRanthAdhi – 67 | dharumanukkA | for such dharmaputhran (yudhishtiran), |
| rAmAnusa nURRanthAdhi – 67 | paNdu | during the time long ago, |
| rAmAnusa nURRanthAdhi – 67 | nURRuvarai | that is, dhuryOdhanan, all the hundred (kauravas) |
| rAmAnusa nURRanthAdhi – 67 | maraNam adaiviththa | (krishNan) made them get death |
| rAmAnusa nURRanthAdhi – 67 | mAyavan | such sarvESvaran who possesses astonishing powers; |
| rAmAnusa nURRanthAdhi – 67 | angu | during the time (of AthmAs) transgressing using the senses of the body |
| rAmAnusa nURRanthAdhi – 67 | umakku anRu | (advised) that these are not for serving yourselves, |
| rAmAnusa nURRanthAdhi – 67 | thannai vaNanga vaiththa | (He) gave, as equipment for surrendering to Him, |
| rAmAnusa nURRanthAdhi – 67 | karaNam ivai | these senses of the body; |
| rAmAnusa nURRanthAdhi – 67 | enRu | in this way using positive and negative aspects of it, emperumAnAr showed clearly the use of senses as not for using them other than for emperumAn; |
| rAmAnusa nURRanthAdhi – 67 | iraAmAnusan | (if) emperumAnAr, |
| rAmAnusa nURRanthAdhi – 67 | amaiththilanEl | had not created |
| rAmAnusa nURRanthAdhi – 67 | araN | protection |
| rAmAnusa nURRanthAdhi – 67 | uyirgatku | for the AthmAs, (by so advising) |
| rAmAnusa nURRanthAdhi – 67 | araN Ar | who would be the protector |
| rAmAnusa nURRanthAdhi – 67 | iv Aruyirkku | for this AthmA. |
| rAmAnusa nURRanthAdhi – 68 | mAyan | As said in pArtham rathinam AthmAnancha sArathim sarvalOka sAkSikam chakAra, (having arjunan as rider, Himself as driver it, witnessed by everyone), by the happenings of being a charioteer He made it famous in the world about His subservience to His devotees, such emperumAn – |
| rAmAnusa nURRanthAdhi – 68 | anRu | As said in visrujya saSaram chApam Soga samvigna mAnasa:, (~dropping bow and arrow, with disturbed mind) when arjunan in the chariot dropped the bow from his hand, and was filled with sorrow, at that time when arjunan said SishyasthEham SadhimAm thvAm prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me); |
| rAmAnusa nURRanthAdhi – 68 | aivar | what is pANdavas and |
| rAmAnusa nURRanthAdhi – 68 | dheyvam | is divine due to the touch of His divine feet, |
| rAmAnusa nURRanthAdhi – 68 | thErinil | standing in the platform of such divine chariot, |
| rAmAnusa nURRanthAdhi – 68 | cheppiya | (that mAyan) divined |
| rAmAnusa nURRanthAdhi – 68 | geethaiyin | Sri geethai; (Its); |
| rAmAnusa nURRanthAdhi – 68 | irAmAnusanai | emperumAnAr |
| rAmAnusa nURRanthAdhi – 68 | pArinil sonna | divined fully for the world, (its) |
| rAmAnusa nURRanthAdhi – 68 | semmaip poruL | meaning which is beautiful |
| rAmAnusa nURRanthAdhi – 68 | theriyA | and clear to everyone, unlike how He divined for arjunan in the chariot; |
| rAmAnusa nURRanthAdhi – 68 | seerinil | in the auspicious qualities of |
| rAmAnusa nURRanthAdhi – 68 | nallOr | distinguished noble ones |
| rAmAnusa nURRanthAdhi – 68 | paNiyum | (who) surrendered (to such emperumAnAr), |
| rAmAnusa nURRanthAdhi – 68 | en Aviyum | my AthmA |
| rAmAnusa nURRanthAdhi – 68 | sindhaiyum | and mind |
| rAmAnusa nURRanthAdhi – 68 | chenRu | went there (to such auspicious qualities of them) without staying put on some other things |
| rAmAnusa nURRanthAdhi – 68 | paNindhadhu | and became loving towards them such that it cannot live without them; |
| rAmAnusa nURRanthAdhi – 68 | sollil | to think about it, |
| rAmAnusa nURRanthAdhi – 68 | Ar | who just is |
| rAmAnusa nURRanthAdhi – 68 | enakku inRu nigar | equal to me now? |
| rAmAnusa nURRanthAdhi – 69 | mun nAL | before the time of (Him) creating, |
| rAmAnusa nURRanthAdhi – 69 | sindhaiyinOdu | along with the main faculty that is – mind, |
| rAmAnusa nURRanthAdhi – 69 | karaNangaL yAvum | all the faculties/senses |
| rAmAnusa nURRanthAdhi – 69 | sithaindhu | (had) destructed, |
| rAmAnusa nURRanthAdhi – 69 | anthamuRRu | and got annihilated |
| rAmAnusa nURRanthAdhi – 69 | Azhndhadhu | and became ineffective without any difference from non-sentient, |
| rAmAnusa nURRanthAdhi – 69 | kaNdu | seeing such state, |
| rAmAnusa nURRanthAdhi – 69 | anRu | at that time, |
| rAmAnusa nURRanthAdhi – 69 | aranganum | periya perumAL, |
| rAmAnusa nURRanthAdhi – 69 | aruLAl thandha | gave, only due to his kindness, |
| rAmAnusa nURRanthAdhi – 69 | avai | those faculties/senses |
| rAmAnusa nURRanthAdhi – 69 | en thanakku | to me who is like a non-sentient |
| rAmAnusa nURRanthAdhi – 69 | than charaN thandhilan | He did not give His divine feet; |
| rAmAnusa nURRanthAdhi – 69 | irAmAnusan | (but) emperumAnAr, |
| rAmAnusa nURRanthAdhi – 69 | endhai | as a father for me |
| rAmAnusa nURRanthAdhi – 69 | vandhu | came and |
| rAmAnusa nURRanthAdhi – 69 | thAn | he (is the one who) |
| rAmAnusa nURRanthAdhi – 69 | adhu thandhu | gave those divine feet (of emperumAn) (to me, and) |
| rAmAnusa nURRanthAdhi – 69 | inRu eduththanan | he took out |
| rAmAnusa nURRanthAdhi – 69 | ennai | me who was drowning in the sea of material world |
| rAmAnusa nURRanthAdhi – 69 | Oh! what a help this is! | is the thought. |
| rAmAnusa nURRanthAdhi – 70 | ennaiyum pArththu | Having used to involve in matters of my senses for time eternal, as said in rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [SrI vaikuNta sthavam – 99] (even after being taken up by emperumAnAr, the illusion of pleasure to senses surrounds and takes me over), even after your highness has accepted me in, due to the strength of bad scent (of earlier deeds), I am still having abundant interest in unfavorable matters – your highness seeing me of such state, |
| rAmAnusa nURRanthAdhi – 70 | I involve in worldly matters in accordance with that (bad) interest; such is my |
| rAmAnusa nURRanthAdhi – 70 | iyalvaiyum pArththu | and seeing such bad ways (of me), |
| rAmAnusa nURRanthAdhi – 70 | unnaiyum pArkkil | if you see yourself (of) |
| rAmAnusa nURRanthAdhi – 70 | eNNil pal | many innumerable |
| rAmAnusa nURRanthAdhi – 70 | guNaththa | qualities, |
| rAmAnusa nURRanthAdhi – 70 | aruL seyvadhE nalam | it is better for you to show your kindness (and help me); |
| rAmAnusa nURRanthAdhi – 70 | anRi | instead of this, |
| rAmAnusa nURRanthAdhi – 70 | pinnaiyum pArkkil | if investigating again |
| rAmAnusa nURRanthAdhi – 70 | nalam uLadhE | is there any goodness |
| rAmAnusa nURRanthAdhi – 70 | en pAl | in me; |
| rAmAnusa nURRanthAdhi – 70 | unnaich chArndhavar | those who have surrendered to your divine feet, |
| rAmAnusa nURRanthAdhi – 70 | en pArppar | what would be their finding about |
| rAmAnusa nURRanthAdhi – 70 | perum karuNai thannai | unbounded kindness |
| rAmAnusa nURRanthAdhi – 70 | un | of your highness? |
| rAmAnusa nURRanthAdhi – 70 | Would they not find fault in that kindness? is the thought. They might think | even this [his kindness] is of this extent only? |
| rAmAnusa nURRanthAdhi – 71 | vaNmai | (emperumAnAr) having the quality of generosity that does not see lowliness of the receiver or greatness of what is given, |
| rAmAnusa nURRanthAdhi – 71 | em | and due to such generosity he made me as his, |
| rAmAnusa nURRanthAdhi – 71 | irAmAnusA | Oh udaiyavar! |
| rAmAnusa nURRanthAdhi – 71 | perunthagai | having such greatness! |
| rAmAnusa nURRanthAdhi – 71 | en | my |
| rAmAnusa nURRanthAdhi – 71 | sindhai | mind which is as said in ninRavA nillA [periya thirumozhi – 1.1.4] (does not stay in one matter), |
| rAmAnusa nURRanthAdhi – 71 | chArndhadhu | got fixated, like shadow and lines, |
| rAmAnusa nURRanthAdhi – 71 | thAL keezh | under the divine feet |
| rAmAnusa nURRanthAdhi – 71 | un | of your, our lord, |
| rAmAnusa nURRanthAdhi – 71 | iNai | which match each other; |
| rAmAnusa nURRanthAdhi – 71 | ath thAmaraith thALgaLukku | towards those divine feet that are the most relished, |
| rAmAnusa nURRanthAdhi – 71 | anbu thAn | the love, it, |
| rAmAnusa nURRanthAdhi – 71 | kUrndhadhu | grew |
| rAmAnusa nURRanthAdhi – 71 | migavum | without bound; |
| rAmAnusa nURRanthAdhi – 71 | en seygai | (since) my livelihood |
| rAmAnusa nURRanthAdhi – 71 | un than | being about doing things related to love for your qualities, |
| rAmAnusa nURRanthAdhi – 71 | theerndhadhu | (my such livelihood) got itself dedicated |
| rAmAnusa nURRanthAdhi – 71 | guNangaLukkE | to such qualities (of yours); |
| rAmAnusa nURRanthAdhi – 71 | mun sey vinai | my earlier karmas (deeds) |
| rAmAnusa nURRanthAdhi – 71 | pErndhadhu | left like dismantling of a mountain |
| rAmAnusa nURRanthAdhi – 71 | adhu vinaiyAl | due to acts |
| rAmAnusa nURRanthAdhi – 71 | sey | (you) performed by |
| rAmAnusa nURRanthAdhi – 71 | nee | you who is the remover of all such karmas. |
| rAmAnusa nURRanthAdhi – 71 | nee sey vinai | is about his special grace. |
| rAmAnusa nURRanthAdhi – 71 | When some recite it as nee seyvana adhanAl | due to the acts of yours for removing my karmas. |
| rAmAnusa nURRanthAdhi – 72 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 72 | mikka vaNmai seydhu | showed unbounded generosity, |
| rAmAnusa nURRanthAdhi – 72 | kaiththanan | and divined his winning of |
| rAmAnusa nURRanthAdhi – 72 | kalagarai | those who confuse/agitate |
| rAmAnusa nURRanthAdhi – 72 | samayam | (based on their association to) such philosophies |
| rAmAnusa nURRanthAdhi – 72 | theeya | which are lowly; |
| rAmAnusa nURRanthAdhi – 72 | uyththanan | (and he) lead/administered the |
| rAmAnusa nURRanthAdhi – 72 | thUya | pure/accurate |
| rAmAnusa nURRanthAdhi – 72 | mARai neRi thannai | path of vEdham |
| rAmAnusa nURRanthAdhi – 72 | kAsinikku | in the earth; |
| rAmAnusa nURRanthAdhi – 72 | enRu unni | thinking of such aspects, |
| rAmAnusa nURRanthAdhi – 72 | uLLam neyththu | with hearts that are not dry (wet and like new that is polished/immersed with ghee) but affectionate, |
| rAmAnusa nURRanthAdhi – 72 | av-vanbOdu | and being with that affection |
| rAmAnusa nURRanthAdhi – 72 | Eththum | they praise (emperumAnAr); |
| rAmAnusa nURRanthAdhi – 72 | niRai pugazhOrudanE | with such noble ones, |
| rAmAnusa nURRanthAdhi – 72 | ennai vaiththanan | he kept me among them by his divine grace, |
| rAmAnusa nURRanthAdhi – 72 | Oh! what a favour this is! | is the thought. |
| rAmAnusa nURRanthAdhi – 72 | Or, saying niRai pugazhOrudanE vaiththanan | he made me who was in the association of the wrong group, to be among the SrIvaishNavas, as said in adiyarOdu irundhamai. |
| rAmAnusa nURRanthAdhi – 72 | Having affectionate heart is | unlike having a dry/dabbling affection, being full of love. |
| rAmAnusa nURRanthAdhi – 73 | than vaNmaiynAlum | By his generosity (which does not see (just the) greatness of meanings), |
| rAmAnusa nURRanthAdhi – 73 | mA thagavAlum | and by his utmost kindness (which cannot bear to see the wrong paths (of the people)), |
| rAmAnusa nURRanthAdhi – 73 | madhi puraiyum | like the moon which removes heat, and which gives delight, |
| rAmAnusa nURRanthAdhi – 73 | thaNmaiyinAlum | by his coldness (pleasantness), |
| rAmAnusa nURRanthAdhi – 73 | ith tharaNiyOrkatku | to the ones in this world, as said in aRivinAl kuRaivilam [thiruvAimozhi – 4.8.5] (we do not have interest in those matters that are not liked by emperumAn), |
| rAmAnusa nURRanthAdhi – 73 | thAn charaNAy | having himself as the protector |
| rAmAnusa nURRanthAdhi – 73 | gyAnam uraiththa | advised the knowledge (which is) |
| rAmAnusa nURRanthAdhi – 73 | uNmai | true (pAramArthika). |
| rAmAnusa nURRanthAdhi – 73 | nal | and distinguished; |
| rAmAnusa nURRanthAdhi – 73 | irAmAnusanai | such emperumAnAr |
| rAmAnusa nURRanthAdhi – 73 | unnum | thinking of him as the protector |
| rAmAnusa nURRanthAdhi – 73 | thiNmai allAl | other than that as destiny, |
| rAmAnusa nURRanthAdhi – 73 | maRROr nilai illai | there is no other sustenance, |
| rAmAnusa nURRanthAdhi – 73 | enakku | for me. |
| rAmAnusa nURRanthAdhi – 74 | mAyavan | He having wonderfully great intellect and power, |
| rAmAnusa nURRanthAdhi – 74 | thErAr enRu | (seeing) that they are are not being according to |
| rAmAnusa nURRanthAdhi – 74 | thiRam | the nature |
| rAmAnusa nURRanthAdhi – 74 | maRaiyin | of vEdham which is eternal, authorless, distinguished in comparison to the other pramANams such as perception and inference, and is most trustworthy, and reminds sentient entities about good and bad, and is in the form of instructions/commands, |
| rAmAnusa nURRanthAdhi – 74 | kuRaippadhu | divined His cutting of |
| rAmAnusa nURRanthAdhi – 74 | theeyavarai | such very bad ones having the conduct of crossing the limit of His commands/instructions, |
| rAmAnusa nURRanthAdhi – 74 | kUr Azhi koNdu | using the sharp divine disc; |
| rAmAnusa nURRanthAdhi – 74 | em | our lord, that is |
| rAmAnusa nURRanthAdhi – 74 | irAmAnusan | (such) emperumAnAr, |
| rAmAnusa nURRanthAdhi – 74 | kONdal anaiya | who is helpful to every one, and so can be compared to clouds, |
| rAmAnusa nURRanthAdhi – 74 | vaNmai | he having such generosity, |
| rAmAnusa nURRanthAdhi – 74 | guNaththu | having auspicious qualities |
| rAmAnusa nURRanthAdhi – 74 | ErAr | which are unsurpassed, |
| rAmAnusa nURRanthAdhi – 74 | sidhaippadhu | he divines his destroying |
| rAmAnusa nURRanthAdhi – 74 | sErAdhavarai | of those, who, due to their thought of ignoring vEdhas as authoritative, and having faith in their incorrect interpretations, having the state of not in harmony with the truth |
| rAmAnusa nURRanthAdhi – 74 | av enzhil maRaiyil | with such distinguished vEdham, |
| rAmAnusa nURRanthAdhi – 74 | appodhu oru sindhai seydhE | by using unique reasoning proofs each and every time. |
| rAmAnusa nURRanthAdhi – 74 | Oh what a power this is! | is the thought. |
| rAmAnusa nURRanthAdhi – 74 | kuRaippadhu | cutting off; sidhaippadhu – destroying; |
| rAmAnusa nURRanthAdhi – 74 | appOdhu oru sindhai | is about thinking through (the arguments/solution) uniquely at each point in time, every time. |
| rAmAnusa nURRanthAdhi – 75 | seyththalai | Along the sides of fields |
| rAmAnusa nURRanthAdhi – 75 | chankam | conchs |
| rAmAnusa nURRanthAdhi – 75 | eenum | give birth to |
| rAmAnusa nURRanthAdhi – 75 | sezhu muththam | beautiful pearls ; |
| rAmAnusa nURRanthAdhi – 75 | arangar | periya perumAL who lives in such divine place – kOyil, |
| rAmAnusa nURRanthAdhi – 75 | thiruk kaiththalaththu | As said in kaiyinAr suri sanaku analAzhiyar [amalanAdhipirAn 7] (~emperumAn holding beautiful conch and bright disc), in the divine hands, which are having beauty even when empty, which itself requires doing Alaththi´ (to remove bad casting of eyes), |
| rAmAnusa nURRanthAdhi – 75 | Endhi | holding |
| rAmAnusa nURRanthAdhi – 75 | Azhiyum | beautiful disc (beautiful to devotees, dangerous to their enemies) |
| rAmAnusa nURRanthAdhi – 75 | sankamum | and conch |
| rAmAnusa nURRanthAdhi – 75 | nam kaN mukappE | in front of my (our) eyes, and |
| rAmAnusa nURRanthAdhi – 75 | moyththu | appear visible, |
| rAmAnusa nURRanthAdhi – 75 | alaiththu | and using his loveliness and such characteristics, try to make my mind split in the state about your highness, |
| rAmAnusa nURRanthAdhi – 75 | unnai vidEn enRu | and has promised himself that – I shall not leave you |
| rAmAnusa nURRanthAdhi – 75 | irukkilum | and stays put in one place like a tree; even then, |
| rAmAnusa nURRanthAdhi – 75 | pugazhE | auspicious qualities |
| rAmAnusa nURRanthAdhi – 75 | nin | of your highness |
| rAmAnusa nURRanthAdhi – 75 | vandhu | would come |
| rAmAnusa nURRanthAdhi – 75 | muRRum | everywhere |
| rAmAnusa nURRanthAdhi – 75 | ninRu ennai | stand surrounding me fully, |
| rAmAnusa nURRanthAdhi – 75 | moyththu | each quality of yours would come competing to show its greatness (aham ahamikayA), |
| rAmAnusa nURRanthAdhi – 75 | alaikkum | and attract me. |
| rAmAnusa nURRanthAdhi – 75 | moiththu | come in groups |
| rAmAnusa nURRanthAdhi – 75 | aliththu | pushing me around not allowing to stand in one place; |
| rAmAnusa nURRanthAdhi – 75 | When some recite as meyth thalaththu | in real place/state; that is, being truly in the state of I wont let you go. Unlike rainbow, etc., which appear to be true; being really true; that is, coming right in front of my eyes and saying Truly I wont let you go (away from me). |
| rAmAnusa nURRanthAdhi – 76 | ninRa | not occasional; being at all times |
| rAmAnusa nURRanthAdhi – 76 | vaN keerththiyum | such beautiful fame |
| rAmAnusa nURRanthAdhi – 76 | neeL punalum | and, as said in vAr punal am thaN aruvi [thiruvAimozhi 3.5.8] (having beautiful cool water falls), long water falls |
| rAmAnusa nURRanthAdhi – 76 | niRai | being present everywhere, |
| rAmAnusa nURRanthAdhi – 76 | vEnkatam | such place having divine name as thiruvEnkatam, |
| rAmAnusa nURRanthAdhi – 76 | pon kunRamum | which is thirumalai (the divine mountain) that is beautiful to see, |
| rAmAnusa nURRanthAdhi – 76 | vaikuntha nAdum | and, the divine place that is SrI vaikuNtam, |
| rAmAnusa nURRanthAdhi – 76 | kulaviya pARkadalum | and, the place he descended to and is staying in reclining position for protecting His devotees – so celebrate the distinguished ones – such divine milky ocean (thiruppARkadal), |
| rAmAnusa nURRanthAdhi – 76 | eththanai inbam tharum | how much ever happiness these would create |
| rAmAnusa nURRanthAdhi – 76 | un thanakku | for your highness; |
| rAmAnusa nURRanthAdhi – 76 | thAL | (it is the) divine feet |
| rAmAnusa nURRanthAdhi – 76 | un | of your highness |
| rAmAnusa nURRanthAdhi – 76 | iNai | which are having the beauty of being together |
| rAmAnusa nURRanthAdhi – 76 | malar | and are enjoyable, |
| rAmAnusa nURRanthAdhi – 76 | adhu | will create the same happiness |
| rAmAnusa nURRanthAdhi – 76 | en thanakkum | for me too; |
| rAmAnusa nURRanthAdhi – 76 | irAmAnusA | your highness, that is, udaiyavar, |
| rAmAnusa nURRanthAdhi – 76 | eendhu aruL | please grant adiyEn |
| rAmAnusa nURRanthAdhi – 76 | ivai | these divine feet (of yours). |
| rAmAnusa nURRanthAdhi – 76 | eendhu | giving / donating. |
| rAmAnusa nURRanthAdhi – 77 | eendhanan | he (emperumAnAr) granted me |
| rAmAnusa nURRanthAdhi – 77 | in aruL | the distinguished grace |
| rAmAnusa nURRanthAdhi – 77 | eeyAdha | which has not been granted to anyone till now; |
| rAmAnusa nURRanthAdhi – 77 | pAyndhanan | he kicked out / pushed aside |
| rAmAnusa nURRanthAdhi – 77 | eNNil | countless |
| rAmAnusa nURRanthAdhi – 77 | maRaik kuRumbai | philosophies of mis-interpreters who were making mischief on vEdhas and were propagating it that way and were pushing true meanings aside; |
| rAmAnusa nURRanthAdhi – 77 | keerththiyinAl | by his fame which |
| rAmAnusa nURRanthAdhi – 77 | Eyndhanan | pervaded |
| rAmAnusa nURRanthAdhi – 77 | ip padi anaiththum | the whole of earth, |
| rAmAnusa nURRanthAdhi – 77 | kAyndhanan | he drove away |
| rAmAnusa nURRanthAdhi – 77 | en vinaigaLai | my karmas (effects of my deeds) |
| rAmAnusa nURRanthAdhi – 77 | vEr paRiya | to be gone without trace; |
| rAmAnusa nURRanthAdhi – 77 | en | what |
| rAmAnusa nURRanthAdhi – 77 | ini | next/now is |
| rAmAnusa nURRanthAdhi – 77 | karuththu | the thought in the mind |
| rAmAnusa nURRanthAdhi – 77 | irAmAnusaRku | of emperumAnAr |
| rAmAnusa nURRanthAdhi – 77 | vaNmai | the most generous. |
| rAmAnusa nURRanthAdhi – 77 | Is there anything more planned to be done | is the meaning. |
| rAmAnusa nURRanthAdhi – 77 | When some recite it as Eyndha vaN keerththiyinAr | due to the excellence of his qualities that are spread and set through out the earth, he removed my karmas; that is, isnt he the one having connection with emperumAnAr – thinking in this way, the karmas would go away by themselves from amudhanAr. |
| rAmAnusa nURRanthAdhi – 77 | pAyndhu | kicking out |
| rAmAnusa nURRanthAdhi – 78 | karuththil pugundhu | Thinking that if staying at distance it may not be possible to reform his heart, he came and entered into myheart, |
| rAmAnusa nURRanthAdhi – 78 | uLLil kaLLam kazhaRRi | removed AthmApahAram (thinking that the AthmA is mine) |
| rAmAnusa nURRanthAdhi – 78 | karudhaRiya | what is not even imaginable in others minds |
| rAmAnusa nURRanthAdhi – 78 | varuththaththinAl | with great pains/efforts, |
| rAmAnusa nURRanthAdhi – 78 | miga vanjiththu | keeping it very secret |
| rAmAnusa nURRanthAdhi – 78 | nee | (neeyE) you who only know that, and putting efforts |
| rAmAnusa nURRanthAdhi – 78 | thiruththi | like those who could fix a barren land as cultivatable |
| rAmAnusa nURRanthAdhi – 78 | indha maNNagaththE | in this world, |
| rAmAnusa nURRanthAdhi – 78 | thirumagaL kELvanukku | to SrI:pathi (SrIman nArAyaNan) who is your destiny, |
| rAmAnusa nURRanthAdhi – 78 | Akkiya pin | after making (me) to be used in His antha:puram (private quarters) |
| rAmAnusa nURRanthAdhi – 78 | en nenjil | in my mind which your highness had reformed |
| rAmAnusa nURRanthAdhi – 78 | maRROr poyp poruL | a false meaning that is outside of that, |
| rAmAnusa nURRanthAdhi – 78 | poruththap padAdhu | would not fit in my mind even if forcefully set. |
| rAmAnusa nURRanthAdhi – 78 | karuththu | based on how thoughts are based on mind/heart, it talks about manas (mind) only. Like saying sindhai (thought to imply mind which is annihilated along with other faculties of body during total annihilation). |
| rAmAnusa nURRanthAdhi – 78 | varuththam | strain / efforts. |
| rAmAnusa nURRanthAdhi – 79 | poyyai | the pure falsities of saying AthmAs dhEha parimANathvam (AthmA is like body and does not have intellect) , kshaNikam gyAna rUpathvam (intellect/knowledge is transient (and knowing this gives him liberation, and if not knowing this then it gives samsAram)), jatathvam (AthmA is unintelligent), etc., and brahmams mAyA SapaLitha-thva (brahmam is covered by mAyA; so, though brahmam is one, looking at reflection on bodies it thinks there are many Athmas (and those bodies are NOT real)), upAdhi miSrathvam (brahmam is one, and is reflected on bodies and appears to brahmam to be many AthmAs (and those bodies are real)), vikArithvam (brahmam undergoes changes), etc. |
| rAmAnusa nURRanthAdhi – 79 | churakkum | and explaining more and more in these (wrong) ways, |
| rAmAnusa nURRanthAdhi – 79 | poruLai | such meaning of those philosophies that reject or misinterpret vEdhas, |
| rAmAnusa nURRanthAdhi – 79 | Otti | driving away (such wrong ones), |
| rAmAnusa nURRanthAdhi – 79 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 79 | purakkum | nurtures |
| rAmAnusa nURRanthAdhi – 79 | meyyai | true meaning |
| rAmAnusa nURRanthAdhi – 79 | indha bhUthalaththE | in this earth; |
| rAmAnusa nURRanthAdhi – 79 | niRka | (he is) waiting and looking at leading path, hoping, whether anyone would come (to learn); |
| rAmAnusa nURRanthAdhi – 79 | valla | can |
| rAmAnusa nURRanthAdhi – 79 | vERu | other |
| rAmAnusa nURRanthAdhi – 79 | dheyvam | god / deity |
| rAmAnusa nURRanthAdhi – 79 | uyyak koLLa | save |
| rAmAnusa nURRanthAdhi – 79 | nammai | us |
| rAmAnusa nURRanthAdhi – 79 | ingi yAdhu enRu | (they) search whether (such deity is) present anywhere here, |
| rAmAnusa nURRanthAdhi – 79 | ularndhu | due to anguish in their mind (due to not finding such deity), their bodies become dry / in vain, |
| rAmAnusa nURRanthAdhi – 79 | izhandhu | (and) not getting |
| rAmAnusa nURRanthAdhi – 79 | nal aRivu | the true knowledge that helps in realizing that this (emperumAnArs divine feet) is our destiny which gives true meaning, and thus get saved; |
| rAmAnusa nURRanthAdhi – 79 | vaiyaththu uLLOr | those in the earth |
| rAmAnusa nURRanthAdhi – 79 | avamE | (are) uselessly |
| rAmAnusa nURRanthAdhi – 79 | aiyappadA niRpar | having doubts/uncertain minds. |
| rAmAnusa nURRanthAdhi – 79 | Oh! what bad state this is of them! | is the thought. |
| rAmAnusa nURRanthAdhi – 79 | For poyyaich churakkum etc | its meaning is also as follows body which due to the nature of getting created and destroyed, and thus keeps changing, is considered as false (not stable); due to series of births that would make us think more and more that the body is AthmA itself and would create the feeling of being independent (from emperumAn), emperumAnAr drove away such aspects by his advises in this earth, and protects AthmA which is in the form of truth and would be the truth; |
| rAmAnusa nURRanthAdhi – 80 | nallAr | As said in nallAr navil kurugUr nagarAn [thiruviruththam 100] (those having auspicious qualities and good actions praise nammAzhvAr who incarnated in thirukkurugUr (AzhvAr thirunagari)), all the noble ones |
| rAmAnusa nURRanthAdhi – 80 | paravum | from their respective places, based on love, they praise |
| rAmAnusa nURRanthAdhi – 80 | irAmAnsan | emperumAnAr; his – |
| rAmAnusa nURRanthAdhi – 80 | thirunAmam | divine name; as said by kUraththAzhvAn in nachEth rAmAnujEthyEshA chathurA chathuraksharee – kAmavasthAm prapadhyanthE janthavO hantha mAdhruSa: (If there wasnt this powerful four letter word rA.mA.nu.ja, Oh! what state would the animals like me be in), such divine name |
| rAmAnusa nURRanthAdhi – 80 | namba vallAr thiRaththai | which they can consider as their shelter; such peoples ways |
| rAmAnusa nURRanthAdhi – 80 | maRavAdhavargaL yavar | is always thought about |
| rAmAnusa nURRanthAdhi – 80 | yAvar | by some few people – |
| rAmAnusa nURRanthAdhi – 80 | avarkkE | only to them |
| rAmAnusa nURRanthAdhi – 80 | ella idaththilum | in all the places |
| rAmAnusa nURRanthAdhi – 80 | enRum | at all times, |
| rAmAnusa nURRanthAdhi – 80 | eppOdhilum | at all situations / conditions, |
| rAmAnusa nURRanthAdhi – 80 | eththozhumbum | by all types/forms of subservience |
| rAmAnusa nURRanthAdhi – 80 | sollAl | by voice |
| rAmAnusa nURRanthAdhi – 80 | manaththAl | by mind |
| rAmAnusa nURRanthAdhi – 80 | karumaththinAl | by body (physically) |
| rAmAnusa nURRanthAdhi – 80 | as said by thanakkEyAga [thiruvAimozhi | 2.9.4] (emperumAn should accept my service only for His benefit/enjoyment), |
| rAmAnusa nURRanthAdhi – 80 | sOrvinRich cheyvan | will do without any separate enjoyment (pruthak rasam) |
| rAmAnusa nURRanthAdhi – 80 | nambu | having faith; also, liking (of emperumAnArs divine name); |
| rAmAnusa nURRanthAdhi – 80 | thozhumbu | slave/subservient. |
| rAmAnusa nURRanthAdhi – 80 | sOrvu | deviation. |
| rAmAnusa nURRanthAdhi – 81 | enakku | to me (who) |
| rAmAnusa nURRanthAdhi – 81 | sArvinRi ninRa | was without any attachment |
| rAmAnusa nURRanthAdhi – 81 | thoNdu pattavar pAl | towards those who are subservient like shadow and lines of feet |
| rAmAnusa nURRanthAdhi – 81 | adik keezh | to the divine feet |
| rAmAnusa nURRanthAdhi – 81 | undhan | of your highness |
| rAmAnusa nURRanthAdhi – 81 | thuNai | which are beautiful as a pair |
| rAmAnusa nURRanthAdhi – 81 | sOrvinRi | and they not having separation of mind towards some other matters, |
| rAmAnusa nURRanthAdhi – 81 | as said in adiyArkku ennai At paduththa vimalan [amalanAdhipirAn | 1] (the emperumAn who is most pure, who can make me be devoted to His devotees), and, adiyArrku At paduththAy [thiruppALLiyezhuchchi 10] (please make me subservient to your devotees), He being of the nature of associating those liked by Him to His devotees, of being in the state that except for those devoted to His devotees He would not give His divine feet, such |
| rAmAnusa nURRanthAdhi – 81 | arangan | periya perumALs |
| rAmAnusa nURRanthAdhi – 81 | thALgaL | divine feet (which are) |
| rAmAnusa nURRanthAdhi – 81 | seyya | reddish, as a match to the color of his divine body that is green |
| rAmAnusa nURRanthAdhi – 81 | iNaigaL | and having beauty of being together, |
| rAmAnusa nURRanthAdhi – 81 | inRu | now/today |
| rAmAnusa nURRanthAdhi – 81 | peRuththum | (you made me) get (to such divine feet) in that way |
| rAmAnusa nURRanthAdhi – 81 | pErvu inRi | (that I) never get separated from (such divine feet) at any time; |
| rAmAnusa nURRanthAdhi – 81 | irAmAnusA | Oh emperumAnAr! |
| rAmAnusa nURRanthAdhi – 81 | ini | having this becoming like so, |
| rAmAnusa nURRanthAdhi – 81 | therivuRil | if we think about it |
| rAmAnusa nURRanthAdhi – 81 | mARillai | there is no equal to the |
| rAmAnusa nURRanthAdhi – 81 | seer onRiya | most admirable |
| rAmAnusa nURRanthAdhi – 81 | karuNaikku | grace |
| rAmAnusa nURRanthAdhi – 81 | un | of your highness. |
| rAmAnusa nURRanthAdhi – 81 | For sORvinRi etc. | it could also be read as: arangan seyya thAL iNaigaL – pErvinRi – undha thuNai adik keezh thoNdu pattavar pAl sArvinRi ninRa enakku – due to my concurrence for service to emperumAn I was staunch in holding on to the divine feet of emperumAn, but due to blemished thought I did not concur to be subservient to His devotees and so I was not associated to those who serve your divine feet – now/today your highness has got that service/concurrence for me there is no equal to such grace of your highness; |
| rAmAnusa nURRanthAdhi – 81 | pErvu | leaving |
| rAmAnusa nURRanthAdhi – 81 | seer | strong/solid; also, beauty; |
| rAmAnusa nURRanthAdhi – 81 | onRi | coming/being together |
| rAmAnusa nURRanthAdhi – 81 | mARu | concurrence. |
| rAmAnusa nURRanthAdhi – 81 | therivuRu | research/think about it. |
| rAmAnusa nURRanthAdhi – 82 | seRiyap perAdhu | not having |
| rAmAnusa nURRanthAdhi – 82 | gyAnam | knowledge of |
| rAmAnusa nURRanthAdhi – 82 | therivuRRa | interest in distinguishing between truth and false |
| rAmAnusa nURRanthAdhi – 82 | vem thee vinaiyAl | due to most cruel karma, |
| rAmAnusa nURRanthAdhi – 82 | uzhalginRa ennai | I not being stable in anything, and being transient in everything with |
| rAmAnusa nURRanthAdhi – 82 | gyAnaththu | knowledge |
| rAmAnusa nURRanthAdhi – 82 | uruvaRRA | which is not having any specific form, |
| rAmAnusa nURRanthAdhi – 82 | ninRAn | (emperumAnAr) came and incarnated in this world, and |
| rAmAnusa nURRanthAdhi – 82 | oru pozhudhil | but in just one moment itself, |
| rAmAnusa nURRanthAdhi – 82 | kELviyan Akki | (he) made me get such knowledge (as I heard from his advises), |
| rAmAnusa nURRanthAdhi – 82 | poruvaRRa | which is not having an equal (no example like me); |
| rAmAnusa nURRanthAdhi – 82 | as said in dhikkuRRa keerththi, he, without any distinction of noble or common people | for everyone to know, |
| rAmAnusa nURRanthAdhi – 82 | therivuRRa | as having bright (famed) |
| rAmAnusa nURRanthAdhi – 82 | keerththi | auspicious qualities, |
| rAmAnusa nURRanthAdhi – 82 | seer mugil ennum | most generous |
| rAmAnusa nURRanthAdhi – 82 | irAmAnusan | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 82 | enna puNNiyanO | Oh! what a virtuous one he is! |
| rAmAnusa nURRanthAdhi – 82 | When recited as uruvaRRa gyAlaththu: uru | beauty, that is goodness; aRRa- opposite, that is, not having goodness. That is, world that does not have any goodness; in that case, for therivuRRa gyAnam,etc., not having interest in the knowledge of discerning good from bad, in the world which due to cruel karmas is without any goodness and which is to be avoided, as said in eeNdu pal yOnigaL thORu uzhalvOm, me who am going through birth and death through all sorts of creatures; |
| rAmAnusa nURRanthAdhi – 82 | Or, by therivuRRa gyAnam, beautiful knowledge that is sharp for understanding as is about the true nature of everything; therivuRRa keerththi | glory due to brightness of knowledge spread all over the world; |
| rAmAnusa nURRanthAdhi – 82 | seer mugil | beautiful cloud (generosity). |
| rAmAnusa nURRanthAdhi – 83 | seer koNdu | The ones having auspicious nature like control of internal and external senses, faith that nothing can be done independently by self (Akinchanyam), not dependent on any body else (than emperumAn) (ananyagathithvam), interest and faith (towards pious matters), |
| rAmAnusa nURRanthAdhi – 83 | pEr aRam seydhu | (their) doing prapaththi (surrender) which is the most religious precept (dharma), unlike kaivalyam which is enjoyment of own AthmA only, |
| rAmAnusa nURRanthAdhi – 83 | seRidhum ennum | (such people) say, shall attain |
| rAmAnusa nURRanthAdhi – 83 | nal veedu | liberation that is identified as ultimate destiny (after surrendering); |
| rAmAnusa nURRanthAdhi – 83 | mEnmaiyar kUttan allEn | I do not belong in those who are having such glory, who have surrendered to emperumAn, |
| rAmAnusa nURRanthAdhi – 83 | pAr koNda | (the glory) which is spread in the whole earth; |
| rAmAnusa nURRanthAdhi – 83 | irAmAnusA | Oh udaiyavar! |
| rAmAnusa nURRanthAdhi – 83 | padha yugamAm | the two divine feet |
| rAmAnusa nURRanthAdhi – 83 | un | of yours |
| rAmAnusa nURRanthAdhi – 83 | Er koNda veettai | is the most distinguished destiny (mOksham), which |
| rAmAnusa nURRanthAdhi – 83 | eLidhinin eydhuvan | I would get without any effort; |
| rAmAnusa nURRanthAdhi – 83 | cause of that is |
| rAmAnusa nURRanthAdhi – 83 | unnudaiya vaNmai | your generosity |
| rAmAnusa nURRanthAdhi – 83 | kAr koNda | of helping in all the matters at all times, which has won the rainy cloud (in its generosity); |
| rAmAnusa nURRanthAdhi – 83 | idhu kaNdu koL | do I have to say this explicitly, would you not understand it from seeing it in practice? |
| rAmAnusa nURRanthAdhi – 83 | pAr koNda mEnmai | also means – noble and common people all would take up emperumAnAr; he having such excellence; |
| rAmAnusa nURRanthAdhi – 83 | Er | beauty. |
| rAmAnusa nURRanthAdhi – 83 | koNda | having something |
| rAmAnusa nURRanthAdhi – 83 | Saying emperumAnArs divine feet as ultimate destiny (mOksham) | is because that is where there is the most happiness. This is said in mukthi: mOksha: mahAnandha:. |
| rAmAnusa nURRanthAdhi – 84 | kaNdu koNdEn | I recognized him as is that |
| rAmAnusa nURRanthAdhi – 84 | em irAmAnusan thannai | he is not same as us, but has come to lift us up from samsAram, he is our lord, that is emperumAnAr; |
| rAmAnusa nURRanthAdhi – 84 | kANdalumE | as I saw in this way |
| rAmAnusa nURRanthAdhi – 84 | thoNdu koNdEn | I became subservient |
| rAmAnusa nURRanthAdhi – 84 | pon thALil | to the divine feet of |
| rAmAnusa nURRanthAdhi – 84 | avan thoNdar | those who consider only him as their shelter; |
| rAmAnusa nURRanthAdhi – 84 | viNdu koNdEn | I got rid of |
| rAmAnusa nURRanthAdhi – 84 | en | my |
| rAmAnusa nURRanthAdhi – 84 | thollai | eternal |
| rAmAnusa nURRanthAdhi – 84 | vem | very cruel |
| rAmAnusa nURRanthAdhi – 84 | nOy | karmas; |
| rAmAnusa nURRanthAdhi – 84 | vAy maduththu | with great devotion |
| rAmAnusa nURRanthAdhi – 84 | inRu uNdu koNdEn | today I consumed |
| rAmAnusa nURRanthAdhi – 84 | avan | his |
| rAmAnusa nURRanthAdhi – 84 | seer veLLa vAriyai | qualities that is the water of ocean; |
| rAmAnusa nURRanthAdhi – 84 | ulappu illai | there is not an end to it |
| rAmAnusa nURRanthAdhi – 84 | Odhil | if I talk about |
| rAmAnusa nURRanthAdhi – 84 | uRRana | what I obtained |
| rAmAnusa nURRanthAdhi – 84 | innam | even more. |
| rAmAnusa nURRanthAdhi – 84 | Saying kANdalumE is | the moment I saw him |
| rAmAnusa nURRanthAdhi – 84 | thoNdu koNdEn is | got subservience in my hands. |
| rAmAnusa nURRanthAdhi – 84 | vAri | ocean |
| rAmAnusa nURRanthAdhi – 84 | ulappu | end |
| rAmAnusa nURRanthAdhi – 85 | ut poruLAy | being the inner meaning |
| rAmAnusa nURRanthAdhi – 85 | vEdhaththin | of vEdham |
| rAmAnusa nURRanthAdhi – 85 | Odhiya | that is learned, |
| rAmAnusa nURRanthAdhi – 85 | mikka sOdhiyai | He who is present with unbounded glory |
| rAmAnusa nURRanthAdhi – 85 | adhan uchchi | is shown as the head of that vEdham as said in Sruthi SirasividheepthE, |
| rAmAnusa nURRanthAdhi – 85 | nAthan ena aRiyAdhu | not knowing that He is our lord, |
| rAmAnusa nURRanthAdhi – 85 | uzhalginRa thoNdar | they get involved in other matters and languish, |
| rAmAnusa nURRanthAdhi – 85 | pEdhaimai | such lowly knowledge which is the reason for worship of unwanted matters |
| rAmAnusa nURRanthAdhi – 85 | theerththa | (was) removed (by) |
| rAmAnusa nURRanthAdhi – 85 | irAmAnusanai | emperumAnAr; |
| rAmAnusa nURRanthAdhi – 85 | thozhum | worship of (such emperumAnAr) itself as their identity, |
| rAmAnusa nURRanthAdhi – 85 | periyOr | those having such greatness, |
| rAmAnusa nURRanthAdhi – 85 | pAdham allAl | other than their divine feet, |
| rAmAnusa nURRanthAdhi – 85 | enthan Ar uyirkku | to my AthmA |
| rAmAnusa nURRanthAdhi – 85 | paRRu illai | hold is not there for |
| rAmAnusa nURRanthAdhi – 85 | yAdhonRum | something else. |
| rAmAnusa nURRanthAdhi – 86 | paRRi | Those who are surrendered to |
| rAmAnusa nURRanthAdhi – 86 | ap paRRu vidAdhavarE | and are continuing without leaving that refuge |
| rAmAnusa nURRanthAdhi – 86 | manisarai | lowly people |
| rAmAnusa nURRanthAdhi – 86 | paRRA | who are not attached to anything (good) / who do not have any ability, |
| rAmAnusa nURRanthAdhi – 86 | uRRAr ena | thinking that such people are my relatives, |
| rAmAnusa nURRanthAdhi – 86 | uzhanRu | and going behind them and involved in that, |
| rAmAnusa nURRanthAdhi – 86 | Odi | anxious to see when they would see me, |
| rAmAnusa nURRanthAdhi – 86 | ini naiyEn | I suffered; Hereafter I wont be so; |
| rAmAnusa nURRanthAdhi – 86 | kaRRAr | Those who have learned well |
| rAmAnusa nURRanthAdhi – 86 | nUl | the SAsthrams |
| rAmAnusa nURRanthAdhi – 86 | oLLiya | which shows clearly by itself, |
| rAmAnusa nURRanthAdhi – 86 | thinking that the use of that education is to |
| rAmAnusa nURRanthAdhi – 86 | paravum | praise to their hearts content, due to love towards him |
| rAmAnusa nURRanthAdhi – 86 | irAmAnusanai | such emperumAnAr; |
| rAmAnusa nURRanthAdhi – 86 | karudhum | their living is thinking about him only |
| rAmAnusa nURRanthAdhi – 86 | uLLam | they having such mind |
| rAmAnusa nURRanthAdhi – 86 | peRRAr | and having that like having gotten wealth, |
| rAmAnusa nURRanthAdhi – 86 | yavar | the few who are in that state, |
| rAmAnusa nURRanthAdhi – 86 | avar | they |
| rAmAnusa nURRanthAdhi – 86 | periyavar | are the noble ones |
| rAmAnusa nURRanthAdhi – 86 | emmai ninRu ALum | who till the time this AthmA of mine is present, would fully get that AthmA to be subservient to them. |
| rAmAnusa nURRanthAdhi – 86 | OR, For paRRa manisar etc. | I would not surrender to lowly people, and without leaving them thinking that they are the ones who would lift me up from this material world, and so run around thinking of them. |
| rAmAnusa nURRanthAdhi – 87 | periyavar | Those having intellect and ability to speak; such enriched people |
| rAmAnusa nURRanthAdhi – 87 | pEsilum | if they speak, or, |
| rAmAnusa nURRanthAdhi – 87 | pEdhaiyar | those having the limit or lack of knowledge and ability, such poor people |
| rAmAnusa nURRanthAdhi – 87 | pEsilum | if they speak also, |
| rAmAnusa nURRanthAdhi – 87 | tham guNagatkuriya | in this way they can speak based on their (respective) qualities, |
| rAmAnusa nURRanthAdhi – 87 | sol | words according to his nature, form, quality, and place |
| rAmAnusa nURRanthAdhi – 87 | enRum | at all times, |
| rAmAnusa nURRanthAdhi – 87 | udaiyavan enRenRu | that he possess such (quality of being described in such words); |
| rAmAnusa nURRanthAdhi – 87 | uNarvil mikkOr | people having knowledge |
| rAmAnusa nURRanthAdhi – 87 | theriyum | think through many times and involve in it |
| rAmAnusa nURRanthAdhi – 87 | vaN keerththi | having such divine glory |
| rAmAnusa nURRanthAdhi – 87 | irAmAnusan | is emperumAnAr, who |
| rAmAnusa nURRanthAdhi – 87 | thErndhu | investigated |
| rAmAnusa nURRanthAdhi – 87 | maRai | vEdham |
| rAmAnusa nURRanthAdhi – 87 | ulagil | in the world, and |
| rAmAnusa nURRanthAdhi – 87 | puriyum | helped by giving |
| rAmAnusa nURRanthAdhi – 87 | nal gyAnam | distinguished knowledge; |
| rAmAnusa nURRanthAdhi – 87 | porundhAdhavarai | for those not joining / taking up that (advice) |
| rAmAnusa nURRanthAdhi – 87 | kali porum | kali would gain upper hand and oppress them. |
| rAmAnusa nURRanthAdhi – 87 | When recited as guNangatku uriya sol onRum udaiyavan | (onRum how two different levels fit together due to his greatness and kindness); their words are based on their level of knowledge and ability, or lack of knowledge and ability; It cannot be said that the words of praise (of learned ones) are excessive, or (words of the illiterate) would not fit enough, and so cannot say that these are a match of unmatchable – this is due to his unbreakable greatness on the one side, and unbounded kindness on the other side (respectively); so those words would fit him – he is such a lord – is the thought here. |
| rAmAnusa nURRanthAdhi – 87 | uriya | apt (words); udaiyavar – lord; |
| rAmAnusa nURRanthAdhi – 87 | Some recite it also as than guNangaktu, | (where than applies to emperumAnAr) whether the intellects speak, or the illiterates speak, he always possesses quality that match those words which can be talked about by them; |
| rAmAnusa nURRanthAdhi – 87 | vaNmai | beauty; |
| rAmAnusa nURRanthAdhi – 88 | kazhani | having fields |
| rAmAnusa nURRanthAdhi – 88 | kali mikka | bustling with ploughs, planting, reaping, etc., |
| rAmAnusa nURRanthAdhi – 88 | sen nel | and thus growing beautiful grains, |
| rAmAnusa nURRanthAdhi – 88 | kuRaiyal | being the lord of such place thirukkuRaiyalUr, |
| rAmAnusa nURRanthAdhi – 88 | kalai | divined prabandhams that are in the form of SAsthram, |
| rAmAnusa nURRanthAdhi – 88 | perumAn | having such glory that is thirumangai AzhvAr, his – |
| rAmAnusa nURRanthAdhi – 88 | mikka oli pAdalai | periya thirumozhi, which can be said as oli kezhu pAdal [periya thirumozhi 11.4.10], having beautiful sounds; |
| rAmAnusa nURRanthAdhi – 88 | than | he (emperumAnAr) |
| rAmAnusa nURRanthAdhi – 88 | uNdu | enjoyed (periya thirumozhi) as life saving, nourishing, and enjoying, |
| rAmAnusa nURRanthAdhi – 88 | uLLam thadiththu | (and his) divine mind became exhilarated |
| rAmAnusa nURRanthAdhi – 88 | adhanAl | and due to that, |
| rAmAnusa nURRanthAdhi – 88 | vali mikka | got great strength/force, |
| rAmAnusa nURRanthAdhi – 88 | seeyam | like a lion, |
| rAmAnusa nURRanthAdhi – 88 | irAmAnusan | such emperumAnAr, |
| rAmAnusa nURRanthAdhi – 88 | maRai | (they who) while accepting vEdhas, |
| rAmAnusa nURRanthAdhi – 88 | vAdhiyarAm | would do debates and destroy the world |
| rAmAnusa nURRanthAdhi – 88 | puli mikkadhu enRu | there were too many such tigers that are mis-interpreters of vEdhas, |
| rAmAnusa nURRanthAdhi – 88 | ip puvanaththil | in this world where many other philosophies who wrong the true path of vEdhas, lived; |
| rAmAnusa nURRanthAdhi – 88 | vandhamai | in the way he incarnated to wrong those other philosophies, |
| rAmAnusa nURRanthAdhi – 88 | pORRuvan | I shall praise (such ways of emperumAnAr). |
| rAmAnusa nURRanthAdhi – 88 | kali | bustling; or, strength then it talks about the richness of earth; |
| rAmAnusa nURRanthAdhi – 89 | pORRarum | Like saying nALum en pugazh kOvuna seelam [thiruvAimozhi 9.3.10] (even if I continue forever, how much of your qualities can I praise about?), it is hard to finish praising (about emperumAnAr), |
| rAmAnusa nURRanthAdhi – 89 | seelaththu irAmAnusa | Oh emperumAnAr having such quality of being available to everyone! |
| rAmAnusa nURRanthAdhi – 89 | sARRuvanEl | Such that the whole world hears, if I talked (about you) |
| rAmAnusa nURRanthAdhi – 89 | therindhu | by discerning |
| rAmAnusa nURRanthAdhi – 89 | pugazh | the auspicious qualities |
| rAmAnusa nURRanthAdhi – 89 | nin | of your highness, |
| rAmAnusa nURRanthAdhi – 89 | adhu | that (my talking about you) |
| rAmAnusa nURRanthAdhi – 89 | thAzhvu | would be lowly; |
| rAmAnusa nURRanthAdhi – 89 | Or ERRam enRu koNdirukkilum | Even if I am in the state of thinking that it would be superior |
| rAmAnusa nURRanthAdhi – 89 | un seer thanakku | for the qualities of your highness, |
| rAmAnusa nURRanthAdhi – 89 | adhu theeril | if I do not praise you that way, |
| rAmAnusa nURRanthAdhi – 89 | Eththi anRi | but other than by praising your qualities |
| rAmAnusa nURRanthAdhi – 89 | en | my |
| rAmAnusa nURRanthAdhi – 89 | manam | mind |
| rAmAnusa nURRanthAdhi – 89 | ARRakillAdhu | cannot withstand; |
| rAmAnusa nURRanthAdhi – 89 | My state is like said in mUrkkup pEsuginRAn ivan enRu munivAyElum en nAvinukku ARREn [periyAzhvAr thirumozhi | 5.1.1] (~ I am not able to control my tongue (from praising you) even if you say he is talking foolishly and get angry at me). |
| rAmAnusa nURRanthAdhi – 89 | en ninaivAy | what your highness is considering in your divine mind |
| rAmAnusa nURRanthAdhi – 89 | idhaRku | about this |
| rAmAnusa nURRanthAdhi – 89 | enRittu anjuvan | thinking so, I am fearful. |
| rAmAnusa nURRanthAdhi – 89 | (sARRuvan | Praising such that it becomes known to everyone). (SARRu like saying paRAi sARRu) |
| rAmAnusa nURRanthAdhi – 90 | ninaiyAr | they do not think |
| rAmAnusa nURRanthAdhi – 90 | pirAnai | about emperumAnAr |
| rAmAnusa nURRanthAdhi – 90 | neekkum | who removes |
| rAmAnusa nURRanthAdhi – 90 | piRaviyai | the birth of those who think about him; |
| rAmAnusa nURRanthAdhi – 90 | punaiyAr | they are not creating |
| rAmAnusa nURRanthAdhi – 90 | irum kavigaL | big poems that would highlight the qualities |
| rAmAnusa nURRanthAdhi – 90 | irAmAnusanai | of emperumAnAr |
| rAmAnusa nURRanthAdhi – 90 | enai ALa vandha | who came searching to the place where I was scraping together my existence |
| rAmAnusa nURRanthAdhi – 90 | in neeNilaththE | while there is so much place in this world; |
| rAmAnusa nURRanthAdhi – 90 | vanaiyAr | they do not (even) offer |
| rAmAnusa nURRanthAdhi – 90 | pUm thodaiyal | flower garlands |
| rAmAnusa nURRanthAdhi – 90 | periyavar thALgaLil | under the divine feet of glorious ones |
| rAmAnusa nURRanthAdhi – 90 | punaiyum | who author poems about emperumAnAr; |
| rAmAnusa nURRanthAdhi – 90 | mAndhar | They who have got the birth that enables them to do all these, |
| rAmAnusa nURRanthAdhi – 90 | maruL surandhu | they have got increased confusion of knowledge |
| rAmAnusa nURRanthAdhi – 90 | piRappil varundhuvar | and are suffering by drowning in this materialistic birth; |
| rAmAnusa nURRanthAdhi – 90 | vanai | do; this talks about offering (garlands). |
| rAmAnusa nURRanthAdhi – 90 | varundhu | being sad; |
| rAmAnusa nURRanthAdhi – 91 | maruL | With all the ignorance |
| rAmAnusa nURRanthAdhi – 91 | surandhu | gathered together |
| rAmAnusa nURRanthAdhi – 91 | Agama vAdhiyar | taking up as authoritative reference the mystical worship (Agama) based on rudhran, people called pAsupathar, et al, came standing to argue |
| rAmAnusa nURRanthAdhi – 91 | kURum | to establish rudhran as supreme; they talked based on their creations of new and many explanations, |
| rAmAnusa nURRanthAdhi – 91 | avam poruLAm | which are such lowly meanings |
| rAmAnusa nURRanthAdhi – 91 | iruL surandhu | that is, there was such excessive thamas (mental darkness) |
| rAmAnusa nURRanthAdhi – 91 | ulagu | and the world was |
| rAmAnusa nURRanthAdhi – 91 | eyththa | distressed due to that |
| rAmAnusa nURRanthAdhi – 91 | iruL | and was covered in darkness; |
| rAmAnusa nURRanthAdhi – 91 | neenga | to remove that, |
| rAmAnusa nURRanthAdhi – 91 | than aruL surandhu | by his driving grace which is his |
| rAmAnusa nURRanthAdhi – 91 | eeNdiya seer | distinguished and concentrated quality of protecting those surrendered to him, |
| rAmAnusa nURRanthAdhi – 91 | surandhAn | he helped by giving |
| rAmAnusa nURRanthAdhi – 91 | poruL | the meaning |
| rAmAnusa nURRanthAdhi – 91 | ella uyirkatkum nAthan | that the lord of all the AthmAs |
| rAmAnusa nURRanthAdhi – 91 | arangan ennum | is periya perumAL; |
| rAmAnusa nURRanthAdhi – 91 | em | his such grace of giving that meaning to us, |
| rAmAnusa nURRanthAdhi – 91 | irAmAnusan | that is, emperumAnAr, |
| rAmAnusa nURRanthAdhi – 91 | mikka puNNiyan | is most virtuous, you see! |
| rAmAnusa nURRanthAdhi – 91 | Or, can be read together as mikka puNNiyanAna em irAmAnusan | porul sorindhAn, where the focus is on his being most virtuous; avap poruL harmful meaning; |
| rAmAnusa nURRanthAdhi – 91 | When reciting as AgamavAdhiyar kURum maRap poruL, it is opposite of virtuous | such meaning told by those people; it is so because it affects AthmA; |
| rAmAnusa nURRanthAdhi – 91 | Some also recite as iruL sumandhu eyththa | in that case, the darkness is a heavy load for the world due to which it suffered; |
| rAmAnusa nURRanthAdhi – 91 | seer | beauty; (beauty of emperumAnAr) |
| rAmAnusa nURRanthAdhi – 92 | purindhum ilEn | have not practiced any |
| rAmAnusa nURRanthAdhi – 92 | puNNiya nOnbu | performance of any holy austerity for such benefit (of you getting me); |
| rAmAnusa nURRanthAdhi – 92 | pORRi seyyum | to reach |
| rAmAnusa nURRanthAdhi – 92 | adi | the divine feet (of yours), |
| rAmAnusa nURRanthAdhi – 92 | nuvanRum ilEn | have not even thought about hearing/learning |
| rAmAnusa nURRanthAdhi – 92 | arum | the hard to obtain |
| rAmAnusa nURRanthAdhi – 92 | nuN | subtle/deep |
| rAmAnusa nURRanthAdhi – 92 | kELvi | meanings that are learned by listening (SravaNam); |
| rAmAnusa nURRanthAdhi – 92 | keerththi irAmAnusA | Oh emperumAnAr having many glories! |
| rAmAnusa nURRanthAdhi – 92 | eNNarum | for which it is hard to find boundary |
| rAmAnusa nURRanthAdhi – 92 | semmai | for those having quality of not wishing for other benefits (ananya prayOjanar) |
| rAmAnusa nURRanthAdhi – 92 | pulavarkku | who are able to recite |
| rAmAnusa nURRanthAdhi – 92 | nUl | poems in the form of SAsthram; |
| rAmAnusa nURRanthAdhi – 92 | inRu | today / now |
| rAmAnusa nURRanthAdhi – 92 | nee | your highness having such unmatched greatness |
| rAmAnusa nURRanthAdhi – 92 | ugandhu | are happily |
| rAmAnusa nURRanthAdhi – 92 | ninRa | present with significance |
| rAmAnusa nURRanthAdhi – 92 | en | in my |
| rAmAnusa nURRanthAdhi – 92 | kaNNuLLum | eyes, and |
| rAmAnusa nURRanthAdhi – 92 | nenjuLLum | inner eyes (mind) |
| rAmAnusa nURRanthAdhi – 92 | which you had not done from time immemorial |
| rAmAnusa nURRanthAdhi – 92 | katturai | your highness! please explain yourself |
| rAmAnusa nURRanthAdhi – 92 | ik kAraNAm | the reason for this (presence); |
| rAmAnusa nURRanthAdhi – 92 | kattrurai | please tell (me); katturai is a full word; |
| rAmAnusa nURRanthAdhi – 92 | purindhu | doing |
| rAmAnusa nURRanthAdhi – 92 | nuvanRu | saying |
| rAmAnusa nURRanthAdhi – 92 | semmai | beautiful / pure; by this it refers to not expecting other benefits (ananya prayOjanam). |
| rAmAnusa nURRanthAdhi – 93 | en peruvinaiyai | Seeing the greatest sins of mine which are like unapproachable thorny shrubs |
| rAmAnusa nURRanthAdhi – 93 | kitti | (he) came without backing off |
| rAmAnusa nURRanthAdhi – 93 | uruvi | and took out |
| rAmAnusa nURRanthAdhi – 93 | oL | the bright, sharply done |
| rAmAnusa nURRanthAdhi – 93 | vAL | sword |
| rAmAnusa nURRanthAdhi – 93 | than aruL ennum | that is his mercy, |
| rAmAnusa nURRanthAdhi – 93 | vettik kaLaindha | and cut away and threw off |
| rAmAnusa nURRanthAdhi – 93 | kizhangodu | (the sins) along with the root that is the scent of such sins which can be the cause of regrowth of such sins; |
| rAmAnusa nURRanthAdhi – 93 | meyth thavan ennum | he who is the head of the clan of prapannas, |
| rAmAnusa nURRanthAdhi – 93 | irAmAnusan | that is, emperumAnAr, |
| rAmAnusa nURRanthAdhi – 93 | kedukkum | removed |
| rAmAnusa nURRanthAdhi – 93 | kayavar | such kudhrushtis (mis-interpreters) who cause confusion |
| rAmAnusa nURRanthAdhi – 93 | sollum | say |
| rAmAnusa nURRanthAdhi – 93 | pettai | deceitful words, |
| rAmAnusa nURRanthAdhi – 93 | kattam | and lowly |
| rAmAnusa nURRanthAdhi – 93 | poruLai | meanings |
| rAmAnusa nURRanthAdhi – 93 | maRaip poruL enRu | as the meanings of vEdhas; |
| rAmAnusa nURRanthAdhi – 93 | pirAnallanE | emperumAnAr is such a helper, isnt it? |
| rAmAnusa nURRanthAdhi – 93 | kattam | kashtam – difficulty/lowly |
| rAmAnusa nURRanthAdhi – 93 | pettu | deceitful sentences |
| rAmAnusa nURRanthAdhi – 93 | meyththavan | based on true nature of self he is one having the thapas in the form of SaraNAgathi (surrender) which is the truth; |
| rAmAnusa nURRanthAdhi – 94 | theedhil | not having the blemish of one leaving to suffer due to not removing the unwanted or not giving what is wished for; |
| rAmAnusa nURRanthAdhi – 94 | irAmAnusan | such emperumAnAr |
| rAmAnusa nURRanthAdhi – 94 | sArndhavarkatku | to those who surrendered |
| rAmAnusa nURRanthAdhi – 94 | thannai | him |
| rAmAnusa nURRanthAdhi – 94 | tharum | he would give; what is said in prior sentence (of dhvaya mahA manthram), |
| rAmAnusa nURRanthAdhi – 94 | thavam | that is, firm devotion to surrender (SaraNAgathi nishta) |
| rAmAnusa nURRanthAdhi – 94 | tharum | he would give |
| rAmAnusa nURRanthAdhi – 94 | selvam | that is, wealth of devotion |
| rAmAnusa nURRanthAdhi – 94 | thagavu | (thagundha) appropriate as per the nature of what is to be attained; |
| rAmAnusa nURRanthAdhi – 94 | Then, as is said in sArndha iru val vinaigaLum sariththu [thiruvAimozhi | 1.5.10] (pushed over (completely without any remainder) the two types (virtues and vices) of karmas that are irremovable which are being together (with me)), |
| rAmAnusa nURRanthAdhi – 94 | tharum | will make |
| rAmAnusa nURRanthAdhi – 94 | thee vinai | the cruel karmas |
| rAmAnusa nURRanthAdhi – 94 | pARRi | become insignificant dust |
| rAmAnusa nURRanthAdhi – 94 | tharum | would create more and more of |
| rAmAnusa nURRanthAdhi – 94 | pavam | samsAram (worldly existence) |
| rAmAnusa nURRanthAdhi – 94 | sariyA | one which would not leave us unless an all powerful would let it leave us |
| rAmAnusa nURRanthAdhi – 94 | piRavi | which is due to births |
| rAmAnusa nURRanthAdhi – 94 | as said in paNdai val vinay pARRi aruLinAn [kaNNinuN chiruthth thAmbu | 7] (mercifully drove away as dust, the strong sins which were following me eternally), |
| rAmAnusa nURRanthAdhi – 94 | tharum | he would give; |
| rAmAnusa nURRanthAdhi – 94 | paranthAmam ennum | which is said as parandhAmam |
| rAmAnusa nURRanthAdhi – 94 | thivam | that is parmAkASam – that is, SrIvaikuNtam; |
| rAmAnusa nURRanthAdhi – 94 | yAn | I |
| rAmAnusa nURRanthAdhi – 94 | arundhEn | would not consume |
| rAmAnusa nURRanthAdhi – 94 | onRum | anything else |
| rAmAnusa nURRanthAdhi – 94 | avan seer anRi | other than his qualities |
| rAmAnusa nURRanthAdhi – 94 | uL magizhndhu | with happy mind |
| rAmAnusa nURRanthAdhi – 94 | uvandhu | and liking. |
| rAmAnusa nURRanthAdhi – 94 | When some recite as saliyAp piRavip pavam tharum | sali – is – removable from its place; saliyA cruel karmas that are difficult to uproot, which is the cause of worldly existence; |
| rAmAnusa nURRanthAdhi – 94 | pavam | samsAram – worldly existence; |
| rAmAnusa nURRanthAdhi – 94 | pARRi | (break it into) pieces; |
| rAmAnusa nURRanthAdhi – 94 | magizhndhu | implies liking, so uvandhu – is with liking, and supporting / taking it up. (I would not do that, says amudhanAr about other things). |
| rAmAnusa nURRanthAdhi – 95 | uL ninRu | As said in ya AthmA namantharO yamayathi [bruhadhAraNyakam] (He precepts AthmAs, staying inside them), being inside for existence and livelihood (of AthmAs), |
| rAmAnusa nURRanthAdhi – 95 | uyirgaLukku uRRanavE seydhu | the way in which these AthmAs would live/be saved, cultivating as per those ways, |
| rAmAnusa nURRanthAdhi – 95 | avarkku | to them |
| rAmAnusa nURRanthAdhi – 95 | uyavaE paNNum | doing only such reviving (ujjeevanam) for them, |
| rAmAnusa nURRanthAdhi – 95 | for the three types of sentient- (bhadhdhar (bound souls, here in this realm), mukthar (liberated ones), nithyar (being in SrIvaikuNtam from time eternal)), and for the three types of non-sentient (Sudhdha sathvam, miSra sathvam, saththva sUnyam (Time)), which are under His handling, emperumAn handles the three | true nature (svarUpam), being (sthithi), and action/growth (pravruththi), |
| rAmAnusa nURRanthAdhi – 95 | paranum | even such emperumAn , most distinguished from everyone, sarvasmAthparan, |
| rAmAnusa nURRanthAdhi – 95 | parivilan Am padi | is such that He could be said as not that much caring towards the AthmAs (compared to) |
| rAmAnusa nURRanthAdhi – 95 | em | our lord |
| rAmAnusa nURRanthAdhi – 95 | irAmAnusan | emperumAnAr, |
| rAmAnusa nURRanthAdhi – 95 | udhiththu | incarnated |
| rAmAnusa nURRanthAdhi – 95 | viNNin thalaininRu | from SrIvaikuNtam which is the head of skies |
| rAmAnusa nURRanthAdhi – 95 | maNNin thalaththu | in to the earth |
| rAmAnusa nURRanthAdhi – 95 | aLippAn | to give |
| rAmAnusa nURRanthAdhi – 95 | palluyirkkum | for all the AthmAs, |
| rAmAnusa nURRanthAdhi – 95 | veedu | mOksham that is the mark of most distinguished destiny |
| rAmAnusa nURRanthAdhi – 95 | as said in nAgasya prushtE [thaiththirIya upanishath | nArAyaNavalli (seated on Adhi SEsha in SrIvaikuNtam)), |
| rAmAnusa nURRanthAdhi – 95 | vaLarththanan | and he conducted the growth of |
| rAmAnusa nURRanthAdhi – 95 | maRai nAlum | rig, etc., the four vEdhas, |
| rAmAnusa nURRanthAdhi – 95 | Oh! how wonderfully he conducts it! | is the thought. |
| rAmAnusa nURRanthAdhi – 95 | uRRanavE seydhu is | doing apt deeds; |
| rAmAnusa nURRanthAdhi – 95 | parivu- snEham | love. Also pakshapAtham – favoritism towards His devotees. |
| rAmAnusa nURRanthAdhi – 96 | vaLarum piNi koNda | Being of boundless sorrow |
| rAmAnusa nURRanthAdhi – 96 | val vinaiyAl | due to dangerous karmas that cannot be gotten rid of by experiencing its effects or by amends, |
| rAmAnusa nURRanthAdhi – 96 | kidaiththu aRiyAdhu | not getting directly (in a straight forward manner) |
| rAmAnusa nURRanthAdhi – 96 | kiLarum thuNivu | utmost faith |
| rAmAnusa nURRanthAdhi – 96 | mikka nal vinaiyil | in the highest dharma, that is SaraNAgathi; |
| rAmAnusa nURRanthAdhi – 96 | mudaiththalai | being of bad smell |
| rAmAnusa nURRanthAdhi – 96 | Un | and in form of flesh, etc., such body; |
| rAmAnusa nURRanthAdhi – 96 | as said in thaLarA udalam [thiruvAimozhi | 5.8.8] (~body that becomes weak), till the time of last breath, |
| rAmAnusa nURRanthAdhi – 96 | thaLarum aLavum | till the time of getting weak |
| rAmAnusa nURRanthAdhi – 96 | as said in van sERRu aLLal poyn nilam [thiruviruththam | 100] (world of falsities, that is a dense sludge), podhumbinil veezhndhu vazhukki [periyAzhvAr thirumozhi 5.2.7] (falling into pit), kUdi azhungik kuzhiyil veezhndhu vazhukkAdhE [periyAzhvAr thirumozhi 4.6.6] (not get slipped and get immersed into the pit (of worldly affairs / pull of senses)), in the place of worldly affairs that is of recovering from using the holding stick that is about what are to be followed and what are to rejected, that is given due to help of pious ones, (but later again) falling down, and repeat this, |
| rAmAnusa nURRanthAdhi – 96 | thariththum | managing to stay afloat |
| rAmAnusa nURRanthAdhi – 96 | vizhundhum | and falling into the cruel pit of senses like sound, form, etc., |
| rAmAnusa nURRanthAdhi – 96 | thani thirivERku | to me who was flailing without having any one with me as an accompaniment to end my loneliness, and preventing me from falling into pit holding me and guiding me to save me, |
| rAmAnusa nURRanthAdhi – 96 | em | for us |
| rAmAnusa nURRanthAdhi – 96 | iRaivan | lord |
| rAmAnusa nURRanthAdhi – 96 | irAmAnusan thannai | emperumAnAr |
| rAmAnusa nURRanthAdhi – 96 | those being thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu | 2] (~ do not know any other god), |
| rAmAnusa nURRanthAdhi – 96 | uRRavar uLar | they are there who are dedicated to (emperumAnAr). |
| rAmAnusa nURRanthAdhi – 96 | When some recite as em iRaivar irAmAnusan thannai uRRAvar | those who are dedicated only to emperumAnAr, who are our lords – shall be the meaning. |
| rAmAnusa nURRanthAdhi – 96 | piNi | sorrow; |
| rAmAnusa nURRanthAdhi – 96 | nal vinai | sukrutham – fortune/virtue; |
| rAmAnusa nURRanthAdhi – 96 | kiLarum thuNivu | growing faith/courage; |
| rAmAnusa nURRanthAdhi – 96 | mudai | bad smell |
| rAmAnusa nURRanthAdhi – 96 | Some also recite as mikka nal vinaiyin kiLarum thuNivu | then, great faith that is required for the very high dharma of SaraNAgathi. |
| rAmAnusa nURRanthAdhi – 97 | uRRAr anRi | There are only those who are subservient to |
| rAmAnusa nURRanthAdhi – 97 | thannai | him, |
| rAmAnusa nURRanthAdhi – 97 | illai enRu | and none |
| rAmAnusa nURRanthAdhi – 97 | uRRAr | who are involved in the |
| rAmAnusa nURRanthAdhi – 97 | thanmai | nature of |
| rAmAnusa nURRanthAdhi – 97 | guNam sARRidum | doing praises of qualities |
| rAmAnusa nURRanthAdhi – 97 | uRRArai | of those who are subservient to |
| rAmAnusa nURRanthAdhi – 97 | thannai | him; |
| rAmAnusa nURRanthAdhi – 97 | aRindhu | thinking so, |
| rAmAnusa nURRanthAdhi – 97 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 97 | than | by his |
| rAmAnusa nURRanthAdhi – 97 | thagavAl | grace |
| rAmAnusa nURRanthAdhi – 97 | inRu | now/today |
| rAmAnusa nURRanthAdhi – 97 | uRRAn | divined his acceptance of |
| rAmAnusa nURRanthAdhi – 97 | ennai | me |
| rAmAnusa nURRanthAdhi – 97 | uRRu | by making me not know of anything else |
| rAmAnusa nURRanthAdhi – 97 | mannu | other than the ones that match with each other |
| rAmAnusa nURRanthAdhi – 97 | thAmarai | and which are most enjoyable |
| rAmAnusa nURRanthAdhi – 97 | thAL thannai | that is, the divine feet of, |
| rAmAnusa nURRanthAdhi – 97 | AL cheyya | and (making me) be subservient to, |
| rAmAnusa nURRanthAdhi – 97 | AL cheyyum thanmaiyinOr | those whose nature is to be subservient to him |
| rAmAnusa nURRanthAdhi – 97 | thannai uRRu | as they surrendered to him such that they do not know of any other matter than him. |
| rAmAnusa nURRanthAdhi – 97 | Sequencing of phrases in thamizh is to be | thannai uRRAr anRi , thannai uRRArai . guNam sARRidum . thanmai uRRAr illAi, enRu aRindhu – thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraith thAL thannai uRRu Atcheyya, irAmAnusan than thagavAl, inRu ennai uRRAn. |
| rAmAnusa nURRanthAdhi – 98 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 98 | nam | who incarnated to lift us up, |
| rAmAnusa nURRanthAdhi – 98 | charaNam enRAl | if we just said just one sentence that you are the shelter (charaNam), |
| rAmAnusa nURRanthAdhi – 98 | idumE | would he keep us |
| rAmAnusa nURRanthAdhi – 98 | suvarggaththil | in heaven, |
| rAmAnusa nURRanthAdhi – 98 | innam | even after surrendering to his divine feet |
| rAmAnusa nURRanthAdhi – 98 | sudumE | would he burn us |
| rAmAnusa nURRanthAdhi – 98 | ittu | by keeping |
| rAmAnusa nURRanthAdhi – 98 | naragil | in hell; |
| rAmAnusa nURRanthAdhi – 98 | nadumE | would he set us up |
| rAmAnusa nURRanthAdhi – 98 | piRappil | in birth |
| rAmAnusa nURRanthAdhi – 98 | thollai | which is eternal |
| rAmAnusa nURRanthAdhi – 98 | suzhal | and make us go in such cycles, |
| rAmAnusa nURRanthAdhi – 98 | thodar tharu | which follow |
| rAmAnusa nURRanthAdhi – 98 | avaRRai | heaven and hell; |
| rAmAnusa nURRanthAdhi – 98 | ini | during the remaining time of future |
| rAmAnusa nURRanthAdhi – 98 | nammai vidumE | would he let us be |
| rAmAnusa nURRanthAdhi – 98 | nam vasaththE | as per our interest; |
| rAmAnusa nURRanthAdhi – 98 | manamE | Oh mind, |
| rAmAnusa nURRanthAdhi – 98 | naiyal | do not become weak |
| rAmAnusa nURRanthAdhi – 98 | mEvudhaRku | about attaining the goal. |
| rAmAnusa nURRanthAdhi – 98 | mEvu | match/fit; that is, attaining; |
| rAmAnusa nURRanthAdhi – 98 | nadumE | establishing/setting us in a place; |
| rAmAnusa nURRanthAdhi – 99 | tharkkam | maintaining their philosophy by the ability to do tharkkam (debates/suppositions), |
| rAmAnusa nURRanthAdhi – 99 | chamaNarum | Arhathar (jaina), and, |
| rAmAnusa nURRanthAdhi – 99 | as said in chamaNarum sAkkiyarum, when counting those who reject vEdhas, then these are there for the 2nd finger in the counting, such neighboring/thOL theeNdi (rubbing the shoulder, standing next to each other; are together for bad ways) |
| rAmAnusa nURRanthAdhi – 99 | pEy | like ghosts, not knowing when to hold on and when to leave, but always holding on to whatever wrong they hold on to, |
| rAmAnusa nURRanthAdhi – 99 | sAkkiyargaLum | baudhdhar, and, |
| rAmAnusa nURRanthAdhi – 99 | thAzh sadaiyOn | with full of long matted hair, performed thapas as means, and by the permission of emperumAn spread the mOha SAsthram – that rudhrans |
| rAmAnusa nURRanthAdhi – 99 | sol | words of such Agamam (works), (pAsupadham) |
| rAmAnusa nURRanthAdhi – 99 | sOmbarum | Saivas that are of thAmasa (lazy, lethargic, smear ashes from crematorium, etc.) characteristics |
| rAmAnusa nURRanthAdhi – 99 | kaRRa | who learned that Agamam; |
| rAmAnusa nURRanthAdhi – 99 | sUniya vAdharum | that are the mAdhyamikas who argue that everything is non-existent, |
| rAmAnusa nURRanthAdhi – 99 | nAl | that which is of four types, viz rig, etc., |
| rAmAnusa nURRanthAdhi – 99 | maRaiyum | while accepting such vEdhas as authoritative reference, as said by thishtathsu vEdhashu (even in the presence of vEdhas), |
| rAmAnusa nURRanthAdhi – 99 | niRka | even when it is present, |
| rAmAnusa nURRanthAdhi – 99 | kuRumbu sey | and setting vEdhas aside (in to a corner), |
| rAmAnusa nURRanthAdhi – 99 | neesarum | the lowly mis-interpreters, |
| rAmAnusa nURRanthAdhi – 99 | mANdanar | were all finished |
| rAmAnusa nURRanthAdhi – 99 | irAmAnusa muni pOndha pin | after the arrival of emperumAnAr |
| rAmAnusa nURRanthAdhi – 99 | neeL nilaththE | in to the big world, |
| rAmAnusa nURRanthAdhi – 99 | pon | (gold) who is very desirable |
| rAmAnusa nURRanthAdhi – 99 | kaRpakam | and very generous like kaRpakam (tree that gives anything wished for), |
| rAmAnusa nURRanthAdhi – 99 | em | and who helped us (too) learn it (vEdhas, the debates) correctly. |
| rAmAnusa nURRanthAdhi – 99 | sAkkiyar is | sAkthEyar. |
| rAmAnusa nURRanthAdhi – 100 | pon vaNdu | beautiful bee |
| rAmAnusa nURRanthAdhi – 100 | en | that is my |
| rAmAnusa nURRanthAdhi – 100 | nenju ennum | mind |
| rAmAnusa nURRanthAdhi – 100 | pOndhadhu | came |
| rAmAnusa nURRanthAdhi – 100 | nin pAl | to you |
| rAmAnusa nURRanthAdhi – 100 | uNdu | to drink |
| rAmAnusa nURRanthAdhi – 100 | theLi | clear (transparent) |
| rAmAnusa nURRanthAdhi – 100 | thEn | honey |
| rAmAnusa nURRanthAdhi – 100 | oN seerAm | that is, your auspicious qualities like chaithyam (refreshingly cool), mArdhavam (softness), saurabhyam (fragrant), etc., |
| rAmAnusa nURRanthAdhi – 100 | pOdhil | from the flower |
| rAmAnusa nURRanthAdhi – 100 | unadhu | that is your |
| rAmAnusa nURRanthAdhi – 100 | adi | divine feet, |
| rAmAnusa nURRanthAdhi – 100 | amarndhida vENdi | and stay there for ever (nithya vAsam); |
| rAmAnusa nURRanthAdhi – 100 | eendhida vENdum | your highness should give |
| rAmAnusa nURRanthAdhi – 100 | adhuvE | that only, |
| rAmAnusa nURRanthAdhi – 100 | irAmAusa! | Oh udaiyavar! |
| rAmAnusa nURRanthAdhi – 100 | idhu anRi | other than this |
| rAmAnusa nURRanthAdhi – 100 | mAndhakillAdhu | it would not accept/consume |
| rAmAnusa nURRanthAdhi – 100 | onRum | any thing else; |
| rAmAnusa nURRanthAdhi – 100 | ini | now (from now on) |
| rAmAnusa nURRanthAdhi – 100 | mayakkidal | please do not besot me |
| rAmAnusa nURRanthAdhi – 100 | maRRonRu kAtti | by showing something else. |
| rAmAnusa nURRanthAdhi – 101 | pUNdu | tied |
| rAmAnusa nURRanthAdhi – 101 | valliyil | by affection |
| rAmAnusa nURRanthAdhi – 101 | vinai | due to karmas |
| rAmAnusa nURRanthAdhi – 101 | mayakkum | which create destruction of knowledge |
| rAmAnusa nURRanthAdhi – 101 | iru | (such karmas) of two categories in the form of good and bad deeds, |
| rAmAnusa nURRanthAdhi – 101 | madhi mayangi | knowledge gets muddled |
| rAmAnusa nURRanthAdhi – 101 | thuyakkum | and creates confusion in mind, |
| rAmAnusa nURRanthAdhi – 101 | piRaviyil | in such a birth, I |
| rAmAnusa nURRanthAdhi – 101 | thOnRiya | came and born; |
| rAmAnusa nURRanthAdhi – 101 | agaRRi | (emperumAnAr) removed |
| rAmAnusa nURRanthAdhi – 101 | thuyar | the sorrows that are the result of karmas |
| rAmAnusa nURRanthAdhi – 101 | uya | and saved |
| rAmAnusa nURRanthAdhi – 101 | koNdu | by accepting |
| rAmAnusa nURRanthAdhi – 101 | ennai | me; |
| rAmAnusa nURRanthAdhi – 101 | nalgum irAmAnusA | Oh (emperumAnAr) who showed such love towards me, |
| rAmAnusa nURRanthAdhi – 101 | idhu | this my talking about your quality of purifying (which was done in a few earlier pAsurams) (instead of considering mainly the enjoyability of emperumAnAr), would be considered as |
| rAmAnusa nURRanthAdhi – 101 | izhukku | a blemish |
| rAmAnusa nURRanthAdhi – 101 | nayakkumavarkku | by those having the liking for you |
| rAmAnusa nURRanthAdhi – 101 | unni | and who think about |
| rAmAnusa nURRanthAdhi – 101 | unnai | you |
| rAmAnusa nURRanthAdhi – 101 | naindhu | and become weak (due to love) |
| rAmAnusa nURRanthAdhi – 101 | enRum | at all times, |
| rAmAnusa nURRanthAdhi – 101 | nallavar | the righteous ones |
| rAmAnusa nURRanthAdhi – 101 | enbar | would say about this. |
| rAmAnusa nURRanthAdhi – 101 | nallavar | also about those loving you. |
| rAmAnusa nURRanthAdhi – 101 | If recited as iru vinay valliyaip pUNdu | the rope that is karma of two types is voluntarily tied (by me), and am like having a (metal) pot stuck in the head up to the neck, which cannot be removed, and thus I got into it myself; (and instead of seeking help from someone (AchAryan), as I tried to remove it, it became even tighter). |
| rAmAnusa nURRanthAdhi – 101 | mayakku | make the mind besotten. |
| rAmAnusa nURRanthAdhi – 101 | thuyakku | make mind confused/mistake one for another |
| rAmAnusa nURRanthAdhi – 101 | nayakku | wishing for something |
| rAmAnusa nURRanthAdhi – 101 | Starting from mayakkum iru vinai through uyak koNdu nalgum irAmAnusA is | for those having nature of liking you thinking about you, it (my doing this) would be a blemish/lowly, is what the righteous ones would say; in this, it can also be said that due to inability to bear the experience, they would be weak at all times. |
| rAmAnusa nURRanthAdhi – 102 | manam | mind |
| rAmAnusa nURRanthAdhi – 102 | unni | would contemplate |
| rAmAnusa nURRanthAdhi – 102 | guNangaLai | the qualities |
| rAmAnusa nURRanthAdhi – 102 | un | of your highness |
| rAmAnusa nURRanthAdhi – 102 | naiyum | and become weak within; |
| rAmAnusa nURRanthAdhi – 102 | en | my |
| rAmAnusa nURRanthAdhi – 102 | nA | tongue |
| rAmAnusa nURRanthAdhi – 102 | irundhu | would be focused / always |
| rAmAnusa nURRanthAdhi – 102 | em aiyan irAmAnusan enRu | and say about our absolute relationship (aiyan – father), and, divine names, {translators note: em aiyan irAmAnusan is the divine name of maNavALa mAmunigaLs divine son of pUrvASramam} |
| rAmAnusa nURRanthAdhi – 102 | azhaikkum | and call (you); |
| rAmAnusa nURRanthAdhi – 102 | aru vinaiyEn | by me who is the at most sinner (that is, I was not understanding the glory of devotees, but was doing services only to emperumAn) |
| rAmAnusa nURRanthAdhi – 102 | kaiyum | my hands |
| rAmAnusa nURRanthAdhi – 102 | thozhum | always perform anjali bandham (joining of palms of hands, with reverence); |
| rAmAnusa nURRanthAdhi – 102 | kaN | eyes |
| rAmAnusa nURRanthAdhi – 102 | kANa | seeing your highness at all times |
| rAmAnusa nURRanthAdhi – 102 | karudhidum | is what it wishes for; |
| rAmAnusa nURRanthAdhi – 102 | idhu vaiyaththil | in this earth |
| rAmAnusa nURRanthAdhi – 102 | pudai sUzh | that is surrounded fully in all sides |
| rAmAnusa nURRanthAdhi – 102 | kadal | by ocean, |
| rAmAnusa nURRanthAdhi – 102 | en | due to what reason |
| rAmAnusa nURRanthAdhi – 102 | un | your |
| rAmAnusa nURRanthAdhi – 102 | vaNmai | generosity (audhAryam) |
| rAmAnusa nURRanthAdhi – 102 | en pAl | towards me |
| rAmAnusa nURRanthAdhi – 102 | vaLarndhadhu | has grown? |
| rAmAnusa nURRanthAdhi – 102 | azhaikkum | will call (the name); |
| rAmAnusa nURRanthAdhi – 102 | kaN karudhidum | eyes will contemplate – says due to chEthana samAdhi (it is not the eyes themselves, but the AthmA that directs the eyes); |
| rAmAnusa nURRanthAdhi – 103 | vaLarndha | As said in muLaiththa seeRRam viN sudap pOy [periya thirumozhi – 1.7.7] (~with anger that scorched those in the sky (dhevas)), even the devotees like dhEvas too were scared and anguished, He started growing very quickly, |
| rAmAnusa nURRanthAdhi – 103 | vem | and with very fierce |
| rAmAnusa nURRanthAdhi – 103 | kOpam | anger, |
| rAmAnusa nURRanthAdhi – 103 | onRu | and in unique form |
| rAmAnusa nURRanthAdhi – 103 | madangalAy | (incarnated) as narasimha, |
| rAmAnusa nURRanthAdhi – 103 | and as said in anja eyiR ilaga vAy madiththadhen nee [mudhal thiruvanthAdhi | 93] (for hiranyan to fear, showing your teeth as with protruding folded lips why did you continue to have that anger?), |
| rAmAnusa nURRanthAdhi – 103 | kizhiththavan | easily tore away |
| rAmAnusa nURRanthAdhi – 103 | pon | the golden |
| rAmAnusa nURRanthAdhi – 103 | Agam | body |
| rAmAnusa nURRanthAdhi – 103 | kiLarndha | (that is grown without any deficiency) |
| rAmAnusa nURRanthAdhi – 103 | avuNan | of hiraNyAsuran |
| rAmAnusa nURRanthAdhi – 103 | anRu | on that day when he (hiraNyAsuran) harassed the little boy |
| rAmAnusa nURRanthAdhi – 103 | as said in vayir azhala vAL uruvi vandhAn [mudhal thiruvanthAdhi | 95] (came charging with sword for those seeing it to feel scared to the stomach about what might happen to emperumAn who has just been born (from the pillar)), |
| rAmAnusa nURRanthAdhi – 103 | vAL | and who came opposing with his weapons; |
| rAmAnusa nURRanthAdhi – 103 | irAmAnusan | emperumAnAr |
| rAmAnusa nURRanthAdhi – 103 | sindhai | having divine mind |
| rAmAnusa nURRanthAdhi – 103 | keerththi | divine glory |
| rAmAnusa nURRanthAdhi – 103 | payir | as a crop |
| rAmAnusa nURRanthAdhi – 103 | ezhundhu | it grew |
| rAmAnusa nURRanthAdhi – 103 | viLaindhidhum | and became fruitful; |
| rAmAnusa nURRanthAdhi – 103 | kaLaindhu | removed |
| rAmAnusa nURRanthAdhi – 103 | enRan | my |
| rAmAnusa nURRanthAdhi – 103 | nOy | sorrows that are |
| rAmAnusa nURRanthAdhi – 103 | mey vinai | result of karma related to the body; |
| rAmAnusa nURRanthAdhi – 103 | kaiyil kani anna | and like a fruit in own hand, which would be easy and obvious |
| rAmAnusa nURRanthAdhi – 103 | aLiththanan | (emperumAnAr) gave (me) |
| rAmAnusa nURRanthAdhi – 103 | nal | distinguished |
| rAmAnusa nURRanthAdhi – 103 | gyAnam | knowledge. |
| rAmAnusa nURRanthAdhi – 103 | This is the result of love of my senses towards him: the help that emperumAnAr showed | is the answer of amudhanAr. |
| rAmAnusa nURRanthAdhi – 103 | madangal | lion; Saying kiLarndha pon Agam also can mean, gold like body that is capable of opposing emperumAn. |
| rAmAnusa nURRanthAdhi – 104 | sezhum koNdal | distinguished and most generous like a cloud |
| rAmAnusa nURRanthAdhi – 104 | em irAmAnusA | Oh you who showed (that kindness) to us! |
| rAmAnusa nURRanthAdhi – 104 | kAttith tharilum | (even if you) get me to see the |
| rAmAnusa nURRanthAdhi – 104 | kaNNanai | sarvESvaran who is easy to attain for His devotees |
| rAmAnusa nURRanthAdhi – 104 | kaiyil kani anna | like a gooseberry fruit in the palm of the hand (that is, easily and fruitfully), |
| rAmAnusa nURRanthAdhi – 104 | yAn | I |
| rAmAnusa nURRanthAdhi – 104 | vENdilan | would not want (anything) |
| rAmAnusa nURRanthAdhi – 104 | seer anRi | other than the qualities of beauty etc., |
| rAmAnusa nURRanthAdhi – 104 | unRan | of your |
| rAmAnusa nURRanthAdhi – 104 | piRangiya | bright |
| rAmAnusa nURRanthAdhi – 104 | meyyil | divine body; |
| rAmAnusa nURRanthAdhi – 104 | kidakkilum | immersed in |
| rAmAnusa nURRanthAdhi – 104 | nirayth thoyyil | slushy mud, that is samsAram; |
| rAmAnusa nURRanthAdhi – 104 | sErilum | reached |
| rAmAnusa nURRanthAdhi – 104 | viN | paramapadham |
| rAmAnusa nURRanthAdhi – 104 | sOdhi | which is of boundless radiance |
| rAmAnusa nURRanthAdhi – 104 | iv aruL | this grace for that, |
| rAmAnusa nURRanthAdhi – 104 | nee seyyil tharippan | if you do that, I will stay put in some place; Otherwise, I would not be able to sustain myself, is the thought. |
| rAmAnusa nURRanthAdhi – 104 | piRangu | brightness; nirayam – samsAram that is vidiyA ven narakam [thiruvAimozhi 2.6.7] (~hell with no light at the end of the tunnel). |
| rAmAnusa nURRanthAdhi – 104 | thoyyil | mud; |
| rAmAnusa nURRanthAdhi – 104 | When some recite as nirayath thoyyil kidakil en, sOdhi viN sEril en | it does not matter whether I stay put in samsAram or I reach paramapatham – I have got nothing to do with them; |
| rAmAnusa nURRanthAdhi – 105 | pARkadal | In the divine milky ocean |
| rAmAnusa nURRanthAdhi – 105 | thirai | having waves that are |
| rAmAnusa nURRanthAdhi – 105 | sezhum | beautiful, |
| rAmAnusa nURRanthAdhi – 105 | as said in kadal Odham kAl alaippak kaN vaLarum [mudhal thiruvanthAdhi | 16] (~with waves of ocean gently touching His divine feet, He sleeps), like how one would get to sleep as someone pats the thighs, those waves comfortably shake those divine feet, |
| rAmAnusa nURRanthAdhi – 105 | kaN thuyil | He is in sleeping position, |
| rAmAnusa nURRanthAdhi – 105 | mAyan | that is, sarvESvaran having the wonder of uRanguvAn pOl yOgu sey [thiruvAimozhi – 5.4.1] (~In deep meditation, as if in sleep); |
| rAmAnusa nURRanthAdhi – 105 | thiruvadik keezh vizhundhiruppAr | and falling on His divine feet, yet not moved by this nature (of emperumAn in milky ocean), such kalakkam illA nal thava munivar [thiruvAimozhi – 8.3.10] (not having the perturbances of samsAram, such sages like sanakar), (even they) would enjoy this (glorious knowledge) at all times thinking what a great knowledge this is! (knowledge about charama parvam – knowledge related to devotion to AchAryan), and so, |
| rAmAnusa nURRanthAdhi – 105 | mEvum | they liked (such knowledge) |
| rAmAnusa nURRanthAdhi – 105 | nenjil | in their mind; (it is Not saying: they liked the one having that knowledge). |
| rAmAnusa nURRanthAdhi – 105 | gyAni | he (emperumAnAr) is having such knowledge |
| rAmAnusa nURRanthAdhi – 105 | nal | that is distinguished; |
| rAmAnusa nURRanthAdhi – 105 | nal vEdhiyargaL | Ones who are the most knowledgeable followers of vEdhas |
| rAmAnusa nURRanthAdhi – 105 | thozhum | would offer reverence, follow in the path, etc., |
| rAmAnusa nURRanthAdhi – 105 | thiruppAdham | of the divine feet of emperumAnAr; he having such divine feet; |
| rAmAnusa nURRanthAdhi – 105 | irAmAnusanai | such emperumAnAr; |
| rAmAnusa nURRanthAdhi – 105 | periyOr | those having the glory |
| rAmAnusa nURRanthAdhi – 105 | thozhum | of experiencing such emperumAnAr at all times, |
| rAmAnusa nURRanthAdhi – 105 | ezhundhu | so they get excited |
| rAmAnusa nURRanthAdhi – 105 | iraiththu | bustle, making sounds like that of waves, |
| rAmAnusa nURRanthAdhi – 105 | Adum idam | and dance; place of theirs, |
| rAmAnusa nURRanthAdhi – 105 | iruppidam | is the place of abode |
| rAmAnusa nURRanthAdhi – 105 | adiyEnukku | for me, their servant. |
| rAmAnusa nURRanthAdhi – 105 | sezhum | beauty; also greatness. |
| rAmAnusa nURRanthAdhi – 106 | mAyanukku | For the sarvESvaran who is having surprising true nature, form, and wealth, |
| rAmAnusa nURRanthAdhi – 106 | iruppidam | his places of residence are |
| rAmAnusa nURRanthAdhi – 106 | vaikuntham | SrI vaikuNtam and |
| rAmAnusa nURRanthAdhi – 106 | vEnkatam | thirumalai and |
| rAmAnusa nURRanthAdhi – 106 | mAlirunchOlai ennum | what is famously known as thirumAlirunchOlai |
| rAmAnusa nURRanthAdhi – 106 | idam | that is the place named |
| rAmAnusa nURRanthAdhi – 106 | poruppu | thirumalai (of south), |
| rAmAnusa nURRanthAdhi – 106 | nallOr | is what the distinguished ones who have realized the thathvam that is emperumAn, |
| rAmAnusa nURRanthAdhi – 106 | enbar | would say, like in vaikuntham kOyil koNda [thiruvAimozhi – 8.6.5] (being present in SrI vaikuntam), vEnkatam kOyil koNda [periya thirumozhi – 2.1.6] (being present in vENkatam), azhagar tham kOyil [thiruvAimozhi – 2.10.2] (temple of azhagar emperumAn) {respectively}, |
| rAmAnusa nURRanthAdhi – 106 | mAyan vandhu iruppidam | the place where such sarvESvaran has come and is staying |
| rAmAnusa nURRanthAdhi – 106 | avai thannodum | along with those places, as said in azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10] (along with the beautiful milky ocean), |
| rAmAnusa nURRanthAdhi – 106 | irAmAnusan manaththu | is the mind of emperumAnAr; |
| rAmAnusa nURRanthAdhi – 106 | inRu | Now, |
| rAmAnusa nURRanthAdhi – 106 | avan | he (emperumAnAr) |
| rAmAnusa nURRanthAdhi – 106 | vandhu | has come |
| rAmAnusa nURRanthAdhi – 106 | thanakku | for himself to |
| rAmAnusa nURRanthAdhi – 106 | inbu uRa | stay with unsurpassed happiness |
| rAmAnusa nURRanthAdhi – 106 | iruppidam | to the place of presence |
| rAmAnusa nURRanthAdhi – 106 | enRan idhayaththuLLE | which is the inside of my heart. |
| rAmAnusa nURRanthAdhi – 107 | inbuRRa | are staying fully happy; |
| rAmAnusa nURRanthAdhi – 107 | irAmAusA | Oh emperumAnAr |
| rAmAnusa nURRanthAdhi – 107 | seelaththu | having such sauSeelyam! |
| rAmAnusa nURRanthAdhi – 107 | uNdu | there is a |
| rAmAnusa nURRanthAdhi – 107 | solluvadhu | request |
| rAmAnusa nURRanthAdhi – 107 | onRu | for an action; |
| rAmAnusa nURRanthAdhi – 107 | It is | |
| rAmAnusa nURRanthAdhi – 107 | piRandhu iRandhu | in each birth and death |
| rAmAnusa nURRanthAdhi – 107 | udal thORum | in each body that is the abode of |
| rAmAnusa nURRanthAdhi – 107 | nOy | diseases |
| rAmAnusa nURRanthAdhi – 107 | enbu uRRa | which can destruct at the level of bone, not just at the level of skin, as said in aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa [thiruvAimozhi – 2.9.3] (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ), |
| rAmAnusa nURRanthAdhi – 107 | uRRu | experience |
| rAmAnusa nURRanthAdhi – 107 | eNNariya | countless |
| rAmAnusa nURRanthAdhi – 107 | thunbu | sorrows |
| rAmAnusa nURRanthAdhi – 107 | veeyinum | and get destructed, (even then) |
| rAmAnusa nURRanthAdhi – 107 | uRRu irukkumpadi Akki | make me have the |
| rAmAnusa nURRanthAdhi – 107 | anbu | pure love |
| rAmAnusa nURRanthAdhi – 107 | enRum | at all times |
| rAmAnusa nURRanthAdhi – 107 | evvidaththum | at all places |
| rAmAnusa nURRanthAdhi – 107 | un | to your |
| rAmAnusa nURRanthAdhi – 107 | thoNdarkatkE | disciples only who are devoted only to you, and |
| rAmAnusa nURRanthAdhi – 107 | ennai AL paduththu | make me become subservient |
| rAmAnusa nURRanthAdhi – 107 | angu | to their divine feet. |
| rAmAnusa nURRanthAdhi – 107 | Only this is my destiny | is the thought here. |
| rAmAnusa nURRanthAdhi – 107 | inbu | pleasure |
| rAmAnusa nURRanthAdhi – 107 | seelam | sauSeelyam – nature of a noble one to easily interact with a simpleton without hesitation. |
| rAmAnusa nURRanthAdhi – 107 | enbu | bone |
| rAmAnusa nURRanthAdhi – 107 | thunbu | sorrow |
| rAmAnusa nURRanthAdhi – 108 | nenjE | Oh mind! |
| rAmAnusa nURRanthAdhi – 108 | paththi | the thathvam of devotion (bhakthi) (prApya ruchi – taste/interest for getting the destiny), |
| rAmAnusa nURRanthAdhi – 108 | ellAm | without a residue (whole of it) |
| rAmAnusa nURRanthAdhi – 108 | thangiyadhenna | can be said as residing in us |
| rAmAnusa nURRanthAdhi – 108 | thazhaiththu | and has increased; |
| rAmAnusa nURRanthAdhi – 108 | pongiya keerththi | glory that has spread everywhere, (which emperumAnAr is having), |
| rAmAnusa nURRanthAdhi – 108 | pU | beautiful blossomed flower that is |
| rAmAnusa nURRanthAdhi – 108 | adi | the divine feet |
| rAmAnusa nURRanthAdhi – 108 | irAmAnusan | of emperumAnAr, |
| rAmAnusa nURRanthAdhi – 108 | manna | for emperumAnArs divine feet to reside in our head (nithya vAsam) (prApya siddhi) |
| rAmAnusa nURRanthAdhi – 108 | nam thalai misaiyE | on our head, |
| rAmAnusa nURRanthAdhi – 108 | as said in senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi | 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due to plentiful of water, |
| rAmAnusa nURRanthAdhi – 108 | am | beautiful |
| rAmAnusa nURRanthAdhi – 108 | kayal | fish |
| rAmAnusa nURRanthAdhi – 108 | pAy | jumping around, and |
| rAmAnusa nURRanthAdhi – 108 | vayal | the place having paddy fields, and |
| rAmAnusa nURRanthAdhi – 108 | then | beautiful to the eyes, (such SrIrangam) |
| rAmAnusa nURRanthAdhi – 108 | mannum | She who is residing permanently as agalakillEn iRaiyum [thiruvAimozhi – 6.10.10] (would not leave ever), (SrayathE (surrendered to Him)) |
| rAmAnusa nURRanthAdhi – 108 | aNi | beautiful |
| rAmAnusa nURRanthAdhi – 108 | Agam | divine chest |
| rAmAnusa nURRanthAdhi – 108 | arangan | of periya perumAL who is having kOyil (SrIrangam) itself as His identity, |
| rAmAnusa nURRanthAdhi – 108 | pangaya mA malar | and She having great lotus flower as the place of stay |
| rAmAnusa nURRanthAdhi – 108 | pAvaiyai | that is, SrIranga nAchchiyAr who is having subservience (to emperumAn) |
| rAmAnusa nURRanthAdhi – 108 | pORRudhum | let us surrender to her ((SrIyathE) we surrender to Her). |
| rAmAnusa nURRanthAdhi – 108 | pORRu | worship/prostrate; also praising; |