Category Archives: rAmAnusa nURRanthAdhi

rAmAnusa nURRanthAdhi – 105

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

Full Series

<< previous (kaiyil kaniyenna)

Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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

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

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

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


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

sezhum – beauty; also greatness.

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


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

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


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

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

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

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

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

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

mEvu – liking (the knowledge about charama parvam).

nal vEdhiyargaL – The most knowledgeable followers of vEdhas –

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

irAmAnusanai – to such emperumAnAr;

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

irAmAnusanaith thozhum periyOr

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

their place;

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

rAmAnusa nURRanthAdhi – 104

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

Full Series

<< previous (vaLarndha venkOpa)

Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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

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

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

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


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

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

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

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

irAmAnusA  – Oh emperumAnAr of such nature!

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

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

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

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

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

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

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

piRangu – being bright.

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


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

Or, else,

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

rAmAnusa nURRanthAdhi – 103

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

Full Series

<< previous (naiyum manam un)

Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

‘dhamshtrAkarALa vadhana: (With beautiful elongated canine teeth)

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


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

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

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

narasimhar at bhavishyadhArchAryar sannidhi

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

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

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

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

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

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

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

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

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

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


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

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

on that day;

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


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

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

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

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

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

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

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

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

That emperumAn’s  –

keerththi – divine glory;

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

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

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


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


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

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

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

irAmAnusan emperumAnAr.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

rAmAnusa nURRanthAdhi – 102

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

Full Series

<< previous (mayakkum iruvinai valliyil)

Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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


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

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

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

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

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

en nA – my tongue (jihvA)

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

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

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

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


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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

rAmAnusa nURRanthAdhi – 101

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

Full Series

<< previous (pOndhadhu ennenjennum pon vaNdu)

Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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

nallavar – also about – those loving you.

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

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

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


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

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

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

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

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

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

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

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

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

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

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

thirukkurugaip pirAn piLLAn

enbar – they would say.


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

nallavar – those who are associated to you.

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

rAmAnusa nURRanthAdhi – 100

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

Full Series

<< previous (thaRkach chamaNarum)

Introduction (given by maNavALa mAmunigaL)

As he advised in this way, he was satisfied, and seeing the way his divine mind was loving the enjoyable experience of the divine feet of emperumAnAr and so it was rushing for it, amudhanAr prays to emperumAnAr – your highness should not show something else and besot me.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – Addressing his divine mind that was discouraged about getting the true destiny, amudhanAr cajoled his mind and said that if we worshiped him who is the charama parvam (ultimate state of being devoted to AchAryan), then he would not leave our destiny to ourselves; and amudhanAr told his mind about how as people of other philosophies, that are those who reject vEdhas and who mis-interpret vEdhas, had spread all over the world and were getting the people (AthmA) to be destroyed, he won all of them through the true path of SAsthram, and he is in the position of kaRpakam tree;  as he told this to his mind, then like how SrI rukmiNi pirAttiyAr after hearing about the glory of krishNan was very eager to marry Him, amudhanAr’s divine mind was very eager like a bee to drink the honey from the divine lotus, that is emperumAnAr’s feet; as emperumAnAr gave his divine glance to such state of his mind, amudhanAr prays to emperumAnAr about the state of this mind, and prays – kindly do not show me some other matter and besot me.

pOndhadhu en nenju ennum pon vaNdu unadhu adippOdhil oN seer
Am theLi thEn uNdu amarndhida vENdi nin pAl adhuvE
eendhida vENdum irAmAnusa! idhuvanRi onRum
mAndhakillAdhu ini maRRonRu kAtti mayakkidalE                      – 100


Word by word meaning (given by maNavALa mAmunigaL)

pon vaNdu – beautiful bee
en –  that is my
nenju ennum – mind
pOndhadhu – came
nin pAl – to you
uNdu – to drink
theLi – clear (transparent)
thEn – honey
oN seerAm – that is, your  auspicious qualities like chaithyam (refreshingly cool), mArdhavam (softness), saurabhyam (fragrant), etc.,
pOdhil – from the flower
unadhu – that is your
adi – divine feet,
amarndhida vENdi – and stay there for ever (nithya vAsam);
Not give anything else than what it desired,
eendhida vENdum – your highness should give
adhuvE – that only,
irAmAusa! – Oh udaiyavar!
Even if your highness gave something else, like how if one feeds grass to amruthAsi (one who is used to drinking nectar (dhEvas)),  it would not go below his throat,
idhu anRi – other than this
mAndhakillAdhu – it would not accept/consume
onRum – any thing else;
If your highness wishes, you can make even that happen (but)
ini – now (from now on)
mayakkidal – please do not besot me
maRRonRu  kAtti –  by showing something else.


Starting with pOndhadhen nenju’ –

irAmAnusA – Oh emperumAnAr!

 rukmiNi pirAtti wishing to marry krishNan after hearing about his vaibhavam

en nenju ennum pon vaNdu –  The bee (shat padham – 6-legged) that is my mind which is thinking about the great help which your highness performed;

Saying ‘pon vaNdu’ is because since he is the one who keeps thinking on manthra rathnam (dhvayam), as said in ‘sakalam kAlam dhvayEna kshipan’ (Spend your time saying dhvayam), and ‘manthra rathnAnusandhAna santhathasppurithAdharam’ (lips of mAmunigaL would keep moving by reciting manthra rathnam), since it is thought about in all places, at all times, and in all states, as abhiyukthar also divined as ‘lakshmee chakshuranudhyAna thath sArUpyamupEyushE – namOsthu meenavapushE’ (Due to keeping on thinking about the eyes of thAyAr that look like fish, emperumAn became a fish), by thathkrathu nyAyam, for his mind that is always thinking about Sat padham (dhvaya manthram that is of 6-words), it is possible to get the quality of shat padham (6-legged (bee)), the most distinguished bee, is the saying.

You see, amudhanAr always celebrates shat padham only (dhvayam, which has six parts) {or, as in many previous pAsurams where he celebrates his mind}. (Or, since emperumAnAr
always celebrates shat padham (dhvayam), since amudhanAr’s mind wants to do the same, it became shat padham (bee)).

{Translator’s note: shat padham – Also means 6 legs – those of AchAryan, his wife, and his son.  AchAryan – can be emperumAnAr
in this context; wife – can be kUraththAzhvAn whose divine feet emperumAnAr
showed to amudhanAr (paNi seyvadhu gruhiNikkiRE – though one is hired by the husband, one should serve the wife at home – mumukshuppadi); and son – thirukkurugaip pirAn piLLAn whom emperumAnAr considers as his son.

And you see, these are the divine feet which amudhanAr celebrates at all times.

unadhu adippOdhil oNseerAm theLi thEn uNdu amarndhida vENdi nin pAl – As said in ‘pApakriyasya SaraNam bhagavath kshamaiva – sAchathvayaiva kamalA ramaNErthi thAyath kshEmassa Evahi yatheendhra bhavachchrithAnAm [yathirAja vimSathi – 18], your highness, who, to save all the sentient, performed SaraNAgathy in the divinely radiant divine feet of  thiruvarangach chelvanAr (SrIranganAtha), in the presence of SrI ranga nAyakiyAr; from such you, to drink the clear honey that is your divine qualities of chaithyam (refreshingly cool), mArdhavam (softness), saurabhyam (fragrant), etc., and as saying ‘un adik keezh amarndhu pukundhEnE [thiruvAimozhi – 6.10.10]’ (~am being under your divine feet), am praying to you, for me to be near you like your shadow and lines in the feet.

pOndhadhu – reached.

As said in ‘gurupadhAmbujam dhyAyEth’ (Always be thinking about divine feet of AchAryan), it is meditating on your divine feet;

oN seer –  beautiful qualities;

saying nin pAl is – in the divine feet of your highness; pAl – to (you).

adhuvE eendhida vENdum – Other than what my wavering mind is loving to get, without showing something else, please give only that. You see amudhanAr is asking like this with the wish as – Please give only the experience of the honey of the lotus feet of your highness.

As said in ‘vishNO:padhE paramE madhva uthsa:’ (honey flowing from thrivikraman’s divine feet),

rasamhyEvAyam labhdhvAnandhee bhavathi’ (reaching the honey that is divine feet of emperumAn and becoming happy (and what else would he wish for?)),

sarva gandha: sarva rasa:’ (emperumAn’s divine body is the source of all fragrance and taste), and,

‘un thEnE malarum thiruppAdham [thiruvAimozhi – 1.5.5]’ (Your divine feet that is the origin of honey), and,

thavAmruthasyandhini pAdha pankajE [sthOthra rathnam](how would any mind fixed on your divine feet look for anything else?),

if you say – There is something else that is more enjoyable than this, and I will give you that – ,

idhu anRi onRum mAndhakillAdhu – As said in ‘eedhE innam vENduvadhu endhAy [thiruvAimozhi – 10.8.10]’ (~(got your divine feet, doing services, and) I pray for more of this), we have got the taste only for the honey in the divine feet of your highness, so, if giving something other than that, then, like how if one feeds grass to amrthAsi (one who is used to drinking nectar (dhEvas)),  it would not go below his throat, the beautiful bee that is my mind would not eat that; so,

adhuvE eendhida vENdum – please grant only that, says amudhanAr.

When some recite as ‘anbAl adhuvE eendhida vENdum’, it says, please grant it with love.

anbu -> love. mAndha -> eat.

ini maRRonRu kAtti mayakkidalE – Given this, please do not show something else and delude (me).

mayakku – delude/besot;

You see, amudhanAr is feeling uneasy to even utter ‘showing bhagavath vishayam’ (emperumAn), and so is saying ‘showing “something else”.

mAndhakillAdhu – if your highness wishes, you can make even that to happen (set me up in prathama parvam);  even then, my mind would not cooperate to that case;  your highness always attempts to do something only based on the individual’s desire, isn’t it?

Has your highness not considered in your mind the meaning said in ’sthithErvindhE makarandha nirbhbharE madhuvrathE na ikshurakamhi veekShathE’ (How would someone having mind that is resting on your lotus divine feet dripping with honey, be wishing for something else?)  (In the same way my mind would not look for anything else than your divine feet, in charama parvam).

paramAchAryar (AlavandhAr) too in the case of prathama parvam (emperumAn) said this as ‘thavAmrutha syandhini pAdha pankajE nivESidhAthmA kathamanyadhichchathi’ [sthOthra rathnam 27](how would any mind fixed on your divine feet look for something else?)

ini maRRonRu kAtti mayakkidalE –  amudhanAr is saying – not even consider any thing else.

nammAzhvAr too divined this meaning in case of prathama parvam (emperumAn), as ‘pala nee kAttip paduppAyO [thiruvAimozhi – 6.9.9], ‘innam keduppAyO [thiruvAimozhi – 6.9.8]’, ‘nERi kAtti neekkudhiyO [periya thiruvanthAdhi – 6]’.

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

pOndhadhu … mAndhakillAdhu – Nature of a bee is to keep looking for flowers for honey. If it gets a flower pregnant with honey, will it even lift its head to look at something else?  For a bee, honey is the only food. It would not eat anything else. That is why it is also called as ‘madhu vratham’.

After a bee drinks honey in full, it would not move from there.

It is quite a match for a ‘pon’ vaNdu (bee) (mind) to come and settle down under ‘poR’ kaRpagam (tree).

Due to meditating often on shatpadham (dhvayam), his mind also became shatpadham (bee (six legs)).  piLLai lOkam jeeyar would tastefully comment that this is like how bhagavAn meditated on the fish-like eyes of lakShmI and He became a fish.

adhuvE eendhida vENdum – only if you give what is wished for would it be considered as granting the purushArtham, isn’t it?

Not just following the restriction mentioned in ‘gurupAdhAbujam dhyAyEth’ (always think about AchAryan’s divine feet), but my mind, by itself, has involved in the divine qualities of yours and has attempted to keep thinking about it continuously; it is emperumAnAr only who should grace for my mind to be immersed in the experience of your qualities more and more – is the prayer of amudhanAr.

ini maRRonRu kAtti mayakkidal – whereas emperumAn might divert our attention towards many many lowly pleasures, emperumAnAr can only divert by showing the great pleasure that is emperumAn’s divine feet. By this, amudhanAr is showing his status of being in charama parvam (subservience to AchAryan).

In this pAsuram it is so enjoyable to see amudhanAr considering emperumAnAr
with – ananyArha SEshathvam (not belonging to anyone other than emperumAnAr), ananya SaraNathvam (not having any other means than emperumAnAr), and ananya bhOgyathvam (not considering anything else as enjoyable than emperumAnAr).

That is, by saying ‘unadhu adippOdhil amarndhida nin pAl’ (be under your divine feet) – while it would have been enough to use the words ‘unadhu adippOdhil amarndhida’, using additional words ‘nin pAl’ shows that he does not want to go to someone else, but only to emperumAnAr, and so it shows ananya Seshathvam.

Saying ‘adhuvE eendhida vENdum’ it shows that emperumAnAr only is the means of getting what is desired. Since it is emperumAnAr himself who is requested to grant it, it shows ananya SaraNathvam.

Saying ‘idhuvanRi onRum mAndhakillAdhu’ shows obviously the ananya bhOgyathvam.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –



rAmAnusa nURRanthAdhi – 99 – Part 4

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

Full Series

<< previous (idumE iniya suvarggaththil?)

<< previous part (pAsuram 99 – part 3)

thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE                     –  99


vyAkyAnam – continued

neeNilaththE (neeL nilaththa) – in the big world where there is vast space for these many different types of people of philosophies that reject or mis-interpret vEdhas, to exist;  neeL – vastness of area.

poR kaRpagam – like a very desirable kaRpagam tree, most generous, and since saying with special words as ‘pOR’ kArpagam – unlike that other kaRpagam tree that is of material realm, and which is unintelligent, and desirable only for those wishing for material objects, this one is a distinguished kaRpagam that is not of material realm, shining by itself, desirable for everyone, and of great generosity of voluntary ever-lasting help of saving us, by giving meanings through SrIbAshyam. Like the distinguished nature of the benefits given by the kaRpagam tree, this kaRpagam (emperumAnAr) is also of distinguished nature.

em irAmAnusa muni – While the whole world is on one side, and I the most adverse am on the other side, to save me only he is devoutly thinking – that is, emperumAnAr.

emperumAnAr – thirumAlirunchOlai (azhagar kOyil)
(Photo courtesy: geethAchAryan magazine cover)

pOndha pinnEafter he arrived

mANdanarAll those following the cruel philosophies were finished. That is, through SrIbAshyam, subdued each of those philosophies, and they become losers.

chAruvAka matha neeRu seydhu samaNach chedik kanal koLuththiyE
   sAkkiyak kadalai vaRRuviththu miga sAngiyak kiRi muRiththida *
mAru seydhidu kaNAdha vAdhiyargaL vAy thakarththu aRamiguththu mEl
   vandha pAsupathar sindhi Odum vagai vAdhu seydha ethirAsanAr *
kURumAkuru madhaththodu Ongiya kumArinal madham avaRRin mEl
  kodiya thaRka saRam vitta pin kuRugi mAyavAdhiyarai venRida *
meeRi vAdhil varum pARkaran madha vilakkadikkodi eRindhu pOy
  mikka yAdhava madhaththai mAyththa peru veerar, nALum miga vAzhiyE.

                                                                            [Arththi prabandham – 29]

that is, thinking about the way in which he won these opposing philosophies, and for the wealth of valor that came from that, this mangaLASAsanam is divined by our jeeyar.


gAtha dhAtha kathAnAm kaLathi kamanikA kApeeli kvApi leenA
   kSheeNA kANadha vANee dhruhiNa hara kira: saurabham nArabhandhE –
kShAmA kaumArila ukthi: jagathi kurumatham kauravAth dhUravAntham
  kASa sangA Sangar AthE; bhajathi yathipathau badhra vEdheem thrivEdheem.
                                                                             [yathirAja sapthathi 70],

(emperumAnAr sat on the divine seat made by the three vEdhas; what happened immediately? Arguments of baudhdhas slid away immediately. The path advised by kapilar went and hid somewhere. Advice of kANAdhar faded away. Philosophies of nAnmukhan and Sivan lost their fragrance. kumArila bhattar’s arguments lost; prabhAkarar’s philosophy was removed by pointing out that there is too much of imagination. Is it even required to mention that ones like Sankarar’s arguments also were condemned?) –  is the same meaning as divined by abhiyukhthar (vEdhantha dhEsikan).

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


Part 4

mANdanar neeNilaththE poR kaRpagam … pOndha pinnEWhereas the kaRpakam tree came to the earth due to kaNNan that was for his beloved, emperumAnAr who lives there [in paramapadham], descended to earth due to kaNNan (emperumAn) asking (for His devotees), and he descended to this world for them, to give them the true meanings of vEdhas and for them to be saved; so this kaRpagam came and gave good meanings (poruL / arththam means ‘wealth/comforts’, and also, ‘meaning’).

Those of other philosophies are finished and gone without trace. So, this state won’t be destroyed (that is, the state of ours having subservience towards emperumAnAr, and more than that, our subservience towards his devotees (as based on question of his mind starting from pAsurams 97 through 99)) . Oh mind! So do not be discouraged – is what amudhanAr says, is the meaning.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –



rAmAnusa nURRanthAdhi – 99 – Part 3

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

Full Series

<< previous (idumE iniya suvarggaththil?)

<< previous part (pAsuram 99 – part 2)

thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE – 99


vyAkyAnam – continued – Part 3

(Continuing from about how emperumAn by Himself (as buddha), and through rudhran got the asuras and rakShasas who did not follow His orders, to get confused by introducing these other philosophies).

In mOksha dharmam of mahAbhAratham, sarvESvaran told about this:

bhudhdhO nAma munirbhUdhvA mOhayishyAmi mAnavAn’ (I am budhdha and am going to confuse people),–

‘thadha:paSchAth bhavishyanthi muNdA:kAshAya vasasa: (After my incarnation many would shave their head fully, wear kAshAyam, and roam around)-

thEshAm alpa tharO dharma: iha lOkE parathra cha’ (They (baudhdhas) will possess lowly religious manner in here and in the other world as well) –

‘thEshAm dhaththancha bhukthancha basmee bhavanthi kAshtavath’ (whatever they eat and whatever we eat that is given by them, would become like ash, wood, etc.) –

‘viprASSrAdhdhEshu vadhAsyanthi mayi dudhdhathvamAgathE’ (if anyone associated to budhdha would come, SrAdhdham should be stopped and not exchange any item with them ) –  –

(if there is any association with baudhdhas),

alpa thOyAsthathO mEghA: alpasasyA vasundharA‘ (if there is any association with them, then clouds will be devoid of rain; land would not grow anything) –

alpa kSheerAsthadhO gAva:‘ (there would not be milk in any cow, ) ,

‘alpa vidhyAScha brAhmaNA:‘ (brAhmaNas would not be able to learn well) –

nivarthha yagya svAdhyAya piNdodhaka vivarjithA:‘ ((those brAhmaNas would not be able to learn SAsthram, fulfill their karmas for their ancestors,) –

anadhyAyEshvadheeyanthE’ ((brAhmaNas) would learn/repeat vEdhas during anadhyayana period (when it is not supposed to be learned/repeated),

brAhmaNASSaucha varjithA:‘ ((brAhmaNas) would not be having honesty, not follow precepts, guidelines),

agni hOthrAScha naSyanthi‘ ((brAhmaNas) would not be doing agnihOthram (karma to be done using sacred fire)),

guru pUjA: praNaSyathi‘ (worship of guru would be lost) –

brAhmaNAs sarvayagyEshu pracharanchi sa dhakShiNA:‘ (would do yajyam (worshiping rites) only for dhakShiNa (money)) –

thath prajyA:praLayam yAnthi kAlaka dharmENa chodhithA:’ (That is why, instigated by Time, there would be annihilation (praLayam)) –

naSruNvanthi pithu: puthrA: nasnushA na sahOdharA: – nabharthyA na kaLathrANi bhavishyathi adharOththaram’ (Son would not listen to (obey) his father, younger brother would not listen to (obey) his elder brother, wife would not listen to (obey) her husband, everything would be upside down);

When rudhran was detailing about the glory of EkAdhaSi, and at that time, as he recollected in this context, mentioned that one should not talk to or go near such pAshaNdis during EkAdhaSi – hearing this, pArvathi asked ‘If so, why do you wear their discard-able signs/marks in you?’.

Starting from ‘namuchAdhyA mahAdhaithyA: purA svAyambhuvEntharE’ (namuchi (who is prahlAdhan’s later generation), and other asuras went and saw directly), even though  those rAkshasas were devotees of vishNu, they troubled His devotees like indhra, and invaded their abodes; the affected ones went and surrendered to the sarvESvaran that is SrIman nArAyaNan, and appealed about the dangers that have come to them; hearing this, emperumAn thought ‘Those rAkShasas while being my devotees, have violated by rules, etc., so I will make them disinterested in Me, and then I shall finish them’,

and said, (addressing rudhran):

‘ithyAkarNya harEr vAkyam dhEvAnAm abhayArthinAm‘ (as dhEvas appealed to emperumAn, as emperumAn started saying this, they were happy) –

thAnScha vrudhdhAn vidhi thvAthmA mAha purushOththama:’ (eager to know what emperumAn is going to say)

Sri bhagavAn uvAcha ;- ‘thvancha rudhra mahAbhAhO mOhanArtham suradhvishAm – pAshaNdA charaNam dharmam kurushva sura saththama‘ (Oh rudhra! Who wishes well for dhEvas! For causing confusion among asurAs, conduct the pAshaNda dharmam.) –

thAmasAni purANAni rasayasva cha thAn prathi, mOhanAnicha SasthrANi thvam kurushva mAhAmadhE’ (Oh one having great intellect! Create thAmasa purANam also, to confuse/distract them!),  (They should get interested in it, become disinterested in Me, and then I will finish them),

and He advised as said in

‘vamSathAmScha mahAmuni:- thavaSakthyA samAviSya kurushva jagathO hitham‘ (as advice – using your Sakthi do good for the world) –

kathyn sEvathE viprA: thAmasAni jagathrayE – purANAni chaSAsthrANi thvathparENOpabrmhitha:‘ (create purANams and SAsthrams that talk about you)-

‘thathA pASupatham SAsthram thvamEva kuru suvratha’ (Oh the good soul! You create the pAsupatha SAsthram as well) –

‘gangAnanchaiva pAshaNda mahA SaivAdhi bhEdhatha:’ (with various ways that is, your having gangA in your hair, Siva, (pAsupatha, etc)), – –

avalambhya matham samyak vEdha bhAhyAth dhvijOththamA:‘ (~let them reject vEdhams and be associated to the philosophies you create) –

basmAdhi dhAraNAs sarvE bhabhUvusthEtha samSaya:’ (they will be with ashes smeared in their body)- –

‘thvAm parathvEna Samsanthi sarvaSAsthrEshu thAmasA:‘ (they will misunderstand the words of SAsthram, and will take you as the supreme god) –

ahamabhyavathArEshu thvAncha rudhra mahAbala – – thAmasAnAmmOhanArtham pUjayAmi yugE yugE’ (I will incarnate and will worship you in each yugam to misdirect them) – –

mathadhEvathavashtabhyA thathayanthE na samSaya:’ (they will be destroyed by following this religion, there is no doubt about it)

– commanding so, you wear these signs/marks in you so that they would follow your words”,

and be in this way. Hence, my appearance matches emperumAn’s command, thus answered rudhran to pArvathi.

And then rudhran said, ‘prathamam hi mayai vOktham Saivam pASupathAdhikam‘ (first I created the Saiva philosophy that is pAsupatham),

mathSakthyAvESithair viprai: samprOkthA nithatha:param – – mAyAvAdham asaSchAsthram prachchannam baudhdhamuchyathE’ (then I myself born as Sankarar to spread mAyAvadham that is against SAsthram, and which is a hidden form of baudhdham) –

mayaiva khathitham dhEvi kalau brAhmaNa rUpinA’ (in kali yugam I will be born as a brAhmaNa, that is, Sankarar) –

apArtham Sruthi vAkhyAnAm dharSitham lOka garhitham’ (I will create words against that of Sruthi (vEdham), which will be rejected by noble ones (and accepted by lowly ones)) –

karma svarUpa thyAjyam yath athraiva prathipAdhyathE’sarva karma paribrashtam vikarthamasththa thadhuchyathE. parESa jeevayOraikyam mayAthraprathipAdhyathE’ ((I am going to talk a lot about leaving the ordained activities; it will be said by me that jeevAthmA and paramAthmA would become one (aikyam) –

brahmaNObya param rUpam nairgguNyam vakSyathEmayA‘ ( I will say that brahmam does not have any qualities (and thus steal its qualities) –

sarvasya jagathObhyathra mOhanArtham kalau yugE’ (~In the coming yugam, I will give meanings that would confuse them all)- –

‘vEdhArthavan mahA SAsthram mAyAvAdham avaidhikam’ (saying that I am giving the meanings of vEdham I will spread mAyAvAdham that is against SAsthram),

mayaiva vakShyathE dhEvi asthAm nASa kAraNAth’ (These are said by me to destroy them) – this is, in detail, as rudhran said in pAdhmOththarakaNdam, umA mAhESvara samvAdham (conversation).

What is shown in this pAsuram about those who reject vEdhas and those who mis-interpret vEdhas, is applicable (upalakshaNam) also to the five philosophies – sAnkyam (by kapilAchAryar), yOgis (by brahmA himself), bhAtta (by kumarila bhattar), prAbhAkara (by prabhAkaran), EkAyanar (mAdhva philosophy).

Author of eedu (vyAkyAnam to thiruvAimozhi) took up these five as well for discussion – as along with other philosophies.

(In short):

sAmkya, yOgis are – those who say – Since it is said ‘sadhEva sOmyEdhamagra Aseeth’ (It was only being as sath before), and ‘sathvam rajas thama ithi guNA: prakruthi sambhavA:’, it says that the creator/cause of the world is the pradhAnam that is of sathvam (tranquility), and rajas (action/aggression), and thamas (inaction / confusion / laziness), which is talked about by the word ‘sath’, and,

since it says ‘ahankAra vimUdAthmA karththAhamithimanyathE [SrI bhagavath gIthA]’ (Though he does not do anything, the jeevAthmA thinks that he is doing), AthmA is having the state of performing something (karthruthvam) due to its association with prakruthi (material realm) only, and not by its own nature, and,

since it says ‘prakruthE:kriyamANAni’ [SrI bhagavath gIthA]’, that prakruthi itself is having karthruthvam, and,

there is no eeSvaran distinguished from the one represented by prakruthi, and the eternal association of AthmA with that prakruthi is samsAram, and, understanding the different/separation between prakruthi and that purushan (AthmA), is mOksham.

(A man who can walk but not see, carrying a man who can see but not walk – this is the example of association between prakruthi and jeevAthmA, given by this philosophy)

bhAtta and prAbhAkarar are – those who say – Since it is said as ‘AthmAnObhahava: prOkthA: nithyAs sarvakathAsthathA – anyairmathi mathAm SrEshta thathvAlOkana thathparai:’, and as,

‘bhudhdheendhriya SareerEbhyObhinna AthmA vibhurdhruva: – nAnAbhUtha prathikShEthra marthatha gyAnEshupAsathE’,

that is, AthmAs are eternal, many in number, present everywhere (in many bodies), and distinguished from body, etc.,

and since it is said

badhyathE sahilOkasthu ya:kAmya prathishidhdhakruth – kAmya karmANi kurvANair  kAmya karmAnu rUpatha:‘ (AthmA is bound in this world by performing actions seeking benefits for oneself) –

‘janithvaiva upa bhOkthavyam puna:kAmya palam narai:’ (he will have to be born to experience the karmas; and will again accumulate the results of actions of that birth) –

‘krimi keetAdhi rUpENa janithvAthu nishidhdha kruth, nishidhdha pala bhOgisyAth athOyO narakam vrajEth’ (~he is born in various forms, performs undesired acts, and as a result of experiencing it, gets into hell),

the AthmAs are associated to samsAram by eternally performing forbidden acts for their own benefits,

and since it is said,

yathAdhya jagathO bhudhdhi thathA kAlAntharEshvapi – pravAhOnithya Evaisha: ka:karthEthicha kEchanacha’ (nobody created the world – it is eternal by liking as a stream (like how earlier generations would have seen this world, it continues to exist)),

world is eternal in the form of a flowing stream (pravAham),

and since it is said,

‘na dhEvathA chathurthyantha viniyOdhruthE parA’, there are these other things that are present only for me, and there is no separate entity as god to be had,

and since it is said,

‘vEdhaika vihitham karma mOkShatham nAparanthatha:’ as per what is said in vEdham, and by performing yajyam, etc., that are done without interest in own benefit, a new sense (apUrvam) is generated in AthmA, and due to that getting relief from the ties of karmas, and AthmA attaining just its previous state (kaivalyam, AthmA enjoying self) is mOkSham.

EkAyanar are – those who say – As said in ‘thvath priyam lOkanAtham’, not accepting subservience to mithunam (lakshmI and emperumAn), but accepting only brahmam without the SrI (lakShmI),

and since it is said in lakShmI thanthram as :

SakthibhissEvithA nithyam srushti sthithithyAdhibhir apara:’ (periya pirAttiyAr is worshiped as with many powers of creation, well being, etc.) –

‘dhvA thirmshat (320) Satha SAhasra (100,000) srushti Sakthibhir AvruthAm vruthA thadhviguNAbhiScha dhivyApi sthithi Sakthibhi:’ (~She is surrounded by divine power to create numerously)-

‘nathastha dhviguNAbhiScha yukthAsa samhrutha Sakthibi: – nAyikA sarva SaktheenAm sarvaSakthi mahESvarI‘ (She is eeSvarI for all the power, being the head of all the powers, and is having the name of mahESvarI) –

Ekam thath paramam brahmashAtguNyasthimitham maha: – bhAva bhAvamatheethasya SakthirEshAnapAyinee thath dharma dharmadhI dhivyA jyOthsnEva himatheegithE – naiva SakthyAvinAkaSchith bhakthi mAnasthi kAraNam’ (~She is the Sakthi, that is, mahAlakShmI, who does not stay away from emperumAn; She adds brightness, and encourages Him for the good; emperumAn does not stay separated from lakshmI),

(but) they say that there is no lakshmI  having distinguished Sakthi (active power), and creation, well being, etc., who belongs to emperumAn, they say that such power of emperumAn to do creation, etc., itself is lakshmI, that is brahmam would be having them as its attributes (viSishtam), (and that Sakthi is pradhAna Sakthi, and other are apUrNa Sakthi, and brahmam would be having all these as its attributes).

{ To be continued in part 4 }

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


Part 3

— No additional vyAkyAnam here –

{ Continued in part 4 }

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

rAmAnusa nURRanthAdhi – 99 – Part 2

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

Full Series

<< previous pAsuram (idumE iniya suvarggaththil?)

<< previous part (pAsuram 99 – part 1)

thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE                     –  99


vyAkyAnam – continued as part – 2

sUniya vAdharum (are) mAdhyamikar who say that only sUnyam (voidness) is thathvam (reality); even though they are also in the category of sAkyar, amudhanAr is separating it because of its cruelty. Those spreading this bhaudhdha philosophy are of four types – vaibhAshikar, sauthrAnthikan, yOgAchAran, and, mAdhyamikan; among these, (only) the first three mentioned above have commonly accepted that knowledge is kshaNikam (momentary); other than elements and qualities of elements (bhUtha bauthikam), they did not accept Agamam (vEdham, etc).

Among them, vaibhAshikar is – One who says – Formed by the assembling of “paramANu” (of each of pruthvi, appu, thEjas, and vAyu (they don’t talk about AkASam)) combining to form each such category of bhUtham (element), bhUthams combine to become dhEham, indhriyam, etc., (body, faculties/senses etc.,) at global level which is the world we see, and within those body and faculties/senses is AthmA which is prathyak AthmA, who is aham sarva gOcharan), and so is based on prathyakSham (seen) that is the world; the knowledge about this world is transient (kShaNikam), all matters known by knowledge would be with creation and destruction, AthmA is that transient knowledge itself, thinking of world or knowledge as stable/ever-existing is samsAram (life in material world), and realizing that such knowledge is unstable/transient is mOksham (liberation).

sauthrAnthikan is – One who says – What is learned by knowledge by seeing external things is about the diversified nature of things (different attributes of things in the world ((vaichithriyam / vichithram), like its shape, color, etc.)), and that diversified nature is how knowledge understands such things even when those things do not exist anymore; since now the knowledge knows about such things based on prior seeing, it is to be concluded that such diversified knowledge (vaichithriyam / vichithram) of things is based on anumAnam (guess/conjecture based on prior seeing);

diversified nature of things in the world has created diversified nature (vaichithriyam) in knowledge;

and such knowledge is transient (kshaNikam); thinking of world or knowledge as stable/ever-existing is samsAram, and realizing that such knowledge is transient is mOksham.

yOgAchAran is – One who says – like attributes (AkAram (like shape, color, etc.)) of external things, knowledge (gyAnam) also has got/knows (such) attributes, and (so) there is no need for those things to exist (gyEyam), it is there in the knowledge itself; since an external thing and the word to name it/describe it are always together and cannot be separated, it is enough to have the knowledge about it, and the thing need not exist; knowledge itself has got such diversified information, and there is none of those external things existing; and realizing that such knowledge is transient is mOksham.

SrI parAsara bhattar mentioned these three together as a group in: ‘yOgAchArO jagadh apalapayathra sauthrAnthikasthu , eevaichithriyAdhanumithipadham vakthi vaibhAshikasthu | prathyakSham thathkShaNikayathi thE ranganAtha! thrayO(S)pi, gyAnAthmathva kShaNabhidhurathE chakShathE thAn thath kshipAma: || [SrI rangarAja sthavam – uththara sathakam – 8]’

(Out of the four baudhdhas, yOgAchAran is hiding the world, nullifying it; sauthrAnthikan says that that world is understood by anumAnam due to varying attributes of knowledge; while vaibhAshikan is saying that this world which is there to see, as one which gets destroyed in a moment (transient); these three are saying that knowledge itself is AthmA and that knowledge is destroyed in a moment (transient); we are rejecting all these three);

(Note: these three are described here when talking about mAdhyAmikan who argues that nothing internal or external exists. These three are included as sAkkiyap pEygaL earlier in this pAsuram; next is the one describing sUniya vAdhar separately due to their cruel arguments).

mAdhyamikan is – one who says – Understanding that there is pramANam, pramEyam, and, pramAthA is a confusion (bhramam) (of mind); only the argument of sUnyam (voidness) is the ultimate happiness;

(What I say is what my guru budhdha said, but) the aforementioned three followers said that there is existence of mind and sentience, etc., and that there is existence of transient knowledge – these are only based on the learning from guru who taught them these based on their level of ability to understand / inclination to follow.

Thus mAdhyamikan says, as said in ‘nasan nachAsan na sath asath nachApyanubhayAthmakam chathush kOti vinir muktham thaththvam mAdhyamikO vidhu:’, it cannot be said as sath, asath, or sadh asth, or different from sadh asath – one which is distinguished from these is the thathvam; knowing that it is sUnyam in sUnyam, is mOksham (understanding with AthmA which is sUnyam, that it is all sUnyam is mOksham)– is how they show as greatness of their philosophy.

(His argument as an example: Is something made from an existent thing or non-existent thing? If from non-existent thing, then how can a non-existent thing result in an existent thing? So it would be just a non-existent thing only as a result; if you say that from an existing thing (mud), a so far non-existent thing is formed (pot), then – it is possible to make pot only when mud becomes non-existent (converted to pot); so it is also about non-existent ones – so everything is non-existent, that is sUnyam).

{ Summary of these four baudhdha philosophies:

Philosophy External world Knowledge (Internal) samsAram mOksham
vaibhAshikar Exists, understood by prathyakSham (seeing, etc.) Exists but Transient (kshaNikam) is – Not understanding this about knowledge is – Understanding this about knowledge
sauthrAnthikar Understood by anumAnam (based on prior experience / conjecture) Exists but Transient is – Not understanding this about knowledge is – Understanding this about knowledge
yOgachAran sUnyam (Not exists) Exists but Transient is – Not understanding this about knowledge is – Understanding this about knowledge
mAdhyamikar sUnyam (Not exists) sUnyam (Not exists) is – Not understanding that everything is sUnyam? is – Understanding that everything is sUnyam (he accepts there is mOksham)


nAn maRaiyum niRkak kuRumbu sey neesarumunlike those baudhdha, etc., (who as seen previously, did not accept ‘Sabdham’ (SAsthram) as reference as they considered it as anumAnam, sUnyam, etc.), the mAyAvAdhis discussed here, while accepting the four vEdhas that are rig etc., as authoritative reference, did not say the true inner meanings as shown by upabrahmaNa, upabrahmitham, due to their thAmasa (ignorant) mind that is ‘sarva arthAn vipareethAnScha budhdhissA pArtha thAmasee [SrI bhagavath gIthA]’ (Oh arjuna! Your mind of thamas is pulling you to some other meaning), they came up with untrue/contrary meanings, and setting true meanings aside into corner and confusing the people of the world by their deceptive arguments, and as said in ‘bibhEthyalpa SruthAth vEdhOmAmayam pratharishyathi’ (Without understanding properly he has given wrong meanings (says vEdham)),  even as they are accepting vEdhas, even as they are as sages, they are very lowly (for misinterpreting) – such mAyAvAdhis;

Saying kuRumbu sey neechar – is about Sankara, bhAskara, and yAdhava together – for these three, pramANam (reference/SAsthram, vEdham), and pramEyam (knowledge (from pramANam)) are accepted in the same manner;

Sankaran is – One who says:  Since it is said ‘sadhEva sOmyEdhamagra Aseeth EkamEva adhvitheeyam’ (Oh saumya (beautiful child)! brahmam was sath (existing) during pralayam (annihilaition), before that it was sath, it was as One and there is no other second entity), nirviSEsha chinmAthram itself is brahmam (brahmam is without having any of three types of bhEdham (differentiation from others and itself) (that is, not having sajAtheeya (nothing of its kinds), vijAtheeya (nothing of some other kind), svagatha bhEdhams (no difference within itself)), does not have any qualities (like form, name, etc), it is with just knowledge only; it is anirvachaneeyam (not describable)),

and since it is said, ‘Evam jAgrath prapanchOyam mayi mAyA vijrumbitha:’ (brahmam is affected by ignorance (avidhyA) and gets confused (bhrama) ) – this world that is there to see, is learned to be present due to mAyA, and so would be false in existence;

and since it is said ‘indhrOmAyadhi: pururUpa eetheeyathE’, that brahmam itself is affected by mAyA and gets confused – and that is samsAram (being in this world); and when this confusion is eliminated by understanding that those things created by it and itself are same and thus gets aikya bhAvanA (realising the singular nature) – then that is mOksham.

(upAdhi (one which causes confusion) is the body, and it gets confused that there is jeevAthmA in each body; both bodies and jeevAthmAs are non-existent; only brahmam exists, is the argument of Sankaran)

bhAskaran is – One who says: Since it is said, ‘avidhyOpa bhramitham brahma jeeva ithyabitheeyathE’ (brahmam itself thinks of itself as jeevan (AthmA), due to being covered by ignorance (avidhyai)); that brahmam, getting combined with mind and other senses/faculties of bodies which Do exist, attains the imagined state as a jeeva (AthmA) due to confusion – that, is samsAram; (like a mirror which Does exist, and the reflections within it which do not exist inside the mirror; mirror is upAdhi since it is due to mirror that one thinks that the things shown by mirror are true),  (unlike Sankaran, existence of upAdhi (bodies, etc.) is accepted by bhAskaran);

The thought that the world is true (example, what is reflected in the mirror) would not go away for brahmam by an understanding knowledge that what is seen does not exist ((example) because by looking at the mirror again it would think that those things reflected are existing), so as said in ‘vidhyAncha avidhyAncha yasthath vEdha ubhaya(gm)saha – vidhyayA mruthyum theerthvA avidhyA amrutham aSnuthE’ (~by karmam remove samsAram and by gyAnam attain mOksham), by breaking the upAdhi (body) (like breaking the mirror, so that it would be clear for ever that what would have been seen in it is known to be not existing), the way to break that upAdhi is by the knowledge of upAsanam (worship/meditation) which is as per the varNASramam, as said by the vEdham, in ‘thathvamasi’ etc.

Once the upAdhi is destroyed, as said in ‘gata dhvamsE gatAkASO na bhinna: napasAyathA’  (there is space (AkASam) inside a pot, and there is space beyond (outside) it (mAhA AkASam); once the pot is broken, these two spaces would get combined; in the same way once upAdhi (body) is gotten rid of, then AthmA that is inside and outside would become one), like the combining of space once a pot is broken, when upAdhi (body, etc.) is removed, AthmA and brahmam (paramAthmA) would be combined and become one – and that is mOksham.

yAdhavan is – One who says:  When thinking that brahmam which is existing, being true, and with non-sentient and sentient which are Not different from itself,  brahmam is confused by thinking that such non-sentient and sentient are different from itself – this is samsAram (tied to being in this world, with such confusions).

Since it is said as ‘vidhyAncha avidhyAncha’, and ‘upAbhyAmEva pakShAbhyAm yathAkE pakShINAm gathi: – thadhaiva gyAna karmabhyAm prApyathE brahma SAsvatham’ (Like how a bird needs two wings to fly, one needs karmam (deeds) and gyAnam (knowledge) together by which to destroy the upAdhi (knowledge of bhEdham (thinking that it is different from non-sentient and sentient)) and so attain mOksham),

by the combining of knowledge (gyAnam) and karmam, that knowledge of bhEdham (differentiating) would be destroyed – and that, is mOksham.

It is emperumAn himself and also through rudhran, who spread these philosophies to confuse the asuras and rAkShasas who were not following emperumAn’s orders (which he gave through SAsthram, etc).

(Details of that would be continued in the next part).

Summary of three philosophies that mis-interpret vEdhas, as discussed above.

Philosophy External world samsAram mOksham
Sankara Not exists is the thinking of brahmam that the world exists.


brahmam does not have any quality, place, etc.

is – when this confusion is eliminated by understanding that those things created by it and itself are same and thus gets aikkya bhAvanai.
bhAskara Body, mind, senses exist is the combining of brahmam with body, mind, senses, etc., and thinking that it is a jeevAthmA is – By karmam and by gyAnam need to remove the confusion, and attain mOksham respectively.
yAdhava Not exists is – thinking that sentient and non-sentient are different from itself is – By the  combining of karmam and gyAnam, remove the confusion and attain mOksham

{ To be continued in Part 3 }

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

(Continued as part – 2)

nAn maRaiyum niRkak kuRumbu sey neesarum – by this he talks about kudhrushtis (those who mis-interpret vEdhas). The others that are jaina and bhudhdha did not have any reference text so they set their philosophy by whatever came to their mind; but kudhrushtis took vEdhas as reference, but without being under its control they forced their own opinions on those vEdhas. Oh! what a sorrow this is! – laments amudhanAr.

neesar – lowly people. As said in ‘niRam kiLarndha karum sOdhi nedunthagaiyai ninAiyAdhAr neesar thAmE [periya thirumozhi – 11.6.8]’, having the black hued divine body, naturally present greatness of knowledge, strength, and actions (for emperumAn) are the meanings from the four vEdhas – not taking up these meanings are the kudhrushtis – so they are lowly.

{ To be continued in part 3 }

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –

rAmAnusa nURRanthAdhi – 99 – Part 1

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

Full Series

<< previous (idumE iniya suvarggaththil?)

Introduction (given by maNavALa mAmunigaL)

When said ‘nammai nam vasaththE vidumE – manamE naiyal’, isn’t this the place having people in abundance who reject or misinterpret vEdhas, who remove intellect when there is tendency to gain it; amudhanAr replies – you see, after emperumAnAr incarnated they all became losers.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram as he talked about staunch faith as he said whether after surrendering to emperumAnArnammai nam vasaththE vidumE’?

that is true, but isn’t this the place ruled by the trouble makers who reject or misinterpret and badly affect the vEdhas that give true knowledge and also practices in accordance to that knowledge?

After emperumAnAr who due to his ability to grant all the destinies  and so is called ‘kaRpakam’ (desire fulfilling tree that grants all the wishes) incarnated in this big world, those in the path of such lowly philosophies were lost along with their roots, says amudhanAr.

Note: There are 11 philosophies that reject vEdhas (or, give meanings completely outside of vEdhas), and 6 philosophies that misinterpret vEdhas – this is as shown by nampiLLai in eedu.
In this pAsuram, 9 philosophies are specified, as shown by commentator – we consider them as upalakShaNam for rest of the philosophies.
Sankarar of those days was vaishNava adhvaithi; vaLLalAr et al were Saiva advaithis (follow Saiva Agamam but do not accept form, characteristics etc. of Sivan); nAyanmArs were Saiva viSishtAdhvaithis (they accept that there is form and characteristics for Sivan); AzhvArs and AchAryasSrIvaishNava viSishtAdhvaithis);

thaRkach chamaNarum sAkkiyap pEygaLum thAzh sadaiyOn
soRkARRa sOmbarum sUniyavAdharum nAn maRaiyum
niRkak kuRumbu sey neesarum mANdanar neeNilaththE
poRkaRpakam em irAmAnusa muni pOndha pinnE                     –  99


Word by word meaning (given by maNavALa mAmunigaL)

As said in ‘tharukkinAl samaN seydhu [periya thirumozhi – 2.1.7]’ (~samaNa (kShapaNa) philosophy just based on tharkkam (arguments)),

tharkkam – maintaining their philosophy by the ability to do tharkkam (debates/suppositions),
chamaNarum –  Arhathar (jaina), and,
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) –
pEy – like ghosts, not knowing when to hold on and when to leave, but always holding on to whatever wrong they hold on to,
sAkkiyargaLum – baudhdhar, and,
thinking that the world should worship him as eeSvaran, for that,
thAzh sadaiyOn – with full of long matted hair, performed thapas as means, and by the permission of emperumAn spread the mOha SAsthram – that rudhran’s
sol – words of such Agamam (works), (pAsupadham)
sOmbarum – Saivas that are of thAmasa (lazy, lethargic, smear ashes from crematorium, etc.) characteristics
kaRRa – who learned that Agamam;
and, those who say that there is no pramANam, pramEyam, or pramAthA,
sUniya vAdharum – that are the mAdhyamikas who argue that everything is non-existent,
and unlike them,
nAl – that which is of four types, viz rig, etc.,
maRaiyum – while accepting such vEdhas as authoritative reference, as said by ‘thishtathsu vEdhashu’ (even in the presence of vEdhas),
niRka – even when it is present,
saying wrong meanings that are not related to vEdhas in any way,
kuRumbu sey – and setting vEdhas aside (in to a corner),
neesarum – the lowly mis-interpreters,
mANdanar – were all finished
irAmAnusa muni pOndha pin – after the arrival of emperumAnAr
neeL nilaththE – in to the big world,
pon – (gold) who is very desirable
kaRpakam – and very generous like kaRpakam (tree that gives anything wished for),
em – and who helped us (too) learn it (vEdhas, the debates) correctly.
Through SrIbAshyam he won each of such philosophies and subdued them (asathkalpam), and so they lost, is the point.

sAkkiyar is – sAkthEyar.
When mAdhyamikar  are also in the group of sAkkiya, it is mentioned separately here due to its terrible ways.


thaRkach chamaNarum – As said in ’tharukkinAl samaN seydhu [periya thirumozhi – 2.1.7]’ (~samaNa (kShapaNa) philosophy just based on tharkkam (arguments)), unlike using the arguments that go with that of authoritative references, creating a philosophy based on arguments matching their own liking, and nurturing that – such Arhathar (jaina);


thaRkach chamaNarum – are those who say that the reason (for everything) is minute atom (paramANu),  and naiyAyikar and vaiSEshikar who say ‘pAshANa kalpA mukthi:’ (losing everything and becoming like stone is mOksham), and the jaina who reject vEdham and its path;

Saying in thamizh as chamaNar for kshapaNakar.

Since naiyAyikar and vaiSeshikar mainly use tharkkam,  it is reasonable to refer to them also as thaRkar.

sAkkiyap pEygaLum – when counting those who reject vEdhas, then these are there for the 2nd finger in the counting, such neighboring one (thOL theeNdi (rubbing the shoulder, standing next to it – are together for bad ways) – who do not have any sense of what is to be followed and what is to be rejected, graheetha grahi (holding on to their understood arguments (without thinking)), that is – baudhdhar, and,

sAkkiyar  is – sAkya:

jainar are – As said in ‘angeekruthyathu Sabhdha bangi kusruthim syadhasthi  nAsthi adhikAm viSvam thvath vibhavam jagajjinamathEnEkAnthamAchakshathE’ (can accept the (wrong) arguments seven in number in combination of something as present, not-present, and cannot say definitively (e.g., a thing is present in one place, but it is not present in another place, etc) – this is how jaina establish about the world), in the form of cause/effect and source of action/result (kArya kAraNa) (e.g., mud is cause (no change in it), and pot/cup, etc., are effects (changed to become these items),  jagath (world) would be – having vikAram (bhinnam/changes) and not having vikAram,  eternal  (mud is always existing in some form) and not-eternal (as the resulting pot may break and become mud), and, is true and untrue,  and,

as said in ‘sva dhEhamAnAhyAth mAnO mOhAth dhEhAbhimAnina: – krimikeetAdhi paryantham dhEha panjara vardhina:’  (in the body that is a cage, there are worms etc., living; AthmA would take the size/form of the body it takes, since AthmA is affected by the effects of body),  AthmAs would be having size/form as the body that is based on each of their karmas, is their philosophy, and,

as said in ‘prANijAthamahim santha: manOvAkkAya karmabhi: dhigambarAScharanthyEva yOginA brahmachAriNa: ((they are) great in mind, speech, and body, and are bachelors, quite naked)   – mayUrapinja hasthAsthE krutha veerAsanAthikA: (holding a bunch of peacock feathers, sitting on veerAsanam (posture)) – pANipAthrEshu bhunjAna: (they don’t eat out of a plate/vessel, but by hand only), lUnakESAScha maunina:  (they tie their hair by picking each strand at a time, and they do not talk but keep mum) – sadhA kshapaNakAchArya  kruth manthrA dhurAsathA: – gurUpathishta mArggENa gyAna karma samuchchayAth (they think that knowledge and karma (deed) together give mOksham which is as their guru taught to them) – mOkShO bandha virakthasya jAyathE bhuvi kasyachith’ (in these ways one gets mOksham and avoids samsAram (being in this material world)),  by maladhArnAhimsA etc., (applying feces on their body, etc.,), and by knowledge of AthmA, they are liberated from material realm, and keep going (no concept of reaching) in upper path – that is mOksham,  is how they would say, whatever comes to their mouth, in detail, such contradictions to vEdhas.

Saying chamaNar – is including chArvAkar (smart speeches) (lOkAyatha philosophy (they say believe only what is seen in the world).  They were included as chamaNar in eedu (vyAkyAnam to thiruvAimozhi) as well.

They (chArvAkar) are – as said in ‘prathivyApasthEjOvaryurithi thathvAni’ (only accept pruthvi, appu, thEjas, and, vAyu as thathvams, and not accept AkASam, and such bhUthAntharams)they say that thathvam (truth/existence), is pruthvi, etc., such four only; they say that AkAsam, etc., such bhUthams do not exist, and

as said in ‘thEbhyaS chaithanya kiNvAdhibhyOmadha Sakthivath’ (like alcoholic beverage (surA bAnam) having some power in it which is not visible, but that power which we get when we consume), and, ‘kramukapala thAmbUla dhaLa avayavAdhishu prathyEka vidhyamAnasyApi ragasyEvAvaya vini samyOga viSEshAdh dhEhArambaka paramANu samSlEsha viSEshA dhEva dhEha chaithanya AvirbhbhAva na anupanna:’,  like how if we take the surA drink in a pot and keep it in sunlight, then it would undergo changes (vikAram) of movement, etc. which seem to appear automatically by itself,  and

like how when biting together betel leaves, pAkku (betel nut), and suNNAmbu (lime calcium paste), a new item would form, in the mix of pruthvi, appu, thEjas, and vAyu, a chaithanyam  (knowledge) would form,  and,

as said in ‘prathyakSha gamyamEvAthi nAsthyadhrushta madhrushtatha:  (only what is seen is truly existing and there is nothing existing that cannot be seen) – adhrushtavAdhibhiSchAbinA: na adhrushta dhrushtamuchyathE – kvAbi dhrushtamadhrushtanchE thadhrushtram pruthak Evatham – nithyAdhrushtam kathamsathsyAth SaSaSrungAthi sannibam – nakalpyau sukha dhu:kabhyAm dharmA dharmauparairiha – svabhAvEna sukhee dhu:kee bhavEnnAnyaththi kAraNam – SikinaSchakrayEth kOvAkOkilAnka: prakUjayEth – svabhAva vyadhirEkENa vidhyathE nAsya kAraNam – iha lOkAth parOnAnya ssvargO asthi naragOnavA’ (there is no other world than this, there is nothing present as heaven or hell),

there is only the meaning of those which can be seen physically, there is nothing else; the happiness and sadness of that AthmA (product of pruthak, etc.) are the heaven and hell; there is no other good or bad karmas, or the rights or wrongs created by them, and

as said in ‘mOkshasthu  maraNamaprANa samgyavAyu nivarththanam, athasthadharththan nAyAsam karththum ahathi paNditha:’ (if breath goes away then that is mOksham), that death which is understood is only the mOksham, there is nothing else out there – – and so they would confuse by saying a line of arguments contradicting Sruthi.

{ Note:
Typical arguments among philosophies are in the following: what is AthmA, what is the cause of world, what are thathvams, what is pramANam by which we learn,  what is the means for getting mOksham, and what is mOksham.

naiyAyikar vaiSEshikar are –  As said in ‘prathyakSha: anumAna upamAna SabdhA: pramANAni’ (What is seen, understood based on inference, are examples, sound (heard from elders) are the authoritative references), and, ‘thrithA pramANam prathyakSham anumAnAam AgamAdhithi, thribhErithai: pramANaisthu jagath karthA avagamyathE (using the authoritative references we need to understand the cause of creation of the world) – thasmAth adhuktha karmANi kuryAth thasyaiva thrupthayE (the karmas said in SAsthram, what the brahmam says  to do, should be done for the satisfaction of that brahmam), bhakthyai va cha archaneeyOsau bhagavAn paramESvara: (that paramESvaran can also be worshiped by devotion),  thath prasAdhEna mOkshOssyAth karaNO paramAthmana: (by the blessing of that brahmam itself, mOksham would be attained) – karaNOparamEdhyAthmA pAshANavath avasththitha:’, (losing everything, being like a stone, is mOksham),

that is, prathyaksham (what is seen), etc., the four are authoritative reference, and since Sabdham (heard from elders; SAsthram) is based on prior learning (anumAnam), only the rest, that is, prathyakshAm etc., are authoritative references;  and upAdhAna kAraNam (cause, like mud that would become pot) of world are paramANu (most fundamental unsplittable element), and, nimiththa kAraNam (instrumental cause only, like a potter) is AnumAnika eeSvaran (can know eeSvaran by anumAnam (inference) only);  samsAram is eternal, by eeSvarOpAsthi (by meditating on eeSvaran), happiness and sorrows would go away and become pAshANa kalpam (become like a stone) which is the mOksham – is how they say showing such arguments in limelight (uthprEskha).

(akshapAdhar, kaNAdhar belong to naiyAyikar vaiSEshikar).

(They gave an example as proof of their argument – like how small strings are joined together to form a cloth, in the same way, small, unsplittable, “parmANu”s would join together and so on and form the world;  emperumAnAr posed – in the given example, the strings join only on two sides with other strings, and there are some parts of the string that are not touching any strings; so in a cloth there are parts that are not joined, and parts that are joined; so when two “paramANu”s join, there should be parts that touch and not touch; is that the case?

They replied – let it be so. emperumAnAr then asked – that means a paramANu has a part that is touching and another part that is not touching – that means a paramANu must be size enough to split. Do you accept that? They replied  – no, paramANu cannot be split; in that case, by theory, paramAnu cannot join to make the world was emperumAnAr’s conclusion to them).

thAzh sadaiyOn sol kaRRa sOmbarum – That the whole world should worship him by (wrongly) thinking of him as eeSvaran, and to qualify for that, wearing full long matted hair, being in the form of penance (sAdhanam), as said by ‘mOha SAsthrANi kAraya’ (you shall create the mOha SAsthram), by the permission of emperumAn, he spread mOha SAsthram – such rudhran’s words of religious text (Agamam) is what they learn, the ones who are having very much the thAmasa qualities; they are the pAsupathar.

In this pAsuram, after talking about baudhahar, the pAsupathar are mentioned – this is to show that they are also those who reject vEdhas;

As said in ‘pradhAna kAraNathvAbhyugama sAmyAth –  SAnkya nirAsana ananthara bhAvithvE pASupadha nirAsansya prApthErabhi – saugathA Arhatha nirAsana anantharam thath prathikShEpa: thasya athyantha vEdha bAhyathva gyApanAya krutha:’  (Like Sankya philosophy, pAsupathar also accept that prakruthi (pradhAnam / material) is the source of world (upAdhAna kAraNAm (like a mud used for pot, the world); both accept  an eeSvaran as nimiththa kAraNam (like a potter); so why jaina and baudhdha are talked about and only after that the pAsupathar, by vEdha vyAsar? Since sAnkyar is an incarnation of emperumAn (to confuse away those who are not following vEdhas), if pAsupadhar is said next, then one might think that may be pAsupathar is also emperumAn; so to avoid that, pAsupathar is said after jaina and bhaudhdha.)

– so divined SruthaprakASikAchAryar, when explaining (sangathi) for the (SrIbhAshya) adhikaraNam named ‘pathyurasAmanjasyAth’;

(similar to how maNavALa mAmunigaL  in upadhEsa raththina mAlai included madhurakavi AzhvAr  along with ANdAL and emperumAnAr for their being subservient to their AchAryan);

They (pAsupathar) are – pradhAnam (prakruthi / material realm) is upAdhAna kAraNam (source) for world, nimiththa kAraNam (like potter) is Agama sidhdha eeSvaran (rudhran); and

as said in ‘mudhrikA shatka thathvagya: paramudhrA viSaradha:’ (one must wear six marks in their body, etc.,; such person does not have next birth),
bhagAsanastham AthmAnam’ (think of Sivan as present above yOni),
dhyAthvA nirvANamruchchathi ‘ (by constantly thinking of Sivan in that way, one attains nirvANa (liberation) –
kaNdikA ruchi kanchaiva guNdalancha SikAmaNi: – (wearing specific things in their  (1) body (2) neck, (3) ears, (4) head),
‘basma yagyOpaveethancha mudhrAStakam prachakShathE’  (5) smear ashes in body, (6) wear holy string, are the six marks)
– Abhir mudhritha dhEhasthu  nabhUya iha jAyathE (body which is marked with these six, would not be born again in this world)
– rudhrAkSha kankaNam hasthE jatAchaikAchamasthakE (wearing rudhrAkSha seed garland in neck, having matted hair in head, bracelet in arm),
‘ kApAlam basmanA snAnam’ (holding skull in hand, bathe in ashes in a crematorium),
dhyAnam praNava pUrvakam’ (uttering the SlOka on Siva),
‘ dheekShA pravESa mAthrENa brAhmaNO bhavathi thathkShaNAth’ (if one attains such devotion, will become a brahmaNa),
kAbAlam vrathamAsththAya yathirbh bhavathi mAnava:’ (any type of person would then become a sage),

as said in the Agamam of all-knowing rudhran, in the pAsupatha Agamam – wearing six marks, meditate on Sivan held above yOni, worshipping the demi god with surA (alcoholic beverage), set oneself among the burning dead bodies in a crematorium and take the ashes and smear on oneself, and utter the SlOka on Siva, by such deeds, and thereby becoming equal to pasupathi is mOksham

– this is how they would completely support and talk about completely contradicting the meanings of Sruthi (SAsthram).

sUniya vAdharum { to be continued in part 2 }.


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

Part 1

thaRkach chamaNarum – Just by the strength of tharkkam and without being considering to be meaningful as per pramANam (authoritative reference),  they protect their philosophy – they are jainar.

The things we see in this world as existing are not really existing, and are really non-existent – is the contradicting quality that they prove in one thing itself using the strength of the tharkkam (logical arguments);

sAkkiyap pEygaLum – Many among them did not know what to hold on to and what to reject, and did not follow the teachings of their guru bhudhdhar but held on to their own principles unreasonably, and so are referred to as pEy.

bhudhdhar had at first taught his disciples that ‘sarvam sUnyam’ (everything is imaginary/false/void); He advised them that by four types of continuous meditation (bhAvanai) one should get the supreme destiny.  Some who heard these advises accepted the four types of bhAvanai, and reasoned that if everything is sUnyam, then like the things outside, the knowledge that is inside also would have to be considered sUnyam; in that case the whole world would be blind; so they accepted that only those outside (that is, world) is sUnyam, (that is, prathyakSham (what is seen) is imaginary/does not really exist), but considered knowledge as existing; and they asked questions to their guru but held on to their belief;  these were called yOgAchAra – since they asked questions (yOgam) to their guru (and concluded that his answers are what they thought they were), and since they accepted the four types of bhAvanai and implemented them in their custom and practice, they were called yOgAchArar  (yOga – knowledge; AchAra – practicing).

The four types of bhAvanai are – Thoughts that everything is kshaNikam, dhu:kam, svalakShaNam, sUnyam.

kshaNikam are – that get destroyed in just one moment (moment to moment);  due to this bhAvanai, everything falsely appear to be ever-present;

dhu:kam – this bhAvanai prevents falsely viewing as pleasures;

svalakShaNam – this bhAvanai is the thinking that since everything is destroyed in just one moment, it is not possible to show a thing as an example for another thing, and so they don’t have a generic quality, and so each thing is unique to themselves; due to this the confusion that everything is of common quality is removed;

sUnyam – by this bhAvanai, the confusion that this a true thing is removed.

A few other disciples said that it is not acceptable to say that there is no knower or things that are known by the knower; if they are truly not there, then how is it possible to form different types of knowledge? Due to the wonderful nature of mind, what it perceived as actually existing, must be actually existing – this is known by anumAnam (guessing based on experience of prior sighting).

These people were called ‘sauthrAnthikar’; that is, after listening to their guru, they held on to the view that based on anumAnam the world is understood. Now, it can also be said that since they asked ‘Till what end would the sUthram apply? (Only I know the end of the sUthram told by the guru: sUthra antham – sauthrAnthikar)’, they are known by this name.

Some others said – it is wrong to say things are understood based on anumAnam (guess based on prior knowledge/sighting); for them who say there is no prathyakSham (sighting), how would it be possible to know about something by anumAnam which depends on prior sighting? By prathyakSham, reason possible (hEthu sAdhyam), it is to be accepted to  be inseparable, isn’t it? ; It is also contradictory to what is experieneced directly in the world;  Like how the things outside are accepted based on experience (anumAnam), in the same way due to the experience of sighting them (prathyakSham, the outside things are also true as seen by authoritative reference of prathyakSham (seen). While they are having the internal knowledge and outside things as known/visible by prathyakSham, guru advised them that everything is imaginary/just perception, so that they would gain vairAgyam (asceticism). For those who hold on to belief that knowledge only is truth, he told that everything other than knowledge is sUnyam; for those who are adamant that like knowledge the outside things are also true, he advised that even though the outside things are true, they are only known by anumAnam;  this is a contradicting statement.

So they are known as ‘vaibhAshikar’ (vi-bhAsha – saying things by changing their truth).

Other than saying that the things outside are also present by prathyakSham, there is no difference between sauthrAnthikar and vaibhAshikar.

baudhdhar of these three sort did not accept fully the advice of their guu, and were controlled by the ghost that is there adamence, so he refers to them as ‘sAkkiyap pEy’.

Among all these three, there is no differene of opinion about saying that everything get destroyed in a moment, and knowledge of that is AthmA. So, all the three are talked about together here.

SrI parAsara bhattar also shows this in Sri rangarAja sthavam, uththara Sathakam – 8.

thAzh sadaiyOn sol kaRRa sOmbarum – that is, rudhran having matted hair.  It shows the appearance of being engaged in penance. purANas show that he performed thapas and by the permission of emperumAn, authored Saiva Agamam, that is a mOha SAsthram.

The upAdhAna kAraNam that changes to world is prakruthi thathvam.  Saiva philosophy is that eesvaran shown by Agamam is nimiththa kAraNam. Philosophy of vEdham is that both upAdhAna kAraNam and nimiththa kAraNam is parabrahmam shown by vEdhas, that is, SrIman nArAyaNan only.

vEdha vyAsa bhagavAn too had first criticized sAnkya philosophy which acepts prakruthi thathvam as upAdhAna kAraNam, but at that point did not criticize pAsupatha philosophy of same opinion, and instead he criticised baudhdha and jaina next whose philosophies are completely irrelevant to vEdham, and then only did he criticize pAsupatha (Saiva) philosophy – to show that it is also completely irrelevant to vEdham. This is clearly explained in SruthaprakASika as well.

amudhanAr’s opinion is also that like how emperumAn came in a concealed way as budhdha and spread mOha SAsthram (to ruin those who were completely against vEdhams), He gave permission to rudhran to spread Saiva Agamam in the same vain, and so amudhanAr talks about this among the baudhdhas.

sUniya vAdharum  – { to be continued in part 2 }.

– – – – –

Translation: raghurAm SrInivAsa dasan

archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
SrIvaishNava education/kids portal –