Category Archives: thiruvAimozhi 10th centum

thiruvAimozhi – 10.9.3 – thozhudhanar ulagargaL

Published by:

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

Full series >> Tenth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the third pAsuram, AzhwAr mercifully explains how the residents of AdhivAhika worlds (the abode of those who guide AthmAs in the path to paramapadham) come forward to welcome the SrIvaishNavas who are ascending to thirunAdu (paramapadham) and praise them by showering flowers on them.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

thozhudhanar ulagargaL dhUba nal malar mazhai
pozhivanar bUmi anRaLandhavan thamar munnE
ezhumin enRu iru marungisaiththanar munivargaL
vazhiyidhu vaigundhaRku enRu vandhedhirE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

anRu – when mahAbali claimed as “mine”
bUmi aLandhavan – one who measured the earth to remain exclusively for him, his
thamar – devotees’
munnE – in the presence
dhUbam – starting with incense
nal malar mazhai – rain of good flowers
pozhivanar – showering
ulagargaL – the residents of those [higher] worlds
thozhudhanar – performed anjali (joined palms in reverence) matching their servitude
munivargaL – those munivars who restrain their speech

(giving up such restraint)
vaigundharkku – to those who are ascending to SrIvaikuNtam
vazhi idhu enRu – saying “this is the path”
edhirE vandhu – coming towards them
ezhumin enRu – saying “could you mercifully come?”
iru marungu – standing on both sides
isaiththanar – eagerly said

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

The munivars who restrain their speech and are residents of those higher worlds, in the presence of the devotees of the one who measured the earth to remain exclusively for him when mahAbali claimed it as “mine”, offered incense etc, showered rain of good flowers and performed anjali (joined palms in reverence) matching their servitude; coming towards those who are ascending to SrIvaikuNtam, saying “this is the path to SrIvaikuNtam”, they eagerly said “could you mercifully come?” standing on both sides of the path.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • thozhudhanar ulagargaL – The residents of AdhivAhika lOkams (worlds of those who guide the AthmA in the path leading to paramapadham), performed anjali considering “the purpose of having hands is fulfilled now”. They worshipped with the help of incense and rain of good flowers.
  • bUmi anRu aLandhavan thamar munnE – They are showing great respect considering these SrIvaishNavas have become the devotees of SrI vAmana being won over by his act of mercifully measuring the world. There are those who say as in periya thirumozhi 9.4.2 “mUvadi maN koNdaLandha mannan saridhaikkE mAlAgip pon payandhEn” (I became pale being infatuated by the incident of the king (emperumAn) who measured and accepted the three worlds). They (AdhivAhikas) show great respect due to the fact that these SrIvaishNavas (who are ascending to paramapadham) fructified emperumAn’s thought of mercifully measuring the world.
  • ezhumin enRu iru marungu isaiththanar – They stood on both sides of the path and said “Kindly come here”. munivar [derived from mounam] indicates restraining of speech; they considered that their silence should be maintained elsewhere only [and not here].
  • vazhi idhu vaigundharkku enRu vandhu edhirE – They came forward [from the opposite direction] and said “this is the path for those who are going to paramapadham”. As said in SrI bhagavath gIthA 8.26jagatha: SASvathE” (permanently ordained (in Sruthi/vEdham) for gyAnis and pious persons), this path which is traversed by those who are intending to go to paramapadham, is not created today [by them saying “this is the path”]. They showed reverence by crossing their own boundaries and coming forward thinking “we should engage in a few kainkaryams for the bhAgavathas and sustain ourselves”.
  • vaigundharkku – Just as a king who returns to his own kingdom after being away in other places, [the munivars are identified as residents of SrIvaikuNtam saying vaigundharkku] it appeared [seeing their glory] as if they left SrIvaikuNtam and are just returning there. [The pAsuram should be arranged in the following sequence to acquire simple meaning] “bUmi anRaLandhavan thamar munnE – dhUba nal malar mazhai pozhivanarAyk koNdu – munivarAna – ulagargaL – thozhudhanar; vaigundharkku – vazhi idhu – enRu – edhirE – vandhu – ezhuimin enRu irumarungu isaiththanar“.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.9.2 – nAraNan thamarai

Published by:

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

Full series >> Tenth Centum >> Ninth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the second pAsuram, AzhwAr mercifully explains the welcome given by the higher worlds.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

nAraNan thamaraik kaNdugandhu nalnIrmugil
pUraNa poRkudam pUriththadhu uyar viNNil
nIraNi kadalgaL ninRArththana neduvaraith
thOraNam niraiththu engum thozhudhanar ulagE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nAraNan thamaraik kaNdu – seeing the devotees of nArAyaNa who is natural lord [of me/all]
ugandhu – being pleased
nal nIr mugil – clouds which are filled with pure water
uyar – high (as in pots with spout)
viNNil – in sky
puRaNam – perfect
pon kudam – golden pots
pUriththadhu – filled;
nIr aNi – having water
kadalgaL – oceans
ninRu – standing (in a stable manner)
Arththana – made tumultuous sound;
nedu varai – tall mountains
thOraNam niraiththu – filling with welcome arches
ulagu – residents of the world
engum – everywhere
thozhudhanar – worshipped.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Being pleased on seeing the devotees of nArAyaNa who is natural lord, clouds which are filled with pure water, filled the sky as perfect golden pots in the high sky; oceans having water, stood firm and made tumultuous sound; the tall mountains filled the world as welcome arches, the residents of the world worshipped everywhere. With these first two pAsurams, the welcome given by earth up to the sky is shown by AzhwAr. ulagam indicates the leaders of the world.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nAraNan … – Seeing those who have the natural lord, the clouds which have pure water, being pleased, became the pUrNa kumbam (golden pots which are given while welcoming revered personalities) on the high sky. Implies – first the clouds became joyful and then they became the pUrNa kumbams. They did not remain content thinking “We raised tumultuous sound of a musical instrument once”. Alternatively, it is explained as the dhEvathAs who wander on the sky placing pUrNa kumbams all over the sky.
  • nIr … – Oceans which are having water, instead of remaining content thinking “We danced once”, danced joyfully continuously.
  • nedu varai … – The residents of such worlds, planted welcome arches which resembled huge mountains and worshipped too. As said in “ulagam enbadhu uyarndhOr” (world indicates the great personalities who live there), here the residents of such worlds are implied. As said in SrI rAmAyaNam ayOdhyA kANdam 16.32 “chathra chAmara pANisthu” (lakshmaNa protected SrI rAma by holding umbrella and fan in his hands and remained with him on the chariot), due to the bliss, they performed all services [to the SrIvaishNavas who are ascending to paramapadham].

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.9.1 – sUzh visumbaNi

Published by:

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

Full series >> Tenth Centum >> Ninth decad

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the first pAsuram, AzhwAr mercifully explains the joy in the immovable and movable entities due to the great love on seeing the SrIvaishNavas who are starting to ascend to thirunAdu (paramapadham).

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

sUzh visumbaNi mugil thUriyam muzhakkina
Azh kadal alai thirai kaiyeduththAdina
Ezh pozhilum vaLamEndhiya ennappan
vAzh pugazh nAraNan thamaraik kaNdugandhE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

en appan – being my distinguished relative
vAzh pugazh – having great qualities which bring joy
nAraNan thamarai – the devotees who are distinguished relatives of nArAyaNa
kaNdu ugandhu – becoming pleased on seeing
sUzh visumbu – in AkAsa (sky) which surrounds all areas
aNi mugil – the clouds which are gathered
thUriyam muzhakkina – made tumultuous sound of a musical instrument;
Azh kadal – the bottomless oceans
alai thirai – the rising tides
kai eduththu Adina – danced having as hands;
Ezh pozhilum – seven islands (of earth)
vaLam – wonderful objects in the form of gifts
Endhiya – presented.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Becoming pleased seeing the devotees who are distinguished relatives of nArAyaNa who is my distinguished relative and has great qualities which bring joy, the clouds which are gathered in the sky which surrounds all areas, made tumultuous sound of a musical instrument; the bottomless oceans danced having the rising tides as hands; the seven islands presented wonderful objects in the form of gifts.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • sUzh visumbu – The sky which is spacious to surround the earth.
  • aNi mugil – The cloud which is an ornament [for the sky]; or the cloud which is present all over the vast sky.
  • thUriyam muzhakkina – Made tumultuous sound of a musical instrument.
  • sUzh visumbu … – This resembled how the decorated gandharvas (celestial beings) would beat the drums in huge maNdapams (halls); as said in SrIvishNu purANam 5.3 “mandham jagarjur jaladhA:” (the clouds gathered and made tumultuous sound), if this joy is due to emperumAn’s arrival to carry him [AthmA], how joyful will the clouds be when the AthmA leaves? Alternatively, this can also imply the joy of the dhEvathAs such as indhra, varuNa, parjyanya et al who are the abhimAnis (controller) of such cloud, ocean etc.
  • Azh kadal … – The deep ocean which can contain everything in it, gave up its fear and raised the tides as its hands and danced joyfully.
  • Ezh pozhilum vaLam Endhiya – The seven islands became new; can also be explained as presenting gifts.

When asked “On seeing whom, are all of these happening?” AzhwAr says,

  • en appan – One who is ultimately related to me. When he is naturally connected to these SrIvaishNavas, everything which is related to him should be enthused about them; just as all the citizens of the kingdom need to be enthused about a journey of the prince of the kingdom.
  • vAzh pugazh nAraNan – sarvESvaran who has the auspicious qualities which will uplift his devotees.

When asked “Is this joy on seeing him?” AzhwAr says,

  • avan thamaraik kaNdu – Seeing his devotees.

When asked “Are they being joyful in fear of bhagavAn’s questioning if they did not do so?” AzhwAr says,

  • ugandhE – Out of love.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.9 – sUzh visumbu

Published by:

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

Full series >> Tenth Centum

<< Previous decad

Audio

Highlights from thirukkurukaippirAn piLLAn‘s introduction

See nampiLLai’s introduction.

Highlights from nanjIyar‘s introduction

See nampiLLai’s introduction.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

In the ninth decad, AzhwAr mercifully explained how he was in the state of parabhakthi which is in the form of great desire to enjoy bhagavath vishayam, up to the end of previous decad; for such AzhwAr who is engaged in such experience, sarvESvaran thought “let us instill great desire in him to experience the full enjoyment” and thought to grant him the vision of travelling through archirAdhi mArgam (the path which leads to paramapadham) and attaining the ultimate goal and to make it part of his paragyAnam [which is the state of having clear internal vision of bhagavAn as if seeing with external eyes]. AzhwAr highlights the following aspects of such sarvESvaran:

  1. his completeness in auspicious qualities which are enjoyable
  2. his natural lordship
  3. his ability to make us exist fully for him
  4. his completeness in enjoyability
  5. his being the lord of SrI mahAlakshmi which is the cause for such enjoyability
  6. his symbols which show his lordship
  7. his being greater than all due to reclining on [milky] ocean etc
  8. his easy approachability for his devotees
  9. his residing in paramapadham
  10. his welcoming in paramapadham

Such sarvESvaran grants the vision of archirAdhi mArgam which is the path taken by bhAgavathas who are liberated, the welcoming/guidance of AdhivAhikas who are present there, the reaching of the special abode named paramapadham and becoming part of the assembly of nithyasUris. Becoming greatly blissful, AzhwAr mercifully explains such vision of how a bhAgavatha who is liberated, is welcomed in paramapadham.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

AzhwAr acquired parabhakthi which occurs in paramayOgis (great sages) and experienced the various aspects of such parabhakthi until the end of previous decad; now, as he realised that there is nothing left for him to enjoy here, he desired “let us ascend to paramapadham”; ISvara who is more eager than AzhwAr himself, to carry AzhwAr to paramapadham quickly, to cause great thirst in AzhwAr to match the enjoyment which is present in paramapadham, granted the vision of of his true nature, forms, qualities and wealth in a shining manner as if AzhwAr is seeing them with his external eyes. That is – archirAdhi mArgam which is well-known in vEdhAnthams, how emperumAn himself grants his presence to eliminate the sorrows at the time of AzhwAr shedding his body, the welcoming of the personalities who are present en route to paramapadham, the paramapadham which is reached by travelling through that route, how the nithyasUris would come and welcome AzhwAr, how the divine consorts along with their lord SrIvaikuNtanAthan come forward and welcome AzhwAr, the manner in which emperumAn is mercifully seated along with his divine consorts, to be worshipped by the nithyasUris and how AzhwAr joyfully remains without any worries amidst the nithyasUris who are the ultimate goal, are all mercifully revealed to AzhwAr; AzhwAr becomes pleased, and is mercifully explaining through anyApadhESam (speaking generally as the journey of an AthmA who is being liberated). AzhwAr speaks about this great favour done to self by emperumAn as if it was done to all vaishNavas (devotees) – that is what is termed as anyApadhEsam; the purpose of this is to make those who remain in this material realm think “We will also certainly attain the same result as AzhwAr”.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.8.11 – nillA allal

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the end, AzhwAr says “the distinguished, radiant thirunAdu (paramapadham) will be at the disposal of those who are experts in this decad”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

nillA allal nIL vayal sUzh thiruppEr mEl
nallAr palar vAzh kurugUrch chatakOpan
sollAr thamizh AyiraththuL ivai paththum
vallAr thoNdar ALvadhu sUzh pon visumbE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

allal – for sorrow
nillA – being the abode of not letting stay
nIL vayal sUzh – being surrounded by vast fields
thiruppEr mEl – on thiruppEr
nallAr – distinguished personalities
palar – many
vAzh – living while hearing thiruvAimozhi
kurugUrch chatakOpan – nammAzhwAr, the controller of AzhwArthirunagari, his
sol Ar – strung with words
thamizh – thamizh
AyiraththuL – among the thousand pAsurams
ivai paththum vallAr – those who can practice this decad
thoNdar – bhAgavathas (devotees)
ALvadhu – conducting it, being the leader
sUzh – pervading everywhere, being boundless
pon – radiant
visumbu – paramapadham, which is known as paramavyOma.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

nammAzhwAr, the controller of AzhwArthirunagari, where many distinguished personalities live hearing thiruvAimozhi, sang this decad on thiruppEr, the abode which does not let sorrows stay there, and which is surrounded by vast fields, among the thousand thamizh pAsurams strung with words; those devotees who can practice this decad will become the leader and conduct paramapadham, which is known as paramavyOma, which is pervading everywhere, being boundless and radiant.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • nillA allal – Sorrows will think “this is not our abode” and leave on their own.
  • nIL vayal … – This decad was spoken on thiruppEr which is surrounded by vast fields.
  • nallAr … – This decad was mercifully spoken by AzhwAr who owns thirunagari where those who are pleased enjoying AzhwAr, are living. thiruviruththam 1 “nallAr navil kurugUr” (thirukkurugUr where noble personalities reside). SankshEpa rAmAyaNam “sarvadhA apigatha: sadhbhi:” (One who is reached by great personalities, just as the rivers reach the ocean).
  • sol Ar … – Thousand thamizh pAsurams which are strung by words; alternative explanation – the thousand thamizh pAsurams, where the words are sufficient for sweetness as said in SrI rAmAyaNam bAla kANdam 4.8 “pAtyE gEyE cha madhuram” (both words and music are sweet).
  • ippaththum vallAr thoNdar – Those who can practice this are SrIvaishNavas who serve through words as said in thiruvAimozhi 10.7.1senjoRkavigAL” (Oh all of you who can sing poems with honest words!)
  • ALvadhu sUzh pon visumbE – They will rule over the perfectly radiant paramapadham! When those who practiced this decad reach paramapadham, those who remain there will say as in thiruvAimozhi 10.9.6 “ANmingaL vAnagam” (Rule over these higher worlds).

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.8.10 – uRREn ugandhu

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Image result for koviladi

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, emperumAn did not have any answer to AzhwAr‘s question and mercifully told him “Tell me what should be done for you”; AzhwAr says “I got to serve you with love and to enjoy your divine feet. I just need this more”; emperumAn says “Alright! Granted”. AzhwAr, being pleased, says “For those who surrender unto the emperumAn of thiruppEr nagar, there is no sorrow”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

Tenth pAsuram. As emperumAn remained silent without an answer for AzhwAr’s question since he is not seeing the reason for the same, emperumAn asked “What shall I do for you further?” AzhwAr said “Out of love, I got to serve you; this is what is needed further”. When we say “It was done by emperumAn”, would it not cause vaishamyam (partiality) and nairgruNyam (cruelty) for him and also sarva mukthi prasangam?  (the question of “Why is everyone not liberated?”) Since emperumAn is granting it based on the desire of the AthmA, those defects do not affect emperumAn. When asked “Why did emperumAn not give that as the answer?”  that ruchi (desire) is not the upAyam (means); that which directly leads to the result, is upAyam; since this ruchi is adhikAri svarUpam (natural attribute of AthmA), it is only a qualifier for the AthmA. Since upAyam (bhagavAn as the means) is devoid of any expectation for assistance, this ruchi cannot be the upAyam. Since this is not the upAyam, we can say that AzhwAr does not have any upAyam in him, and for a remedy for sarva mukthi prasangam, it can be considered as an aspect which makes emperumAn grant the result.

pAsuram

uRREn ugandhu paNi seydhu una pAdham
peRREn IdhE innam vENdavadhu endhAy
kaRRAr maRai vANargaL vAzh thiruppErARku
aRRAr adiyAr thamakku allal nillAvE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

uRREn – without any reason [effort from my side], I reached your divine feet;

(due to that)
ugandhu – out of love
paNi seydhu – serving through speech
una pAdham peRREn – I attained the divine feet of yours, who are the ultimate goal;
endhAy – Oh one who is naturally related to me!
IdhE – this service only

(for this AthmA)
innam – forever
vENduvadhu – desired

(as this is attained)
kaRRAr – those who are learned (by knowing what is to be known, from preceptors)
maRai – meanings of vEdham, which are heard
vANargaL – those who are experts in conducting them
vAzh – living with bhagavath anubhavam (enjoying bhagavAn)
thiruppErARku – for you, who are residing in thiruppEr
aRRAr – ananyArha (exclusively existing)
adiyAr thamakku – for those devotees
allal – sorrows which stop the enjoyment
nillAvE – will naturally not stay.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Without any reason [effort from my side], I reached your divine feet; I attained the divine feet of yours, who are the ultimate goal, by serving through speech, out of love. Oh one who is naturally related to me! This service only is desired forever by me! The sorrows which stop the enjoyment will naturally not stay for those exclusive devotes of yours who are residing in thiruppEr where those who are learned in the meanings of vEdham, which are heard, and are experts in conducting them, are living with bhagavath anubhavam. Also said as aRRArukku adiyAr (the devotees of those who exclusively exist for emperumAn).

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • uRREn – I have reached your divine feet, just as a huge ship reaching the shores.
  • ugandhu … – Out of love, I sang thiruvAimozhi and enjoyed your divine feet. ugandhu paNi seygai – AzhwAr is not saying that at present singing thiruvAimozhi is sAdhanam (means) and subsequently it will be sAdhyam (result), since both (singing of thiruvAimozhi and reaching his divine feet) are present at once [AzhwAr’s thiruvAimozhi recital is not the means but part of his kainkaryam to emperumAn].
  • IdhE innam vENduvadhu – This should go on forever. [SAsthram recommends mOksham which is attributed as “na cha punar AvruththathE” (the abode of no return) – why are you just desiring for thiruvAimozhi singing?} Not coming back to samsAram means – not stopping kainkaryam.

When asked “Is this inapt?” AzhwAr says,

  • endhAy – This experience is apt for the true nature of the self. Servitude for self and lordship for your highness are natural attributes.

As emperumAn agrees to AzhwAr’s request, being pleased, AzhwAr speaks further:

  • kaRRAr – Those who studied under a preceptor.
  • maRai vANargaL vAzh – The abode where those who can sit on vyAsapadham (vyAsa’s position) for vEdham, are living with enjoyment.
  • thiruppErARku – AzhwAr is taking his face off emperumAn out of overwhelming joy, and addressing emperumAn in third person, looking at self; or AzhwAr is directly saying to emperumAn “you who are in thiruppEr”.
  • aRRAr adiyAr – Those devotees who are exclusively existing for thiruppEr nagarAn; or those devotees of those who exclusively exist for emperumAn in thiruppEr.
  • allal nillAvE – Sorrows will not remain with them.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.8.9 – inRennaip poruLAkki

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

Image result for thirupper nagar

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “I wanted to ask emperumAn, who announced himself to me today and firmly united with me, ‘why did you ignore me all along?’ “.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

inRennaip poruL Akkith thannai ennuL vaiththAn
anRu ennaip puRam pOgap puNarththadhu en seyvAn
kunRennath thigazh mAdangaL sUzh thiruppErAn
onRu enakkaruL seyya uNarththal uRREnE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

inRu – now (after the initial merciful glance occurred)
ennai – me (who previously remained as said in “asannEva“)
poruL Akki – made to be an entity (as said in “santhamEnam“)
thannai – him (who is distinguishedly enjoyable)
en uL – in my heart (which is to be given up)
vaiththAn – (voluntarily brought and) placed;
anRu – previously (before such merciful glance occurred)
ennai – me (who is fully at his disposal)
puRam pOga – to stay away, by being engaged in worldly pleasures (facing away from him)
puNarththadhu – vowed
en seyvAn – why?
kunRenna – to be said as a hill
thigazh – shining
mAdangaL sUzh – surrounded by mansions
thiruppErAn – emperumAn who is in thiruppEr
onRu – the reason for one (of these two scenarios)
enakku aruL seyya – to mercifully explain to me
uNarththal uRREn – was focussed (saying “you should truthfully inform me”).

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

Now, emperumAn made me to be an entity and placed himself in my heart; previously, why did he have the vow to let me stay away by being engaged in worldly pleasures? I was focussed on making emperumAn who is in thiruppEr which is surrounded by shining mansions which are like hills, mercifully explain the reason for either one of the scenarios. Implies that if the reason for one scenario is explained, other will be opposite to that. When the nirhEthuka vishayIkAram (pursuit without any reason) is questioned, even bhagavAn, the omniscient, does not have an answer.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

AzhwAr is saying I was focussed on asking emperumAn “Why did you mercifully accept me today and ignore me previously?” Alternatively – seing sarvESvaran’s urge in carrying AzhwAr to paramapadham, asks him “While your highness are urging much more than me, why did you remain relaxed in separation of me since time immemorial?” AzhwAr says “If your urge today is true, you should not have remained relaxed previously”; as said in SrI rAmAyaNam sundhara kANdam 36.33 “nathvAm ihasthAm jAnIthE” (emperumAn is not aware of your presence here), some one had to mediate in between; he remained relaxed only due to not knowing where you are mercifully present, had he known the location, would he have remained relaxed even for a moment? Do you have to know this from my words? kamala lOchanE – Is the beauty of your eyes not sufficient to prove this? rAma: – Do you have to be unaware of him? SrI rAmAyaNam sundhara kANdam 66.10 “na jIvEyam kshaNamapi vinAthAm asithEkshaNAm” (SrI rAma says – I will not survive even for a moment without seeing sIthA who has dark eyes). rAma: kamala lOchanE –  It is not that you are unaware of him; also it is not that you have not seen yourself in a mirror. kamala lOchanE – Alternatively, why is the redness in the eyes and anger?

  • inRu ennaip poruL Akki – I, who was like asath (matter), have been transformed to be an entity today. He said in thiruvAimozhi 5.7.3poruL allAdha ennai” (I who was like matter).
  • thannai – He who is desired by even the noblest persons.
  • en uL vaiththAn – He brought himself and placed inside me fully so that he is inaccessible for others.
  • anRu – AzhwAr is speaking about all the earlier times, before acquiring his special mercy. inRu (today) implies the time after acquiring unblemished knowledge and devotion as said in thiruvAimozhi 1.1.1 “mayarvaRa madhi nalam“.
  • ennaip puRam pOgap puNarththadhu en seyvAn – AzhwAr remains “Both separation from him previously, and union with him now, are due to his desire”. Can AthmA which is parathanthram (subservient) move away or come close, on its own?
  • kunRu … – Such praiseworthy person is the one who is residing in thiruppEr which is surrounded by shining mansions which resemble an array of hills.
  • onRu enakku aruL seyya – You can give the reason for abandoning me previously or accepting me now.
  • uNarththal uRREnE – I stood to request him to impress upon his divine heart to give a response for this. emperumAn said “Do we have to explain this? Don’t you already know?” AzhwAr said “I don’t know; your highness, who are omniscient should mercifully explain”. emperumAn said “That is because, you accepted my entry in to your heart and to reside there”; AzhwAr asked “Is there anything like my acceptance? thiruvAimozhi 1.7.7yAn otti ennuL iruththuvam enRilan‘ (I did not think about keeping him inside my heart with acceptance)” emperumAn said “Even if you did not invite me, you worshipped me after my entry”; AzhwAr said “as said in thiruvAimozhi 2.7.7maruvith thozhum manamE thandhAy’ (you bestowed the mind that made me fit well at your enjoyable lotus feet and worship), even that was done by your highness”; emperumAn said “Yes; even otherwise, at par with me, you did not desire for worldly pleasures”; AzhwAr said “as said in  thiruvAimozhi 2.7.8ennaith thImanam keduththAy (you reformed my evil mind), even that was done by your highness”; emperumAn said “even if you did not do any of these, you worked on increasing ‘madhinalam’ (thiruvAimozhi 1.1.1 – the knolwedge and devotion) which I bestowed on you”; AzhwAr said “as said in thiruvAimozhi 5.3.4 “kAdhal kadal puraiya viLaiviththa kAramar mEni” (made abundant ocean like devotion to occur by your cloud-like divine form), even that was done by your highness”; in this manner, as AzhwAr kept following up with more questions, emperumAn became speechless, as being consumed by an ocean. nanjIyar asked bhattar “What was the ultimate answer given by ISvaran for this question?” bhattar mecifully said – emperumAn became shy thinking “How can I respond to AzhwAr having not acquired him all along, placing the blame on him?” and stood drawing patterns with his toe on the ground – is there any other response which can be given by him? That is – emperumAn will neither say “You did not have the desire before to reach me” nor say “You have not pursued any means previously”; but will this not lead to vaishamya (partiality [of selecting a particular individual randomly]), nairgruNya (cruelty [letting AthmAs suffer without any reason]) for ISvara and sarvamukthi prasangam (emperumAn should have liberated all, if there is no specific aspect in the AthmA to attain the goal)? No. That does not occur. Since emperumAn is working since time immemorial to create adhvEsham (no hatred) and ichchA (desire) and is waiting for an opportune time for that to mature in every AthmA. Since emperumAn did not respond any further, AzhwAr thought “We have known the answer; this must be the reason for his favours now: when we are not considering his coming into contact with us as unfavourable, and he was looking for an opportunity for such time when we don’t avoid him. Or, when we give up the pursuit of all other means and pursue emperumAn himself as the means, he will bestow the result”. Now, why did emperumAn not mercifully explain this as the answer?  emperumAn would not explain this natural attribute of a chEthana having consciousness, as a sAdhanam (means) to attain him; he is the only upAyam (means); he remained silent thinking “What can I, who blamed AzhwAr (AthmA) all along, say?” He is the one who will feel shy for what will occur in the future as said in SrI rAmAyaNam AraNya kANdam 10.9 “hrIrEshA hi mamAthulA” (this is immense shame for me, for not reaching out to you and helping these brAhmaNas before they came to me); emperumAn’s state is such that, he had to respond to AzhwAr’s step-by-step questions. The desire which is a natural attribute of consciousness is not contrary to the true nature of the self. emperumAn asked “Would you not be satisfied, if you acquired your desired goal?” AzhwAr responded “Yes that is sufficient for me”. Would a thirsty person drink the tender coconut water only after analysing and finding out how the water entered the coconut in first place?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.8.8 – kaNNuL ninRagalAn

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

image

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr says “emperumAn of thiruppEr nagar who is perfectly enjoyable and whose nature is beyond our mind/speech, is remaining the object of my eyes always, showing love to never leave, entered my heart; he is not stopping to favour me according to my level”.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

kaNNuL ninRagalAn karuththin kaN periyan
eNNil nuN poruL Ezhisaiyin suvai thAnE
vaNNa nan maNi mAdangaL sUzh thiruppErAn
thiNNam en manaththup pugundhAn seRindhinRE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

kaN uL ninRu – being eternally enjoyable for my external eyes
agalAn – not leaving;
karuththin kaN – in the heart (seeing his thoughts, due to the eagerness in carrying AzhwAr from here to the special abode of paramapadham and enjoying there)
periyan – is great;
eNNil – while thinking (saying “let us know him”)
nuN poruL – having very subtle qualities
thAnE – himself (while enjoying)
Ezh isaiyin suvai – having the sweetness of saptha svaram (the seven musical notes)
vaNNam – in many colours
nanmaNi – made with the best gems
mAdangaL sUzh – surrounded by mansions
thiruppErAn – one who is residing in thiruppEr
en manaththu – in my heart (which craved to attain him)
thiNNam – without any reason
inRu – today
seRindhu – to remain firm
pugundhAn – entered.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn who is residing in thiruppEr, being eternally enjoyable for my external eyes, is not leaving me; he is great in the heart; while thinking about him, he is having very subtle qualities, he is having the sweetness of saptha svaram, and is residing in thiruppEr which is surrounded by mansions made with the best gems in many colours; today, such emperumAn entered my heart without any reason to remain firmly, here.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • kaN uL ninRu agalAn – He is not knowing that there is some other opulence for his constant sight.
  • karuththin kaN periyan – Eliminating the lack of focus due to having ubhaya vibhUthi (spiritual and material realm as his wealth), emperumAn was eager to carry AzhwAr to paramapadham, to command the AdhivAhikas (those who guide the AthmAs in their journey towards paramapadham) and he himself coming ahead and carrying AzhwAr. It is not possible to conceive his urge in fulfilling our objective; iyaththArahithan (one who cannot be described as having certain qualities). This is not just implying the commonly known principle which is explained in kaushIdhaki upanishath “yasyAmatham” (for whom brahmam is not known). He remains in this manner for our task; because “karuththin kaN periyan” (too great to comprehend in my heart) should align with “en manaththup pugundhAn” (entered my heart).
  • eNNil nuN poruL – One can only understand emperumAn if emperumAn voluntarily reveals himself, otherwise, one cannot understand emperumAn by self-effort. But one cannot give up the effort to understand him.
  • Ezhisaiyin suvai thAnE – He is of the nature that one should try very hard to enjoy him. This is how sweet he is.
  • vaNNam … – This is how great he is.
  • en manaththu – seRindhu – pugundhAn – He entered in me to remain inseparable as he remains with his divine consort, sIthAp pirAtti as said in SrI rAmAyaNam sundhara kANdam 21.6 “ananyA rAghavENAham” (I always remain united with SrI rAma); as said in thiruvAimozhi 2.3.4enadhAvi uL kalandha” (mixed seamlessly in my AthmA). AzhwAr unnecessarily doubted “Would emperumAn who is greater than all, voluntarily pursue me like this?”;  he did not see any reason for that.
  • thiNNam – Certainly. There is no failing in this.

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

thiruvAimozhi – 10.8.7 – uNdu kaLiththERku

Published by:

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

Full series >> Tenth Centum >> Eighth decad

Previous pAsuram

image

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr merciful explains his blessedness.

Highlights from vAdhi kEsari azhagiya maNavALa jIyar‘s introduction

See nanjIyar‘s introduction.

Highlights from periyavAchchAn piLLai‘s introduction

See nanjIyar‘s introduction.

Highlights from nampiLLai‘s introduction as documented by vadakkuth thiruvIdhip piLLai

See nanjIyar‘s introduction.

pAsuram

uNdu kaLiththERku umbar en kuRai? mElaith
thoNdu ugaLiththu andhi thozhum sollup peRREn
vaNdu kaLikkum pozhil sUzh thiruppErAn
kaNdu kaLippak kaNNuL ninRu agalAnE

Listen

Word-by-Word meanings (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

vaNdu kaLikkum – beetles which enjoy (drinking nectar)
pozhil sUzh – surrounded by garden
thiruppErAn – emperumAn residing in thiruppEr nagar
kaNdu kaLippa – to be blissful by constantly seeing (him)
kaN uL ninRu – being the object of my sight
agalAn – is not leaving;
uNdu kaLiththERku – (in this manner) for me who enjoyed him eternally
umbar – enjoyment in going further to a special abode (paramapadham)
en kuRai – what worry is there?
mElaith thoNdu – great servitude
ugaLiththu – acquiring great joy
andhi – in the end
thozhum – (as said in “nama ithyEva vAdhina:“) words indicating worship/surrender
sollu – to say the word “nama:”
peRREn – got.

Simple translation (based on vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi)

emperumAn who is residing in thiruppEr nagar surrounded by garden having joyful beetles, who is the object of my sight to cause bliss in me by constantly seeing him, is not leaving. What worry is there for me who enjoyed him eternally about the enjoyment in going further to a special abode of paramapadham? In the end, I got to say the word “nama:” which indicates worship/surrender, after acquiring great joy by the great servitude. ugaLiththal – being in abundance.

vyAkyAnams (commentaries)

Highlights from thirukkurukaippirAn piLLAn‘s vyAkyAnam

See vAdhi kEsari azhagiya maNavALa jIyar‘s translation.

Highlights from nanjIyar‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from periyavAchchAn piLLai‘s vyAkyAnam

See nampiLLai‘s vyAkyAnam.

Highlights from nampiLLai‘s vyAkyAnam as documented by vadakkuth thiruvIdhip piLLai

  • uNdu kaLiththERku umbar en kuRai – Is there any worry for me who has enjoyed and become blissful in this manner? AzhwAr thinks that there is nothing more needed for him after enjoying emperumAn’s qualities and being blessed by emperumAn as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan” (emperumAn bestowed unblemished knowledge and devotion). After attaining true knowledge, would one have the worry of having not reached the goal in paramapadham? umbar – further.
  • mElaith thoNdu … – Having abundance of great servitude. Enjoying the feeling as said in parama samhithA “yEna yEna dhAthA gachchathi thEna thEna saha gachchathi” (wherever the lord goes, the servitor follows). Unlike as said in manu smrithi 4.6 “sEvA Svavruththi:” (serving others is dog’s job) , this servitude is matching the true nature of the self.
  • thoNdu ugaLiththu – Due to the service rendered, the joy reached its peak. In that ultimate stage, one will knowingly utter the words as said in mahAbhAratham SAnthi parvam 344.45 “nama ithyEva vAdhina:” (The definition of the residents of SvEtha dhvIpa applies to the mukthAthmAs (liberated souls) as well. They are always performing anjali (joined palms out of reverence); they are blissful as a result of that; they constantly recite “nama:“). I got to recite those words. That is, getting to serve by rendering thiruvAimozhi which is a result of words drenched in overflowing bhakthi.
  • vaNdu … – One who resides in thiruppEr which is surrounded by the garden where beetles enjoy by drinking honey. The divine abode where the most wise and animals/insects enjoy without any difference.
  • kaNdu kaLippa – To the joy of my eyes which craved as said in thiruvAimozhi 3.8.4mey koLLak kANa virumbum en kaNgaLE” (My eyes desire to see you in front of me).
  • kaN uL ninRu agalAnE – Even if I ask him to leave, he is not leaving my sight; just as those who are desirous to enjoy their beloved ones will not leave the place, holding on to a pillar. For me who got to enjoy him and became blissful, is there any further worry?

In the next article we will enjoy the next pAsuram.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org