Category Archives: thiruvAimozhi 9th centum

thiruvAimozhi – 9.4.2 – kaNNE! unnai

Published by:

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

Full series >> Ninth Centum >> Fourth 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 his and his heart’s desire.

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

kaNNE! unnaik kANak karudhi ennenjam
eNNE koNda sindhaiyadhAy ninRiyambuim
viNNOr munivarkkenRum kANbariyAyai
nANNAdhozhiyEn enRu nAn azhaippanE

Listen

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

kaNNE – Oh my vision (being the one who helps me see)!
unnai – you (who are the means) only
kANa – to constantly see and enjoy
karudhi – considered

(being more desirous than I)
en nenjam – my heart
eNNE koNda – in many ways
sindhaiyadhAy – desiring

(due to the eagerness in seeing, eliminating the hurdles and serving)
iyambum – will cry out;
nAn – I (who am the owner of the senses)
viNNOr – for brahmA et al
munivarkku – for sanaka et al
enRum – always
kANbu ariyAyai – you who are difficult to be seen
naNNAdhu ozhiyEn – will not give up before attaining
enRu – being determined
azhaippan – will call out (due to the great eagerness).

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

Oh my vision! My heart will cry out only considering to see you and enjoy you, desiring in many ways. I will call up being determined and say “I will not give up before attaining you, who are always difficult to be seen by brahmA et al and sanaka et al”.

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

  • kaNNE – Oh my vision!
  • unnaik kANak karudhi – To see you who are greatly enjoyable.  He is planning to see his eyes [bhagavAn who is his vision] with his [external] eyes. He says that the means to see emperumAn and the object that is seen are both emperumAn himself; it is said in subhAlOpanisath “chakshuScha dhrashtavyancha nArAyaNa:” (both the eyes and the object which is seen are nArAyaNa). AzhwAr is of the nature to attain emperumAn through himself. For AzhwAr, just as there is a norm for the goal which is attained, there is a norm for the means as well.
  • en nenjam – The heart of samsAris will be the cause for bondage and will remain too eager in worldly pleasures; the heart of those who were blessed with divine knowledge and devotion by bhagavAn himself as said in thiruvAimozhi 1.1.1 “mayarvaRa madhinalam aruLinan“, will say as in thiruvAimozhi 1.1.1 “thozhudhezhu” (worship and rise).
  • eNNE … – Having countless desires; having many desires such as “I should see, I should have sorrows of not seeing him, removed and I should serve him”.
  • ninRu iyambum – Will constantly call out. It [mind] is assuming the actions [of soul] upon itself. By “kaNNE“, it is established that he is the means; by “unnaik kANa“, it is established that he is the goal; by “eNNE koNda“, the practice of a qualified person who thinks “I should attain the goal through the means”, is explained.
  • viNNOr … – Am I giving up thinking that this is the situation only for my heart? Will I not attain you who are always difficult to be seen for brahmA et al and sanaka et al? I am calling out thinking “I will certainly attain him”. How is he thinking that he will certainly attain him? I am calling out thinking “Since they are living in distinguished abodes and are having their own abilities, there is a possibility for delay in attaining him; but for those who have no abilities, will there be any delay?”
  • naNNAdhu ozhiyEn – I cannot sustain myself if I don’t attain him.  This is AyththAn’s explanation. AzhwAr is revealing his mahAviSvAsam (unflinching faith) in “naNNAdhu ozhiyEn“. Since they [brahmA et al] are residing in distinguished abodes, they can be rescued through a proper process [such as bhakthi yOgam, which will take a long time to fructify]; unlike them, AzhwAr who is caught in samsAram, should be rescued quickly. I am in the place which is apt for rescue; I also desired to be rescued; he is the saviour; if he protected me, he will be the beneficiary; this being the situation, what is the reason [for me to suffer here]?

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 – 9.4.1 – maiyAr karungaNNi

Published by:

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

Full series >> Ninth Centum >> Fourth 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 highlights the desire of his chakshu: (eyes) which feel “I should see emperumAn who is Sriya:pathi (consort of SrI mahAlakshmi)”.

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

maiyAr karungaNNi kamala malar mEl
seyyAL thirumArvinil sEr thirumAlE!
veyyAr sudarAzhi suri sangam Endhum
kaiyA! unnaik kANak karudhum en kaNNE

Listen

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

maiyAr – having decorated with black pigment (for the eyelashes)
karu – having natural darkness to be said as in “asithEkshaNA
kaNNi – one who is having divine eyes
kamala malar mEl – residing on a lotus flower
seyyAL – lakshmi who is having reddish complexion (due to being in the colour of lotus)

(saying “agalagillEn iRaiyium“)
thirumArvinil – (being immersed) in the beauty of his divine chest
sEr – to be united

(being overwhelmed by her beautiful limbs and high heritage)
thiru – towards her
mAlE – being the one who shows great affection

(while being protective, having unwarranted fear for this togetherness towards the enemies)
vey Ar – very cruel
sudar – having fire
Azhi – thiruvAzhi (divine chakra)
suri – having circular marks (where the appearance itself will destroy the enemies and bring enjoyment for the devotees)
sangam – SrI pAnchajanyam (divine conch)
Endhum – carrying
kaiyA – Oh one who is having divine hands!
unnai – you (who are Sriya:pathi and the possessor of Sanka, chakra and gadhA)
en – my
kaN – (desirous) eyes
kANa – to see constantly (like nithyasUris do)
karudhum – are desiring.

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

lakshmi who is having divine eyes which are naturally dark to be said as in “asithEkshaNA” and are decorated with black pigment, who is residing on a lotus flower and is having reddish complexion, is united in your beautiful divine chest; you show great affection towards her; oh one who is having divine hands carrying the very cruel, fiery divine chakra and SrI pAnchajanyam which is having circular marks! My eyes are desiring to see you constantly.

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

  • maiyAr karum kaNNi – Those who desire to attain him, seek him through her and when they attain him, they would serve in that togetherness only.
  • maiyAr karum kaNNi – The divine eyes are so beautiful naturally that nothing else is needed for decoration; now, the black pigment [anjanam] is applied for auspiciousness. When it is already said as “karungaNNi” (dark-eyed), “maiyAr” (decorated with black pigment) is said to indicate that the black pigment is applied only for auspiciousness.
  • kamala malar mEl seyyAL – This is how tender she is.
  • thirumArvu … – Oh one who has the chest which can hold her feet if the fragrance and pollen (of lotus) become too hot for her to remain! Even after having such greatness, she will not look beyond his chest. Since the whole chest is so enjoyable, one need not look beyond it.
  • thirumAlE – He too, will be madly in love with all of her limbs just as she is with his chest. His eyes are reddish. Since he is constantly glancing at her, the redness from his eyes becomes fixed on her divine body and hence her divine body is reddish in colour; since she is constantly glancing at him, the blackness from her eyes becomes fixed on his divine body and hence his divine body is blackish in colour. Her eyes are cool [hence the black colour]; his eyes have abundance of vAthsalyam (motherly forbearance) [hence the red colour]; it is due to their togetherness, he has abundance of vAthsalyam. Hence both of them will have both coolness and motherly forbearance, due to their love for each other. When the messenger (hanuman) desired to destroy the servants of rAvaNa, she said in SrI rAmAyaNam yudhdha kANdam 116-45 “nakaSchin nAparAdhyathi” (there is none who has not committed a wrongful deed); with her [who is so compassionate], he argues saying as in periyAzhwAr thirumozhi 4.9.2 “ennadiyAr adhu seyyAr” (My devotees would not do anything wrong);  hence, both of them have both the qualities perfectly. Even while in separation, these qualities will remain perfectly in them.
  • thirumArvinil sEr – While enjoying his divine chest eternally, she would worry as someone who newly attained him will feel, saying as in thiruvAimozhi 6.10.10 “agalagillEn iRaiyum” (I will not leave even for a moment). This is shown by “sEr” (uniting), being in present tense.
  • veyyAr … – Just as the lotus in her hand is enjoyable for him, the divine weapons in his hands are pleasing to her. They are the tools with which he destroys the enemies of his devotees, for her pleasure. The radiant divine chakra which will manifest great cruelty on the enemies and SrI pAnchajanyam which can be seen without taking the eyes off and not having to do anything other than its presence.
  • Endhum kaiyA – Neither just the weapons, nor just his hands; AzhwAr desires for the combination of both. He says in thiruvAimozhi 6.9.1kUrArAzhi veN sangEndhi – vArAy” (you come, holding the sharp chakra and white conch).
  • unnai – You who are having lakshmi as your consort, divine weapons and divine form. This is how AzhwAr‘s desirable entity is.
  • kANak karudhum – My eyes desire to see your divine form which is described in SrI rAmAyaNam yudhdha kANdam 114.15 “Sanka chakra gadhAdhara: – SrIvathsa vakshA:” (maNdOdhari says “One who is holding conch, disc and mace, who has SrIvathsa mole on your chest”). Those who desire for him, do not desire him to fulfil some goal, but just to see him. It is said in nAnmugan thiruvandhAdhi 39thiruvEngadaththAnaik kANa” (to see thiruvEngadamudaiyAn) and in siRiya thirumadal “kArAr thirumEni kANumaLavum pOy” (going to see the dark, divine form of emperumAn). nithyasUris too, constantly see emperumAn’s divine form only. Those who are here [in material realm] will be fully focussed on seeing his divine form as said in amalanAdhipirAn 10 “aNi arangan en amudhinaik kaNda kaNgaL maRRonRinaik kANAvE” (My eyes which have seen you, SrI ranganAtha, my nectar, will not see anything else); those who are there [in spiritual realm] will also be focussed on seeing his divine form as said in chAndhOgya upanishath “EthadhEvAmrutham dhrushtvA thrupyanthi” (dhEvas (nithyasUris) do not eat; they drink this nectar and remain satisfied).
  • en kaNNE – The difference between samsAris’ [materialistic perons’] desire and AzhwAr‘s desire is the same as AzhwAr’s desire and his eyes’ desire. They have the greatness of being AzhwAr’s eyes [the primary sense].

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 – 9.4 – maiyAr

Published by:

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

Full series >> Ninth 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 fourth decad, previously, AzhwAr enjoyed emperumAn‘s great simplicity and became heart-broken, and desired saying “I should enjoy such Sriya:pathi with simplicity” and highlighted the following aspects:

  1. his being with lakshmi which matches AzhwAr’s desire
  2. the greatly desirable aspect in him
  3. his protection of his devotees
  4. his being related to everyone
  5. his qualities such as kAraNathva (being the cause)
  6. his residing in paramapadham
  7. his being present in AzhwAr’s heart
  8. his qualities such as being antharyAmi of all
  9. his acceptance of our small services
  10. his natural relationship

Meditating upon these, due to the desire of “I should enjoy such emperumAn“, as emperumAn manifests himself to relieve AzhwAr’s sorrow, where AzhwAr and his senses became immersed in him, AzhwAr becomes very blissful saying “I have sung this thiruvAimozhi at his divine feet for the pleasure of his devotees and got uplifted”.

Highlights from periyavAchchAn piLLai‘s introduction

See nampiLLai‘s introduction.

Highlights from nampiLLai‘s introduction

For ISvara’s svAthanthriyam (independence), he is the cause; for his qualities such as Seelam (simplicity), pirAtti is the cause. Will his simplicity not be under his control then? No – it is not like that; when we analyse, just as his svAthanthriyam, his togetherness with her is also eternal [thus, his simplicity is also eternal and fully under his control]. bhAshyakArar, [in SrI gIthA bhAshyam], who desired to describe emperumAn as “SrI vallabha:” (one who is dear to SrI mahAlakshmi), while determining his svarUpam (true nature), before highlighting gyAnam, Anandham (omniscience, bliss) etc, referred to his being “Sriya:pathi:” (divine consort of SrI mahAlakshmi) [hence, his simplicity which is caused by pirAtti, is also a natural/eternal quality only]. AzhwAr enjoyed such emperumAn’s simplicity and it’s cause – his being the consort of pirAtti, in the previous decad. Since emperumAn has great, auspicious qualities which stimulate the desire to attain him quickly and since pirAtti who facilitates such attainment of him is present near him, AzhwAr got the desire to attain him immediately. But since he did not attain emperumAn immediately, he became distressed. As the attainable lord with auspicious qualities is present and the one who facilitates the attainment is present in close proximity, he could not be patient; hence, pretending like chEthanas (sentient beings), each of his senses started craving for emperumAn separately and he too craved to attain him, due to his recollection of the state in thiruvAimozhi 3.8mudiyAnE“. This decad reflects AzhwAr‘s state in many other decads; AzhwAr’s mood in decads such as thiruvAimozhi 10.7 “senjoRkavi“, thiruvAimozhi 4.5vIRRirundhu Ezhulagu“, thiruvAimozhi 7.9enRaikkum ennai” and thiruvAimozhi 3.8mudiyAnE” are reflected in this decad. In this manner AzhwAr and his senses craved for emperumAn individually. emperumAn hurriedly arriving to rescue SrI gajEndhrAzhwAn can be said as patient arrival when we see how he quickly arrived [within a fraction of a moment] through the pillar to rescue prahlAdhAzhwAn; AzhwAr too expects similar arrival of emperumAn here. AzhwAr meditates about his own state, the craving which is the reason for such state and how emperumAn arrived knowing AzhwAr’s craving and showed himself. He becomes blissful and says “I have accomplished what is to be accomplished; I got to serve emperumAn; became enlivened; I have become a benefactor for all SrIvaishNavas; what an amazing gain for a person, is this!” He speaks about the benefit he attained and completes the decad.

Each pAsuram is discussed subsequently.

adiyen sarathy ramanuja dasan

archived in http://divyaprabandham.koyil.org

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

thiruvAimozhi – 9.3.11 – seelam ellaiyilAn

Published by:

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

Full series >> Ninth Centum >> Third 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 “For those who learnt this decad, it is not surprising to reach paramapadham; it is apt”.

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

seelam ellai ilAn adimEl aNi
kOla nIL kurugUrch chatakOpan sol
mAlai AyiraththuL ivai paththinin
pAlar vaigundham ERudhal pAnmaiyE

Listen

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

seelam ellai ilAn – one who has boundless simplicity/qualities
adi mEl – on the divine feet
aNi – decorated
kOlam – beautiful form
nIL – very vast
kurugUr – leader of AzhwArthirunagari
satakOpan – AzhwAr‘s
sol – with words
mAlai – being garland
AyiraththuL – among thousand pAsurams
ivai paththinin – this decad’s
pAlar – those who have close proximity (either by learning the pAsurams or their meanings)
vaigundham – in SrIvaikuNtam
ERudhal – ascending
pAnmai – this is natural.

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

AzhwAr, the leader of very vast AzhwArthirunagari, which has a decorated, beautiful form, spoke this decad which is a garland of words among the thousand pAsurams, on the divine feet of one who has boundless simplicity/qualities; for those who have close proximity to such decad, ascending to SrIvaikuNtam is natural.

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

  • seelam ellai ilAn – On the divine feet of emperumAn who has boundless simplicity/qualities. His great simplicity is what is explained in this decad; AzhwAr is summarising it here.
  • aNi kOla nIL kurugUrch chatakOpan sol mAlai – AzhwAr who has thirunagari which is abundantly beautiful. Alternatively – as “kOL nIL” is present, “aNi” can be read along in “adi mEl aNi – mAlai” (the garland which decorates the divine feet).
  • AyiraththuL ivai paththinin pAlar – Those who are close to this decad. By having some proximiity through plain recital, memorising it or meditating upon the meanings.
  • vaigundham … – Ascending to paramapadham is apt [sure to go]. AzhwAr greatly desired to go to paramapadham as said in thiruvAimozhi 9.3.7 “mAga vaigundham kANbadhaRku Egam eNNum“; for those who are associated with this pAsuram, it need not be prayed for, but it will occur certainly. The wealth of the father will naturally belong to the son, due to the relationship [we will inherit whatever AzhwAr attained, as his children/descendants].

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 – 9.3.10 – thALa thAmaraiyAn

Published by:

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

Full series >> Ninth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the tenth pAsuram, AzhwAr says “You are being the refuge even for lowly dhEvas who don’t know about servitude; the simplicity of your divine feet cannot be praised enough even if I tried forever”.

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

thALa thAmaraiyAn unadhundhiyAn
vAL koL nIL mazhuvALi unnAgaththAn
ALarAyth thozhuvArum amarargaL
nALum en pugazhgO un seelamE?

Listen

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

thALa – having stem
thAmaraiyAn – brahmA who was born in lotus
unadhu – your
undhiyAn – has your navel as the abode;
vAL – glow
koL – having
nIL – big
mazhu – axe
ALi – rudhra who rules over
un AgaththAn – is on one side of your divine form;
ALar Ay – servitors like nithyasUris
thozhuvArum – those who worship
amarargaL – groups of other dhEvathAs who are prayOjanAntharaparas (seekers of benefits other than kainkaryams);

(in this manner, boundless)
un – your
seelam – simplicity
nALum – even if tried forever
en – how
pugazhkO – will I praise?

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

brahmA, who was born in the lotus which has a stem, is having your navel as his abode; rudhra, who rules over the glowing, big axe is on one side of your divine form; groups of other dhEvathAs who are seekers of benefits other than kainkaryams, are servitors to you like nithyasUris; even if tried forever, how will I praise your such simplicity?

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

  • thALa thAmaraiyAn un undhiyAn – brahmA who has lotus flower as his birth place, resides on your navel. You gave your body to the one who has the pride of being born in lotus flower.
  • vAL … – rudhra, who has the glowing axe which will complete any task which is taken up, resides on one part of your divine body. He is not exclusively surrendered to you with flowers as said in thiruppaLLiyezhuchchi 10thodai oththa thuLavamum kUdaiyum” (properly prepared thiruththuzhAy and flower basket).
  • ALar Ayth thozhuvArum amarargaL – dhEvathAs seek refuge unto you as servitors. The service of nithyasUris is carried out by dhEvas due to being comparable as “amara” (immortal) [nithyasUris are eternally immortal, but dhEvathAs are immortal for a certain limited period of time], though they consider themselves to be lords.
  • nALum … – Even if all the times to come are combined and presented to me, to let me praise you, is your Seela guNam such that it could be easily praised to the full extent?

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 – 9.3.9 – thozhudhu mAmalar

Published by:

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

Full series >> Ninth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the ninth pAsuram, AzhwAr says “Even if I surrender unto your divine feet, as said in ‘anyath pUrNAth apAm kumbAth’, as you become pleased easily even by the favourable attitude of the one who surrendered, it is difficult to perform any service for you due to your simplicity”.

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.

Alternatively – some explain “AzhwAr is speaking about his disqualification in these three pAsurams [8, 9, 10]”; but that is not there for AzhwAr after thiruvAimozhi 8.8 “kaNgaL sivandhu“. Some others explain “AzhwAr is speaking about the upAya bhAvam (being the means) of emperumAn, where praying to him to attain something, is itself considered superfluous [he will do even without praying]”. These are not the focus here. Our AchAryas explain this as “AzhwAr speaking about emperumAn’s Seela guNam (simplicity) which will make one melt in his presence and hence one will not be able to serve him properly”.

pAsuram

thozhudhu mA malar nIr sudar dhUbangoNdu
ezhudhum ennum idhu migai Adhalin
pazhudhil thol pugazhp pAmbaNaip paLLiyAy!
thazhuvum ARaRiyEn una thALgaLE

Listen

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

mA – praiseworthy
malar – flower
nIr – water in the form of arghya (offering to wash hands) etc
sudar dhUbam – dhIpa (lamp) and dhUpa (incense)
koNdu – gathering
thozhudhu – to worship
ezhudhu – we will set out
ennum idhu – this

(due to your ultimate simplicity)
migai Adhalin – due to being superfluous
pazhudhu – fault (of being difficult to worship)
il – not having
thol pugazh – having natural, ultimate simplicity

(revealing that)
pAmbu – thiruvanthAzhwAn (Adhi SEsha)
aNai – having as mattress
paLLiyAy – Oh one who is resting, being eternally united with Adhi SEsha!
una thALgaL – your divine feet
thazhuvum – being united
ARu – method
aRiyEn – I don’t know.

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

Since it is superfluous to think “we will set out to worship you by gathering praiseworthy flower, water in the form of arghya etc, lamp and incense”, you are not having any fault (of being difficult to worship) but you are having natural, ultimate simplicity; I don’t know the method to unite with your divine feet, Oh one who is resting on thiruvananthAzhwAn (Adhi SEsha) and having him as mattress and being eternally united with him!

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

  • thozhudhu … – When we think “Let us offer praiseworthy flower etc, serve him and seek uplifting”, doesn’t your simplicity make such efforts look superfluous? You are as explained in mahAbhAratham udhyOga parvam 89.13 “anyath pUrNAth apAm kumbAth” (krishNa does not desire for anything more than a pot filled with water).
  • Adhalin – Since you are ultimately simple. Instead of having the fault of “being difficult to worship”, you are having the natural greatness of being easily worshippable. Oh one who is being united with AdhiSEsha due to such simplicity!
  • thazhuvum ARu aRiyEn – I don’t know the means to unite with your divine feet. Due to my weakness, it is difficult to reach first; even if I reach, I will be unable to do any service, thinking about your ultimate simplicity.

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 – 9.3.8 – inRip pOga

Published by:

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

Full series >> Ninth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the eighth pAsuram, AzhwAr meditates upon emperumAn‘s act of presenting himself in thirumalA which is at close proximity, so that one who desires to see him need not go all the way up to thirunAdu (paramapadham), praises those who have the ability to walk up to thirumalA and reveals his lack of ability to do so.

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

inRip pOga iru vinaiyungeduththu
onRi Akkai pugAmai uyyak koLvAn
ninRa vEngadam nIL nilaththuLLadhu
senRu dhEvargaL kai thozhuvArgaLE

Listen

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

iru vinaiyum – karma in the form puNya (virtues) and pApa (vices)
inRi – losing its existence
pOga – to eliminate
keduththu – destroy
onRi – attached with achith, to be not seen separately
Akkai pugAmai – to not enter bodies of dhEva (celestial) etc [manushya (human), thiryak (animal), sthAvara (plant)]
uyyak koLvAn – one who enslaves and uplifts
ninRa – standing to act
vEngadam – thirumalA
nIL nilaththu – in this praiseworthy earth
uLLadhu – is present
senRu – reaching
kai thozhuvArgaL – those who worship
dhEvargaL – (they are not humans;) aren’t they dhEvas?

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

emperumAn will destroy and eliminate karma in the form of puNya (virtues) and pApa (vices) to lose its existence, and will make the AthmAs not enter bodies of dhEva (celestial) etc which are attached with achith, to be not seen separately; such emperumAn who enslaves and uplifts everyone, is standing to act [as necessary] in thirumalA, in this praiseworthy earth; aren’t those who reach and worship him there, dhEvas?

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

  • inRip pOga iru vinaiyum keduththu – To fully destroy and eliminate karma which is in the form of puNya and pApa, along with the trace. Only when one tries with his own efforts to eliminate karma will there be residue.
  • onRi … – Even after that, if the ruchi (taste) and vAsanA (impressions) remain, AthmA will go and mix with achith (matter), enter a body and will have to undergo the troubles which arise from that; not having to go through that.
  • uyyak koLvAn … – As said in thiruviruththam 1 “uyir aLippAn” (give life), thirumalA where he is standing with the vow to protect everyone.
  • nIL nilaththuLLadhu – Since the earth has thirumalA on it, it is praiseworthy; being on such earth.

When asked “what is the benefit?” AzhwAr says,

  • senRu … – Those who can walk up to thirumalA are greatly fortunate; as said in SrI rAmAyaNam ayOdhyA kANdam 64.69 “nathE manushyA dhEvAsthE …” (Those who will see SrI rAma’s beautiful form after fifteen years, are not manushyas, but dhEvas), AzhwAr is meditating upon emperumAn‘s Seela guNam (quality of simplicity) and saying. For those who are blinded by love, being unable to reach is the same irrespective of the destination being paramapadham or thirumalA.

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 – 9.3.7 – Agam sEr

Published by:

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

Full series >> Ninth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the seventh pAsuram, AzhwAr says “My heart desires to go to paramapadham which is unreachable for anyone, and where such emperumAn with many qualities, is residing. What shall I do for its desire?”

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

Agam sEr narasingam adhAgi Or
Agam vaLLugirAl piLandhAn uRai
mAga vaigundham kANbadhaRku en manam
Egam eNNum irAp pagal inRiyE

Listen

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

Agam – in a form
sEr – placed
narasingam adhu Agi – having both narathva (human’s aspects) and simhathva (lion’s aspects)

(hiraNya’s)
Or – unparalleled
Agam – chest
vaL – bent
ugirAl – with nail
piLandhAn – one who tore apart
uRai – residing
mAga vaigundham – SrIvaikuNtam
kANbadhaRku – to see
en manam – my heart
irAp pagal – night and day
inRi – without any difference
Egam – in a singular manner
eNNum – desired.

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

emperumAn having placed both human’s aspects and lion’s aspects in a form, tore apart hiraNya’s unparalleled chest with his bent nail; my heart without any difference between night and day desired in a singular manner to see SrIvaikuNtam which is the residence of such 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

  • Agam sEr …AzhwAr is saying most aptly joined narasimha form with human’s aspects and lion’s aspects just as an appropriate mixture of milk and sugar; also explained as, AzhwAr saying, how narasimha’s form has been placed in his heart; as said in SrI rAmAyaNam yudhdha kANdam 60.1 “smaran rAghava bANAnAm” (thinking about rAghava’s arrows), how emperumAn was placed in his heart without any scope for forgetting him; or AzhwAr saying when emperumAn appeared with a combined human form and lion form, how pleasing that was for his heart.
  • Or Agam – Unparalleled strong body.
  • vaL ugirAl – Sharp nail; or bent nail.
  • piLandhAn uRai – The eternal abode of the one who effortlessly tore apart hiraNya.
  • mAga vaigundhamAzhwAr‘s heart desired to see the cave where such narasimham is residing. It is said as “paramAkASam” (supreme sky) [mA kam – great sky]. My heart, without any break, is constantly desiring for this.
  • irAp pagal inRiyE – For worldly people, there are different tasks for night and day; for AzhwAr, this is the only activity at all times; as sIthAp pirAtti thought about SrI ayOdhyA as her own residence as said in SrI rAmAyaNam sundhara kANdam 33.17 “samA dhvAdhaSa thathrAham rAghavasya nivESanE” (I enjoyed all pleasures in SrI rAma’s residence for twelve years), AzhwAr’s heart considers paramapadham to be its own residence.

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 – 9.3.6 – adaivadhum aNiyAr

Published by:

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

Full series >> Ninth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the sixth pAsuram, AzhwAr becomes pleased thinking about how his mind meditates upon emperumAn‘s activities and becomes weak, as he prayed.

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

adaivadhum aNiyAr malar mangai thOL
midaivadhum asurarkku vembOrgaLE
kadaivadhum kadaluL amudham en manam
udaivadhum avaRkE orungAgavE

Listen

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

malar – high family heritage of residing in lotus
mangai – lakshmi who is youthful, her
aNi – by the ornaments
Ar – decorated
thOL – divine shoulder
adaivadhum – to embrace

(to attain the embrace of that shoulder)
asurarkku – for asuras (who are unfavourable), difficult
vem – cruel
pOrgaLE – battles
midaivadhum – to engage in

(for the sake of the devotees)
kadaluL – in the ocean
amudham – amrutham (nectar)
kadaivadhum – churn
avaRkE – for him only (who is with lakshmi, who is the remover of hurdles and bestower of desirable aspects)
en manam – my heart
orungAgavE – in a singular manner
udaivadhum – is breaking

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

emperumAn embraces the shoulders of lakshmi who has high family heritage of residing in lotus, who is youthful and whose shoulders are decorated with ornaments;  he engages in cruel battles which are difficult to face by asuras; he churned the ocean in the ocean; my heart is breaking in a singular manner for such emperumAn only.

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

  • adaivadhum aNiyAr malar mangai thOL – To embrace the beautiful divine shoulder of periya pirAttiyAr. Even if assumes viSvarUpam (universal form), he cannot move beyond her shoulder [in other words, he is not superior to the beauty of pirAtti’s shoulders].
  • aNiyAr malar mangai –  He would embrace the shoulder of periya pirAttiyAr as said in thiruvAimozhi 10.10.2 “mArvaththu mAlai” (garland on his chest); she will remain the ornament for his divine chest, without any shortcoming in enjoyability.
  • midaivadhum asurarkku vem pOrgaL – This is the offering he gives to make her embrace him. She embraces as said in SrI rAmAyaNam AraNya kANdam 30.40 “bharthAram parishasvajE” (tightly embraced her husband) [after killing the rAkshasas]. Also said as – he engages in cruel battles with the enemies of his devotees; also said as – he is constantly thinking about the ways to annihilate them.
  • kadaivadhum kadaluL amudhamAzhwAr is saying “emperumAn is churning the ocean for the benefit of those who see worldly benefits” or “he churned the ocean to get periya pirAttiyAr for himself”. AzhwAr explained how emperumAn embraces pirAtti, the offering given for that and the efforts he takes up to attain her. These are the reasons for AzhwAr’s heart-break.
  • en manam … – My heart becomes broken in a singular manner for emperumAn who has such activities. As he churned the snow [milk] ocean, his heart started breaking apart. A very skillful person, while trying to grab the wealth of a cowardly person, would first grab the wealth of a brave person by force, which will make the cowardly person  hand over his wealth voluntarily; similarly, as emperumAn placed a pestle in the middle of the ocean, which is a huge entity and grabbed its life [nectar], AzhwAr‘s divine heart started breaking.

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 – 9.3.5 – manamE unnai

Published by:

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

Full series >> Ninth Centum >> Third decad

Previous pAsuram

Introduction for this pAsuram

Highlights from thirukkurukaippirAn piLLAn‘s introduction

No specific introduction.

Highlights from nanjIyar‘s introduction

In the fifth pAsuram, AzhwAr dearly prays to his heart “Do not leave the greatly enjoyable emperumAn“.

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

manamE unnai valvinaiyEn irandhu
kanamE sollinEn idhu sOrEl kaNdAy
punamEviya pUndhaN thuzhAy alangal
inamEdhum ilAnai adaivadhumE

Listen

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

manamE – Oh heart!
unnai – you (who are more speedy in this matter)
val vinaiyEn – I am having great sin to be unable to tolerate the delay; due to my desire
irandhu – prayed
kanamE – firmly
sollinEn – told;
idhu – this
sOrEl kaNdAy – don’t let go;

(when asked “which one?”)
punam – in its own habitat
mEviya – due to growing
pU – fresh
thaN thuzhAy – thiruththuzhAy (thuLasi)
alangal – one who has as garland

(for this enjoyability)
Edhum – in any manner
inam – match
ilAnai – having greatness of not having [a match]
adaivadhum – this aspect of reaching.

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

Oh heart! I am having great sin to be unable to tolerate the delay; due to my desire I prayed to you and firmly told “don’t let go of this”; [don’t let go of] this aspect of reaching emperumAn who is having the greatness of not having a match in any manner and who is having thiruththuzhAy garland which is fresh due to growing in its own natural habitat [emperumAn’s divine body].

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

  • manamE unnai – Am I not calling you as if you are slow, while you are the cause for my mOksham and is ahead of me in reaching him? While love towards bhagavAn is natural for you, I am telling you this due to my helpless state.You who are ahead of me and who need to be slowed down by me as said in periya thiruvandhAdhi 1mundhuRRa nenjE iyaRRuvAy emmodu nI kUdi” (Oh heart who has gone ahead (of me)! You too join me and praise him with me).
  • val vinaiyEn – I have committed the sin of being unable to wait for the eventual attaining of bhagavath vishayam. I don’t need to pray to you [because of any shortcoming in you]; I am praying only due to my great desire.
  • irandhu kanamE sonnEn – I held on to your divine feet and firmly told. He is similar to maNakkAl nambi in praying and instructing [maNakkAl nambi showed great mercy to ALavandhAr by praying for an opportunity to teach him].
  • idhu sOrEl kaNdAy – Even if I told you “Love towards bhagavAn is not beneficial; give it up”, don’t lose it! kanam – gold. AzhwAr says “I have told you the highest principle”. As said in periya thiruvandhAdhi 14sAyAl kariyAnai …” (AzhwAr telling his mind – How lowly are you to approach emperumAn who is so great?)
  • idhu sOrEl – His mind asks AzhwAr “What are you talking about here?”,
  • punam … – Reaching the greatly enjoyable emperumAn. Due to wearing the garland made of thiruththuzhAy which grew on its own land, he has no match. One who has this thuLasi garland on his shoulder, is hailed as sarvAdhika (the greatest of all). Once during thirumuLaich chARRu (ankurArpaNam which marks the commencement of a major uthsavam), nanjIyar  mercifully recited this pAsuram. Since he had the previous day’s celebration, kaiyAr chakkaram (AzhwAr thirunALsEnai mudhaliyAr puRappAdu to check the streets) fresh in his mind, he mercifully said “To be ‘punamEviya pUndhaN thuzhAy alangal inam Edhum ilAn‘ is because he was mercifully seen in yesterday’s puRappAdu” [here nanjIyar sees and enjoys emperumAn through sEnai mudhaliyAr]. adaivadhu sollinEn – idhu sOrEl kaNdAy – is the kriyA (active instruction); also, when asked “what are you saying to not lose?” – here AzhwAr saying “inam Edhum ilAnai adaivadhu” can be considered as the kriyA.

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