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rAmAnusa nURRanthAdhi – 108 (and conclusion)

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

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<< previous (inbuRRa seelaththu irAmAnusA)

irAmAnusan adip pU mannavE, pAvaiyaip pORRudhum

Introduction (given by maNavALa mAmunigaL)

In the end – the destiny he talked about in the beginning of this prabandham as ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live surrendered to the divine lotus feet of emperumAnAr), amudhanAr wishes (a) that such destiny be available to him till the time of existence of his AthmA, and (b) since he wishes for devotion in the form of having  taste for that destiny (prApya ruchi), for achieving both these wishes, since She is SrI (surrenders to emperumAn,others surrender to Her, so She recommends us to Him),

as said in ‘thEn amarum pU mEl thiru – namakku enRum sArvu [mUnRAm thiruvanthAdhi – 3]’ (SrIranga nAchchiyAr who sits in the flower, SrIranga nAchchiyAr is our shelter), She being shelter for the Athmas, and one of wealth, that is periya pirAttiyAr – let us surrender to Her, says amudhanAr (to his mind).

Introduction (given by piLLailOkam jIyar)

In the end –  by the previous two pAsurams – amudhanAr first divined about the way of emperumAnAr voluntarily loving him and coming and residing in his divine mind; and in the next pAsuram, amudhanAr divined his wish that emperumAnAr kindly blesses him to gain love that reaches up to the devotees of emperumAnAr, and do all the services to them,

and in this pAsuram – since emperumAnAr kept in our head the beautiful blossomed flower that is his divine feet, and decorated our head like ones who do decoration of kalambakan mAlai (In SrIrangam the honorary receivers of emperumAn’s garland (named kalambakan) keep it in their head), and kept us steady like a tree in one place (manna);

So, based on that greatness of acceptance, let us do mangaLAsAsanam (wishing them well) to SrI and Sriya:pathi, saying so, with at most devotion that looked as if the whole entity (thathvam) called devotion is residing in it (the mind), being with such mind (and) having growing taste for the destiny, amudhanAr is concluding with the talking about palam (benefit/result of this prabandham).

angayal pAy vayal then arangan aNiyAga mannum
pangaya mAmalar pAvaiyaip pORRudhum paththiyellAm
thangiyadhennath thazhaiththu nenjE nam thalai misaiyE
pongiya keerththi irAmAnusan adippU mannavE                        – 108.


Word by word meaning (given by maNavALa mAmunigaL)

nenjE – Oh mind!
paththi – the thathvam of devotion (bhakthi) (prApya ruchi – taste/interest for getting the destiny),
ellAm – without a residue (whole of it)
thangiyadhenna – can be said as residing in us
thazhaiththu – and has increased;
pongiya keerththi –glory that has spread everywhere, (which emperumAnAr is having),
pU – beautiful blossomed flower that is
adi – the divine feet
irAmAnusan – of emperumAnAr,
like how one would eagerly wait after washing the hair for wearing flower,
as we waited with the wish as to when that might happen (when would we get the flower that is the divine lotus feet of emperumAnAr)
manna – for emperumAnAr’s divine feet to reside in our head (nithya vAsam)  (prApya siddhi)
nam thalai misaiyE – on our head, –
as said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due to plentiful of water,
am  – beautiful
kayal  – fish
pAy – jumping around, and
vayal –  the place having paddy fields, and
then – beautiful to the eyes,  (such SrIrangam)
mannum – She who is residing permanently as ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (would not leave ever), (SrayathE (surrendered to Him))
in the
aNi – beautiful
Agam – divine chest
arangan – of periya perumAL who is having kOyil (SrIrangam) itself as His identity,
pangaya mA malar – and She having great lotus flower as the place of stay
pAvaiyai – that is, SrIranga nAchchiyAr who is having subservience (to emperumAn)
pORRudhum – let us surrender to her ((SrIyathE) we surrender to Her).

pORRu – worship/prostrate; also praising;

(In the starting pAsuram, amudhanAr said about pirAttiyAr‘s grace,  and he and his mind wishing to be under emperumAnAr’s divine feet;  and in the end here, he is talking about those as well)

In the beginning he said ’pU mannu mAdhu [rAmAnusa nURRanthAdhi  – 1]’, here – he says ‘pangaya mA malarp pAvai’;

there – he said ‘porundhiya [rAmAnusa nURRanthAdhi  – 1], and here – he says ‘aNiyAga mannum’;

there – he said ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi  – 1]’, and here – he says ‘thalai misaiyE irAmAnusan adip pU manna’;

there – he said ‘nenjE  [rAmAnusa nURRanthAdhi  – 1], getting together with his mind and commenced; here – he says ‘nenjE’  and thought about all these (pAsuram) together with his mind and now concluded.

By this –

1) periya pirAttiyAr is the reason for achieving the wealth of enriched taste for destiny (prApya ruchi), as well as achievement of that destiny (prApya sidhdhi); She is the one who by Her extra-ordinary grace for all the AthmAs grants as per the wishes of each individual which is based on their qualifications (adhikAra), that is periya pirAttiyAr,

2) and, our destiny is to stay without any separation from AchAryan till the time AthmA exists, as said in (divine lotus feet of AchAryan) ‘AchArya charaNAravindham’ , and,

3) as said in (Here as well as in paramapadham,  his (AchAryan’s) divine feet is my shelter) ‘athra parathra chApi nithyam [sthOthra rathnam -3]’ and,

4) those involved in this (adhikAris) are those having similar mind of love towards this destiny;

these are the conclusions of this prabandham.

periya jeeyar thiruvadigaLE SaraNam
Conclusion (sampUrNam) of vyAkyAnam divined by periya jeeyar.

SrImathE ramya jAmAthra munayE vidhathE nama: – yasmruthis sarva sidhdheenAm antharAya nivAraNE


nenjE –  As he took up his ‘mind’ in the beginning of this prabandham as his faithful companion and engaged his mind saying – come let us say the divine names of emperumAnAr, he has completed that (now), and he is calling his mind and informing it about the benefit he got due to that, like how when two people come together to do some business and when there is a success then one of them would inform about that to his friend the second person.

Since earlier he initiated his mind by referring to it as ‘nenju’ (mind), here he is calling it for attention as ‘nenjE’ (Oh, mind);

paththi ellAm thangiyadhu ennath thazhaiththu nenjE – Oh mind! which is enriched as if the whole of what is referred to by the word bhakthi (devotion) has come in one singular form and is staying in you!  Isn’t he the one who divined earlier that his mind is filled with devotion when saying ‘pOndhadhu en nenju ennum pon vaNdu, unadhu adip pOdhil oN seerAm theLi thEn uNdu amarndhida vENdi nin pAl [rAmAnusa nURRanthAdhi – 100]’;


paththi ellAm thangiyadhu ennath,  thazhaiththu – also can be set as adjective to emperumAnAr.

That is, like how from mountain all the water would stream down and stay in one place, all my devotion in the form of parama bhakthi , settled and well formed, has stayed (thangiyadhu) under emperumAnAr’s divine feet – emperumAnAr having such enriched (thazhaiththu) glory;

pongiya keerththi  – As said in ‘Eyndha perum keerththi [thiruvAimozhi thaniyan]’,  emperumAnAr having glory that has grown taller reaching up to the height of parama padham.

irAmAnusan – of emperumAnAr;

In the beginning, he had said ‘pal kalaiyOr thAm manna vandha irAmAnusan [rAmAnusa nURRanthAthi – 1]’, so, here he is saying ‘pongiya keerththi irAmAnusan’.

adip pU – divine lotus feet of emperumAnAr having aforementioned enriched glory.

In the beginning, he said ‘charaNAravindham [rAmAnusa nURRanthAdhi – 1]’, so, here he is saying adip pU’.

mannavE – saying so since it (amudhanAr, his mind) is well set till the time AthmA would exist,

angayal pAy vayal then arangan aNiyAga mannum – As said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due the sumptuousness of water in both the rivers of kAvEri (in SrIrangam), the fish that grew there would be having more beauty, isn’t it?

SrIrangam being surrounded by places having such fish jumping around, is completely beautiful to see;

the commander of that place, that is periya perumAL who is having the name of that place as His identify, and (periya pirAttiyAr) being a decoration in His divine chest, and as said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (Will not be separated even for a moment), and, ‘apramEyam hithath thEjO yasyasA jankAthmajA [SrI rAmAyaNam] (mareechan saying to rAvaNan: It is not possible to measure the combined shining brilliance of rAmA and sIthA the daughter of king janakar), like the light and the sun, She being inseparable from Him, and She being the identification for Him, and She resides in His chest;

in the beginning amudhanAr said ‘porundhiya mArban [rAmAnusa nURRanthAdhi – 1]’, so, here, he is saying – (Agam) mannum.

am – beauty.
kayal – fish
pAy – jumping around
vayal – field
aNi – decoration
Agam – chest
mannu – set well; staying;

pangaya mA malarp pAvaiyai – He is attributing such greatness to the lotus flower since periya pirAttiyAr incarnated in it; having such lotus flower as Her place of birth, and as Her identity, and (pAvai) She being of age between adolescence and youth – such SrIranga nAyakiyAr, and;

She is called ‘alar mEl mangai’.

pAvai – female.

In the beginning, he said ‘pU mannu mAdhu [rAmAnusa nURRanthAdhi – 1]’, so, here – he is saying ‘pangaya mA malarp pAvai’;

pORRudhum  – let us do mangaLASAsanam to the divine couple who are of such glory.

pORRu – praise;

An AchAryan’s reforming of a disciple is to make him do mangaLAsAsanam to emperumAn (wishing well for emperumAn, pirAttiyAr‘, et al) till the time AthmA exists, as said in ‘sUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (~(In SrIvaikuNtam) they all would stay surrounding Him and do mangaLASAsanam)).

In SrI vachana bhUshaNam, piLLai (lOkAchAryar) also divined ‘ugandhu aruLina nilangaLil AdharAthisayamum mangaLASAsanamum sadhAchArya prasAdhaththAlE vardhikkumpadi paNNik koNdu pOrak kadavan [SrI vachana bhUshaNam – 244] (a disciple, by the grace of AchAryan,  shall live being fond of and doing mangaLASasanam to emperumAn in dhivya dhEsams);

So, by this (in summary), after becoming the target of being accepted by emperumAnAr due to the voluntary act and extreme kindness of emperumAnAr, and as the benefit of that, became one doing mangaLASAsanam (wishing Her and Him well) in this way, and so amudhanAr is divining to his mind about this benefit he has got, and completes this prabandham.

emperumAnAr thiruvadigaLE SaraNam.
thiruvarangaththu amudhanAr thiruvadigaLE SaraNam.
piLLai lOkam jeeyar thiruvadigaLE SaraNam.

Conclusion (sampUrNam) of vyAkyAnam divined by piLLai lOkam jeeyar.

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

Read the phrases of the pAsuram as – Oh mind! you are so enriched as if all of bhakthi has come and stayed in you; for emperumAnAr’s divine lotus feet to be in our head, let us praise/worship pirAttiyAr.

Fish are dependent on water (nAram) – pirAttiyAr having eyes like fish is dependent on nArAyaNan.

Meaning of SrI is shown as SrayathE (surrenders) to emperumAn,and also as SrIyathE (surrendered to) by us; so she is the go-between, as She recommends us to emperumAn (purushakAram).

paththi ellAm thangaiyadhenna thazhaiththu – This bhakthi (devotion) is not for getting something else; this bhakthi is like how hunger is required for eating food – this is the longing that is required for getting the goal. That is, ‘prApya ruchi’. amudhanAr wishes that he should get this taste such that it would seem like all of prApya ruchi has come to stay with him.  For him, the goal is to be under the divine lotus feet of emperumAnAr. For getting that he is requesting for getting complete and full prApya ruchi.

Like how She is ever present in His decorative chest, we shall be ever present under the divine lotus feet of emperumAnAr – says amudhanAr to his mind; for achieving that, let us surrender to Her;

pORRudhum – surrender; also praising.

amudhanAr has thus shown – periya pirAttiyAr who can fulfill the wishes due to Her kindness, and based on what is wished for by various types of people, is the One who can grant the staying under divine lotus feet of AchAryan for those who are having the devotion towards AchAryan as said by prApyam (destiny) for charama parva nishtar, and that divine feet is ever present without any separation, and those who are very interested in this destiny are the ones apt for AchArya nishtai (devotion towards AchAryan).

Both in the beginning of prabandham and in the ending here, amudhanAr has talked about periya pirAttiyAr, and about Her staying in the divine chest of emperumAn, and about the divine lotus feet of emperumAnAr where he wishes to stay along with his mind; his mind is amicable in both of these contexts.

kurugUr mARan adi paNin dhuyndha guruvaran thAN
tharugUran pArndha thirumalai nallavan thandhadhanAl
kurugUrar nAthan charansE ramudhan kulavu thamizh
murugUran thAdhi yamidhinai ippAr muzhudhukkumE.
guruvaran – emperumAnAr who is the supreme AchAryan,  kUranbu – at most love,

Ardhal – filling up, thirumalai nallavan – thirumalai nAllAn, kurugUr nAthan – guru that is kUraththAzhvAn, charaN sEr – surrendered to that divine feet, amudhan  – thiruvarangaththu amudhanAr who lives under the divine feet, kulavudhal – celebrating; also associating;  murugu – fragrance; also honey;  complete by reading as – nallAn gave the nectar to this whole world.

Conclusion of vyAkyAnam in amudha virundhu.

thiruvarangaththu amudhanAr thiruvadigaLE charaNam
AzhvAn thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
jeeyar thiruvadigaLE charaNam


* * * * *


Translator’s note:

This translation effort gave adiyEn an opportunity to not only say iramAnusan’s divine name 108 times, but also write the divine name emperumAnAr more than 1800 times.

It has been a wonderful journey for us doing this translation. Hoping that it would be for you too, to read through this, enjoy, reflect, etc.

This would have been totally out of shape without the word-by-word review done by sArathy thOthAthri svAmi.

Without the recording of kAlakShEpam on this by SrI u.vE. vELukkudi krishNan svAmi, this translation by adiyEn would just not have been possible.

Please provide comments on any errors, improvements, etc., and they would be duly addressed.


– – – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 107

Published by:

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

Full Series

<< previous (iruppidam vaikuntham)

Introduction (given by maNavALa mAmunigaL)

Looking at the divine face of emperumAnAr who is showing so much love towards him, amudhanAr says ‘there is one request that I got to ask of your highness’, and requesting emperumAnAr about the wish he is having.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – thinking about how emperumAnAr entered his divine mind and is residing with boundless affection, and thinking about acceptance of him by emperumAnAr,

in this pAsuram – addressing him, ‘Oh the one having such love and boundless sauSeelyam (easy availability to any simpleton)’, even if I go through countless sorrow of repeated births and deaths in various bodies that would be affected by diseases to the level of bone (severe) and end up getting completely destructed,

at all places, at all times, and in all situations, I would like to have at most love towards those who are devoted only to you, and to be theirs that they could buy and sell me – please grace me by shaping me to be in this way – is how amudhanAr is requesting about his wish.

inbuRRa seelaththu irAmAnusA enRum evvidaththum
enbuRRa nOy udal thORum piRandhu iRandhu eNNariya
thunbuRRu veeyinum solluvadhu onRu uNdu un thoNdarkatkE
anbuRRu irukkumpadi ennai Akki angu At paduththE                – 107


Word by word meaning (given by maNavALa mAmunigaL)

Not only you have entered into the heart of the most lowly me, you consider it as a great privilege, and
inbuRRa – are staying fully happy;
irAmAusA – Oh emperumAnAr
seelaththu – having such sauSeelyam!
To you who is being in this way,
uNdu – there is a
solluvadhu – request
onRu –  for an action;
It is –
even if I,
piRandhu iRandhu – in each birth and death
udal thORum – in each body that is the abode of
nOy – diseases
enbu uRRa – which can destruct at the level of bone, not just at the level of skin, as said in ‘aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa [thiruvAimozhi – 2.9.3]’  (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ),
and so
uRRu – experience
eNNariya – countless
thunbu – sorrows
veeyinum – and get destructed, (even then)
uRRu irukkumpadi Akki – make me have the
anbu – pure love
enRum – at all times
evvidaththum – at all places
un – to your
thoNdarkatkE – disciples only who are devoted only to you, and
ennai AL paduththu – make me become subservient
angu – to their divine feet.
Only this is my destiny – is the thought here.
inbu – pleasure
seelam – sauSeelyam – nature of a noble one to easily interact with a simpleton without hesitation.
enbu – bone
thunbu – sorrow


inbuRRa seelaththu irAmAnusA – Without looking at the value of your highness who as an AchAryar to thiruvEnkatamudaiyAn and thirukkuRunkudi nambi,  gave thiru vilachchinai (conch and disc), and SrIbAshyam (respectively), and of being the father for chelvap piLLai, and not looking at the lowliness of me who is the complete sinner,  you considered my heart as more noble that that of yours, and came and entered into my heart, and are considering that itself as the great privilege, and are being present with complete happiness – Oh emperumAnAr having such sauSeelyam!

inbu – pleasure

seelam – sauSeelyam – nature of a noble one to easily interact with lowly ones without hesitation.

You see, now amudhanAr has started realizing emperumAnAr’s Seelam.

solluvadhu onRu uNdu – there is one request to you who knows everything.

Like how geethAchAryan divined starting from ‘nathvEvAham’,  explaining in detail about karma, gyAna, and, bhakthi, and when advising ‘sarva guhya thamam bhUya: SruNumE paramam vacha:’ (I am going to advice you now about most secretive meaning, listen to it),

amudhanAr too, as said in the beginning ‘irAmAnusA idhu en viNNappam [rAmAnusa nURRanthAdhi thaniyan]’,  till now amudhanAr had presented his love, devotion, etc., (in various ways), and in this pAsuram – amudhanAr is divining the essence of his wish;

There  (in SrI bhagavath gIthA) it was SEshi’s (krishNan’s) words/command/advice; Here, it is SEsha bhUthan’s (devotee amudhanAr’s) wish/plea/prayer.

You said there is something to say – what is it?

enbuRRa nOy udal thORum piRandhu iRandhu eNNariya thunbuRRu – nOy – disease; that, is – sorrows like AdhyAthmikam, etc. That disease is – since it is the result of karmas (deeds) based on my acts using inner and outer senses, so it is not just at the skin level (that is, not temporary, not just cursory), but is bone deep  (severe), and since it is destructive of the nature of AthmA, he is specially saying it as enbuRRa (strong disease effected at the level of bone)  uRRa – based on that (bone level).

udal thORum – In each body which holds such diseases which go to the level of bone.

It is said too as ‘dhurvAra dhuritha mUlam dhusthara dhu:khAnAm bandha neerandhram vapu:’ (Source of all sorrows that cannot be rid of,  this body is the place of all sorrows that cannot be overcome).


As as said in ‘nOy ellAm peydhadhOr Akkai [periya thirumozhi – 9.7.7]’ (body full of diseases), that disease itself is being in the form of bodies of dhEva, animal, human, and, plant.

In each series of births of these categories;

Saying being born and dying – is – representative of other states (garbha, janma, bAlya, yauvana, vArdhavya, maraNa, naraka);

iRappu – destruction;

piRandhu iRandhu eNNariya thunbuRRu veeyinum – If we fold the finger to try to count as one, two, three…, each collection of seven states from birth through death, that act of counting would be hard to complete even if continued till Time exists – such number of sorrows;  even if I experience those sorrows without missing even one;

You see, amudhanAr is saying, that even if it is possible to determine the size of the quality of Seelam of your highness  as said in ‘pORRarum seelaththu irAmAnusA  [rAmAnusa nURRanthAdhi – 89]’,  it is not possible to count the sorrows related to this body;

thunbu – sorrow.

enRum – at all times

evvidaththum – in all the places

un thoNdarkatkE – Not being common to both – ties to this world, and to liberation {that is, unlike emperumAn}, you are one who has vowed to give liberation only, and reformed me to this level, and entered my heart, and are residing there;

Only for those who are devoted only to you of such nature;

vaduga nambi

By avadhAraNam (‘E’  = only)  he is doing anya yOga vyavachchEdham (rejecting the notion of association with others who are not devoted only to emperumAnAr).

As said in ‘thanakkEyAga enaik koLLumeedhE [thiruvAimozhi – 2.9.4]’ ((not for others, not for me, not jointly for him and me) exclusively for him, to be fully dependent, acknowledge me, this only..),

Arenakku nin padhamE charaNAgath thandhozhindhAy [thiruvAimozhi – 5.7.10]’ (You gave me your divine feet only as the means),

thamEva chAdhyam purusham prapadhyE’ (should take shelter under that first purushan (SrIman nArAyaNan) only),

(are examples of this) in case of prathama parvam (emperumAn),


as said in ‘gururEva param brahma’ (Only AchAryan himself is the brahmam),

upAyOpEya bhAvEna thamEva SaraNam vrajEth’ (shall take shelter only of guru himself as means and destiny), and,

thEvu maRRaRiyEn [kaNNinuN chiRuth thAmbu – 2]’ (do not know of any god other than nammAzhvAr), and,

theedhil, charaNAgathi thandha than iRaivan thALE, araNAgum ennum adhu [gyAna sAram – 31]’ (One’s own AchAryan showed the faultless path of total surrender unto SrIman nArAyaNan; Only the lotus feet of such AchAryan who is one’s god is the refuge for the person. SharaNAgathi shAsthram says so.),

(are examples) for charama parvam (AchAryan),

amudhanAr also says here in the same way (in charama parvam).

anbuRRu irukkumpadi – to be one having infinite love;   anbu – snEham – affection/love.

ennai Akki – making me the target of your kindness,

angu AL paduththE –  amudhanAr is saying – please make me one who performs all kinds of services related to the divine feet of your devotees (thadheeyar).

AzhvAr too divined in this way only in ‘aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa aruL sey enakkE [thiruvAimozhi – 2.9.3]’ (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ).


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

inbuRRa seelaththu irAmAnusa – The most noble, you, have entered in to the heart of most lowly me, and you are considering it as a privilege. This shows your love towards me. Only due to love would it be possible to do this.

This is similar to emperumAn being present in the heart of everyone without seeing the lowliness of them; upanishath says that for everyone emperumAn is present in the middle of their heart in the size of a thumb; its meaning (bhAshyam) says – So, for the people who have lived, and for the ones of future, He is being eeSvaran (commander), and so He is having vAthsalyam (affection); due to that affection, He is seeing the lowliness of body as enjoyable.

SrI vEdhAntha dhESika says:

audhvanthE mahathi sadhmani bhAsamAnE, SlAkhyE cha dhivya sadhanE thamasa: parasthAth | antha: kaLEbharamidham sushiram susUkShmam, jAtham kareesa! kathamAdharaNAspadham thE || [varadharAja panchAsath – 21]’ (When there is a big residence existing in milky ocean, and when there is the celebrated residence of spiritual realm beyond the area of material realm (SrIvaikuNtam) existing, Oh aththigiri perumAL! how did this minute small hole inside the body become the place you are fond of?!).

emperumAnAr having the glory of even emperumAn coming looking to stay in his heart, he did not consider that greatness but came and stayed in my heart.  What level of quality of Seelam is this?!

As he got involved in the quality of Seelam in the beginning ‘mikka seelam allAl uLLadhu en nenju [rAmAnusa nURRanthAdhi – 2]’, he is getting involved near the end of this prabandham as well.

enRum evvidaththum … angu AL paduththu – Whatever difficulties may arise, my mind should not waver, and my love should not change, towards your devotees, and should be subservient only to them; please grant me such a state  – is how amudhanAr is asking for the destiny in its essence form.

enbuRRa nOy udal thORum – If I would be made subservient to your devotees and perform all services, then even if there would be several births that are affected by diseases it would be a good thing, says amudhanAr.

dying – happens to the body;  destruction (veeyinum (even if destructed)) – is related to AthmA where it is stuck in the cycle of birth through death;

I am not praying that being stuck in the cycle is not wanted; I am praying that even if I am stuck so, I be able to serve your devotees only.

For those who are devoted to the devotees of emperumAnAr, the sorrows and destruction due to cycles of birth through death would not happen at all. But, even if it does, when seeing the pleasure of subservience, those sorrows would vanish – is the thought.

un thoNdarkatkE –  Only to those who are having their aim of life to be serving you.

anbuRRu irukkumpadi –  That kind of subservience to your devotees should be based on firm and matured love towards them.

ennai Akki angu AL paduththu – Please grant love and also subservience towards them.

If I grant love, then would subservience not follow?

It should be based on your command of ‘You be subservient to them’ – it should be something you gave out of kindness;

thoNdaradippodi AzhvAr too asked, ’un adiyArkku AL paduththAy [thiruppaLLiyezhuchchi – 10] (Please make me be subservient to your devotees).

thoNdarkatkE AL paduththu – Love and subservience should be only for the benefit of your devotees; not for them and also for others, but only for them; not for them as well as for my benefit – it should be only for them – is the essence of destiny requested by amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 106

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emperumAnAr residing in the divine heart of thiruvarangaththu amudhanAr

Introduction (given by maNavALa mAmunigaL)

Seeing the abundant love amudhanAr has towards emperumAnAr, emperumAnAr greatly loved amudhananAr’s divine mind, and seeing that, amudhanAr is happily divining this.

Introduction (given by piLLailOkam jIyar)

Divining in the previous pAsuram that the noble souls who have surrendered to emperumAnAr, due to overflowing happiness based on enjoying the qualities of emperumAnAr, would dance etc., – the place where they are, is his residence, and in this pAsuram – Along with the joyful residences of Him which are identified by those who have researched through vEdhas and upabrahmaNam, etc., starting with SrIvaikuNtam, thirumalai of north, thirumalai of south (thirumAlirunchOlai), and such divine abodes, He is also lovingly staying in the divine mind of emperumAnAr; in the same way, now, emperumAnAr has come, along with those dhivya dhEsams and along with the lord of those dhivya dhESams, to a place of unsurpassed joy – that is amudhanAr’s divine mind – saying so, amudhanAr becomes happy.

iruppidam vaikuntham vEnkatam mAlirunchOlai ennum
poruppidam mAyanukku enbar nallOr avai thammodum van
dhiruppidam mAyan irAmAnusan manaththu inRu avan van
dhiruppidam endhan idhayaththuLLE thanakku inbuRavE  –  106


Word by word meaning (given by maNavALa mAmunigaL)

mAyanukku –  For the sarvESvaran who is having surprising true nature, form, and wealth,
iruppidam – his places of residence are
vaikuntham – SrI vaikuNtam and
vEnkatam – thirumalai and
mAlirunchOlai ennum – what is famously known as thirumAlirunchOlai
idam – that is the place named
poruppu – thirumalai (of south),
nallOr – is what the distinguished ones who have realized the thathvam that is emperumAn,
enbar – would say, like in ‘vaikuntham kOyil koNda [thiruvAimozhi – 8.6.5]’ (being present in SrI vaikuntam), ‘vEnkatam kOyil koNda [periya thirumozhi – 2.1.6]’ (being present in vENkatam), ‘azhagar tham kOyil [thiruvAimozhi – 2.10.2]’ (temple of azhagar emperumAn)  {respectively},
mAyan vandhu iruppidam – the place where such sarvESvaran has come and is staying
avai thannodum – along with those places, as said in ‘azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10]’ (along with the beautiful milky ocean),
irAmAnusan manaththu –  is the mind of emperumAnAr;
inRu – Now,
avan – he (emperumAnAr)
vandhu – has come
thanakku – for himself to
inbu uRa –  stay with unsurpassed happiness
iruppidam –  to the place of presence
enRan idhayaththuLLE – which is the inside of my heart.


vaikuntham –  As said in ‘avyAhatha sankalpam vasthu lakShmee tharam vidhu:’ (In the place where there is no hindrance to executing the wishes, emperumAn is present with pirAttiyAr),  the place where all the wishes are addressed without any change, and which is celebrated as ‘nalam antham illadhOr nAdu [thiruvAimozhi – 2.8.4]’ (~place of endless good), that is, SrIvakuNtam;

Or, the place where there is no covering and hiding of knowledge of true self (dharmabhUtha gyAnam);

vEnkatam – As said in ‘kaNNAvan enRum maNNOr viNNOrkkuth thaNNAr vEnkata viNNOr veRpu [thiruvAimozhi – 1.8.3]’ (bhagavAn who has thirumalai which is worshippable by nithyasUris, being the controller, resides in the abundantly cool thiruvEnkatam always for the residents of material and spiritual realms), and,

paran senRu sEr thiruvEnkata mAmalai [thiruvAimozhi – 3.3.8]’ (supreme lord went and reached
thiruvEnkatam, the huge divine hill), like how a mother of two children would give milk to both of them suitably by lying down in-between them, to give equal attention to both nithyasUris and nithya samsAris, the mountain He stood in;

mAlirunchOlai ennum poruppidam – As said in ‘puyal mazhai vaNNar purindhu uRai kOyil [thiruvAimozhi – 2.10.3]’ (emperumAn of the color of rainy clouds, being friendly and eternally resides in the temple of mAlirunchOlai), and,

valam seyyum vAnOr mAlirunchOlai [thiruvAimozhi – 2.10.8]’ (nithyasUris, the residents of paramapadham, do circumambulations towards thirumalai (south)), and

kiLaroLi sEr keezh uraiththa pERu kidaikka vaLaroLi mAl sOlai malai [thiruvAimozhi nURRanthAdhi – 20]’ (for getting the destiny, emperumAn is present in thirumAlirunchOlai), having the name of thirumAlirunchOlai, as per the prayer of AzhvAr He happily stays there considering it as a place of exclusivity to stay happily, that is, the place called ‘then thirumalai‘ (thirumalai of south / beauty);

poruppu – mountain;

iruppidam – place of residence;

mAyanukku – As said in ‘yathO vAchO nivarthanthE aprApya manasAsaha [thaiththirIya upanishath Anandhavalli 9.1]‘  (the words returned being unable to glorify bhagavAn‘s quality of bliss fully and even the mind cannot comprehend that), and,

‘namE vidhussuragaNA:‘ ((dhEvAs say) – Other dhEvas and I do not know even where emperumAn is), ‘prabhavanna maharshaya:‘ (even great ascetics do not know), and,

‘yavarkkum sindhaikkum gocharamallan [thiruvAimozhi – 1.9.6]’ (not compreshensible for anyone’s mind),

He having the nature not fully comprehended by our mind;

and, as said in ‘thadhaikshatha bahu syAm prajAyEyEthi [chAndhOgya upanishath 6.2.3](That parabrahmam, vowed to become many), and,

‘thAn Or uruvE thani viththAy [thiruvAimozhi – 1.5.4]’ (Him (who is indicated by the word “sath”), having single form/substratum,   singular, being the seed),

He is the cause of everything, being of surprising qualities of true nature, form, and wealth;

for such sarvESvaran –

nallOr – As said in ‘mahAthmAnasthu mAm pArtha dhaiveem prakruthi mAsthithA: – bajanthyananya manasO gyAthvA bhUthAdhimavyayam [SrI bhagavath gIthA]’ (Oh arjuna! the noble souls understand me, they focus on me without any deviation, they understand me who is the head of all elements and who does not have any blemishes and who does not have any beginning or end),

the maharishis who have researched and understood well about what is lowly and what is supreme, (would say);

enbar – would say. That is, they would express this as said in ‘vaikuNtEthu parElOkE SriyA sArdham jagathpathi: AsthE vishNurachinthyAthmA bhakthai: bhAgavathaissaha [linga purANam] (~ In the most noble place of vaikuNtam the lord of the world is present with SrIdhEvi nAchchiyAr; such vishNu is present there with devotees and holy ones), etc.

nallOr – the AzhvArs who got ‘mayarvaRa mathi nalam [thiruvAimozhi – 1.1.1]’ (non-blemished knowledge), would divine so;

That is, they would divine as ‘ayarvaRum amarargaL adhipathi [thiruvAimozhi – 1.1.1]’ (head of those in the other world), and

‘thirumAl vaikuntham [thiruvAimozhi – 10.7.8]’ (~along with vaikuntham), and,

‘theNNalaruvi maNi pon muththalaikkum thiruvEnkataththAn [thiruvAimozhi – 6.10.3]’ (beautiful and clear streams rich with gems, gold, pearls,  etc., He of such a place named thiruvEnkatam), and,

‘vaLaroLi mAyOn maruviya kOyil, vaLariLam pozhil sUzh mAlirunchOlai [thiruvAimozhi – 2.10.1]’ (increasing (after descending here for His devotees) radiance of auspicious qualities (such as simplicity etc), of sarvESvaran who has amazing abilities, who is staying firmly in the divine abode that is, thirumalai which is being called “mAlirunchOlai” due to being surrounded by gardens that are growing yet youthful), and

‘viN thOy sigarath thiruvEnkatam [periya thirumozhi – 1.10.4]’ (~thiruvEnkatam mountain touching the skies), and

‘seerArum mAlirunchOlai [siriya thirumadal]’ (glorious thirumAlirunchOlai), and,

‘vEnkataththu mAyOn’ , and,

‘viri thirai neer vEnkatam [mUnRAm thiruvanthAdhi – 62]’ (thiruvEnkatam having densely streaming hills), and,

‘mangul thOy chenni vada vEnkataththAn [nAnmugan thiruvanthAdhi – 43]’ (Having the peak touching the clouds), and,

‘veRpenRirunchOlai vEnkatam [iraNdAm thiruvanthAdhi – 54]’ (thirumAlirunchOlai that is called ‘thirumalai’ (of south), and thiruvEnkatam, the two mountains), etc.

avai thannodum – along with those dhivya dhESams starting with SrIvaikuNtam, vEnkatam, mAlirunchOlai, etc.,

vandhu – As said in ‘azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10]’ (along with the beautiful milky ocean), since these dhivya dhESams are the ones that help get him (emperumAnAr), and these help for protecting the world, He is being thankful to those places; these places are a matter of love for emperumAnAr who is the destiny of emperumAn, so emperumAn is not wishing to be separated from these places, so, along with the dhivya dhESams He Himself came, and –

mAyan – As He is called ‘suvaiyan [thiruvAimozhi – 1.9.1]’ (tasteful), for that sarvESvaran who is of unsurpassed enjoyment, He Himself had to say ‘gyAneethva Athmaiva mE matham [SrI bhagavath gIthA] (the most dedicated devotee is my AthmA), emperumAnAr is the life-saver for Him.

Or, as said in ‘en ninRa yOniyumAyp piRandhAy [thiruviruththam – 1]’ (You incarnated in so many mulitiple ways and forms (for protecting your devotees)),

whereas sarvESvaran came by Himself and helped the world, and He went through so much and advised, the people of material world did not reform; and emperumAnAr who easily reformed them;

irAmAnusan – such emperumAnAr‘s –

manaththu – that is, emperumAn considers emperumAnAr‘s divine mind as his residence;

inRu – now when emperumAnAr has taken me into his close fold;

enRan idhayaththuLLE – in my heart, which is unlike his divine mind which is filled with the juices of devotion of high level, firm, impassioned to lowly matters,

mine is barren, wavering, interested in lowly matters – in such heart of mine;

thanakku inbuRavE – the place where emperumAnAr with unsurpassed love as said in ‘yamEvaisha vruNuthe thEna labhya:”(attainable by only those whom He chooses),  is residing;

That is, like how the lover male would enjoy even the dirt in the body of lover female, due to his love towards me, he would not like anything other than my heart;

Like how SarvESvaran who is said as ‘uchchiyuLLE niRkum [thiruvAimozhi  – 1.9.11]’ (One standing atop my head), stayed put only in the divine head of AzhvAr by considering nothing else as a place to go to, emperumAnAr too is having the divine thought that there is no place to go to outside of amudhanAr’s divine mind, and he stayed put there like a planted tree, you see!


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

iruppidam .. mAlirunchOlai – mentioning these three places together is because it gives pleasure to Him as well as the devotees as they consider them as their destiny;

In SrIvaikuNtam He accepts the servitude of nithyasUris, in thiruvEnkatam he accepts the servitude of his devotees here as well, and so it is also the place of destiny;

for those who have got the thirst to go to Him, to avoid making them climb the mountains and to make it easy for them He is present in the land level of thirumAlirunchOlai and is waiting for devotees;

emperumAnAr would divine – AzhvAr was not able to tolerate separation and said ‘kAlak kazhivu seyyEl [thiruvAimozhi – 2.9.2]’ (~do not let time pass (do immediately)), and seeing that, emperumAn thought that thirumAlirunchOlai would be a suitable exclusive place for gracing AzhvAr, so He went there and got AzhvAr to enjoy Him and become happy. See this in the introduction in eedu for ‘kiLaroLi’.

The spaces in those dhivya dhESams are just enough for emperumAn to stay; but emperumAnAr’s heart is very big, that He could come stay along with those dhivya dhESams.

Now amudhanAr’s heart is even bigger, as emperumAnAr along with emperumAn and dhivya dhESams comes and stays comfortably in amudhanAr’s heart.

By the two previous pAsurams, amudhanAr said that he would not stay in SrIvaikuNtam with out the experience of enjoying the divine qualities of the divine body of emperumAnAr, and that the place where those who worship emperumAnAr are present is his place of residence; now he says that such emperumAn has been taken into the heart of amudhanAr by emperumAnAr.

So, by the greatness of association with AchAryan, the place where he said he would stay is coming to him by itself along with his AchAryan and emperumAn.

This shows that for the happiness in the divine face of AchAryan, both, the place of joy of AchAryan, and the emperumAn who is enjoyed by AchAryan, are to be supported with full heart, is the state it takes amudhanAr to.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 105

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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

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

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

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


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

sezhum – beauty; also greatness.

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


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

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


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

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

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

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

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

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

mEvu – liking (the knowledge about charama parvam).

nal vEdhiyargaL – The most knowledgeable followers of vEdhas –

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

irAmAnusanai – to such emperumAnAr;

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

irAmAnusanaith thozhum periyOr

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

their place;

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 104

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

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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

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

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

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


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

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

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

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

irAmAnusA  – Oh emperumAnAr of such nature!

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

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

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

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

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

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

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

piRangu – being bright.

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


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

Or, else,

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 103

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Full Series

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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

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

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

‘dhamshtrAkarALa vadhana: (With beautiful elongated canine teeth)

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


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

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

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

narasimhar at bhavishyadhArchAryar sannidhi

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

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

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

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

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

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

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

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

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

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


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

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

on that day;

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


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

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

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

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

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

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

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

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

That emperumAn’s  –

keerththi – divine glory;

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

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

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


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


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

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

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

irAmAnusan emperumAnAr.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 101

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

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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

nallavar – also about – those loving you.

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

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

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


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

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

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

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

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

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

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

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

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

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

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

thirukkurugaip pirAn piLLAn

enbar – they would say.


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

nallavar – those who are associated to you.

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 100

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

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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


Starting with pOndhadhen nenju’ –

irAmAnusA – Oh emperumAnAr!

 rukmiNi pirAtti wishing to marry krishNan after hearing about his vaibhavam

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

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

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

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

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

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

pOndhadhu – reached.

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

oN seer –  beautiful qualities;

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

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

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

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

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

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

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

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

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

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

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

anbu -> love. mAndha -> eat.

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

mayakku – delude/besot;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 99 – Part 4

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

Full Series

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<< previous part (pAsuram 99 – part 3)

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


vyAkyAnam – continued

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

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

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

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

pOndha pinnEafter he arrived

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

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

                                                                            [Arththi prabandham – 29]

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


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

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

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


Part 4

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 99 – Part 3

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

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<< previous (idumE iniya suvarggaththil?)

<< previous part (pAsuram 99 – part 2)

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


vyAkyAnam – continued – Part 3

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

In mOksha dharmam of mahAbhAratham, sarvESvaran told about this:

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

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

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

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

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

(if there is any association with baudhdhas),

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

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

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

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

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

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

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

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

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

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

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

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

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

and said, (addressing rudhran):

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

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

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

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

and He advised as said in

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(In short):

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

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

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

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

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

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

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

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

and since it is said

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

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

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

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

and since it is said,

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

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

and since it is said,

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

and since it is said,

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

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

and since it is said in lakShmI thanthram as :

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

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

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

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

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

{ To be continued in part 4 }

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


Part 3

— No additional vyAkyAnam here –

{ Continued in part 4 }

– – – – –

Translation: raghurAm SrInivAsa dasan

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