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rAmAnusa nURRanthAdhi – 20

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pAsuram 20

Introduction (given by maNavALa mAmunigaL)

emperumAnAr who has lovingly kept and enjoying nAthamunigaL in his divine mind is my highest aim, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

nammAzhvAr who is the chief of the beautiful (AzhvAr) thirunagari – his thiruvAimozhi that is in the form his divine words which is nectarean – nAthamunigaL who is of nature of living based on the auspicious qualities of people who love such people who are able to use such thiruvAimozhi with its meanings – emperumAnAr who enjoys such nAthamunigaL in his mind – is adiyEn’s great wealth, says amudhanAr.

Arappozhil then kurugaip pirAn amudhath thiruvAy
eerath thamizhin isai uNarndhOrgatku iniyavar tham
seeraip payinRu uyyum seelamkoL nAthamuniyai nenjAl
vArip parugum irAmAnusan enRan mAnidhiyE.                                   20


Word by word meaning (given by maNavALa mAmunigaL)

Arappozhil – having arcades of sandalwood
then – and beautiful
kurugaip pirAn – the chief of such thirunagariAzhvAr,
thiruvAi – that was born from his divine lips
amudham – ultimate enjoyment
eeram – having kindness
thamizhin isai – the musical thiruvAimozhi
uNarndhOrgatku – those knowing
iniyavar tham – those who are being friendly to them
seerai – qualities
payinRu – involved
uyyum seelam koL – of the nature of getting the strength of his existence from it
like one who is very thirsty would jump into a pond and usurp the water,
nenjAl – by his divine heart
vArip parugum – enjoys with great enthusiasm
enRan mAnidhiyE – is my inexhaustible wealth.

(Aram -> sandal(wood))


Arappozhil then kurugai – Since it is in the shores of the divine thAmraparNI, and due to the greatness of the water, surrounded by the ever growing sandal arcades, to such beautiful thirukurugUr;   Aram -> sandal (wood).

pirAn – one who is of benefit and who is worshiped by everyone, as SrI madhurakavi AzhvAr divined as ‘kuyil ninRAr pozhil sUzh kurugUr nambi [kaNNinuN chiruththAmbu – 10]’ ( AzhwArthirunagari which is surrounded by groves (gardens, etc) that are filled with the sounds of cuckoo, such kurugUr‘s nambi that is nammAzhvAr);

kurugaip pirAn of benefit, having incarnated in thirukkurugai (AzhvAr thirunagari), and advising all people through thiruvAimozhi, and advising all meanings to nAthamunigaL and carrying the sampradhAyam;

amudhath thiruvAy eerath thamizhin – such nammAzhvAr’s, as said in ‘thoNdarkku amudhuNNach chon mAlaigaL sonnEn [thiruvAimozhi 9.4.9]’ (created this thiruvAimozhi as a nectar of devotion for devotees), being of greatest enjoyment and which came from his divine lips, having kindness that can help those who consider it as suffering in this material world, and being in the form of thamizh;

isai – musical; includes the quality of rAgAs (tunes), etc.

uNarndhOrgatku – those who learn, and repeatedly say it, and be fully knowledgeable in such thiruvAimozhi; they are ones such as SrIman madhurakavi AzhvAr, and thirumangai AzhvAr.

iniyavar – it is SrI parAnkuSa nambi who is fully dearest to them, and who taught kaNNinuN chiruththAmbu to SrIman nAthamunigaL;

iniyavar tham seeraip payinRu – meditating upon their auspicious qualities at all times, and not forgetting but being grateful; payilum –anusandhikkum; inquiring/thinking it.

uyyum – there was no revival for him (nAthamunigaL) till then; only after he who is of the sampradhAyam of that madhurakavi Azhvar, that is, Sri parAnkuSa nambi, had taught nAthamunigaL the kaNNinuN chiruththAmbu, did the thankful nAthamunigaL get the ability reach true goal;

seelam koL nAthamuniyai – such nAthamunigaL who considers these as his reaching of true goal; having the divine name of SrI ranganAthar (as his full name is SrI ranganAtha muni), the meanings that AzhvAr advised to him is what he keeps thinking about; such nAthamunigaL who is having his divine presence;

nenjAl vArip parugum – if he were a contemporary (living at the same time) he (emperumAnAr) would have embraced him physically and enjoyed with him about every thing; since he is of different time, he drinks SrImAn nAthamunigaL in his heart and enjoys him completely along with the qualities of his form without any gap (piRi kadhir pAdAthapadi); parugi -> anubhaviththu (experiencing/enjoying).

SrIman_nAthamunigaL_innisaiSrIman nAthamunigaL and his sweet music

irAmAnusan – emperumAnAr

EnRan mAnidhiyEenRan (en than) -> my; even though he (emperumAnAr) incarnated for all in the world, amudhanAr’s state is that is he incarnated only for him;

enRan mAnidhi – (emperumAnAr is) adiyEn’s big wealth; for other types of nine wealth there is destruction during annihilation(s) of the world (praLayams); unlike that, this wealth is distinguished from then and is not of material form; by its nature it is a wealth of type that helps us reach true goal, says amudhanAr; ALavandhAr too divined in sthOthra rathnam ‘athra parathra chApi nithyam yadheeya charaNam madheeyam’.

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

amudhath thiruvAi eerath thamizh ­Sweet like the nectar, and drenched by affection, such thamizh thiruvAimozhi; he is saying (thiru) vAi mozhi (vAi => mouth/lips) as vAi thamizh.

isai uNarndhOr those like madhurakavi AzhvAr who said ‘pAvin innisai pAdith thirivanE [kaNNinuN chiruththAmbu – 2]’ (~will roam around singing thiruvAimozhi in sweet music).

It looks like SrI parAnkuSa nambi who is of lineage of SrI madhurakavi AzhvAr taught kaNNinuN chiruththAmbu with music to nAthamunigaL;

Since nAthamunigaL is expert in music, this went well for him too.

enthan mAnidhi – by the use of eyes of wisdom given by his AchAryan kUraththAzhvAn, amudhanAr is able to get the treasure and use and enjoy it; he is saying this phrase that shows he feels he got such a fortune.

– – – – – – –

Translation: raghurAm SrInivAsa dasan

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upadhESa raththina mAlai – 36

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pAsuram 36

theruLuRRa AzhvArgaL seermai aRivArAr
aruLichcheyalai aRivArAr – aruL peRRa
nAthamuni mudhalAm nam thEsikarai allAl
pEthai manamE uNdO pEsu.                                           36


Word by word meaning

aRivAr Ar – Who knows
seermai – the greatness of
theruL uRRa – who have divine knowledge?
aRivAr Ar – Who knows
aruLichcheyalai – the greatness of dhivya prabandhams that they divined?
allAl – – Except
nam – our
nAthamuni mudhalAm – starting from SrIman nAthamunigAL
aruL peRRa – who got the divine grace of AzhvArs,
pEthai manamE – Oh the ignorant mind
pEsu – you think through and say, (whether)
uNdO – whether there can be anyone else (who know the greatness of AzhvArs and AchAryas).


In the previous pAsuram as he divined that those who do not know the greatness of distinguished pramANams (dhivya prabandhams), and its authors (AzhvArs) are to be given up, it is established that only those who know the greatness of these are the only ones to be regarded.

So when asked – who are those that are to be regarded, he (maNavALa mAmunigaL) replied – is there anybody else – it is our nAthamunigAL and other AchAryas.

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691aruL peRRa nAthamunigaL with aruL mARan (nammAzhvar) – (dhEvap)perumAL kOyil

Ones in the previous pAsuram and the ones in this pAsuram are like those who abuse and praise respectively.

theruL uRRa AzhvArgaL seermai aRivAr Ar – Since they are same in getting divined the unblemished knowledge (mayarvaRa mathi nalam (thiruvAimozhi 1.1.1)), being ‘theruL uRRa AzhvArgaL’ (AzhvArs having divine knowledge) is being their identity.

Nature of AzhvArs

– As said in ‘gyAnAnandha mayasthvAthmASEshOhi paramAthmana: [SrImath bhAgavatham]’ (AthmA is of knowledge and bliss (gyAnAnandham) and servant of paramAthmA),

– by His grace got the state as said in ‘uNarvum uyirum udambum maRRu ulappinavum pazhudhEyAm [thiruvAimozi 8.8.3]’ (knowledge that captures information, life, and body)

– have understood the apex of truth (thathva yAthAthmyam) as said in ‘uNarvenum perum padham therindhu [periya thirumozhi 1.1.1]’ (took a step in to the big state that is gyAnam (knowledge)), and ‘meymmaiyai miga uNarndhu [thirumAlai – 37]’ (got knowledge of Athma svarUpam as is), and ‘thAmaraiyAL kELvan oruvanaiyE nOkkum uNarvu [mudhal thiruvanthAdhi – 67]’ (the gyAnam (knowledge) would only surrender to the husband of – thAyAr who was born in the beautiful lotus flower), and ‘uNarndha mey gyAniyar [rAmAnusa nURRanthAdhi – 60]’ (the assembly (gOshti) of learned gyAnis of truth), and ‘gyAninas thathvadharSina: [SrI bhagavath gIthA – 4.34]’ (gyAnis who saw in their mind the svarUpam of AthmA),

– and due to that being saviour (thArakar) for Isvaran, and being the best of gyAnis (learned ones), as said in ‘gyAnIthvAthmaiva mE matham [SrI bhagavath gIthA – 7.18]’ (In case of gyAni he is the life itself of me), and ‘aRivAr uyir AnAi [thiruvAimozhi – 6.9.8]’ (Oh You having gyAnis as your AthmA!),

– while others are after artha (objects/wealth), kAma (desires), and having ignorance/in the dark, and live around like mad/drunk, these (AzhvArs) do not have any trace of darkness (in mind) as said in ‘maruL il … vaN satakOpan [thiruvAimozhi 2.10.11]’, and by that strength search for the bright mOksham, and get to SrIvaikuNtam. In AzhvArs’ case aren’t they full of knowledge about the five things that one should know (artha panchakam).

theruL uRRa – is – being rooted in that (the aforementioned).

In this way they are being like ‘nAttArOdu iyalvu ozhindhu nAraNanai nANNi [thiruvAimozhi 10.6.2](gave up interaction with the people and got SrIman nArAyaNan).

seermai – is – Compared to those who have got the knowledge of AthmA, AzhvArs are better like the difference between an atom and a mountain (parvatha paramANuvOttai vAsi), and having the greatness of having distinguished birth/life, activities (vruththam), and knowledge.

That is, the greatness explained in ‘AzhvArgaL ERRam [updhESa raththina mAlai – 34]’.

seermai – greatness/glory.

In the vyAkyAnam of ‘thirumanthraththinudaiya seermaikkup pOrumpadi [mumkshuppadi – 3]’, it was divined as ‘gauravam’ (dignity).

nAyanar (azhagiya maNavALap perumAL nAyanAr) also divined ‘idhukku mUlam … patta pOdhu ezhu pOdhu aRiyAdhirundha prabhAvam [AchArya hrudhayam – 93](describes about the greatness of AzhvAr).

AzhvArs’ greatness is as said in ‘viNNuLArilum seeriyar [thiruviruththam – 79]’ ((those who are always worshipping emperumAn) are greater than those in the other worlds), and ‘pErALan pErOdhum periyOr [periya thirumozhi 7.4.4]’ (mahAthmAs who recite the divine names of the One having greatness) , and ‘mikka seerth thoNdar [periya thirumozhi 11.1.9]’ (SrIvaishNavas who are ananyaprayOjanars (not expecting any other benefit from him)).

Or, considering the phrase ‘theruLuRRa AzhvArgaL seermai’ as being theruLuRRa is their seermai (being given divine knowledge is their greatness).

He (maNavALa mAmunigaL) is saying that except those whom he is going to list, who would know the greatness of the aforementioned.

AzhvArgaL seermai aRivAr Ar – Are those who do not by habit distinguish between dhEham (body / prakruthi) and AthmA, going to go to the level of those who have understood the glory of their (AzhvArs’) divine knowledge, in order to know their (AzhvArs’) greatness?

aRivAr Ar – Or are the unfavorable (prathikUlar) who think that dhEham is Athma, going to be able to know the greatness of AzhvArs who are favourable (anukUlar).

So, he is saying ‘aRivArAr’ sounding like it is rare (to find who know the greatness).

Furthermore, who would know the greatness of the prabandhams that are authored by the AzhvArs which convey the meaning of prapaththi?

aruLichcheyalai aRivAr Ar – Who would understand the greatness of its meanings and welcome and inculcate their divine verses that are dhivya prabandhams?

The word ‘seermai’ (greatness) is to be applied to this phrase also from previous phrase – it was divined as ‘AzhvArgaL ERRam aruLich cheyal ERRam [upadhESa raththina mAlai – 34]only isn’t it (thus greatness is applicable to both). When understanding the greatness of prabandham phrases like ‘theruL koLLach chonna Or Ayiraththu [thiruvAimozhi 2.10.11]’ (~ among the one thousand pAsurams said with divine knowledge), and such, it would imply that AzhvArs have been graced, isn’t it?

Would those who attend to pleasuring words based on their svAthanthriyam (feeling independent from emperumAn), celebrate the dhivya prabandhams of limitless enjoyment by understanding that the prabandhams are part of gaining their svarUpam (true nature)?

The limitless enjoyment is as said like in ‘pAlOdu amudhu enRa Ayiram [thiruvAimozhi 8.6.11]’ (~ among the one thousand pAsurams that are enjoyable like the mix of milk and food), and ‘thoNdarkku amudhu [thiruvAimozhi 9.9.10]’ ((said this thiruvAimozhi) as nectar for devotees) , and ‘sencholAl eduththa dheiva nanmAlai [periya thirumozhi 1.1.10]’ (divine garland made of beautiful words).

It is part of gaining svarUpam is as said like in ‘paththarAgak kUdum payilumin [thiruvAimozhi 3.6.11]’ (can become devotees so practice (this decad of thiruvAimozhi)), and ‘uriya thoNdar Akkum [thiruvAimozhi 6.9.11]’ ((those who learn this decad) it would make them ananyArha SEshabhUthar (subservient to Him only)).

In these, maNavALa mAmunigaL understands the meaning of AzhvArs, and explain to us.

Furthermore, he is saying those who understand its greatness are; (of dhivya prabandhams) :

aruL peRRa nAthamuni mudhalA(m) nam thEsikarai allAlThey are – starting from nAthamuni who got the grace of ‘aruL mARan’, they are in the seat of AchAryan, and enriching the dhivya prabandhams with their passion – they are: the AchAryas shown in ‘nAtham pankajanEthradhEvAdhipAth [bhagavath vishayam thaniyans](nAthamunigaL uyyakkOndAr … dhEvarAjar (nAlUrAchchAn piLLai)).

((up to) nam dhEsikar) – His (maNavALa mAmunigaL’s) dhEsikar (AchAryan) is thirumalai AzhvAr (thiruvAimozhip piLLai), as said in ‘dhEvap perumAL kaik koNdaruLum thirumalai AzhvAr’ (thirumalai AzhvAr who is graced by dhEvap perumAL).

He (maNavALa mAmunigaL) is saying ‘nam’ dhEsikar due to his state of devotion (towards his AchAryan / AchAryas).


aruL peRRa nAthamuni – aruL – grace; nAthamunigaL got the grace of AzhvAr (nammAzhvAr), as well as the grace of mannanAr (emperumAn at kAttumannAr kOyil where he performed kainkaryam).

Only those who are the targets of grace of bhagavath and bhAgavathas would understand the greatness of AzhvArs and the greatness of dhivya prabandhams and live, isn’t it? Is it possible for others to understand?

pEdhai manamE uNdO pEsu – Oh young mind! Is there anyone other than these able ones? Try to say and see if possible. There is no such meaning. So, he says no one occurs to the mind. By this, it says that what cannot be known with own efforts, would be known without any effort for those who are graced (by emperumAn and His devotees).

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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