Tag Archives: pandavas

rAmAnusa nURRanthAdhi – 67

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

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<< previous (gyAnam kanindha nalam koNDu)

Introduction (given by maNavALa mAmunigaL)

In previous pAsurams amudhanAr divined about greatness of knowledge propagated by emperumAnAr, and his greatness of giving mOksham. In this pAsuram – if emperumAnAr had not protected us by commanding with his teachings that the faculties/senses of the body which are for surrendering to emperumAn should not transgress – then who could have been the protector of this AthmA – so thinks amudhanAr to himself and is joyful.

Introduction (given by piLLailOkam jIyar)

In the previous two pAsurams, amudhanAr divined about greatness of knowledge propagated by emperumAnAr, and his greatness of giving mOksham,

and in this pAsuram – when you were without distinction from non-sentient (during the time of annihilated state of worlds), where you were unable to enjoy anything or get mOksham, He made you to be eligible to reach the destiny, after the time of annihilation you were given hands, legs, etc.; so do not transgress from the intended use of those senses, surrender to sarvESvaran, and get the destiny –

if emperumAnAr had not protected us by this advice looking at the samsAri (people involved in worldly matters) who are being servants of their bodily senses, then who could have been the protector of the sentient  – saying so, amudhanAr becomes happy thinking about the greatest help of emperumAnAr.

charaNam adaindha dharumanukkA paNdu nURRuvarai
maraNam adaiviththa mAyavan thannai vaNaga vaiththa
karaNam ivai umakku anRu enRu irAmAnusan uyirgatku
araN angu amaiththilanEl  araN Ar maRRu iv AruyirkkE     –    67


Word by word meaning (given by maNavALa mAmunigaL)

charaNam adaindha – he who did not say ‘na namEyam’ (rAvaNan saying even his dead body won’t fall on perumAL’s feet), using the faculties of the body that He Himself gave, but surrendered to Him,
dharumanukkA – for such dharmaputhran (yudhishtiran),
paNdu – during the time long ago,

those who troubled His devotees, and saying ‘would not worship Him’,
nURRuvarai – that is, dhuryOdhanan, all the hundred (kauravas)
maraNam adaiviththa – (krishNan)  made them get death
mAyavan – such sarvESvaran who possesses astonishing powers;

angu – during the time (of AthmAs) transgressing using the senses of the body
umakku anRu – (advised) that these are not for serving yourselves,
thannai vaNanga vaiththa – (He) gave, as equipment for surrendering to Him,
karaNam ivai – these senses of the body;
enRu – in this way using positive and negative aspects of it, emperumAnAr showed clearly the use of senses as not for using them other than for emperumAn;
iraAmAnusan – (if) emperumAnAr,
amaiththilanEl – had not created
araN – protection
uyirgatku – for the AthmAs, (by so advising)
araN Ar –  who would be the protector
iv Aruyirkku – for this AthmA.

Implied that there is no one else.

Can also read together as ‘mAyavan thannai vaNanga vaiththa’ ((senses are kept for) worshiping emperumAn).


charaNam adaindha dharumanukkA – unlike rAvaNan who did not agree even when periya pirAttiyAr who is said as ‘rAgavathvE abhavath seethA’ (periya pirAttiyAr who incarnates along with emperumAn each time, incarnated as seethA with rAghavan), herself, had, directly, one-on-one, advised him ‘vidhithas sahi dharmagya: SaraNAgatha vathsala: thEna maithree bhavathuthE yadhi jeevithumichchaSi’ (It is well known that rAman knows dharmam (kindness) very well; (He is the) protector of those who surrender to him; go and identify yourself as his friend and hold his hands – if you wish to continue living), and unlike saying ‘na namEyam’,

dharmaputhran and other pANdavas surrendered krishNAn as said in ‘dhraupadhyA sahidhas sarvE namaSchakrur janArdhdhanam’, (along with dhraupadhI they prostrated before kaNNan emperumAn) and, ‘krishNaSrya: krishNa bAlA: krishNA nAthAScha pANdavA:’ (pANdavas who surrendered to krishNan, considered krishNan only as their strength, krishNan only as their lord);

for them –

paNdu nURRuvarai since dhvApara yugam was much earlier to him, amudhanAr is saying paNdu’old times.

During such old time, in mAhAbhAratham, those who were referred to by count as ‘the hundred’, the kaurvavas starting from dhuryOdhanan. All of them –

maraNam adaiviththa – as said in ‘mayaivaidhE nihathA: pUrvamEva nimiththa mAthram bhavasavyasAchin [SrI bhagavath gIthA](They were killed by me only; you can be just a weapon (I have already killed their strength)),  ‘kAlOsmi lOka kshaya kruth pravruththa: [SrI bhagavath gIthA](krishNan saying during giving viSvarUpa dharSanam to arjunan) I am Time, I kill everyone in this world),

krishNan got them death; that is, got the kauravas killed;

mAyavan – making day as night, dropping the vow of “won’t touch weapon”  and taking weapon, stopping arjunan who wanted to avoid war, advised him in many ways , and made him say ‘karishyE vachanam thava’ (I will do as you say) , without minding His greatness, being happy for his devotees, for all of the world to witness He performed lowly acts as charioteer, etc., – having such surprising acts – krishNan;

thannai vaNanga vaiththa karaNam ivai – As said in ‘vichithrA dhEha sampaththi: eeSvarAya nivEdhitham – pUrvamEva kruthA brahman hastha pAdhAdhi samyuthA’ (~ after annihilation at the start of creation, long ago, emperumAn created sentient with arms, legs, etc.,), and ‘jihvE keerththaya kESavam, muraribum chEthO bhaja, SrIdharam pANithvandhva samarchchaya, achyutha kadhAm SrOthra dhvaya thvam SruNu – krushNam lOkaya lOchana dhvaya, harE: gachchAngri yugmAlayam, jigra grANa mukundha pAdha thuLaSeem, mUrdhdhan namAdhOkShajam” , (Oh tongue! sing about kEsavan;  Oh mind! worship murAri that is krishNan;  Oh arms! pay homage to SrIdharan; Oh the two ears! always hear the stories of achyuthan; Oh the two eyes! always see kaNNan;  Oh the two legs! walk only to Hari’s temple; oh nose!  smell only the thiruththuzhAy from kaNNan’s divine feet;  oh head! use of having head is to prostrate upon kaNNan’s divine feet ),

the senses of the body created by sarvESvaran for serving His divine feet.

umakku anRu enRu – in this way using the faculties/senses of the body given for liberating from the material world, like misusing the float given for crossing the river to instead go with the flood, they toil based on directions of their body (Akkai vazhi uzhanRu), and take it upon themselves to go for some remedies or the other (yAdhAnum paRRi neengum viratham) – emperumAnAr addressing such people: umakku anRu enRu – (emperumAnAr told that these senses of the body are) not meant for you to use for involving in this material world;

irAmAnusan – this emperumAnAr

uyirgatku –  it is not meaningful to advice to the non-sentient!  These AthmAs are having the life/breathing,  and so not able to tolerate their degradation, due to his ultimate kindness, addressing the sentient, he says that the senses of your body are not for you to use for yourself;

araN angu amaiththilanEl – in that place (where they used their senses for themselves), he advised based on the nature/temperament of individuals who were disillusioned about the separation of body and AthmA, and by writing text through SrI bAshyam, etc., and for their mind to fully get it he established that through his disciples, through positive (senses are for service to Him), and negative (senses are not for you) ways – if emperumAnAr had not preached this –


iv Ar uyirkku – As said in ‘Evam samsruthi chakrasthE bhrAmyamANEsva karmabhi:’  (like the wheel the sentient would go in cycles in this material world due to their karmas),  for the AthmAs who are drowning in the sea that is material world;  (if emperumAnAr had not saved them by advice etc.,)

araN Ar – is there any other protection?   As said in ‘kShEmassa Evahi yatheendhra bhavachrithAnAm [yathirAja vimSathi]’ (we prayed for emperumAn’s kindness, and you got that from Him for us, that is our wellness), and ‘dhathE rangee nijam abibatham dhESikA dhESAkAngkShee’ (whoever Is having love for SrIvaikuNtam, for all of them emperumAnAr got that from the divine feet of SrI ranganAthan) – it is established that only your divine self is the protector.

It is but said, ‘na chEth rAmAnujEth yEshA chathurA chathurAkshari | kAmavasthAm prapadhyanthE janthavO hantha mAdhrusa: [varavaramuni mukthakam – 5 / uththara dhinacharyA – 20]’

(Oh! If there was no ‘rAmAnujA’ the most prudent four lettered manthra, what (terrible) state would worms like me would have ended up in!).

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

dharumanukkA –  referring to dharman represents other pANdavas and dhraupadhI as well.

Killing the hundred kauravas for dharuman shows His partiality towards His devotees.

vaiththa karaNam – since sentient were being like non-sentient at the time of annihilation, amudhanAr uses the word ‘vaiththa’ (placed/created), instead of ‘koduththa’ (gave) faculties/senses of the body, (because it is not possible to take it at that time, and also it is not to be given and forgotten but would be taken back during next annihilation, and also to show that the faculties/senses still belong to Him).

umakku anRu –  they were not placed on you as your properties.

enRu irAmAnusan … Aruyirkku – enRu -> in those ways – emperumAnAr advised. It is not acceptable to use the senses for own purpose; pANdavas who understood this truth did not perform any act as the means; they stood as servants by controlling their faculties/senses (surrendering in the form of not attempting any acts to protect themselves); whereas the kauravas who for their own benefits had used their senses and they died away – showing this as one of the examples, emperumAnAr created protection for the AthmAs.

– – – – –

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rAmAnusa nURRanthAdhi – 51

Published by:

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

Full Series

<< previous (updhippana uththamar sindhaiyuL)

Introduction (given by maNavALa mAmunigaL)

amudhanAr says – there is no other reason for emperumAnAr to divine his incarnation in this world than to accept me as his servant.

Introduction (given by piLLailOkam jIyar)

Right from their childhood they did not think of Him as their uncle’s son (mAthulEyan), but were having faith considering Him as their protector; they are the pancha pANdavas; krishNan rode chariot for them and destroyed their enemies, and performed various lowly acts for them; SrIvaishNavas that are fully clear in their knowledge about their true nature and who know about these qualities of krishNan – for such SrIvaishNavas emperumAnAr is the ever enjoyable nectar; if one analyses the reason for such emperumAnAr to incarnate in this sinful world, it is confirmed that it is only for ruling me, and that there is no other reason – says amudhanAr.

adiyaith thodarndhu ezhum aivargatkAy anRu bhArathap pOr
mudiyap pari nedun thEr vidum kOnai muzhudhuNarndha
adiyarkku amudham irAmAnusan ennai ALa vandhu ip
padiyil piRandhadhu maRRillai kAraNam pArththidilE                 51


Word by word meaning (given by maNavALa mAmunigaL)

adiyaith thodarndhu – As said in ‘krishNASrayA: krishNa balA: krishNa nAthAScha pANdavA: [mahAbhAratham] (they have surrendered to kaNNAn, are having kaNNan as their strength, and they consider kaNNan as their protector), they follow krishNan’s divine feet,
ezhum – and be proud
aivargatkA – for such pancha pANdavas
when all the bad group (of 100 kauravas) were present together and these (five) were here as a separate group,
anRu ­– on that day when they did not have any help than Himself,
bhArathap pOr – in the war of bhAratham,
mudiya – ended the side of the opposing ones;
as said in ‘Adiya mA nedum thEr [thiruvAimozhi – 6.8.3]’,
thEr vidum – (He) drove the chariot
nedum – that is tall and
pari ­– tied with horses,
kOnai – that is the sarvESvaran;
muzhudhu – all his qualities starting with ones like partiality towards His devotees, subservient to His devotees, removal of enemies of His devotees, etc.,
uNarndha – are known
adiyarkku – to the devotees who have lost to each of such nature of emperumAn and as if have agreed to their subservience to Him in writing, for such devotees –
amudham – he is an enjoyable one
iraAmAnusan – that is emperumAnAr;
ippadiyil – in this earth,
vandhu piRandhadhu – (his) coming and incarnating
ennai ALa – is for ruling me;
maRRuk kAraNam illai – there is no other reason,
pArththidil – if analysed.

ezhum – that is, the pious arrogance of thinking that they are of higher state, that ‘we have surrendered to krishNan’.


adiyaith thodarndhu ezhumFrom childhood itself, due to the divine words of vyAsar, kunthI, mArkandEyan, and due to Him protecting them whenever they were in danger, they did not think of krishNan as their uncle’s son, but were having faith about Him as the para thathvam (Supreme being) who protects them;

as said in ‘krishNASrayA: krishNa balA: krushNa nAthAScha pANdavA: [mahAbhAratham] (they have surrendered to kaNNAn, are having kaNNan as their strength, and they consider kaNNan as their protector), they surrendered to His divine feet and won rudhran, indhran, and others, and decimated kAlakEyan, hidimban, jarAsandhan, and others, and having the pious arrogance that there is no one to equal them in the world;

aivargatkA – for such pancha pANdavas named dharman, bheeman, arjunan, nakulan, and sahAdhEvan, five in number;

anRu when due to partiality towards dhuryOdhanan, the bad groups of karNan, salyan, and others were together, and these (five) pANdavas were separated alone, and were not having any help other than Himself,

bhArathap pOr mudiya  – Since in both the groups there were descendants of bharathan, the bad ones were present on both the sides and warred, this war is named as ‘bhAratha yudhdham’. In such two groups as there were a total of eighteen akshauhiNis (army consisting of ten anIkinIs or 21870 elephants, 21870 chariots, 65610 horse and 109350 foot soldiers), except the five pANdavas all their hostile ones were decimated by Him in the war.

pari nedum thEr vidum kOnai – As said in ‘Adiya mA nedum thEr [thiruvAimozhi – 6.8.3]’, the chariot, with white horses, well decorated, the chariot which was obtained by praying to dhEvathas, the big chariot, and for everyone to know about his being the lord of everyone, He drove that chariot.

This meaning is given in ‘thathra pANdavAnAm kuruNancha yudhdhE prArabhdhE bhagavAn purushOththama:, sarvESvara:,  jagath ubakruthi marthya: ASritha vAthsalya vivaSa: pArtham rathinam AthmAnancha sAradhim sarvalOka sAkshikam chakAra [emperumAnAr’s gIthA bhAshyam]

(When the war started between pANdavas and kauravas, emperumAn who possesses all the auspicious qualities, who is chief of everyone, who is the controller of everything and everyone, who is having the mind of helping the world, and so incarnated, and who is kind to His devotees and not sees their mistakes, with arjunan as the chariot rider and Himself as the charioteer, for all the world to witness it ..’, is how emperumAnAr also divines in his gIthA bhAshyam.

(kOn -> king) : Even though this krishNan incarnated in the clan of cowherds,  it is well known that when He went to kuNdinapuram for the bride groom selection by rukmiNi pirAtti, at that time, indhran had sent a throne from his world for krishNan to be seated as a king and inaugurated him as a king; so calling krishNan as king is acceptable here;

About such krishNan,

muzhudhuNarndha adiyavarkku – (they understood very well about such krishNan); That/about –

His true nature, form, qualities, and wealth,

and as said in ‘Esha nArAyaNa SrImAn ksheerArNava nikEthana:, nAgaparyankamuthsrujya hyAgathO mathurAmpureem’ (~ SrIman nArAyaNan descended from the milky ocean and incarnated in mathurA), He incarnated as the supreme lord for everyone, and without reducing any of His qualities;

and as His father (vasudhEvan) prayed to Him as ‘upasamhara sarvAthman rUpamEthath chathur bhujam’ ((as krishNan was born with four shoulders) vasudhEvan prayed to Him to be with two shoulders only, and so He followed his word and was present pretending like other humans of material body),

and His walking across the river yamunA (as His father carried Him),

krishna yamuna

and staying tied by a woman (yasOdha),


and killing of the enemies of devotees – like pUthanai, chakatam, yamaLArjunan, arishta, pralambhan, dhEnukan, kALiyan, kEsi, kuvalayApeetam, chANUra, kausala, kamsan, etc.,


and His blessing akrUrar, mAlAkarar, etc.,

and doing well above human capabilities like lifting of mount gOvardhan, and such acts,


and as a servant of pANdavas went as a messenger with the message tied to his neck,


and being a charioteer who can be directed by the leg of the rider, doing such service,

and showing his full form (viSvarUpam),


and with arjunan as the front, for helping the world, His releasing of the most important SAsthram (of SrI bhagavath gIthA),

and so on;

The noble ones who have understood these fully,

and having lost to each of such characteristics of emperumAn,

and stayed true to their nature of subservience to emperumAn (as if gave it in writing),

such nobles ones like AzhvAn, ANdAn, piLLAn, embAr, and so on;

for them –

amudham(nectar) – Since he (emperumAnAr) makes such noble ones gain according to their true nature (svarUpa ujjeevanam), he is being enjoyable by those noble ones like having a nectar;

irAmAnusan – (such nectar is) emperumAnAr;

ennai ALa vandhu – When (emperumAnAr as Adhi SEshan is) having complete and full divine experience in paramapadham, he ignored that, and came here only for getting me to serve him;

ip padiyilAs said in ‘bhagavath svarUpa thirOdhAnakareem vipareetha gyAna jananeem svavishayAyAScha bhOgya bhudhdhEr jananeem’ (will hide the true nature of emperumAn, will instigate unwated knowledge, will make everyone to feel itself as enjoyable and experience it), in such material world, in this earth;

piRandhadhu  – As said in ‘SrImAn Avira bhUdhbhUmau’, he incarnated –

ennai ALa – As said in ‘ahamasmi: aparAdha chakravarththy’  (~ I am the head of sinners), and in ‘pApAnAm prathamOsmi aham’ (I am the leader among the sinners), only for the upliftment of me who is of such nature;

maRRillai kAraNam pArththidilE – When further researching for the root cause of his incarnation here, there is no other reason – thus divines amudhanAr.

{Translator’s note:  For those noble ones, emperumAnAr is the amudham (nectar); for emperumAnAr the amudham is one aptly named amudhanAr;  amudhanAr seems to say that emperumAnAr incarnated only for getting this nectar}.

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

adiyaith thodarndhu ezhum aivargatkAy  – Since pANdavas followed His divine feet, they rose; other who did not, fell.

mArkANdEyan advised pANdavas as ‘gachchathvamEhanam SaraNam SaraNyam purusharshabhA:’ (Oh the noble men! Surrender to this kaNNan), and they followed that advise as said in ‘dhraupadhyA sahithAs sarvE namaschakrur janArdhanam’ (everyone together with dhraupadhi, offered their respect to kaNNan);

While pANdavas considered themselves as servants of kaNNan, kaNNan was thinking of Himself as their servant (and performed any and all acts to help them get back their kingdom).

thEr vidum kOnai – by ‘thEr vidum’ (driving the chariot), it shows His saulabhyam (easy to relate to); by ‘kOnai´ it shows his parathvam (supremacy).

muzhudhuNarndha … irAmAnusan –By ‘aivargatkAy’ the noble ones know about His partiality towards His devotees; by ‘thEr vidum’ they know about His subservience to His devotees, and by ‘mudiya vidum’ they know about His strength of finishing off the enemies – thus they understand about Him fully;

Understanding the secret of His incarnation, and having lost to the ways of emperumAn, such devotees are enjoying emperumAnAr as nectar. So emperumAnAr (his body) cannot be of material nature; nectar is divine, isn’t it? So the reason for this nectar to be born here is not due to karmas. Then why did this nectar born? It is for ruling me only, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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