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rAmAnusa nURRanthAdhi

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rAmAnusa nURRanthAdhi (spelt as irAmAnusa nURRanthAdhi in thamizh) is written by thiruvarangaththu amudhanAr, about the glories of SrI rAmAnujar and how he is devoted to AzhwArs and his AchAryas. It also includes the glories of thiruvarangaththu amudhanAr’s AchAryan kUraththAzhvAn and his dear relationship with rAmAnujar.

e-book – https://1drv.ms/b/s!AiNzc-LF3uwygw4OFWGknpObQsQD

irAmAnusan adip pUmannavE (Let SrI rAmAnuja’s lotus feet decorate our head constantly – last pAsuram of this prabandham)

thiruvarangaththu amudhanArthiruvarangaththu amudhanAr

Audio

For nAlAyiram (4000 dhivya prabandham), kaNNinuN chiruth thAmbu is set out to glorify nammAzhwAr; similar to that, rAmAnusa nURRanthAdhi is set out to glorify emperumAnAr.

thiruvarangaththu amudhanAr’s avathAram is on panguni hashtham, at SrIrangam, kumArar of aNi arangaththu amudhanAr, from the family of ‘mUngil kudi’.

He wrote this prabandham during the lifetime of rAmAnujar itself, and he got it approved by rAmAnujar. thiruvarangaththu amudhanAr got the permission from emperumAnAr to write this prabandham and started the work; and when seated in thennanchOlai thirumaNdapam (a maNdapam in a garden) near adaiyavaLaindhAn thirumaNdpam, and when he was about to write the last 3 pAsurams, emperumAnAr arrived there. So amudhanAr stood up out of respect and recited the last 3 pAsurams. After the prabandham was published, kUraththAzhwAn decided that for this prabandham let there be three sARRu pAsurams (pAsurams recited twice during completion – whereas for other dhivya prabandhams it is only two last pAsurams) in remembrance of this incident, and from then on this has been the norm.

Once during a sapthAvaraNam (the day after thIrthavAri during brahmOthsavam), namperumAL asked emperumAnAr not to join the dhivya prabandham gOshti, and He ordered that none of the instruments be played during the procession in the thiruvIdhi (streets), and He asked for SrIvaishNavas to recite this rAmAnusa nURRanthAdhi and enjoyed it so (this continues even today in SrIrangam periya kOyil where during sapthAvaraNam except at the junction of thiruvIdhi the instruments are not played during namperumAL’s procession – this is in remembrance of the above heart-melting incident). And rAmAnusa nURRanthAdhi has been included as end part of iyaRpA and is recited as the last prabandham in 4000 dhivya prabandham. And it is not recited during anadhyayana kAlam similar to that for 4000 dhivya prabandham.

This prabandham is set such that each pAsuram mentions the divine name of rAmAnujar, and consists of 108 pAsurams – so the author has created it to serve as ‘prapanna sAvithri’ (gAyathri for prapannas), to be recited every day by SrIvaishNavas so that we say emperumAnAr’s name 108 times every day.

periya jIyar (maNavALa mAmunigaL) has written short explanations (urai), and piLLai lOkam jIyar has provided detailed vyAkyAnam, for this prabandham.

This vyAkyAnam was initially published by collecting it from palm-leaf scrolls during the year of 1891. After that it was re-published only in 1999! It is like each pAsuram did a penance for one whole year, totaling 108 years, in order to reach us!! So it is very important for each SrIvaishNava to hear/read the vyAkyAnam of rAmAnusa nURRanthAdhi.

vaibhavam (Glories)

About the translation

An attempt is made here to translate in English the vyAkyAnam of rAmAnusa nURRanthAdhi – or at least parts of vyAkyAnam of each pAsuram.

For this translation, adiyOngaL (we) will be perusing the following invaluable sources.

  1. SrIvaishNavaSrI’s (www.srivaishnavasri.com) publication of “thiruvarangaththamudhanararuLichcheidha irAmanusa nURRanthAdhi mUlamum, idhaRku periya jIyar aruLich cheydha uraiyum, piLLailOkAchArya jIyar aruLich cheidha vyAkyAnamum”.
  2. AzhwAr thirunagari SrI U.Ve. vidhwAn thirumalai nallAn chakravarthy rAmakrishNa iyangAr’s “irAmAnusa nURRanthAdhi amudha virundhu ennum virivurai” (virivurai : detailed explanation).
  3. Other sources like dictionary for samskritha / thamizh words were used.

With the blessings of asmadh AchAryan, AzhwAr, emperumAnAr, and jIyar we shall proceed with the translation. We invite you to come in and immerse yourself in the divine meanings of this wonderful and essential prabandham.

– – – – – –

Translation by raghuram SrInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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thiruvezhukURRirukkai – 13

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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sARRuppAdal by kambar (Concluding pAsuram by poet kambar)

Poet kambar has sung a pAsuram on thirumangai AzhwAr, which we recite at the end of thiruvezhukURRirukkai.

idam koNda nenjaththu iNangik kidappana
enRum thadam koNda thAmarai sUzhum malarndha thaN pUnkudanthai
vidam koNda veN pal karum thuththi chenkaN thazhal umizh vAi
padam koNda pAmbaNaip paLLi koNdAn thiruppAdhankaLE

Word by word meaning:

kudanthai – In thirukkudanthai
sUzhum – that is surrounded
ponni – by kAvEri
thAmarai koNda thadam – and by the ponds having lotuses
thaN pU – full of cool/nice/pleasant flowers
malarndha – that have blossomed,

paLLi koNdAn – ArAvamudhAzhvAr is lying down
padam koNda pAmbu aNai – in the bed that is thiruvananthAzhwAn (Adhi sEshan) who has opened his hood,
vidam koNda – who is having venom
veN pal – and white teeth,
karum thuththi – dark dots (in the hood)
sem kaN – and reddish eyes,
thazhal umizh vAi – and with mouth spitting fire;

thiru pAdhangaLE – (such ArAvamudhAzhvAr’s) beautiful divine feet (only)
enRum iNangik kidappana – is always felt in
nenjaththu – (thirumangai AzhwAr’s) heart
idam koNda – (heart that is) wide and deep.

Simple meaning

In this section, we see kambar’s poem on thirumangai Azhwar, which is recited at the end of thiruvezhukURRirukkai.

Similar to thirumangai Azhwar who described thirukkudanthai in thiruvezhukURRirukkai, kambar describes thirukkudanthai, and AravamudhAzhwAr, and thiruvananthAzhvAn, and that emperumAn‘s thiruvadi (divine feet) is what is always present in thirumangai AzhwAr‘s wide and deep heart.

avathArikai (Introduction): This song that is said to be authored by the poet kambar is recited at the end of thiruvezhukURRirukkai. In this, kamba nAttAzhvAr describes the greatness of thirumangai AzhwAr.

vyAkyAnam

ponni – thAmarai koNda thadam sUzhum : Should read the meaning as: Surrounded by the river cauvery, and by ponds having lotus flowers, thaN pUnkudanthai – is thirukkudanthai which is full of pleasant and cool flowers; in that place, emperumAn is having sayanam.

Describes the bed in which He is lying down by saying: vidam koNda … pAmbaNai .

vidam koNda veNpal – Having venomous white teeth to bite the asuras and rAskshasas

karum thuththi – having black dots in the hood

sem kaN – As he is always alert to protect emperumAn, he is having reddish eyes due to fear/doubt.

thazhal umizh vAi – As said in “Angu AravAram adhu kEttu azhal umizhum pUnkAr aravaNai” [nAnmugan thiruvandhAdhi 10], due to fear/doubt (about enemies trying to harm emperumAn), he is having mouth that spit fire.

padam koNda pambaNaip paLLi koNdAn – As thirumangai AzhwAr himself sang in thiruvezhukURRirukkai “Adu aravu amaLiyil aRi thuyil amarndha parama”, starting from “veN pal” till here, kambar immerses in the beauty of ArAvamudhAzhvAr’s bed that is thiruvananthAzhwAn’s whiteness of teeth, blackness of the dots (in the hood), redness of the eyes, and the color of flames from the mouth, whiteness of the hood, bluish hue of the body – that is kambar is enjoying the beauty of mixture of colors of thiruvananthAzhvAn.

thiruppAdhangaLE – only the two beautiful divine feet,

idam koNda nenjaththu iNangik kidappana – As thirumangai AzhwAr himself graced the words “veLLaththAn vEnkataththAnElum kalikanRi uLLaththinuLLE uLan kaNdAi” [periya thirumozhi 11-5-10], as emperumAn loves the big and deep heart of thirumangai Azhwar, His two beautiful divine feet always reside in one part of his heart.

As said in ubhaya vEdhanthas (samskrthm and thamizh): “vishvasya Ayathanam mahath” [nArAyaNa suktham] (it is the heart that is a big temple of sarvEshwaran), and “nenjamE neeL nagarAga irundha en thanjanE!” [thiruvAimozhi 3-8-2], the srIvaishNavas’ hearts are talked as grand temples and wide places for Him to reside.

thirukkudanthai_aravamudhazhvar_divine_feet

{
In srIvachana bhUshaNam, piLLai lokAchAriar says (with rough translation):

ankuththai vAsam sAdhanam, inkuththai vAsam sAdhyam – His stay in temples is the means; His stay in srIvaishNavas’ hearts is the goal.

… idhu sidhdhiththAl avaRRil Adharam mattamAi irukkum” – IF emperumAn gets a place here (heart), then he would try to neglect that place (temple).

iLam kOyil kai vidEl enRu ivan prArththikka vENdumpadiyAy irukkum” – the devotee would have to plead to emperumAn not to neglect so.

prApya prIthi vishayathvaththAlum, kruthagyathaiyAlum, pinbu avai abhimathangaLai irukkum” – Due to emperumAn’s love towards the srIvaishNavar, and due to emperumAn being grateful to the temple for getting Him these hearts, he would then continue to reside in the temples.

idam_koNda_nenjangaL_thiruvAli_thirunagai_uthsavam_2013 (Small)Hearts where emperumAn resides (photo from thiruvAli thirungari AzhwAr uthsavam 2013)

}

Conclusion of kambar’s sARRu pAsuram related to thiruvezhukURRirukkai.

Conclusion of translation of thiruvezhukURRirukkai

AzhwAr thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
periyavAchchAn piLLai thiruvadigaLE charaNam
jIyar thiruvadigaLE charaNam
puththUr ‘sudharsanam’ krishNamAcharya swamy thiruvadigaLE charaNam

– – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

 

thiruvezhukURRirukkai – 12

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srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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pAsuram where thirumangai AzhwAr performs sharaNAgathi to thirukkudanthai ArAvamudhan.

kunRA madhumalarch chOlai vaNkodip padappai
varupunal ponni mAmaNi alaikkum
sennel oN kazhanith thigazhvanam uduththa
kaRpOr purisai kanaka mALigai
nimirkodi visumbil iLampiRai thuvakkum
selvam malgu then thiruk kudanthai
anthaNar manthira mozhiyudan vaNanga
Adaravu amaLiyil aRithuyil amarndha parama
nin adi iNai paNivan
varum idar agala mARRO vinaiyE.

Word by word meaning

kunRA madhu – having unlimited honey
malar chOlai – (from the) groves full of flowers,
vaN kodi padappai – and with gardens having beautiful creepers,
ponni – with cAuvEry river
varu punal – always having proliferating water,
mA maNi – and the best gems
alaikkum – great in number thrown by its waves,
sennel oN kazhani – having fields that are beautified by rice of yellowish hue,
thigazh vanam uduththa – surrounded in all the four sides by wilderness / grove / forest,
kaRpOr purisai – town inhabited by the learned,
kanakam mALigai nimir kodi – flags fluttering upward from the golden palaces/mansions
visumbil – in the sky
thuvakkum – touching/caressing
iLa piRai – the young moon,
selvam malgu – (it is the) wealthy and
then thiru kudanthai – beautiful thiruk kudanthai,
Adu aravu amaLiyil – (where you are leaning) in the bed of Adhi sEshan with its open hood
aRi thuyil amarndha – and involved in doing yOga nidhrai (meditating sleep),
anthaNar – (that is suitable for) brAhmaNas
manthiram mozhiyudan vaNanga – to recite vEdha sukthas;
parama – hey paramEshwara!
nin adi iNai paNivan – am surrendering to your two divine feet
varum idar agala – for the removal of hurdles that may come in the way (of reaching You);
mARRu vinai – please remove those hurdles by your mercy.

thirukkudandhai_aravamudhAzhvArthirukkudanthai ArAvamudhAzhvAr

Simple meaning

In this concluding pAsuram, thirumangai AzhwAr surrenders to the lotus feet of thirukkudanthai emperumAn. He describes the wealth and nature of the place, how river cauvEry with its rich water base brings in gems and other valuables, how the learned ones living there – like thirumazhisai AzhwAr whose fame spread in all the eight directions – worship the emperumAn with their vEdhanthA sUkthis, and so on.

Like nammAzhwAr, here thirumangai AzhwAr also surrenders to ArAvamudhan’s divine feet, and pleads Him to get him rid of the samsAram.

vyAkyAnam

Now, “kidandhavARu ezhundhirundhu pEsu” (~ please get up and converse) [thirchchandha viruththam 61], (sung by thirumazhisai AzhwAr), that is, if devotees request/command, He would do as requested/commanded, so thirumangai AzhwAr considers the sowlabhyam (neermai / easiness of attainment) of, and where beauty resides, that is AravamudhAzhwAr, and surrenders to Him similar to nammAzhwAr surrendering to Him.

azhwar-thiruvadi-thozhal

kunRA madhu malarch chOlai – Having groves with ever increasing sumptuous honey, and the flowers that keep adding such honey; if they were fed with manure/fertilizer and water, then those flowers of honey might not grow – since these groves are growing by the flood of nectar that is the divine sight of aravamudhAzhvAr, they grow as during ever existing spring season.

vaNkodip padappai – Having beautiful aquatic lands (or gardens) of posts of creepers (or the creepers), and having straws (padappai) and such various creepers, such gardens; or it is talking about aquatic lands having beetel leave plants. ‘vaN’ refers to richness of it and the beauty that shows because of it.

varupunal ponni mAmaNi alaikkum – Description of the river Cauvery. Having overflowing richness of water, that brings along and accumulates precious gems; (and the river as described in various texts): “chanjchachchAmara chandra chandhana maHa mANikya mukthOthkarAn kAvErI laharIkarair vidhadhathI” [rangaraja sthavam 1-21] ( kAvEri that comes carrying attractive chAmaram (white hair from the yak tail – used in Fan/whisk), green camphor, sandal, best gems, pearls); “ALariyAl alaippuNda yAnai maruppum agilum aNimuththum veNsAmaraiyOdu ponni malaippaNdam maNdath thiraiyundhu” [periya thirumozhi 3-8-3]; chandhinOdu maNiyum kozhikkum punal kAviri” [periya thirumozhi 5-4-1], “vEyin muththum maNiyum koNarndhu Ar punal kAviri” [periya thirumozhi 5-4-9], “thisai vil vIsum sezhu mAmaNigaL sErum thirukkudanthai” [thiruvAimozhi 5-8-9]”  so made are the pAsurams on kAvEri, isn’t it?

sennel oN kazhaNi – due to kAviri the rice fields are growing in abundance and they prosper, and so they look beautiful; the place is having such beautiful fields;

thigazh vanam uduththa – due to the ever flowing water, abundant forests are surrounding the place;

kaRpOr purisai – In the place where it was said “thisai vil veesum sezhumAmaNigaL” [thiruvAimozhi 5-8-9], that talked about great personalities who lived in the city (thirukkudanthai), like thirumazhisai AzhwAr and others whose fame spread in all eight directions, “purisai” stands for puri – city/place. Or, when read as “puri sei” it implies the city that was made; Or, “purisai” as the protective wall”, like “kaRpu Or purisai” where the divine walls have nice designs made in them.

kanaka mALigai – in the palaces/mansions made of gold,

nimir kodi visumbil iLam piRai thuvakkum – the flags that are mast in such palaces, are long and tall and such that they, up in the sky, caress the young moon with their hoods – shows the greatness of the palaces; thuvakkum – can consider as touching it by surrounding the moon, or as stopping it.

selvam malgu then thirukkudanthai – In thiruk kudanthai that is of the best wealth and sweetness. ‘selvam malgu’ to show the greatness of wealth, ‘then’ to show its sweetness.

andhaNar manthira mozhiyudan vaNanga – brAhmaNas who consider only You as their desire, who are well versed in the vEdhas, go unto you and recite the vEdhAntha sUkthis which they safeguard from being heard by those not qualified/eligible, as said in “manthram yathnEna gOpayEth” [try hard and hide/safeguard the manthras].

Adu aravu amaLiyil aRi thuyil amarndha parama – expanded due to the contact of emperumAn’s divine body, He lies down on that thiruvananthAzhwAn (AdhisEshan) as the bed, and thinks deep about helping the world; and due to that You appear apt to be said as “You are The sarvEshwaran”!

Adu aravu – snake that dances with its hood open. Also can say that as thiruvananthAzhwAn inhales and exhales, he is like a sleeping cradle as he shrinks and expands his body.

nin adiyiNai paNivan – am surrendering in your divine feet. Even if You shun me, those divine feet would accept me, and so am with determination have taken your divine feet as the means. {pirAttiyum avanum vidiul thiruvadigaL vidAdhu, thiN kazhalAi irukkum – mumukshuppadi}

varum idar agala – For the enemies that appear in this world which prevent me from enjoying your divine feet and also from enjoying your nature, appearance, and character (svarUpa rUpa guNam), which is ..

mARRO vinaiyE – the connection with the samsAram, You please rid me of that biggest sin/trouble.

adiyiNai paNivan … maRRO vinai – adiyEn surrendered to you as the means as per my (AthmA’s) nature; You please rid me of the sadness because of connection with the samsAram, as per Your nature. Like nammAzhwAr who said “thariyEn ini un charaNam thandhu en sanmam kaLaiyAyE” [thiruvAimozhi 5-8-7], thirumangai AzhwAr thus surrenders to Him with divine thiruvadi as the means for getting rid of unwanted and for achieving the wanted (anishta nivruththi, ishta prApthi).

thirumangai-azhwarNote: This section concludes the vyAkyAnam for thiruvezhukURRirukkai. One more thing.. there is a next section, which is about what poet kambar has written as a pAsuram about thirumangai AzhwAr; traditionally it is also included when reciting thiruvezhukURRirukkai.

– – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvezhukURRirukkai – 11

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srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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1-2-3-4-5-6-7-] 6-5 – 4-3-2-1  (ends)

aRu vagaich chamayamum aRivaru nilaiyinai
aimpAl Odhiyai Agaththu iruththinai

aRamudhal nAngavaiyAy mUrththi mUnRAi
iruvagaip payanAi onRAi virindhu ninRanai

Word by word meaning

aRu vagai chamayamum – Six type of other philosophies
aRivu aru – cannot know/understand
nilaiyinai – You; such is your nature;
aimpAl Odhiyai – pirAtti whose hair is identification of five ways of hair;
Agaththu iruththinai – have placed her in your divine chest.
—-
aRam mudhal nAngu avai Ay – You are the one who grants the four goals – aRam (dharma), poruL (things/wealth), inbam (pleasure), vIdu (srIvaikuNtam)
mUrthy mUnRu Ay – as antharyAmi for the three mUrthys
iru vagai payan Ay – You are the one who creates happiness and sadness (based on karmAs)
onRu Ai virindhu ninRanai – just the self (in the beginning), and then expanded as the whole world.

Simple translation

These phrases talk about the aishwaryam (parathvam) of emperumAn.

It is impossible for those denying the emperumAn, that is those who believe in other six philosophies to reach/know emperumAn.

You have placed srIdhEvi pirAtti in your divine chest, where she stays at all times, to do purushakAram (recommendation).

You are the grantor of the four goals of beings; you are the antharyAmi of the three mUrthys; You are the one who controls the happiness and sadness of beings according to their karmas; You who was the only One existing during praLayam (annihilation), expanded into many, and gave names and shapes to things, and You are responsible for their being as the antharyAmi.

So it is not possible for me to lose you because of any lack of greatness/aishwaryam on Your part, says thirumangai AzhwAr.

vyAkyAnam

aRuvagaich chamayamum aRivaru nilaiyinai – It is not possible to know You by those who do not accept you, that is, chArvAkar, bouththar, samaNar, naiyAyika’vaishEshikar (thArkkikar), sAnkyar, pAshupadhar;   by this, Azhwar implies the meaning, “When you are beyond reach for those who do not accept you, you are beyond reach even for me who accepts you!”

aimpAl Odhiyai Agaththu iruththinai – You hold periya pirAtti in your divine chest; periya pirAtti having the five identifications of a good hair – being curled, shining, fragrant, dense, and soft.

Agaththu iruththinai – thiruvadi (hanuman) was corrected by pirAtti, “pApAnAm vA shuBhAnAm vA vaDhArhANAm plavangama | kAryam karuNamAryENa  na kashchith nAparADhyathi ||“ [rAmAyaNam yudhdha kANdam 116-44] (hey vAnara! whether one has done sins or good deeds, even if they are to be killed, even in their matters a just person should show kindness. There is no one (in this world) who has not done any mistakes!); such pirAtti is kept in Your divine chest such that she is always available for purushakAram (recommendation);

pApAnAm_vaWhen saying “mangaiyar iruvarum varuda”   in a previous phrase, it referred to both srIdhEvi and bhUdhevi as doing purushakAram, but here it mentions the importance of srIdhEvi who is always present in the divine chest of emperumAn; so this is not insignificant. Or, it can be taken as this referring to srIdhEvi here to imply that emperumAn gets His aishwarya, (parathva), soulabhyam, beauty etc., due to pirAtti only. This idea is used in the upcoming phrases.

To begin with it talks about His aishwaryam.

aRam mudhal nAngavaiyAy – You are the four goals (purushArtham) – that are, aRam (dharma/charity), poruL (things/wealth), inbam (pleasure/happiness) and vIdu (srI vaikuNtam); “chathurNAm purushArththAnAm dhAthA dhEva: chathurBhuja:” [nArAyaNan who has got four arms, is the one who grants the four purushArthas].

“dhEvEndhras thriBhuvanam arththamEkapinga:
sarvardhDhim thriBhuvanagAm cha kArththavIrya: |
vaidhEha: paramapadham prasAdhya vishNum
samprAptha: sakala pala pradhO hi vishNu: ||”   [vishNu dharmam 43-47]

[ By worshiping vishNu, dhevEndhra got three worlds, kubEran the wealth, kArththa vIryan the fame that spread to the three worlds, and janaka mahArAjan the paramapadham; such is vishNu bhagavAn who grants what one wishes.] – so since he is the one who can give the four goals, He himself is those goals, so says AzhwAr.

mUrthy mUnRAi – Three mUrthys, that are: brahmA, rudhra, and indhra; emperumAn is the antharyAmi in them; Or, if considering the three – brahmA, vishNu, rudhra, then it talks about how emperumAn stands between the two and does the protection himself, and does the creation and destruction as antharyAmi in brahmA and rudhra.

srushti sthithi anthakaraNIm brahma vishNu shivAthmikAm |
sa samjyAm yAthi BhagavAn Eka Eva janArthdhana: ||” [vishNu purANam 1-2-66]

[creation, protection, and destruction are the three activities for which janArthdhanan takes the three names (and forms) of brahmA, vishNu, and shiva], so said srI parasara rishi.

iruvagaip payanAi – happiness, sadness are the two types of states due to karmas – he is the one who controls them.

onRAi virindhu ninRanai – during praLayam (annihilation), all the things would be without any name or form and stick together with emperumAn, so he is said as ‘sadhEva” [chAndhokya upanishad 6-2-1], that is, He is the only one existing; then during creation, he decides “bahu syAm” [chAndhokya Upanishad 6-2-3] (I shall become many/multiply), and expands to many things that get name and form.

Or, instead of creation, and praLaya (annihilation) times, it can also mean that during all times, all the things are parts of Him, so we can say “sentient and non-sentient things are parts of the body of emperumAn; such emperumAn is the one truth” – he is such.

And it can be considered as follows. Even though He is having these things as his body, He is not affected by the blemishes of those things.

Starting from ‘aRamudhal” till current phrase, His aishwaryam (parathvam) has been mentioned. From this, AzhwAr has implied, “It is not possible for me to lose (You) because of any lack of aishwaryam on Your part”

Note: With this the phrases that follow a numbering pattern ends. In the next pAsuram of this prabandham, thirumangai AzhwAr surrenders to thirukkudandhai emperumAn.

– – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

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thiruvezhukURRirukkai – 10

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1-2-3 ] 4 – 5 – 6-7

neRi muRai nAl vagai varuNamum Ayinai

methagum aimperum pUthamum nIyE

aRupadham muralum kUndhal kAraNam
Ezhvidai adangach cheRRanai

7bullskaNNan fighting the seven bulls to get nappinnai pirAtti

Word by word meaning

nAl vagai varuNamum Ayinai – You control all four varNas (category of births)
neRi muRai – who conduct themselves according to sAsthra

mE thagum ai perum pUthamum nIyE – You are the antharyAmi of all the five elements (bhUthams) into which AthmAs can enter into and get set into them.

aRupadham muralum kUndhal kAraNam – For nappinnai pirAtti to whose hair the bees (six legs) come buzzing (for enjoying the honey),
Ezh vidai – the seven bulls
adanga cheRRanai – (which you) crushed them together

Simple meaning

After talking in the previous phrase about yOga nidhrA (aRi thuyil – meditation) for protecting, it now talks about how He protects us, lets us be.

He created the four varNas and required them to follow the ways set for them, for worshiping Him.  He does not like to be worshiped in other ways by the respective people of the varNas. The varNas can be said as He himself.

He let the AthmAs set into the body that is made of the five elements, and lets us think that we are human, dhEva, etc.  He is the antharyAmi in these elements. Thus He protects us as He lets us be, and helps worship Him.

The above is common to every being, and thirumangai Azhwar mentions a special and specific case next – as how He crushed the bulls that prevented Him from getting nappinnai pirAtti who is beautiful, that bees would buzz around her hair that is having honey, flowers;

Azhwar wishes that emperumAn would remove the hindrances that prevent Him from getting Azhwar too.

vyAkyAnam

After talking in the previous phrase about yOga nidhrA (aRi thuyil) for protecting, it now talks about how He protects us.

neRi muRai nAl vagai varuNamum Ayinai – You are the four varNas (brAhmaNa, kshathriya, vaishya, and shUdhra) who conduct themselves within the respective limits set by the sAsthras. Says that these four varNas are under your control. Since you gave these four varNas to the AthmAs, and since you are the target of the conduct/worship of these varNas according to their ways, it can be said that ‘You are the four varNas’, is the opinion.

aham hi sarva yagyAnAm bhOkthA cha praBhurEva cha’ [gIthA – 9-24] (I am the one who enjoys all the yagyas (that are performed for me); I am the benefactor who gives benefits for them), and

varNAshrama AchArvathA purushENa para: pumAn | vishNur ArADhayathE panthA nAnyas thaththOshakAraka: ||” [vishNu purANam 3-8-9] (vishNu is worshiped only by those men who live according to the dharma of their varNAshramam; He does not get happiness when done in other ways), and

“chAthur varNyam mayA srushtam” [gItha 4-13] (all the four varNas are created by me)

– these are the meanings of what sAsthras have provided, isn’t it?

——

mEthagum aimperum pUthamum nIyE – The elements of the body into which AthmAs enter and get set – earth, water, fire, air, space – all these grand elements are You only. That is, they are controlled by You.

mEthagu – enter and settled well into; that is, as said in ‘yAdhAnum Or Akkaiyil pukku angu AppuNdum” [thiruviruththam 95] – the AthmAs enter the bodies of dhEvas, humans, etc., and they get set into them to the extent of making them think “dhEvOham manushyOham” (I am a dhEva, I am a human), and they become eligible to follow the karmAs according to those bodies they entered into.

Saying “nAlvagai varuNamum Ayinai; aim perum pUthamum nIyE” , Azhwar shows the meaning, “for my body and its ways, the existence, being, and activities (saththA, sthithi, pravruththi) are under your control, so is there anyone to protect me other than You?”

—–

In yOga nidhrA, emperumAn thought of the protection of beings, and the previous phrase talked about the common aspects of creation, existence, etc. Now it talks about a special case of Him protecting nappinnai pirAtti.

aRupadha muralum kUndhal – bees, which have six legs, are buzzing around and settling into the hair of nappinnai pirAtti, for the sumptuous honey ; for the reason of getting such a nappinnai..

Ezh vidai adangach cheRRanai – without missing any of the sever bulls you crushed their necks and killed; the bulls which were preventing you from hugging such a pirAtti;

By this, “Like how you removed the hindrances for getting nappinnai pirAtti, please grace me and remove the hindrances that prevent You from getting me” is the idea that thirumangai AzhwAr shows in this phrase.

– – – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvezhukURRirukkai – 9

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srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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1-2-3-4-5-6-7-6-5-4-3 ] 2-1 – 1-2-3

nin Iradi onRiya manaththAl
oru madhi mugaththu mangaiyar iruvarum malar(a/e)na
am kaiyin muppozhudhum varuda
aRi thuyil amarndhanai

thirumagaL_maNmagaL_kUsi_pidikkum_melladi_aRi_thuyil

Word by word meaning

oru madhi mugaththu mangaiyar iruvarum – the two pirAttis, srIdhEvi and bHUdhEvi (thirumadanthai, maNmadanthai) with unparalleled divine face like the moon,
onRiya manaththAl – (with their) mind immersed in
nin Ir adi – your two divine feet
muppozhudhum – (they) always
varuda – press/caress (your divine feet)
malar ena am kaiyin – using their beautiful hands that can be said as flowers
aRi thuyil amarndhanai – while you are immersed in meditating sleep (yOga nidhrA).

Simple meaning
thirumangai Azhwar next says that it would be possible for him to enjoy the beauty of emperumAn because of the purushakAram (recommendation) of pirAttis (divine consorts) who because of their beauty are able to make emperumAn listen to their words.
The phrase describes the beauty of the hands of srIdhEvi and bhUdhEvi who at all times carefully caress the lotus feet of emperumAn; emperumAn being in the state of deep thinking, for figuring out how to help the worlds, especially His adiyArs (devotees);
Azhwar concludes that it would not be possible for emperumAn to not help him enjoy emperumAn when there are pirAttis who would make sure of that, with their beauty, age, and service to emperumAn.

vyAkyAnam

nin Iradi . . .thirumangai AzhwAr shows that for getting the benefit of enjoying his beauty, there is also support of able mediation (purushakAra balam).

nin Iradi onRiya manaththAl – with their mind focused on dhEvarIr’s divine feet; by this it shows their ananya bhOgyathvam (not enjoying anything other than emperumAn);

oru madhi mugaththu – unlike the moon seen in this world, their faces are like a complete moon without any blemish, and their faces are pleasant and show how they are drinking the beauty that is emperumAn.

mangaiyar iruvarum – Like said by “thulyasheelavayO vruththAm” [rAmAyaNam – sundhara kANdam 16-5] [she possesses equivalent character, age, and actions (as emperumAn)], and by “yuvathishcha kumAriNI” [she is near the end of young girlhood and near the beginning of womanhood ], they with their suitable age can make emperumAn their bhaktha and a mad lover (like said in “pAr vaNNa mada mangai paththar piththar pani malar mEl pAvaikku” [thirunedunthANdakam 18] ) – such are the two pirAttis – srIdhEvi and bhUdhEvi (thirumadanthai and maNmadanthai).

malar ana am kaiyin – with beautiful hands, as if they touch with flowers; phrase is recited differently too as ‘malar ena am kaiyin’ ; if we try to compare with flowers, their hands are even softer and more beautiful than the flowers; since their hands are soft, colorful and fragrant, it is not possible to provide a comparison for them, is the concept here. //  Like said by: “chandhra kAnthAnanam rAmam athIva priyadharshanam” [rAmAyaNam ayOdhyA kANdam 3-29] [sweet like the moon, appearing sweeter than the moon, that is rAman]

muppozhudhum varuda – During all the three times – future, current, and past (edhir, nigazh, kazhivu), they caress emperumAn’s divine feet with so much hesitation (to avoid disturbing the delicate and beautiful lotus feet) as said in “vadivu iNai illA malar magaL maRRai nila magaL pidikkum mel adi” [thiruvAimozhi 9-2-10].

aRi thuyil amarndhanai – As You keep thinking while lying down, “how to save the whole world, especially how to save his devotees?”,  you are in such a state that you would not get up even if arrows are thrown at You!

nin Iradi … mangaiyar iruvarum … adi varuda” – by this it implies thirumangai AzhwAr saying, “It is not possible for adiyEn to not get the benefit (You) due to any lack of mediators/recommendation (purushakAram) (since both pirAttis are there).”

aRi thuyil amarndhanai” – “It is not possible for adiyEn to not get the benefit (You) because of any lack in Your part of thinking of saving your devotee (since you are always thinking about saving everyone)”.

– – – – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
pramAthA (preceptors) – http://acharyas.koyil.org
srIvaishNava education/kids portal – http://pillai.koyil.org

thiruvezhukURRirukkai – 8

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srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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1-2-3-4-5-6-7 ] – 6 – 5-4-3 [2-1

kURiya aRu suvaip payanum Ayinai

sudar vidum aimpadai ankaiyuL amarndhanai
sundhara nAL thOL munnIr vaNNa
 

Word by word meaning

kURiya aRu suvaip payanum Ayinai – six types of tastes (mentioned in the sAsthras) is You who is all such tastes for me.
—-
am kaiyuL – In your beautiful divine hands
amarndhanai – you hold
sudar vidum ai padai – the five weapons that are bright;
sundhara nAl thOL – having four beautiful shoulders
munnIr vaNNa – Oh emperumAn, having the beauty like an ocean.

panchayudham

Simple translation

thirumangai AzhwAr considers emperumAn as all the tastes specified in the shasthrAs;

Azhwar enjoys the beauty of emperumAn’s four shoulders, which define the word beauty, and which give beauty to the ornaments worn; Azhwar asks emperumAn to let him fully enjoy such beauty.

 

vyAkyAnam

kURiya aRu suvaipp payanum Ayinai – sAsthras talk about six tastes that the people in this world use – salty, sour, saline/astringent, sweet, hot, and bitter (uppu, puLippu, thuvarppu, inippu, kArppu, kaippu (kasappu); You are these tastes for us. nammAzhwAr too sang “aRu suvai adisil enkO” [thiruvAimozhi 3-4-5]. You become the six tastes for the people and benefit them, you please be the six tastes – shad’rasAnnam (aRusuvai adisil – food with all six tastes) and give Yourself to us. This is the meaning thirumangai Azhwar shows in this phrase.

—–

For him, it is the five divine weapons that emperumAn holds, and the beautiful hands that holds them, are the food of six tastes – is what thirumangai AzhwAr shows in the next phrase.

sudar vidum aimpadai ankaiyuL amarndhanai – having wonderful appearance of shankam (conch), chakram (sudarsana wheel), gadhai (mace), sArngam (bow), nAndhakam (sword); even if they are not present, your hands are so beautiful, which require removing the casting of others’ (evil) eyes; with such beautiful hands you provided your grace to us by holding those weapons, like they are ornaments for such beautiful hands.

sundhara nAl thOL munnIr vaNNa – Shoulders that define the word beauty; that word beauty split in to four parts, that are your four shoulders; Like it is said “sarva bhUshaNa bhUshArhA: bhAhava:” [ramAyanam – kishkintha kAndam? 3-15], [shoulders fit for decorating all the ornaments], without having to use any ornaments to add beauty, the shoulders themselves are so beautiful; they create beauty; in reality they give beauty to the ornaments; One having such shoulders; river water, spring (URRu) water, and rain water – all the three get mixed (munnIr) in to oceans, and when people look at the ocean it their fatigue would be removed and feel fresh; in the same way you remove our fatigue by your beautiful form; AzhwAr implies that He should make him fully enjoy this beauty.

– – – – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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srIvaishNava education/kids portal – http://pillai.koyil.org

 

thiruvezhukURRirukkai – 7

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1-2] 3-4-5-6 – 7

mukkaN nAl thOL aivAi aravOdu
ARupodhi sadaiyOn
aRivarunthanmaip perumaiyuL ninRanai

Ezhulagu eyiRRinil koNdanai

 

Word by word meaning

mukkaN – (rudhran who is) having three eyes
nAl thOL – four shoulders
aivAi aravOdu – having the snake which has got five mouths
ARu podhi sadaiyOn – and having river gangA in the plaits of his hair
aRivu aru – cannot know you
thanmai – you are of that nature
perumaiyuL ninRanai – you are having such a greatness

eyiRRinil koNdanai – (by srI varaham) lifted into your trunk (dhantham)
Ezhulagu – all the worlds
Simple translation

There are two phrases covered in this article.

In the first part, Azhwar says that when it is not possible even for rudhran who possesses excess knowledge and strength, it is impossible for regular ones like adiyen to know/reach you using such knowledge and strength; so it is You who has to help us by your causeless mercy.

It describes rudhran having additional eyes (knowledge), and four shoulders, with a snake having five eyes, and having gangA in his matted hair (additional strength).

Gods_prayed_Vishnu

In the 2nd part, it describes how emperumAn as srI varaham (wild boar/pig) lifted the world and saved it from the praLayam (annihilation) when others like rudhran also were affected (let alone help us) by the praLayam.

 

vyAkyAnam

Now, in the previous phrase thirumangai AzhwAr said that upAsakars are able to understand emperumAn, but it is only to the extent that they see based on what they meditate on, and not that they can fully comprehend His guNams/characteristics.

To show this, AzhwAr points out that perumAn is such, that even rudhran who is greater in knowledge and strength cannot identify emperumAn’s guNams fully well.

mukkaN …. – the phrase says that rudhran who has got additional eyes (eyes holding the inner meaning to imply knowledge/gyAnam), and who is mentioned as “IshvarAth gyAnamanvichchEth” [should wish to get knowledge from sivan], is proud of such knowledge; and with that if he tries to fully determine about emperumAn, even such a rudhran cannot achieve that – such is the nature of emperumAn.

mukkAN – one having three eyes; having more eyes implies having more knowledge.

nAl thOL – seeing sarvEshvaran having four shoulders, he (rudhran) is also having four shoulders; also implies having more strength (shakthi); As said by “onRiraNdu kaNNinAnum unnai Eththa vallanE” [thiruchchandha viruththam 7], thus holding excess knowledge and strength he still cannot understand emperumAn, so there is no chance for others to know emperumAn is what Azhwar is letting us know.

ai vAi aravOdu Aru podhi sadaiyOn – he is holding the snake that has got five mouths, and holding gangA in one part in his hair plaits; this also shows his excess of strength. By saying “aravOdu ARu podhi” it is saying that both are in his hair; or, by ‘aravOdu’ it implies that the snake is in his body;

aRivarum thanmaip perumaiyuL ninRanai – Even with all these knowledge and strength, You are unreachable – such is your grand nature; by this, “If this is the situation for rudhran who has got such great knowledge and strength, it goes without saying that for those with negligible knowledge and strength, like adiyEn (this humble servant), it is impossible to use such things to know/reach You; (so) It is You who has to help us with your causeless mercy” – this is what thirumangai AzhwAr shows with this phrase.

varaha_avathar

Ezhulagu eyiRRinil koNdanai – when there was danger to this world due to praLayam, such rudhra, etc., did not help, but only You helped.

When the praLayam caught everyone including rudhran who possess knowledge and strength, and us the opposite (who lacks knowledge and strength); You took the form of mahA varAham that does not hesitate about water or mud, when all the worlds were stuck to the walls of the spheres of the universe; and You entered into and pried out and kept the world shining in the tip of your white tusks – like a bee in a lotus; like a blue diamond fixed in a silver ornament;   by this, AzhwAr is letting emperumAn know that “like you saved the earth that got into the praLayam, please have mercy save me from the praLayam that is this samsAram”. By “Ezhulagu” it is implied the seven worlds above and the seven below, that is, all the worlds.

– – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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thiruvezhukURRirukkai – 6

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1-2-3-4-5-6] 5-4-3-2-1 – 1-2

aimpulan agaththinuL seRuththu
nAnugudan adakki mukkuNaththu iraNdavai agaRRi
onRinil onRi ninRu
Angu iru piRappu aRuppOr aRiyum thanmaiyai

Word by word meanings

aimpulan agaththinuL seRuththu – (without letting roam around onto other bad influences outside) they control the five senses to stay inside
nAngu udan adakki – eating, sleeping, fearing, enjoying other pleasures – are the four things they nullify
mukkuNaththu – out of the three characteristics, sathvam, rajas, and thamas
agaRRi – they avoid
iraNdu avai – rajas and thamas
onRi ninRu – and stay involved
onRinil – only in sathva guNam;
Angu – by such a bhakthi yOgam
iru piRappu aRuppOr – upAsakars (worshipers/followers who use their own efforts) avoid two types of births,
aRiyum thanmaiyai – You are of such a nature that they can reach You (by their own efforts as the means).

Simple translation

In the previous phrase thirumangai AzhwAr started talking about those who try by their own efforts to reach emperumAn. It talked about karma yOgam (including gyAna yOgam). In this phrase he talks about those who do very difficult and almost impossible bhakthi yOgam which some use as the means for attaining mOksham and reaching emperumAn.

Those who perform bhakthi yOgam have to control their outer five senses (body, mouth, eye, nose, and ears) from roaming around to enjoy the five benefits (sound, touch, form, taste, and smell (sabdha, sparsa, rUpa, rasa, ganDha)); they have to control their mind; they have to stay focused on having sathva guNam (tranquillity), and avoid two other guNams (rajas, thamas) which can pull us down;

After doing such highly difficult tasks on their own, they avoid the two types of births – good and bad births (samsAram), and may attain emperumAn.

AzhwAr says that putting in these efforts which they consider as the means for attaining You, is against the nature of AthmA which is supposed to depend on emperumAn for everything; even then a few such beings are able to reach You, whereas adiyEn who considers You as the means for reaching You is still not able to attain You!.

BhakthiYogam

vyAkyAnam

Now, thirumangai AzhwAr talks about bhakthi yOgam which has got karma yOgam as its part (angam), which is even more difficult (than karma yOgam), and which is followed by upAsakars (those who resort to meditation/recitation/worshiping) who are scared looking at this samsAram and wish to attain mOksham.

aimpulan agaththinuL seRuththu – body, mouth, eye, nose, and ears are the five outer senses that they control from roaming around the outside influences of sound, touch, form, taste, and smell (sabdha, sparsa, rUpa, rasa, ganDha).

nAngu udan adakki – mind which is an inner sense is usually present in four states – 1) when involved in thinking (mananam) it is ‘manam’; 2) when it gains knowledge/understands – it is ‘budhDhi’; 3) when reflecting, it is ‘chiththam’; and 4) when thinking of self it is ‘ahankAram’. This phrase points out that they have to control all these four states at the same time, which is hard and rare to do.

nAngudanadakki – can also understand this as that they have to control the four common activities of all beings – eating, sleeping, fearing, and sexual intercourse.

Or, 1) the wealth of being able to distinguish between nithyam (which is there forever), anithyam (which is destroyed/changed), 2) control of inner and outer senses; 3) being not interested in benefits in this world or in other worlds, and 4) interested in attaining mOksham – are the four means of mOksham that they possess within them.

mukkuNaththu iraNdavai agaRRi – out of the three primordial – sathvam, rajas, and thamas – they avoid with great effort and difficulty the rajas and thamas which pull us down,

onRinil onRi ninRu – stay focussed on the one remaining, that is, sathva guNam.

Angu – by the bhakthi yOgam that is reached through karma yOgam

iru piRappu aRuppOr –  upAsakars break the chain of the type type of births – good and bad – which are due to good and bad karmAs (puNayam and pApam);

aRiyum thanmaiyai – and You are of the nature whose guNams are being known by such upAsakars based on their upAsanai.

 

By ‘birth’, it refers to this samsAram.

We can combine to the phrase of ‘Angu iru piRappu aRuppOr’ to mean ‘they get rid of births by bhakthi yOgam’. Or, ‘Angu aRiyum’ to understand it as ‘upAsakars who know You by doing bhakthi yOgam’.

So, starting from the previous phrase ‘muththI’, till the current phrase, following is explained:

Their following of the very hard to do karma (including gyAnam), bhakthi yOgams for getting rid of this samsAram and enjoy emperumAn – is the same as how gajEndhrAzhwAn tried to win the crocodile by his own efforts and put flowers in emperumAn’s thiruvadi (lotus feet to enjoy emperumAn). Mostly, they would miss out, is what would happen (பெரும்பாலும் இழந்தேபோமித்தினை). So, he emphasizes that we should survive (out of this samsAram) only by considering emperumAn only as the means, and he says “even when a few of them who followed other means that are very hard to do, which are against the nature of AthmA (that is supposed to depend on emperumAn only for everything), which in reality are Not the means, have been able to attain You with their impossible efforts, here I am who depends on You who is the true means for attaining mOksham and reaching You – and I am not able to get You!”

Thus these are the thoughts thirumangai AzhwAr has provided us in the phrases from “muththI” till “aRiyum thanmaiyai”.

– – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://srivaishnavagranthams.wordpress.com
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thiruvezhukURRirukkai – 5

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srI:
srImathE satakOpAya nama:
srImathE rAmAnujAya nama:
srImath varavaramunayE nama:

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yagyam

1-2]3-4-5-6[-5-4-3-2-1

muththI nAnmaRai aivagai vELvi
aRu thozhil andhaNar vaNangum thanmaiyai

Word by word meaning:

andhaNar vaNangum thanmaiyai – (you are of the nature who is) prayed by the brAhmaNas using
muththI – three types of agni (fire), and
nAl maRai – four types of vEdhas, and
aivagai vELvi – five types of yagyas (rituals), and
aRu thozhil – six types of karmas.

Simple translation

You are of the nature by which the brAhmaNas who follow the dharmas, perform the very difficult karma yOgam in order to attain you. It talks about the ways of the brAhmaNas – they perform hOmam and maintain three types of agni, know four type of vEdhas, do five types of yAgams, and perform six types of work. This goes to show the difficulty of doing karma yOgam which they perform for attaining him. It implies that emperumAn goes along and helps such brAhmaNas also and gives them what they needed.

vyAkyAnam

thirumangai AzhwAr says ‘vALiyin attanai’ (used arrows to remove the enemy) for emperumAn helping His dear pirAtti; says ‘maduvuL thIrththanai’ for Him helping indhiran who is after other benefits;

In the next few phrases of the prabandham, AzhwAr talks about the greatness of emperuman, that is, He goes along and helps those who use Him and also other ways as means and gets them the benefits they wanted.

muththI … – As said by “yOgO yOgavidhAm nEthA” [vishNu sahasra nAmam 18,19], He is the one who is the means for everything, and those who follow other means to get Him to help with what they needed, He is amicable to achieve that for them; To begin with, AzhwAr  talks about the first of such other means that is karma yOga which is followed by those brAhmaNas who follow the righteous ways.

muththI – Like how it would be hard for her to take care if she gets three hungry babies in one delivery itself, brAhmaNas try to satisfy the three types of agni (which do not get satisfied how much ever firewood is given to it); the three types are gArhapathyam, AhavanIyam, dhakshiNAgni.

nAnmaRai – In order to do that karma yOga properly, they practice/recite all the four vEdhas, rig, yajur, sAmam, and atharvaNam.

aivagai vELvi – dhEva yagyam, pithru yagyam, bhUtha yagyam, manushya yagyam, and brahma yagyam [thaiththiriya Upanishad, Ara – 2-10] are the five types of yagyams that the brAhmaNas  perform every day.

aRu thozhil – brAhmaNas perform six types of work – yajanam (doing yAgam for self), yAjanam (performing yAgam for others), aDhyayanam (reciting vEdhas), aDhyApanam (teaching others to recite vEdhas), dhAnam (giving others what they need), prathigraham (obtaining from others what is needed). For other varNams only some of these are applicable. By this, it talks about the extreme difficulty of performing karmya yOgam. Since it talks about the brAhmaNas who are fully possessing the greatness of them, they are considered to be following the karma yOgam along with the gyAnam (knowledge) of doing such karmas.

andhaNar vaNangum thanmaiyai – by such karma yOgam, they want to reach You, and so they surrender to you and pray to you; you are of such nature.

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Translation by raghuram srInivAsa dAsan

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