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Arththi prabandham – 2

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pAsuram 2

irAmAnusAya nama enRu sindhiththirA
manusarOdu iRaippOzhudhu – irAmARu
sindhippAr thALiNaiyil sErndhiruppAr thALiNaiyai
vandhippAr viNNOrgaL vAzhvu


Word-by-Word Meanings

vAzhvu – The eternal wealth of
viNNOrgaL – nithyasUris are
thALiNaiyai – the twin lotus feet of those
vandhippAr – who prostrate
sErndhiruppAr – at the
thALiNaiyil – twin lotus feet of
sindhippAr – those who think
iRaipOzhudhu – that even for a very short while
irAmARu – it is not prescribed to live with the
manusarOdu – with the people who
sindhiththirA – does not think about
irAmAnusAya nama enRu– about SrI rAmAnuja as in “irAmAnusAya nama”

Simple Translation

There are some people (Group A) in this world who does not know / recite “irAmAnusAya nama”. Another group of people (Group B) realizes that they should not have any sort of association with the aforementioned people (Group A) even for a short while. The third group of people (Group C) prostrated at the lotus feet of those in Group B, realizing their greatness. The nithyasUris regard that their eternal wealth is nothing but the twin lotus feet of those people in Group C.


 In thiruvAimozhi, nammAzhvAr said “thozhudhu ezhu en mananE (thiruvAimozhi 1.1.1)” at the very first pAsuram. nammAzhvAr adviced to his heart that it should fall at the lotus feet of sriman nArAyaNan. In the second decad of thiruvAimozhi, nammAzhvAr goes ahead and talks about the chantable name of “nAraNan” as seen in “vaN pugazh nAraNan (thiruvAimozhi 1.2.10)”. In this same formart, maNavALamAmunigaL exclaims the name of “irAmAnusan” in this second pAsuram. The first pAsuram is a case of “anvayam” (assertion) while this second pAsuram is an example of “vyathirEkam” (negation). In order to explain the significance of something, there is a practiced way of doing it. We talk about the greatness / superiority of a stuff in the first place. This is called “anvayam”. After this, we talk about the lowliness / inferiority of all other things apart from the thing that we want to focus. This is known as vyathirEkam. maNavALa mAmunigaL first talks about the greatness of ethirAsan in the first pAsuram. In this second pAsuram, he goes ahead and talks about the inferiority of other things other than “irAmAnusAya nama”. Thus by using the concept of “anvayam” and “vyathirEkam”, maNavALa mAmunigaL celebrates the greatness of ethirAsan.


Our scriptures prescribe that one needs to incessantly meditate upon the sacred manthra namely “irAmAnusAya nama”. However, a vast majority of the people do not know about this and even if they do know they do not practice it. These people are being referred as “prathikUlar” or the ones who stand against (in one’s journey towards liberation). These people do not do this basic need of sustenance, i.e., chanting and meditation upon SrI rAmAnuja. They are said to be devoid of this basis sustenance product and are being compared to a four legged animal like cow. There are certain other group of people who dread these “prathikUlar” and maintain a stand that they should never co-exist with them even if it is for a short while. These people who always dread them are called as “anukUlar” or those who stand in support of a person in his journey towards liberation. There exists another group of people who prostrate and surrender unto the twin lotus feet of such “anukUlar”. nithyasUris celebrate the lotus feet of such group of people who surrender to “anukUlar”. As can be seen in the phrase “arumpERu vAnaththavarkku (gyAna sAram 4)”.

adiyEn santhAna rAmAnuja dAsan

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Arththi prabandham – 1

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pAsuram 1

vAzhi ethirAsan vAzhi ethirAsan
vAzhi ethirAsan ena vAzththuvAr vAzhiyena
vAzththuvAr vAzhiyena vAzththuvAr  thALiNaiyil
thAzhthuvAr viNNOr thalai


Word-by-Word Meanings:

viNNOr – nithyasUris (eternal servants of SrIman nArAyaNan who are in paramapadham, the eternal abode of SrIman nArAyaNan)
thalai – consider some people as their masters
thAzhthuvAr – (They are those who) surrender
thALiNaiyil – at the two lotus feet of
vAzhiyena vAzththuvAr – those who sing glories (mangalams) to devotees
vAzhiyena vAzththuvAr – who sing glories (mangalams) to devotees
vAzththuvAr – who sing glories (mangalams) to Sri rAmAnuja by calling
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
vAzhi ethirAsan – “Hail Sri rAmAnuja!!! Glories to Sri rAmAnuja!!! Long live Sri rAmAnuja!!!
ena –  three times

Simple Translation:
nithyasUris regard certain group of people as their masters. These people are the ones who had surrendered at the feet of those who sing mangalams to those devotees who sing mangalams to those devotees who sing mangalams to SrI rAmAnuja.

People who breathe and live by vaidhika (vEdhic) scriptures are known as parama vaidhikas. The nature of these people is to sing mangalams like “pallANdu pallANdu pallAyirathANdu (thirupallANdu 1)” and “poliga poliga poliga (thiruvAimozhi 5.2.1). Typically they do it thrice. maNavALa mAmunigaL begins this work in a similar manner. There are group of devotees (Group A) who sing mangalams to SrI rAmAnuja as in “vAzhi ethirAsan vAzhi ethirAsan vAzhi ethirAsan”. There is another group of people (Group B) who sees these people (Group A) singing glories to SrI  rAmAnuja and immediately exclaimed “Long live these devotees who are singing mangalams to the great sri rAmAnua”. Upon seeing this incident, there was yet another group (Group C) who felt happy and started singing mangalams (“vAzhi yena vAththuvAr” vAzhi) to those people (Group B) who sang mangalams to the people (Group A) who sang mangalams to sri rAmAnuja.  There were yet another set of people (Group D) who saw and heard the group singing “vAzhi yena vAzththuvAr vAzhi” and surrendered unto them. Their (Group D’s) lotus feet has no parallels in the entire universe and it cannot be compared with anything else. Probably, only their right foot can be compared to their left foot and vice versa.  nithyasUris regarded these people (Group D) as their masters and celebrate them. In fact, these group of people (Group D) are in fact much greater than nithyasUris. maNavALa mAmunigaL starts this work with mangalam by using the word “vAzhi”.

adiyEn santhAna rAmAnuja dAsan

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Arththi prabandham – thaniyans (Invocation)

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thaniyan 1

thEn payilum thArAn ethirAsan sEvadi mEl*
thAn paramapaththi thalaiyeduththu*
mAndharkku uNavAga Arththiyudan oNdamizhgaL seydhAn*
maNavALa mAmunivan vandhu


word-by-word meanings

maNavALa mAmunivan – periya jIyar, who is also known by the name of maNavALa mAmunigaL
vandhu – incarnated in this world.
thAn – During his incarnation,
paramapaththi – highest state of bhakthi (devotion)
thalaiyeduththu – was blessed upon him towards
thArAn – the one who adorns a garland
payilum – that oozes with
thEn –  honey
ethirAsan – and the one who is also known as ethirAsan.
sEvadi mEl –  (maNavALa mAmunigaL) wrote about ethirAsan’s lotus feet
seydhAn – a work called “Arththi prabandham”
oN – that is simply beautiful (object of great enjoyment)
thamizhgaL – in dhrAvida language (thamizh)
Arththiyudan – with much interest in order to reform them after looking at the sad and pitiable state
mAndharkku – This work is targeted towards ignorant souls
uNavAga – and serves as their food for thought

Simple Translation

maNavALamAmunigaL who is also known as periya jIyar, incarnated in this world. During this time, he was bestowed with bhakthi of the highest order known as parama bhakthi by none other than yathirAja, the one who is seen adorning a beautiful garland from which honey oozes out. maNavALa mAmunigaL wrote with much interest (Arththi) about the significance of the lotus feet of yathirAja and that work is celebrated by the name of “Arththi Prabandham” in beautiful thamizh language. This work is targeted toward the ignorant souls and serves as the food for their intellect.

thaniyan 2

vambavizh thAr vaNmai maNavALa mAmunigaL*
ampuviyil kAl porundhA ArththiyinAl* umbar thozhum
viNNulagil chella viraindha ethirAsan padhangaL
naNNi uraiththAr namakku


word-by-word meanings

maNavALa mAmunigaL- periya jIyar, who is also known by the name of maNavALa mAmunigaL
uraiththAr – blessed
namakku – us (with this work called “Arththi prabandham”)
vaNmai – with extreme generosity is seen
thAr – adorned with a garland of beautiful flowers that
vambavizh – blossomed just then.
ArththiyinAl – (maNavALa mAmunigal) with sadness because he realized that
kAl – his divine lotus feet
porundhA –  is not able to fit to live in this
am – beautiful
puviyil – world and so he
viraindha – tried to expedite his
chella – ascend to
viNNulagil – paramapadham (the eternal abode of Sriman nArAyaNan the place for which there is no superior
thozhum – that is being worshipped by
umbar – nithyasUris (eternal servants of Sriman nArAyaNan)
naNNi – This was possible because of his steadfast and unyielding faith in
padhangaL – the lotus feet of
ethirAsan – emperumAnAr

Simple Translation

maNavALamAmunigaL who is seen adorned with a garland of flowers that had just blossomed, blessed us with a work called “Arththi Prabandham”. He regarded that his feet are not fit to live in this beautiful world and wanted to expedite his going to paramapadham, the place of worship for nithyasUris. This was possible for maNavALa mAmunigaL only due to the grace of emperumAnAr.

adiyEn santhAnam rAmAnuja dhAsan

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upadhESa raththina mAlai – 73

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pAsuram 73

indha upadhESa raththina mAlai thannaich
chindhai thannil nALum sindhippAr – endhai
ethirAsar innaruLukku enRum ilakkAgich
chathirAga vAzhndhiduvar thAm.                       73


Word by word meaning

sindhippAr thAm – Those who reflect on
indha upadhESa raththina mAlai thannai – this upadhESa raththina mAlai
chindhai thannil – in their mind
nALum – always,
enRum – would at all times
ilakkAgich- be the receiver of
in – sweet
aruLukku – grace of
endhai – my swAmi
ethirAsar – SrI bhAshyakArar,
vAzhndhiduvar – and would live
chathirAga – with greatness.


Finally, as he (maNavALa mAmunigaL) had vowed to advice about all the meanings obtained via good lineage of preceptors, he followed that and completely explained about them in this prabandham to completion, and now divining about the benefit of those who are involved in learning this prabandham, and bringing the prabandham to completion, starting this pAsuram with ‘indha upadhESa raththina mAlai thannai’.

That is, those who always at all times reflect in their mind about this prabandham which is most distinguished from all other prabandhams, would be the receiver of grace without effort on their part, and would get distinguished experience of enjoying emperumAn, doing services (kainkaryam), etc., and will stay happy – says maNavALa mAmunigaL.

indha upadhESa raththina mAlai thannai – He is saying ‘indha’ (this), looking at how the pAsurams connect the meanings of beginning ones and the latter ones.

He says, like a pearl garland put together by an expert, this too is a garland of gems; and it is being well regarded by him.

This is made of gems of meanings and advice. Like saying ‘garland of pearls’, ‘garland of ruby’, the identity of this prabandham is being ‘upadhESa rathna mAlai’ (garland of gems of advice).

upadhESa raththina mAlai – By this, as it is obtained through the lineage of advice, it is being well connected with such words. In a garland if one of the connections/gems is lost then it would be a big loss. Here too it would be tied together with ‘kurumAmaNi [periyAzhvAr thirumozhi – 1.2.10]’ (SrI kausthubam). That is, starting with ‘namperumAL, nammAzhvAr’ [upadhESa raththina mAlai – 50]’, up to thiruvAimozhip piLLai, in the good sampradhAyam without any slippage, it has been carried out very well.

It is said, “thiruvaruL mAl … thirumalaiyAzhvAr padhangaL munbu ennuL sErndhanavE” (~ starting from SrIman nArAyaNan up to the divine feet of thirumalaiyAzhvAr has reached in me), and in ‘lakshmI nAtha samArambhAm … asmadhAchArya paryanthAm vandhE guruparamparAm [podhu/common thaniyan]’ (starting from the husband of goddess lakshmI .. up to my AchAryan – I praise this lineage of preceptors).

That this prabandham is having the characteristic of a garland can be seen in the way he has put it together. That is, on one side are the ten AzhvArs, and then, with ANdAL, madhurakavi AzhvAr, and yathirAja in the center, and then, all the Acharyas before him such as ‘nAthamuni mudhalAna nam dhEsikar [upadhEsa raththinamAlai – 36]’ (preceptors starting from SrIman nAthamunigaL) are on the other side of the garland – this is how he has collected them well together and made it like a garland.

In this way, this is a distinguished garland; those who reflect upon it every day …

sindhai thannil nALum sindhippAr – A garland would be a decoration for the chest, and one would be able to wear it (tharippu). It is like said in ‘mArvaththu mAlai [thiruvAimozhi 10.10.2]’ (She in your chest like a garland),

As saying in ‘upadhESa raththina mAlai thannai than nenju thannil tharippavar [upadhESa raththina mAlai – thaniyan]’ (who keeps/wears upadhESa raththina mAlai in their heart (their divine feet is shelter for us)), and in ‘upadhESarathnamAlAmimAm dhadhathiyE hrudhayEna nithyam [jIyar nAyanAr vadamozhi mAlai – 73]’, one would be able to wear it (tharippu) in their heart as a decoration. Heart and chest are always together; (similarity of garland and upadhESa raththina mAlai).

mAlai thannaich chinthai thannil nALum sindhippAr – Since this prabandham is looked upon as a priceless garland of gems, it can be worn in the heart every day like a garland of flowers that don’t wilt (vAdAppU mAlai).

In this way this is distinguished, and loved by the people, and its meanings attract the hearts, so it is being suitable for thinking about at all times. This is as said in ‘japthavyam guru paramparaiyum dhvayamum [SrI vachana bhUshaNam – 274]’ (to be muttered is lineage of AchAryas and dhvayam).

There should be some benefit for those who reflect on this..

It is now showing that such and such is the benefit for this {over varied and distinguished commentary that follows now}

endhai ethirAsar innaruLukku enRum ilakkAgich chathirAga vAzhndhiduvar thAm – that is, as said in ‘asmadhgurOr bhagavatha: asya dhayaikasindhO: [common thaniyan]’ (adiyEn’s AchAryar rAmAnujar is like a sea of mercy), they, without any reason on their part, would be able to receive limitless loving kindness of emperumAnAr who is trusted that he can say for the attainment (of true goal) for all AthmAs, and they would be able to live well.

That is, as said in ‘vaLarththa idhath thAy irAmAnusan [thiruvAimozhi thaniyan]’ (emperumAnAr a mother who wishes good for us (who nurtured the meanings of thiruvAimozhi)), since emperumAnAr nurtured this dharSanam, he would give the benefit to those who are involved in this prabandham that shows the meanings of dharSanam. Since this is according to the way of AzhvArs, he (emperumAnAr) nurtures it as he knows its greatness. Since they think about this prabandham every day, his kindness would also be upon them every day.

ethirAsar in aruLukku enRum ilakkAgi Even when Isvaran who is ‘aruLAzhi ammAn [thiruvAimozhi – 1.4.6]’ (emperumAn who is a sea of mercy) refuses to show His mercy, the mercy of emperumAnAr as referenced in ‘nin aruLin kaN anRip pugal onRumillai [rAmAnusa nuRRanthAdhi – 48]’ (~there is no shelter other than your mercy), and in ‘yathirAja dhayAmburASE | thasmAth ananya SAraNa: [yathirAja vimsathi – 20]’ (Oh yathirAja! who is like a sea of mercy who cannot tolerate the suffering of others, so I am not having any thing other than you as the means) – they would be receivers of such divine grace of emperumAnAr;

enRum ilakkAgi – Due to the relationship of father/chief (endhai), his never changing look of mercy would be upon us at all times.

sathirAga vAzhndhiduvar – Would live in a grand manner (by getting emperumAnAr’s grace) better than getting the unconditional grace of emperumAn that is said as ‘mAsathir [thiruvimozhi 2.7.1](~greatly glorious).

ALuriyanAy, adiyEn sathirththEn inRE [kaNNinuN chiruththAmbu – 7] (became a devotee of nammAzhvAr, and attained greatness) is how the words are from one who is immersed in services to AchAryan (madhura kavi AzhvAr towards nammAzhvAr).

sathirAga vAzhndhu is, unlike those who received the grace of Isvaran where they have to say ‘nalivAn innam eNNuginRAy [thiruvAimozhi – 7.1.1]’ (may be you are thinking of making me suffer some more (by not showing up)), ‘ARRang karai vAzh maram pOl anjuginREn [periya thirumozhi – 11.8.1]’ (am afraid like a tree close to the shore of river), ‘idaiyan eRindha maramE oththirAmE, adaiya aruLAy [periya thirumozhi – 11.8.6]’ (please help me by giving your mercy, and not let me suffer like trees cut off by cowherd boy (for the cows to reach out to the leaves)), that is, they who seek the grace of emperumAn would live with fear/doubt and happiness,

those who are part of his (emperumAnAr’s) love, would stay without any worries here and there as well, be relaxed keeping their hands in their chest (a saying to imply – no worries), be without any fear as said in ‘nirbharO nirbhayO asmi [nyAsa vimsathi – 22]’ (have been removed of all shortcomings and I have no fear), be distinguished as said in ‘vaiyyam manni veeRRirundhu [thiruvAimozhi – 4.3.11]’ (will stay in this world for a long time (and here itself will rule paramapadham)), and would live with the praising by the world, and in this world which creates ignorance they would get the ability to live happily.

That is, as said in ‘nam thalai misaiyE pongiya keerththi irAmAnusan adippU mannavE [rAmAnusa nuRRanthAdhi – 108]’ (rAmAnujar who is having greatness that is spread everywhere; for his divine lotus feet to be present in my head for ever), for those who jeeyar (maNavALa mAmunigaL) decorates with the garland of gems (upadhESa raththina mAlai), emperumAnAr would decorate them with crown, and they would live well. Reason of living well is the crown and garland isn’t it?

Like saying ‘adi sUdum arasu [perumAL thirumozhi – 10.7]’ (would wish only for the kingdom of having rAma pirAn’s divine feet in my head), for those who are in that state, they are apt to get such apparels and ornaments as said in ‘un padha yugamAm Er koNda veedu [rAmAnusa nuRRanthAdhi – 83]’ (the most distinguished mOksham, your divine lotus feet).

His prApyam (goal) is like said in ‘SrImathpAdhAravindhayugaLam sirasi krutham dhyathvA, amrutha sAgarAntha:nimagnas sarvAvayavas sukhamAseeth [SrIvaikuNta gadhyam – 6]’ (Would think that the divine lotus feet that is of unlimited sweetness is kept on his head, and be immersed in the sea of happiness, and with all the faculties, would live very well). Here, it is its pinnacle state (servitude to such AchAryan). It is said as ‘rAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live dependent on the beautiful feet of emperumAnAr), and ‘un iNai malarth thAL enthanakkum adhu [rAmAnusa nURRanthAdhi – 76]’ (~(what emperumAn’s divine feet is for you), same is your divine lotus feet for us);

{notice how the vyAkyAnam here is gravitating towards quoting rAmAnusa nURRanthAdhi pAsurams to explain about rAmAnujar’s mercy that is important for us},

By this, it says that those who are the receivers of emperumAnAr’s mercy would be subservient like the shadow of the feet (which is always together with the feet) like said in ‘un thoNdarkatkE anbuRRu irukkumpadi [rAmAnusa nURRanthAdhi – 107]’ (to be in loving state towards your devotees), and would do all kinds of services (kainkaryams) to his (AchAryan’s) divine feet like ‘than Ariyanukku … avan innAdu thannil irukkum nAL [upadhEsa raththina mAlai – 64]’ (~serve AchAryan when he is in this world), and would live very well.

It is as said in ‘thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraith thAL thannai uRRu At cheyya, rAmAnusan than thagavAl, ennai uRRAn [rAmAnusa nURRanthAdhi – 97]’ (emperumAnAr accepted me and graced me such that I would be devoted only to the divine feet of those who are of the nature of being devoted only to the lotus feet of emperumAnAr).

It is divined as ‘allAdha pOdhu prApya prApakangaLukku aikyam illai [SrI vachana bhUshaNam – 426]’ (~ it would not match if we don’t consider AchAryan himself as the means and the destiny).

jeeyar (maNavALa mAmunigaL) also prayed as ‘thvadh dhAsadhAsagaNanA charamAvadhau ya: thadhdhAsathaikarasathA avirathA mamAsthu [yathirAja vimSathi – 16]’ (For your servant who is so devoted to your words that he could be even bought or sold (by you), please let me serve, without interest in anything else, the last of series of such servants who serve such a devotee of yours; please let this happen every day by your grace). And he is ‘thiruvAimozhip piLLai mAthagavAL vAzhum maNavALa mAmunivan’ {lives well by the great mercy of his AchAryan thiruvAimozhip piLLai (by achieving this wish of being the last of the series of servants of his devotee}.

Or, as saying in ‘paranthAmam ennum thivam tharum [rAmAnusa nURRanthAdhi – 94]’ (will give the place of SrI vaikuNtam), and ‘thannai eydhinarkku atthAnam koduppadhu than thagavu ennum charaN koduththE [rAmAnusa nURRanthAdhi – 66]’ (for those who have surrendered to him he gives that place (SrIvaikuNtam) by giving his grace due to mercy), by his grace they would get the goal of paramapadham and the experience of emperumAn and services, and live as per their true nature;

As said in ‘pAvaLarum thamizh mAlai paNNiya nUl ivai ayndhum ayndhum vallAr, pUvaLarum thirumagaLAl aruL peRRup pon ulagil polivar thAmE [periya thirumozhi – 11.6.10]’ (~ those who are able to follow the meanings of this decad of prabandham will by the grace of thAyAr who is in the lotus flower, live well in SrI vaikuNtam), starting with ‘gyAnam anuttAnamthAnE vaikuntham tharum [upadhEsa raththina mAlai – 61]’ – and then starting with ‘uyyaa ninaivu uNdAgil parama padham ungaLukkAm [upadhEsa raththina mAlai – 62]’ is how he divined definitively about the decoration of those in the state of AchArya abhimAnam (love of/for Acharyan), and he also divined ‘mAmalarAL kOn madiyil vaiththu ugakkum vAzhvu namakku ethirAsan aruLum vAzhvE [Arththi prabandham – 20]’ (the life we get where thAyAr’s husband happily keeps us in his lap (in SrI vaikuNtam), is the life that emperumAnAr bestows upon us).

ethiraja_sampathkumararemperumAn in emperumAnAr’s lap

vAzhndhiduvar thAm – those who are distinguished compared to those in the state of bhagavath abhimAnam (love towards emperumAn),

endhai ethirAsar innaruLukku ilakkAgi enRum vAzhndhiduvar – Those who are the receivers of emperumAnar’s grace one time, would get the life there of eternal service (kainkaryam). It is said ‘aruLAlE adiyEnai abhimAniththu aruLi, anavaratham adimai koLLa [Arththi prabandham – 35]’ (due to his grace he loves me and accepts me for performing eternal service (to him)).

enRum sathirAga vAzhndhiduvar – As said in ‘athra parathra chApi [sthOthra rathnam – 2]’ (there and here), even if they go there they would enjoy the experience of Him based on the thought that He is loved by emperumAnAr, and they would not have the inferior state of doing it for their own happiness.

vAzhndhiduvarThere is no doubt that the life would be good. It is said too as ‘nissamsayasthu thadhbhaktha paricharyArathAthmanAmi’ (He who is involved in kainkaryam to guru would not have any doubts (about getting the true goal)).

enRum sathirAga vAzhndhiduvar – As the benefit of his grace, as said in ‘pallANdum paramAthmanaich chUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (will eternally be around emperumAn and praise him with their pallANdu (mangaLASAsanam/wish Him live long), eternally they would be involved in the mangaLAsAsana kainkaryam (wishing Him well) which follows the true nature of AthmA, and they would live very well.

This is also divined in ‘ “ALumALAr” engiRavanudaiya thanimaiyaith thavirkkaikkAyiRRu bhAshyakArarum ivarum upadhESippadhu [SrI vachana bhUshaNam – 256]’ (ALumALAr pAsuram of thiruvAimozhi – 8.3.9 says that there is no one emperumAn keeps for kainkaryam, He carries his divine conch etc., himself, nobody is there to carry them and follow Him (except iLaiyaperumAL/lakshmaNa), and so on, saying He is being alone), to such lonely emperumAn, periyAzhvAr and emperumAnAr do mangaLASAsanam and call others to join them, so that His loneliness would be removed).

So he (emperumAnAr) takes care of doing ‘thiruththith thirumagaL kELvanukku Akkugai [rAmAnusa nURRanthAdhi – 78] (reformed and made me to exist for the divine pirAtti’s husband). It is this benefit that one can see directly by their eyes.

So, like how he started this prabandham as ‘enthai thiruvAimozhip piLLai innaruLAl’ [upadhESa raththina mAlai – 1], here at the time of discussion of benefits (palam) maNavALa mAmunigaL has divined in the same way as ‘enthai ethirAsar innaruLukku enRum ilakkAgi’, and has concluded the prabandham so.

– – – – – – – – – –

Translation: raghurAm SrInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 17

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pAsuram 17

Introduction (given by maNavALa mAmunigaL)

Like so after hearing about emperumAnAr’s kind help, even if one surrenders to such subject, what to do if one becomes unstable due to the connection of experiencing happiness and sorrow? Having friendly connection with thirumangai AzhvAr, and who is our master, that is emperumAnAr, those who have surrendered to him would not become disturbed by such influences, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the series of previous pAsurams since it was about emperumAnAr with his connection with AzhvArs, as one gets the taste of samAsrayaNam after hearing about emperumAnAr’s kind help, and surrender to such subject, what could be done if one is disturbed in mind due to the life’s sorrows and happiness? thirumangai AzhvAr who gave us dhivya prabandham regarding paththarAvi (perumAL) at thirukkaNNamangai dhivya dhEsam, to whom emperumAnAr is very dear, those who surrender to such emperumAnAr would not get disturbed by the effects of delights and sorrows, says amudhanAr.

emperumAnAr-thirumangai AzhwArthirumangai AzhvAr and his dear emperumAnar

muniyAr thuyarangaL mundhilum inbangaL moiththidinum
kaniyAr manam kaNNamgangai ninRAnaik kalai paravum
thani yAnaiyaith thaN thamizh seydha neelan thanakku ulagil
iniyAnai engaL irAmAnusanai vandhu eidhinarE                                   17


Word by word meaning (given by maNavALa mAmunigaL)

kalai – by all the sAsthras
paravum – worshipped;
thani Anaiyai – like a matchless strong elephant, and the smartness/hauteur due to that
kaNNa mangaiyuL ninRAnai – that is the emperumAn blessing us standing in thirukkaNNamangai
– as thirumangai AzhvAr said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10]
thaN – (cool/comfortable) since the above is of great matter, all the distress would be removed when reciting it
thamizh seydha – which he kindly gave us in thamizh,
neelan thanakku – to such thirumangai AzhvAr;
ulagil iniyAnai – being beloved to such AzhvAr, in this world;
engaL – our master
irAmAnusanai – that is, emperumAnAr,
vandhu eidhinar – came and surrendered (to such master)
thuyarangaL – sorrows
thuyarangaL mundhilum – even if sorrows came competing with each other in excess,
muniyAr – they would not be vexed that these came;
inbangaL – pleasant and happy occurrences
moiththidinum – all came crowding as if this is their only work;
manam kaniyAr – would not think in their mind about them as ripe fruit (that everything has come together nicely).

So the point is, you too do not fear thinking about the pleasantness and disturbances.


kalai paravum – As said in “sarvE vEdhA yath padham Amananthi [katOpanishath 2.15] (the bhagavAn that all the vEdhas are reciting..), and in “vEdhAksharANi yAvanthi pathithAni dhvijAthibi: | thAvanthi harinAmAni kIrththithAni na samsaya: || vEdhE rAmAyaNE puNyE bhArathE bharatharshaba | Adhau madhyE thathAnthEcha vishNus sarvathra gIyathE [srImadh bhAgavatham 6.16.44 / mahAbhAratham – bhavishyath 132.95]”, (The chanting of the letters of vEdhas by the brAhmins is the chanting of His names / vishNu is sung in all the parts like in the beginning, middle and end of vEdhas, srI rAmAyaNam, and bhAratham, Oh best of bharatha race”), he is worshipped by all sruthi smruthi ithihAsa purANas;

thani yAnaiyai – As said in “dhyAvA pruthivI janayan dhEva Eka:” (He is only one who creates the heavens and earth), and in “sayaschAyam purushE, yaschAsAvAdhithyE, sa Eka:” (He who is in a man is the same as in the sun), and in “dhivyOdhEva EkO nArAyaNa:”(there is only one divine dhEva, that is nArAyaNan),

with none like Him, like a wild elephant, with its majesty;


kaNNamangaiyuL ninRAnai – As said in “muththin thiraL kOvaiyaip paththarAviyai niththilath thoththinai, arumbin alarai adiyEn manaththu Asaiyai amudham podhiyum suvaik karumbinaik kaniyaich chenRu nAdik kaNNamangaiyuL kaNdu koNdEnE [thirumangai AzhvAr’s periya thirumozhi 7.10.1](I have got the one who is like a collection of pearls that tempt us to make garland (prApyam – goal), he is the life of devotees, pearls kept in groups (prApakam, used as a means when in need), he is like a flower bud and blossomed (like yuvAkumara:), my heart’s desire, sugar cane grown by pouring nectar (which may be considered as hard to eat (have) so…), is also like an easily eatable fruit, in thirukkaNNamangai), – about paththarAvip perumAL who is gracing thirukkaNNamangai showing how enjoyable he is that can be experienced by everyone;

thaN thamizh seydha – As said in “nin thanakkum kuRippAgil kaRkalAm kaviyin poruL thAnE [periya thirumozhi 7.10.10](~ thirumangai Azhvar is saying to thirukkaNNamangaip perumAn: if you wish to, you too can learn the meaning of this prabandham/padhigam (these 10 pAsurams on you)), – can understand the gravity of venerability of emperumAn’s nature, form, qualities, and wealth (svarUpa, rUpa, guNa, vibhUthi), when one recites it (the prabandham) , as it would break the difficulties, and remove all the distress, that is, which he (thirumangai AzhvAr) gave us as dhramidOpanishath (thamizh), in the form of prabandham and blessed us (prabandheekariththu aruLina / ப்ரபந்தீகரித்தருளின);

neelan thanakkuto such thirumangai AzhvAr; AzhvAr himself said “kaNNamangaiyuL kaNdu koNdEn enRu kAdhalAl kaliyan urai seydha vaNNa oN thamizh [periya thirumozhi 7.10.10]” (~ I said that I got him in kaNNamangai, which is out of my love; that is me kaliyan; and I said this in the colourful and beautiful language of thamizh);

ulagil iniyAnaiin this world, for all the devotees, he (emperumAnAr) is the most loved; (including for thirumangai AzhvAr).

thirukkannamangai_manavala_mamunigalmaNavALa mAmunigaL as divining in thirukkaNNamangai

jIyar too divined “parakAla mukhAbja mithram [yathirAja vimsathi – 3] (~ emperumAnAr is like a sun to the lotus that is the face of parakAlan (thirumangai AzhvAr); which blossoms when seeing emperumAnAr)”. (Because emperumAnAr carried out the wishes of AzhvAr (who built compound walls), by administering the temple)

engaL irAmAnusanai – like he did for me, he has divined his incarnation to save everyone; to such emperumAnAr..

vandhu eidhinarE(they came and attained). As said in “srImAn Avira bhUthbhUmau rAmAnuja dhivAkara:” they understood his excellence and came (back) and joined him standing in queue.

muniyAr thuyarangaL mundhilum – when sorrows come competing with each other to reach first and surround such people, they wouldn’t feel sad, thinking Oh why have these come.

inbangaL moyththidinum kaniyAr manam – (like bees fly around their food), even if lots of happiness, as if those happiness do not have any thing else to do but be with them, would surround such people, they would not feel elated about them considering them as obtaining ripe fruits like happiness; gIthAchAryan said too, “na prakrushyEth priyam prApya nOdhvijEth prApya cha apriyam [bhagavath gIthA – 5.20] ((one whose mind is steadfastly fixed on brahmam) – neither rejoices at gaining what is pleasant, nor grieves on obtaining what is unpleasant); and abhiyukththar (vEdhAnthachAryar) too said “mathana kathanai: naklishyanthE yathIsvara samsrayA: [yathirAja sapthathi] (those who have reached emperumAnAr would not worry about good and bad things].

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

Happiness and sadness come and go, it is good that the karma is getting reduced, why get excited or become sad – is what emperumAnAr’s devotees think and stay firm.

bhagavath gIthA says that one should learn the truth about AthmA from thathva gyAnis (learned and practicing ones who understand the truth about chith (sentient), achith (non-sentient), and Iswaran (emperumAn)), and should try to attain that state, get rid of the illiteracy of thinking of the body as the Athma, stay firm in the comfort of reality of AthmA, and so not get excited or become sad about matters related to the unstable things of the world;

those who surrendered to emperumAnAr also learned the above truth from gyAnis, and so are focussed only on emperumAnAr’s divine feet and do not get excited or become sad about other things;

emperumAn is like a proud elephant; but it is such that every one can see and enjoy; such emperumAn wanted to get deeper into the meanings of thirumangai AzhvAr’s prabandham and tried to understand its meanings; periyavAchchAn piLLai’s vyAkyAnam says as AzhvAr saying to emperuman: “if you are interested, then you are going to have to be my sishya and enrich your learning – such is the weight of the core matter of this prabandham”.

‘vandhu’ eidhinar -> amudhanAr says devotees ‘came’ and joined emperumAnAr, instead of saying  ‘went’ and joined, because he is always with emperumAnAr.  (also, people had forgotten about the truth and their traditional ways and had gone away; now after realizing it due to emperumAnAr, ‘came’ (back) and joined him).

thirumangai-azhwarneelan was always seeing emperumAn at kaNNamangai to his eyes’ content, and was happy when was being with Him, and sad when was separated from Him; so he was not sad/happy related to material things;   emperumAnAr also was immersed in that neelan’s beautiful thamizh, and became dear to him; the sishyAs who depend on emperumAnAr are immersed in being servants of emperumAnAr.

– – – – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 16

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pAsuram 16

Introduction (given by maNavALa mAmunigaL)

Being pleased after thinking about the benefits he received (emperumAnAr’s grace), he wants all to become devoted (to emperumAnAr) in the same way, and for that he talks about emperumAnAr’s graceful help to this world, emperumAnAr who is the target of ANdAL’s grace, ANdAL who is the desire of emperumAn.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram, he celebrated emperumAnAr through his devotion to periyAzhvAr; in this pAsuram he talks about that AzhvAr’s daughter ANdAL’s natural compassion which emperumAnAr is living with, and his (emperumAnAr’s) nature being of extreme generosity, due to which he is constantly deliberating about giving paramapadham to everyone; when all of the ways of vEdhas were lost, and when kali (its ill effects) was spread everywhere and was ruling the world, he came from the other world to this soil and saved everyone, he is such a beloved one; and he (amudhanAr) wants everyone to be involved in that person, so he is explaining about the help of emperumAnAr.

thAzhvu onRu illA maRai thAzhndhu thala muzhudhum kaliyE
ALginRa nAL vandhu aLiththavan kANmin arangar mauli
sUzhginRa mAlaiyaich chUdik koduththavaL thol aruLAl
vAzhginRa vaLLal irAmAnusan ennum mAmuniyE                                     16


Word by word meaning (given by maNavALa mAmunigaL)

arangar – periya perumAL’s
mauli sUzhginRa malaiyai – garland worn on the thirumudi (divine head)
sUdik koduththavaL – wore that in her hair, made it fragrant, and gave Him; such glory; such ANdAL’s
thol aruLAl – her natural kindness as his water source for growing;
vAzhginRa vaLLal – (he) lives due to that; he is extremely generous
mAmuni ennum – distinguished muni (deliberates)
irAmAnusan – that is emperumAnAr;
Since it is eternal, not created by anyone, significant beyond what is seen (prathyaksham), or inferred (anumAnam), and existing as truth by itself …
oru thAzhvilla maRai – that is, vEdham that is not deficient, in being its own reference,
thAzhndhu – due to those who do not accept it and those who interpret it wrongly, it became subdued and degraded, like the darkness that would spread when light is hidden,
thala muzhudhum – in all of the earth
kali – kali yuga
ALginRa nAL – was ruling, during that time,
vandhu – (he) came (to this world) as requested (by emperumAn)
aLiththavan kANmin – see the one who redeemed that vEdha, and protected the world;
Implication is, like me shouldn’t you too live relating only to him (emperumAnAr) and to nothing else.


arangar mauli referring to periya perumAL who is in kOyil (srIrangam) in divine rest, since he is the one having divine rest in srIvillipuththUr as vadaperum kOyil udaiyAn; for such swAmi’s divine head;

sUzhginRa mAlaiyai – flower garland that can be used for decorating {, or, that can be decorated by emperumAn}

sUdik koduththavaLin her divine hair, as can be referred as ‘thAzh kuzhalAL’, first she decorated herself with that garland, and then removed it for presenting to the swAmi. As this happened, she was named ‘sUdik koduththavaL’ (~one who wore and then gave), and then that itself became her identity (her name is not mentioned in this pAsuram); like also said in ‘sUdik koduththa sudark kodiyE [thiruppAvai thaniyan]’.

emperrumAnAr-ANdALsUdik koduththavaL with koyil aNNar

thol aruLAl – As said in “udhathi parama vyOmnOr-vismruthya mAdhrusa-rakshaNa-kshamamithi dhiyA bhUya:srIranga dhAmani mOdhasE [srI parAsara bhattar’s guNa rathna gOsam – 56] (You spurned both the place of samudhra rAjan (your father) and parama padham (your husband’s place), and you have come to srIrangam for us) (this is said towards srIdhEvi nAchiAr, but applies to bhUmA dhEvi (ANdAL) as well) {maNavALa mAmunigaL also said “vaikuntha vAn bhOgam thannai igazhndhu, AzhvAr thirumagaLArAi [upadhEsa rathinamAlai – 22] (~spurned the comforts of srI vaikuntam and was born as divine daughter of AzhvAr)},

and in “anugraha mayIm vandhE nithayam agyAtha nigrahAm [vEdhAnthAcharyar’s yathirAja sapthathi – 2] (~thAyAr is full of blessings, and is incapable of taking any punitive action),
so, as she is the mother for all in these worlds, due to that motherly relationship, she is naturally merciful.

vAzhginRa by her mercy only, you see, is his well-being. When emperumAnAr performed charaNAgathy (surrendering), when azhagiya maNavALan had given sERththi (together) with srI ranga nAyakiAr in her sannidhi, he started with ‘bhagavan nArAyaNAbhi mathAnu rUpa [gadhya thrayam]’, it is famous that he performed prapaththi at Her divine feet first to begin with.

vaLLalin this way, through Her he performed prapaththi to Him, and got the benefit, and he gave that benefit to everyone in this world – such a great generous one. jIyar also divined about this beauty by saying “kAlathrayEpi karaNathraya nirmitha athi pApakriyasya saraNam bhagavath kshamaiva | sA cha thvayaiva kamalA ramaNErththithA yath, kshEmassa Eva hi yathIndhra! bhavathsrithAnAm [yathirAja vimsathi – 18]” (~rAmAnuja! for the sins one performed using the three faculties – mind, body, and speech, it is srIranganAthan who is present in srIrangam the only refuge during all three times of the day; in fact, it is the prayer of dhEvarIr through gadhya thrayam to aranganAthan during the divine day of panguni uthram that is our protection; this is our only protection.)

enRum mAmuni – as he is this much generous, he is always deeply deliberating about the protection of his devotees.

irAmAnusan – that is, emperumAnAr.

thAzhvu onRu illA maRai – vEdham not having any deficiency is about – bramam (mistaking one for other); pramAdham (forgetful); vipralambam (contradictions), etc.; purushapraNIthathvam (being created by someone); svaprAmANyE anya sApEkshathvam (having to refer to something else as source); anithyathvam (not existing at times/not lasting); and so on – none of these deficiencies are present in vEdhas.

maRai thAzhndhusuch vEdham got affected badly due to bAhya kudhrishtis (those not accepting vEdhas, and those giving wrong meanings to vEdhas), and due to the nature of kali yuga; kali cramped and tried to destroy the vEdha; (this is explained in length quoting vishNu purANam and srImath bhAgavatham); due to the badness of kali, it was walking in ways that should be rejected, and cornered and side tracked the vEdham.

thala muzhudhum kaliyE ALginRa nAL – Like how when light is hidden/removed, the darkness would surround and occupy the whole place, by the nature of this world that brings in darkness (ignorance), kali yuga was ruling alone this world; if time and place are right and amicable, then it would be possible to correct and protect; unlike that, the place was having multi-faceted enemies (of vEdhas), and time belonged to such people (so it was hard).

vandhu – during such terrible place and time, from Paramapadham he came as a blessing, as a divine incarnation in this world at srIperumbUthur

aLiththavan kANminhe came so and protected everyone, please see! Meaning is that, all of you please understand that he is your protector, so surrender to him and live right. AzhvAr too said, ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi 5.2.1] (~ Watch for it! kali’s effects will be destroyed!’).

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

vEdhas ever present means that the sequence of words is always the same – during annihilation when it is present in the divine mind of emperumAn, and after it is passed as is to brahmA during his creation process;
arangar – unlike in his other pAsurams where he says ‘arangan’, here he says ‘arangar’ -> similar to ANdAL using the word ‘arangar’ during praNaya rOsham (upset with emperumAn due to separation).

Andal Thirkalayanam-779299-p_kumar.blogspot.com
arangar – can be considered as a plural of arangan; like how those who attained mukthi might assume different forms in order to do kainkaryam, here emperumAn due to his extreme love for ANdAL, is taking different forms to be with her – he came from the form of arangan of srIrangam to the form of vadaperum kOyil udaiyAn at srIvillipuththUr; so two of them;
This is followed by very detailed descriptions about emperumAn’s love for ANdAL, greatness of ANdaL, greatness of emperumAnAr due to his considering thiruppAvai as an upanishath, and getting the name of thiruppAvai jIyar, how emperumAnAr removed the darkness created by kali, and so on.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 14

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kulasekarazhwarkulasEkara AzhwAr – thiruvanjikkaLam

Ramanuja_SriperumbuduremperumAnAr – srIperumbUthUr

pAsuram – 14

Introduction (given by maNavALa mAmunigaL)

Since emperumAnAr, who praises those who recite the divine poems of srI kulasEkarap perumAL, does not separate from me (paragatha svIkAram), adiyen have rid of the impulse of using other means for reaching the goal (, says amudhanAr).

Introduction (given by piLLailOkam jIyar)

This emperumAnAr in his previous incarnation was engaged with chakravarthi thirumagan (srI rAman); now srI kulasEkarap perumAL is deeply engaged in that, and as said in ‘sUthrE maNigathA iva’ like how an expert in gems would string them together, this AzhvAr had taken out from sAsthram the good gems and using his divine words created the prabandham; the divine feet of the noble ones who are involved in the experience of such prabandham of this AzhvAr are always praised by emperumAnAr; and such emperumAnAr would not rid of me; and because of that. the nature of taking the suffering by doing other means for reaching the goal has gone from me, (says amudhanAr).

gathikkup pathaRi venkAnamum kallum kadalum ellAm
kothikkath thavam seyyum koLgai aRREn kolli kAvalan sol
pathikkum kalaik kavi pAdum periyavar pAdhangaLE
thuthikkum paraman irAmAnusan ennaich chOrvilanE                  14


Word by word meaning (given by maNavALa mAmunigaL)

kolli kAvalan – srI kulasEkarap perumAL
kalai sol pathikkum – compiled the words from sAsthram like setting the stones of gems (in an ornament)
kavi – (as) poems;
pAdum periyavar – those who recite such poems as the outlet of their love;
pAdhangaLE thuthikkum – he who worships such noble ones’ divine feet,
paraman – he who does not have any one better than him in devotion toward bhAgavathas (devotees),
irAmAnusan – that is emperumAnAr,
ennaich chOrvilan – would not separate from me; so,
kathikkup padhaRi – becoming anxious about the benefit of the goal; as said in (poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum [mUnRAm thiruvanthAdhi – 76] (~ don’t have to do difficult penances)
vem – very hot
kAnamum kallum kadalum – indiscriminately in all of the places of forest, mountain, and sea;
ellAm kothikka – such that all the faculties of the body heat up together,
thavam cheyyum koLgai aRREn – am rid of the intention to do such thapas (penance) .
venkAnamum kadalum ellAm kothikkath thavam seyyum koLgai – due to the intensity of the penance, those places themselves heat up – so explain some people.
kolli kAvalan sol pathikkum kalaik kavi – due to the overflowing involvement, srI kulasEkarap perumAL wrote about it as poetry, like filling a jewel with gems, and is in the form of sAsthram.
koLgai – svabhAvam
sOrvu – separation;   sOrvilan – am not having separation.


kolli kAvalan sol padhikkum kalaik kavisrI kulasEkarap perumAL who graces/protects the place thiruvanjikkaLam also known as kolli nagar, added in his prabandham in the right and fit places the details of bhagavath svarUpa rUpa guNa vibhUthi (nature, form, qualities, and wealth of emperumAn), and the thathva hitha purushArththam (truth, means, and goal) as given by sAsthras as their core meanings; like how an eager expert would know how to string together the gems in the right combination and setup. Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi).

kAvalan – rakshakan (protector).

pAdum periyavar pAdhankaLE – only the divine feet of those noble and knowledgeable ones (gyAnAdhikar) who, as an outlet of their devotion sing/recite this prabandham – such nobles ones as nAthamunigaL, ALavandhAr, periya nambi, thirumalai nambi, thirukkOttiyUr nambi, thiruvarangap perumAL araiyar, thirumAlai ANdAn.

thuthikkum paraman – (emperumAnAr praises those divine feet); As said in “guru padhAmbujam dhyAyEth gurOr nAma sadhA japEth gurOr vruththAschaka dhayEth gurOr anyam na bhAvayEth archhanIyamcha vandhyascha kIrththanIyascha sarvathA, (emperumAnAr) is always involved in praising, to the extent of having no comparison to such a superior level of devotion to bhAgavathas. The one who got mayarvaRa mathinalam (true knowledge with no blemishes) too divined “yavarElum – emmai ALum paramar [thiruvAimozhi 3.7.1]”, and, “nammai aLikkum pirAkkaL [thiruvAimozhi 3.7.5]”.

irAmAnusan ennaich chOrvilanE irAmAnusanemperumAnAr; ennai – me who has been accepted by emperumAnAr’s own mercy (paragatha svIkAram); chOrvilan – (emperumAnAr) would not get rid of me from now on.

From then, I got interested in prApyam (goal), and stopped paying attention to other means. prApakAnthara parithyAgaththukkum agyAna ashakthigaL anRu svarUpa virOdhamE pradhAna hEthu. “prApakAntharam agyarkku upAyam, gyAnigaLukku apAyam”, so it is said (in srI vachana bhUshaNam 116-118) (~ main reason to avoid going for other means (to reach the goal), is not due to ignorance or inability, but it is against our true nature; It is said, “other means are means for ignorant people; dangerous for knowledgeable/enlightened people”).

gathikkup pathaRi – being anxious to reach the ultimate goal

venkAnamum kallum kadalum As said in “poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkkavum vENdA [mUnRAm thiruvanthAdhi – 74]”, and “Un vAda uNNAdhu uyir kAvalittu udalil piriyAp pulan aindhum nondhu, thAm vAda vAdath thavam cheyya vENdA”, and “kAyOdhu nIdu kani uNdu vIsu kadunkAl nugarndhu nedunkAl amaindhu thIyodu ninRu thavam cheyya vENdA” [periya thirumozhi 3.2.1], in the very cruel forests, and living in the caves of mountains, and being in very cold waters, standing in the middle of five fires,

ellAm kothikkath thavam cheyyum – doing penance while all parts of the body are suffering together;

koLgai aRREn – got such impulse removed in me.


venkAnamum kallum kadalum ellAm kothikkath thavam cheyyum koLgai aRREn – is to say that I got removed of the impulse to do such severe penances and causing violent disturbance to the worlds. (This is shown with examples from bhagavath gIthA, srI rAmAyaNam, and bhAgavatham, where the penances cause the worlds to stir and become disturbed violently).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

Azhvar, starting from ‘iruLiriyach chudar maNigaL’, through ‘nalam thigazh nAraNan adik kIzh naNNuvAr’, gave us the enjoyable prabandham (perumAL thirumozhi). -> and these pAsurams, and ones in the middle like ‘mudi mEl mAl adiyaiyum [perumAL thirumozhi 7.1]”, and “arasu amarndhAn adi [perumAL thirumozhi 10.7]”  refer to the divine feet of emperumAn.  But emperumAnAr who is involved in the divine feet of this AzhvAr is focused on the divine feet of the devotees.

ennaich chOrvilan – he would not leave me since he has accepted me into his fold; only if I had tried and gone to him would there be a chance of me leaving him; since it is paragatha svIkAram there would not be any separation between me and emperumAnAr.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 13

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pAsuram 13

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that our prApyam (destiny) is the divine feet of emperumAnAr who does not have affinity toward anything other than the divine feet of thoNdaradippodi AzhvAr.

Introduction (given by piLLai lOkam jIyar)

In the previous pAsuram, (amudhanAr) celebrated emperumAnAr based on his relationship with thirumazhisai AzhvAr. In this pAsuram: (amudhanAr) had served first at the divine feet of periya perumAL; in that perumAL this AzhvAr too was fully involved, and as said in “maRRum Or dheivam uNdE [thirumAlai – 9]” (~there is no other perumAL), this AzhvAr did not seek any other perumAL, having such pAthivratham (chastity), that is, srI thoNdaradippodi AzhvAr; emperumAnAr does not seek anything other than that thoNdaradippodi AzhvAr’s divine feet; such emperumAnAr is my destiny (says amudhanAr);

seyyum pasum thuLavath thozhil mAlaiyum senthamizhil
peyyum maRaith thamizh mAlaiyum pErAdha sIr arangaththu
aiyan kazhaRkaNiyum paran thAL anRi AdhariyA
meyyan irAmAnusan charaNE gathi vERenakkE                               13


Word by word meaning (given by maNavALa mAmunigaL)

seyyum – made by him who is a very distinguished devotee (mikka sIrth thoNdar)
pasum thuLavam – using thiruththuAzhai (thuLasi) that is bright and colourful from the touch of his hands
thozhil – put together
mAlaiyum – divine garland, and
sem – bright by nature
thamizhil – in the language of such thamizh,
peyyum – created in it,
maRai – can be said as Vedha
thamizh mAlaiyum – using thamizh grammar,
pErAdha – As said in “vIdil sIr”, forever existing,
sIr – having auspicious qualities
arangaththu aiyan – As said in “aiyanE aranganE”, periya perumAL who is resting in kOyil (thiruvarangam), with a showing of all type of relationships (with jIvAthmas)
kazharkaNiyum – being devoted to such periya perumAL’s divine feet, in the pinnacle of subservience {not seeking any other perumAL of any other dhivya dhEsam},
paran thAL anRi – not anything other than the divine feet of srI thoNdaradippodi AzhvAr who is in the state of having nobody better than him in subservience; {mAmunigaL has included a ‘srI’ here to show the wealth of AzhvAr that is kainkaryam}
AdhariyA – not seeking (other than emperumAn/AzhvArs/AchAryas)
meyyan – swAmi (master) of truth
charaNE – divine feet only
enakku vERu gathi – is specially my destiny/goal.

peiyum – creating
pErAdha – not separating.


seyyum pasum thuLavath thozhil mAlaiyum – The garland of thiruththuzhAi made by him in correct form such that it appears colourful, bright, and new (pudhukkaNippu) due to the touch of his hands, and be wondered by the followers who appreciate his kainkaryam as a garland of vaijayanthI vana mAlai (garland in  perumAn’s chest) or kalampagan mAlai; as he himself sang “thodai oththa thuLabamum kUdaiyum polindhu thOnRiya thOL thoNdaradippodi [thiruppaLLiyezhuchchi – 10]” (~describing himself as one holding the basket of  thiruththuzhAi), he can identify himself as such (as one making such garlands, as devotees of devotees);

emperumAnAr-thoNdaradippodi AzhwAremperumAnAr with thoNdaradippodi AzhvAr

senthamizhil peyyum maRaith thamizh mAlaiyumUnlike the great vEdhas that are only eligible for three varNas (sets of people), this (AzhvAr’s prabandham) is easily understood by lay persons and is eligible for everyone; uses words that are congruent and so removes any confusion; unlike (vedhAs that) give room for misunderstanding, this AzhvAr’s prabandham helps understand the most accurate and truthful meaning that is written in well-describing thamizh, as if the prabandham can be called as vEdham by itself; such is this AzhvAr’s prabandham that is a thamizh garland, called “thirumAlai”. Here ‘peyyum’ is a key word, to mean ‘to make (in a suitable/natural way)’ (mUda nei ‘peidhu’ in thiruppAvai).

pErAdha sIr arangaththu aiyyan {about emperumAn of thiruvarangam} As said in “para asya sakthir vividhaiva srUyathE svAbhAvikI gyAna bala kriyA cha [svEthashvathara Upanishath 6.8] (~the powers of paran (emperumAn) are supreme; his powers are revealed in many ways)”, and in “yas sarvagya: sarva vith”(~he who knows everything, and understands everything), and in “nithya: sathya: nish kaLanka: niranjana: nir vikalpa: nirAkyAtha: sudhdha: dhEva Eka: nArAyaNa: [nArAyaNa upanishath – 2] (~ever existing, true, no blemishes, holds all auspicious qualities, never changes, pure, etc., that is one lord, nArAyaNan), and in “IRila vaN pugazh nAraNan [thiruvAimozhi 1-2-10]” (boundless list of auspicious qualities), He possesses such qualities;

(aiyyan) and as said in “mAthA pithA bhrAthA nivAsassh saraNam suhrudh gathi:” (~nArAyaNan is all the relationships), and in “pithAsilOkasya charAcharasya” (~you are the lord for everyone in the world), and in “pitha bhrAthA cha mathA cha mAdhava:” (mAdhavan is all the relationships), and in “thAyayth thanthaiyAy [thiruvAimozhi 2-3-2, and 7-8-1]” (~as a mother and father), and so on can be said about his all-pervading relationship with us, is the one in sleeping position in kOyil (thiruvarangam), that is periya perumAL. Azhvar too in his prabandham said the same words ‘aiyanE aranganE [thirumAlai – 33]’.

arangaththu aiyyanemperumAn has got such an affinity to this place, that he identifies himself by the name of the place.

pErAdha – never leaving.

kazharkku aNiyum – to such emperumAn, thoNdaradippodi AzhvAr presented as a decoration to His divine feet

paran – to such AzhvAr who is qualified as the pinnacle of subservience to emperumAn, such that it can be said there is no body above such level; such srI thoNdaradippodi AzhvAr;  he too prayed to emperumAnthoNdaradippodi ennum adiyanai aLiyan enRu aruLi un adiyArkku AtpadhuththAi [thiruppaLLiyezhuchchi – 10]” (~bear with this simpleton named thoNdaradippodi (dust of the divine feet of your devotees), and make me serve your devotees).

thAL anRi – other than those divine feet (of AzhvAr); covers the divine feet of other AzhvArs that are in this AzhvAr’s group, and all prapannas starting from periya mudhaliyAr (sEnai mudhaliyAr);

AdhariyA meyyan – He (emperumAnAr) does not appreciate those who use other means, such a truth seeker; says only whatever he saw through the sAsthras about emperumAn, being such truthful; as his divine bed he has been seeing the nature, form, and wealth of emperumAn, and now as an incarnation, he has truthfully provided such details in his srI bhAshyam; so he is referring to him as ‘meyyan’.


charaNE gathi vERu enakkE – With the ‘E’ when referring to his divine feet, it talks about ananya gathithvam (no other destination).

enakkE – for adiyEn who would not do any other activities, and who is such an akinchan (a destitute), it is only dhEvarIr’s (your) divine feet that are means and destiny. (so showing Akinchanyam and ananya gathithvam). It shall be said, “upAya upEya bhAvEna thathavatha: sarva dhEsikai: .. sUnishchithAngri padhmAya yathirAjAya mangaLam” (~It is the AchAryan who is the means and destiny ..)

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

seyyum – (makes) thoNdaradippodi AzhvAr made two types of garlands – thiruththuzhAi garland, and thamizh garland. ANdAL too; but she gave flower garland that was made by her father; here AzhvAr is making the garland himself; so ‘seyyum’.

Whereas amudhanar said earlier that poigai AzhvAr combined the meanings of vEdhas and thamizh (onRath thiriththu), and pAN perumAL gave the meanings of the four vEdhas in noble thamizh (nAn maRaich chemporuL senthamizhAl aLiththa), here amudhanar is saying thoNdaradippodi AzhvAr gave the prabandham as if vEdhas became thamizh itself.

aiyan – In the prabandham of thirumAlai, periyavAchchAn piLLai gave vyAkyAnam for this word as, emperumAn being a natural relative.

emperumAn is the pinnacle of sEshithvam (lord) – identification for that are his chankam (conch), and chakram (disc); thoNdaradippodi AzhvAr is the pinnacle of sEshathvam (servitude) – identification for that is his thiruththuzhAi basket.

So, prApyam (destiny) of thiruththuzhAi AzhvAr is arangaththu aiyan‘s divine feet; for thoNdaradippodi AzhvAr who places that garland, destiny is the divine feet of devotees who are happy to see AzhvAr doing kainkaryam to thiruththuAzhAi AzhvAr (for making it reach emperumAn‘s divine feet); emperumAnAr‘s destiny is this paran’s, that is AzhvAr‘s divine feet; amudhanAr‘s destiny is the AchArya emperumAnAr‘s divine feet.

– – – – –

Translation: raghurAm srInivAsa dasan

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rAmAnusa nURRanthAdhi – 12

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pAsuram 12

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says he would befriend only those who do not befriend anyone other than emperumAnAr who in his heart has kept the divine feet of thirumazhisaip pirAn.

Introduction (given by piLLai lOkam jIyar)

The previous four pAsurams are a section where it is about getting to the devotees of emperumAnAr who is a devotee of the AzhvArs; he who lived along the same time as the first three AzhvArs (mudhalAzhvArs), and who based on advice and reformation by pEyAzhvAr had understood about thathva (truth), hitha (means), purshArththa (goal), yAthAthmya gyAnam (knowledge of inner meanings of self, emperumAn, etc)., is thirumazhisai AzhvAr; emperumAnAr has placed, and worships, thirumazhisai AzhvAr‘s divine and enjoyable feet in his heart; and there are devotees who have surrendered to such emperumAnAr’s  ultimate enjoyable divine feet ; there are gyAnIs who have the mental strength to not depend on anyone other than such devotees; and adiyen am a bakthA for only such gyAnis, says he (amudhanAr).

idam koNda kIrththi mazhisaikku iRaivan iNai adippO
dhadangum idhayaththu irAmAnusan am poRpAdham enRum
kadam koNdu iRainjum thirumunivarkku anRik kAdhal seyyA
thidam koNda gyAniyarkkE adiyEn anbu seivadhuvE                          12


Word by word meaning (given by maNavALa mAmunigaL)

idam koNda – Present all around the earth
kIrththi – is the excellence
mazhisaikku iRaivan – of thirumazhisaip pirAn;
iNai – having the beauty of togetherness
adippOdhu – is the adorable flower that is his divine feet;
idhayaththu – having such a heart
adangum – (where AzhvAr’s such divine feet has) settled down
irAmAnusan – (is) emperumAnAr;
am – (his) distinguished
pon – and which is available for everyone to surrender to
pAdham – (is his) divine feet;
enRum – at all times
kadam koNdu – (they) think that it (the divine feet) is the goal for their nature
iRainchum thiru – having the wealth of worshiping (such divine feet of emperumAnAr);
kAdhal seyyA – not be friends with
munivarkku anRi – other than those who meditate about the above;
thidam koNda gyAniyarkkE – gyAnis having such extremely determined mind;
adiyEn anbu seyvadhu – adiyen befriend only (such gyAnis)

kadam = kadan -> way to do
dhidam -> dhruDam -> determined mind
koLgai -> having such thing


idam koNda kIrththi – To test the greatness of his excellence of qualities that is spread all over the world, rudhran along with pArvarthi came and discussed in length and went away surprised by seeing his prowess;

and in kanchIpuram when after an old woman served him for some time he gave her youthfulness and loveliness;

(and because of that) and as AzhvAr started leaving from his town due to lowly troubles (from the king) and was going towards the south, as emperumAn who was lying down in that place also started to go with him, AzhvAr requested him (later) to go back to the temple, and emperumAn did what was mentioned, and emperumAn continues to show that he did so by the name of ‘sonna vaNNam seydha perumAL’ (yathOkthakAri – perumAL who did as was mentioned);

and in chOzha maNdalam as he was going through an agrahAram (royal donation of land to brahmins), a few people were reciting vEdhas, and they stopped it when they saw this AzhvAr {since they considered him not eligible to hear the vEdhic sound}, and as AzhvAr moved further they were not able to remember what came next in recitation, and they got surprised and went and called back AzhvAr, and AzhvAr took a black grain and split it to indicate it {next vEdhic word to continue from}, and the brahmins were able to recollect it – and this is a famous incident;

(amudhanAr) is saying ‘idam koNda kIrththi’ by thinking about all such greatness of AzhvAr.

idam koNda kIrththi – As said in pAsuram ‘niRpadhum Or veRpagaththu [thiruchchandha viruththam – 65]’ , his excellence/fame that is spread in all directions;

mazhisaikku iRaivan – Being a swAmi (master) of the dhivya dhEsam called thirumazhisai, and being identified by that name; that is, thirumazhisaip pirAn.

emperumAnAr-thirumazhisai AzhwAremperumAnAr with thirumazhisai AzhvAr

iNai adippOdhu – lotus flowers that is, the two divine feet that are most enjoyable and comforting; pOdhu = padhmam : lotus.

adangum idhayaththu irAmAnusan – In the atom sized mind, the pervasive divine feet could be fit in – emperumAnAr having such a region of heart {large heart}.

am poR pAdham – the divine feet (of such emperumAnAr), which is like a container of loveliness, which is distinguished, and which is desired, and which is available for everyone to surrender to;

enRum – at all times

kadam kOndu iRainjum – as said in ‘nasamsayasthu thadh bhaktha paricharya rathAthmanAm’ (~for the devotees of emperumAn’s devotes there is no doubt about attaining emperumAn), ‘gururEva parambrahmam’, and ‘nIkkamillA adiyAr tham adiyAr adiyAr em kOkkaL [thiruvAimozhi 8.10.10] (~the devotees of the devotees of the devotees of emperumAn are my lords), (so) it is emperumAnAr’s divine feet that is considered as to be attained; those who are determined to do so;

thiru munivarkkanRik kAdhal seyyA – having such infinite wealth, and always thinking deeply about such help of emperumAnAr; as said in ‘“thruNIkrutha virinchAdhi nirankusa vibhUthaya: rAmAnuja padhAmbhOja samAsrayaNa sAlina: “ [prArththanA panchakam – by kUraththAzhvAn] (One who is dedicated to rAmAnujar’s lotus feet would ignore all the worlds (of leelA vibhUthi) as a grass/dust); except such people who don’t praise other than based on the deepest secret from sruthi, smruthi, ithihAsams, and purANas that is about charama parvam (ultimate state (of being devotee ((of devotees) ));

thiDam koNda gyAniyarkkE – only to the knowledgeable learned people who have such determination in their minds; thiDam – dhiDam = dhriDam -> strong will; koNda – having such;

{Examples of such gyAnis, who were devoted to emperumAnAr: }

This is a famous incident: One day, azhagiya maNavALan (srI ranganAtha) on a vAhanam came near emperumAnAr’s Mutt, emperumAnAr came out and fell on His feet and went back in to the Mutt; he saw that vaduga nambi did not come out and do the same but stayed inside; and asked, “Why did you not come out to worship namperumAL?”; and he replied, “If I came out to worship dhEvarIr’s perumAL, then the preparation of milk for my perumAL would be affected, isn’t it?”.

Due to the trouble of krimi kaNda chOzhan, emperumAnAr went to mEl nAdu (thirunArAyaNapuram / mElkote); AzhvAn went to that fellow’s assembly and won the kudhrushtis (who misinterpret vEdhas), and returned to kOyil (srIrangam) and was living there – during that time one day as he went to visit periya perumAL, the king’s men policing the entrance to the temple saw him and informed him about king’s order of ‘do not allow anyone inside the temple who is having the connection of rAmAnujar’, and some others of them said, he (AzhvAn) is a person of higher knowledge/qualities, let him in’; AzhvAn listened to their conversation, felt terrible about himself, and retreated, and said the knowledge and darshan of emperumAn outside of relationship with emperumAnAr is not for us; and so after that he did not go back to the divine feet of periya perumAL until emperumAnAr returned to kOyil; this is also well known.

(I am subservient) to such strong willed and noble people.

adiyEn anbu seivadhuvE – adiyEn: me who is of the nature of having subservience up to the devotees. anbu seivadhuvE – I befriend such devotees and be devoted to them.

jIyar also prayed for this, in “vAchA yathIndhrapAdhAnu chinthana paras sathatham bHavEyam” [yathirAja vimsathi].

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

‘idam’ could refer both to this world and the other world (srIvaikuNtam). thirumazhisai AzhvAr‘s fame is spread in both this world and the other world.  emperumAn‘s nature is to protect; jIvAthmA‘s nature is to be a recipient of that protection; this gyAnam is fully understood mainly by thirumazhisai AzhvAr; no body else in any place seem to have understood as much as understood by him in this world (svarUpa gyAnam);

Now, are there anyone in parama padham who have such clear knowledge like him? Even though the AthmAs there have got clear knowledge, they did not get such gyAnam from out of this world that creates darkness in mind. So since even while living in this world AzhvAr got such knowledge, so how can others there be equal to him?

How about emperumAn who is the lord of both the worlds? Does his knowledge equal that of this AzhvAr? No, because since there is no one who can protect Him, he cannot fully understand the meaning of this knowledge.

So, only this AzhvAr‘s fame (of being subservient) is spread in all the worlds.

idam – place of stay – In thiruvekkA, emperumAn stayed in the place shown by AzhvAr. Such fame.

idam – emperumAn, from His places of Uragam, pAdagam, thiruvekkA, came and stayed in the heart of thirumazhisai AzhvAr;

idam koNda kIrththi – can be attributed to thirumazhisai; when dhEvas wanted to know a best place where they could go and do noble deeds, the scale tipped to the side of thirumazhisai with all other places kept on the other plate of the scale.

am poR pAdham – pon : gold.  A golden vessel would stay usable as is even if any kind of people touch it; similarly emperumAnAr‘s divine feet can be reached by anyone. It is sarva samAshraNIyam.

iRainjum thiru – seeking, wealth;  seeking (emperumAnAr‘s divine feet) itself is the wealth; even though seeking emperumAn is also considered wealth, as said in ‘gajAntham aishvaryam‘ (pinnacle of wealth is maintaining and feeding an elephant), pinnacle of wealth here is going up to seeking the AchAryan.

thiru munivarkku anRik kAdhal seyyA – Similar to “maRandhum puRam thozhA mAndhar [nAnmugan thiruvanthAdhi – 68] (~won’t worship others even by mistake)”.

– – – – –

Translation: raghurAm srInivAsa dasan

archived in http://divyaprabandham.koyil.org

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rAmAnusa nURRanthAdhi – 11

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pAsuram 11

Introduction (given by maNavALa mAmunigaL)

(amudhanAr) says that it is not possible for him to complete talking about the distinguished practicing (of sAsthra and sampradhAya) of those who have surrendered to emperumAnAr who holds in his head the divine feet of thiruppANAzhvAr.

Introduction (given by piLLai lOkam jIyar)

Till now with the three pAsurams celebrated the relationship of emperumAnAr with mudhal AzhvArs; in this pAsuram – for self to have this much of ability/qualification (to sing) as enabled in the initial stage by periya perumAL – in whose divine feet thiruppANAzhvar right from him birth was in love, thiruppANAzhvAr who was celebrated as ‘isaikArar [thiruvAimozhi 1.5.11]’ (poet/having sweet tunes) by nammAzhvAr; such thiruppANAzhvAr’s divine feet is always sought by emperumAnAr; those who have surrendered to such emperumAnAr – their practices (of following sAsthra and sampradhAya) cannot be completely talked about by me in this big world (says amudhanAr).

sIriya nAn maRaich chemporuL senthamizhAl aLiththa
pAriyalum pugazh pAN perumAL charaNAm padhumath
thAriyal chenni irAmAnusan thannaich chArndhavar tham
kAriya vaNmai ennAl solloNadhu ikkadalidaththE                11


Word by word meaning (given by maNavALa mAmunigaL)

sIriya – (vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAn
nAl – four types consisting of rig etc.,
maRai – such vEdhAs
semporuL – having a smooth run of words
senthamizhAl aLiththa – helped (get such meanings) through the beautiful poems of thamizh
pugazh – having the fame
pAr iyalum – being in this world
pAN perumAL – such thiruppANAzhvAr
charaNAm padhumaththAr – the lotus that is the divine feet (of the AzhvAr)
(thAr)iyal senni – (emperumAnAr) having a divine head that holds (such divine feet) as decoration
sArndhavan tham – those who have completely surrendered as their refuge
irAmAnusan thannai – to such emperumAnAr
kAriya vaNmai – their distinguished practicing
ikkadal idaththu – in this world that is surrounded by sea
ennAl solloNAdhu – it is not possible for me to complete talking about that.

Connecting the words differently, ‘ikkadal idaththE irAmAnusan thannaich chArndhavar’ to mean that in this world where there is not too many people who would do bhagavath samAsrayaNam (surrender to emperumAn), these people have reached the pinnacle of it and have surrendered to His devotee that is emperumAnAr as their refuge.

pAriyal – ‘iyal’ here means being so / happenings.
(charNAm padhumath) thAriyal – ‘iyal’ here means decorating, with,  thAr -> flower.

When considering the words as ‘kAriyal vaNmai’, having the generosity of the dark cloud (kAr); like the clouds that would equally pour in the land and the sea, the devotees of emperumAnAr pour about all of his auspicious qualities to everyone.


sIriya nAn maraich chemporuL – As said in “sAhi srIramruthAsathAm”, vEdhas are the wealth for the learned (sath); and it is in the form of four types rig, yajur, sAma, and athrvaNa. Out of this, as said in “asAram alpa sAramscha sAram sAratharam thyajEth! – bhajEth sAratharam sAsthram rathnAkara evAmrutham – aNubhyascha mahadhbhyascha sAsthrEbya:mathimAnnara: – sarvathassAramAdhadhyAth pushpEbya iva shat padha:” (rid of useless and mediocre ones, and take only the best meanings from vEdhas), and in, “sruthi padha viparItham kshavEkalpam sruthowcha prakruthi purusha yOga prApakAmsOnapathya: – thadhi havibdhaguptham mruthyubIthAvichinvanynthupanishadhamruthAbdhEr uththamam sAramArya:”,

(~take the best one from the vEdhas, that is the ashtAksharam and the like);

(prabandham amalanAdhipirAn) considers the auspicious meanings of the components a, u, ma of the praNavam which is the essence from the ashtAksharam; (‘a’malanAdhipirAn, ‘u’vandha uLLaththanAi, and ‘m’andhi pAi; and rest of thirumanthram in the remaining pAsurams; for more experience see: http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-thiruppanazhwar.html )

AzhvAr gave such great meanings using beautiful thamizh:

senthamizhAl – As “amalanAdhipirAn [amalanAdhipirAn-1]”, and as “uvandha uLLaththanAi [amalanAdhipirAn – 2]”, and as “mandhipAi vada vEnkata mAmalai [amalanAdhipirAn – 3]” that are the first words of the first three pAsurams of his prabandham amalanAdhipirAn, where he added the essence/root of vedhAs that is praNavam (aum), and adding other letters to those first letter (a,u,m) (through first words of pAsuram meaning);

aLiththa – gave (the prabandham) and protected everyone

pAriyalum pugazh – glory and auspicious qualities that have spread in all the worlds; that are in the happening;

pAN perumAL – As called as “isaikArar [thiruvAimozhi 1.5.11]” (poet/having sweet tunes), thiruppANAzhvAr was born in the lineage (pANar / nampAduvAn of kaisika purANam) of those who create divine songs, deeply learned the ways of music, and as said in ‘Ethath sAma gAyan nAsthE’, he sang sweetly for the pleasure of periya perumAL; and his identity itself is related to such singing; such noble thiruppANAzhvAr.

emperumAnAr-thiruppANAzhwAremperumAnAr with thiruppANAzhvAr

charaNAm padhumaththAriyal chenni – As said in “guru pAdhAmbujam dhyAyEth” , and “bhavath padhAbjE hrushtAsthu nithyam anubhUyamamAsya bhudhdhi:”, having the most enjoyable lotus feet (of thiruppANAzhvAr) in his (emperumAnAr) divine head, like how others would decorate their heads with crown etc.

irAmAnusan thannai – such emperumAnAr who is having the limits of being subservient to the devotees (of emperumAn).

sArndhavar tham – those who have taken (emperumAnAr as their) refuge

kAriya vaNmai – As said by vEdhAnthAchariar in “samaya niyathayA [nyAsa vimsathi -1 ]” they follow as per sampradhAyam (tradition), that is, as advised by piLLai lOkAchariAr in “karththavyam AchArya kainkaryamum, bhagavath kainkaryamum [srI vachana bhUshaNam -275]” (what is to be done is service to AchAryan and emperumAn), they have the greatness of following the ways; their generosity of showing in action to all the prapannas that this is the way to do such service;

ennAl solloNAdhu ikkadal idaththE – In this world that is surrounded by the seas, as it is hard for me to know the true full level of their greatness, it would be hard for me to complete talking about it.

padhumaththAr – lotus flower.
iyal – decorating (like with flower)
kAryam – proper deed to be done

When connecting ‘ikkadal idaththE’ with ‘irAmAnusan thannaich chArndhavar tham’, it gives this meaning: when it is hard to find in this world that begets darkness those who would surrender to emperumAn, it is impossible to complete talking about the greatness of those who surrendered to emperumAnAr’s divine feet which is the upper limit of surrendering.

When recited as ‘kAriyal vaNmai’, kAr -> cloud pregnant with rain drops; its ‘iyal’ / ways -> pours out without being partial to land or sea; vaNmai -> similar to such cloud, they are so generous in pouring out about all the auspicious qualities of emperumAnAr.

{What follows is piLLai lOkam jIyar immersing in the greatness of those who have surrendered to emperumAnAr}

Examples of ‘irAmAnusan thannaich chArndhavar tham kAriya vaNmai’, (examples of the greatness of those who surrendered to emperumAnAr as their refuge) :

– Memorizing the whole text after reading once the bhOdhAyana vruththi grantham, winning in the assembly of krimi-kaNda chOzha those who wrongly interpreted vEdhas – that is of AzhvAn;

– When emperumAnAr made victorious presence into mElnAdu (thirunArAyaNapuram), on the way to the temple, in an agrahAram (village of brahmins) there were a lot of mAyAvadhis (adhvaithins), he looked at them and wished to correct them to be srIvaishNavas, blessed ANdAn saying that you go every day to the tank where they bathe and wash your divine feet in that water; and he did the same; as they took that water they lost their bad ways and developed proper desire and surrendered to the divine feet of emperumAnAr – that is of ANdAn;

– Giving vyAkyAnam for thiruvAimozhi which is the essence of all vEdhas – that is of piLLAn

– Regarding thiruvEnkatamudaiyAn (srInivAsa), as nammAzhvAr wanted to continuously do pure kainkaryam as in ‘ozhivil kAlam ellAm udanAi manni vazhuvilA adimai seyya vENdum nAm [thiruvAimozhi 3.3.1]’ , he performed such kainkaryam wished by AzhvAr as when creating a tank by himself, thiruvEnkatamudaiyAn came down to his level and carried the sand to help him on that – having such unimaginable excellence – that is of ananthAzhvAn;

– Doing thadhiyArAdhanam to the group of emperumAnAr for the day (in her bad state of poverty) – such paruththik kollai ammAL dhEvigaL

Is it possible to talk about their greatness using pAsurams?

Concludes piLLai lOkam jIyar, vAchAmagOcharam enRapadi. (it is beyond words).

From srI u.vE. thirumalai nallAn chakravarthy rAmakrishNa iyengAr’s ‘amudha virundhu’:

vEdhAnthAchariar mentions in his munivAhana bhOgam, “vEdhiyar thAm viriththuraikkum viLaivukkellAm vidhaiyagum idhu enRu viLambinOmE” (~we are saying that this (amalanAdhipirAn of thiruppANAzhvAr) is the seed for the detailed scriptures of vEdhas).

Since he provided prabandham in noble/proper thamizh and removed the troubles of devotees that came due to their svAthanthriyam (feeling independent from perumAn), and let us join with emperumAn, all of which are done by Acharyan, here pAN perumAL is the AchAryan.

Since he is an AchAryan, emperumAnAr is wearning this AzhvAr’s divine feet as a lotus flower in his head.

(Heard in srI. u.vE. vELukkudi krishNan swAmi’s upanyAsam)

emperumAnAr though has taken sanyAsam, has got his nephew ANdAn, has got a sister (ANdAL), has got a (abhimAna) son (piLLAn), etc. (the difference here is they are related to bhagavath bhAgavath kainkaryam).  Now emperumAnAr as a sanyAsi is also wearing flowers in his head that is the lotus feet of thiruppANAzhvAr!

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Translation: raghurAm srInivAsa dasan

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