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rAmAnusa nURRanthAdhi – 2

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avathArikai (Introduction)

In the previous pAsuram, as amudhanAr advised along with his mind, his mind started immersing in the auspicious quality that is emperumAnAr’s nature of interacting with even lowly ones like him; and the mind was enjoying the divine feet of emperumAnAr; amudhanAr wonders how this has happened so!

In this pAsuram amudhanAr says that his mind is not thinking anything other than the seela guNam (interacting well with everyone without considering his own greatness – excellence of disposition), and he wonders how he could have gotten this benefit without any efforts!

kaLLAr pozhil thennarangan kamalap padhangaL nenjil
koLLA manisarai nIngi kuRaiyal pirAnadikkIzh
viLLAdha anban irAmAnusan mikka seelamallAl
uLLAthu en nenju onRu aRiyEn enakku uRRa pEr iyalvE


Word by word meanings (provided by maNavALa mAmunigaL)

kaL Ar pozhil – (Having) gardens with lot of honey
then – (which is) beautiful, spectacular (that is thiruvarangam), [‘then’ also means South, but thiruvarangam is not in south for many AzhvArs; so perhaps mAmunigaL has carefully provided another meaning for ‘then’]
arangan – since he is lying in the serpent here, he is amicable to be identified by the name of that place itself (thiru arangam); that is periya perumAL,
kamalap padhangaL – (His) divine feet that are enjoyable like the good qualities of blooming lotus,
nenjil koLLA – (and) those who do not ever think of it (the divine feet),
manisarai – even though they have been born as humans and are eligible/able to enjoy (the divine feet),
neengi – (emperumAnAr) moved away (from such people), and
viLLAdha – stays without any separation
adikkIzh – under the divine feet of,
kuRaiyal – the one having thiruk kuRaiyalUr as his birth place,
pirAn – who has helped the world by his dhivyaprabandhams (that being one of his main helps), that is, thirumangai AzhwAr,
irAmAnusan – (such) emperumAnAr
anban – who is kind and friendly,
en nenju – my mind/heart
onRu uLLAdhu – does not think about anything else
mikka seelam allAl – than his infinite seelam (interacting easily with me the lowly one);
enakku uRRa pEr iyalvu – this is a great sort that I have got
onRu aRiyEn – and don’t know how that happened.

vyAkyAnam (provided by piLLai lOkam jIyar)

kaLLAr pozhil – surrounded by gardens with flowers everywhere, and those flowers are pregnant with honey; like said in pAsurams of thiruppaLLiyezhuchchi 1 – ‘madhu irundhu ozhugina mAmalar ellam’ (there is lot of honey flowing from the big flowers), and in vAn thigazhum sOlai madhiL arangar’ [thiruvAimozhi thaniyan].

then arangan – the thiruvarangam is beautiful, and the swAmi (master) who has stayed put in such a place is being identified by the name of such a place; you see, this is the important name for this place.

kamalap padhangaL – the lotus-like feet (of thiruvarangan); they are like purifying medicine; removes the difficulties of the samsAram; instead of saying ‘pAdha kamalam’, said ‘kamalam’ first, since he (emperumAnAr) fully got immersed in its enjoyable nature.

nenjil koLLA manisarai – (from those) who are not involved in thinking about such divine feet even though they are born as humans who are able to / eligible for doing such divine activities; they are mentioned as those who lost the great opportunity when in the womb itself (garbha nirbhAgyar).

neengi – moved away (from such people); won over those who denied or misrepresented the vEdhas;

kuRaiyal pirAn – born in thiruk kuRaiyalUr, he wrote dhivya prabandhams, set up (adhyayana) uthsavam to be celebrated on EkAdhasi during thiruvadhyayanam; built protective walls around the temple, won those who were on the side of rudhran and re-established the dhivya dhEsams affected by them; such thirumangai AzhwAr who helped in so many ways for the sampradhAyam;

There is another opinion about it in this place: kuRaiyal pirAn – to imply kuRaivu onRum illAdha gOvindhA [thiruppAvai 29], that is krishNan. He helped the gOpikAs as indhran performed abhishEkam; helped pANdavas, and so on; the prime help being giving us the charama slOkam;

But since the pUrvAchAryas have implied thirumangai mannan only here, the first meaning shall stand.

adikkIzh – under the feet of thirumangai AzhwAr.

thirumangai-azhwarThiruvali thirunagari – emperumAnAr at the divine feet of thirumangai azhvar

viLLAdha anban – this AzhvAr is prathama parva nishtar, so would always be praying to aNi pozhil thiruvarangaththu ammAn; this emperumAnAr is charama parva nishtar, so would always be having bhakthi towards this AzhwAr; viLLAdha – not separating; anban -> one having bhakthi.

irAmAnusan – You see, in previous avathAram as he was following srI rAma, that impression is still present in this avathAram and have reached the charama parvam (ultimate state), and so involved in bhakthi towards the AzhwAr;

mikka seelam allAl – even though he is mighty and noble (mahAnubhAvar), he has socialized with ones having lowly knowledge like me. Having immersed in such seelam (such a quality) of emperumAnAr, and the mind is not going into anything else.

uLLAdhu – not think about (anything else)

en nenju – my mind; the mind that was advised by me (to recite the names of rAmAnujar).

onRu aRiyEn enakkuRRa pEr iyalvE – What a wonder! I don’t know any reason/situation for my mind to be involved like this.

enakku – attaining such a state might have required doing penance, gaining knowledge, meditating, etc., over several birth, but the mind got this state just by my saying ‘solluvOm avan nAmangaLE [1]’ (we shall recite his names); this was attainable to me;

pEr iyalvE – This (reciting his names and immersed in his qualities) is the biggest and unique upAyam (means) compared to all other means.

– – – – – –

Translation: raghuram srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – 1

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SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

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<< avathArikai (Introduction)


pAsuram 1

pU mannu mAdhu porundhiya mArban * pugazh malindha
pA mannu mARan adi paNindhu uynthavan * pal kalaiyOr
thAm manna vandha irAmAnusan charaNAravindham
nAm manni vAzha * nenjE! solluvOm avan nAmangaLE.             1.


maNavALA mAmunigaL’s vyAkyAnam is short and has provided word by word meanings for the pAsurams. piLLai lOkam jIyar has provided detailed vyAkyAnam.

amudhanAr is talking to his heart that we shall say the divine names of emperumAnAr such that we live permanently under the divine feet of emperumAnAr.

Word by word meaning

(Like said in ‘padhmEsthithAm’,)
pU – lotus flower
mannu – is the place of
mAdhuperiya pirAttiAr (srI mahAlakshmi),
(but she ignored that place after seeing the joy (of emperumAn’s divine chest, and as said in ‘iRaiyum – agalgillEn’ (would not leave even for a moment) [thiruvAimozhi – 6.10.10])),
porundhiya mArban – emperumAn having such a divine chest where pirAttiar stays every moment
pugazh – (whose) auspicious qualities
malindha – are filled in the
mannu – which is filled in the mind of
mARan(nam)AzhwAr, (like he said in [thiruvAimozhi 8-10-5] kavi amudham nugarchchi uRumO muzhudhum)
adi paNindhu uyndhavan – (rAmAnujar) lived by surrendering to (such AzhwAr’s) divine feet
palkalaiyOr thAm – even though they learned many sAsthras, they could not understand its inner meanings; and so after understanding it (from emperumAnAr)
manna – (they) surrendered to and stayed with (emperumAnAr)
vandha – (such) avathAram (of)
charaNa aravindham – (his) divine lotus feet
nAm – we (amudhanAr and his heart) who know that this (divine lotus feet) is the goal/destiny for us,
manni vAzha – to live under it,
nenjE! – oh mind/heart!
solluvOm – we shall recite
avan – his (emperumAnAr’s)
nAmangaLE – divine names (only)


thAm manna – the pundits themselves came and surrendered to emperumAnAr.
nAm manna – we who had been under the feet of other insignificant matters all those countless lives, shall surrender to him.

vyAkyAnam (provided by piLLai lOkam jIyar)

avathArikai (Introduction to pAsuram 1)

piLLai amudhanAr, by the grace of his AchAryan (kUraththAzhvAn), got the inner meanings of the two kaNdam (parts) of manthra rathnam (dhvayam), which are learned in protected ways (parama rahasyam – even the sound for dhvayam is not recited loudly; – change nArAyaNa to rAmAnuja and you get the inner meaning; and prApakam (destiny) is AchAryan’s divine feet; and we can survive only based on AchAryan’s loving acceptance of us (Acharya abhimanamE uththArakam [srIvachana bhUshaNam])), and as he wanted to share the experience of its meanings with others, like said in ‘Eka: svAthu na bhunjItha’ (do not eat alone (share with others)), and like how one would want others to go with them when trying to cross a river having floods, as amudhanAr was immersed in the flood that is the experience of emperumAnAr’s auspicious qualities he wanted some company to enjoy that; ANdAL also wanted adiyArs (nIrAdap pOdhuvIr pOdhuminO [thiruppAvai 1]) for sharing her divine experience;

as he searched for such a company in both this world and the other world, the nithyasUris and mukthars, are, like said in ‘sadhA pashyanthi’, they were fully immersed in the enjoyment of parathvam (emperumAn in srIvaikuNtam), happily singing sAma gAnam, and as said inna uba janam smaran idham sarIram’ (when an AthmA leaves, it sets sight only on the other world, and would not even see its own sarIram – body – and definitely not look at the relatives), the nithyasUris and mukthars are not paying any attention to leelA vibUthi (where amudhanAr was present);

in leelA vibhUthi, the samsAris were ignorant, and as said in ‘nandhanthi udhitha AdhithyE, nandhanthi asthamithEravau’ (sun rises –> happiness because we are going to go out and enjoy the world; sun sets -> happiness because going to enjoy with family at home; enjoying this world); and as said in ‘uNdiyE udaiyE ugandhu Odum im maNdalam’ [perumAL thirumozhi 3-4 of kulasEkara AzhwAr] they were just happily involved in eating, dressing, etc., and as said in ‘puRamE puRamE Adi’ [thiruvAimozhi 5.1.1] were focusing their mind on the hair of women and were not focused on the truth, and were deep in material aspects;

{What about emperumAnAr’s adiyArs (disciples) who were living at that time with emperumAnAr? Would even they have ignored amudhanAr’s call for enjoyment?} –

Those with deep knowledge of the truth as having connection with emperumAnAr, were, like said in ‘pAlE pOl seer’ [periya thiruvanthAdhi 58], finding joy in auspicious qualities of emperumAnAr, and like ‘kAl Azhum nenju azhiyum’ [periya thiruvandhAdhi-34] , were deeply immersed in it;

So none of these four were giving company to amudhanAr, and so he is calling his mind which is always commonly available during good and bad times, to give him company.


There is a considerable parallel between this pAsuram and yathirAja vimsathi. (Also, yathirAja vimsathi is pUrva kAndam for ramAnuja dhvayam; and Arthi prabandham is uththara kAndam (srImathE rAmAnujAya nama:)  vEdhAnthAchAryar’s yathirAja sapthathi includes both kAndams about rAmAnujar😉


pU mannu mAdhu – pU -> lotus; pU mannu -> padhmE sthithAm -> pirAtti well set in the lotus flower. (This is in the last part of pAcha rAthram, lakshmi thanthram where periya pirAttiyAr talks to indhran about her vaibhavam – that is srI suktham). malar mEl mangai – also means the same.

It was as if the fragrance and beauty of the lotus flower was in the form of periya pirAttiAr.

It was as if the definition of pirAtti was to be on the lotus flower.

 mAdhu_porundhiya_mArbanmAdhu porundhiya mArban (one having lakshmi in his divine chest)

(mAdhu) porundhiya mArban – but once emperumAn took her to be her consort, and as she enjoyed the divinity of his chest (mArbu), she forgot all about the lotus flower, and is always staying in his divine chest – agalagillEn iRaiyum (would never leave (his divine chest)) [thiruvAimozhi 6-10-10] –

sarvEshwaran who has got such a divine chest – mArban.

amudhanAr does not directly specify the name of emperumAn, but says the one having the chest in which pirAtti is always residing;

mArban-> mAdhu (pirAtti) is nirUpaka dharam (one who is the identifier) for emperumAn.

visEshya bhUthan -> based on mAdhu porundhiya mArbu (he is being identified based on pirAtti).

This sort is common like in ‘mAmAn magaLE [thiruppAvai 9] (Oh (maternal) uncle’s daughter);

Similarly, ennuL kalandhAn [thiruvAimozhi 2-5-2] is a name for emperumAn as given by AzhwAr emperumAn getting immersed in AzhwAr is the identifying factor of emperumAn!

shradhdhaya dhEva: dhEvathvam ashnuthE-  because of periya pirAtti, dhEvan gets referred to by the name of dhEvan.

In srI rAmAyaNam, mArIchan says ‘apramyEam hi thaththEjA’ => his valor is beyond the comprehension of mind. Whose valor?, He says ‘yasyasA janakAthmaja’ – the one who is the husband of sItha.

pithus satha guNam mAthA’ – a mother possesses 100 times more qualities than a father; gowravENa athirichyathE – such is the greatness of the mother by her own qualities.
Similarly, because of pirAttiyAr, emperumAn gets his greatness.

mArban_pugazh_malindha_pAmArban pugazh malindha pA (whose vyAkyAnam was propagated by mAmunigaL)

(mArban) pugazh malindha pA – pA: poetry/pAsurams.

The auspicious qualities and greatness of emperumAn are spread (malindha) throughout the pAsurams (of nammAzhwAr).

Following are from the beginning, middle, and end of thiruvAimozhi of nammAzhwAr where the qualities of emperumAn are described.

uyarvara uyar nalam [thiruvAimozhi 1-1-1] -> against adhvaitham -> guNa visishta brahmam is parAthpara thathavam (brahmam with qualities/characteristics is the truth about creator of all).

ayaRvaRum amarargaL adhipathi-> Controller/owner of both the worlds

udal misai uyir enak karandhengum parandhuLan [thiruvAimozhi 1-1-7]-> vyApthi -> He is there everywhere.

sudar migu surudhiyul uLan  [thiruvAimozhi 1-1-7] -> emperumAn is known from the vEdhas. (not fully just by sight (prathyaksham),  or knowledgeable guess (anumAnam);

emperumAnAr uses the deep meanings of this pAsuram as the guiding lamp in his srI bAshyam -> as azhagiya maNavALap perumAL nAyanAr also said in AchArya hrudhayam: idhu koNdu sUthra vAkyangaLai orunga viduvar; as emperumAnAr at the end of his arguments says, so this is thus explained/related/solved; ithi samanchasam).

For jIvAthmA the gyAnam is its behaviour due to which its effect is spread throughout the body;
For paramAthmA – by its nature it is spread everywhere. It is not like just the pillar touching the roof. But spread into everything.

neer thoRum parandhuLan -… aNdam idhena [thiruvAimozhi 1-1-10] -> emperumAn is vyApakam (pervaded) including inside the pillar, roof, etc.  And even in small places like a water drop, he is comfortably set, similar to being comfortable in space.

It is not just vyApakam, but he is also controlling everything – niyanthruthvam.
vyApakathvam vs. niyanthruthvam :
AkAsam (space) is having vyApthi -> but no niyamana sAmarthyam (ability to control).
A king does not have vyApthi – he can be in only one place a time -> but he posses niyamana sAmarthyam – just a waving of his hand can change things in his kingdom.
It is emperumAn who has got both the abilities.

onrum thEvum … [thiruvAimozhi 4-10] => kAraNathvam – he is the cause/creator of everything.

ulagam uNda [thiruvAimozhi 6-10] -> keerthi – greatness

puNarAninRa maramEzh .. [thiruvAimozhi 6-10-5] – talks about srI rAma’s valor, strength, and victories; such qualities

nOlAdhu ARREn una pAdham [thiruvAimozhi 6-10-8] -> sarva easwra easwaran. – He is the controller of all the controllers.

sen thAmarai kat chengani vAi [thiruvAimozhi 6-10-9] -> His beauty- soundaryam (that attracted AzhwAr)

muniyE nAn muganE [thiruvAimozhi 10-10].. explains that He is there in everything, everything is part of his divine body;

and finally in the pA (thiruvAimozhi pAsurams of nammAzhvAr):

In the pAsuram of suzhndhu aganRu [thiruvAimozhi 10-10-10] ->
pAzh => prakruthi => non-sentient.
chOdhi => AthmA is part of the body of emperumAn

Thus nammAzhwAr describes ten auspicious qualities of emperumAn in thiruvAimozhi throughout (beginning, middle, and end).

such – pugazh malindha pa -> pa : poetry/prabandham – is thiruvAimozhi etc., of nammAzhwAr.

 parankusa_nayakimARan who attracts emperumAn

(pA) mannu mARan -> as AzhwAr was immersed in emperumAn’s nature and qualities, that experience could not be controlled inside, and came out for us due to the force of his bhakthi, and since it came out from emperumAn himself through nammAzhwAr, and as AzhwAr mentions ‘kavi amudham’ [thiruvAimozhi 8-10-5] and ‘thoNdarkku amudhu uNNa chol mAlaigaL chonnEn’ [thiruvAimozhi 9-4-9], he was fully enjoying the prabandham himself.

mARan – the divine name of nammAzhwAr – it is the prime means for us;

Like said in ‘vinAshAya chadhushkruthAm’ AzhwAr through his pAsurams destroyed the other philosophies, reformed such people and brought them under the correct view, and was the cause of removing their samsAram;

mARan – removes ignorance;

on the other hand,

mARan – makes emperumAn lose his mind in ecstasy as in ‘minnidai madavAr’  [thiruvAimozhi 6-2] as AzhwAr takes the form of parAnkusa nAyaki (female state of mind); and in ‘UNil vAzh uyir’ [thiruvAimozhi 2-3-1] emperumAn mixes with Azhwar into one due to His love; AzhwAr having such greatness.

azhwar-emperumanar-2emperumAnAr at the lotus feet of nammAzhwAr

(mAran) adi paNindhu uyndhavan (irAmAnusan)in such AzhwAr’s divine feet, rAmAnujar has surrendered and achieved the goal (of mOksham / winning of other philosophies and so forth).

adi – just the divine feet of AzhwAr, not even the whole AzhwAr, that is dear to emperumAnAr;

it is the root of his getting attracted to AzhwAr; that is, AzhwAr is the swAmi for emperumAnAr;

paNindhu – having surrendered (to AzhwAr’s divine feet)

srImath thadhangriyugaLam praNamAmi mUrdHnA (surrendering to your divine feet) – said ALavandhAr;

Thus this prabandham is shown as being in charama parva nishtai (final state of being – being subservient to devotees).

uyndhavan – for him (emperumAnAr), sustenance (ujjeevanam) is not dependent on food, liquids, etc; AzhwAr gave the divine feet for his survival instead; after getting AzhwAr’s divine feet, rAmAnujar was immersed in that experience only; even though they were separated by time, when AzhwAr gave all the details to nAthamunigaL, AzhwAr first meditated on the form of rAmAnujar, and emperumAnAr also thought about AzhwAr lovingly giving the bhavishyadhAcharyar vigraham to nAthamunigaL, and since AzhwAr is thus an Acharyan, emperumAnAr had held onto the divine feet of AzhwAr, and based his srI bHAshyam on the teaching of Azhwar saying ‘uNNum sORu, parugu(m) neer, thinnum veRRilai ellAm kaNNan emperumAn’ [thiruvAimozhi 6-7-1]; and emperumAnAr was living rectifying the processes in various divya dhEsams, and got his life’s use based on these from AzhwAr’s blessings – AzhwAr sat in one place and sang about dhivyadhEsams, but emperumAnAr fulfilled by physically going to these dhivyadhEsams and setting them up properly.


palkalaiyOr – Those who are sakala sAsthra pArINar – well versed in all the sAsthrAs – nanmaiyAl mikka nAn maRaiyALargaL [kaNNinuN chiruthAmbu – 4] – like kUrEsar (kUraththAzhvAn), kurugEsar (piLLAn), gOvindhar (embAr), dhAsarathy (mudhaliyANdAn) had already surrendered to emperumAnAr, while other experts like yAdhava prakAsar, and yagya mUrthy (aruLALap perumAL emperumAnAr) were won over and reformed about vishitAdhvaitham and later they became ardent sishyAs of rAmAnujar.

thAm manna – after understanding the correct meanings without any doubt, surrendered to rAmAnujar, never to leave his feet.

vandha – (emperumAnAr) came from paramapadham by requirement of sarvEshwaran.

rAmAnusan – same as chakravarthy thirumagan (rAmar) – in following the words of elders; following the truth; establishing the dharma; love towards AchAryan; gave mOksham to every one related to him;

charaNAravindham – such emperumAnAr’s divine feet

aravindham – manmadhan’s arrow contains lotus flower in its tip. Here the lotus flowers are the divine feet of emperumAnAr.

jalaja dhvaya -> plural form of feet of emperumAn. (there may be a doubt in getting help from emperumAn since he is svathanthran (independent))

but says: pAdha bhaktham – for nammazhvar -> singular form.

because=> pAvanathvam (medicinal for our karmAs) and bhOgyathvam (enjoyment) -> are from the same source -> so using singular noun for feet. { marundhE nangaL bhOga magizhchchikku -> dhvaya manthram }

manni -> without hesitation or doubt we would like to be living under emperumAnAr’s divine feet always.

Previous ‘manni’s would definitely happen – they would be set in their goals without fail; This manni might not happen due to our karmas etc., so he pleads to the mind.

nAm vAzha -> plural -> calling us, even though we ignored him (due to which he talked to his  mind/heart for enjoying with him).  Eka: svAthu na bhunjItha. (do not eat alone for yourself)

solluvOm avan nAmangaLE – let us recite/say rAmAnujar’s names.

vAchA dharmam avApnuhi – it is a big dharma to speak about the greatness of him.

In the case of bhagavan -> mAnasa kainkaryam is important (by mind).

Here, just vAk kainkaryam would be enough (reciting).

Similarly, nAvinAl naviRRu inbam eidhinEn [kaNNinuN chiruththAmbu – 2] – (said it with my tongue) – why mention tongue when ‘said’ is enough? => there, madhurakavi AzhwAr says that even without help of manas (mind) I just said his names.

Just reciting his names would lead to the means and goal that is rAmAnujar’s divine feet.

anyOnyam -> just personally he and his mind – we shall enjoy that divine feet. says amudhanAr.  bodhayantha: parasparam -> said krishNan

avan nAmangaLE => thEvu maRRaRiyEn [kaNNinuN chiruththAmbu – 2] -> we would say only ramAnujan’s name. Even if we are not able to engage the mind and body, at least saying the names would do.


Following are the 11 divine names of rAmAnujar among many others -> from ‘periya thirumudi adaivu’:

  • iLaiyAzhvAr – parents

Next 4 names given by emperumAns:

  • bHUthapurIsar -> adi kesava perumal in sri perumbuthur
  • udaiyavar -> namperumal
  • yathirAjan -> dhEva perumAL
  • dhEsikEndhran -> thiruvenkadam udaiyan

Next 5 names given by his AchAryas.


  1. srI bhAshyakArar -> sAradhA dEvi.

There are also other names;

yathikula thuryar
yathi sArva boumar

gurOr nAma sadhA japEth – always be reciting AchAryan’s divine names.

chEthana samAdhi -> saying as if mind is like a chEthanam (sentient) -> mind is achith (non-sentient), but saying ‘solluvOm’ (let us recite, to his mind) -> due to its help for reciting rAmAnujar’s names.

AzhvAn said ‘hantha’ -> ha! ha! can’t believe even creatures (janthu) like me are surrendering to his feet by saying the nAmam of rAmAnujar; with (unreasonable) wish of gaining any eligibility to change from a janthu.

vEdham oru nAngin uL podhindha meip poruLum [gyAna/pramEya sAram] -> inner meaning; AchArya abhimAnam

pU mannu mAdhu porundhiya-> srI mathE
mArban pugazh malindha -> nArAyaNa (kalyAna guNangaL (auspicious qualities))
mArban -> charaNau (upalakshanam (stands for) -> thiruvadi (divine feet))
paNindhu uyndhavan -> charaNam prapadhyE

mAmunigal’s : (it matches this 1st pasuram of ramAnusa nuRRanthAdhi):

srI mAdhava anghri jalaja dhvaya – 2 lotus feet
nithya sEvA -> ozhivil kalam ellam [thiruvAimozhi 3-3-1]  – kainkaryam in those divine feet at all times without interruption
premAvilAsa ya – bhakthi overflowing
parAnkusa -> that is by parAnkusar (nammAzhwAr)
pAdha bhaktham rAmAnujam -> (mARan) adi panindhu uyndhavan.

Arthi prabandham -> thamizh of yathirAja vimsathi line discussed above, ‘pU magaL kOn .. nenjamE vAzh’ – jeeyar also said to his mind. (this matches the first pAsuram of rAmAnusa nURRanthAdhi as well).

– – – – –

Translation: raghuram srInivAsa dhAsan

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rAmAnusa nURRanthAdhi – avathArikai (Introduction)

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

Full Series

<< thaniyans

Based on mAmunigaL‘s and piLLai lOkam jIyar‘s avathArikai

sriya:pathi (srI mahAlakshmi’s husband), parmakAruNikan (one with immense mercy), sarvEswaran (emperumAn who controls everything), was being the object of complete enjoyment for those in nithya vibhUthi (srIvaikuNtam),


but He saw that in leelA vibhUthi (the section of the universe that is for His playing where AthmAs spend time based on their karmas), where jIvAthmAs in the matter that is a mixture of three characteristics of sathva (tranquility), rajas (action/anger), and thamas (laziness/idleness), are spending time on activities that draw them more and more into samsAram (cycle of worldly existence) and are sucked in to that huge vortex and not finding the shore to climb out to, even though they are equally eligible to enjoy the nectar of happiness that is emperumAn which is enjoyed by nithyasUris (who are in srIvaikuNtam forever, who have not been affected by karmas);

emperumAn, feeling terrible about this, determined that He would alert them about their relationship with Him and save them out of the ocean of samsAram, and so in the beginning of kali yugA arranged for nammAzhwAr’s avathAram, and blessed him with unblemished inner knowledge (mayarvaRa mathinalam),

nammazhwar-madhurakavinammazhvAr – madhura kavi

… and nammAzhwAr, using that knowledge, was immersed in sarvEswaran’s true nature, form, characteristic, and wealth, and as it overflowed, to address that, he blessed the world with dhivya prabandham, and blessed the knowledge to madhurakavi AzhwAr.

Based on that, madhurakavi AzhwAr sang “mikka vEdhiyar vEdhaththin uL poruL niRkap pAdi en nujuL niRuththinAn” [kaNNinuN chiru thAmbu 9] (he explained the inner meanings of the vEdhas and made me understand its inner meanings), and (so), “thEvu maRRaRiyEn” [kaNNinuN chiru thAmbu 2] (do not know any, other than nammAzhwAr) (charama upAyam – final means, that is AchArya abhimAnam);

Later as sriman nAthamunigaL requested for those great meanings, nammAzhwAr crossed the limit of archai (vigraham/statue) and opened his divine mouth and gave all of the meanings and inner meanings to nAthamunigaL, and through him is how this sampradhAyam (culture/ways of srIvaishNavas) came to be.

nammazhwar-madhurakavi-nathamuninammazhwAr with madhurakavigaL and nAthamunigaL

So this chain of AchAryas giving advice and correcting the sishyas was available to His devotees; as emperumAn wished to propagate all these meanings and inner meanings to all the people in this world, the world which is of the nature that encourages ignorance, He commanded thiruvananthAzhvAn (Adhi sEshan), and so he descended into srIperumbUthUr; he learned all the sAsthras, and as told by dhEvap perumAL through thirukkachchi nambigaL he understood very well about the truth, ways, and goal; and through the compassion of periya perumAL, he was given full control to manage this world and srIvaikuNtam, and nurtured the sampradhAyam grown from nAtha/yAmuna muni by understanding the inner meanings of truth, ways, and goal, and was advising these to his close sishyAs like kUraththAzhwan, and was living in srIrangam.

ARu_vArthaidhEvapperumAL gave the six truths to emperumAnAr through thirukkachchi nambigAL

During that time, thiruvarangaththu amudhanAr, even though he was well versed in all the sAshthras, was not knowing about the sath-sampradhAyam (tradition as propagated through nathamunigaL as explained above). So, emperumAnAr due to his causeless mercy (nirhEthuka krupai) reformed him through kUraththAzhwAn; and amudhanAr surrendered to AzhwAn, who showed him emperumAnAr’s divine feet as the means, and so amudhanAr considered those divine feet as everything, and was immersed in them all the time; (thus kUraththAzhwan performed purushakAram/recommendation).

Koorathazhvan_In_Piratti_thirukkolam (Large)kUraththAzhwan in pirAtti (srI mahAlakshmi) thirukkOlam (attire)

As that experience of the mind was overflowing, the opportunity arose for amudhanAr to use the words to express his love, and also due to his extreme kindness that the other devotees need to get this meaning and knowledge and experience it easily, that knowledge overflowed as 108 pAsurams in the thamizh poem form of ‘kaliththuRai anthAdhi’, which included emperumAnAr’s divine name in each pAsuram; and so this was happily followed by the great preceptors as ‘prapanna gAyathri’ and so is being (mandatorily) recited every day with love by the prapannas (ones who are surrendered to emperumAn).

emperumAnAr_ThirumEniyil_pUrvacharyargaL (Large)All pUrvAchAryas depicted as part of emperumAnAr’s divine thirumEni (form)

– – – – – – –

Translation by raghuram srInivAsa dAsan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
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rAmAnusa nURRanthAdhi – thaniyans

Published by:

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImadh varavaramunayE nama:

Full Series

vyAkyAnam for thaniyans  (invocations) – by piLLai lOkam jIyar

1st thanyan (invocation)  – by vEdhap pirAn bhattar:

munnai vinai agala mUngil kudi amudhan
ponnam kazhar kamalap pOdhu iraNdum – ennudaiya
chennikku aNiyAgach chErththinEn then pulaththArkku
ennuk kadavudaiyEn yAn


aVathArikai (introduction)

(adiyEn) wore in my head, as a decoration, the two beautiful divine lotus feet of amudhanAr of mUngil kudi; (so) as my accumulated karmas are decimated, why would adiyEn be answerable to the yaman, etc., of the south side?



  • munnai vinai agala – All my ever-accumulated good and bad karmAs due to good and bad deeds, are removed – how?  due to amudhanAr’s thiruvadi (lotus feet) was set in my head.
  • mUngil kudi amudhanperiyAzhwAr said ‘vEyar thangaL kulam’, and amudhanAr is said to be  belonging to ‘mUngil kudi’.
  • pon am kazhal kamalp pOdhu iraNdumamudhanAr’s two divine lotus feet that makes us to be longed for, and which Is beautiful,
  • ennudaiya chennikku aNiyAgach chErththinEn – For his (amudhanAr’s) head the decoration is rAmAnujar’s lotus feet (105th pAsuram); for me amudhanAr’s lotus feet.
  • chennikku aNiyAgach chErththinEn – placed in my head as a decoration.
  • Like said by “chemmA pAdha paRputh thalai chErththu” [thiruvAimozhi 2-6-1]. There it is a prayer/request; here it is an accomplishment/success.
  • then pulaththArkku – yaman and his servants at yamapuram.
  • ennuk(u) kadavu udaiyEn – why would I be responsible for experiencing the fruits of good and bad karmas? Since my karmas have gone, there is no experience of its fruits. So there is no interaction between me and those who give me to experience the fruits of karmas. Like there is no connection between nectar and poison, there is no connection between those who are related to thiruvarangaththu amudhanAr’s divine feet, and those in the south side (yaman and his servants).
  • yAn – adiyen, who decorated my head with amudhanAr’s divine lotus feet.


2nd thaniyan (invocation) – by vEdhap pirAn bhattar:

nayam thaRu pEr inbam ellAm pazhudhu enRu naNNinar pAl
sayam thaRu kIrthi irAmAnusa muni thAL iNai mEl
uyarndha guNaththu thiruvarangaththu Ongum anbAl
iyambum kaliththuRai anthAdhi Odha isai nenjamE



Dear mind! Please agree to recite the rAmAnusa nURRanthAdhi that is made of kaliththuRai anthAdhi (grammar for a form of thamizh poetry), created by thiruvarangaththu amudhanAr who is having ever growing bhakthi (devotion) towards rAmAnujar who has got the greatness of getting victory to those who reached him and followed based on his advice that the enjoyment given by the senses are useless, and kept their minds away from it.


  • nayam tharu(m) pEr inbam ellAm – The bliss that comes from enjoying the pleasures of senses. ‘nayam’ – vishayam – object of senses. Like said in ‘nANAmai naLLEn nayam [mudhal thiruvanthAdhi 63], here also it is talking about the pleasure of senses like sound, taste, etc. (shabhdhAdhi). Even though they provide low level pleasure, it says ‘pEr inbam’ (higher level bliss) as per the opinion of the illiterate.
  • naNNinar pAl – In the matter of those who reached the support of (emperumAnAr)
  • pazhudhu enRu – after inquiring that these are to be gotten rid of
  • sayam thaRu keerthi irAmAnusanemperumAnAr would help them achieve victory (out of) the samsAram. It is AzhwAn and amudhanAr who left the lowly pleasures and reached emperumAnAr. And amudhanAr said “akkAdhal aLaRRil azhundhum en Aviyai vandhu eduththAn‘ [42] to imply emperumAnAr saved him from lowly pleasures. Also, “kAmAdhi dhOsha haram Athma padhAshrithAnAm rAmAnujam yathipathim” [yathirAja vimsathi 1]. This is the greatness of emperumAnAr, getting us victory. Like said in “sayap pugazhAr” [thiruvAmozhi 3-1-11].
  • irAmAnusa muni thAL iNai mEl … – It is asking the mind to recite the prabandham that was created as a vAchika kainkaryam (service through words/speech) towards rAmAnujar’s two divine feet. That is clear from how it is the main topic of the prabandham as set in the beginning, middle, and end of the prabandham, so to emphasise this aspect – ‘irAmanusan charaNAravindham’ [1], ‘ramAnusan than iNai adi’ [50], and ‘rAmAnusan adip pU mannavE’ [108] – all mentioning emperumAnAr’s divine feet.
  • uyarndha guNam – Unlike others, the character of being involved in charama parvam (last level/stage) of being subservient to AchAryan.
    • When there is difficulty in this world in finding people devoted to emperumAn, it is very rare to find those who are immersed in AchAryan’s well-being and sing praises on him, so (author of thaniyan is) praying his mind to agree to recite rAmAnusa nURRanthAdhi. Could say – since there is nobody to be found to listen to this request, he is requesting his mind itself.
    • Or, it is also recited as “nayam thaRu pEr inbam ellAm pazhudu inRi naNNi nam pAl sayam thaRu kIrthi irAmAnusa muni” – that is, as we considered all the enjoyments to be emperumAnAr only and so reaching him for his support, he would give victory for us from the samsAram.
    • Or, it could be attributed to emperumAnAr that he ignored the lowly pleasures as – ‘nayam tharu pEr inbam ellAm pazhudhu enRu’. (naNNi) – he surrendered to nArAyAnan. (nanpAl) – having good characteristics – that surrending to emperumAn is considered by emperumAnAr as the goal. (sayam thaRu kIrthi irAmAnusan) – not only for himself, even those who surrendered to emperumAnAr are able to win the samsAram by his help.

 – – – – – –

3rd thaniyan – by vEdhap pirAn bhattar

sollin thogai koNdu unadhu adippOdhukkuth thoNdu seyyum
nal anbar Eththum un nAmam ellAm enRan nAvin uLLe
allum pagalum amarumpadi nalgu aRu samayam
vellum parama irAmAnusa idhu en viNNappamE


avathArikai (introduction)

Oh rAmAnuja who won over the other six philosophies! As the dear disciple thiruvarangaththu amudhanAr performs vAchika kainkaryam to your divine feet by keeping in his mind the (108) pAsurams created with beautiful words, adiyEn plead that such name of yours (from these 108 pAsurams), be also set in my tongue at all times – day and night.


  • sollin thogai koNdu – deciding on the way of doing the prabandham; or, using the union of words,
  • unadhu adippOdhukku – to dhEvarIr’s divine lotus feet
  • thoNdu seyyum – he (amudhanAr) creates the poems (pAsurmas) as a vAchika kainkaryam
  • nal anbar Eththum – amudhanAr who is ananyaprayOjana bhakthi yukthar (~devoted to you without expecting any other benefits);   anbar – one having bhakthi towards emperumAn; nal anbar – one having bhakthi towards AchAryan. Or, including amudhanAr all the devotees of rAmAnujar – then ‘sollin thogai’ would mean collection/group of words having rAmAnujar’s divine name.
  • un nAmam ellAm – all the divine names that he/they recite due to the ecstasy based on bhakthi; since there is only one name that is rAmAnujar, the plural form ‘names’ here is to be taken as all the pAsurams of this prabandham having the name of rAmAnujar.
  • endhan nAvin uLLE – inside the tongue of me who is eager to recite such divine names
  • allum pagalum amarumpadi nalgu – Like said in “naL iruL aLavum pagalum nAn azhaippan” [periya thirumozhi 1-1-5] (will say day and night the name of nArAyaNa) , please help to have your name set in me whether day or night.
  • aRu samayam vellum parama – oh the great, who won over all other six philosophies; this is same as what amudhanAr says in a pAsuram here ‘kURum samayangaL ARum kulaiya’ [46].
  • irAmAnusa – the name having four letters/syllables, bigger than the name of nArAyaNa, please help for all your names to stay in my tongue, whether day or night. {amudhanAr sang in this prabandham ‘iravum pagalum vidAdhu endhan sidhaiyuLLE niRaindhu oppaRa irundhAn” [47] (emperumAnAr is there is my mind day and night …); if we are able keep his divine name in our tongue day and night, then he would fill our minds day and night?}
  • idhu en viNNappamE – this is my plea.

 – – – – – –

4th thanyan – by sOmAsiyANdAn

ini en kuRai namakku emperumAnAr thirunAmaththAl
muni thandha nURRettuch chAviththiri ennu nuNporuLaik
kani thandha chenjchol kaliththuRai anthAdhi pAdith thandhAn
punithan thiruvarangaththu amudhAgiya puNNiyanE


avathArikai (introduction)

With us having the essence of sAvithri manthra which itself can be said as the essence of all the vEdhas, which could be suitably named as prapanna gAyathri, with all the one hundred and eight pAsurams having the divine name ‘rAmAnujan’, that is provided to us which is a great help of amudhanAr, there is no deficiency for us in this and the other world.


  • ini en kuRai namakku – there is no loss – in this world we say the divine name of rAmAnujan – ‘solappugil vAi amudham parakkum – rAmAnusan enRu solluminE’  (43) said amudhanAr – in amudhnAr’s mouth, the amudham (nectar) would secrete upon saying his name. (or the nectar that are the granthams that came from rAmAnujar); Since his name helps in getting mOksham, there is happiness not only in this world but in that world also. So, what worry is there for us hereafter?  AraNya kANdam – lakshmaNa mentions to rAmA that he wonders how bharathan tolerates the cold sarayu river when taking bath in the wee hours; this makes rAmA forget himself and he talks of even going back to ayOdhya to care of bhArathA. He asks lakshmaNA to talk more about “bharathan the chief of ikshvAku”. So rAmA’s opinion is that it is like a nectar (amudham) to talk about rAmA’s brother (anujan), bharathan.  He (emperumAnAr) is also rAma anujan! Talking about him also is sweet and so helps us in this world.
  • emperumAnAr thiru nAmaththAl – The author of this thaniyan, sOmAsiyANdAn loves to use the name ‘emperumAnAr’, hence he says that name in this thaniyan instead of saying rAmAnusar. “sOmAsiyANdAn ’emperumAnAr’ enRAl thirunAmam niRam peRumAp pOlEyum’ [eedu for thiruvAimozhi 6.5.7] (the name ’emperumAnAr’ gets its full meaning when it is said by sOmAsiyANdAn). There is an issue with emperumAn’s divine name – it helps to tie us in the samsAram as well; but emperumAnAr’s divine name does not have that problem since it helps us only in getting mOksham.
  • muni thandha – sarvEswaran is referred to as ‘muni’ – root from manana shIla: – as emperumAn thinks deeply about helping the AthmAs. After creating brahmA, He first gave him gAyathri manthra with praNavam, and then the vEdhas. That manthra is recited 108 times. Its inner meaning is praNavam – it consists of a (அ) – for emperumAn, u (உ) for pirAtti (one who connects/recommends), and ma (ம) – devotees. u is also udaiyavar who connects/recommends. emperumAn likes his adiyAr’s (devotee) name more than His name – this prabandham recites rAmAnujar’s name 108 times in the 108 pAsurams.
  • Now, by thathsavithurvarENyam it talks about nArAyANan in the solar world; He gave sAvithri mathra and removed the darkness of this world through the sun; rAmAnujar is rAmAnuja divAkarar (sun that is rAmAnujar) who removes the darkness from our minds.
  • The essense of thirumanthram is sEshathvam (subservience) to His adiyArs.
  • ‘nin thiruvettezhuththum kaRRu nAn uRRadhum un adiyArkku adimai’ [periya thirumozhi 8-10-3] (~ learning the thirumanthram, I became subservient to your devotees).
  • kali thandha senjchol . . . – kali: smartness/power – here the prabandham gave us the divine names.
  • senjchol – sweet words. spoken words that are congruent with the thoughts and actions. This is how eedu explains senjchol in thiruvAimozhi 10.6.11 as well. So, it can be concluded that all the three senses are in union when we recite the prabandham rAmAnusa nURRanthAdhi.
  • kalith thuRai anthAdhi – in the thamizh poetry form of ‘kalith thuRai’.
  • senjchol kalith thuRai anthAdhi – anthAdhi makes it is easier to know the next pAsuram. (last part of previous pAsuram becomes first part of current pAsuram and so on).
  • pAdith thandhAn – amudhanAr gave this for the future generations (us) to enjoy and immerse in the glories of rAmAnujar.
  • punidhan – amudhanAr who is pristine; the pristine way in which he gave us this prabandham; will make the opposite type of people to become pristine; amudhanAr praises the punidhan who praises Lord parasurAma [56].
  • thiruvarangaththu amudhAgiya puNNiyanE – Virtuous thiruvarangaththu amudhanAr.irAmAnusan mikka puNNiyanE’[91] – virtue that came from the great virtuous emperumAnAr.

pAsuram words are to be arranged as – virtuous thiruvarangaththu amudhan gave us the kaliththuRai anthAdhi using the names of emperumAnAr, so what problems do we have from now on?

This thaniyan is recited in thirunArAyaNapuram temple only.

pillailokam-jeeyarpiLLai lOkam jIyar

– – – – –

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://guruparamparai.wordpress.com
srIvaishNava education/kids portal – http://pillai.koyil.org


rAmAnusa nURRanthAdhi

Published by:

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

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


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

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org