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rAmAnusa nURRanthAdhi – 90

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<< previous (pORRarum seelaththu irAmAnusA)

Introduction (given by maNavALa mAmunigaL)

As he said ‘anjuvan’ (am afraid), emperumAnAr gave a graceful look for such fear to be removed, and so he loses that fear, and thinks – while it would be apt to be saved and do service to him through at least one of the three ways (thought, speech, physical), these sentient entities are experiencing the suffering of the birth! – so thinks amudhanAr and becomes sad.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr thought about emperumAnAr’s value, and about inability to Not praise emperumAnAr, and he hesitated about how he made an effort for praising him and was afraid (what emperumAnAr might think); emperumAnAr removed his fears by giving him a very graceful look, and due to that his fear was removed, and he started to praise him; In this pAsuram – looking at the ways of worldly people, while emperumAnAr has incarnated to save without making any differentiation among eligible and ineligible people, these worldly people are not thinking about emperumAnAr who, for those who think very well about emperumAnAr once, would dry the never-drying ocean that is this samsAram.

They are not praising with their creation of poems about emperumAnAr who came looking for me to the place I was in, to protect me; even if they are not able to do such praise, they are not worshiping the divine feet of those who are doing such praise; O! even though they got the birth that allowed them to do these, due to confused knowledge, they used that (knowledge) for getting into further series of births, and are suffering – thinking so, amudhanAr becomes sad.

ninaiyAr piRaviyai neekkum pirAnai inneeNilaththE
enai ALa vandha irAmAnusanai irum kavigaL
punaiyAr punaiyum periyavar thALgaLil pUnthodaiyal
vanaiyAr piRappil varundhuvar mAndhar maruL surandhE –  90


Word by word meaning (given by maNavALa mAmunigaL)

ninaiyAr – they do not think
pirAnai – about emperumAnAr
neekkum – who removes
piRaviyai – the birth of those who think about him;
He who made me who had the incomparable lowliness, to be the teacher of his qualities through these words of prabandham, and to rule me in these ways itself,
punaiyAr – they are not creating
irum kavigaL – big poems that would highlight the qualities
irAmAnusanai – of emperumAnAr
enai ALa vandha – who came searching to the place where I was scraping together my existence
in neeNilaththE – while there is so much place in this world;
If they are not able to write poems,
vanaiyAr – they do not (even) offer
pUm thodaiyal – flower garlands
periyavar thALgaLil – under the divine feet of glorious ones
punaiyum – who author poems about emperumAnAr;
mAndhar – They who have got the birth that enables them to do all these,
maruL surandhu – they have got increased confusion of knowledge
piRappil varundhuvar – and are suffering by drowning in this materialistic birth;
O! what a lost fortune they are of, is the thought here.

Some would recite also as ‘ninaivAr piRaviyai neekkum pirAnai’ (in this case, first two lines become adjective for emperumAnAr, but the original text is considered as having significant meaning).

vanai – do; this talks about offering (garlands).
varundhu – being sad;


ninaiyAr piRaviyai neekkum pirAnai – If they wished to think about him for even one time, like the one who is said as ‘bhakthairaNubhyupahrutham prEmNA pUryEvamE abhavEth’ (even if we do a very small service to Him, He takes it as if we did that with great love and as a great service/help), emperumAnAr enhances that goodness of ours a hundred times, and as said in ‘pApa dhvAntha kshayAyacha’ ((emperumAnAr) removes the darkness that are our sins), he removes birth and death and does not let those things go near them – they do not think about such helper that is emperumAnAr.

jeeyar too divined ‘kAmAdhi dhOsha haram Athma padhAshrithAnAm’ [yathirAja vimSathi – 1]‘ (removes the six dangers like kAma etc., and removes association with karmas and births for those who reached emperumAnAr‘s feet).

in neeNilaththE enai ALa vandha irAmAnusanai – being affectionate with me who was unequaled in lowliness, he made me for himself, to be a teacher of his qualities through the words of this prabandham, to rule me in this world, the world that would confuse even sarvESvaran if He comes incarnating here; emperumAnAr incarnated with the only dedicated goal of saving me; while there is so much place of area in this world, he came searching for the place where I was scraping my existence, in kOyil (SrIrangam), and got myself for him – such emperumAnAr.

irum kavigaL punaiyAr – after getting emperumAnAr’s acceptance, even though they are in a position to author praising SlOkas, as said in ‘senchoR kavigAL [thiruvAimozhi – 10.7.1]’ (~Oh! poets of beautiful words), they do not form the poems that show, without shortening, the qualities (of emperumAnAr) that are so very enjoyable. That is, they do not, through words/speech, do the service of singing praises in detail about his qualities. punai -> constructing/putting words together like putting together flowers to make a garland.

punaiyum periyavar thALgaLil pUnthodaiyal vanaiyAr – Suppose they are not able to author poems, as said in ‘vAchA yatheendhra manasA vapushAchayushmath pAdhAravindhayugaLam bhajathAm gurUNAm | kUrAdhinAtha kurugEsa mukhAdhya pumsAm  pAdhAnuchinthana para: [yathirAja vimSathi – 3](Oh yathiraja!, by mind, by speech, and by body, I worship your lotus like feet; always wish to focus my mind at the feet of  the preceptors like kUreSa (kUraththAzhvAn), kurugESA (thirukkurukaippirAn piLLAn), et al),

they do not use their three faculties and with love towards emperumAnAr to bring and present fragrant flowers garlanded together, to the divine feet of those with great glories, like AzhvAn, ANdAn, embAr, (kidAmbi) AchchAn, and more, who author poems of praise, like ‘nachEth rAmAnujEthyEshA’, and, ‘puNyAm bhOjavikAsAya’, and, ‘namapraNava maNdanam’, and, ‘yathirAjO jagath guru:’.

kidAmbi AchchAn

vanai -> doing it. By this he is saying about presenting.

It is said too, ‘kUrAdhinAtha kurugEsa mukhAdhya pumsAm  pAdhAnuchinthana para: sathatham bhavEyam [yathirAja vimSathi – 3]’ (would wish to  always focus on the divine feet of noble ones like kUraththAzhvAn, thirukkurugaip pirAn piLLAN),  and,

sarasvathee surabhithAshayAnAM sathAM vahAmi charaNAmbujam praNathi SAlinA maulinA. [yathirAja sapthathi – 41] (I bow and hold the lotus feet of the great preceptors whose knowledge is having fragrance from the works of emperumAnAr).

piRappil varundhuvar mAndhar maruL surandhE – Surrounded by ignorance, without ability to discern what is to be taken up and what is to be given up, they suffer eternally in births.  varundhu -> sadness/suffering.

It is said, “agyAnEna Avrutham gyAnam thEna muhyanthi janthava:” [bhagavath gIthA 5.15]  (these beings surrounded by lack of knowledge, they stay ignorant);

O! Even though they possess this birth which can do all these good deeds, they are not getting that clear, they are suffering immersed in birth due to confusion of knowledge; what an unfortunate situation from the womb they came from! – and so amudhanAr is sad about them, you see.

It is said too,dhurlabhO mAnushO dhEhO dhEhinAm kshaNabangura: thathrApi dhurlabam manyE vaikuNtapriya dharSanam [SrI bhAgavatham 11.2.29]’ (It is very rare to acquire a human body which in itself is temporary. Even rarer is to be blessed by the vision of one who is dear to srIvaikuNtanAthan).

nrudhEhamAdhyam prathilabhya dhurlabham plavam sukalyam gurukarNadhArakam |
mayAnukUlEna nabhasvathEritham pumAn bhavAbdhim satharEth na AthmahA ||’
(~ This AthmA gets into a boat to cross the ocean that is samsAram, due to the blessing of emperumAn only he can cross it).

amudhanAr himself divined, ‘mAyavan thannai vaNanga vaiththa karaNam ivai’.

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

ninaiyAr piRaviyai neekum pirAnai – When he removes the births just based on the thought (about him), O! the people are not thinking about him.

irum kavigaL – big/great poems.

pUnthodaiyal vanaiyAr – If one cannot put together poems on emperumAnAr, at least can they not present the flowers put together? O! they are not even doing that easy task, says amudhanAr with sadness.

Thinking and singing would be about emperumAnAr – but, presenting flowers would be towards his disciples who sing praises on emperumAnAr. While the first two can be done from anywhere towards emperumAnAr, the last also can be done anywhere where emperumAnAr’s devotees are present.

These three services are using mind, speech, and body, respectively, the three faculties to be used for serving.  These are shown with words ninaiyAr, punaiyAr, vanaiyAr.

And from this it is shown that there is no difference in achievement of true destiny among those who think about, or sing about, emperumAnAr directly, and those who present flowers to the divine feet of those who are associated to emperumAnAr.

Even though there is difference in levels of acts of these three faculties, there is not a difference in quality of (the same) destiny. So realize that the reason for that opportunity is only based on association with emperumAnAr.

piRappil varundhuvar mAndhar maruL surandhu – While having been born as humans having faculties to do service by mind, speech, and body; due to their ignorance and confusion (maruL surandhu) they suffer (varundhuvar).

piRappu – (birth) – this word in the pAsuram stands for the suffering due to birth.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 89

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Introduction (given by maNavALa mAmunigaL)

As he wished to praise emperumAnAr, he prays to emperumAnAr about a fear he has got related to that praising.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – amudhanAr showed his faith as he wished to praise emperumAnAr as a lion who incarnated to destroy the tigers that accepted but mis-interpreters of vEdhas and made people be bewildered and destroyed their being.

In this pAsuram – thinking about his earlier ways, and looking at the divine face of emperumAnAr who is having quality of being available to everyone (amicable), he says – it may bring shame to you if I who is completely inferior, praise you, who is having greatest glory; it is better only if I don’t praise you. But if I don’t praise you then my mind would not rest. Given this, I am always staying with fear as to whether you think in your mind – ‘mUrkku pEsuginRAn ivan’ [periyAzhvAr thirumozhi – 5.1.1]’ (~He is talking foolish).

pORRarum seelaththu irAmAnusa nin pugazh therindhu
sARRuvanEl adhu thAzhvu adhu theeril un seer thanakkOr
ERRamenRE koNdirukkilum en manam Eththi anRi
ARRakillAdhu idhaRku en ninaivAy enRittu anjuvanE           –  89


pud-1emperumAnAr reforming piLLai uRangAvilli dhAsar and ponnAychchiyAr

Word by word meaning (given by maNavALa mAmunigaL)

pORRarum – Like saying ‘nALum en pugazh kOvuna seelam [thiruvAimozhi – 9.3.10]’ (even if I continue forever, how much of your qualities can I  praise about?), it is hard to finish praising (about emperumAnAr),
seelaththu irAmAnusa – Oh emperumAnAr having such quality of being available to everyone!
sARRuvanEl – Such that the whole world hears, if I talked (about you)
therindhu – by discerning
pugazh – the auspicious qualities
nin – of your highness,
like how if a lowly person praises the qualities of sage vaSishtar then that praise would bring shame to those qualities,
adhu – that  (my talking about you)
thAzhvu – would be lowly;
Or ERRam enRu koNdirukkilum – Even if I am in the state of thinking that it would be superior
un seer thanakku – for the qualities of your highness,
adhu theeril – if I do not praise you that way,
Eththi anRi – but other than by praising your qualities
en – my
manam – mind
ARRakillAdhu – cannot withstand;
My state is like said in ‘mUrkkup pEsuginRAn ivan enRu munivAyElum en nAvinukku ARREn [periyAzhvAr thirumozhi – 5.1.1]’ (~ I am not able to control my tongue (from praising you) even if you say ‘he is talking foolishly’ and get angry at me).
en ninaivAy ­– what your highness is considering in your divine mind
idhaRku – about this –
enRittu anjuvan – thinking so, I am fearful.

(sARRuvan – Praising such that it becomes known to everyone).  (SARRu like saying ‘paRAi sARRu’)


pORRarum seelaththu irAmAnusA – Oh emperumAnAr! Having the quality of mingling with common people, how much ever high level one may be in, it would be hard for them to finish praising you;  emperumAnAr’s quality of mingling with lowly/common people (sauSeelyam) is seen in the cases of piLLai uRangAvilli dhAsar and the mute. Even if it is possible to completely talk about the quality of amicability of emperumAn which is said in ‘nALum en pugazh kOvuna seelamE [thiruvAimozhi – 9.3.10]’ (even if I continue forever, how much of your qualities can I  praise about), and ‘Seela Esha: [athimAnusha sthavam] (Oh what a conduct this is! (that He incarnated as human)),

it would be difficult to finish praising about emperumAnAr’s quality of amicability – is how amudhanAr’s mind is thinking, you see.

nin pugazh therindhu sARRuvanEl – like His divine feet as said in ‘thathvEna yasya mahimARNava SIkharANuSSakyOna mAthum api Sarva pithAmahAdhyai: [sthOthra rathnam 7] (which SrIman nArAyaNan’s auspicious qualities that is the ocean, whose single drop itself is not known by other demi-gods, I prostrate to such emperumAn), and,

yasyAsthE mahimAnamAthmAnaiva thvath vallabhObhi prabhu: – nAlammAthumiyath thayA’ (Even if this lord may be your husband, one cannot say up to the limit of his greatness) [chathu: SlOkI 2], since He is of unlimited incarnations like said in ‘SeshOva sainya nAthOvA SrI pathirvEththi sAthvikai: – vidharkyAya mahA prAgyai: [yathirAja mangaLam]’ (Is he Adhi SEshan? Is he sEnai mudhaliyAr? (Only) Sri:pathi (emperumAn) would know; others continue to wonder about that), and so is having great value,

and as said in ‘namathpraNama maNdanam nava kashAya kaNdAmbaram thrithaNda parimaNditham thrividha thathva nirvAhakam – dhayanchithadhrukanchalam dhaLitha vAdhi vAk vaibhavam SamAdhiguNa SAgaram SaraNamEmi rAmAnujam’ (~he is praised by everyone, wearing safron cloth, holding thrithaNdam (three sticks together), establishing the three thathvams (chith, achith, eeSvaran), beautiful eyes that show him as having identity as kindness, glory of speech that wins opponents, have controlled inner and outer senses, is ocean of qualities, we prostrate such emperumAnAr) , after I understand fully well about the qualities of amicability, kindness, etc., of your highness who lifts every one up from this world, and if I praise you for the world to know about those qualities;  therindhu – analyse/research; sARRu -­ making it known to everyone.

adhu thAzhvulike how if a lowly person praises the qualities of sage vaSishtar then that praise would bring shame to those qualities, my praising you so would bring shame to your highness. AzhvAr too divined so in prathama parvam (first stage – devotion towards emperumAn), “imaiyOr palarum munivarum punaindha kaNNineer sAntham pugaiyOdu Endhi vaNanginAl – un perumai mAsUNAdhO mAyOnE [thiruvAimozhi – 1.5.2]’;  jeeyar too in using opposite phrase divine similarly, as ‘hantha thavadhagra gamanasya yatheendhra nArha: [yathirAja vimSathi – 12] (~I am not eligible to come in front of you. Oh! what a state I am in!)

adhu theeril – If I avoided doing the praise which brings shame to you;  theer – avoiding.

un seer thanakku Or ERRam enRE koNdirukkilum – As said in ‘thruNeekrutha virinchAdhi nirankuSa vibhUthaya: | rAmAnuja padhAmbhOja samASrayaNasAlina:’  (~ for ones who have gotten to the divine feet of emperumAnAr,  even the sathyalOkam that is the abode of brahma is like a grass/straw (insignificant)).,

to the sentient who have surrendered to you, you who is said as ‘thathitharANi thruNAya mEnE’ (who thus considers everything else as a piece of grass (insignificant)), they would get the equivalence of your highness due to the very glorious auspicious qualities of yours;

even if I avoid praising you so that it would add to greatness of such auspicious qualities,

en manam Eththi anRi ARRakillAdhu – As said in ‘chanchalam hi mana:’ (nature of mind is to be restless), and, ‘ninRavA nillA nenju [periya thirumozhi – 1.1.4]’  (mind does not stay in one matter), my mind which is very unstable, and very wavering, and which cannot know about the greatness of yours as is, it does not realize that praising you is an insult in the form of good behavior, and it does not withstand itself without praising you.

idharku en ninaivAy enRittu – that is, I am thinking what may be in your mind about my adventurous act,

anjuvavnE – and am fearful by fully comparing the greatness of your highness and lowliness of me.  My state is like said in ‘mUrkkup pEsuginRAn ivan enRu munivAyElum en nAvinukku ARREn [periyAzhvAr thirumozhi – 5.1.1]’ (~ I am not able to control my tongue (from praising you) even if you say ‘he is talking foolishly’, and get angry at me).

So, he says – I am afraid about what may be the thinking of your highness about this.

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

nin pugazh therindhu sARRvanEl – AzhvAn in his athimAnusha sthavam, thinking about amicable character of emperumAn as he incarnated here for us to see, had praised – ‘Seela: ka Esha: [athimAnusha sthavam]’ (Oh what an amicable quality of character this is!); amudhanAr being his disciple, is saying it is hard to fully praise the amicable quality of emperumAnAr.

adhu theeril … koNdirukkilum – It is not going to add to his greatness if I praise about it; if I who am lowly, praised, then it would bring shame to those qualities; so I think I should keep quiet.

en manam … ARRakillAdhu – Even if I avoid praising, my mind would not rest without praising you. I am not able to control my mind which attempts to praise you as it has got involved in you.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 88

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majestic kaliyan (thirumangai AzhvAr)

Introduction (given by maNavALa mAmunigaL)

In previous pAsuram amudhanAr said – kali would affect those who do not have involvement in the advises of emperumAnAr. (In this pAsuram) amudhanAr say – I shall praise him thinking about his descending here and incarnating for helping us with that knowledge, and about the way the lion that is emperumAnAr came to this world to win the tigers that are the philosophers that misinterpreted vEdhas.

Introduction (given by piLLailOkam jIyar)

In previous pAsuram – talked that kali would invade and cause destruction to those who do not have involvement in the knowledge that emperumAnAr advised;

In this pAsuram – amudhanAr says – as I think about emperumAnAr’s descending from the divine abode of SrIvaikuNtam to this earth to advise that knowledge to all in the world, and about how emperumAnAr becomes joyful as he enjoys the dhivya prabandham periya thirumozhi of thirumangai AzhvAr who is the lord of thirukkuRaiyalUr which is having paddies with beautifully growing grains, (and due to that) emperumAnAr not tolerating even a trace of opposing philosophers and so is like a powerful lion, and wins the tigers who accepted vEdhas as authoritative reference but were misinterpreting them and were destroying the people of the world and were ruling the world without any hindrance – and about how emperumAnAr came and incarnated in this world to win them, I shall praise such ways of emperumAnAr.

kali mikka sennel kazhanik kuRaiyal kalaip perumAn
oli mikka pAdalai uNdu than uLLAm thadiththu adhanAl
vali mikka seeyam irAmAnusan maRai vAdhiyarAm
puli mikkadhenRu ippuvanaththil vandhamai pORRuvanE  –  88


Word by word meaning (given by maNavALa mAmunigaL)

kazhani – having fields
kali mikka –
bustling with ploughs, planting, reaping, etc.,
sen nel – and thus growing beautiful grains,
kuRaiyal – being the lord of such place thirukkuRaiyalUr,
and since he is the thamizh poet of periya thirumozhi, etc., (irunthamizh nUl pulavar),
kalai – divined prabandhams that are in the form of SAsthram,
perumAn – having such glory that is thirumangai AzhvAr, his –
mikka oli pAdalai – periya thirumozhi, which can be said as ‘oli kezhu pAdal [periya thirumozhi – 11.4.10]’, having beautiful sounds;
than – he (emperumAnAr)
uNdu – enjoyed (periya thirumozhi) as life saving, nourishing, and enjoying,
uLLam thadiththu – (and his) divine mind became exhilarated
adhanAl – and due to that,
he who does not tolerate seeing the opposing philosophers
vali mikka – got great strength/force,
seeyam – like a lion,
irAmAnusan – such emperumAnAr,
unlike bAhyar who do not accept vEdhas as authoritative,
maRai – (they who) while accepting vEdhas,
vAdhiyarAm – would do debates and destroy the world
puli mikkadhu enRu – there were too many such tigers that are mis-interpreters of vEdhas,
like how in the place where there are many rogue animals like tiger that hunt meek animals, a lion that would destroy such tigers would come in,
ip puvanaththil – in this world where many other philosophies who wrong the true path of vEdhas, lived;
vandhamai – in the way he incarnated to wrong those other philosophies,
pORRuvan – I shall praise (such ways of emperumAnAr).

kali -> bustling; or, strength – then it talks about the richness of earth;


kali mikka sen nel kazhani –  Having paddy fields that are bustling with ploughs, planting, reaping, etc., and thus growing beautiful grains;  here, kali -> bustling.

Or, ‘kali’ -> beautiful grains grown with strength and sumptuousness of earth;  since they were planted at each appropriate time, they have grown with sumptuousness – such grains;

kazhani – paddy field;

kuraiyal kalaip perumAn – Since it is having such paddy fields with beautiful grains, as said in ‘manniya (n)seer thEngum kuRaiyalUr [upadhEsa raththina mAlai – 30]’, – being the lord of thirukkuRaiyalUr having all types of wealth, he who is as said in ‘irunthamizh nUl pulavan [periya thirumozhi – 1.7.10]’, helped by divining dhivya prabandhams which are a form of SAsthram – such extremely helpful thirumangai AzhvAr’s.  amudhanAr divined in this prabandham also about this great help as ‘kuRaiyal pirAn adik keezh’.  It is amudhanAr and emperumAnAr who are thankful for the help of emperumAnAr and thirumangai AzhvAr respectively; (or thirumangai AzhvAr thankful for the help of nammAzhvAr who made him the poet by giving thiruvAimozhi etc.) (or, nammAzhvAr thankful for the help of Sriya:pathi by giving non-blemished knowledge). vamsam -> help.

oli mikka pAdalai – For those who get into enjoying the dhivya prabandhams authored by this great benefactor, that are said as ‘inbap pAdal [periya thirumozhi – 2.5.10]’ (sweet music/song/pAsuram), viz. thirumozhi, thirukkuRunthANdakam, thirunedunthANdakam, etc., would be overflowed with joy due to its richness of meanings, and its joy, and they would grow strong, and as said by ‘kaliyanadhu oli mAlai [periya thirumozhi – 1.2.10]’ (kaliyan‘s garland of pAsurams of divine sound), since it has to be recited with big voice, those prabandhams having strong sound;

For the thamizh vEdhams of nammAzhvAr, thirumangai AzhvAr incarnated to author its six parts (ARu angam kUra avadhariththa [upadhEsa raththina mAlai – 9]’);

emperumAnAr fully immersed in those prabandhams, considering them as life saving, nourishing, and enjoyment;

than uLLam thadiththu – due to the love out of such experience, his heart becomes exhilarated; due to that experience, he gets the strength to win the philosophers of opposing views; thadiththu – exhilaration.

adhanAl vali mikka seeyam – like a lion having the strength that is such complete knowledge;

irAmAnusan – such emperumAnAr;

Since he does not tolerate to see the opposing philosophers and makes them lose, amudhanAr is saying he is ‘vali mikka seeyam’vali – strength; seeyam – singam – lion.

maRai vAdhiyarAm – Unlike those like baudhdhas who reject vEdhas as authoritative, the other groups while accepting vEdhas as authoritative, give wrong meanings to it, and engage in bad debates using those meanings, making the people of the world overwhelmed, and destroy their minds – such mis-interpreters of vEdhas;

puli mikkadhu enRu – that the tigers (those of other such philosophies) have grown in number; since there was no one to rule them, they were ruling the world themselves;

ip puvanaththil vandhamai – like how in the place where there are many rogue animals like tiger that hunt meek animals, a lion that would destroy such tigers would come in,  in this world where many of other philosophies who wrong the true path of vEdhas lived, in the way he incarnated to wrong those other philosophies,

pORRuvanE – I shall praise (such ways).  As said in ‘gurum prakASayEth dheemAn’ (shall bring to light the glories of guru/AchAryan), I shall praise the qualities and acts of emperumAnAr – thus spake amudhanAr.

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

kalaip perumAn – Having the glory of giving the SAsthrams (kalai – SAsthram (thamizh)). He is ‘irunthamizh nUl pulavan [periya thirumozhi – 1.7.10]’, that is, thirumangai AzhvAr is an expert in the beautiful thamizh prabandhams of thiruvAimozhi and other prabandha SAsthrams; so he is having the glory of writing the prabandhams which came to explain those other prabandhams. What is referred to as ‘irunthamizh nUl’, are the prabandhams of nammAzhvAr. This is seen by the divine words of nammAzhvAr itself, in ‘en nenjaththuL irundhu ingu irunthamizh nUl ivai mozhindhu [thiruvAimozhi – 10.6.4]’.

The word ‘kalai’ is used in other prabandhams to refer to the prabandhams that are equivalent to parts (angam) that came to explain vEdhas; amudhanAr too uses the same word here to refer to thirumangai AzhvAr’s six prabandhams that are equivalent to the six parts which explain vEdhas.

oli mikka pAdal – thirumangai AzhvAr’s prabandhams contain a lot of rhythmic sounds; oli -> sound / bouncy phrases; AzhvAr himself has said this as ‘oli kezhu pAdal [periya thirumozhi – 11.4.10], in the last pAsuram of the padhikam of – ‘nilai idam engum inRi [periya thirumozhi – 11.4]’.

uNdu than uLLam thadiththu – as he said uNdu (ate), those prabandhams are life saving for emperumAnAr. maNavALa mAmunigaL said, ‘mARan kalai uNavAgap peRROm [Arththi prabandham – 55]’ (we have got nammAzhvAr‘s prabandhams for/as our food) , and so they are also enjoyable due to their sweetness.

adhanAl vali mikka seeyam irAmAnusan – When bheemasEnan was thrown in to the Ganges by dhuryOdhanan, he went to pAthALa lOkam, and drank pots and pots of nectar and got the strength of twelve thousand elephants; so does emperumAnAr become a strong lion by drinking thousands of pAsurams that are like nectar;

maRai vAdhiyarAm puli … pORRuvan – those who wish to follow vEdhas can escape from those who reject vEdhas as authoritative reference; but those philosophers who misinterpret vEdhas are like tiger in sheep’s cloth and their changes are regrettable, and it is hard to escape from them and it creates severe damage. In this way since they indirectly jump on our ways and destroy us they are compared to tigers.

This matches with what is said in Sankalpa sUryOdhayam – ‘anyairAmnAya charchA kavachadhruthi kanathgOmukhair dhveepibhiScha’ (due to wearing the armor that is research of vEdhas, they are tigers wearing the face of a cow..);

Even if there are tigers many in number, one lion would finish them off; in the same way even though there were many of those other philosophies, one emperumAnAr could win them such that they do not rear their head ever again. He incarnated in this world in this way, is in the thoughts of amudhanAr.

The pAsuram ‘adaiyAr seeyam [periya thirumozhi – 3.4.10]’, made emperumAnArvali mikka seeyam’.

By these pAsurams, emperumAnAr came to definite conclusion as to the meanings of vEdhas, and made other philosophers also to come to that conclusion by debate and won them over – is the thought here.

Earlier, amudhanAr said that mARan’s (nammAzhvAr’s) thamizh vEdham made emperumAnAr a majestic elephant; here he says that  kaliyan’s (thirumangai AzhvAr’s) sub-parts of that vEdham in thamizh made emperumAnAr like a lion; these prabandhams make It possible to understand the true meanings of samskrutha vEdhas.

I shall praise how emperumAnAr established the true meanings of vEdhams in this way – concludes amudhanAr in this pAsuram.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 87

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Introduction (given by maNavALa mAmunigaL)

When asked “In this age of kali which invades by confusing the mind and faith of sentient, how can you maintain your firm faith?”, amudhanAr replies “that invasion happens only for those who are not involved in the knowledge spread by emperumAnAr“.

Introduction (given by piLLailOkam jIyar)

Your highness talked about your love towards the devotees, as ‘avar emmai ninRu ALum periyavarE’ (in the previous pAsuram), but  – In this day and age of kali that invades by confusing the mind of knowledge, faith, and love, of sentient, is it possible for you to have this faith staying together strong? – few who were present nearby asked so; amudhanAr replies – since emperumAnAr is complete in his qualities of greatness, kindness, etc., if those with limited or absent knowledge attempt to praise him, he would accommodate to possess the nature, form, qualities and places as per the qualification of such people; this time and age of kali would only invade into those who do not possess the intellect spread by such emperumAnAr, and it would not affect me who got such intellect from emperumAnAr; so for me there is no problem of continuation of this faith till time eternal that this AthmA would be present.

periyavar pEsilum pEdhaiyar pEsilum thanguNangatku
uriya sol enRum udaiyavan enRu enRu uNarvil mikkOr
theriyum vaN keerththi irAmAnusan maRai thErndhu ulagil
puriyum nal gyAnam porundhAdhavaraip porum kaliyE           –   87


Word by word meaning (given by maNavALa mAmunigaL)

periyavar – Those having intellect and ability to speak; such enriched people –
pEsilum – if they speak, or,
pEdhaiyar – those having the limit or lack of knowledge and ability, such poor people –
pEsilum – if they speak also,
it is not possible to see the limit based on their knowledge and ability (for the first kind of people), and (for second kind of people) they would not have to think that attempting this is not possible for us because of lack of knowledge, and so not have to back out;
tham guNagatkuriya – in this way they can speak based on their (respective) qualities,
sol – words according to his nature, form, quality, and place
enRum – at all times,
udaiyavan enRenRu – that he possess such (quality of being described in such words);
uNarvil mikkOr – people having knowledge
theriyum – think through many times and involve in it
vaN keerththi – having such divine glory
irAmAnusan – is emperumAnAr, who
thErndhu – investigated
maRai – vEdham
ulagil – in the world, and
puriyum – helped by giving
nal gyAnam – distinguished knowledge;
porundhAdhavarai – for those not joining / taking up  that (advice)
kali porum – kali would gain upper hand and oppress them.

It would not do so to those who have joined, is the thought.

When recited as ‘guNangatku uriya sol onRum udaiyavan’ – (onRum – > how two different levels fit together due to his greatness and kindness); their words are based on their level of knowledge and ability, or lack of knowledge and ability;   It cannot be said that the words of praise (of learned ones) are excessive, or (words of  the illiterate) would not fit enough, and so cannot say that these are a match of unmatchable – this is due to his unbreakable greatness on the one side, and unbounded kindness on the other side (respectively); so those words would fit him – he is such a lord – is the thought here.

uriya – apt (words); udaiyavar – lord;

Some recite it also as ‘than guNangaktu’, (where ‘than’ applies to emperumAnAr)whether the intellects speak, or the illiterates speak, he always possesses quality that match those words which can be talked about by them;

vaNmai – beauty;


periyavar pEsilum – If those who are full of intellect that is up to par for praising, would praise him,

pEdhaiyar pEsilum – or if those who do not have the knowledge or ability to allow for praising, would praise him;

those with knowledge would try up to the level of their intellect, and would see that they cannot see the limit using their knowledge or ability and would withdraw; while those with lack of knowledge, (due to emperumAnAr’s kindness) they would Not have to back out from praising him due to thinking about their lack of knowledge and ability and saying that comparing to his glory with us of  no knowledge, it is like a lowly person trying to praise sage vaSishta (emperumAnAr is so kind that he can be praised by those with lack of knowledge as well);

than gunangatku uriya sol enRum udaiyavan – accommodates himself according to their intellect and ability, and to their lack of intellect and lack of ability (respectively), such that they could praise him according to their level, and thus has got at all times, unique words for praising each of his nature, form, quality, and place;

since he is having great glory of winning all the philosophies in debate with a thousand faces, how much ever may be the knowledge and ability of others, they would not be able to praise according to his level; if so, it does not need a mention about those with lack of knowledge and ability.

But, if they attempt by their wish based on their force of devotion, he sets himself up to that level to match that praise, which is out of the wealth of his excellence of accessibility to them;

enRu – to say it in this way;

When recited as ‘tham guNangatku (uriya sol onRum udaiyavan)’ – their words are based on their level of knowledge and ability, or lack of knowledge and ability only;

It cannot be said that the words of praise (of learned ones) are excessive, or (words of  the illiterate) would not fit enough, and so cannot say that these are a match of unmatchable etc. – this is due to his unbreakable greatness on the one side, and unbounded kindness on the other side (respectively); so those words would fit him – he is such a lord – is the thought here. What they praised is fact, and not unlike what is there, and thus it establishes the goodness of what they said;  uriya – apt (words); udaiyavar – lord;

Some recite it also as ‘than guNangaktu’, whether the intellects speak, or the illiterates speak, he always possesses words that match his quality which can be talked about by them;

uNarvil mikkOr – if one were to talk about knowledge and ability, some noble ones are quoted as – ‘it is these people who are fully knowledgeable, it is these who have studied everything’ – having such non-blemished knowledge (they are the AzhvArs);

theriyum vaN keerththi – he having beautiful glory such that (nammAzhvAr) understood and said ‘kaliyum kedum kaNdu koNmin’, and gave the bhavishyadhAchArya vigraham’;   (such noble ones);

irAmAnusan – such emperumAnAr;

maRai thErndhu ulagil – As said in ‘gambheerAnAmgruthakagirAm’, since it is deep and hidden for those who try to understand its inner meanings, vEdham has got the name ‘maRai’ (hides); divining vEdhArtha sangraham, gIthA bhAshyam, etc., without making any contradictions of meanings to such vEdham using next levels of vedic text (upabrahmaNams) as said in ‘ithihAsa purANAbhyAm vEdhamsamupa brahmayEth’; thErndhu – researching/investigating;

ulagil puriyum nal gyAnam – in this world of illiteracy, he explained them (vEdhas) and helped everyone from AsEthu-himAchalam – he having such distinguished intellect;  puriyum – giving;

porundhAdhavarai – even if he helps everyone in these ways, due to dullness of faith like uyyakkoNdAr (one who lived during the time of emperumAnAr; he understood the words but not the practicing what emperumAnAr explained about surrendering to emperumAn), and due to misfortune of such birth of this time, such people who do not take it up; that is, those who did not come into the circle of his advises; porundhu – join;

porum kaliyE – the ill-effect of kali yugam would come and invade them; kali would gain upper hand and start oppressing them; so who ever due to the acceptance of emperumAnAr got the distinguished knowledge would not be affected by kali;

thoNdaradippodi AzhvAr too said this same meaning in ‘kAvalil pulanai vaiththu kali thannaik kadakkap pAyndhu – nAvalittu uzhi tharuginRom naman thamar thalaigaL meedhE [thirumAlai – 1]’ (~kali would not disturb those who are devotees of emperumAn).

Sruthi too said ‘nakalu bhAgavathAyam avishayam gachchanthi’ (if they are devotees then they are not under consideration by yaman),

and parihara madhusUdhana prapannAn prabhuraham anya nruNAm na vaishNavANAm’ (~do not go near the place of emperumAn’s devotees; I am not the lord for them; they are my lord) and, ‘thyaja bata dhUra tharENa thAn apApAn’ (leave those devotees; they are not of any sins), so said yaman too to his servants (prostrate before emperumAn‘s devotees and stay away from them), as said in ‘namanum than thUdhuvaraik kUvich chevikku [nAnmugan thiruvanthAdhi – 68]’ (yaman said into to the ears of his servants).

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

pEsilum – Since it is about AchAryan, talking is meant as – praising him;

Compare with pEyAzhvAr’s ‘pEsuvAr evvaLavu pEsuvar avvaLavE .. vadivu [mUnRAm thiruvanthAdhi – 21] (~ how much ever one can talk about the qualities of emperumAn He sets Himself to those words), and nammAzhvAr’s ‘selak kANkirpAr kANum aLavum sellum keerththiyAy [thiruvAimozhi – 5.7.3] (~His glory keeps setting to the level one can try to praise/see to their ability);

Their limits of praising is like going as deep in to the sea as much as they can, or, dipping their body in the sea shore based on their inability;

enRu enRu – those of non-blemished knowledge keep thinking about emperumAnAr again and again, so this is said twice.

My steadfastness that whoever keeps in his mind about emperumAnAr would be my lords (as said in earlier pAsuram), would not be affected by kali because emperumAnAr has made himself available due to his kindness and has included me in that group.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 86

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

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Introduction (given by maNavALa mAmunigaL)

After saying (in previous pAsuram) ‘irAmAnusanaith thozhum periyOr pAdham allAl endhan Ar uyirkkiyAdhonRum paRRillai’, thinking about the ways in which earlier he had considered as his relatives those who were attached to lowly things, and how he was having affection towards them, amudhanAr says that he would not do that hereafter, and it is those who have the mind of thinking about emperumAnAr, would have the rights to rule him.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – ‘irAmAnusanaith thozhum periyOr pAdham allAl endhan Ar uyirkkiyAdhonRum paRRillai’, and so amudhanAr talked about his state. In this pAsuram – earlier I had considered as my relatives those who were attached to lowly matters, and was very much affectionate to them like ‘thAyE thanthai enRum thAramE kiLai maKKaL enRum [periya thirumozhi – 1.9.1]’ (~considering them as all my relatives) – I am filled with fear about that, I shall not do that (from now onwards), it is those whoever may be there that are eligible to rule me if they got the minds like getting treasure, that thinks about emperumAnAr who is worshiped by the noble ones who understand as is about thathva hitha purushArtham (truth, means, and destiny), says amudhanAr.

paRRA manisaraip paRRi ap paRRu vidAthavarE
uRRAr ena uzhanRu Odi naiyEn ini oLLiya nUl
kaRRAr paravum irAmAnusanaik karudhum uLLam
peRRAr yavar avar emmai ninRALum periyavarE             –   86


Word by word meaning (given by maNavALa mAmunigaL)

paRRi – Those who are surrendered to
ap paRRu vidAdhavarE – and are continuing without leaving that refuge
manisarai – lowly people
paRRA – who are not attached to anything (good) / who do not have any ability,
uRRAr ena – thinking that such people are my relatives,
uzhanRu – and going behind them and involved in that,
and due to love towards their matter,
Odi – anxious to see when they would see me,
and due to joy and sorrow of being with them and separated from them respectively,
ini naiyEn – I suffered; Hereafter I won’t be so;
kaRRAr – Those who have learned well
nUl – the SAsthrams
oLLiya – which shows clearly by itself,
thinking that the use of that education is to –
paravum – praise to their heart’s content, due to love towards him –
irAmAnusanai – such emperumAnAr;
karudhum – their living is thinking about him only
uLLam – they having such mind
peRRAr – and having that like having gotten wealth,
yavar – the few who are in that state,
whatever be their clan, charaNa, gOthram, etc.,
avar – they
periyavar – are the noble ones
emmai  ninRu ALum – who till the time this AthmA of mine is present, would fully get that AthmA to be subservient to them.

OR, For ‘paRRa manisar’ etc. – I would not – surrender to lowly people, and without leaving them thinking that they are the ones who would lift me up from this material world, and so run around thinking of them.


paRRA manisaraip paRRi – As said in ‘periyEn Ayina pin piRarkkE uzhaiththu Ezhai AnEn [periya thirumozhi – 1.9.7]’ (~ become poor (in knowledge/acts/nature) working for/to satisfy other lowly people), and, ‘bAndhavAbhAsalOla:’(living for the welness of relatives only), they being of nature of stealing everything when you have good wealth, and are not protectors when you are having a danger, they do not have any ability for anything, but  surrender to such lowly ones thinking that they would serve that it would destroy the true nature of their AthmA,

ap paRRu vidAdhavarE – those who do not leave that surrendering.

uRRAr ena uzhanRu Odi – misunderstanding that they are real relatives, and as all kind of relationships like mother, father, and others, and as lords, and as protectors, and so went behind them everywhere, not able to stay put in a place till seeing them, and out of such deep love, run around to find them, and not understanding that they are lowly than us, and so thinking that there is some destiny to be reached with their help and so running to their houses many times  and in many ways.  Odi -> rush to them.

naiyEn ini – After getting acceptance of emperumAnAr, I would not do as aforementioned and get damaged.  Hereafter I would not become damaged due to happiness and sadness of being with them or separated from them respectively.


For paRRA manisar etc.  – Surrendering to lowly people, and without leaving that, thinking of them only as relationships, be immersed in that, and become destroyed; I would not do that from now. Like saying ‘dhureeSvarathvAra bahir vidharthikA dhurASikAyai rachithOyam anjali: (a good-bye salute to you)’, salute and farewell to them, says amudhanAr.

oLLiya nUl kaRRAr paravum – As said in ‘rija: yajU(g)mshi sAmAni thathaiva atharvaNAnicha – sarvam ashtAkSharAnthastham yaSchAnyadhapi vAngmayam’ (all the four vEdhas are present within the eight word manthram),  ‘svagyAnam prApaka gyAnam prApya gyAnam mumukShubhi: – gyAna thryam upAdhEyam Ethadhanyam nakinchana’ (there is no other knowledge than the knowledge about AthmA, knowledge about the means, knowledge about destiny),  getting from the grace of their AchAryan emperumAnAr the meanings of rahasya thrayam which highlights the truth, means, and destiny as is, which is the essence of vEdhas that are said as ‘sudar migu suruthi [thiruvAimozhi – 1.1.7]’, and that the inner most meaning that is shown by that knowledge is only emperumAnAr, as said in ‘AchArya dhEvO bhava’ (AchAryan is the god), ‘dhEvamiva AchAryamupASeetha’ (think of AchAryan himself as god), ‘yasya dhEvE parabhakthir yathAdhEvE thathAgurau’ (be devoted to AchAryan like how you would be devoted to emperumAn), ‘dhEvavathsyAth upAsya:’ (like how you worship emperumAn, worship AchAryan in that way as well), and, ‘thasmin rAmAnujAryE gururithi cha padham bhAthi nAnyathra’ (only in rAmAnujan the word guru is well meant);  – those who have got this clarity decide that the use of such education is to praise such emperumAnAr to their satisfaction due to their love ;

irAmAnusanai – such emperumAnAr

karudhum uLLam peRRAr evar – As said in ‘rAmAnujasya charaNau SaraNAm prapadhyE’, and ‘SaraNamEmi rAmAnujam’, and, ‘rAmAnuja muni than vAyndha malarp pAdham vaNanuginREn [thiruvAimozhi thaniyan]’, and ‘idhath thAy irAmAnusan [thiruvAimozhi thaniyan]’, thinking of emperumAnAr in these ways itself is their life journey – such people, as said in ‘ek kuRRavALar edhu piRappu Edhu iyalvAga ninROr’, even if they are having formless knowledge (lowly), lowly birth, and activities which are to be discarded,

avar emmai ninRALum periyavarE – they with such blemishes, birth, and activities, only are our lords, for time till the AthmA exists (eternal), the noble souls who have stayed firm and rule us as per their wish; nammAzhvAr too divined ‘yavarElum avar kaNdeer … [thiruvAimozhi – 3.7.1]’ (~if there are those who are devotees of emperumAn … they are my lords).

It is said too, ‘SvapachOpi maheepAla vishNu bhakthO dhvijAdhika:’ (Even if he eats the meat of dog, if he is a devotee of vishNu, then he is more noble than a brahmin),

‘na SudhrA: bhagavath bhakthA: viprA: bhAgavathAs smruthA:’ (Don’t refer to them as Sudhra (sad person), if he is having devotion towards emperumAn; such a devotee is a brAhmaNan)

‘bhakthi: ashtavidhAhyEshA yasmin mlEchchEbhi varthathE, saviprEndhra: muni: SrImAn sayathi: sacha paNditha:- thasmai dhEyam thadhOgrAhyam sacha pUjya: yathAhyaham [garuda purANam] (whoever is having these eight types of devotion, even if he is of lowly birth he is the head of brahmins, he is the sage, he is of correct wealth, he is the yathi, he is the learned; one can learn from him and give knowledge to him),

‘SvapachOpi harE: nAma yasya vAchi’ (even if he eats meat of dog, if his mouth utters once the name of Hari),‘sakruthabyavachAth vinikkathaSchEth’ (without even realizing) ‘kulathaivatham mama thasya pAdha dhULi: (he is the head of our clan, and we will place the dust of his feet in our head)’, ‘anuvrajAm yaham nithyam bhUyayEthyangri rENubhi: – thAssarvA: SirasA dhEva: prathigruhNAthi vaisvayam’ (how much ever low birth he may be from, we shall follow him; place the dust of his feet in our head, they all are noble ones whose divine feet we shall keep in our head).

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

paRRA manisarai … Odi naiyEn ini – Since those lowly ones whom I surrendered to are themselves immersed in worldly problems, how would they be able to solve my problem?

ninRu ALum – While emperumAn ruling us would put us through total annihilation, or give delayed acceptance into paramapadham, etc., these noble ones who always think about emperumAnAr would lord us and give only that sweetness of service, very steadily.

The noble ones took me up by themselves saying ‘nam paiyal [thirumAlai – 37]’ (~he is our man / he is ours), and rule me, disallowing me to go in those old ways.

My going after lowly people is the trouble I got myself into; the noble ones got me [out of those troubles] in spite of the absence of any effort from my side.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 85

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Introduction (given by maNavALa mAmunigaL)

You said ‘irAmAnusan thannaik kaNdu koNdEn, avan thoNdar pon thALil thoNdu koNdEn’ (in previous pAsuram); what are you more interested in out of the two (emperumAnAr or his devotees)?  I don’t have interest in anything other than the divine feet of those who consider only emperumAnAr as their shelter – says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – You said ‘irAmAnusan thannaik kaNdu koNdEn, avan thoNdar pon thALil thoNdu koNdEn’, and involved in the matter of emperumAnAr and also his devotees. But among these two, in which matter do you have more interest?  To those who were nearby and asking this, amudhanAr replies – as the meaning of vEdhas that is learned, and the fore front of it being vEdhAnthams, show that emperumAn is our lord; not knowing this, those who served unwanted matters, and suffered in unnecessary things – emperumAnAr got them to rid of such foolishness;  there is nothing else to consider in my mind than the divine feet of those who consider only emperumAnAr as their shelter, says amudhanAr.

Odhiya vEdhaththin utporuLAy adhan uchchi mikka
sOdhiyai nAthan ena aRiyAdhu uzhalginRa thoNdar
pEdhaimai theerththa irAmAnusanaith thozum periyOr
pAdham allAl endhan Ar uyirkku yAdhonRum paRRu illaiyE         –   85


Word by word meaning (given by maNavALa mAmunigaL)

As said in ‘Sruthi Sirasi vidheepthE’ (being most distinguished as the head of vEdhas),

ut poruLAy – being the inner meaning
vEdhaththin – of vEdham
Odhiya – that is learned,
mikka sOdhiyai – He who is present with unbounded glory
adhan uchchi  – is shown as the head of that vEdham as said in ‘Sruthi SirasividheepthE’,
nAthan ena aRiyAdhu – not knowing that He is our lord,
uzhalginRa thoNdar – they get involved in other matters and languish,
pEdhaimai – such lowly knowledge which is the reason for worship of unwanted matters
theerththa – (was) removed (by)
irAmAnusanai – emperumAnAr;
thozhum – worship of (such emperumAnAr) itself as their identity,
periyOr – those having such greatness,
pAdham allAl – other than their divine feet,
enthan Ar uyirkku – to my AthmA
paRRu illai – hold is not there for
yAdhonRum – something else.

Some recite also as  ‘pEdhaimai theerkkum’.

Based on thamizh grammar, ‘Ar uyirkku yAdhonRum’ is combined written and recited as ‘Ar uyirkkiyAdhonRum’.


Odhiya vEdhaththin ut poruLAy – As said in ‘ashta varsham brAhmaNa upanayeetha, tham adhyApayEth’ (do sacred thread ceremony (pUNUl/janEu) for the seven year old (eight including the time in mother’s womb), and send him to learn vEdhas), ‘svAdhyAya adhyE thavya: (he should practice reciting of vEdham)’, “vEdham anUchyAchAryO’nthE vAsinamanu SAsthi” (repeat the words of vEdham after AchAryan, being with AchAryan till the end), ‘svAdhyAyAnmA pramadha:’ (without missing, recite vEdhas at appropriate times), following the procedures of recitation/learning by following AchAryan, the vEdhas that he has learned, – being the inner meaning of that vEdham, and being important as said in ‘bhajEth sArathamam SAsthram’ (take up the most valuable essence from SAsthram (surrendering to emperumAn)), and in ‘sarvathassAramAdhadhyAth’ (Learning vEdham is to take up the most valuable essence from SAsthram).

adhan uchchi mikka sOdhiyai nAthan ena aRiyAdhu – As said in ‘vEdhaiScha sarvai: ahamEva vEdhya: [SrI bhagavath gIthA 15.15] (I am the one talked about in all the vEdhas), and, ‘vEdha vEdhyE parE pumSi’ (emperumAn is the one talked about in vEdham), and, ‘vEdhE rAmAyaNE puNyE’ (emperumAn is talked about in rAmAyaNam which is vEdham), and, ‘Adhau madhyEthadhAnthE vishNussarvathra geeyathE’ (vishNu emperumAn is talked about from beginning through middle through the end), and, ‘uLan sudar migu suruthiyuL [thiruvAimozhi – 1.1.7]’ (He is present as the essence in vEdham which is abundantly radiant due to being svatha:prAmANyam (self-evident)), and ‘Sruthi Sirasi vidheepthE [SrI bhAshyam]’, at the top of vEdhas He is being shown as the one, and as said in ‘jyOthishAm jyOthi:’ (He is the light for lights (being so bright)), and, ‘thEjasAm rASimUrjitham’ (all the lights held together would look dark in the presence of brightness of emperumAn) such sarvESvaran who is of boundless glory; not understanding that He is the lord for us as said in ‘pathim viSvasya’ (emperumAn is our lord/husband);

uzhalginRa thoNdar – As said in ‘kalau jagath pathim vishNum sarvasrashtAram achyutham, nArchayishyanthi maithrEya pAshaNdOpahadhAjanA: [SrI vishNu purANam]’ (In kali yugam, vishNu emperumAn who is the lord of the world who does not let down anyone who surrenders to Him would not be worshiped and they would be affected by lowly pAshaNdis (fake spiritualists)), and,

‘namAm dhushkruthinO mUdA: prapadhyanthE narAdhamA:, kAmai sthaisthair hrutha gyAnA: prapadhyanthE anya dhEvathA: [SrI bhagavath gIthA 7.15]’ (Fools, lowest among men, those with knowledge which was destroyed by mAyA (illogical reasonings etc) and the demoniac are the four types of sinners (who are greater sinners in the order of their mentioning) who do not surrender unto me.), and,

‘nAthE na: purushOththamE thri jagathAm EkAdhipE chEthasA – sEvyE svasya padhasya dhAthari surE nArAyaNE thishtathi – yam kanchith purushAdhamam gathipaya grAmESam alpArthadham sEvAyaimrugayAmahEnaram ahO mUkAvarAkAvayam’ (when there is emperumAn lord nArAyaNan the only one, He who would give Himself to those who surrender to Him, is present, they go to some one who is said to be head of a village, Oh what do I say about their unfortunate situation), due to trace of sins eternal, being subservient to demi-gods, to lowly people,  and to themselves; and due to growth of/commitment in such subservience),

as said in ‘adhaScha Urdhvancha prasruthA:, thasya SakhA: guNapravuththAvishayE pravaNA:’ (going horizontally vertically (in all directions) towards lowly matters, growth of branches of such matters, activities due to characteristics of sathva rajas thamas, interest in other (lowly) matters), and,

gathAgatham kAmakAmA labanthE’ (he goes, comes, tries to satisfy his wishes, goes to hell/heaven, comes back, and so on), those people go through the cycle of womb, birth, going in dark and smokey path (to hell, etc.,), as said in panchAgni vidhyai, being born in the clans of dhEvas, (humans, etc.) many times and in many types; people who are in to such cycle;

pEdhaimai therththa – Like geethAchAryan who says ‘thEshAmEvAnukam pArtham aham agyAnatham thama: – nASayAmi [SrI bhagavath gIthA]’ (I show mercy and remove the thamas that is ignorance, towards those who suffer due to lowly matters),

since he removes the darkness that is ignorance as said in ‘pApadhvAntha kShayAyacha’ (removed the sins), and, ‘SrImAn Avira bhUdhbhUmau rAmAnuja dhivAkara:’ (ramAnuja came to this world like the sun rose (to remove our ignorance)), the ignorance being the reason for going after inappropriate things, he removed such ignorance completely, without trace – says amudhanAr.

irAmAnusanaith thozhum periyOr pAdham allAl – Other than the most attainable divine feet of those mAhAthmAs who have the faith that the divine feet of emperumAnAr is the one that would lift them up from this material world;  periyOr – noble ones – AzhvAn, ANdAn, piLLAn, and such.


Divine feet of those who worship emperumAnAr

thozhum periyOr – pANdavas, who are mentioned as ‘adiyaith thodarndhu ezhum aivarkatkAy, ended up being ‘siRiyA’ (not noble), and were with inferior knowledge (since they did not  surrender unto Him and reach paramapadham – instead they were interested in heaven and went there) ; (but), those who surrendered to emperumAnAr, did not have such shortcomings, and due to that they got this greatness first (of being subservient to emperumAnAr);

enthan Ar uyirkku – to the distinguished AthmA of mine who am having the faith of being subservient to emperumAnAr’s devotees as I said in ‘avan thoNdar pon thALil thoNdu koNdEn’ (in previous pAsuram);

yAdhonRum paRRu illaiyE – there is no other hold; jeeyar also divined this meaning in the SlOkam of ‘vAchA yathIndhra [yathirAja vimSathi 3]’.

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

The name vEdham  is based on showing to the one who is learning it, about the ways of worship, and about the One to be worshiped. Since this pAsuram then says ‘adhan uchchi’, thus identifying the latter part that is vEdhAntham which mainly talks about acts that are for worshiping emperumAn, amudhanAr is specifically talking about that using the word vEdham.

Even though fire, indhra, etc., demi-gods are mentioned as part of worship, the one residing in them as antharyAmi is emperumAn, is identified in the pAsuram as ‘utporuLAy’.

nAthan ena aRiyAdhu uzhalginRa thoNdar – even though the experts of vEdhas have learned about who is identified inside vEdhas, and about the glorious One present as the head of such vEdhas, they are being ignorant and go after other things and beings, opines amudhanAr.

Due to not knowing the He is the owner of sentient and non-sentient, their mind is involved in the things outside, and for that they are having to serve other strangers, and be in that cycle; so their learning of vEdhas become useless;

As said in ‘chathur vEdha dharO viprO vAsudhEvam na vindhathi | vEdhabhAra bharAkrAntha: sa vai brAhmaNa kardhabha: ||  (a brAhmaNa who may be holding in his heart all the four vEdhas, but not knowing vAsudhEvan [as the lord], would be nothing more than a donkey carrying the weight of such vEdhas), like ‘kunkumam sumandha kazhudhaiyO pAdhi  [SrI vachana bhUshaNam]’ (like a donkey that does not know the importance/fragrance of saffron buds that it carries in its back).

amudhanAr says – Oh! what an ignorance this is!

thoNdar – those devoted to the acts of lowly matters;  since such desired things for them are many, one has to fall on many indivduals’ feet (serve them) to acquire those things, so amudhanAr says ‘uzhalgainRa’ thoNdar.

irAmAnusanaith thozhum periyOr – It is easy to worship emperumAn; but it is rare/difficult effort to worship emperumAnAr; one needs strength of mind to do that; there is no other name for them. Their only name is ‘irAmAnusanaith thozhum periyOr’ – worshiping emperumAnAr is their identity. Those having such greatness. Those like AzhvAn, ANdAn.

pAdhamAllAl .. paRRillai – Since his devotion did not stop with emperumAnAr but went to the extent of his disciples, amudhanAr mentions his AthmA as ‘Ar’ uyir.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 84

Published by:

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

Full Series

<< previous (seer koNdu)

Introduction (given by maNavALa mAmunigaL)

While there are more benefits to be achieved in the future, it is not even possible to completely talk about the list of benefits I have already obtained, says amudhanAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – emperumAnAr made the whole world know that I am in to the charama parvam of subservience to emperumAnAr’s divine feet, and not involved in the group of those who are in prathama parvam of surrender to emperumAn – said amudhanAr.

In this pAsuram – seeing emperumAnAr to the satisfaction of my eyes, that image engrossed in me and extended up to his devotees, and I became subservient to them; I got the ties of my most cruel karmas removed, and drank the nectar of emperumAnAr’s auspicious qualities to my mouth’s content;  if I attempt to talk about the benefits, since it is countless , I cannot complete the listing of all these benefits – says amudhanAr.

kaNdu koNdEn em irAmAnusan thannai kANdalumE
thoNdu koNdEn avan thoNdar poRRALil en thollai vennOy
viNdu koNdEn avan seer veLLa vAriyai vAy maduththu inRu
uNdu koNdEn innam uRRana Odhil ulappillaiyE                         –   84


Word by word meaning (given by maNavALa mAmunigaL)

kaNdu koNdEn – I recognized him as is that –

em irAmAnusan thannai – he is not same as us, but has come to lift us up from samsAram,  he is our lord, that is emperumAnAr;

kANdalumE –  as I saw in this way
and instead of stopping at his level,
thoNdu koNdEn – I became subservient
pon thALil – to the divine feet of
avan thoNdar – those who consider only him as their shelter;
viNdu koNdEn – I got rid of
en – my
thollai – eternal
vem – very cruel
nOy – karmas;
like the very thirsty ones would put their mouth and drink water from a pond,
vAy maduththu – with great devotion
inRu uNdu koNdEn – today I consumed
avan – his
seer veLLa vAriyai – qualities that is the water of ocean;
ulappu illai – there is not an end to it
Odhil – if I talk about
uRRana – what I obtained
innam – even more.

Saying kANdalumE is – the moment I saw him

thoNdu koNdEn is – got subservience in my hands.
vAri – ocean
ulappu – end

emperumAnAr with his devotees


kaNdu koNdEn – The beauty of emperumAnAr’s form which is as said in ‘kAshAya SObhi gamaneeya SikhA nivESam dhaNdathryOjvalakaram vimalOpaveedham – udhyath dhinESanibamullasadh UrdhvapuNdram rUpam thavAsthu yathirAja dhruSor mamAgrE’ (Oh emperumAnAr! Your divine form stands in front of my eyes – the brightness of kAshAyam cloth you are wearing, beautiful black lock of hair (tuft), the three sticks held together (thridhaNdam), wearing of white pUNUl string (yagyOpavIdham), bright thirumaN SrIchUrNam (Urdhva puNdram) like the light of the rising sun), such beauty which is to be seen by praying for it, I, without any effort of mine, saw that to the satisfaction of my eyes, as I got it by chance.

As said (after seeing His devotees) in ‘kaNdOm kaNdOm kaNdOm kaNNukku iniyana kaNdOm [thiruvAimozhi – 5.2.2]’ (We have seen, we have seen, we have seen the beautiful scene (which is that His devotees are spread everywhere)), and ‘thiruk kaNdEn pon mEni kaNdEn thigazhum arukkan aNi niRamum kaNdEn [mUnRAm thiruvanthAdhi – 1]’ (I am seeing periya pirAttiyAr, emperumAn’s divine body, His brightness, and His devotees that is, conch and discus), etc., like the ones (AzhvArs) who got non-blemished knowledge and saw the devotees, I see (his divine form) with my eyes;

What is it that you saw?

em irAmAnusan thannai – Since it is said ‘kalau rAmAnujassmrutha: (As fourth incarnation in kali yugam Adhi SEshan has incarnated as rAmAnujan)’, and, SEshOvA sainya nAthOvA SrIpathirvEththi sAthvikai: | vitharkyAyam mahApragyai: yathirAjAya (mangaLam)’,  (~ is rAmAnujan an incarnation of Adhi SEshan, or is it that of vishvaksEnar, or is it Sriya:pathi himself (wonder the devotees), and they keep discussing but are not able to come to a conclusion; (long live such) yathirAja), emperumAnAr is not one among our kind of group; to lift us up from samsAram he has incarnated from paramapadham and came looking for us to our place – having such faith, I have realized/ saw about emperumAnAr as is.

kANdalumE thoNdu koNdEn avan thoNdar pon thALil –  as I saw him in this way, my love for him grew, and not stopping at that level, it reached out to his devotees who consider only him as their shelter, and I became subservient to do all services towards their desirable divine feet. Saying ‘kANdalumE is to mean – right at the moment of seeing him. thoNdukoNdEn is a full word to mean I submitted myself to subservience.

jeeyar (maNavALa mAmunigaL) to prayed – ‘thvadhdhAsadhAsagaNanA 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).

en thollai vennOy viNdu koNdEn – as I was involved in this subservience, I completely got myself removed from the sorrows of my mind, etc., due to the most cruel karmas that were earned from time eternal, and which were part of emperumAn’s thoughts of ‘won’t forgive, will punish’ (kShipAmi nakShamAmi);

avan seer veLLa vAriyai – the great ocean that is that emperumAnAr’s auspicious qualities;

overflowing of the ocean; ocean is not a proper substitute to describe it since emperumAnAr’s auspicious qualities are countless; so amudhanAr describes it as overflowing ocean; since the matter (emperumAnAr) is enjoyable, this (emperumAnAr’s qualities) is also enjoyable.  Or, like the ocean that is the flood of his auspicious qualities;  vAri -> ocean;

vAy maduththu inRu uNdu koNdEn – distressed due to the rays of sun, and desirable of water, one would enter into pond and drink water fully out of mouth – in the same manner, amudhanAr also had been distressed due to sorrows of worldly matters, and to be relieved from it, as he got acceptance of emperumAnAr, he went near emperumAnAr and with love drank with mouth the nectar that is auspicious qualities of emperumAnAr, and enjoyed that experience – says amudhanAr.

Like how we are fond of milk, juice, etc., amudhanAr is fond of emperumAnAr’s divine qualities that are as explained in ‘pAlE pOl seer’ [periya thiruvanthAdhi 58].

vAy maduththu uNdu – is – opening the mouth and praising with words related to those qualities.

innam uRRana – not just what have been talked about till now, even more benefits I got due to emperumAnAr;

Odhil – if I attempt to talk about them,

ulappu illai – there would be no end.

Since there is no count to what I received, it is not possible to for me to say it in counting, says amudhanAr.

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

en thollai … uNdu koNdEn – nOyis about karma which is the reason for disease (of being born here, etc.);

What nammAzhvAr said in prathama parvam,  in ‘kaNdEn kamala malarp pAdham kANdalumE viNdE ozhindha vinay AyinavellAm [thiruvAimozhi – 10.4.9]’ (~ Saw the divine feet (of emperumAn), and as I saw that, all my karmAs left me);

vAy maduththu uNdu koNdEn – Similar to how nammAzhvAr said in ‘adiyEn vAy maduththu parugik kaLiththEnE [thiruvAimozhi  – 2.3.9]’ (I enjoyed drinking the nectar (emperumAn) putting my mouth in it); and periyAzhvAr said in ‘udal urugi vAy thiRandhu maduththu unnai niRaiththuk koNdEn [periyAzhvAr thirumozhi – 5.4.4]’ (~my body melted, I opened my mouth and filled it with you).

innam … ulappu illaiyE – If I keep talking about all that I got, there would not be an end to it, says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 83

Published by:

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

Full Series

<< previous (therivuRRa gyAnam)

Introduction (given by maNavALa mAmunigaL)

As amudhanAr said (in previous pAsuram) ‘poruvaRRa kELviyan Akki ninRAn’,  (emperumAnAr asks) what is the difference in such knowledge of yours? is it not applicable for everyone?  (amudhanAr replies) – I am not in the group of those who surrender and get paramapadham; I am one who gets the destiny that is your divine feet, due to your generosity.

Introduction (given by piLLailOkam jIyar)

As outlet of his happiness, as he said ‘poruvaRRa kELviyan Akki ninRAn’  (in previous pAsuram),  (emperumAnAr asks) “You praised me saying ‘he made me best in knowledge (upon hearing advises),’, did I make only you like so? I incarnated for the benefit of the whole world to take them all to paramapadham; so how are you different from others?”  amudhanAr replies seeing his divine face,  ‘you see, I am not like others who are in the state of thinking that they would surrender to emperumAn and go to paramapadham. I shall get based on your generosity the destiny that is your divine feet’. amudhanAr appeals so to emperumAnAr.

seer koNdu pEr aRam seydhu nal veedu seRidhum ennum
pAr koNda mEnmaiyar kUttan allEn un padha yugamAm
Er koNda veettai eLidhinil eydhuvan unnudaiya
kAr koNda vaNmai irAmAnusA idhu kaNdu koLLE                        –   83


Word by word meaning (given by maNavALa mAmunigaL)

seer koNdu – The ones having auspicious nature like control of internal and external senses, faith that nothing can be done independently by self (Akinchanyam), not dependent on any body else (than emperumAn) (ananyagathithvam), interest and faith (towards pious matters),
pEr aRam seydhu – (their) doing prapaththi (surrender) which is the most religious precept (dharma), unlike kaivalyam which is enjoyment of own AthmA only,
seRidhum ennum –  (such people) say, shall attain
nal veedu – liberation that is identified as ultimate destiny (after surrendering);
mEnmaiyar kUttan allEn – I do not belong in those who are having such glory, who have surrendered to emperumAn,
pAr koNda – (the glory) which is spread in the whole earth;
irAmAnusA – Oh udaiyavar!
padha yugamAm – the two divine feet
un – of yours
Er koNda veettai – is the most distinguished destiny (mOksham), which
eLidhinin eydhuvan – I would get without any effort;
cause of that is –
unnudaiya vaNmai – your generosity
kAr koNda –  of helping in all the matters at all times, which has won the rainy cloud (in its generosity);
idhu kaNdu koL – do I have to say this explicitly, would you not understand it from seeing it in practice?
Some would also recite as ‘nal veedu perudhum’;
pAr koNda mEnmai – also means – noble and common people all would take up emperumAnAr; he having such excellence;
When some recite as ‘Er koNda veettil,  without any effort I would join the most distinguished destiny that are your two divine feet.
Er – beauty.
koNda –  having something

Saying emperumAnAr’s divine feet as ultimate destiny (mOksham) – is because that is where there is the most happiness. This is said in ‘mukthi: mOksha: mahAnandha:’.


nAthamunigaL and ALavandhAr (who wishes to serve nAthamunigaL while here and there)


seer koNdu – Control of internal and external senses, etc., as said by ‘Santha: dhAntha:’,  faith that nothing can be done independently by self (Akinchanyam), and, not dependent on any body else (than emperumAn) (ananyagathithvam), as said in ‘kaLaivAy thunbam kaLaiyAdhozhivAy kaLai kaN maRRilEn [thiruvAimozhi – 5.8.8]’ (~ whether you remove my sorrows or not, I do not have any other shelter than You), and ‘en nAn seygEn yArE kaLaikaN ennai en seyginRAy [thiruvAimozhi – 5.8.3]’ (Can I do anything by myself? Who is the protector? What do you plan to do? (I don’t have anyone to go to other than You)),

and as said in ‘priyOhi gyAnina: athyarththam aham [SrI bhagavath gIthA]’ (they pour so much of love towards me (says krishNan)), and, ‘rakShishyatheethi viSvAsa:’ (staunch faith that emperumAn would not let us down), having interest and faith (towards Him) – starting with such auspicious qualities; those having such qualities;

koNdu – is having something.

pEr aRam seydhu – As said in ‘nyAsamEshAm thapasAm athirikthamAhu: [thaiththirIya upanishath nArAyaNavalli – 50]” (nyAsam (SaraNAgathi) is said as the top-most penance), and, ‘sarva guhya thamam bhUya:’ (most sacred, most secret, best path (is SaraNAgathi)), doing prapaththi (surrender) that is the most special and the most virtuous path, and apt for true nature of AthmA;

It is as said in ‘nyasya thvath pAdha padhmE varadha nijaparam nirbharO nirbhayOsmi’ (have surrendered to your divine feet, and I have no responsibilities and worries about protection of my AthmA), leaving the protection of AthmA’s intimate matters to Him, and being without any worries, like leaving the responsibility of a milk drinking baby to its mother;

piLLai (lOkAchAryar) also divined – ‘palaththukku Athma gyAnamum aprathiSEdhamumE vENduvadhu [SrIvachana bhUshaNam]’ (~to gain the true destiny, only the knowledge of true nature of AthmA and non-denying (of His protection) are required);

pEr – greatness

aRam – dharmam (virtuous path).

nal veedu seRidhum ennum – veedu -> mOksham (SrIvaikuNtam).  Place of goal;

As (kUraththAzhvAn) said in ‘sva AthmAnubhUthirithi yAkila mukthirukthA’ (being in the (sad) state enjoying one’s own AthmA only (kaivalyam) is (also) called as liberation (mOksham)’),

since ‘kaivalyam’ (enjoying one’s own AthmA and not interested in serving emperumAn), is also called ‘mOksham’,  in order to distinguish liberation to SrIvaikuNtam, amudhanAr calls it specially as ‘nal’ veedu.

Goodness of mOksham (nal veedu) is – unlike kaivalyam which is lowly and for own enjoyment with AthmA, SrIvaikuNtam is as said in ‘nalam antham illadhOr nAdu [thiruvAimozhi – 2.8.4]’ (~place of endless good), it is in the form of unbounded happiness, and as said in ‘thanakkEyAga enaik koLLum eedhE [thiruvAimozhi – 2.9.4]’ ((not for others, not for me, not jointly for Him and me) exclusively for Him, He acknowledges me to be fully dependent), is in the form of enjoying/enjoyment of emperumAn only.

seRidhum ennum – that we shall reach such top most destiny; some recite it as ‘nal veedu peRudhum’, but there is no difference in meaning;

As said in ‘yOginAmamrutham sthAnam’ (place for the souls of the learned who chose kaivalyam), and, ‘yadhvai paSyanthi sUraya:’ (~ultimate/grand place, paramaphadham reached by those who have done bhakthi yOgam (etc)), geethAchAryan also divined distinguishing between kaivalya mOksham that enjoys just AthmA only, and the at most destiny that is reaching of emperumAn;

pAr koNda mEnmaiyar – that is, those noble ones having glory that is spread all across the earth;  or, emperumAnAr having excellence who is taken up by people without regards to being noble or common;  koNda – spanning, and, taking up.

kUttan allEn – I am not inside such group of those who have surrendered to emperumAn;

If so, what is your state/way? amudhanAr replies –

un padha yugamAm Er koNda veettai – the most distinguished mOksham, that is, your two divine feet;  as said in ‘gururEva parAyaNam’ (Ultimate place to reach is that of AchAryan), ‘gururEva parAgathi:’ (Ultimate refuge is AchAryan), ‘pAdha mUlam gamishyAmi yAnaham paryachArisham [SrI rAmAyaNam] (I shall reach the divine feet to which I was doing services in this world), and ALavandhAr’s ‘nithyam yadheeya charaNau SaraNam madheeyam’ (AchAryans’ divine feet is the means and destiny), the mOksham that is most distinguished in every way;  Er – beauty.

eLidhinil eydhuvan – would reach it without any strain;

When some recite as ‘un padha yugamAm Er koNda veettil’,   the meaning is – in the distinguished mOksham that are the two divine feet of yours. You see, after he gets this most revered divine feet, he would not value attaining of emperumAn;

Saying divine feet as mOksham is because that is where the most happiness is.

If you are saying this, how do you attain this destiny? Let us hear you say that.  amudhanAr replies –

unnudaiya kAr koNda vaNmai – As said in ‘adhuvum avanadhu innaruLE [thiruvAimozhi – 8.8.3]’ (~(I kept Him in my mind) that is also His kind blessing only), the means for reaching your divine feet is your generosity only, says amudhanAr. By the adjective of ‘kAr koNda’, he talks about the greatness of his generosity compared to that of rainy cloud;

While the cloud would only pour for a few months, and even during that time instead of pouring in the places of need, it would pour in the ocean, mountains, and forests, (too); unlike that, emperumAnAr’s generosity is ‘koLLak kuRaivaRRu ilangi kOzhundhu vittu Ongi’, unbounded and overflowing, it is available at all times, for everyone, and gives all the goals, and wins compared to the big cloud that is like a big tree; and he got me to serve him as if in writing (by legal agreement).

Your generosity due to your utmost kindness, is the means for me.

irAmAnusA – Oh emperumAnAr!

idhu kaNdu koLLE – Does this have to be told? Is it not obvious like a fruit seen in the palm of hand? Would you not understand it yourself? Is there an need for me to talk about it?

It is said too, ‘sulabham svagurum thyakthvA dhurlabham ya upAsathE 
labdham thyakthvA dhanam mUdO gupthamanvEshathi kshithau’  (One who leaves the easily accessible AchAryan and practises difficult penances/practices, is like a fool who throws away the money already available to him and digs the earth in search of treasure).

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

While those noble ones are in prathama parvam and they wish for emperumAn’s divine feet, I being in charama parvam wish for getting your divine feet, and I will easily get it because of your generosity.

pEr aRamhere it is not about karma, gyAna, bhakthi  yOgams. It is about prapaththi (surrender).

Since prapaththi is not a means, amudhanAr refers to ‘seer koNdu’ not as something being done by those who surrender, but such people would by themselves be having some good qualities  – having that is the good deed, is the idea here.

Not only here, even in SrIvaikuNtam, doing services to AchAryan is the most distinguished destiny; examples, Sabari, ALavandhAr (athra parathra chApi in sthOthra rathnam).

I am not in the group of those who gained knowledge and surrendered to emperumAn’s divine feet; I got the incomparable knowledge from your advises, and became the target of your affection, and (so) got the benefit of obtaining your divine feet as the destiny – says amudhanAr.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 82

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

Full Series

<< previous (sOrvinRi undhan)

Introduction (given by maNavALa mAmunigaL)

Thinking about emperumAnAr’s advice which was part of the benefit for him, that is the divine feet, as said in previous pAsuram as ‘arangan seyya thAL iNaigaL pErvinRi inRu peruththum’, and being happy about it amudhanAr says ‘Oh! how virtuous he is!’.

Introduction (given by piLLailOkam jIyar)

As part of getting the most distinguished destiny, that is the divine feet, as said in previous pAsuram as ‘arangan seyya thAL iNaigaL pErvinRi inRu peruththum irAmAnusA’,  I was deep in actions for enrichment in this material world, and was not getting proper knowledge, giving importance to body related matters due to very cruel bad karmas, and not being stable on anything, and wavering in everything;

unlike as said in ‘AndugaL nAL thingaLAy’ (for years, days, months), not after being with him for a long time, but just in one moment, emperumAnAr  advised me clearly about truth, good means, and destiny up to and including its inner meanings, and made me unequaled in knowledge (due to hearing emperumAnAr’s advises),  such emperumAnAr who is of ultimate help, and who pours all such matters like a rainy cloud – Oh! what a virtuous one he is! Thinking so, amudhanAr becomes very happy.


therivuRRa gyAnam seRiyap peRAdhu ventheevinaiyAl
uruvaRRa gyAnaththu uzhalginRa ennai oru pozhudhil
poruvaRRa kELviyan Akki ninRAn enna puNNiyanO
therivuRRa keerththi irAmAnusan ennum seer mugilE            –   82


Word by word meaning (given by maNavALa mAmunigaL)

seRiyap perAdhu – not having
gyAnam – knowledge of
therivuRRa – interest in distinguishing between truth and false
vem thee vinaiyAl – due to most cruel karma,
uzhalginRa ennai – I not being stable in anything, and being transient in everything with
gyAnaththu – knowledge
uruvaRRA –  which is not having any specific form,
for such me,
ninRAn – (emperumAnAr) came and incarnated in this world, and
even without being together for a very long time,
oru pozhudhil – but in just one moment itself,
kELviyan Akki –  (he) made me get such knowledge (as I heard from his advises),
poruvaRRa – which is not having an equal (no example like me);
as said in ‘dhikkuRRa keerththi’, he, without any distinction of noble or common people – for everyone to know,
therivuRRa – as having bright (famed)
keerththi – auspicious qualities,
as said in ‘guNam thigazh koNdal’, (having kind qualities like rainy clouds)
seer mugil ennum – most generous
irAmAnusan – emperumAnAr,
enna puNNiyanO – Oh! what a virtuous one he is!

When recited as ‘uruvaRRa gyAlaththu:  uru -> beauty, that is goodness; aRRa -> opposite, that is, not having goodness. That is, world that does not have any goodness; in that case, for ‘therivuRRa gyAnam’,etc., not having interest in the knowledge of discerning good from bad, in the world which due to cruel karmas is without any goodness and which is to be avoided, as said in ‘eeNdu pal yOnigaL thORu uzhalvOm’,  me who am going through birth and death through all sorts of creatures;

Or, by ‘therivuRRa gyAnam’, beautiful knowledge that is sharp for understanding as is about the true nature of everything; therivuRRa keerththi – glory due to brightness of knowledge spread all over the world;

seer mugil – beautiful cloud (generosity).


therivuRRa gyAnam seRiyap perAdhu  therivu – ability to distinguish;  that is, having the knowledge about AthmA and other matters; that is, distinguishing that, AthmA is to be pursued, and non-sentient (achith) is to be given up;

Twenty qualities of knowledge, as bhagavAn krishNan said in SrI bhagavath gIthA chapter 18:

uRRa gyAnamhaving knowledge that is enthusiastic about this.

Sruthi also said ‘asthi brahmEthi chEdhvEdha [thaiththiriya upanishath]’ (when he knows that brahmam exists (he becomes learned));

[SrI bhagavath gIthA 13.8 to 13.12 is explained here]

amAnithvamtreat noble ones with respect
adhambithvamnot having hypocrisy when doing service to emperumAn
ahimsAnot causing harm to anyone by mind, speech, or body;
kSAnthi:- not getting agitated if others cause harm to us,
Arjavambeing honest in mind, speech, and body,
AchArya upAsanamhaving sincerity in serving one’s AchAryan
Saucham cleanliness;  mind – not be greedy; speech – not lying; body – not eating the items to be avoided;
sthairyamwhoever argues to try to convince you to leave the truths of vEdhas, not getting confused, and staying in the path shown by vEdhas as advised by AchAryan;
Athma vinigraha:controlling the mind, focusing on matter related to AthmA and focussing away from material/bodily matters;
indhriya arthEshu vairAgyamsteadfastness in avoiding material aspect sought by senses of body; (being a virAdhan)
manO ahankAra Evacha – losing affinity towards thinking body as AthmA
janma mruthyu jarA vyAdhi: dhu:ka dhOsha anu dharSanam – reflecting everyday about the sorrows of being born, death, old age, disease, etc.
asakthi: – not having interest to be involved in matters other than that of AthmA,
anabishvanga: puthra dhAra gruhAdhishu – not having attachment towards child, wife, house/land, etc.
nithyam cha sama chiththa’thvam ishtam anishta upapaththishu – – having neutral handling of good and bad happenings;
mayicha ananya yOgENa bhakthi: avyapachAriNee – keeping your pure devotion towards me only;
viviktha dhESa sEvithvam – be interested in being alone (and involve in devotion towards me),
harathi jana samsadhi – not interested to be among crowd (of worldly people) (as it affects devotion towards emperumAn)
adhyAthma gyAna nishtathvam – having thoughts only about the utmost greatness of AthmA (and not about body);
thathva gyAnArtha chinthanam – thinking through about sentient, non-sentient and being clear about them;
Ethath gyAnam ithi prOktham agyAnam athOnyathA – I only accept (the aforementioned) these as ‘gyAnam’ (knowledge). Everything else is ‘agyAnam’ (ignorance)
sAvidhyA yA vimukthayE – this is the way to know what is to be learned and not learned about based on what would allow or not allow mOksham (liberation) from this world.

that is, having complete knowledge of distinguishing between matters of truth and untruth;.

Or, therivuRRA gyAnamis – knowledge to be bright to see the state and nature of truth; uRRa – having such knowledge well set;

seRiyap peRAdhu – not achieving (such knowledge)

vem thee vinayAl –  starting from time eternal till now, I was being tied to this material world (nithya samsAri), due to doing fully well the prohibited deeds, etc;

by redundant (multiple) words of ‘vem’ (hot), ‘thee’ (fire), it shows the extreme cruelty of such karmas.

uruvaRRa gyAnaththu – having knowledge of no form; that is, the life/essence of knowledge is not present;   since it says ‘agyAnam athOnya dhuktham’ (~other knowledge are of no use / brings sorrows),  any knowledge that is interested in such (lowly) matters, are of no meaningful form;

uru -> Shape/form; and, so, since it is said ‘arthEnaiva viSEshOhi nirAkArathayA dhiyAm’ (we understand an item along with its qualities of form, etc, only when we gain knowledge (is the argument of emperumAnAr in support of viSishtAdhvaitham as opposed to adhvaitham which did not accept that the form is involved in gaining knowledge (so emperumAn is not having form is their argument)),

so for the knowledge, the shape / form is part of it,

and because of saying ‘santhamEnanthaO vidhu:’, that is since SrI:pathi is inside of such matters, all the knoweledge that is Not about matter together with SrI:pathi that is insider it, are formless knowledge (ignorance);

uzhalginRa ennai – even if not having interest in devotion, surrendering, etc., it is about not having any goal/principle, I am like a roaming cow, being unstable and being related to  worldly matters;

when reciting as ‘uruvaRRA gyAlaththu’  – it shall mean: uru -> beauty, that is being of good; aRRu -> not having that; in this world which does not have anything that can be named good; as said in ‘eeNdu pal yOnigaL thORu uzhalvOm’, being born in many births and dying and being born again – and so roaming along in this world in such ways.

oru pozhudhil – (within a short moment (emperumAnAr made me knowledgeable); upanishath says the following:

samith pANi: SrOthriyam brahmanishtam, thasmai, savidhvan anupasannAya samyak praSAntha chiththAya SamAnvidhAya, EnAkSharam purusham vEdha sathyam prOvAchathAm thathvathO brahmavidhyAm (~ When a disciple goes to an AchAryan to learn, he need to go with joined/folded hands, eager to understand brahmam; that AchAryan shall teach such disciple having netrual mind towards good and bad, about utmost knowledge about brahmam), and,

thadh vidhdhi praNipAthEna pari praSNEna sEvayA, upadhEkshanthi thE gyAnam gyAninas thathva dharSina: [SrI bhagavath gIthA]’  (~submissively approach an AchArya, and render service to him with humility and ask him questions submissively; the AchArya will teach that knowledge as he has understood the real truth (that is bhagavAn)), and,

samvathsaram thathardhamvA mAsathrayam athApivA – pareekShya vividhOpAyai: krupayA nispruhaL vadhEth’ (serve AchAryan for at least a year, or at least six months, or at least three months; check whether disciple performs such services, and give him knowledge being neutral and out of your kindness), and

sadhbhudhdhi: sAdhu sEvee samuchitha charitha: thathva bOdhAbilAshee SuSrUshu: thyakthamAna: praNipadhanapara: praSnakAla pradheekSha: Santha: dhAntha: anasUyu: SaraNam upagatha: SAsthra viSvAsa sAlee – Sishya: prAptha: pareekShAm kruthavidhabhimatham thathvathO SikShaNeeya: [nyASa vimSathi]’

(disciple should be having a grasping mind, interested among devotees and serve them, have been having good conduct and habits for a long time, interested in knowing thathvam (real truth), interested in serving AchAryan, not having wrong thoughts like dhurabhimAnam, ahankAram, mamakAram, etc., always prostrating to AchAryan, waits for apt time to ask about doubts, control of external senses, control of mind, not having jealosy towards other disciples, surrendering to AchAryan, having full faith in the SAsthram taught by AchAryan; if such a disciple becomes available, then AchAryan has to test him well and the disciple should have gratitude for such test and acceptance by AchAryan – An AchAryan is to teach only such a disciple.

thus, even as SAsthram has said in these ways that one should test the state of a disciple in many ways and teach only then, even though he has divined his walk to thirukkOshtiyUr eighteen times for learning the important principles, he did not take into account such efforts, due to his generosity, and blessed me; in one moment itself –

poruvaRRa kELviyan Akki – as with the meaning of SAsthram of ‘sa Esha dhESa: kAla’, having the knowledge (of hearing advises), me having no equal;

poru -> upamAnam (equal/comparable).

As said in “thasmAn nyAsamEshAm thapasAm athirikthamAhu: [thaiththirIya upanishath nArAyaNavalli – 50]” (Thus, this nyAsa (SaraNAgathi) is said as the top-most penance), and,

sathkarma nirathASSudhdhA: sAnkyayOgavidhasthadhA – nArhanthi SaraNa: thasyakalAm kOti thameemabhi’ (the pure ones who are interested in good karmas, and who do know sAnkyam, yOgam,etc., they understand that those ways do not equal even in a small way to SaraNAgathi), and,

‘thEnathEnabhyathE thath thath nyAsEnaiva mAhAmunE’ (it is through SaraNAgathy that we reach emperumAn (after realizing that other ways are futile));

That is, emperumAnAr advised prapaththi (surrender) and made (me) become a prapannan (surrendered one).

ninRAn – As said in ‘abhiShichyacha lankAyAm rAkShasEndhram vibheeshaNam – kruthakruthyasthadhA rAmO vijvara: pramumOdha ha (rAma’s fear (fever) whether vibheeshaNan like other brothers would not accept to be throned as the king (of lankA) was present till vibheeshaNan accepted it, and then rAma’s fever receded. How amazing!.),  (emperumAnAr) is present in this world as the only ruler, only after the achievement of reforming me (which was thought to be impossible);  (he could not rest/stand til that time) till reforming me, he was like ‘nAthisvaththamanA:’(rAman started breathing only after achieving it), you see.

therivuRRa keerththi irAmAnusan ennum seer mugilE –  Similar to his ‘dhikkuRRa keerththi’  (fame in all directions), having the qualities that are bright and available regardless of whether they are special or ordinary people.  As said by ‘guNam thigazh koNdal’ (generous like rainy cloud), being most generous everywhere;

therivuRRa keerththi – fame that is bright for everyone to see;  seer mugil – graceful cloud; gracefulness for cloud is its pouring water in land or sea, without any distinction.

enna puNNiyanO – Oh! what a virtuous one he is!  As said in ‘yath thvath priyam thadhiha puNyam’ (what makes emperumAn happy is good karma), thus it can be concluded, that, emperumAnAr, for the happiness in the face of emperumAn, reformed amudhanAr and made him subservient to emperumAn.

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

uruvaRRa gyAnaththu – Formlessness of knowledge is about not fully maturing to the level of understanding of emperumAn who is present inside of all the things known.

Due to karma, the existing knowledge would go after some material (unstable) thing; when that item changes, that lowly knowledge would look for something else; and that would go on and on. So such knowledge would not be stable about anything;

Akki ninRAn – only after making me proper, was he able to rest.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 79

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

Full Series

<< previous (karuththil pugundhu)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram, amudhanAr showed his state, that as emperumAnAr gave him the true knowledge, other types of knowledge would not be set in his mind; In this pAsuram – even though having taste/interest to get saved (from the material cycle), some are losing the best true knowledge, by ignoring this required aspect (love towards emperumAnAr’s divine feet), such are the people attached to worldly affairs – so amudhanAr feels sad.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram – emperumAnAr removed the blemish in my mind, reformed it, and let true knowledge be born, and made me subservient to Sriya:pathi – would my mind go looking for someone else after this? (in previous pAsuram he actually mentioned that his mind would not be set in other false meanings; here it is mentioned that he said that his mind would not go after someone else; that is, going after someone else would itself imply that the mind set is in false meanings) – divined amudhanAr about the strength of his stability in this matter.

In this pAsuram – even though the sentient beings in this material world also have got the same opportunity to be in this way, instead of that, the words of bAhyas and kudhrushtis (those who reject and misinterpret vEdhas), who talk whatever came to their mouth/mind about AthmA’s dhEha parimANathvam (AthmA is same as body), kShanikathvam (momentariness), etc. – (emperumAnAr) driving away the meanings/goals of  their philosophies without trace, and earlier when their assigning of wrong meanings to vEdhas were spread everywhere in the world, (emperumAnAr) had shown the true meaning;

So even though there is emperumAnAr, due to thinking that he is similar to them, they had left from him and were hoping against hope in their minds whether some other deity would save them, and they were in vain, and were uselessly having doubts/uncertainties in their minds and got ruined – seeing such state of them, amudhanAr feels sad.

thiruvarangathu-amudhanar.emperumAnAr-at-heartthiruvarangaththu amudhanAr (how do we make him happy now after 1000 years?)

poyyaich churakkum poruLaith thuRandhu indhap phUthalaththE
meyyaip purakkum irAmAnusan niRka vERu nammai
uyyak koLLa valla dheyvam ingi yAdhu enRu ularndhu avamE
aiyappadA niRpar vaiyyaththuLLOr nallaRivu izhandhE                             –   79


Word by word meaning (given by maNavALa mAmunigaL)

poyyai –  the pure falsities of saying AthmA’s dhEha parimANathvam (AthmA is like body and does not have intellect) , kshaNikam gyAna rUpathvam (intellect/knowledge is transient (and knowing this gives him liberation, and if not knowing this then it gives samsAram)), jatathvam (AthmA is unintelligent), etc.,  and — brahmam’s mAyA SapaLitha-thva (brahmam is covered by mAyA; so, though brahmam is one, looking at reflection on bodies it thinks there are many Athmas (and those bodies are NOT real)), upAdhi miSrathvam (brahmam is one, and is reflected on bodies and appears to brahmam to be many AthmAs (and those bodies are real)), vikArithvam (brahmam undergoes changes), etc.
churakkum – and explaining more and more in these (wrong) ways,
poruLai – such meaning of those philosophies that reject or misinterpret vEdhas,
Otti – driving away (such wrong ones),
irAmAnusan – emperumAnAr
purakkum – nurtures
meyyai – true meaning
indha bhUthalaththE – in this earth;
niRka – (he is) waiting and looking at leading path, hoping, whether anyone would come (to learn);
(but) due to thinking of emperumAnAr as someone like us (sajAtheeya budhdhi), they disregard him,
valla – can
vERu – other
dheyvam – god / deity
uyyak koLLa – save
nammai – us
ingi yAdhu enRu – (they) search whether (such deity is) present anywhere here,
ularndhu – due to anguish in their mind (due to not finding such deity), their bodies become dry / in vain,
izhandhu – (and) not getting
nal aRivu – the true knowledge that helps in realizing that this (emperumAnAr‘s divine feet) is our destiny which gives true meaning, and thus get saved;
even though this true matter is your savior,
vaiyaththu uLLOr – those in the earth
avamE – (are) uselessly
aiyappadA niRpar – having doubts/uncertain minds.
Oh! what bad state this is of them!  – is the thought.

For ‘poyyaich churakkum’ etc – its meaning is also as follows – body which due to the nature of getting created and destroyed, and thus keeps changing, is considered as false (not stable); due to series of births that would make us think more and more that the body is AthmA itself and would create the feeling of being independent (from emperumAn), – emperumAnAr drove away such aspects by his advises in this earth, and protects AthmA which is in the form of truth and would be the truth;

when such emperumAnAr (who removed the false (body) and advised the truth (AthmA)), is present/available;

By thamizh grammar, ingu yAdhenRu is written (as well as recited) as ingi yAdhEnRu;  this is similar to ‘umakki yAn’.


poyyaich churakkum poruLaith thuRandhu – poy – untrue. churakkum poruLai – production of more and more such falsities by those who reject or misinterpret vEdhas. As said in ‘asannEva bhavathi, asath brahmEthi vEdhachEth’ ( who understands brahmam as asath, he also become asath; he who understands brahmam as sath becomes that as well),  that is thinking wrongly where knowledge that is absent, attaches wrong attributes, or mistakes for something else (agyAna, anyathA gyAna, viparItha gyAna).

They are – (philosophy names in parentheses below are based on text by AzhwAr thirunagari SrI u.vE. vidhwAn thirumalai nallAn chakravarththi rAmakrishNa iyengAr) svami

– thinking of AthmA as dhEha parimANathva (AthmA and body are same by evolving) (jaina philosophy),

– kShaNika vigyAna rUpathva (knowledge is transient, becomes new every second(baudhdha philosophy),

– jatathva (AthmA is unintelligent) (nyAya philosophy), etc.,


– thinking of brahmam as mAyA SapaLithathva (brahmam is covered by mAyA and has misunderstood about truth that the reflections of self from other things are actual AthmAs (but they say that the things (reflected from) do not exist)) (by mAyi (Sankara) philosophy),

– upAdhi miSrathva (items from which brahmam is reflected do exist) (bhAskara philosophy),

–  vikArathva (brahmam undergoes changes, and undergoes similar good/bad feelings/situations like chith (changes behavior based on body taken) and achith (changes its form (for example from mud to a pot)) (yAdhavaprakASa philosophy), etc.,


– thinking that the world is mithyAthva (being untrue) (Sankara), avidhyA kAryathva (are due to ignorance (of brahmam imagining that all that appears are existing), etc.,

in these ways, the meanings are untrue, and against vEdhas;

Or, (alternate meaning follows; please note the meaning in this part; a continuation of this alternate meaning is provided near the end for rest of the lines of pAsuram).

poyyaich churakkum poruLai  – As said in ‘nAsathO vidhyathE bhAva: [SrI bhagavath gIthA] (any thing that is said as sath would not undergo change. (anything which is Not said as sath would not be unchanging)) , due to the cycle of getting created and destroyed, the body is considered false, due to the series of births that create feeling that body is AthmA, and of feeling independent (from emperumAn), etc., – starting from such meanings;

poruLaith thuRandhu –  drove away such untrue meanings; in thirunArAyanpuram (drove away those of other philosophies, with his form of thousand heads), and in sarasvathee baNdAram (drove away those who debated and who tried to cast illness in him), as said in ‘kOvA chakShur idhanjchayEabi purassOpadAra tharkkachchadA SasthrASasthri vihAra sampratharaNA svAdhEshu vAdhEshuka:’ (~ only emperumAnAr can do debates in such ways), like kAviri river flowing unbounded by the shores, with true overwhelming unstoppable arguments, argued in many ways with those who reject or misinterpret vEdhas and made them not rest, and not even open their eyes (to argue), and showed (the following proving ways):

if body itself were AthmA then dead body would have to have intelligence, and,

if AthmA were kshaNikam (transient), then for happiness and sorrows that happened first, there would not have to be any thoughts/memories about them in the next moment, and,

if knowledge (gyAnam) itself were AthmA, then it should stay as ‘I am knowledge’ and not as ‘I have come to know/learn’ where it (correctly) thinks about being the ‘bearer’ of knowledge;

if AthmA were jatam (unintelligent), then as said in ‘Ethadh yOvEththitham prAhu: kShEthrajya ithi thath vidha: [SrI bhagavath gIthA] (considering your body as a land, grow plants (using AthmA) that are good qualities like non-violence, etc.,),  it should not say ‘pAdhE mE vEdhanA, Sirasi mE sukham; (I am having pain in my foot, comfort in my head)’,  and  ‘vigyAna ghana:’ (wherever AthmA is kept it would be having the weight of intelligence (like wherever salt is kept in mouth it would taste salty),  thus AthmAs are based on intelligence/sentience; and,

even if brahmam is mAyASapalitham (brahmam is covered by mAyA (imagination) and imagines/confuses itself as being many), as said in ‘nishkaLam nishkriyam Santham niravadhyam niranjchanam’ (there is no blemishes, not affected by deeds, all wishes are fulfilled, no drawbacks, etc. ),  since it is without impurity, and of joyous form, it should not get confused into thinking that I am jeevan or eeSvaran; and if it so gets confused, then, as said in ‘EkO dhEvas sarva bUthEshu kUta:’ (there is only one god, there is that only one brahmam), for the one who is unique (there is nothing else), there would not be anyone to clear that confusion to brahmam, and so brahmam would have to stay with that confusion for ever; and,

if brahmam is vikAri (undergoes changes), it would contradict with the Sruthi that says it is nirvikAri; and,

emperumAnAr told them in many such ways about contradictions (in their arguments/assertions), instructed them, and made them lose, and since they cannot stay in this world in that way, drove them away into the sea;

indha bhUthalaththE  meyyaip purakkum nurturing the true knowledge in this earth;  drove away the ones who argue without any basis (dry), and as said about authoritativeness of vEdhas about everything, in ‘pramANam vEdhAScha’ (vEdhas are the authoritative reference ever), and, ‘Adhau vEdhA: pramANam’ (from old times vEdhas only are authoritative reference),

(Discussion below includes 12 of them for brahmam, 6 for AthmA, and 3 for dhEham (body))

~ ~ ~ ~ ~ ~

Since it is said ‘sathyam gyAnam anantham brahma’ (there is no change in nature (no svarUpa vikArathvam), is of intelligence (no jadathvam),  not limited (by time, place, or material (not having thrividha parichchEdham) – such is brahmam), and,

for saying ‘kapyAsam puNdareekam EvamakShiNee’ (having eyes like blossomed beautiful lotus flower), since it is said ‘vishNO:padhE paramE madhva uthsa:’ (from the divine feet of vishNu flows nectar (beauty)), emperumAn is of ‘subhASraya dhivyA rUpam’ (so brahmam does have divine body),

and since it is said ‘parAsya Sakthir vividhaiva SrUyathE, svAbhAvikee gyAna bala kriyAcha’ (brahmam is great; its power is great; uncontrolled independent one, having knowledge, strength, etc.), emperumAn is ‘samastha kalyANa guNAthmakan (brahmam is having all auspicious qualities),  and,

since it is said ‘pAdha: asya vishvA bhUthAni, thripAdha syAmrutham dhivi’ (one part is leelA vibhUthi (every place other than SrIvaikuNtam), and three parts is nithya vibhUthi (SrIvaikuNtam), so  He is ubhaya vibhUthi nAthan (He is the lord for both the worlds), and,

since it is said ‘hreeSchathE lakshmeeScha pathnyau’ (He is having wives SrIdhEvi, bhUmA dhEvi and neeLA dhEvi), He is dhivya mahishI vallabhan (He is the beloved husband of divine wives), and,

since it is said ‘yathra pUrvE sadhyAssanthi dhEvA:’ (dhEvas, that is, the nithyasUris perform services to Him), and, ‘yathra rushaya: prathama jAyE purANA:’ (nithyasUris perform services to Him), and, ‘Ethath sAma gAyan nAsthE’ (~ they sing sAma vEdham (in SrIvaikuNtam)),  so He is sUribruntha paricharyamAnan (He receives services from nithyasUris surrounding Him), and,

since it is said ‘thadhaikShatha bahusyAm prajAyEyEthi’ (~ shall become (create) many forms of lives), and  ‘thath srushtvA,  thadhEvAnuprAviSath, thadhanupraviSya, sach chathyachchA bhavath’ (~ emperumAn being present inside every AthmA gives existence to them), He is being sUkShma chith achith viSishtan (He being along with sentient and non-sentient that are in subtle forms (during total annihilation)), and is jagath kAraNa bhUthan (reason for creation of world), and,

since it is said ‘Esha sarva bhUthAntharAthmApahatha pApmA dhivyO dhEva EkO nArAyaNa:’ (He who is inside every AthmA, He is the lord of all dhEvas, He who does not have an equal, He is nArAyaNan), He is sarva antharyAmi (He is present in every AthmA), and,

since it is said ‘ambhasya pArE bhuvanasya madhyE nAgasya prushtE mahathO maheeyAn’ (He is on top of mountain, inside the sea, in the sky, in different forms),  He is vyUha rupENa avasthithan (being present in divided forms like sankarshaNa, et al. (in milky ocean)), and,

since it is said ‘brahmaNyO dhEvakee puthrO brahmaNyO madhu sUdhanOm’  (understand that brahmam is the son of dhEvaki, understand that brahmam is madhusUdhanan), and, ‘ajAyamAnO bahudhA vijAyathE’ (He who is unborn, is born in innumerable incarnations), He is anantha avathAra gandhan (He is of innumerable incarnations), and,

since it is said ‘sayaSyAyampurushE, yASchAsAvAdhithyE’ (~In the middle of constellation of Sun is nArAyaNan), and, ’ya EshOntharAdhithyE hiraNmaya:purusha:’ (~ He is present in the middle of constellation of Sun), He is ‘samastha dhivya dhESa nilayan’ (He is present in all the divine temples), and,

since it is said ‘Om nArAyaNAya vidhmahE vAsudhEvAya dheemahi thannO vishNu: prachOdhayAth’ (~ emperumAn having names of nArAyaNa, vAsudhEva, vishNu), He is ‘vishNu nArAyaNa vAsudhEvAdhi Sabhdha vAchyan’ (emperumAn identified with names such as vishNu, nArAyaNa, and vAsudhEvan), and,

since it is said ‘parAthparam purushamupaithi dhivyam’ He is ‘sarvasmAth paran’, and,

(now, about jeevAthmas)

since it is said ‘EshO aNu: AthmA purusham upaithi dhivya:’ (AthmA is of minute form, and he reaches para brahamam), and, ‘ArAkramAthrOhya varO pithrushta:’, He is being ‘prathyakAthma aNu’ (AthmA which glows by itself (self-illuminous)), and,

since it is said ‘nithyAnAm – chEthanAnAm’, He is being ‘nithyan’ ((AthmA is) eternal), and,

since it is said ‘bhOkthA bhOgyam prErithArancha mathvA’¸ He is ‘bhOkthA’ (AthmA is one who enjoys (the things), and,

since it is said ‘pruthak AthmAnam prErithAramcha mathva:’ (understand about jeevAthmA as different from sarvESvaran who instigates) AthmA is being different from SarvESvaran, and,

since it is said ‘thayOranya:pippalam svAdhvaththi’, (AthmA is born to experience the fruits of his deeds) is ‘karma pala bhOkthA’ (experiences the effects of his deeds), and,

since it is said ‘brahmaNEthvAmahasa OmithyAthmAnam yunjeetha’ (jeevAthmA shall say Om and worship brahmam (implies He is the lord and we are His servants)), AthmA is ‘bhagavath ananyArha sEsha bhUthan’ (AthmA is a servant who worships only the emperumAn), and,

since it is said ‘thamEvam vidhvAn amrutha iha bhavathi’ ((such AthmA) would attain liberation in this birth and there is no need to search for any other path for libearation), based on the aforementioned state (of being subservient to emperumAn only), using that knowledge AthmA shall get the liberation to ultimate destiny (service to emperumAn), and,

(now about non-sentient)

since it is said ‘samAnam vrukSham parishasvajAthE’ (~ bird in a tree playing happily (non-sentient is for emperumAn to play),  for eeSvaran, achith (non-sentient) also is kreedA parikaram (tool for emperumAn to enjoy),  and

since it is said ‘AkASath vAyu:, vAyOragni:, agnErApa:, adhbhya:pruthivee’ (from ether came air, from air came fire, from fire came water, from water came land)   it would be as ‘chathurvimSathi thathvAthmakam’ (non-sentient is twenty four thathvams (realities/forms)), and

since it is said ‘mruththikEthyEva sathyam’ (pot, and such similar items imply truth/existence of sand), it would be ‘thuchcha vyAvruththam’ (non-sentient (achith) different from insignificant), and,

~ ~ ~ ~ ~ ~

in these ways emperumAnAr advised about the true character and innate nature of thathva thrayam (chith (sentient), achith (non-sentient), and eeSvaran (emperumAn), in this world which is of ignorance, and thus emperumAnAr so helped;


to continue with the alternate meaning mentioned earlier, the meaning for poruLaith thurandhu indha bhUthalaththE meyyaip purakkum’ shall be emperumAnAr drove away one’s feeling of independence (from emperumAn), etc., using his advice, and in this world, he saved the AthmA who is sadhaika rUpa rUpan, and sathya Sabhdha vAchyan (identified by the word Truth).

irAmAnusan niRka – even though there is emperumAnAr present as vEdha mArgga prathishtApanAchArya ubhaya vEdhAnthAchAryar, who is looking out to see if there is any one who could be reformed, and is ‘edhir sUzhal pukku’, waiting for some to show up in his sight,

vERu nammai uyyak kOLLa valla dheivam – As ‘anAdhi pApa vAsanA dhUshita aSEsha sEmusheekar’ (having ignorant knowledge based on scent of eternal bad deeds), due to having the thought that emperumAnAr is one like us (human), and not agreeing to his advice,  they look somewhere else looking for ‘some other god who can save us’,

ingi yAdhu enRu ularndhu – ‘who is such god’ – and so kept searching, and flounder, and not finding such god (because such is not present elsewhere), become dry and suffer, and,

avamE aiyyappadA niRpar – even if told that you who have not considered that this matter (emperumAnAr) has to be accepted, you do not have the intellect to take that and survive, and so you do not have any other way to survive – so uselessly they stood having doubts of whether there is any one for them to save them;

vaiyaththu uLLOr nal aRivu izhandhE –  the sentient in this earth, have lost the most pure knowledge,  and so our advice also ended without use; they got ruined as said in ‘samSayAthmA vinaSyathi’ (one always having doubts will be ruined), Oh!, and so since amudhnAr is a well-wisher of everyone, he is feeling sad for them, you see.

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

In the alternative meaning, as additional continuation of driving away dhEhAthmAbhimAnam (thiking that body itself is AthmA (and so fully nurturing the body only), and svasvAthanthriyam (thinking of self as independent from emperumAn), etc., ‘meyyaip purakkum’  would be about ‘saving us to be according to the true nature of AthmA’;

Body is considered ‘poy’ (false), because it keeps changing from birth and becomes ash upon death; dhEhAthmAbhinam and svasvAthanthriyam keep creating such bodies over a cycle of births;

As opposed to this, AthmA is eternal and does not change, and so is ‘mey’ (true) since it appears same ever.

Oh the people of earth not knowing the path are suffering unnecessarily by not listening to the advice of emperumAnAr which can remove our dhEhAthmAbhimAnam and svAthanthriyam.

Since they search for some god, it is clear that they Do wish to get saved; but considering emperumAnAr as just one among them, they are losing, even though they have got the ruchi (interest).

emperumAnAr who can give proper knowledge is waiting; and there is no dearth of wanting (from the people); but without surrendering to emperumAnAr they are losing out such an opportunity – so amudhanAr feels sad.

nammAzhvAr said ‘Adhip pirAn niRka maRRAith theivam nAdudhirE [thiruvAimozhi – 4.10.1]’, and amudhanAr  says ‘irAmAnusan niRka vERu nammai uyakkoLLa valla dheivam ingi yAdhu enRu ularndhu’ :

nammAzhvAr says He who gives this body is the god; amudhanAr says he who gives true knowledge and saves AthmA, is the god.

– – – – –

Translation: raghurAm SrInivAsa dasan

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