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rAmAnusa nURRanthAdhi – 58

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Introduction (given by maNavALa mAmunigaL)

Earlier in many pAsurams amudhanAr was happy thinking about how emperumAnAr won the other philosophies that do not accept vEdhas; in this pAsruam he is happy about how emperumAnAr won the other philosophies which were giving wrong meanings to vEdhas.

Introduction (given by piLLailOkam jIyar)

Earlier in many pAsurams, amudhanAr celebrated the greatness of emperumAnAr completely winning by debating with those philosophers who did not accept the vEdhas, and made such philosophies to be not in vogue in this world;  in this pAsuram – he is celebrating the greatness of emperumAnAr who won using vEdhanthas, the other philosophies which (accept but) misinterpret vEdhas and try to establish their interpretation as the meaning given by vEdhas.

pEdhaiyar vEdhap poruL idhu enRu unni piramam nanRenRu
Odhi maRRellA uyirum ahdhenRu uyirgaL mey vittu
Adhip paranOdu onRAm enRu sollum avvallal ellAm
vAdhil venRAn em irAmAnusan mey madhik kadalE          58


Word by word meaning (given by maNavALa mAmunigaL)

pEdhaiyar – Unlike those who did not accept vEdhas as authority, the illiterates who accepted vEdhas as the authority,  but misinterpreted the meaning of vEdhas
vEdhap poruL idhu enRu unni  – who (try to) prove that such is the meaning of vEdhas,
Odhi – and establish that
piramam – brahmam
nanRenRu – is a distinguished one,
mARRellA uyirum – the group of jeevAthmAs (and non-sentient) which are different (from such brahmam)
ahdhu enRu ­– are same as brahmam itself,
in this way even as they establish thathvam and about liberation,
uyirgaL – the group of jeevAthmAs
mey vittu – when leaving from the body (which gives wrong reflections like thinking that there are many moons when looking in mirrors)
onRam – would realize that there is only one (in existence), (they say so),
Adhi – one who is the cause of everything
paranOdu – that is the sarvasmAthparan, emperumAn, (that is, distinguishable from and greater than everything),
enRu sollum  – them saying such things,
avalllal ellAm – all such sayings (were won by)
irAmAnusan – emperumAnAr,
mey madhik kadal – he who is the ocean of knowledge of thathvam,
em – and who is our lord,
vAdhil venRAn – for the upliftment of the world, he debated with them and won them.
Oh! how kind of him to do this! – is the interpretation.
(amudhanAr) saying ‘Adhip paran’ is from own philosophy’s perspective; those others won’t say like this, isn’t it? They only say that the category of jeevas which are (thought of as) the form of brahmam, when they liberate from the body etc., would become one with brahmam;

allal -> making noise; their sound of words;


Starting with pedhaiyar –

pEdhaiyarUnlike the ones like chArvAka who do not accept vEdhas as authority (pramANam), the ones who have agreed vEdhas as authority, while showing the meaning of it, due to their eternal trace of sins, and having bad knowledge without exception (SEshaSEmUshikar), would say wrong meanings due to their own wrong vision,

as said in ‘athayAvath prajAnAthi bhudhdhissA pArtha thAmasee [SrI bhagavath gIthA]’, (their knowledge is based on thamas),  those who are with thamas (laziness, etc), that are Sankara, bhAskara, yAdhava etc., amudhanAr is referring to them as ‘pEdhaiyar’. pEdhaiyar -> illiterate.

vEdhap poruL idhu enRu unnithey (try to) show that this is the inner meaning of vEdhas.

piramam nanRu enRu Odhi – showing that brahmam (almighty) is the most distinguished in all the worlds, and misinterpret by their own fiction when it comes to words of vEdhas that connect the seemingly opposite phrases in it, like ‘sarvam kalvitham brahma’ (everything in universe is brahmam),

sadhEvasOmyEthamagra Aseeth’ (all we see were present as ‘sath’ and not as anything else (there is nothing other than brahmam (sajAtheeya bhEdham, as opposed to multiple trees of same kind; implies their saying that there are no AthmAs)), there is nothing unlike brahmam (vijAtheeya bhEdham, as opposed to different types of trees; implies there are no non-sentients), there is nothing distinguishable within brahmam (svagatha bhEdham, as opposed to a tree having branches, leaves, etc; implies there is no specific qualities in brahmam)),

‘EkamEvAdhvitheeyam’ (everything was as one and there wasn’t anything second), ‘yathrathvasya sarvam AthmaivAbhavath’ (everything of the universe is as brahmam),

for which they give wrong meanings in ‘aSesha viSesha prathyaneeka chinmAthram brahmaiva paramArtha:’ (brahmam is the true one; it is present as knowledge itself (and there is nothing having that knowledge, and also there is not anything that is known through that knowledge, and there is nothing that is opposite – that is – with no knowledge), and brahmam is not distinguishable from anything (since there is nothing else)).

adhishtAnam is something on which something is rested upon/is attributed – brahmam.

adhyastham is which that is rested /attributed on it – it is agyAnam of brahmam – brahmam’s reflection/imagination that there are many Athmas and things.

As soon as brahmam realizes that these are imaginations, by listening to phrase thathvamasi, then it would be liberated from that imagination. That is, would get mOksham (according to adhvaitham).

maRRellA uyirum aghdhenRu – (they say that)  everything else including jeevAthmAs that are truly different from brahmam are actually the reflection of brahmam, and it is only due to awareness of itself that the brahmam seems to be a separate one;

that is, they establish about thathvam as ‘thadhirEki nAnAvidha gyAthru gyEya thaththakrutha gyAna bhEdhAdhi sarvam thasminnEva parikalpitham mithyAbhUtham’ (many types that are different from brahmam, like the one who has knowledge (gyAthA), what is known (gyEya), and the knowledge, are all imagined by brahmam), and as ‘nirviSesha chinmAthram brahmaiva sathyam’ (only brahmam which is not distinguishable from anything is the only existing).

(Till now it talked about their arguments on what is brahmam (its existence).

Now it describes what they talk about how liberation (mOksham) occurs):

uyirgaL mey vittu Adhip paranOdu onRam enRu sollum – Also when arriving at the meaning about liberation, they say – such jeevAthmAs, when brahmam understands that nothing else exists, it is liberated from the misunderstanding and would become just brahmam – is the wrong meaning they give without knowing the inner meaning of Sruthi’s words like ‘brahmavEdha brahmaiva bhavathi’ (understanding truly about brahmam, becomes brahmam itself), and, ‘paramjyOthir upasampathya svEna rUpENAbhinishpadhyathE’, etc., they do not understand about how He creates, and how others serve Him, the adhvaithis give wrong meaning that these are all one combined and that it is brahmam.

avvallel ellAm – Such non-starter blemishes of such bad interpreters of vEdhas who give baseless arguments;

allal – noise; that is, chorus;

amudhanAr’s saying Adhip paranOdu’ is not meant as the words said by those misinterpreters; because they would not accept about the world,  His being the cause of it, everything else being dependent on Him, Him being the lord for them all;

so amudhanAr divined so based on his philosophy (viSishtAdhvaitham).

(Now we see how emperumAnAr wins these wrong arguments).

vAdhil venRAn – For protecting this world he (emperumAnAr) debated with them and won.

For the Sruthi of sarvam kalvitham brahma’he said – the sound ‘brahmam’ expresses  the one having all auspicious qualities, the sound of ‘idham’, and ‘sarvam’ express what can be clearly seen as His enjoyability, being part of enabling enjoyment (for jeevAthmAs), being the place of enjoyment, and the series (many) class of enjoyment is all in Him, so, it is not possible to conclude that ‘only brahmam exists, and everything else is imagined’ which is pure adhvaitham, and oneness between brahmam and the sentient and non-sentient is attained based on Him being body and other being components of it (Sareeri, Sareeram), so only the qualified oneness (viSishta aikyam) is the meaning given in vEdhas;


for the Sruthi – ‘sadhEvasOmyEdhamagra Aseeth, EkamEvAdhvitheeyam’, (agra -> earlier at one point in time (so there is a differentiation based on time; so there is vijAtheeya bhEdham), sadhEva – it was being sath, adhvitheeyam – so there is something asath (so there is sajAtheeya bhEtham), and it is the reason for change (so there is svagatha bhEtdham), so there is differentiation – ,

as said in ‘avyakthamaksharEleeyathE, aksharam thamasileeyathE, thama:parEdhEva Ekee bhavathi’, in the beginning of the time of cycle of kalpam, He was the only one with sentient and non-sentients being in subtle/feeble (sUkshma) form with Him, So Ekee bhavathi does not mean they become one, but that they would be together in subtle form with brahmam),

unlike in kANAdha matham which says that for an effect there are many causes –  (emperumAnAr showed that) for the effect of the form of this world,  without having to have any other cause, braham is the only cause, brahmam would be the reason for everything (abhinna nimiththOpAdhi karaNam);

and thus showing the meaning of the phrases of vEdhas mentioned above;

and for the Sruthi – ‘yathrathvasya sarvamAthmaivAbhavath’, (what is seen is all AthmAs) since He is being the life support for the world, and being spread everywhere in it, is the controller of it, and is inside of it (antharyAmi) – due to this reason it is said that everything seen is being that brahmam (thus showed emperumAnAr);

and more, as they gave wrong meanings due to their ignorance,

and the discussed Sruthi words such as ‘thaththvamasi’, (that brahmam is being you is their interpretation; viSishtAdhvaitham shows – the brahmam which is being antharyAmi of everything is antharyAmi for you as well);

and now emperumAnAr shows (about bhEdha Sruthi) for the meaning of Sruthi that are agreeable to the meaning he showed, like in ‘bhOkthA bhOgyam prErithAram cha mathvA jUshtasthadhasthE nAma na amruthathvamEthi, pruthakAthmAnam prErithAram cha mathvA’ (jeevAthmA (who enjoys), sandal (what is enjoyed), and the ISvaran who instigates, and – understand that AthmA is different, and understand Him as the one who instigates you – otherwise you cannot get liberated),

‘dhvAsuparNAsayujAsakAyAsamAnam vruksham parishasvajAthE, thayOranya:pippalam sAdhvaththi anaSnannanyO abhichAkaSeethi’,  (in the tree that is the body, the two birds that are paramAthmA and jeevAthmA, where jeevAthmA enjoys the fruits of the tree (body) is becoming lean due to immersion in this material world (due to karmas) – thus it shows the three thathvams of ISvaran, sentient and non-sentient),


‘nithyO nithyAnAm chethanaSchEthanAnAm Eko bahUnAm yOvidhadhathi kAmAn’  (He is eternal as are AthmAs, He is the lord, sentients are His servants, He is one, AthmAs are many), He fulfills all that the AthmAs wish for from Him), etc.,  which explain the difference between jeevAthmAs and brahmam,

and, (now about those phrases of Sruthi which combine these two meanings (gataka Sruthi)) :

ya:prithivyAmthishtan’, ‘yasyaprithivee Sareeram’,’Esha sarva bhuthAntharAthmA apahatha pApmA’, ‘dhivya dhEvO EkO nArAyaNa:’, (He is antharyAmi – is inside the AthmAs and directs them, the world is His body and He directs them; He is the only one that is nArAyaNan who is inside everything and directs them; He is thus being inside sentient and non-sentient but is different from them) etc., Sruthis that connect (the seemingly contradicting phrases of Sruthi),

and so then what is left of their argument is similar to baudhdhas’ arguments that the universe is imaginary, etc., and emperumAnAr established that there is nothing lowly than such arguments which have no basis, and so won such philosophies,

(and now it talks about arguments of purushArtham (what is to be reached/goal)):

and if others show ‘brahma vEdha brahmaiva bhavathi’ (when knowing about brahmam, it becomes brahmam itslef), ‘sa EnAn brahmagamayathi’ (becomes brahmam), svEnarUpENAbhi nishpadhyathE (~becomes true to His nature), etc., to mean oneness (with brahmam) at the time of liberation,

(adhvaithi: it is like adding water to water and becoming one; emperumAnAr: but there would be more water, which contradicts that brahmam does not grow or shrink); adhvaithi: no, it is like adding salt to water, where the volume would not change; emperumAnAr: well, that is true, but it would not be pure water anymore, which contradicts with Sruthi that says that brahmam does not undergo any change).

then since that contradicts with the words of Sruthi, such as ‘imAn lOkAn kAmAn nikaramarUpyanusamcharan (AthmA liberates and goes anywhere, takes any form, and performs services to Him),

Ethath sAma gAyan nAsthE’ (he will go and sing sAma vEdham (thus there is song, there is this place, time, and the community of them, one who goes is jeevAthmA, and one who is reached is paramAthmA –  are all true),

 ‘sakalvEvam varthayan yAvadhAyusham brahmalOkamabhi sampadhyathE (the one from here goes and reaches the place of brahmam),

nacha punarAvarthathE nacha punarAvarthathE’ (does not return to this place, does not return to this place (thus show that there are multiple places existing, etc.),

‘niranjana:paramam sAmyamupaithi’ (he becomes one not having any blemishes, and becomes equal to brahmam in many (eight) qualities),

‘mamasAdharmyamAgathA: [Sri bhagavath gIthA] (He comes near me and does not die/born at the beginning/end of annihilations)’,

‘bhOgamAthra sAmya lingAScha’ (there is similarity in jeevAthma and paramAthmA only in the enjoyment),

and many such phrases,

showed the meaning in many ways that they (the ones liberated) are having many equalities with brahmam and is like a brahmam,

and that if adhvaitham were to be accepted then that would contradict with the many phrases showed previouly,

and so like said in ‘brahma bhUtha prasannAthmA naSochathi na kAngshathi’ (he reaches brahmam and becomes equal, does not get affected by sadness, and so becomes equal  to brahmam (in eight qualities), and stays with Him without separation),

sarvagathvAthananthasya sa EvAhamupasthitha:’,  (I am (like) Him, because I got the joy similar to Him, I can go to all places like how He could)

and emperumAnAr won them in arguing in such many ways;

immersed in such acts of emperumAnAr, jeeyar divined thus – ‘kURumAkuru madhaththodOngiya kumArilan madham avaRRin mEL, kodiya tharkka charam vitta pin kuRugi mAyavAdhiyarai venRida, meeRi vAdhil varu bhARkaran madha vilakkadik kodi eRindhu pOy, mikka yAdhavar madhaththai mAyththa peru veerar nALumiga vAzhiyE’ [Arththi prabandham – 29] (~emperumAnAr won the other philosophies, long live such emperumAnAr).

em irAmAnusan – As he performed such activities, coming like an elephant and winning (or, doing such activities and winning), and to lift me up from this material world in which I am immersed with full of adverse attitudes and indifference, he incarnated  (says amudhanAr) – such emperumAnAr’s –

mey madhik kadal –true knowledge is unbounded like the sea; Or, it can be read to mean emperumAnAr who is like the ocean of knowledge of thathvam, for the reason of protecting the people, had debated with those others and won them;

emperumana-apemperumanar-debateemperumAnAr debating, for the well-being of this world

He (amudhanAr) himself had divined ‘vAdhiyargAL ungaL vAzhvu aRRadhE’.

abhiyukthar (vEdhAnthAchAryar) too divined this meaning, ‘Athmaikyam dhEvadhaikyam samadhikathAththulaydh aikyam thrayANAm anyathra aiSvaryam ithyAdhi anipuNa paNithee: AthriyanthEna santha: tharyanthai: Eka gaNtai: thadh anuguNa manu vyAsa mukyOthibiktha SrImAn nArAyaNa: nAha pathi: akhila thanu: mukthidha: muktha bhOgya: (there are some who say AthmA and paramAthmA are same; there are some who say that the three mUrthis are same or are equal, and they say that vEdham says this, and say without any congruence with vEdham; our preceptors destroyed such arguments, in one voice, and in the same way as how the sages such as manu, vyAsar have explained – that is, SrIman nArAyaNan is our lord; He is having everything else as His body; He gives liberation to others;  He is enjoyed by those who got liberated by Him (thus showing difference and oneness between emperumAn and other AthmAs).

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

(Swami has provided a very long detailed treatise of various philosophies and how emperumAnAr won those philosophies).

In SrIbAshyam, where emperumAnAr has said in the beginning of mahA sidhdhAntham, ‘anadhigatha padhavAkya svarUpa thadhartha yAthAthmya prathyakshAdhi sakala pramANa thadhithikarthavyathArUpa sameecheena nyAya mArgANAm’ (word, nature of sentences, real purport of the meaning, self evidence (prathyaksham) – what these pramANams (authentic literature) tell us, and the proper ways of knowing what are part of these pramANams – the ones who do not know these..)

amudhanAr follows this and says ‘pEdhaiyar’ (the illiterate who give wrong meanings to vEdhas).

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rAmAnusa nURRanthAdhi – 56

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

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Introduction (given by maNavALa mAmunigaL)

As amudhanAr  said ‘koNdalai mEvith thozhum kudiyAm engaL kOkkulam’, some people pointed out – even earlier when you were involved in some matter, this is how you had said; you are saying so in this matter also, isn’t it?’ – amudhanAr replies – after surrendering to emperumAnAr, my speech and mind would not know any other (worldly) matters.

Introduction (given by piLLailOkam jIyar)

As amudhanAr  said ‘koNdalai mEvith thozhum kudiyAm engaL kOkkulam’, some people objected saying – “now you enjoyed the auspicious qualities of emperumAnAr and said this with such understanding; earlier when you had liked worldly matters, at that time too you had said similar to this (about sticking to the worldly matters), isn’t it? So since this has become your nature, your saying now of always being with emperumAnAr – can it be permanent?”,  amudhanAr addressing them, says – even if I try to engage in worldly wishes due to my bad trace of previous habits, my speech and mind are not agreeing to those things.

kOkkula mannarai mUvezhukAl oru kUr mazhuvAl
pOkkiya dhEvanaip pORRum punidhan buvanam engum
Akkiya keerththi irAmAnusanai adaindha pin en
vAkku uraiyAdhu en manam ninaiyAdhu ini maRRonRaiyE             56


Word by word meaning (given by maNavALa mAmunigaL)

mazhuvAl– Using parasu (axe)
oru – which is matchless
kUr – and sharp,
pOkkiya – (He) destructed
mUvezhukAl – as said in ‘irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10]’, twenty one times/generations,
kOkkula mannarai – of kings who are based on their being born in the kshathriya family, and not those who ruled based on their being wealthy etc.,
dhEvanai –  sarvESvaran having the glory/light of destructing the enemies;
adaindha pin – after surrendering to
irAmAnusanai – emperumAnAr
pORRum – who praises that bhagavAn after losing himself to such quality of bhagavAn winning the enemies,
punithan – (and who has) got great holy nature of making impure ones to be pure based on their conection with him,
keerththi – (and who is) having such fame
Akkiya – that is spread
buvanam engum –  all over the world
as said in ‘ippAr muzhudhum pOrththAn pugazh koNdu’,
en vAkku – my speech
uraiyAdhu – would not talk about, and
en manam – my mind
ninaiyAdhu – would not think about –
maRRonRai – other worldly matters
ini – at all times in the future.

Seeing his faculties getting affection towards emperumAnAr such that they don’t consider other worldly matters, amudhanAr is loving that, and celebrating each such faculty of his by saying individually as my speech, my mind’.

Some recite it as ‘adaindhadhaR pin vAkku uraiyAdhu, en manam ninaiyAdhu’  (and has got same meaning).

When asked – parasurAma avathAram is based on having the characteristics of emperumAn applied on a jIvAthmA that would be having ahankAram so it is not suitable for mumukshus to worship such incarnation; then why say ‘(pOkkiya dhEvanaip) pORRum punidhan’?

there is nothing wrong in those words – the words of praise is only based on emperumAnAr losing himself to such valor and help of winning the enemies, and is not worship.

AzhvArs too lost themselves to that nature of Him winning the enemies and they praised based on that only when they sang ‘mannadanga mazhu valangaik koNda irAma nambi [periyAzhvAr thirumozhi – 5.4.6]’, and ‘venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi – 5.3.1]’.


kOkkula mannarai – in thrEthA yugam, there was a (kshathriya) king named kArthavIryArjunan who was having valour, and was living without any enemies; one day he went to the place of jamadhagni muni , and without any premeditation, due to his pride as a king, had troubled that muni and returned;  parasurAma AzhvAn who is the son of that saint heard this matter, and getting very angry he himself killed that king , and  not able to contain his anger on his father getting wronged, he decided to kill all the kings of kshathriyas, and so he killed all the kings, and went for doing thapas,

and as again the kshathriya kings started ruling strongly, he saw that and again went and killed them; repeating this killing of kshathriya kings for twenty one generations, it is well known that he did all this, and he used their blood to do thila tharpaNam (using sesame seeds); by kOkkulam amudhanAr describes that parasurAman went after and killed only those kings who were born as kshathriya, and he did not disturb kings born in some other varNam.

kOkkula mannarai – those kings who were born in kshathriya family only, and not those who became kings due to their wealth who were born in some other clan.

mUvezhukAl – count of three times seven;  as said in ‘irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10]’ – that is twenty one generations (of kshathriya kings);

oru kUr mazhuvAl – Since that axe is the identity of parasurAma AzhvAn who is an incarnation based on getting the characteristics of emperumAn in a jeevAthmA (AvESa avathAram), it is unequalled, and is having sharpness for killing the kings of twenty one generations;

pOkkiya dhEvanai –  sarvESvaran having the glow that is based on destroying the enemies; these matters of performance are based on His play as part of his incarnation, and it is talking about such incarnation having such play;


pORRum – (emperumAnAr) doing mangaLASAsanam; taking refuge;

as said in ‘vinASAya cha dhushkruthAm, they lose to the quality of virtue of destroying the enemies of His devotees. and they sing praises of Him, you see!

But, in mAhAbharatham, pAncharAthram, etc., and by our preceptors (pUrvAchAryas), it is said many times and in many ways that brahmA, rudhran, arjuna, vyAsa, kAkuthsa, jAmadhagni muni, et al, are not worshippable;  is it apt to say emperumAnAr praised parasurAma AzhvAn?

Since that incarnation is based on the quality of emperumAn getting into the jeevAthmA (AvESa avathAram, unlike SrI rAma, krishNa, etc., incarnations where emperumAn himself incarnated here), it is only said here that emperumAnAr was lost to the valor of such quality due to emperumAn, and it is not said that emperumAnAr worshipped him; so there is no contradicting act here;

As said in ‘mannadanga mazhu valangkaik koNda irAma nambi [periyAzhvAr thirumozhi – 5.4.6]’, and ‘venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi – 5.3.1]’, were said by ones who got non-blemished knowledge, based only on losing to such quality of nature of destroying the enemies (of His devotees).

punidhan –  One having very pure nature due to performing mangaLASAsanam, and who can make those who surrender to him become equal to him as said in ‘Athma sAmyavahathvAth’ – having such noble purity.

bhuvanam engum Akkiya keerththi – As said earlier as ‘ip pAr muzhudhum pOrththAn pugazh koNdu’ – having fame that is spread in the whole world;

adaindha pin – after reaching/surrendering

irAmAnusanai to such emperumAnAr;

here some recite as ‘adaindhadharp pin’, and there is no difference in meaning.

ini maRRonRai – at all times in the future,

en vAkku uraiyAdhu, en manam ninaiyAdhu – whereas at earlier times my speech which was spending time on meaningless words, and meaningless praising of glory (of others), after surrendering to emperumAnAr it would only praise the glories of emperumAnAr’s qualities and not praise about any other matter; whereas at earlier times my mind was thinking bad things by itself, after surrendering to emperumAnAr it would at all times be thinking about divine qualities of emperumAnAr only, and would not think about other things;

It is to be said as “thriNIkritha virinchAdhi nirankuSa vibhUthaya:  rAmAnuja padhAmbhOja samASrayaNa SAlina: “ [prArthanA panchakam – by kUraththAzhvAn] (One who is dedicated to rAmAnujar’s lotus feet, would ignore all the worlds (of leelA vibhUthi) as a grass/dust).

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

oru kUr mazhu – Implying the greatness of the one axe, as praised by nammAzhvAr (venRi neeN mazhu [thiruvAmozhi – 6.2.10]), and thirumangai AzhvAr (venRi mA mazhu [periya thirumozhi – 5.3.1]);

maNavALa mAmunigaL explains about the types of incarnations, like that of SrI rAma, parasu rAma, kArthaveeryArjunan, in the vyAkyAnam of thathva thrayam sentence that starts with ‘vidhiSiva vyAsa jAmadhagni arjuna’, and it is also explained in the vyAkyAnam of periyAzhvAr thirumozhi 3.9.2 ‘en vil vali kaNdu’.

adaindha pin en vAkku … maRRonRaiyE – Earlier when I would hold to something, my mind would think something (else), and my speech would say something; but after surrendering to emperumAnAr it is not like that; he kept my speech and mind to be focussed on him without any distraction and he thus changed me; it happened due to the distinguished matter (emperumAnAr) being of such nature, says amudhanAr;

Relishing upon seeing his mind and speech staying put with emperumAnAr, he celebrates those faculties saying ‘my mind, my speech’, etc.

When already used the word ‘pin’ (after), was it necessary to use the word ‘ini’ (hereafter)? It is his thinking that all the time in the future would not be wasted as it did in the past;

Says ‘maRRonRai’ (other), showing his distaste for other matters;

vEdhAnthAchAryar too said that surrendering to emperumAnAr is stopping his mind from going to other places, as in ‘AvidhyAraNyAnee kuharaviharanmAmakmana: pramAdhyan mAthanka prathama nigaLam pAdhayugaLam’ (emperumAnAr’s pair of feet is the first one to arrest the mind that is roaming the forest that is the ignorance).

Also, like how the devotees of thennarangan (SrIranganAthan) leave Him and celebrate emperumAnAr, my speech would not leave emperumAnAr and talk about others (then arangan); and mind too would not think about other things – says amudhanAr.

– – – – –

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rAmAnusa nURRanthAdhi – 55

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

Full Series

<< previous (nAttiya neesach chamayangaL mANdana)

Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr  said that vEdham felt proud upon seeing the nature of emperumAnAr; amudhanAr is now drawn  towards the generosity of emperumAnAr who voluntarily made vEdhas to be present well in this world and without any enemies, and says that the clan that has surrendered to such emperumAnAr’s divine feet is the one that could rule his clan.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram amudhanAr said that vEdham felt proud upon seeing the nature of emperumAnAr and was proudly walking in the world with the thought that there is no bother from anyone; in this pAsuram – emperumAnAr who voluntarily made vEdhas to be in this world and without any enemies, such generosity of emperumAnAr who celebrates AzhvArs, the AzhvArs for whom periya perumAL is the lord who is present in SrIrangam which is beautiful to see and is surrounded by divine gardens – the clan of those who are involved in such nature of emperumAnAr and have surrendered to him, are the ones who have got the lordship of ruling us – says amudhanAr.

kaNdavar sindhai kavarum kadi pozhil then arangan
thoNdar kulAvum irAmAnusanai thogai iRandha
pANdaru vEdhangaL pAr mEl nilavidap pArththaruLum
koNdalai mEvith thozhum kudiyAm engaL kOkkulamE          55


srirangamPlace that steals our heart

Word by word meaning (given by maNavALa mAmunigaL)

thogai iRandha – As said in ‘ananthAvai vEdhA:’  (vEdhas are boundless), not having any limit and is boundless,
paN thaRu vEdhangaL – such vEdhas that show us the  high/medium/low svaras (notes);
koNdalai – (emperumAnAr who is) very generous (like the rainy cloud),
pArththaruLum – out of his kindness, saw to it that
pAr mEl nilavida – such vEdhas are present well in the world;
kadi – (that which is) having fragrant
pozhil – divine gardens
kavarum – which would steal
kaNdavar sindhai – the heart of those who see it,
then arangan thoNdar  – those who live in such kOyil (SrIrangam), who are servants of periya perumAL,
kulAvum – who celebrate after losing to such nature
irAmAnusanai –  of emperumAnAr,
mEvi – who are drawn into such nature of him,
thozhum kudi – such clan of people, who have ignored material aspects,
engal kOkkulamAm  – they are the clan who can rule us, us who think that their connection only is desirable.


engal kO kudi -> ko -> king : they are the kings for us.

kaNdavar sindhai kavarum -> can be adjective for periya perumAL (who attracts those who see Him)

kadi -> fragrance.

Does it make sense to read it as paNdaru vEdhangaL (instead of paN tharu) to mean vEdham that is being present from old times? No. It is possible only if it is read as paNdai aru vEdham, and not when paNdaru vEdham.  paNdai implies what was present during old/early times; paNdu implies the old/early times itself. paNdai nAnmaRai -> implies vEdhas that were present from old times; examples are, paNdai nAnmaRai, paNdaik kulam, paNdaiyOm allOm, versus, paNdu nURRuvar, paNdum inRum, paNdoru nAL Alin ilai vaLarndhu, etc., where one can see the difference of meanings between paNdu versus paNdai.


thogai iRandha – When trying to count the content of vEdhas, since it is said as ‘ananthAvai vEdhA:’, (vEdhas are boundless), it is not possible to completely count it. thogai – sankyai – number/count. In this way without bound by a number/count, it is boundless;

paN tharu vEdhangaLpaN -> musical notes of high/medium/low pitches (sounds); there are also many in number  based on SAkhA, and notes based on those SAkhA – such vEdhas which show us these aspects; vEdhas which can show us those variation of notes in reciting; as said in ‘samastha gyAthavya arthAmScha vEdhayatheethi vEdha:’  (whatever should be learned, vEdhas show us that); shows us fully and clearly about how to do worship, and about the brahmam who is to be worshipped; and so it is having the name as vEdham.

(Note: In thamizh ‘paN thaRu’ can be combined to a word as ‘paNdaru’ (and this is what is present in the original text of the pAsuram). So,

paNdaru vEdhangaL – is it not possible to take this to mean as vEdhas being present at earlier times, and with aru as being hard to learn about it? (No), because paNdu is to mean the old time only (kAlam) and not to mean what was present during old times (kAleenam); paNdai is the one that means what was present during old times (kAleenam);

examples of kAleenam (paNdai) (‘present during’ old times) – paNdai nAnmaRai, paNdaik kulam, paNdaiyOm allOm.

examples of kAlam (old time) – paNdu nURRuvar, paNdu oru nAL.

So even when pronounced as paNdu in this pAsuram, it could imply the old time only, and not as something ‘present’ during old times; so the correct way to understand is to say ‘paN thaRu’ – is what jeeyar also divined in his explanation (above).

Such vEdhas that are in the four forms of rig, yajur, Sama, and atharvaNa, and the vEdhAnthas (upanishaths) in which sages like parASara, pArASarya, prAchEthas were immersed in;

pAr mEl – in this big world

nilavidap pArththaruLumemperumAnAr winning the jaina, baudhdha, etc., philosophies that were not accepting vEdhas, and made vEdhas to be established from ‘AsEthu to himAchalam’;  nilavu -> being present/in vogue; isn’t emperumAnAr the vEdha mArga prathishtApanAchAryar? (who laid the path and established the vEdhas everywhere).

koNdalai – who is like bountiful cloud that voluntarily pours without partiality to sea or land;

kaNdavar sindhai kavarumAs said in ‘bhUkeekaNta dhvayasa sarasa snighdha neerOpakaNdAm AvirmOdha sthimitha SakunAnUdhitha brahma gOshAm mArggE mArggE padhikanivgai ruchyamAnAm apavarggAm pAteeschanthAm narabhipureem SrImatheem ranganAtha:’ (~ Considering the two worlds, the kAvEri river is like the virajA river of SrIvaikuNtam, running with great enthusiasm whose sound reminds us the sAma gAnam done in SrIvaikuNtam, in the path ways where the buildings are decorated, and in SrIrangam the paths and gardens are like described as present in SrIvaikuNtam, and thus gives us a feel that we are present in SrIvaikuNtam, and which attracts us and makes us wish to see it again and again – (such SrIrangam), and thus it steals the mind of those who see it, and when they do not see it makes them feel “Oh! when would we again see it?” – such SrIrangam;

kadi pozhil then arangan  – surrounded by the fragrant gardens; having maNdapas, gOpura vimAnams, entrances, multiple enclosures/pathways inside the temple, and with many gardens all strongly present, and with dhvajasthambam, and decorations with flags waving (all showing it as a city);  and so it is beautiful to see; He living in such attractive place and being named based on that – thiruvarangach chelvan emperumAn; kadi -> fragrance;

kaNdavar sindhai kavarum kadi this fragrance itself attracts people;

Or, kaNdavar sindhai kavarum – then arangan : as adjective to periya perumAL;

As said in ‘sarva gandha:’, due to the fragrance of Him which the gardens touch, they get such fragrance, and so are named ‘kadi pozhil’ the identity of those gardens being their fragrance;

thoNdar kulAvum The ten AzhvArs who get immersed in the experience of then arangan, as they said in ‘kaNdEn thiruvarangamEyAn thisai’ (poigai AzhwAr), and ‘ini aRindhEn then arangaththu endhai’ (bhUthaththAzhwAr), and, ‘thEnAr thiruvarangam’ (pEyAzhwAr), and, ‘paNdarangamEyadhuvum’, and ‘thitkodi madhiL sUzh thiruvarangaththAy’ (nammAzhwAr), and, ‘arangaththu aravaNaiyil paLLi koLLumkadal viLangu karu mEni ammAn thannaik kaNNARak kaNdu’ (kulaSEkarAzhwAr), and ‘aNi arangaththE kidandhAy’ (periyAzhwAr), and ‘arangaththammA’ (thoNdaradippodi AzhwAr), and ‘aNdar kOn aNi arangan en amudhinaik kaNda kaNgaL maRRonRinaik kANAvE’ (thiruppANAzhwAr), and ‘nin adi iNai adaindhEn aNi pozhil thiruvarangaththu ammAnE ‘ (thirumangai AzhwAr), the devotees celebrate such AzhvArs as said in ‘anRu eriththa thiruvaLaikkaith than thiruvuLLaththE iRuththum’ , that is, the devotees who always follow such AzhvArs at all times;

kulAvu – celebration;

mEvith thozhum kudithe people of the clan immersed in the qualities/nature of emperumAnAr and who are not interested in other matters, and have surrendered –

irAmAnusanai – to emperumAnAr;

Am engaL kOkkudiyE – people of such clan are the ones who can take us as servants, we who consider only such people as desirable;

amudhanAr’s attitude is that such clan of people are the lords not only for him but also for all the ones connected to him and those connected to those connections;

Or, those who have surrendered to emperumAnAr are our lord who can take us servants, regardless of the clan in which they were born;

jeeyar too gave the same meaning as he said ‘thvath dhAsa gaNanA charamAvadhauya: thath dhAsathaikarasathAvirathA mamAsthu [yathirAja vimSathi]’.

abhiyukthar also divined – ‘sArangyOyadhigaSchithasthi bhuvanE nAthassayUthasyana:’.

amudhanAr divines like how AzhvAr said – ‘kulam thAngu sAdhigaL nAlilum keezh izhindhu eththanai, nalam thAn ilAdha chaNALa chaNdALargaLAgilum, valanthAngu chakkaraththaNNal maNivaNNarkku ALenRu uL, kalandhAr adiyAr tham adiyAr em adigaLE  [thiruvAimozhi 3.7.9]‘.

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

kaNdavar .. then arangan – Those who saw kaNNapuraththu ammAn, would give their mind/thought; whereas, then arangan would steal the mind/thought of those who see Him.

thogai … koNdal  – as emperumAnAr understood the meanings of whole span of vEdhas he was able to author Sri bAshyam and such granthams.

pArththu aruLum’ indicates that it is not hard for emperumAnAr to see the complete meanings of vEdham; earlier in this prabandham, he ‘saw’ such that the six philosophies were scared; here he ‘saw’ to it that the vEdhas are able to live well in the world;

emperumAnAr did all these not for any benefits for himself; like how the cloud would pour regardless of whether it is sea or land, emperumAnAr’s giving the meanings without expecting anything back, is described as ‘koNdal’ (rainy cloud).

– – – – –

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rAmAnusa nURRanthAdhi – 54

Published by:

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

Full Series

<< previous (aRpudham semmai irAmAnusan)

Introduction (given by maNavALa mAmunigaL)

Seeing the nature of emperumAnAr establishing the truth this way, what had happened to the state of other wrong philosophies, and what had happened to vEdhas and thiruvAimozhi? – amudhanAr explains about them in this pAsuram.

Introduction (given by piLLailOkam jIyar)

In those previous pAsurams – that emperumAnAr won over the bad philosophies, and that he brought out the true greatness of vEdhas, and that he is immersed in AzhvAr’s aruLichcheyal (dhivya prabandhams); so after that, is it not imperative to talk about what happened to those bad philosophies, vEdhas, and AzhvAr’s aruLichcheyal?  amudhanAr replies, that the other bad philosophies got destroyed right from the root, vEdham lived well in the world and is proud like ‘enakku Arum nigar illai’ (no one is equal to me), and all aruLichcheyal are growing every day for the betterment of everyone (to reach the true goal).

nAttiya neesach chamayangaL mANdana nAraNanaik
kAttiya vEdham kaLippuRRadhu then kurugai vaLLal
vAttamilA vaN thamizh maRai vAzhndhadhu maNNulagil
eettiya seelaththu irAmAnusan than iyalvu kaNdE                         54


Word by word meaning (given by maNavALa mAmunigaL)

Involving well with lowly sentient, without seeing his own greatness or their lowliness,
maN ulagil – in the world
eettiya –  with more and more accumulated
seelaththu – greatness of interacting easily with lowly ones,
iyalvu kaNdu – seeing such nature of
irAmAnusan than emperumAnAr
like how upon seeing the sun the darkness would vanish and lotus petals would open up,
nAttiya – those that were established based on own ideas
neesam – which are lowly due to being outside of following vEdhas,
samayangaL mANdana – such philosophies died;
since it talks in the first part about the nature of worshipping, and in the second part about the nature of one worshiped,
kAttiya vEdham – such vEdham which highlighted
nAraNanaisarvESvaran who is the lord of both the worlds, as said in ‘vEdhaiScha sarvai: aham Eva vEdhya:’ ,
kaLippuRRadhu – that vEdham felt proud that there is no problem anymore for it;
then – distinguished in every which way
kurugai – one having thirunagari as his residence,
and who helped the world through his words that are outlet of his experience of emperumAn,
vaLLAl – such generous AzhvAr’s (words),
since it cannot be moved from its strong position by those who are not with vEdhas,
vAttamilA – that which is being without any blemish
and which can give everything from knowledge, up to liberation,
vaN – and having such generosity
thamizh maRai – that is the thamizh vEdham, thiruvAimozhi,
vAzhndhadhu – got the wealth of its intent being fulfilled (due to emperumAnAr).


Starting with nAttiya neesach chamayangaL  –

maN ulagil in this world that grows ignorance;

eettiya seelaththu  without considering his greatness of getting the wealth of both the worlds, and without seeing the lowliness of the worldly people, he who in thirukkOshtiyUr without any partiality of young or old, for everyone, he gave out the meanings of charama SlOkam which he obtained with at most difficulty; and he easily interacting with and accepting ones like kongil pirAtti, and a cowherd girl in rettaith thiruppathi (dhivya dhEsam near AzhwArthirunagari), a cowherd in the forest when he visited mEl nAdu (thirunArAyaNapuram), and with others like the dumb person, and so on, and thus got more and more accumulation of his generous quality;

irAmAnusan than – such emperumAnAr’s

iyalvu kaNdu seeing his nature like winning over the people of other philosophies, and establishing the correct path of dharma,

nAttiya neesach chamayangaL mANdana – When the pAshaNdis were removing the dhivya dhESams in chOzha maNdalam areas and were establishing Saiva worshipping places, thirumangai mannan (AzhvAr) divined his incarnation and argued with them and won them and established well the dhivya dhESams and for those dhivya dhESams to be managed well;

ALavandhAr, in the assembly of chOzha king debated with those who sided with rudhran, won them, and got half the kingdom;

here, unlike that, during the time he was living here, a king who is not worth naming had tried to establish in this world by writing ‘SivAth paratharam nAsthi’, and had been malicious towards emperumAn and His devotees, and had died of worm infection in his neck as said in neesarum mANdanar’, without emperumAnAr taking any efforts but just by seeing emperumAnAr’s unparalleled greatness;

and, from kALahasthi , Saivas had come as a big group and had squatted saying that thiruvEnkatamudaiyAn  was their kandha nAyanAr (muruga, skandha), and they could not be shunned even by the king yAdhava rAyan, and so they had taken over the thirumalai (thiruppathi);  at that time, due to thiruvEnkatamudhaiyAn pursuing him, emperumAnAr divined his visit there and made them losers and they went away losing their heads, and

in mEl nAdu (mElkOte / thirunArAyaNapuram), at the time when bhaudhdhars had established themselves there and even the king there had been their disciple, and no one different could be seen there, when emperumAnAr had been there by coincidence and was present there for some time, that king had seen his greatness and had arranged the debate of those others with emperumAnAr and saw their self-imagined and disillusioned arguments, and also emperumAnAr’s good words, and got convinced and surrendered to emperumAnAr’s divine feet, and won the baudhdhars and jainars’ who were well rooted even during the time of bhAttAchAryan, and made that place to be void of those lowly philosophies ever,

– these are all well known about emperumAnAr.

nAttiya, etc., – Like the darkness dies down upon the rise of sun, seeing emperumAnAr’s greatness, without debates using references (pramANam), those which were established based on their own false ideas, and which were very hard to be removed, and which were most lowly due to not following the vEdhas – such philosophies not based on vEdhas were eradicated to the root;

nAraNanaik kAttiya vEdham kaLippuRRadhu –  as said in ‘nArAyaNa param brahma thathvam nArAyaNa: para: ,  yachcha kinchith jagadhyasmin dhruchyathE chrUyathEpivA, andhabahiScha thath sarvam vyApya nArAyaNa sthitha:’,

and starting with ‘nArAyaNAth brahma jAyathE’, with very many ways showing the supremacy of nArAyaNan, such vEdham, considering the first and second parts, in the first part shows the ways of worshipping and accompanying actions, and in the 2nd part explains the means and destiny as being the one to be worshipped – emperumAnAr established the connection of these two parts as one unified word of vEdhas, and established it AsEthu himAchalam (all over the place, from sEthu bridge in south to himalAya in north), and due to that, the vEdhas realized that there is no problem for them anymore, and so with full brightness, was proud and living happily in this world;

then kurugai vaLLal vAttam ilA vaN thamizh maRai vAzhndhadhuhaving his place of incarnation, that is thirunagari as described in ‘thiruvazhudhi nAdu enRum then kurugUr enRum [thiruvAimozhi thaniyan]’, which is the main decoration of the whole south, and which is spectacular,

due to enjoying the greatness of emperumAn and due to the overwhelming force of that experience, and so in the form of that experience, his words that he himself appreciates as ‘mozhi pattOdum kavi amudhin nugarchchi uRumO muzhudhumE [thiruvAimozhi8.10.5]’ ((would paramapadham, material pleasures, kaivalyam, etc) equal the pleasure of enjoying with other devotees, the words coming from me due to overflowing love towards emperumAn?)), he gave those prabandhams to the whole world to be fully accessible, such generous nammAzhvAr’s prabandham, which could not be shaken by those of other philosophies and those who misinterpret the vEdhas, and so the prabandhams  being without any illness,


and it gives the destiny of this world as said in ‘nalla padhaththAl manai vAzhvar koNda peNdir makkaLE [thiruvAimozhi – 8.10.11]’ (will live as a married one with family, and with devotion towards His devotees),

and gives the ultimate destiny of the other world as said in ‘niraniRai Ayiraththu ivai paththum veedE [thiruvAimozhi – 1.1.11]’ (enriched/complete due to the words, meanings, tunes, music, etc., coming together, these 10 pAsurams which reveal His supremacy (vidappattana – submitted) offered to the lotus feet of emperumAn. Since these 10 pAsurams lead one to mOksham, vIdE (vIdu = mOksham in thamizh) can also be taken as indicating the ultimate destiny), and ‘ivai paththum pidiththAr pidiththAr veeRRirundhu periya vAnuL nilAvuvarE [thiruvAimozhi – 6.10.11]’ (those who take in these 10 pAsurams (about thiruvEnkatam) either directly or through lineage, would firmly be in paramAkASam that is, paramapadham), and ‘avAvil anthAdhi ippaththaRindhAr piRandhAr uyarndhE [thiruvAimozhi – 10.10.11]’ (Those who learn and pursue this anthAdhi (thamizh poetry form of starting with the ending part of previous pAsuram), would be noble even while being born in this material world) – thamizh vEdham that is thiruvAimozhi which is having such generosity,  had become bright and established for all the prapannas (SrIvaishNavas) to be able to do mangaLASAsanam (wishing, long live), as said in ‘SatakOpan thaN thamizh nUl vAzha [prathivAdhi bhayankaram aNNan’s vAzhi thirunAmam of maNavALa mAmunigaL) (~ for the well-being of SatakOpan’s enjoyable thamizh prabandham).

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

nAttiya … samayangaL mANdana – other philosophies did not have a good basis for standing; they had to be propped up by people who came up with their own ideas and explanations. emperumAnAr kept the true meanings of vEdhas as reference and so those other philosophies died.

then kurugai … vAzhndhadhu – unlike vEdhas, thiruvAimozhi does not have the blemish of others finding wrong meanings to it, and to show that, amudhanAr is saying vAttamilA maRai.

maNNulagil … iyalvu kaNdE – with his quality of interacting easily with the lowly ones and bringing them under his lordship, the lowly philosophies did not find a place in them too and those philosophies died away.

– – – – –

archived in http://divyaprabandham.koyil.org

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

rAmAnusa nURRanthAdhi – 53

Published by:

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

Full Series

<< previous (pArththAn aRu samayangaL padhaippa)

Introduction (given by maNavALa mAmunigaL)

“As emperumAnAr did ‘pArththAn aRu samayangaL padhaippa’, and removed those invalid philosophies, what is the meaning of matter he established in this world?”.  amudhanAr replies that emperumAnAr established due to his kindness, that all the sentient and non-sentient are servants of sarvESvaran only.

Introduction (given by piLLailOkam jIyar)

“You said ‘pArththAn aRu samayangaL padhaippa’ , that he removed those six philosophies, and you said ‘arangan seyya thAL iNaiyOdu ArththAn’ that he gave the utmost destiny; is that all that he did?”

amudhanAr replies – that is not all; he gives all we wish for regardless of whether we asked for it or not, like the kaRpakam tree; he is having the quality of being available to everyone, he is of wonders, and who is honest up to his words – such emperumAnAr established in this world, that, all the sentient and non-sentient in all the worlds are servants of emperumAn only.

aRpudham semmai irAmAnusan ennai ALa vandha
kaRpagam kaRRavar kAmuRu seelan karudhariya
paRpal uyirgaLum pal ulagu yAvum paranadhu ennum
naRporuL thannai in nAnilaththE vandhu nAttinanE                   53


Word by word meaning (given by maNavALa mAmunigaL)

ennai ALa – To take me as his servant
vandha – he came searching, to my place
kaRpagam –  he is very generous, and
kaRRavar – the knowledgeable ones
kAmuRu – love him,
seelan – having the quality of sauSeelyam (excellence of disposition)

and since he performs acts that are beyond human realm,
aRpudham – he is wonderful,
semmai – without looking at the bad qualities of those who surrendered to him, he, like how those who bring water to higher places where water would not flow by itself, is having the quality of honesty where he sets himself to be accessible at the same level as those who come to him, and interacts with them,
irAmAnusan – such emperumAnAr,
karudhariya – if one tried to think about it, one would not be able to complete that task (of counting/thinking)
paRpal uyirgaLum – such uncountable number of Athmas,
pal ulagu yAvum – and the unlimited number of places where such AthmAs are present,
paranadhu – they are all of service to emperumAn
vandhu ­– without any one asking for it, emperumAnAr came by himself,
nAttinan – and established
ennum – such
nal poruL thannai – great meaning,
in nAnilaththE – in this world.

His greatness is greater than when compared to that kaRpagam (or, kalpagam) – his getting us to be his servants, and coming to our place searching; parpal uyirgaL – various categories of life;

some say it as ‘pal ulagil yAvum’ – but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say ‘pallulagiyAvum’ – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar on number of syllables.


ennai ALa vandhaeven though he incarnated here for the well being of all the people based on the command of SrIya:pathi, as said in ‘edhir sUzhal pukku enaiththOr piRappum enakkE aruLgaL seyya [thiruvAimozhi – 2.7.6]’ (He is friendly with me, and is appearing with tricks, and is doing favours exclusively for me (from initial merciful blessing to my total devotion towards him)), among all the people of the world, as said in ‘neesanEn niRaivu onRum ilEn [thiruvAimozhi – 3.3.4]’ (am downtrodden (being filled with inauspicious qualities), and do not have any completeness (acquired through auspicious qualities)), to such most lowly me he showed his mercy, and so for blessing me and taking me as his servant (only for that he mainly came here).

vandha kaRpagamhe came here; he is like the kaRpagam (tree that gives everything wished for).

It is for this reason of saving him that emperumAnAr incarnated – is the thought present in amudhanAr’s mind, you see.

vandha kaRpagam – kaRpagam that came from nithyavibhUthi (SrIvaikuNtam) to leelA vibhUthi ; like kaRpagam, he satisfies our wishes; but, that kARpagam is non-sentient, a tree (which cannot move), which fulfills the wishes related to material world only, and is present in one particular (lowly) place; this kaRpagam (emperumAnAr) is quite distinguished compared to that, is non-material (since he is an incarnation of Adhi SEshan), and is as said in ‘ajahath thrivargam apavarga vaibhavam’ (does not leave; gives that great place of SrIvaikuNtam), and in ‘nalam antham illadhOr nAdu puguveer [thiruvAi mozhi – 2.8.4]’ (Oh the ones who desire to enter distinct/unique abode of unlimited bliss!), and in ‘nalla padhaththAl manai vAzhvar koNda peNdir makkaLE [thiruvAimozhi – 8.10.11]’ (~will get all the good things in this world), he is having the generosity to give all the benefits in this and the other world, and which pervades both the worlds (his generosity is spread so), and is eternal. So, vandha kaRpagam amudhanAr said it that way comparing emperumAnAr to a tree only for ‘SAkAchandhra nyAyEna bhudhdhi ArOpa’ (pointing to the moon visible in between two trees does not mean that moon is actually present between trees; so to make us understand, he compared emperumAnAr to the kaRpagam tree, but emperumAnAr is of course much more than that).

amudhanAr is saying ’vandha kaRpagam’ thinking that – it is a great generosity for him to have come to the place I was in and to accept me – and so amudhanAr is happy to think about this.

kaRRavar kAmuRu seelan – the learned ones who have practiced all the SAsthrams and so are knowledgeable; the great ones like vaduga nambi who is celebrated as ‘unnai ozhiya oru dheivam maRRu aRiyA, mannu pugazh sEr vaduga nambi [Arththi prabandham – 11]’ ( the great vaduga nambi who knew no god apart from you.), kidAmbi AchchAn – for such ones to love emperumAnAremperumAnAr having such characteristics, and having good ways of behavior;

Or, it is also about emperumAnAr’s quality of simplicity that he mixes easily with the lowly ones;

During the time when emperumAnAr was living in kOyil (SrIrangam), during a noon, while returning after bathing in divine kAvEri, when thirukkOshtiyUr nambi came towards them, and emperumAnAr fully fell on his feet and stayed that way, nambi kept quiet without seeing him and saying ‘get up!’, kidAmbi AchchAn saw this situation and showed his anger and shouted ‘nambi! Are you thinking of killing him?!’, and he quickly pulled away emperumAnAr who was lying down in the hot sand – this is very famous among our people. (People like kidAmbi AchchAn having such love towards the divine body of emperumAnAr, that due to such love which makes one cross the normal limits set by society, out of such love he crossed the limits of ways of talking to an AchAryan like thirukkOshtiyUr nambi).

kidAmbi AchchAn

kidAmbi AchchAn

aRpudham semmai  – emperumAnAr is being wonderful due to his acts beyond human level, and like how one would put effort to pull water to higher level places where water wouldn’t flow into, emperumAnAr does not leave the people seeing their bad qualities, but makes himself accessible to them and interacts with them (for their betterment), he having such honesty/sincerity;

irAmAnusan – emperumAnAr

karudhariya  – cannot fully finish thinking about it, if one attempts to think about it –

paRpal uyirgaLum – many many AthmAs; AthmAs of various species/counts;  by ‘pal pal’ it says that there are innumerable species and there are innumerable AthmAs within each of them; thus innumerable AthmAs as said in ‘eNperukkan nalaththu oN poruL [thiruvAimozhi – 1.2.10]’ (infinite number of jIvAthmAs; jIvAthmAs are abode of gyAnam (knowledge). In the 3rd letter of praNavam (makAram), jIvAthmAs are explained as the abode of gyAnam and as knower;  is distinct object (sentient object) – unlike achith (matter) which does not have knowledge, jIvAthmA (chith) knows himself through dharmi gyAnam (consciousness) and other objects through dharma bhUtha gyAnam (knowledge);  and, they are countless.);

pal ulagu yAvumall the worlds that are place for these AthmAs, and which are innumerable;

paranadhu ennum – As said in ‘para:parAnAm’, He is the lord for brahmA, rudhran, and others, (all these Athmas and worlds) are subservient only to that emperumAn who is the husband of thAyAr (lakshmI).

As said in ‘sarvESa: abhi sanAthana akila jagath vyAptha avabOtha amala anantha AkAra yudhObhi anandha suguNa: sarvAthmanAm SasithA – dhEhee dhAraNa Sasana ESana mukai: svAdheena nithya sththithi: svAmI nithyamanOkya mangaLa vapu: SrI bhUmi neeLAdhipa:’,  (~ He is the controller of everything, He is present everywhere from very old times, He is known as pure, and of many facets, innumerable qualities, being AthmA in everyone, who controls, rules, supports us, and He keeps everying under His hold, He is (thus) svAmI; he is the husband of SrI, bhUmi and neeLA pirAttis), he is saying that all of enjoyment, supporting materials for enjoyment, all ways of enjoyments, and the enjoyment are all towards nArAyaNan who is the lord of everyone and everything.

naR poruL thannai –  (emperumAnAr established) such good knowledge that is to be gained; or, such great meaning;

in nAnilaththE vandhu – for all of this world to be better, he came by himself and incarnated;

nAttinanE – without anyone praying for it, without anything triggering it, he established (such great meaning).

Thus, instead of advising just to one at one point in time, for all the people to experience at all times, and be saved, he established such great meaning through SrIbAshyam.

ALavandhAr too divined, ‘yathaNdam aNdAnthara gOcharamcha yath dhaSOththarANyAvaraNAni yAnicha – guNA: pradhAnam pursha: parampadham parAthparam brahmacha thE vibhUthaya:’ (~ the many fourteen worlds, all the waters surrounding them, all the things/sentient in them are all yours);

He is having greatness compared to that kaRpagam (or kalpagam) tree – his coming to our place for getting us to serve him.

Some say it as ‘pal ulagil yAvum’ – but since it would be having excess number of syllables, it is not correct; would it not be incorrect to say ‘pallulagiyAvum’ – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar of count of syllables – said jIyar.

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

vandha kaRpagam  – emperumAnAr’s coming from perumAL kOyil (kAncheepuram) to SrIrangam is for ruling me, thinks amudhanAr.

Without hiding the great meaning he was generous and gave these great meanings to us who are living in this world that instigates ignorance.

ennaime – me who does not even know to ask for it; recall nammAzhvAr saying ‘ennai Akki enakkE thannaith thandha kaRpagam [thiruvAimozhi – 2.7.11]’ (created me, acknowledged me,
and gave Him exclusively to me, such kaRpagam – kalpaka tree (which fulfills the wishes of all));

kaRRavar kAmuRu those who were blind due to love towards emperumAnAr; that is their learning; like vaduga nambi and kidAmbi AchchAn.

paranadhu – emperumAn is the AthmA for everything; AthmA is one that controls, and body is the one that is controlled; all the other things are like the body for emperumAn who is the AthmA and who controls everything; so all belong to Him – as said by ‘adhu’ in this phrase of pAsuram;  it is said this is the important meaning that is not accepted by those of other philosophies and is accepted as a main meaning by us, so amudhanAr is calling it as ‘naR poruL’ – pradhAna prathithanthra artham;


Here, by saying ‘paR pal uyir paranadhu’,  it shows the distinction between jeevAthmA and paramAthmA, and the distinction among the AthmAs themselves; saying ‘pal ulagu’ it shows the places where the Athmas are present, thus showing the form of achith (non-sentient) as the worlds;

by ‘paran’, it shows the philosophy of ISvaran. Thus it shows the thathva thrayam, that are chith, achith, and ISvaran;  and by ‘adhu’, it shows what is specifically shown by our philosophy, that is the connection between AthmA and body.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 52

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

Full Series

<< previous (adiyaith thodarndhu ezhum aivargatkAy)

Introduction (given by maNavALa mAmunigaL)

“You said ‘ennai ALa vandhu ip padiyil piRandadhu’ that emperumAnAr came and incarnated for ruling me which is very hard for anyone to do. Is he such that he can make the impossible possible?”, amudhanAr replies about his smartness of connecting something that seems unconnectable (agaditha gadanA sAmarthyam).

Introduction (given by piLLailOkam jIyar)

“You celebrated his greatness saying ‘ennai ALa vandhu ip padiyil piRandhadhu’, that emperumAnAr came and incarnated for ruling me which is very hard for anyone to do. In this incarnation did he rule only you?” amudhanAr replies “At first he incarnated for ruling me only; but when he incarnated and could not tolerate to see the worlds badly affected by the philosophies that are not based on vEdhas, he then won those philosophies, and by his glory he covered all the places, entered in to the mind of me who is a cruel sinner, destroyed all my sins, and then made me be devoted to the divine feet of periya perumAL; in this way he started with the intention of one act and performed all these acts; in this way do you see the great acts of emperumAnAr!”, and amudhanAr becomes ecstatic.

pArththAn aRu samayangaL padhaippa ip pAr muzhudhum
pOrththAn pugazh koNdu punmaiyinEnidaith thAn pugundhu
theerththAn iru vinay theerththu aranga seyya thAL iNaiyOdu
ArththAn ivai em irAmAnusan seyyum aRpudhamE                   52


Word by word meaning (given by maNavALa mAmunigaL)

aRu samayangaL the six philosophies that are not based on true meanings of vEdhas
padhaippap pArththAn – saw them such that they shivered;
pugazh koNdu – by his divine glory
pOrththAn – covered
ip pAr muzhudhum – the whole earth;
punmaiyinEn idai – towards me who has got ignoble qualities as the identification
without my asking for a benefit etc.,
thAn pugundhu – he by himself entered in,
iru vinai theerththAn – and removed such big sins
which can’t be ridden even if experienced until there is concept of time as said in ‘yath brahma kalpa niuthAnubhavEpi anASyam’ (even if the effects of karmas are experienced for the long life time of brahmA, it cannot be exhausted),
theerththu – like so after removing such sins,
ArththAn – he got me to be connected to
seyya – the beautiful
thAL iNaiyOdu – divine feet of
arangan – periya perumAL;
aRpudham ivai – these are the wonders
em irAmAnusan – our emperumAnAr who is our lord
seyyum– perfoms;

aRpudham – smartness of doing the impossible;


pArththAn aRu samayangaL padhaippaaRu samayangaL are the following: bhaudhdha, chArvAka, SAkya, ulUkya, pASupatha, gANApathya; these are the six philosophies that are not truly based on vEdhas (bAhya samayangaL);  Or, aRu – they are very much troublesome to practice;

padhaippap pArththAn – emperumAnAr set his eyes on such bad philosophies such that they would be completely destroyed;  padhaippa -> thudiththu -> shiver.

emperumAnAr_thondanUr_0001Winning other philosophies in thoNdanUr

abhiyukthar too divined: ‘dhik sauthApaththa jaithrathvaja patabhavanaspa athi nir dhUtha thath thath SidhdhAntha sthOma kUla sthapaka vigamana vyaktha  sathvruththaneekA’ (~ Elephants/flags were set in each direction by the other lowly philosphies, and emperumAnAr removed all of them, and raised the flag of philosophy as said by the vEdhas);

ip pAr muzhudhum pOrththAn pugazh koNdu – as he was unparalled in the world, everything was in his hands; in such earth he spanned his glory in all directions such that all including learned and the illiterate would celebrate him;  pOrththAn – he covered all the places;

punmaiyinEn idai – sins that are not acquired from others, but performed by me fully as said in ‘vEmbu muRRak kaippu miguvadhu pOl [Arththi prabandham – 6]’ (like how the bitterness of a neem tree becomes stronger as it grows over time), and as said in ‘pApAnAmvA’ (all being sinners) and ‘thEthvagam bhunjathE pApA:’ (~ instead of performing services as per vEdhas, it is sin for one to do deeds for one’s own benefit), I am being the form of all those sins (punmaiyinEn), towards such extreme sinner that is me,

thAn pugundhueven while I had not done any act as any means, and even while I had not prayed for it, without expecting these two from me,  he by himself came and entered in,

iru vinay –  karmas of two types;  based on good deeds and bad deeds;

Or,  iru ­-> irumai -> perumai -> big ones;

as said in ‘yath brahma kalpa niyatha anubhavEbhya nASyam thath kilpisham srujathi janthuriha kshaNArththE’, (~ even if one experiences the effects of karmAs for the whole life time of brahma, it cannot be exhausted – he performs such sins in half a second),

and, ‘pApAnAm prathamOsmyaham’ (I am the leader of sins), ‘mayithishtathi dhush kruthAm pradhAnE’ (I stand first among the sins),  ‘ahamasamyaparAdha chakravarththi’ (I am the center of all the sins), the sins of mine which cannot be gotten rid of based on experiencing its effects or by amends, or by any great ones;

theerththAn – he very easily wiped those sins like someone could wipe the writings in sand;

as said in ‘vAnO maRi kadalO mArudhamO theeyagamO kAnO orungiRRuk kaNdilamAl [periya thiruvanthAdhi – 54]’ ((after surrendering to emperumAn) I am not able to locate my karmas. Have they vanished in to space? Or in to the sea of riding waves? Or in to the air? Or fire? Or forest? I don’t know where they have vanished into), and as said in ‘summenAdhE kai vittOdith thURugaL pAyndhanavE [periyAzhvAr thirumozhi – 5.4.3]’ (the sins ran away without trace), he removed it with all its trace;

theerththu – in this way after protecting me, then without resting on such laurels,

arangan  – and not resorting to adivising many other ways like go and surrender at the far out paramapadham,  go in the way of yOgam and surrender to antharyAmi, etc., instead – being very easy, and being present in the place of my presence, such periya perumAL’s,

seyya thALiNaiyOdu ArththAn – As said in ‘arangaththammAn thiruk kamala pAdham [amalanAdhipirAn – 1]’ (the lord azhagiya maNavALan who is lying down in kOyil (SrIrangam), his divine lotus feet came by themselves into my eyes, it appears so), being very beautiful to see, the divine feet that have got equals as only each other – he bound my connection to such divine feet of periya perumAL.  He made the relation of the lord and his servant to be very clear to me;  Arththu – binding together.

ivai em irAmAnusan seyyum aRpudhamEall the aforementioned are the wonderful deeds of emperumAnAr  who incarnated for us;

Like chakravarththy thirumagan (SrI rAman) who went to the forest to honor the words of his father,  but he did not stop with that, and destroyed the rAkshasAs, built the divine bridge, and gave their own kingdoms of mAhArAjar and vibheeshaNAzhvAn to them, etc.,

emperumAnAr too started doing one thing and then performed great acts beyond human ability, you see!

Isn’t this the way of great souls? If it were ordinary men, initially at the start they would say many great things that they would do, but when it is time to act they would not do even a small thing with any effort, is the meaning.

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

punmaiyinEnidai … ArththAnamudhanAr is talking about how emperumAnAr incarnated in this world and ruled him; as said in ‘annaiyAy aththanAy [kaNNinuN chiruth thAmbu – 4]’ (as a mother and as a father (nammAzhvAr ruled me, says madhurakavi AzhvAr))),  by ‘punmaiyinEn idaith thAn pugundhu’ it shows the kindness of a mother in his ruling me;  by ‘iru vinai theerththu’ it shows the ability of a father in ruling me;

pugundhu ­this is the word used when it is hard to break in; amudhanAr says that his sins are so strong which would try to prevent even emperumAnAr breaking in;

theerththu – shows anishta nivruththi – removal of unwanted ones;

arangan seyya thAL iNaiyOdu ArththAn – shows ishta prApthi – gaining the desired ones;

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 51

Published by:

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

Full Series

<< previous (updhippana uththamar sindhaiyuL)

Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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

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


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

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

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

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

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

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

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

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

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

About such krishNan,

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

His true nature, form, qualities, and wealth,

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

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

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

krishna yamuna

and staying tied by a woman (yasOdha),


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


and His blessing akrUrar, mAlAkarar, etc.,

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


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


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

and showing his full form (viSvarUpam),


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

and so on;

The noble ones who have understood these fully,

and having lost to each of such characteristics of emperumAn,

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

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

for them –

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

irAmAnusan – (such nectar is) emperumAnAr;

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

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

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 50

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram amudhanAr talked about emperumAnAr’s love towards the divine feet of periya perumAL, as ‘then arangan kazhal chenni vaiththu thAn adhil mannum’. In this pAsuram – In that context, he thinks about emperumAnAr’s divine feet which is his destiny, and is happy thinking about such character of emperumAnAr.

Introduction (given by piLLailOkam jIyar)

In the previous pAsuram amudhanAr talked about emperumAnAr’s love towards the divine feet of periya perumAL, as ‘then arangan kazhal chenni vaiththu thAn adhil mannum’. In this pAsuram – In that context, he thinks about emperumAnAr’s divine feet which is his destiny, and is happy thinking about such character and nature of emperumAnAr.

udhippana uththamar sindhaiyuL onRalar nenjam anjik
kodhiththida mARi nadappana koLLai van kuRRamellAm
padhiththa en pun kavip pAvinam pUNdana pAvu thol seer
ethiththalai nAthan irAmAnsan than iNai adiyE                         50


Word by word meaning (given by maNavALa mAmunigaL)

seer – He having auspicious qualities
thol –  since they have been ever present, they are very ancient in existence,
pAvu – which is spread in all the directions, as said in ‘thisai anaiththum ERum guNan’,
thalai  – He is the head of
nAthan – and is the master of
ethi – the yathis (sages/ascetics)
iramAnusan than – such emperumAnAr’s
adi – divine feet
iNai – having the beauty of being together,
sindhaiyuL – is in the divine minds of
uththamar  – the noble ones who are ananya prayOjanar (not seeking any other benefit), and ananyasAdhanar (not using something else as the means (for reaching emperumAnAr/emperumAn),
udhippana – as bright as the sun that has risen, as said in ‘ellaiyil seer iLa gyAyiRu iraNdu pOl [thiruvAimozhi – 8.5.5]((your two divine feet) are rising bright (in my heart) like two young suns);
onRalar – the opposing ones who reject or misinterpret vEdhas
nenjam ­ – heart
anji­ – scared
kodhiththida – and suffer in that fire of fear
mARi nadappana – (such divine feet) is of nature of each of the feet walking one after the other;
koLLai – (I having) abundant
van – and dangerous/powerful
kuRRam ellAm  – blemishes, which are all,
padhiththa – kept pressed together (in me),
en – (such) my
pun kavi  – lowly poetry
pAvinam  – of group of meters
pUNdana – are worn (by those divine feet of emperumAnAr).

Oh what a nature of these divine feet – is the thought here.

Since kaliththuRai (type of poetry of this prabandham) is one of the group, that is also the reason for saying pAvinam.


pAvu thol seer ­– pAvu -> spreading;  As he himself said earlier as ‘thisai anaiththum ERum guNan’, emperumAnAr’s auspicious qualities are spread in all the directions; theose qualities are not something that were artificially acquired but are innate.

ethith thalai nAthan – Starting from aruLALap perumAL emperumAnAr, embAr, for the seven hundred jeeyars,  emperumAnAr is the set master, and advising them the nature, means, and destiny up to their true inner meanings (from thirumanthram; up to service to devotees), and in that way emperumAnAr is the head for them,  and (correcting/helping out) being their lord;



irAmAnusan – such emperumAnAr;

than iNai adiyEfor relieving these worldly people from these worldly affairs, and to get them to enjoy the divine feet; if we research to see if there is anyone equal to these divine feet, even sarvESvaran who is having greatness as said in ‘rasOvaisa:  rasamhyEvAyam labhdhvAnandhee bhavathi’ (emperumAn is enjoyable to everyone), ‘kOhyEvAn nyAthvap prANyAth’, ‘yadhESa AkASa AnandhOnabhyAth’, ‘yEshahyEvAnandhayAthi’ (He gives His enjoyability to everyone (thus being their protector), and having auspicious qualities), and ‘aham thvA sarva pApEbhyO mOkshayishyAmi [SrI bhagavath gIthA] (~ I will liberate you from all sins), thus as said by vEdhas and himself,  it is having to be doubted whether He would give liberation or not as said in ‘sidhdhir bhavathi vA nEthi samsayOchyutha sEvinAm’  (even for those who serve achyuthan it is doubtful whether they achieve him or not’,  and since He went without gracing bharathAzhvAn, it is also not equal to these (divine feet) as the means.

As said in ‘na samsayasthu thadhbhaktha paricharyA rathAthmanA gururEva parA bhakthi: gururEva parA kAma:’,  ‘upAya upEva bhAvEna thamEva SaraNam vraja’, emperumAnAr’s divine feet is of help without having to have any doubts, and is distinct and is having strength as reference, the means (of emperumAnAr’s divine feet) is being great than the aforementioned. So for that greatness only the two divine feet are equal to each other, is the idea.

udhippana uththamar sindhaiyuLuththamar are -> the opposite of the lowly and middle level ones who do not accept vEdhas, and those who follow vEdhas but are focussed on worldly dharmas (SamAnya SAsthram), and their actions; they are the ones who fully follow vEdhas, and who act based on higher levels of the SAsthram (viSesha SAsthram), and who are mumukshus (those who wish to be liberated from this world (and to reach paramapadham)), and who are eminent, and who do not go after any other means, and who do not wish for any other benefits, such highest level followers;

Or, since this prabandham of amudhanAr is the SAsthra related to charama parvam (ultimate state of subservience to AchAryan), this phrase would be about: among mumukshus (who wish for liberation including using other means), EkAnthis (using emperumAn only as the means), and paramaikAnthis (those who consider only AchAryan’s divine feet), here uththamar can be said to refer to paramaikAnthis.

sindhaiyuL – in their divine minds,

udhippana  – As said in ‘ellaiyil seer iLa nAyiRu iraNdu pOl [thiruvAimozhi – 8.5.5]((your two divine feet) are rising bright (in my heart) like two young suns), like two suns rising together in chakravALa parvatham (the usual mountainous place from where the sun rises with his chariot), in the divine minds of noble ones the two divine feet of emperumAnAr would always rise and be present bright;  for the aforementioned ones who do not have faith in them, those divine feet would never be present; it would only appear for those who have the love towards them;

{Translator’s note: For AzhvAr in thiruvAimozhi 8.5.5 above, the two suns that are the divine feet of emperumAn gave trouble only in some way like it does for the nocturnals, whereas emperumAnAr’s two divine feet are life support and enjoyable for those who surrendered to them}.

jeeyar too divined, ‘yatheendhra nAtha | SishtAgragaNya janasEvya bhavath padhAbhjE [yathirAja vimSathi]’.

abhiyukthar too divined, ‘ajadASayOdhayam yathirAja chandhram [yathirAja sapthathi]’.

onRalar nenjam anjik kodhiththida mARi nadappanaonRalar – is the opposing one like those who reject or misinterpret vEdhas; their heart would be afraid like how the nocturnals (like owl/bat/thief) would be afraid of sun rise; the rise of his divine feet as said in ‘kshiptha prathyarthi dhripthi: ’ (one who gives to those who wish for and get satisfied (with the divine feet)) , would create fear in them, like the brightness of sun would make those nocturnals suffer, the brightness of his divine feet would make the opposing ones suffer; like the sun rises as an enemy of those nocturnals and rises in different positions during uththarAyanam and dhakshiNAyanam,  his divine feet is also spread as an enemy in all directions and be of a different way (for the ones opposing).

By this, it talks about: to drive away those who reject or misinterpret vEdhas, how emperumAnAr made divine yAthrAs to vEnkatAchalam (thirumalai), yAdhavAchalam (mElkOte), SAradhA peetam (kAshmiram), etc.

koLLai van kuRRam ellAm padhiththa – As said in ‘nanindhitham karma thadhasthi lOkE sahasrachO yan na mayA vyadhAyi [sthOthra rathnam – 25]’ (there are no sins in this world which I have not committed many times), ’thEbhya: abhyathikAnyahamabhikshuthra: karOmikshaNAth’ (~ I have been accumulating sins for long, He has been incarnating to help me get rid of the sins, but I keep adding to it), ‘yAvachcha yachcha dhuritham, sakalasyajanthO: thAvath thaththadhi gancham Asthi sathyam’ (whatever sins were made by everyone in the world, I have accumulated more sins than the total of them), since the sins were done (by me) at all times in all the ways , they are abundant and powerful/dangerous, and they are combined together into one big bulk (into this prabandham);

en pun kavip pA inam –  Since this poetry of mine who does not have the knowledge, and knowledge about the form of writing poetry, it is being lowly, and not put together well, such group of metrics of my poetry; Or, since the kaliththuRai form of poetry includes multiple metrics, he calls it as ‘pA inam’.

pUNdana  – Without seeing any defect in this poetry thinking that these are the words of this ignorant one, his divine feet decorated themselves with this poetry, like how emperumAn would decorate Himself with the garland that is put together (without seeing what it contains, etc).

You see, he is being happy thinking about such nature of those divine feet.

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

onRalar … mARi nadappana-  onRalar – who do not join/are not proper; they are those who reject or misinterpret vEdhas; for winning them, the divine journey of emperumAnAr to thiruvEnkatam etc., is to be thought about here.

It is well known that by the way of his walk, yagya mUrththy got afraid and lost to him.

udhippana -> like rising sun – enjoyability of those divine feet

nadappana -> walking of those feet – protecting nature

pUNdana -> wore my lowly poetry -> divine feet having qualities.

pAvu thol seer Since emperumAnAr’s greatness is spread among the opposing groups also, it is said as ‘pAvu thol seer’.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 49

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

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<< previous (nigar inRi ninRa en)

Introduction (given by maNavALa mAmunigaL)

In previous two pAsurams amudhanAr talked about his love towards emperumAnAr due to his thinking about emperumAnAr’s great help, emperumAnAr who had won enemies/hurdles in amudhanAr’s mind, and about inability of that love to be unstable.  In this pAsuram, thinking about the abundance of goodness in this world after the incarnation of emperumAnAr, amudhanAr is joyful.

Introduction (given by piLLailOkam jIyar)

In previous two pAsurams amudhanAr talked about his surging love towards emperumAnAr as he thought about his great help in removing the hurdles to reaching liberation, and how emperumAnAr entered and stayed in his mind; and about how he addressed the one who had doubts whether such love will last long, he explained about the absence of instability of mind; In this pAsuram – after emperumAnAr incarnated, thinking about the growth of vEdham, and the fall of bad philosophies and faults of kali yugam, amudhanAr is joyful.

Anadhu semmai aRa neRi poymmai aRu samayam
pOnadhu ponRi iRandhadhu venkali pUngamalath
thEnadhipAy vayal thennarangan kazhal senni vaiththuth
thAn adhil mannum irAmAnusan iththalaththu udhiththE        49


Word by word meaning (given by maNavALa mAmunigaL)

thEn nadhi –  river that is honey
pU – (from the) beautiful
kamalam – lotus flowers
pAy – flowing as water for
vayal – the fields; having such fields
and with divine gardens, divine compound walls, divine gOpurams, and divine homes, due to such beautiful environment,
then – being great to see,
arangan – in such kOyil (SrIrangam) where periya perumAL is in resting pose, His,
kazhal – divine feet
iraAmAnusan –  emperumAnAr
chenni vaiththu – keeps in his head
thAn adhil mannum – and is together with those divine feet every day,
udhiththu  – after (such emperumAnAr) divined his incarnation
ith thalaththu – in this place,
aRa neRi ­– path of dharma
semmai – being proper due to following vEdham,
Anadhu – which was destroyed earlier and now got revived; (which was not followed earlier and now got followed well);
aRu samayam – other philosophies, six in number,
poymmai – that are contradicting to vEdhas and so were unfitly,
ponRip pOnadhu – were ended;
vem kali – the harsh kali yugam where dharma based on vEdhas would go down (due to reduced following), and other philosophies would come up,
iRandhadhu – such kali crushed, as said in ‘kaliyum kedum [thiruvAimozhi – 5.2.1]’

After he incarnated what a great abundance of good has happened – is the thought here.

When recited as ‘ponmai aRu samayam’ ­– those other six philosophies are troublesome due to not following according to vEdhas.


pUngamalath thEn adhi pAy vayal – surrounded by fields in which honey from beautiful lotus flowers flow into like water for irrigation,


then arangan – kOyil (SrIrangam) which is beautiful to see due to the environment of divine walls, gOpurams, gardens; periya perumAL having such kOyil (SrIrangam) as His place; His –

kazhal chenni vaiththu – divine feet which emperumAnAr kept in his head;   or, like when a kings is to be seated in throne, a crown is kept in his head to show the world that he is the king, emperumAnAr is keeping the crown that is arangan’s divine feet as said in ‘un adik keezh amarndhu pugundhEnE [thiruvAimozhi – 6.10.10]; this indicates to everyone that he got the wealth of owning both the worlds.

thAn adhil mannumlike how He wished to keep his divine feet in emperumAnAr’s divine head (that is why He is lying down and showing his divine feet), emperumAnAr also in the same way with love keeps His divine feet in his head without any separation.

irAmAnusan – (such) emperumAnAr

ith thalaththu udhiththE – as he incarnated in this big world where the six philosophies were spread and kali was ruling such that there was confusion to the dharmas of vEdhAnthams.

Anadhu semmai aRa neRi – the true dharma became well. The path of good dharma specified by vEdhas which was down earlier became well. As said in ‘yadhipurandhara: ukthaya: chiranthana sarasvathi chikura bhandha sairandhrikA: avarOpithavAn aSruthE: apArthAn’ (~ emperumAnAr got from sarasvathi baNdAram and created SrI bhAshyam and won over the other philosophies),

vEdhas that were kept by the lowly ones were straightened up and the dharmas said by the vEdhas became good and well established (prathishtApanam); Isn’t he the vEdha mArgga prathishtApanAchAryar’?

poymmai aRu samayam pOnadhu ponRi – Since they were against the words of vEdhas, those six false philosophies were done with.

When recited as ‘poNmai aRu samayam’, as said in ‘thAmasAnAm mOhanArtham mOha SAsthraNi kAraya’ (~ (bhudhdha SAsthram) for thAmsa people for pushing them into this material world) , those who were untruly to the words of vEdhas and who would bewilder and confuse and bring down, such false philosophies;

iRandhadhu venkali – as said earlier, since it creates darkness (ignorance) such highly cruel kali was decimated; AzhvAr too said ‘kaliyum kedum kaNdu koNmin [thiruvAimozhi – 5.2.1]’.

As said in ‘ASinOthihi SAsthrArthAn AchArAn sthApayathyabhi | svayamAcharathEyasthu sa AchArya udhAhrudha:’ (Should learn SAsthram well; should get it established in the world and make them follow it, and also follow it himself), are attributes of an AchAryan; these identities of an AchAryan are well present in emperumAnAr.

It is said too in ‘puNyAmbhOja vikAsAya pApadhvAntha kshayAyacha | SrImAn Avira bhUthbhUmau rAmAnuja dhivAkara:’ (for the lotus flower that is our knowledge to grow, and for the darkness that is our ignorance to be removed, the sun that is emperumAnAr rose here).

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

Anadhu – (became) Implies that it is not hard for emperumAnAr to get vEdhas to be followed well;

iRandhadhu venkali – Since it allowed place for other lowly philosophies and for them to destroy the proper dharma, it is called ‘ven’ kali (cruel). Whereas, in ‘kalau sankeerthya sEvam’ (singing about kESavan in kali yugam), since it gives place for singing His names, it is a naR kali (good), there.

amudhanAr says ‘iRandhadhu’ (died), as if kali is a person having life, because of thinking about the troubles it created.

pUnkamala … mannum irAmAnusan – The fileds in SrIrangam base their life on honey from the flowers there; similarly emperumAnAr living there is basing his life on honey that is the divine feet of periya perumAL.

Says ‘kazhal chenni vaiththu’ , like how a king would place crown on his head whenever he wishes, here too it looks as if thiruvarangan’s divine feet became owned by emperumAnAr, that he could keep them in head whenever he wishes to.

udaiyavar -> yathirAja  (king of ascetics) -> he is the king who wears the divine feet.

iththalaththu thAn adhil mannum –  Like a lotus flower in fire, in this world that gives darkness  he is well set under the divine feet of then arangan.

– – – – –

Translation: raghurAm SrInivAsa dasan

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rAmAnusa nURRanthAdhi – 48

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Introduction (given by maNavALa mAmunigaL)

As amudhanAr said that there is no equal to him, emperumAnAr looks at him and says – if you get interested in some matter other than me, or if I liked some matter other than you, then your happiness would not be long lasting. amudhanAr replies – for my lowliness, your kindness is there, and, for your kindness, my lowliness is there; so what reason would be there for us to unnecessarily leave each other?.

Introduction (given by piLLailOkam jIyar)

As amudhanAr said that emperumAnAr entered his mind and is present day and night, and there is no equal to himself, emperumAnAr looks at him and says – if you leave me and wish for something else over time, and if I leave you and support some other matter, then this happiness would not last long isn’t it? amudhanAr replies – for my lowliness, your kindness is there, and, for your kindness, my lowliness is there as the only shelter; so what reason would be there for us to unnecessarily leave each other and become engaged with some other matter?

nigar inRi ninRa en neesadhaikku un aruLin kaN anRip
pugal onRum illai arutkum ahdhE pugal punmaiyilOr
pagarum perumai irAmAnusA ini nAm pazhudhE
agalum poruL en payan iruvOmukkum Ana pinnE              48


Word by word meaning (given by maNavALa mAmunigaL)

nigar inRi ninRa– In this world if you analyzed each one separately, that is those not having noble qualities (Athma guNam) and having plenty of ignoble qualities, there is no one like me who does not have an iota of noble qualities and is complete in ignoble qualities – in this way it stands that there is no one comparable to –
en neesadhaikku – me; for such lowness of me;
un – your highness who accepts that lowness itself as my offering, your –
aruLin kaN anRi – other than under (your) kindness
pugal onRum illai – there is no shadow to shelter under;
arutkum – for that kindness (of yours) too
ahdhE – only such very lowly ones
pugal – are the most suitable receivers; so there is no shelter (for your kindness) other than my lowliness;
irAmAnusA – Oh emperumAnAr!
perumai – You having the greatness
punmaiyilOr pagarum – which is talked about by those not having any blemishes,
(your taking me up) being the gain for my true nature, and the gain for your qualities, in this way,
iruvOmukku – for us both
payan Ana pin – this has been beneficial; there after
nAm – for us who have understood this,
poruL en – what reason would be there
ini – in the future
pazhudhE agalum – in unnecessarily leaving (each other).

That is, there is no reason to leave.


nigar inRi ninRa en neesadhaikku – As said in ‘neesanEn niRaivu onRum ilEn [thiruvAimozhi – 3.3.4]’ (in the matter me who am the lowliest and not having any good qualities), and ‘ahamasmi aparAdhAnAm Alaya:’(I am the abode of all mistakes), and, ‘adhyApi vanchanapara:’ (am not being truthful in any ways), etc., even if you analyzed each individual who are low in noble qualities and are rich in ignoble qualities in this world, no one could be found matching me in complete absence of noble qualities and saturation of ignoble qualities, so, as said in ‘kOnyOsthi sadhruSOmayA’ (there is no one equal to me), for my state of lowness of me which does not have another example;

un aruLin kaN anRiAs said in ‘vyasanEshu manushyANam bhruSam bhavathi dhu:kitha: [SrI rAmAyaNam] (if any ones is sad in His kingdom He gets sad first, and if any one is happy then like a father He becomes very happy (people of ayOdhyA about SrI rAman)), other than your kindness which would not be able to tolerate when seeing the sorrows of others,

pugal onRum illai – there is no other shelter (for my lowness). That is, there is no shelter other than your kindness which considers such lowliness itself as the offering to accept.

Like vEdhAnthAchAryar said in ‘aparAdha gaNai: apUrNa kukshi: kamalAkAntha dhayE katham bhavithree’ (When I am here who has done innumerable sins among the sinners, you are avoiding me and looking for those who have done fewer sins, and so your stomach would not be fed well, so I wonder what would happen to you Oh the kind one who is the wife of the lover of kamalA!), one goes around on the look out for complete mistakes to do to satiate his hunger (for committing such mistakes), and where sarvESvaran corrected kAkAsuran who was a worst sinner, and where He said ‘yadhivA rAvaNassvayam [SrI rAmAyaNam]’ (even if one who has come is rAvaNan (bring him to me if he is here to surrender/to become a friend)), it is done such that if He protects the sinners then that would fit His glorious esteem, and since the sins of devotees are target of kindness of the lord,  it is apt for amudhanAr to say that for his lowliness there is no shelter other than emperumAnAr’s kindness.

arutkum ahdhE pugal – For the quality of kindness of your highness, my bad ways only would be the target. Since there is no use of the quality of kindness when applied to those who do not have any blemishes/sins, and since only those who are having blemishes can be the target of it, and since there is no sinner equal to me, it is only my lowliness is the shelter for your kindness.

thiruvarangathu-amudhanar.emperumAnAr-at-heartshelter for emperumAnA’s kindness

As ALavandhAr said in “nimajjatha: anantha bhavArNa vAntha: chirAyamE kUlam iva adhi labdha:’ (I was immersed in the sea (that is this material world) and could not find the shore, for a long time; I got you like finding the shore); ‘thvayAbhi labdha: bhagavan idhAneem anuththamam pAthram idham dhayAyA:’ (~ I was obtained by you also – as you were looking to save someone from the sea; now, bhagavAn! (being the one who knows everything), for your kindness I being the lowly target for saving), bhagavan -> you are the know-all, should I have to tell you; thvayAbhi -> in this way for you who got us, idhAneem -> for this day now; dhayAyA: for the kindness of yours; anuththamam pAthramidham -> I am the correct receiver (of your kindness) as I am the lowly one;

and as vEdhAnthAchAryar said in ‘mayithistathi dhushkruthAm pradhAnE mitha dhOshAnitharAn vichinvathee thvam | aparAdha ghaNairapUrNa kukshi: kamalAkAnthadhayE! katham bhavithree ||’ (I being the lowly target for saving; I am the complete target, for you I was available and you were able to attain the unattainable (me)); and ‘aparAdha chakravarthee’, and ‘pApAnAm prathamOsmyaham’, (I am the foremost of sins), that I being the full target of your kindness, I was obtained for you, like how one wishes to obtain something which is most difficult to obtain.

As ALavandhAr said in ‘anantha bhavArNa vAntha:’ it is possible to count the known oceans, but there is no end to the count of seas that is my samsAram (material world);

Since time is also eternal, births are also many, karmas (sins) are also new and incomprehensible, and since they are so many, this material world is having no end;

In such big ocean whose depth cannot be determined, ‘nimajjatha:’ -> I am immersed;

sirAya -> As said in ‘kEvalam svEchchayaivAham prEkshE kanchith kadhAchana [SrI bhagavath gIthA]’ (~ Due to your interest only I should be protected), for the time that is eternal;

mE -> for adiyEn (me the servant)

kUlamiva -> like the shore

labhdhOhi -> It is well known that if someone drowns in a sea then within a few hours sea would leave the body in its shore; In this material world, I was immersed, and was like ‘asannEva’ (~ like non-existent), for a long time, and you made me something significant (made me understand my true nature), and you brought me to the shore.

abhiyukthar (madhurakavi AzhvAr) too said that it was beneficial for both, as in ‘kaNdu koNdu ennaik kAri mARap pirAn paNdai val vinai pARRi aruLinAn [kaNNinuN chiruth thAmbu – 7]’ (koNdu is good for me; kaNdu is good for nammAzhvAr; also, paNdai val vinai pARRI aruLi  is good for me, kaNdu kONdu  is good for him);

nammAzhvAr too said, ‘andho adiyEn una pAdham agalakillEn iRaiyumE [thiruvAimozhi – 6.10.9]’ (I cannot be separated from your divine feet even for a second), and ‘pugal onRillA adiyEn un adikkeezh amarndhu pugundhEnE [thiruvAimozhi – 6.10.10]’ (I who does not have any other shelter has surrendered under your divine feet and am well settled there).

It is said too as ’parama kAruNika: na bhavath para: parama sOchyathamO nahi math para:’ (you who is very kind, there is no one above you in such kindness; there is no one above me in lowliness);

punmaisource of blemishes, that is the material world, the samsAram that is in the form of eternal ill-knowledge, trace of karmas, taste of them, connection with material world;

ilOr(those not having the aforementioned blemishes) – this cannot be about those in this world who have vowed to be tied to material relations; and even though mukthas reached the shore (paramapadham) as said in ‘karai kaNdOr’, and are immersed in the qualities of emperumAn after living in this world and were tied in to this material world for some time, since this word (ilOr) is saying it in absolute terms, it cannot be about mukthas either; now, as said in ‘parisEshAth’, and ‘yathra pUrvE sAdhyAs santhi dhEvA:’ (they worship emperumAn eternally), and ‘thathviprAsO vipanyavO jAgurvaham sassamindhathE’ (the nithyasUris who are always awake and worshiping Him), ilOr is about nithyasUris who do not have any touch of this material world.

pagarum perumai – Since they live in the same place there, and since they are involved in enjoying the same One, since time eternal they fully know emperumAnAr’s greatness (as AdhSEshan), that greatness of emperumAnAr who is praised by such nithyasUris;

irAmAnusA – Oh emperumAnAr!

payan iruvOmukkum Ana pinnE – for your highness, and me the servant, the two of us, after attaining the ultimate benefit of being true nature and attaining the benefit of qualities; as this (your taking me up and entering into my heart) is being of use for both of us; then,

ini nAm pazhudhE agalum poruL en – for us who have understood the above, what would be the reason for us to unnecessarily leave each other in the future?  nAm -> us -> himself and emperumAnAr; Or, since it is sound of multi-plural, it implies nAm -> us -> emperumAnAr and all those related to him and those related to them and so on, every one of them (All, together with emperumAnAr).

nAm pazhudhE agalum poruL en – As said in ‘poruL allAdha ennaip poruL Akki adimai koNdAy [thiruvAimozhi – 5.7.3] (You took me as your servant and made me create thiruvAimozhi, I who was a nothing, You made me understand my true nature), and in ‘ennaith thee manam keduththAy [thiruvAimozhi – 2.7.8]’ (You made me have the mind that does not have anything bad), ‘maruvith thozhum manamE thandhAy [thiruvAimozhi – 2.7.7]’ (You gave me the mind that would focus and do services to You), ‘aRiyAdhana aRiviththa aththA nee seydhana adiyEn aRiyEnE [thiruvAimozhi – 2.3.2]’ (You helped me as an AchAryan, and I cannot measure the level of your help), (so) instead of being thankful to you, is there is any purpose for us in moving away from you?

As maNavALa mAmunigaL said in ‘pAvaththAl yAn piRappEnElum ini endhai ethirAsan thAn piRakkum ennai uyppadhA [Arththi prabandham – 9]’ (~ even if I am born again due to my karma, my lord emperumAnAr would also be born at each such time to save me), since moving away would be lowly for you, and since you are taking us up like attaining the unattainable, other than accepting us as your shadow and keeping under your feet, other than keeping us to be dedicated only for you, is there any benefit in your leaving us – is what is conveyed here.

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

arutkum ahdhE pugal – there is no greatness in accepting those who do not have blemishes; it is great for your kindness when you accept those having blemishes;

rAman saying that he would accept even if it was rAvaNan (instead of vibhIshaNan who had come to surrender), shows the greatness of His kindness; seethA pirAtti who forgave and saved the servant women of rAvaNan– Her kindness is even greater.

Unlike the lowly ones like rAvaNan, I who do not have any one equal in lowliness was accepted by you – so the greatness of your kindness is the best.

So there is equivalence in my being the greatest in my sins and your being the greatest in your kindness; so why can’t these two be together?

– – – – –

Translation: raghurAm SrInivAsa dasan

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