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thirunedunthANdakam – 10 – Part 1

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

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Introduction

By this pAsuram, AzhvAr says: He who goes to the place of His devotees, and does so without seeing whether they are qualified or not qualified, has absolutely not shown up for me – AzhvAr gets a doubt that “this could be due to my saying earlier ‘mandhiraththai mandhiraththAl maRavAdhenRum vAzhudhiyEl vAzhalAm [thirunedunthANdakam – 4]’ may have been construed by Him as a means I used (other than Him as the means), and so He must have avoided coming to me till I complete the process of such means”; AzhvAr says – in that pAsuram “I said that one could have that thirumanthram as companion, which shows us the relationship between us and emperumAn, and be enjoying that and such people would be able to enjoy so till there is AthmA (eternally), and I did not say that thirumanthram could be used as a means. Only if I think that there is something other than You as prApyam (destiny) would I think that there is something other than You as prApakam (means), isn’t it?”

Saying ‘mandhiraththAl’ – could be construed as using it as a means, and saying ‘maRavAdhu vAzhudhiyEl’ – could be construed as saying that one should perform that means without fail, and saying ‘vAzhalAm’ – could be construed as that if one performs such means then there is a benefit/end/destiny for that. This pAsuram is this AzhvAr’s ‘nORRa nonbu [thiruvAimozhi – 5.7]’. Like how that was for nammAzhvAr, where he said ‘nORRa nOnbilEn nUNNaRivilEn [thiruvAimozhi – 5.7.1]’ (I do not have karma yOgam performed to attain the result/destiny; I do not have subtle knowledge related to gyAna yOgam which is focussed on knowledge about self and god), saying about his Akinchanyam (utter destitution), and ‘Agilum unnai vittu onRRum ARRA kiRkinRilEn [thiruvAimozhi – 5.7.1]’ (Not having bhakthi yOgam which is impossible without these two, i.e. karma yOgam and gyAna yOgam, but after meditating upon your qualities, I am unable to survive even for a moment without You who are the saviour), saying there is no dearth of interest (toward Him) – this is how nammAzhvAr divined. In the same way, in the 4th pAsuram thirumangai AzhvAr sang ‘mandhiraththai mandhiraththAl’  thus divining that there is no dearth of interest (toward Him), and in this 10th pAsuram he is divining about his utter destitution.

pon AnAy pozhil Ezhum kAval pUNda
   pugazh AnAy igazhvAya thoNdanEn nAn
en AnAy en AnAy ennal allAl
  en aRivan EzhaiyEn – ulagam Eththum
then AnAy vada AnAy kudapAl AnAy
  guNapAla madha yAnAy imaiyOrkku enRum
mun AnAy pin AnAr vaNangum sOdhi
  thirumUzhik kaLaththAnAy mudhal AnAyE.                     10

Word by word meaning

then AnAy – Oh One who is like an elephant that stands in the beautiful thirumAlirunchOlai mountain
ulagam Eththum – which is worthy of praise by one and all in the world!
vada AnAy – Oh One who is like an elephant that stands in the thiruvEnkatam in the north!
kuda pAl AnAy – Oh One who is like an elephant in the westerly (in sleeping pose in thiruvarangam)!
guNapAla madham yAnAy – Oh One who is like a proud elephant (in thirukkaNNapuram)!
imaiyOrkku mun AnAy – Oh One who stands in front of nithyasUris (for them to see and enjoy You)
enRum – at all times!
thirumUzhik kaLaththAnAy  – Oh One living in thirumUzhikkaLam
pin AnAr vaNangum sOdhi –  like a luminous entity who could be surrendered to by those living after your incarnations!
mudhal AnAy – Oh the cause of the world!
pon AnAy – Oh One who is like the gold!
pozhil Ezhum kAval pUNda Oh One who is having the fame due to giving divine protection to all the seven worlds!
igazhvu Aya thoNdanEn EzhaiyEn nAn – I who am a devotee who is lowliness/scorn personified and who am of unsteady mind (chapalan),
en AnAy en AnAy ennal allAl – Other than saying ‘Oh my elephant! Oh my elephant!’ (calling emperumAn so),
en aRivan –  what else do I know to say?  (Akinchanyam).

vyAkyAnam

pon AnAy – Oh emperumAn You who are my destiny!  As said in ‘rukmAbham svapnadhee gamyam [manu smruthi – 12.122]’ (Should only meditate upon the supreme being who is … and like gold …), and ‘avyayO nidhi: [mahAbhAratham – sahasranAmam – 301]’ ((emperumAn) is the ever lasting (fixed) deposit of wealth), and as ‘vaippAm [thiruvAimozhi – 1.7.2]’ (emperumAn is the wealth (that is the goal)), in smruthi, ithihAsa, and purANas, by the word ‘nidhi’ it talks about destiny/end.  Wealth is – one that helps during crisis, one which if known to exist would bring back the life (of its owner),  and one which is enjoyable by everyone.

(Why talk about destiny/end when in the context of means?) – saying this now is to imply – only if I knew that there is some other destiny than You, would l be knowing about some means other than You.

Or this is also said to show – one would look for a means only when they need to get to the destiny, isn’t it? (since I have already got You I would not be looking for some means). nammAzhvAr too said ‘vaippAm marundhAm [thiruvAimozhi – 1.7.2]’ (emperumAn is the wealth (that is the goal) and the medicine (that removes the obstacles in attaining the goal) ) (showing that emperumAn Himself is the means as well as the destiny);

Or, since AzhvAr is saying ‘pozhil Ezhum kAval pUNda’, thus saying that emperumAn Himself is the means, and since in ‘ananyasAdhyE [bharatha muni: – vishvaksEna samhithai]’ (When someone else cannot get you what you need, then with full faith praying to the One who is fully qualified (for getting you that), saying ‘Only You shall be the means please’ is saraNAgathi), and so since He is the suitable means for getting the destiny, AzhvAr is first saying ‘pon AnAy’, thus saying that He is the destiny.

AnAy – While I am loitering being interested in worldly matters, based on Your grandeur You Yourself took me up, creating interest in me toward You, and became my destiny. This is all You, isn’t it? (So is there anyway I would look for some other means?)

pozhil Ezhum kAval pUNda pugazh AnAy  – by this, AzhvAr says ‘You are also the means’. Oh the protector of leelA vibhUthi!

pozhil Ezhum – talking about all the seven worlds. By this – it implies the worlds below as well.  It implies all the oval shaped worlds, that is said in ‘eedhRuSAnAm [SrI vishNu purANam – 2.7.27]’ (There are thousands, ten thousands, crore of crores of oval shaped worlds (in this environment of prakruthi)). pozhil – world.

kAval pUNda – You are unlike the kings of the world who while having taken the crown would use others to protect his people, but is like one who with a weapon in his hand looks out for the safety of his town, You are protecting all the worlds with great attention.

pUNda – You have taken this protection as a penance; You protect by all means even in the presence of any hindrance/danger in protecting. That is, even if one of very close relationship like mahArAjar (sugreevan) say ‘vadhyathAm [SrI rAmAyaNam – yudhdha kANdam – 17.29]’ (this vibheeshaNan shall be killed along with his ministers in most harsh way), Your staunchness of protecting is like your reply ‘na thyajEyam [SrI rAmAyaNam – yudhdha kANdam – 18.3]’ (There is no way I would reject him (vibheeshaNan) who has come in the form of a friend).  As saying in ‘abhayam sarva bhUthEbhya: [SrI rAmAyaNam – yudhdha kANdam – 18.33]’ (I give protection from all things (to those who surrendered to me), (this is my vow)), You would protect me without even leaving that responsibility to me.

By this – You are the one who protected me, removing my ignorance, scent of prior actions, and their taste.

Or, pUNda – He is in the form of sweetness itself that is the destiny;  without any other option He is being the means also which He takes it upon Himself;  even though milk may be the medicine to remove the bile (piththa), one would not consider it as a decoction (kashAyam), but only as a medicine; so – You Yourself are anxious to be the means, says AzhvAr.

pugazh AnAy – Oh You having the splendour due to protecting so! It is said too as ‘yaSasaScha Eka bhAjanam [SrI rAmAyaNam – kishkindhA kANdam – 15.19,20]’ (He is being the holder of fame (due to protecting everyone)), and as ‘ulappil keerththi ammAnE [thiruvAimozhi – 6.10.1]’ (lord with endless glories).  As said in ‘yAni nAmAni gauNAni  [mahA bhAratham – anusA – 153.13]’ (I shall tell you the divine names of vishNu, which are based on His qualities. These were divined by noble ones. I shall say these for the goodness of the world (stating so, bheeshmar says to yudhishtra the thousand divine names of emperumAn)), your divine names are to express the qualities and acts of Yours that are due to Your vow of protecting.

igazhvAya thoNdanEn nAn – By this it talks about the true nature of ones (adhikAri svarUpam) who attain the means (prApakam) and destiny (prApyam). Like how for You the whole form is greatness, for me the whole form is my lowliness. For us the qualification is not having any quality etc that qualify us. Does it mean one should keep doing mistakes? No, one does not have to do any bad deeds; it is already there aplenty in us.  All one has to do is humbly convey that to emperumAn.

In ‘aham asmyaparAdhAnAmAlaya: [ahirbudhnya samhithA 87.30 and 87.31]’ (I am the abode of all faults..), and ‘rAvANO nAma dhurvruththa: [Sri rAmAyaNam – yudhdha kANdam – 17.12]’ ((I am the brother of) the one who is full of evil qualities named rAvaNan), and ‘amaryAdha: kshudhra: [sthOthra rathnam 62]’ ((I am) one who crossed the limits of vEdhas, having great interest in lowly matters…), it is humbly conveying to Him of one’s own faults only. So what we have to do is convey to Him about our faults, and about not having any qualifications.

thoNdanEn nAn – I who am deeply interested toward You. By this, it talks about interest in what is going to be attained (prApya ruchi).  Like how for praying Him to be the means, one has to convey to Him that we do not have any qualifications and convey our own faults, to pray that He is the one to be attained, one has to have interest toward Him, isn’t it?  It is about not having any qualifications and not tolerating separation from Him that convey our qualification for involving in dhvaya manthram.

Or,

igazhvAya thoNdanEn nAn – Like how people would scorn a servant who carries water pot if she wishes to marry the emperor, and like how everyone would scorn a beggar who begs for a handful of food if he wishes to be crowned, it is same as me who am a nithya samsAri (forever involved in worldly affairs), wishing to attain You.

en AnAy en AnAy ennal allAl  – (Anai – elephant) By this – it talks about how the time is spent by him, he who considers emperumAn only as the means and destiny.  I reminisced your qualities (like in ‘manthiraththai) for spending the time only, and not by considering such interest of me as a means (to attain You).  He is saying ‘en AnAy’ (~You are like an elephant for me), based on the qualities of elephants.

Elephant is such that (1) one is not satisfied by seeing it just one day – it is such that one would wish to see it always; (2) having huge pride; (3) is such that it could lift someone nearby and place on its neck; (4) it would stoop down if one wishes to climb on it by himself;  (5) if it pushes down some unwanted one from its back it is not possible to find its reason;  (6) would itself give the rope for tying it down;

emperumAn also carries these qualities; (1) He having the beautiful form that is wished to be seen always;  (2) He having great pride as there is no one equal to or above Him; (3) like how if a king wishes to make a female servant as his main queen then there would not be anyone to stop it, if emperumAn wishes to grant Himself to a nithya samsAri (one who is forever involved in worldly affairs) based only on his surrendering to Him, then there is no one to stop Him – He is having such independence; (4) like how the elephant would stoop down if someone wishes to climb on it on his own, emperumAn having the character of simplicity of giving Him even to those who wish to attain Him by using some other means; (5) having the character of not having anyone who could stop Him from finishing off the enemies of His devotees even if they are related to Him; (6) creates interest towards Him by He Himself giving the bhakthi (devotion) that could be used for enjoying Him – these are the characteristics that are matters for AzhvAr‘s time pass. (How is rope related to bhakthi?) – In ‘ettinOdu iraNdenum kayiRu [thiruchchandha viruththam – 83]’, bhakthi is referred as a rope. It is about tying emperumAn in the pillar/post that is mind, using bhakthi that is rope, so that He would not be able to go away.

By repeating ‘en AnAy’ (and by comparing the aforementioned respective qualities), AzhvAr implies that these qualities are always in his mind, and are the matter for his time pass. It is not possible to remove this from his mind.  AzhvAr cannot indulge in material pleasures – since he became afraid of those and so joined emperumAn. AzhvAr cannot indulge in other means – since he has surrendered to the means that is emperumAn who does not tolerate other means. So AzhvAr can only be involved in the matters of emperumAn by talking about his many qualities.

ennal allAl – In this way I keep spending my time thinking about Your nature; other than that,

en aRivan – would I know any other means mentioned by the SAsthram? Would I know the qualities like ‘do not disrespect the noble people’ etc. (qualities such as ones listed in SrI bhagavath gIthA chapters 7 through 11)? Would I know karma yOgam? Would I know gyAna yOgam? Would I know bhakthi yOgam that can be attained through these two yOgams? What do I know? Like the dawn that came upon someone sleeping, when I was roaming as one interested in worldly pleasures, I saw, as you showed, the greatness of You. This is all I have got – where did I see other means – is what he is saying.

emperumAn asks “If you are staying put thinking that I am your means and destiny, and if you are in the state that you do not have anything good as a qualification, then do you not have to just be as I see fit? Is it right of you to call saying ‘Oh You are not showing your face to me!’ “

ezhaiyEn – What can I do if my love for seeing You is unbounded? During those times when I was interested in worldly affairs only, I did not have any control or limits; then how would I be able to control or limit in the case of wishing to enjoy You?  Without having ability to think that this is good and that is not good because of my my excessive interest, I had immersed in worldly matters; this is all I had done isn’t it? (now also I am showing interest towards You without any control or limit). If you are going to consider this my love for You as my using it as a means and You try to reject me,  then you would have to reject the nithyasUris first before rejecting me.

As emperumAn asks, ‘Did you learn through SAshtrams or through an AchAryan that I have got qualities similar to that of elephant?, AzhvAr replies, ‘I found and learned from the divine abodes where You are happily present (ugandhu aruLina nilangaL)…

Continued in part 2

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Translation by raghuram SrInivAsa dAsan

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upadhESa raththina mAlai – 50

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

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pAsuram 50

namperumAL nammAzhvAr nanjeeyar nampiLLai
enbar avaravar tham ERRaththAl – anbu udaiyOr
sARRu thiru nAmangaL thAn enRu nannenjE
Eththu adhanaich chollu(i) nee inRu.                                                     50

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Word by word meanings

namperumAL nammAzhvAr nanjeeyar nampiLLai enbar – are called so
avaravar tham ERRaththAl – due to each of their greatness;
anbu udaiyOr – those who love them
sARRu – named
thiru nAmangaL thAn enRu – these divine names; saying so
nal nenjE – oh good mind
nee – you
solli – say
adhanai – that greatness
inRu – now (today)
Eththu – and praise.

vyAkyAnam

(nam => my/our (dear)).

Now, after talking about vakuLabhUshaNa (nammAzhvAr) dhivya prabandha vyAkyAnams, he (maNavALa mAmunigaL) wishes to divine about its core meanings said in SrI vachana bhUshaNam which shows the excellence of ways (nishtAkramam), and so he is setting up for it here.

If asking how – he is divining one pAsuram each in three pAsurams now, about namperumAL et al who were talked about in previous pAsurams, as to how they got such wonderful names; and while doing that he talks about the reason for nampiLLai getting the name of lOkAchAryar, and that this name was the reason for the name of piLLai lOkAchAryar, and due to him how the name was spread everywhere.

Out of that, in this pAsuram, he divines about how those starting from namperumAL who were talked about in earlier pAsurams got such wonderful names, by starting this pAsuram withnamperumAL’.

namperumALThat is, as said in ‘ivai ellAm namakku namperumAL pakkalilE kANalAm [mumukshuppadi – 141]’ (~ we can see these auspicious qualities in namperumAL (at SrIrangam)), such namperumAL who could be experienced by the AchAryas;

nammAzhvArAs said in ‘mugilvaNNan adi iNaiyai adaindhu aruL sUdi uyndha [thiruvAimozhi 7.2.11] (~surrendered to the divine feet of mugilvaNNan (emperumAn having the dark hue like the dark cloud), and got true goal by his grace) – such nammAzhvAr.

nanjeeyar – He who was accepted by namperumAL’s divine son bhattar.

nampiLLai – He who was loved in a great way by nanjeeyar, and as said in ‘nampiLLai gOshtiyO? namperumAL gOshtiyO?’ (when nampiLLai’s kAlakshEpa gOshti disperses after completion, the king and others see that in awe asking whether such a big assembly is the gOshti of namperumAL or of nampiLLai) – such nampiLLai having such a big wealth of looking for more people to do mangaLAsAsanam to emperumAn.

enbar anbudaiyOr – those who love them would call (them by these names).

avar avar ERRaththAl anbudaiyOr sARRu thirunAmangaL thAn enRu – Due to each of their own greatness, those who are having very high devotion/love towards them gladly divined these names for them.

thAn enRu – think, how wonderful are these names, inRu adhanaich cholli nee Eththu ­– and you say so and praise that.

anbudaiyOr sARRu – is – {about the name namperumAL} – He (piLLai lOkAchAryar) divined ‘ivai ellAm namakku namperumAL pakkalilE kANalAm [mumukshuppadi – 141]’ (we can see these auspicious qualities in namperumAL (at SrIrangam)), isnt’ it?

One upon a time, in a group, a few who were nefarious had brought perumAL (from SrIrangam) and emperumAns of that place, and grabbed them all to the effect of saying ‘kettEn’ (sinned), and took to the North; at that time, one who is good towards the divine feet of perumAL by name rAjakaNda gOpAlar, an araiyar (devotees organized by SrIman nAthamunigaL in various temples, and currently include SrIrangam, SrIvillipuththUr, AzhwArthirunagari – they sing pAsurams, show dramatic acting of meanings of pAsurams during occasions at the temple), he could not bear that separation like said in ‘enganE tharikkEn unnai vittu [thiruvAimozhi 7.2.1]’ (How would I survive when separated from you?), was searching for him like ‘iru nilam kai thuzhA [thiruvAimozhi 7.2.1]’ (searching with hands in the big world (~since not having energy to walk/see, due to missing Him)), and went there, and saw that person, and sang sweetly like in ‘nudangu kELvi isai [thiruvAimozhi 3.4.6]’ (EmperumAn is like a song that mesmerizes those who hear it), and he lovingly asked ‘what do you need?’, reply was ‘our perumAL came here, you should give him’, and he said ‘if so take him and go’, and showed many statues, and at that time as He could not be found among them, he was sad like said in the ones like ‘sindhikkum thisaikkum [thiruvAimozhi 7.2.5]’ (thinks about earlier experience with emperumAn, loses her mind); at that time that man’s daughter liked and brought to her harem (queen’s quarters) he who is azhagiya maNavALap perumAL, and as that man came to know this matter, he brought without her knowledge and showed asking ‘Is he your perumAL?’, and seeing this the araiyar hugged perumAL with a lot of love as said in ‘SrI ranganAtha! mama nAthA! [SrIranga gadhyam] (Lord of SrIrangam, my lord), and in ‘arangamALi en ALi [periya thirumozhi 7.3.4]’ (ruler of thiruvarangam periya kOyil, and my ruler), and ‘en aragaththu innamudhar, kuzhal azhagar, vAi Azhagar, kaN azhagar [nAchchiyAr thirumozhi 11.2]’ (my sweet nectar of thiruvarangam, having beautiful hair, divine mouth, and divine eyes), araiyar hugged azhagiya maNavALan saying ‘yes he is namperumAL’, and mercifully/quickly returned to thiruvarangam – his incident is famous, isn’t it?

araiyar_crownanbudaiyOr: crown of an araiyar

At that time, when everyone doubted that this is not perumAL, Ayi AzhvAr piLLai signed on the divine vigraham saying ‘ivar nammudaiya perumALAm’ (yes he IS our perumAL ). From that day onward, that (name) became his identity – they divine the story in this way also.

Next, reason for the coming of name nammAzhvArOnce upon a time, perumAL loved AzhvAr as ‘nam’ AzhvAr, compared to other AzhvArs, and also for the periya thiruvadhyayanam (uthsavam) he would divine the writing of letter addressing him in the same way and send it to thirunagari – this is the fact isn’t it?

Not only that, at one point when perumAL with many others had mercifully stayed in malai nAdu (state of kEraLA), at that time unexpectedly emperumAns from other dhivya dhEsams and AzhvAr (from AzhvAr thirunagari) too had joined Him there; at that time perumAL, like said in ‘palar adiyAr munbu aruLiya [thiruvAimozhi 7.10.5]’ (singling him out and gracing him in the assembly of great devotees), very kindly called AzhvAr – ‘nam AzhvAr nam arugE vArum’ (my AzhvAr, come near me), saying so kept him in his divine throne itself, and divined him his shirt of pearls (muththin chattai), and vatta maNai, and more, and divined him like said in ‘thammaiyE okka aruL seyvar [periya thirumozhi 11.3.5]’ (would mercifully give his equivalence) – they divine this incident.

nam SatakOpanaip pAdinaiyO enRu namperumAL vinjiya AdharaththAl kEtpar’ (namperumAL with much desire inquired – did you sing about our SatakOpan?) – is what he (poet kambar) also said.

namperumal-nachiar_serthi2anbudaiyOr: namperumAL and thAyAr

Not only these, periya mudhaliyAr (SrIman nAthamunigaL), had regarded him more than other AzhvArs, got, with dhvayam first, the meanings of thiruvAimozhi etc., due to his (nammAzhvAr’s) grace; as the showing of that distinction, like saying ‘our AchAryAn’, he would say ‘nammudaiya AzhvAr’ (my/our AzhvAr) – this is how he was lovingly doing this. Due to this only he divined ‘na: kulapathEr vakuLAbhirAmam [sthOthra rathnam – 5]’ (my chief and head of the group), isn’t it?

perumal_koil_rappaththu_uthsavam_2015_nammazhvar_madhurakavi_azhvar_nathamunigal_DSC_0691anbudaiyOr: nAthamunigaL with nammAzhvar

Now, he who was always thinking about thiruvAimozhi and was crowned as an expert (for having lectured on thiruvAimozhi for 100 times), that is nanjeeyar – reason for his name is – after he surrendered to bhattar’s divine feet, got sanyAsam at mEl nAdu (karnAtakA), gave up all his attachments there, came to thiruvarangam, and stood under bhattar’s feet – seeing this, bhattar with great happiness said ‘nammudaiya jeeyar vandhAr’ (my jeeyar has come), pulled him up and hugged him and rejoiced, and starting from that day, the vedhAnthigaL got this name of ‘nanjeeyar.

parasara-bhattaranbudaiyOr: bhattar, with nanjeeyar at his divine feet

Now, he who is liked very much by him (nanjeeyar), he who can be said as incarnation of nammAzhvAr, that is nampiLLai – how he got that name is: nanjeeyar divined a vyAkyanam for thiruvAimozhi, having the length count of nine thousand, and mercifully gave that text to the divine hands of him whose name was varadharAjar who had surrendered to his divine feet, asking him to make a copy of it. When he was going to (his) place, it had fallen into the river, and so he had written on empty leaves without missing any words, returned and kept it in front of nanjeeyar; he opened it and since it was very good, he asked ‘how did this happen?’, and listened to him explaining the reason and divined his happiness saying ‘What a great ability of this knowledge!’, and divined ‘nammudaiya piLLai – thiruk kali kanRi dhAsar’ (my piLLai (nam piLLai)), and starting from that day, the name of ‘nampiLLai’ is famous in the world isn’t it?

nanjeeyaranbudaiyOr: nanjeeyar

avar avar ERRaththAl anbudaiyOr sARRu thirunAmangaL – these are those divine names, isn’t it?

nannenjE – Oh the mind which knows about the greatness of these divine names and being happy.

Eththi adhanaich chollu nee inRu – Today being a good time for thinking about these divine names, you who has understood their sweetness, say with your mouth’s content, what a great thing that there are some such divine names (ivaiyum sila thirunAmangaL irundhapadiyE), and praise them.

From time immemorial these were not thought about – to compensate that loss, today when taste in this matter is born (izhavu theera, ruchi piRandha inRu), try to do the good thing of praising those names and gain your true nature;

praise as said in ‘prathyakshE gurava: sthuthyA:’ ((Glorify the AchAryan in public and in his presence), and ‘gurOrnAma sadhA japEth [anthimOpAya nishtai, page 10]’ (Should always meditate AchAryAn’s divine name), and ‘solluvOm avan nAmangaLE [rAmAnusa nURRanthAdhi – 1]’ (shall say him (emperumAnAr‘s) divine names), and ‘en manam Eththi anRi ARRagillAdhu [rAmAnusa nURRanthAdhi – 89]’ (~ my mind would not rest without praising).

{ Have heard an interesting interpretation where if we put a pause/comma after the word ‘namperumAL’  in this pAsuram, then the first line would be like: namperumAL himself with love would say nam AzhvAr, nam jeeyar, and nam piLLai. }

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Translation: raghurAm SrInivAsa dhAsan

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