pramEya sAram – 10

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

Full Series

<<< pAsuram 9

pAsuram 10:

azhwar-emperumanarnammAzhwAr – emperumAnAr

Synopsis: Previous pAsurams talked about the fact that one’s AchAryan is a reincarnation of sriman nArAyaNan HIMSELF. It is noteworthy to take cognizance of the phrase “thirumAmagaL kozhunan thAne guruvAgi” in gyAna sAram pAsuram 39.

Having talked about the glories of AchAryan, aruLALa perumAL emberumAnAr concludes his work by explaining the significance of the greatest help that he does.


iRaiyum uyirum iruvarkkumuLLA
muRaiyum muRaiyE mozhiyum
maRaiyum uNarthuvAr illA nAL onRalla Ana
uNarththuvAr uNdAna pOdhu

Phrasal Meanings:

iRaiyum: sriman nArAyaNan, who is referred by “akAram” or “a”

uyirum: jIvAthmAs , who are referred by “makAram” or “ma”

iruvarkkumuLLA muRaiyum: The relationship between them (as illustrated by the 4th degree case ending) that is nothing but “being God” and “being servant”

muRaiyE mozhiyum: The ability to clearly enunciate this relationship

maRaiyum: is thirumanthram that is known as the essence of vEdhas (vEdha sAram)

uNarthuvAr illA nAL: During the time when there is no one (no AchAryan) to explain this relationship clearly

onRalla: the two aforementioned, namely jIvAthmA and paramAthmA, its existence will not make any sense and will be irrelevant (thought they exist, their existence is in line with non-existence)

uNdAna pOdhu: But when an AchAryan

uNarththuvAr: explains the meanings of thirumanthram

Ana: those two come to life


iRaiyum uyirum iruvarkkumuLLA uRaiyum: In the first pAsuram of this grantham that starts with “avvAnavar”, aruLALa perumAL emberumAnAr explained the meaning of “a” and who it refers to. HE is none other than sriman nArAyaNan HIMSELF. In the subsequent phrase, he explained what is meant by “ma”. They constitute anything and everything in this gamut of universe that is not sriman nArAyaNan. This entities are known as jIvAthmAs. The relationship between sriman nArAyaNan and the jIvAthmAs was also illustrated as “avvAnavarukku mavvAnavar”. This would mean “all the mavvAnavar (who are jIvAthmAs) are indeed for the paramAthmA sriman nArAyaNan. This is saying “paramAthmA’s jIvathma” which is like saying “father’s son”. This is the meaning of the 4th degree case ending of “akAram” that would mean that the jIvAthmAs are for the paramAthmA.

This goes by the thamizh grammar book “nannUl”. In explaining the meaning of the 4th degree case ending as represented by the suffix “ku” in avvAnavark”ku”, we should first look at the excerpt from nannUl. It says:

“nAngAvadharkku urubAgum kuvvE
kodai pagai nErchi thagavu adhuvAdhal
poruttu muRai Adhiyin indhaRkku idhu poruLE”

Here, we can see that “ku” would mean “direct relationship (this for that)”. Hence, going by the thamizh grammar, we can see that the phrase “avvAnavarukku mavvAnavar” would mean “mavvAnavar is for avvAnavar”.

muRaiyE mozhiyum maRaiyum: The aforementioned relationship is being clearly explained in vEdhas, in thirumanthram. In gyAna sAram pAsuram 31 (vEdham oru nAngin utpodindha meipporuLum), it was explained that the meaning of thirumanthram is very much treasured throughout the vEdhas. It stands out the elite meaning of the vEdhas.

uNarththuvAr illA nAL onRalla: This relationship between jIvAthmA and paramAthmA was not something that is created at one point of time. It was and is there forever. However, unless the time a jIvAthmA realizes this relationship (through the grace of AchAryan), even though both (paramAthmA and jIvAthmA) exists, their existence is non-existent.

Ana uNarththuvAr uNdAna pOdhu: “Ana” is a verb. It would mean that the jIvAthma and paramAthma would start to exist (Ana) only when the relationship is revealed by someone. Who can be this someone other than one’s AchAryan. Only an AchAryan can clearly enunciate this relationship to a jIvAthmA, as revealed by thirumanthram. This is what is referred by “uvvAnavar uRaithAr” in the first pAsuram of this work. This is the greatest thing that an AchAryan does for a person. nammAzhvAr called this very act “aRiyAdhana aRiviththa aththA”. periyAzhvAr expressed this as “pIdhagavAdaip pirAnAr pirama guruvAgi vandhu”. Thus the greatness and significance of an AchAryan was explained.

end of pramEya sAram!!!

periya jIyar thiruvadigalE sharanam!!!


Translation by santhAnam rAmAnuja dhAsan


archived in

pramEyam (goal) –
pramANam (scriptures) –
pramAthA (preceptors) –
srIvaishNava education/kids portal –

Leave a Comment