rAmAnusa nURRanthAdhi – 51

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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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