rAmAnusa nURRanthAdhi – 86

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Introduction (given by maNavALa mAmunigaL)

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

Introduction (given by piLLailOkam jIyar)

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

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


Word by word meaning (given by maNavALa mAmunigaL)

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

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


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

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

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

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


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

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

irAmAnusanai – such emperumAnAr

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

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

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

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

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

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

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

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

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

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

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

– – – – –

Translation: raghurAm SrInivAsa dasan

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