rAmAnusa nURRanthAdhi – 108 (and conclusion)

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

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irAmAnusan adip pU mannavE, pAvaiyaip pORRudhum

Introduction (given by maNavALa mAmunigaL)

In the end – the destiny he talked about in the beginning of this prabandham as ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi – 1]’ (for us to live surrendered to the divine lotus feet of emperumAnAr), amudhanAr wishes (a) that such destiny be available to him till the time of existence of his AthmA, and (b) since he wishes for devotion in the form of having  taste for that destiny (prApya ruchi), for achieving both these wishes, since She is SrI (surrenders to emperumAn,others surrender to Her, so She recommends us to Him),

as said in ‘thEn amarum pU mEl thiru – namakku enRum sArvu [mUnRAm thiruvanthAdhi – 3]’ (SrIranga nAchchiyAr who sits in the flower, SrIranga nAchchiyAr is our shelter), She being shelter for the Athmas, and one of wealth, that is periya pirAttiyAr – let us surrender to Her, says amudhanAr (to his mind).

Introduction (given by piLLailOkam jIyar)

In the end –  by the previous two pAsurams – amudhanAr first divined about the way of emperumAnAr voluntarily loving him and coming and residing in his divine mind; and in the next pAsuram, amudhanAr divined his wish that emperumAnAr kindly blesses him to gain love that reaches up to the devotees of emperumAnAr, and do all the services to them,

and in this pAsuram – since emperumAnAr kept in our head the beautiful blossomed flower that is his divine feet, and decorated our head like ones who do decoration of kalambakan mAlai (In SrIrangam the honorary receivers of emperumAn’s garland (named kalambakan) keep it in their head), and kept us steady like a tree in one place (manna);

So, based on that greatness of acceptance, let us do mangaLAsAsanam (wishing them well) to SrI and Sriya:pathi, saying so, with at most devotion that looked as if the whole entity (thathvam) called devotion is residing in it (the mind), being with such mind (and) having growing taste for the destiny, amudhanAr is concluding with the talking about palam (benefit/result of this prabandham).

angayal pAy vayal then arangan aNiyAga mannum
pangaya mAmalar pAvaiyaip pORRudhum paththiyellAm
thangiyadhennath thazhaiththu nenjE nam thalai misaiyE
pongiya keerththi irAmAnusan adippU mannavE                        – 108.


Word by word meaning (given by maNavALa mAmunigaL)

nenjE – Oh mind!
paththi – the thathvam of devotion (bhakthi) (prApya ruchi – taste/interest for getting the destiny),
ellAm – without a residue (whole of it)
thangiyadhenna – can be said as residing in us
thazhaiththu – and has increased;
pongiya keerththi –glory that has spread everywhere, (which emperumAnAr is having),
pU – beautiful blossomed flower that is
adi – the divine feet
irAmAnusan – of emperumAnAr,
like how one would eagerly wait after washing the hair for wearing flower,
as we waited with the wish as to when that might happen (when would we get the flower that is the divine lotus feet of emperumAnAr)
manna – for emperumAnAr’s divine feet to reside in our head (nithya vAsam)  (prApya siddhi)
nam thalai misaiyE – on our head, –
as said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due to plentiful of water,
am  – beautiful
kayal  – fish
pAy – jumping around, and
vayal –  the place having paddy fields, and
then – beautiful to the eyes,  (such SrIrangam)
mannum – She who is residing permanently as ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (would not leave ever), (SrayathE (surrendered to Him))
in the
aNi – beautiful
Agam – divine chest
arangan – of periya perumAL who is having kOyil (SrIrangam) itself as His identity,
pangaya mA malar – and She having great lotus flower as the place of stay
pAvaiyai – that is, SrIranga nAchchiyAr who is having subservience (to emperumAn)
pORRudhum – let us surrender to her ((SrIyathE) we surrender to Her).

pORRu – worship/prostrate; also praising;

(In the starting pAsuram, amudhanAr said about pirAttiyAr‘s grace,  and he and his mind wishing to be under emperumAnAr’s divine feet;  and in the end here, he is talking about those as well)

In the beginning he said ’pU mannu mAdhu [rAmAnusa nURRanthAdhi  – 1]’, here – he says ‘pangaya mA malarp pAvai’;

there – he said ‘porundhiya [rAmAnusa nURRanthAdhi  – 1], and here – he says ‘aNiyAga mannum’;

there – he said ‘irAmAnusan charaNAravindham nAm manni vAzha [rAmAnusa nURRanthAdhi  – 1]’, and here – he says ‘thalai misaiyE irAmAnusan adip pU manna’;

there – he said ‘nenjE  [rAmAnusa nURRanthAdhi  – 1], getting together with his mind and commenced; here – he says ‘nenjE’  and thought about all these (pAsuram) together with his mind and now concluded.

By this –

1) periya pirAttiyAr is the reason for achieving the wealth of enriched taste for destiny (prApya ruchi), as well as achievement of that destiny (prApya sidhdhi); She is the one who by Her extra-ordinary grace for all the AthmAs grants as per the wishes of each individual which is based on their qualifications (adhikAra), that is periya pirAttiyAr,

2) and, our destiny is to stay without any separation from AchAryan till the time AthmA exists, as said in (divine lotus feet of AchAryan) ‘AchArya charaNAravindham’ , and,

3) as said in (Here as well as in paramapadham,  his (AchAryan’s) divine feet is my shelter) ‘athra parathra chApi nithyam [sthOthra rathnam -3]’ and,

4) those involved in this (adhikAris) are those having similar mind of love towards this destiny;

these are the conclusions of this prabandham.

periya jeeyar thiruvadigaLE SaraNam
Conclusion (sampUrNam) of vyAkyAnam divined by periya jeeyar.

SrImathE ramya jAmAthra munayE vidhathE nama: – yasmruthis sarva sidhdheenAm antharAya nivAraNE


nenjE –  As he took up his ‘mind’ in the beginning of this prabandham as his faithful companion and engaged his mind saying – come let us say the divine names of emperumAnAr, he has completed that (now), and he is calling his mind and informing it about the benefit he got due to that, like how when two people come together to do some business and when there is a success then one of them would inform about that to his friend the second person.

Since earlier he initiated his mind by referring to it as ‘nenju’ (mind), here he is calling it for attention as ‘nenjE’ (Oh, mind);

paththi ellAm thangiyadhu ennath thazhaiththu nenjE – Oh mind! which is enriched as if the whole of what is referred to by the word bhakthi (devotion) has come in one singular form and is staying in you!  Isn’t he the one who divined earlier that his mind is filled with devotion when saying ‘pOndhadhu en nenju ennum pon vaNdu, unadhu adip pOdhil oN seerAm theLi thEn uNdu amarndhida vENdi nin pAl [rAmAnusa nURRanthAdhi – 100]’;


paththi ellAm thangiyadhu ennath,  thazhaiththu – also can be set as adjective to emperumAnAr.

That is, like how from mountain all the water would stream down and stay in one place, all my devotion in the form of parama bhakthi , settled and well formed, has stayed (thangiyadhu) under emperumAnAr’s divine feet – emperumAnAr having such enriched (thazhaiththu) glory;

pongiya keerththi  – As said in ‘Eyndha perum keerththi [thiruvAimozhi thaniyan]’,  emperumAnAr having glory that has grown taller reaching up to the height of parama padham.

irAmAnusan – of emperumAnAr;

In the beginning, he had said ‘pal kalaiyOr thAm manna vandha irAmAnusan [rAmAnusa nURRanthAthi – 1]’, so, here he is saying ‘pongiya keerththi irAmAnusan’.

adip pU – divine lotus feet of emperumAnAr having aforementioned enriched glory.

In the beginning, he said ‘charaNAravindham [rAmAnusa nURRanthAdhi – 1]’, so, here he is saying adip pU’.

mannavE – saying so since it (amudhanAr, his mind) is well set till the time AthmA would exist,

angayal pAy vayal then arangan aNiyAga mannum – As said in ‘senkayal pAy neerth thiruvarangaththAy [thiruvAimozhi – 7.2.1] (Oh arangA of thiruvarangam where beautiful fish jump around in the river), due the sumptuousness of water in both the rivers of kAvEri (in SrIrangam), the fish that grew there would be having more beauty, isn’t it?

SrIrangam being surrounded by places having such fish jumping around, is completely beautiful to see;

the commander of that place, that is periya perumAL who is having the name of that place as His identify, and (periya pirAttiyAr) being a decoration in His divine chest, and as said in ‘agalakillEn iRaiyum [thiruvAimozhi – 6.10.10]’ (Will not be separated even for a moment), and, ‘apramEyam hithath thEjO yasyasA jankAthmajA [SrI rAmAyaNam] (mareechan saying to rAvaNan: It is not possible to measure the combined shining brilliance of rAmA and sIthA the daughter of king janakar), like the light and the sun, She being inseparable from Him, and She being the identification for Him, and She resides in His chest;

in the beginning amudhanAr said ‘porundhiya mArban [rAmAnusa nURRanthAdhi – 1]’, so, here, he is saying – (Agam) mannum.

am – beauty.
kayal – fish
pAy – jumping around
vayal – field
aNi – decoration
Agam – chest
mannu – set well; staying;

pangaya mA malarp pAvaiyai – He is attributing such greatness to the lotus flower since periya pirAttiyAr incarnated in it; having such lotus flower as Her place of birth, and as Her identity, and (pAvai) She being of age between adolescence and youth – such SrIranga nAyakiyAr, and;

She is called ‘alar mEl mangai’.

pAvai – female.

In the beginning, he said ‘pU mannu mAdhu [rAmAnusa nURRanthAdhi – 1]’, so, here – he is saying ‘pangaya mA malarp pAvai’;

pORRudhum  – let us do mangaLASAsanam to the divine couple who are of such glory.

pORRu – praise;

An AchAryan’s reforming of a disciple is to make him do mangaLAsAsanam to emperumAn (wishing well for emperumAn, pirAttiyAr‘, et al) till the time AthmA exists, as said in ‘sUzhndhu irundhu Eththuvar pallANdE [thiruppallANdu – 12]’ (~(In SrIvaikuNtam) they all would stay surrounding Him and do mangaLASAsanam)).

In SrI vachana bhUshaNam, piLLai (lOkAchAryar) also divined ‘ugandhu aruLina nilangaLil AdharAthisayamum mangaLASAsanamum sadhAchArya prasAdhaththAlE vardhikkumpadi paNNik koNdu pOrak kadavan [SrI vachana bhUshaNam – 244] (a disciple, by the grace of AchAryan,  shall live being fond of and doing mangaLASasanam to emperumAn in dhivya dhEsams);

So, by this (in summary), after becoming the target of being accepted by emperumAnAr due to the voluntary act and extreme kindness of emperumAnAr, and as the benefit of that, became one doing mangaLASAsanam (wishing Her and Him well) in this way, and so amudhanAr is divining to his mind about this benefit he has got, and completes this prabandham.

emperumAnAr thiruvadigaLE SaraNam.
thiruvarangaththu amudhanAr thiruvadigaLE SaraNam.
piLLai lOkam jeeyar thiruvadigaLE SaraNam.

Conclusion (sampUrNam) of vyAkyAnam divined by piLLai lOkam jeeyar.

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

Read the phrases of the pAsuram as – Oh mind! you are so enriched as if all of bhakthi has come and stayed in you; for emperumAnAr’s divine lotus feet to be in our head, let us praise/worship pirAttiyAr.

Fish are dependent on water (nAram) – pirAttiyAr having eyes like fish is dependent on nArAyaNan.

Meaning of SrI is shown as SrayathE (surrenders) to emperumAn,and also as SrIyathE (surrendered to) by us; so she is the go-between, as She recommends us to emperumAn (purushakAram).

paththi ellAm thangaiyadhenna thazhaiththu – This bhakthi (devotion) is not for getting something else; this bhakthi is like how hunger is required for eating food – this is the longing that is required for getting the goal. That is, ‘prApya ruchi’. amudhanAr wishes that he should get this taste such that it would seem like all of prApya ruchi has come to stay with him.  For him, the goal is to be under the divine lotus feet of emperumAnAr. For getting that he is requesting for getting complete and full prApya ruchi.

Like how She is ever present in His decorative chest, we shall be ever present under the divine lotus feet of emperumAnAr – says amudhanAr to his mind; for achieving that, let us surrender to Her;

pORRudhum – surrender; also praising.

amudhanAr has thus shown – periya pirAttiyAr who can fulfill the wishes due to Her kindness, and based on what is wished for by various types of people, is the One who can grant the staying under divine lotus feet of AchAryan for those who are having the devotion towards AchAryan as said by prApyam (destiny) for charama parva nishtar, and that divine feet is ever present without any separation, and those who are very interested in this destiny are the ones apt for AchArya nishtai (devotion towards AchAryan).

Both in the beginning of prabandham and in the ending here, amudhanAr has talked about periya pirAttiyAr, and about Her staying in the divine chest of emperumAn, and about the divine lotus feet of emperumAnAr where he wishes to stay along with his mind; his mind is amicable in both of these contexts.

kurugUr mARan adi paNin dhuyndha guruvaran thAN
tharugUran pArndha thirumalai nallavan thandhadhanAl
kurugUrar nAthan charansE ramudhan kulavu thamizh
murugUran thAdhi yamidhinai ippAr muzhudhukkumE.
guruvaran – emperumAnAr who is the supreme AchAryan,  kUranbu – at most love,

Ardhal – filling up, thirumalai nallavan – thirumalai nAllAn, kurugUr nAthan – guru that is kUraththAzhvAn, charaN sEr – surrendered to that divine feet, amudhan  – thiruvarangaththu amudhanAr who lives under the divine feet, kulavudhal – celebrating; also associating;  murugu – fragrance; also honey;  complete by reading as – nallAn gave the nectar to this whole world.

Conclusion of vyAkyAnam in amudha virundhu.

thiruvarangaththu amudhanAr thiruvadigaLE charaNam
AzhvAn thiruvadigaLE charaNam
emperumAnAr thiruvadigaLE charaNam
jeeyar thiruvadigaLE charaNam


* * * * *


Translator’s note:

This translation effort gave adiyEn an opportunity to not only say iramAnusan’s divine name 108 times, but also write the divine name emperumAnAr more than 1800 times.

It has been a wonderful journey for us doing this translation. Hoping that it would be for you too, to read through this, enjoy, reflect, etc.

This would have been totally out of shape without the word-by-word review done by sArathy thOthAthri svAmi.

Without the recording of kAlakShEpam on this by SrI u.vE. vELukkudi krishNan svAmi, this translation by adiyEn would just not have been possible.

Please provide comments on any errors, improvements, etc., and they would be duly addressed.


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Translation: raghurAm SrInivAsa dasan

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