rAmAnusa nURRanthAdhi – 95

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

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Introduction (given by maNavALa mAmunigaL)

In the previous pAsuram – amudhanAr said that emperumAnAr would create all that is needed for them to get saved, and will save those who surrendered to him;

after thinking about intellect, ability, etc., of emperumAnAr of such ways, unlike the ways of worldly people, his being different and not having any scent of effects of material world, being incarnated in this world for helping others – thinking so amudhanAr divines that in this pAsuram.

Introduction (given by piLLailOkam jIyar)

Even though emperumAnAr would divine to those who surrendered to him about the distinguished means that helps in getting saved, and growth from it being the wealth of love towards emperumAn , and liberation from sins that are hindrances to getting the destiny, and the ultimate destiny of it which is paramapadham, I would not like and enjoy any (such) thing other than his divine qualities – divined amudhanAr in the previous pAsuram.

In this pAsuram, amudhanAr divines – since emperumAnAr is being such that even sarvESvaran who as antharyAmi for all the AthmAs provides for good and bad (pravruththi, nivruththi), is not the most loving of the devotees compared to him; and, emperumAnAr, in the matters of intellect, freedom of worldly desires (vairAgyam), etc., is completely different compared to worldly people;  to give the most distinguished destiny to everyone, one who is not associated to even the scent of worldly existence, incarnated from that paramapadham as emperumAnAr, for helping others; and he spread the meanings of vEdhas at all times.

uNNinRu uyirkatku uRRanavE seydhu avarkkuyavE
paNNum paranum parivilanAmpadi palluyirkkum
viNNin thalai ninRu veedaLippAn em irAmAnusan
maNNin thalaththu udhiththu maRai nAlum vaLarththananE       –  95


Word by word meaning (given by maNavALa mAmunigaL)

uL ninRu – As said in ‘ya AthmA namantharO yamayathi [bruhadhAraNyakam]’ (He precepts AthmAs, staying inside them), being inside for existence and livelihood (of AthmAs),
uyirgaLukku uRRanavE seydhu – the way in which these AthmAs would live/be saved, cultivating as per those ways,
avarkku – to them
uyavaE paNNum – doing only such reviving (ujjeevanam) for them,
for the three types of sentient- (bhadhdhar (bound souls, here in this realm), mukthar (liberated ones), nithyar (being in SrIvaikuNtam from time eternal)), and for the three types of non-sentient (Sudhdha sathvam, miSra sathvam, saththva sUnyam (Time)), which are under His handling, emperumAn handles the three – true nature (svarUpam), being (sthithi), and action/growth (pravruththi),
paranum – even such emperumAn , most distinguished from everyone, sarvasmAthparan,
parivilan Am padi – is such that He could be said as not that much caring towards the AthmAs (compared to)
em – our lord
irAmAnusan – emperumAnAr,
udhiththu – incarnated
viNNin thalaininRu – from SrIvaikuNtam which is the head of skies
maNNin thalaththu – in to the earth
without any blemish associated to this place
aLippAn – to give
palluyirkkum – for all the AthmAs,
as said in ‘SrI vishNulOka maNi maNdapa mArgadhAyee’ (~one who gives us the divine temple of SrIvaikuNtam)
veedu – mOksham that is the mark of most distinguished destiny
as said in ‘nAgasya prushtE [thaiththirIya upanishath – nArAyaNavalli (seated on Adhi SEsha in SrIvaikuNtam)),
vaLarththanan – and he conducted the growth of
maRai nAlum – rig, etc., the four vEdhas,
SAsthram, for saving of everyone.
Oh! how wonderfully he conducts it! – is the thought.

uRRanavE seydhu ­is – doing apt deeds;
parivu -> snEham – love. Also pakshapAtham – favoritism towards His devotees.

Meaning would match even when some recite as ‘pulluyirukku’ (for the low level AthmAs (compared to Him)).


uL ninRu As said in ‘antha:pravishtaS SAsthA janAnAm sarvAthmA’ (entered all the AthmAs and controls them),

antha:pravishtam karthAramEtham’ (He entered and performs the acts),

antharbahiScha thathsarvam vyApya nArAyANa sthitha:’ (being present everywhere inside (as antharyAmi (to direct everything), and outside (as who supports everything)),

ya AthmA nithishttan – ya AthmA nam antharOyamayathi’ (The one who is inside AthmA and controls it), and,

sarvasya chAham hruthi sannivishta: [SrI bhagavath gIthA] (I am inside everyone’s mind), and,

‘udal misai uyir enak karandhengum parandhuLan [thiruvAimozhi – 1.1.7]’ (Like AthmA is having effect on whole body, He is hidden and spread everywhere inside and outside), and,

parandha thAN paravaiyuL neer thoRum parandhuLan [thiruvAimozhi – 1.1.10]’ (Inside the ocean that is spread everywhere, in every atom of water He is present comfortably (without want of more area) similar to how He is present comfortably everywhere else outside),

being antharyAmi (being inside AthmA ) for existence and livelihood (for goodness) (of AthmAs),

as said in ‘anAdhi mAyayA supthOyathA’ (being covered by ignorance since time immemorial) sentient are in darkness that is ignorance as being bound with non-sentient from time eternal and having nil knowledge on truth, good means, and true destiny; in order to educate the sentient about such matters, if emperumAn comes in front of the sentient for them to see,

due to gyanaika AkAram (due to knowing that they also have gyAnam (intellect) (though subdued)), they would say – I am equal to you (due to having gyAnam (intellect), unlike achith), and will command Him to move aside; fearing so, He went inside (their AthmAs) without their knowledge, and is taking care of their existence, etc., like ‘irA matam UttuvAr’ (like how a mother would secretly send out food for her angry son sitting inside a mutt at the end of street, and stand hiding to see him eating).

uyirkatku uRRanavE seydhu – For each of His different living beings, as said in ‘avar avar vidhi vazhi adaiya ninRanar [thiruvAimozhi – 1.1.5]’ (He is situated as the antharAthmA such that each adhikAri/dhEvathA attain the goal per karmA/fate), based on the each of their karmas, giving them gains and losses (pravruththi nivruththi);

Or, like getting water to a higher plane, He by his kindness lets sentient go through sequence of steps so as to encourage them to follow good paths as per true nature of AthmAs, in each appropriate ways; doing matching/appropriate cultivation to see whether these AthmAs would in some way be saved;

uRRanavE seydhu ­– is – doing apt deeds;

He said too, ‘bhavanthi bhAvAbhUthAnAm maththa Eva pruthakvithA: [SrI bhagavath gIthA] (from different worlds different people with different intellect that I give them, they come and reach me).

avarkku uyavE paNNum paranum (paran -> sarvESvaran (emperumAn); As said in ‘thripArdhUrdhva udhaithpurusha:’ (emperumAn is above SrIvaikuNtam), and, ‘thamasa:parasthAth’ (He is above thamas that is mUla prakruthi (primordial matter)), even sarvESvaran who elevates AthmAs to give them the most distinguished destiny,

as said in ‘pathim viSvasya’ (the lord of the entire creation), ‘yasmAth param nAparamasthi kinchith’, ‘athaya thatha:para:’ (One who does not have any one superior to Him), for the three types of sentient- (bhakthar, mukthar, nithyar), and for the three types of non-sentient (sudhdhasathvam, michraththavam, thaththva sUnyam (Time)), emperumAn handles the three – true nature (svarUpam), being (sthithi), and action/growth (pravruththi),

even such sarvESvaran

parivu ilanAmpadi – In the ways of saving the sentient, it could be said that He is not having that much love compared to emperumAnArparivu – love; positive bias;  ilan – He not having it.

As said in ‘dhurlabham ya upAsathE’ (looking for hard to reach emperumAn to meditate upon), ‘kshipAmi [SrI bhagavath gIthA – 16.19]’ ((I will) push them (into asura births)), ‘na kShamAmi [varAha purANam] (would not tolerate (those who insult my devotees)), and,

sidhdhirbhavathivA nEthi samSaya: achyutha sEvinAm’ (those surrendered to achyuthan’s (emperumAn’s) divine feet would always have uncertainty whether they would get liberated),

sarvESvaran is hard to reach, being common for both grace and punishment, and is having to be doubted whether we would get the benefit or not;


As said in ‘sulabham svagurum’ (the easily accessible AchAryan of own), and, ‘na samSayasthu thadhbhaktha paricharyArathAthmanAm’ (He who is involved in kainkaryam to guru would not have any doubts (about getting the true goal)),

emperumAnAr (AchAryan) is easy to reach, full of grace, and can give the benefit/destiny without any doubt,

and so, when looking at the two, it appears clearly that he is better than Him in having love towards the sentient.

viNNin thalai ninRu – As said in ‘nAgasya prushtE [thaiththirIya upanishath – nArAyaNavalli (seated on Adhi SEshan in SrIvaikuNtam), from SrIvaikuNtam which is supreme than heaven, etc., and which is said by the word parama AkASam (spiritual sky),

palluyirkkum veedu aLippAn – As said in ‘SrI vishNulOka maNimaNdapa mArggadhAyi rAmAnujO vijayathE yathirAja rAja:’ (~emperumAnAr the kind of yathis gifted us the path to SrIvaikuNtam), for giving all the AthmAs the most distinguished destiny that is mOksham (SrIvaikuNtam), which is ‘anthamil pEr inbam [thiruvAimozhi – 10.9.11]’ (~of endless most superior level of enjoyment);

When some recite aspulluyirkku’ – it is – insignificant/lowly.

em irAmAnusan emperumAnAr who is our lord;

maNNin thalaththu udhiththu As said in ‘prakruthim svAmadhishtAya sambhavAmi (I incarnate taking a body matching my glory), even though his incarnation is on the earth, you see, he incarnated without affected by any of its blemishes, and as ajahath svasvabhAvar (without reducing any of his glory);

maNNin thalaththu udhiththu – incarnated in this world that is ‘iruL tharumA gyAlam [thiruvAimozhi – 10.6.1]’ (world that instigates ignorance), without getting affected by any of its blemishes;

maRai nAlum vaLarththananE emperumAnAr spread the vEdhas which are said as ‘richOyaju(g)mshi sAmAni thathaiva atharvaNAnicha’ (rig, yajur, sAma and atharvaNa), that is, vEdhas that are of four categories such as rig, etc., and conducted its growth;

While conducting lecture for the grantham of SrIbAshyam with divine sentences like ‘chiranthana sarasvathee cheekura bandhu sairandhrikA [yathirAja sapthathi] (emperumAnAr’s divine words is the one which sets right the hair of mother vEdham that is scattered about by words of other philosophies), he conducted the growth/spread of vEdhas also in parallel without any hindrance;

SrI bhAshyam  – showing paramapdham to those who surrendered to

By this, it says he is ‘SrI vEdha mArgga prathishtApanAchArya ubhaya vEdhAnthAchAryar’  (one who established true path of vEdhas, and AchAryan of both samskrutha and thamizh vEdhas).

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

uL ninRu … – He has entered into AthmA to make AthmA be referred to as something of significance; this is what we call as antharyAmithvam.

parivilanAmpadi – even though emperumAn stays inside the AthmA inside the body that is disgusting to approach, He still does that out of love, and struggles in so many ways to slowly get each AthmA to go in correct ways and reach Him;

even such great love of emperumAn pales in comparison to that of emperumAnAr, says amudhanAr.

He explains such emperumAnAr’s love, starting with palluyirkkum’.

palluyirkkum … vaLarththanan – Whereas emperumAn hides as antharyAmi and tries to do good for AthmAs, emperumAnAr came directly from SrIvaikuNtam ignoring its comforts, for helping the AthmAs here.  Since emperumAn is present everywhere he cannot  ‘come’ to a place;  but emperumAnAr came here just for us to save us; this shows the greatness of love of emperumAnAr.

Whereas He is afraid that people would command Him to step aside if He comes directly in front of them, and so He has hidden himself as antharyAmi; whereas emperumAnAr is not scared of the independent-minded sentient, and comes directly in front of them to save them. When love is strong, there would not be fear, isn’t it?

paran’ also means anniyan (alien). Since emperumAnAr is not alien, but has come as similar to us, he comes and stands in front of us without any fear.  Enjoy this thought by looking at the words from the pAsuram that show this comparison as ‘paran’ versus  ‘emirAmAnusan  (‘alien’ emperumAn versus ‘our’ emperumAnAr).

See the difference between the saving by Him who is antharyAmi (hidden inside), and the saving by emperumAnAr who came from SrIvaikuNtam and directly stood in front of us!

uy maRai nAlum vaLarththanan – it is not possible for antharyAmi to spread vEdhas at all; but emperumAnAr came and spread vEdhas to everyone because of which people could learn and become amicable to be saved;

Now, even though emperumAn cannot spread vEdhas as antharyAmi, can He not do that by His incarnations? Even that did not happen – He incarnated as swan and gave vEdhas, but did not spread it;

Okay, did He not grow vEdhas by incarnating as kaNNAn and giving SrI bhagavath gIthA? Even here, it is a No. Like how the meanings of the four vEdhas is not easy for everyone to understand, the meanings of gIthA is also not easy to understand; even though He thought He should give gIthA as the essence of upanishaths, that did not materialize; His wish to do this may be there, but to implement it requires some talent isn’t it? That talent is there with emperumAnAr only.  That is why emperumAnAr had to incarnate and make gIthA be understood, by giving us ‘gIthA bhAshyam’ to spread its meanings;  vEdhAntha dhEsikan talks about gIthA bAshyam of emperumAnAr as ‘paramaNithi parishkAra vruththAsyamEtham [sankalpa sUryOdhayam – 2.22]’ ((gIthA bhAshyam) includes the act of beautifying/making clear the words of paran (kaNNan), that is bhagavath gIthA).

In this way, he incarnated in much better way than the almighty emperumAn and spread the knowledge of vEdhAntham and saved the AthmAs. Oh how great this is!   – is the thought here.

– – – – –

Translation: raghurAm SrInivAsa dasan

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