irAmAnusa nURRandhAdhi – Simple Explanation – pAsurams 101 to 108

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

irAmAnusa nURRandhAdhi

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One hundred and first pAsuram: amudhanAr says that emperumAnAr’s sweetness is greater than his sacredness.

mayakkum iru vinai valliyil pUNdu madhi mayangith
thuyakkum piRaviyil thOnRiya ennai thuyar agaRRi
uyakkoNdu nalgum irAmAnusa enRadhu unnai unni
nayakkum avarkku idhu izhukku enbar nallavar enRu naindhE

I have been born in the birth which perplexes the mind, bewilders the knowledge, bound by the chain of two types of karmas namely pApa (sin) and puNya (virtue) which result in ignorance. Making me to get rid of the deep sorrows, which are the result of those karmas, rAmAnuja accepted me in order to uplift me. Great people will say that my words of “Oh emperumAnAr who showed affection towards me!” [since emperumAnAr uplifted me] would be a disgrace to those who constantly think of you and melt, and who have affection for you at all times. The implication here is that for those who have enjoyed sweetness, their minds will not think of purity [all along, amudhanAr has described the acitivites of emperumAnAr in uplifting him causelessly (which are the result of his purity). But there is no match for the enjoyment of carrying out servitude to the divine feet of emperumAnAr. Hence amudhanAr says these words].

One hundred and second pAsuram. amudhanAr asks emperumAnAr himself the reason for his quality of magnanimity to increase towards him in this expansive world.

naiyum manam un guNangaLai unni en nA irundhu em
aiyan irAmAnusan enRu azhaikkum aru vinaiyEn
kaiyum thozhum kaN karudhidum kANak kadal pudai sUzh
vaiyam idhanil un vaNmai en pAl en vaLarndhadhuvE

My mind becomes totally weakened thinking of your auspicious qualities. My tongue, remaining firmly by my side, recites your divine names and your natural relationship [with me]. My most sinful hands too, which were involved with worldly pursuits since time immemorial, performs salutation to you. My eyes desire to see you at all times. On this earth, which is surrounded by oceans, for what reason did your quality of magnanimity grow towards me?

One hundred and third pAsuram.  He says that his senses became involved towards emperumAnAr since he mercifully got rid of his karmas and gave him expansive knowledge.

vaLarndha vem kObam madangal onRAy anRu vAL avuNan
kiLarndha pon Agam kizhiththavan kIrththip payir ezhundhu
viLaindhidum sindhai irAmAnusan endhan mey vinai nOy
kaLaindhu nal gyAnam aLiththanan kaiyil kani ennavE

emperumAn with a growing and unique cruel fury, tore apart the well grown, golden chest, which had puffed up in vanity, of the demon hiraNya kashyap who came at emperumAn holding a sword, when he caused suffering to his son prahlAdhAzhwAn. emperumAnAr is with a divine mind which has grown with the divine fame of crop of that emperumAn. Such emperumAnAr removed the sorrow which is the result of the karmas which were binding me with my body and mercifully gave me eminent knowledge which is clear like a gooseberry on one’s palm [gooseberry on one’s palm is a thamizh proverb which indicates that something is very clear and cannot be mistaken at all].

One hundred and fourth pAsuram. Answering an imaginary question posed by emperumAnAr himself “What will you do if you see emperumAn?” amudhanAr says that even if emperumAn manifests matters relating to himself, he says that he will not ask for anything other than the auspicious qualities which are effulgent in emperumAnAr’s divine form.

kaiyil kani anna kaNNanaik kAttith tharilum undhan
meyyil piRangiya sIr anRi vENdilan yAn nirayath
thoyyil kidakkilum sOdhi viN sErilum ivvaruL nI
seyyil tharippan irAmAnusa en sezhum koNdalE

Oh rAmAnuja who is magnanimous like a cloud and who manifested that magnanimity to us! Even if you reveal to us emperumAn kaNNan like a gooseberry on one’s palm, I will not pray for anything other than the auspicious qualities which are splendorous on your divine form. I may attain paramapadham which is most effulgent or I may be caught in the quagmire of samsAram. If you mercifully grant me either of the two with your grace, I will sustain myself in it.

One hundred and fifth pAsuram. While everyone says that samsAram is to be given up and paramapadham is to be attained and desires to attain that paramapadham, you consider both as equal. Which is your desired place? He responds through this pAsuram.

sezhum thiraip pARkadal kaN thuyil mAyan thiruvadikkIzh
vizhundhiruppAr nenjil mEvu nal gyAni nal vEdhiyargaL
thozhum thirup pAdhan irAmAnusanaith thozhum periyOr
ezhundhu iraiththu Adum idam adiyEnukku iruppidamE

emperumAn is reclining on thiruppARkadal which has beautiful waves, pretending to be asleep but is meditating. emperumAnAr has eminent knowledge, is worshipped by eminent vaidhikas (those who  follow vEdhams) and his divine feet are aptly fitting in the hearts of those who are totally engaged with the auspicious qualities of emperumAn and have fallen at his divine feet. The place where great people who constantly enjoy that emperumAnAr and burst out dancing like an uproarious ocean is the place which I, who am the servitor of such people, desire to dwell.

One hundred and sixth pAsuram. emperumAnAr, looking at the great affection that amudhanAr has towards him, mercifully desires amudhanAr’s mind. Seeing this, amudhanAr joyously and mercifully recites this pAsuram.

iruppidam vaigundham vEngadam mAliunjOlai ennum
poruppidam mAyanakku enbar nallOr avai thammodum vandhu
iruppidam mAyan irAmAnusan manaththu inRu avan vandhu
iruppidam endhan idhayaththuLLE thanakku inbuRavE

Great people who know emperumAn truthfully, would say that the dwelling places for sarvESvaran, who has amazing activities in terms of his svarUpam (basic nature), rUpam (physical forms), guNas (auspicious qualitites) and vibhUthi (wealth) are SrIvaikuNtam, thiruvEngadam which is also known as thirumalai and the famously divine mountain of thirumAlirunjOlai. The place where that emperumAn has mercifully entered [to dwell] with all those divine abodes [mentioned above] is the divine mind of emperumAnAr. The place wich emperumAnAr has mercifully entered, considering it as an eminent place, is my mind.

One hundred and seventh pAsuram. Looking at the divine face of emperumAnAr who has manifested affection towards him, amudhanAr tells him that there is something which he wishes to submit to him and expresses his desire.

inbuRRa seelaththu irAmAnusa enRum evvidaththum
enbuRRa nOy udal thORum piRandhu iRandhu eN ariya
thunbuRRu vIyinum solluvadhu onRu uNdu un thoNdargatkE
anbuRRu irukkumbadi ennai Akki angu AtpaduththE

Oh rAmAnuja who has the eminent quality of simplicity and has mercifully come with extreme happiness! There is a submission which I would like to make to you. Even if I continue to take repeated births and deaths in bodies where diseases permeate to the bones, and I experience innumerable sorrows, you should mercifully enable me to be deeply affectionate towards those who exist exclusively for you, at all times and at all places and be a servitor to their divine feet.  This alone is my request to you.

One hundred and eighth pAsuram. At the beginning of this prabandham, amudhanAr had prayed for the benefit of “irAmAnusan charaNAravindham nAm manni vAzha” (we should live aptly at the divine feet of emperumAnAr), requesting periya pirAttiyAr for her recommendatory role to fulfil his desire of complete devotion. In this last pAsuram too, he is asking for attaining periya pirAttiyAr who can grant us the wealth of kainkaryam.

am kayal pAy vayal thennarangan aNi Agam mannum
pangaya mAmalarp pAvayaip pORRudhum paththi ellAm
thangiyadhu ennath thazhaiththu nenjE nam thalai misaiyE
pongiya kIrththi irAmAnusan adip pU mannavE

Oh heart! rAmAnuja has widespread fame which is huge.The divine feet of such rAmAnuja, which are like fresh flowers, should fit aptly on our heads so that we could feel that the entity of devotion, without any shortcoming, would come inside us. For that to happen, let us attain SrIranga nAchchiyAr who has natural feminity, who was born on a lotus flower and who dwells permanently on the beautiful divine chest of periya perumAL, who has the temple at thiruvarangam, which has fields with fish jumping playfully, as his identification.


adiyEn krishNa rAmAnuja dhAsan

This brings to an end, the simple explanation of irAmAnusa nURRandhAdhi.

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