Glossary/Dictionary by word – rAmAnusa nURRanthAdhi

Sorted by pAsuram

arumyou, who were well grown with disciples and next levels of disciples
achcharaN anRiother than those divine feetrAmAnusa nURRanthAdhi – 45
adaibavarkkufor those who reach him, (will be reached by)rAmAnusa nURRanthAdhi – 32
adaindha pinafter surrendering torAmAnusa nURRanthAdhi – 56
adaiyAr kamalaththu alarmagALfor pirAtti who has got the birth place as lotus flower with its dense leavesrAmAnusa nURRanthAdhi – 33
adalmidukku – strength/pride.rAmAnusa nURRanthAdhi – 36
adal koNdaHaving the power of defeating the enemiesrAmAnusa nURRanthAdhi – 36
adangum(where AzhvArs such divine feet has) settled downrAmAnusa nURRanthAdhi – 12
adhan uchchiis shown as the head of that vEdham as said in Sruthi SirasividheepthE,rAmAnusa nURRanthAdhi – 85
adhanAland due to itrAmAnusa nURRanthAdhi – 24
adhanAland due to that,rAmAnusa nURRanthAdhi – 88
AdhariyAnot seeking (other than emperumAn/AzhvArs/AchAryas)rAmAnusa nURRanthAdhi – 13
Adhione who is the cause of everythingrAmAnusa nURRanthAdhi – 58
adhuwill create the same happinessrAmAnusa nURRanthAdhi – 76
adhuthat (my talking about you)rAmAnusa nURRanthAdhi – 89
adhu thandhugave those divine feet (of emperumAn) (to me, and)rAmAnusa nURRanthAdhi – 69
adhu theerilif I do not praise you that way,rAmAnusa nURRanthAdhi – 89
adhu vinaiyAldue to actsrAmAnusa nURRanthAdhi – 71
adhuvEthat only,rAmAnusa nURRanthAdhi – 100
adidivine feetrAmAnusa nURRanthAdhi – 50
adithe divine feet (of yours),rAmAnusa nURRanthAdhi – 92
adidivine feet,rAmAnusa nURRanthAdhi – 100
adithe divine feetrAmAnusa nURRanthAdhi – 108
adi kaNduseeing the nature of this,rAmAnusa nURRanthAdhi – 37
adi paNindhu uyndhavan(rAmAnujar) lived by surrendering to (such AzhwArs) divine feetrAmAnusa nURRanthAdhi – 1
adik keezhto the divine feetrAmAnusa nURRanthAdhi – 81
adikkIzhunder the divine feet of,rAmAnusa nURRanthAdhi – 2
adikkIzhat the divine feet ofrAmAnusa nURRanthAdhi – 3
adimaiand made it go up to the ultimate state of being subservient to devoteesrAmAnusa nURRanthAdhi – 38
adippOdhuis the adorable flower that is his divine feet;rAmAnusa nURRanthAdhi – 12
adiyaidivine feetrAmAnusa nURRanthAdhi – 63
adiyaith thodarndhuAs 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 krishNans divine feet,rAmAnusa nURRanthAdhi – 51
adiyarkkuto 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 –rAmAnusa nURRanthAdhi – 51
adiyEn anbu seyvadhuadiyen befriend only (such gyAnis)rAmAnusa nURRanthAdhi – 12
adiyEnukkufor me, their servant.rAmAnusa nURRanthAdhi – 105
adiyERkufor adiyEn;rAmAnusa nURRanthAdhi – 25
Adum idamand dance; place of theirs,rAmAnusa nURRanthAdhi – 105
After he incarnated what a great abundance of good has happenedis the thought here.rAmAnusa nURRanthAdhi – 49
agalidaththOrThose who are in this wide and huge worldrAmAnusa nURRanthAdhi – 44
AgambodyrAmAnusa nURRanthAdhi – 103
Agamdivine chestrAmAnusa nURRanthAdhi – 108
Agama vAdhiyartaking up as authoritative reference the mystical worship (Agama) based on rudhran, people called pAsupathar, et al, came standing to arguerAmAnusa nURRanthAdhi – 91
agaRRi(emperumAnAr) removedrAmAnusa nURRanthAdhi – 101
ahdhEonly such very lowly onesrAmAnusa nURRanthAdhi – 48
ahdhu enRu ­are same as brahmam itself,rAmAnusa nURRanthAdhi – 58
aivarwhat is pANdavas andrAmAnusa nURRanthAdhi – 68
aivargatkAfor such pancha pANdavasrAmAnusa nURRanthAdhi – 51
aiyappadA niRparhaving doubts/uncertain minds.rAmAnusa nURRanthAdhi – 79
ak(that) – the (love) that cannot be explained in words, that lowly love;rAmAnusa nURRanthAdhi – 42
ak kAdhalis also to mention that it is to be avoidable.rAmAnusa nURRanthAdhi – 42
Akkimade me agree for being subservientrAmAnusa nURRanthAdhi – 38
Akkiyathat is spreadrAmAnusa nURRanthAdhi – 56
Akkiya pinafter making (me) to be used in His antha:puram (private quarters)rAmAnusa nURRanthAdhi – 78
akkuRRamthose blemishes,rAmAnusa nURRanthAdhi – 26
AL cheyyaand (making me) be subservient to,rAmAnusa nURRanthAdhi – 97
AL cheyyum thanmaiyinOrthose whose nature is to be subservient to himrAmAnusa nURRanthAdhi – 97
AL koNda pinnum(he) got me to be subservient to him; after thatrAmAnusa nURRanthAdhi – 61
AL uRRavarEbut who consider as the destiny and so are immersed inrAmAnusa nURRanthAdhi – 57
alaikkumand attract me.rAmAnusa nURRanthAdhi – 75
alaiththuand using his loveliness and such characteristics, try to make my mind split in the state about your highness,rAmAnusa nURRanthAdhi – 75
ALginRa nALwas ruling, during that time,rAmAnusa nURRanthAdhi – 16
aLippaemperumAn gave such meanings through SrI gIthA and helped the people;rAmAnusa nURRanthAdhi – 36
aLippAnto giverAmAnusa nURRanthAdhi – 95
aLiththaand protected us (from the samsAram)rAmAnusa nURRanthAdhi – 32
aLiththanan(emperumAnAr) gave (me)rAmAnusa nURRanthAdhi – 103
aLiththaRkuto giverAmAnusa nURRanthAdhi – 45
aLiththavan kANminsee the one who redeemed that vEdha, and protected the world;rAmAnusa nURRanthAdhi – 16
aliththupushing me around not allowing to stand in one place;rAmAnusa nURRanthAdhi – 75
allA vazhiyaithe ways that are not befitting our true nature (feeling independent, dependent on samsAris, keep coming back to be born in this world, etc.),rAmAnusa nURRanthAdhi – 7
allalmaking noise; their sound of words;rAmAnusa nURRanthAdhi – 58
allalukkufor sorrows,rAmAnusa nURRanthAdhi – 25
Also, for porundhA, etc., it can be explained as follows. To those who are present with the thought they would not reach the divine feet of emperumAnAr, I would not do any favor even if they showed thousand farms of teethwould be the stand of the periya perumAL the almighty; kUraththAzhvAn losing to such nature of emperumAn had done praises to Him; reaching such divine feet of kUraththAzhvAn whose glory is beyond words – then inRu iru vinaip pAsam kazhaRRi irundhEn – then today I am doing well having broken from ties of karmas.rAmAnusa nURRanthAdhi – 62
ALumand enjoys / experiences it;rAmAnusa nURRanthAdhi – 9
am(his) distinguishedrAmAnusa nURRanthAdhi – 12
ambeautifulrAmAnusa nURRanthAdhi – 108
amaiththilanElhad not createdrAmAnusa nURRanthAdhi – 67
amarndhida vENdiand stay there for ever (nithya vAsam);rAmAnusa nURRanthAdhi – 100
amudhamultimate enjoymentrAmAnusa nURRanthAdhi – 20
amudhamhe is an enjoyable onerAmAnusa nURRanthAdhi – 51
an nAzh aRRadhuthat drawback was removed;rAmAnusa nURRanthAdhi – 65
Anadhuwhich was destroyed earlier and now got revived; (which was not followed earlier and now got followed well);rAmAnusa nURRanthAdhi – 49
anaganhe not having any connection with the sins caused by fame, wealth, etc. :-rAmAnusa nURRanthAdhi – 30
Anandham(emperumAnArs) happinessrAmAnusa nURRanthAdhi – 64
anbAldue to loverAmAnusa nURRanthAdhi – 6
anbALanand having friendship/loverAmAnusa nURRanthAdhi – 31
anbanwho is kind and friendly,rAmAnusa nURRanthAdhi – 2
anbanhe who is compassionate,rAmAnusa nURRanthAdhi – 30
anbarThe loving onesrAmAnusa nURRanthAdhi – 37
anbuloverAmAnusa nURRanthAdhi – 10
anbupure loverAmAnusa nURRanthAdhi – 107
anbu seyyumdoing bhakthi towardsrAmAnusa nURRanthAdhi – 3
anbu thAnthe love, it,rAmAnusa nURRanthAdhi – 71
ANdugaLAyby yearsrAmAnusa nURRanthAdhi – 31
anguduring the time (of AthmAs) transgressing using the senses of the bodyrAmAnusa nURRanthAdhi – 67
anguto their divine feet.rAmAnusa nURRanthAdhi – 107
aNibeautifulrAmAnusa nURRanthAdhi – 108
anji­scaredrAmAnusa nURRanthAdhi – 50
aNNalour master as spelled out (in the vEdhas etc.)rAmAnusa nURRanthAdhi – 31
aNNal(But, when) one having the lordship who considers others loss and gain as that of himself,rAmAnusa nURRanthAdhi – 41
aNNalwho is having the relationship with us such that he considers the joys and sorrows of us devotees as his,rAmAnusa nURRanthAdhi – 47
anRiinstead of this,rAmAnusa nURRanthAdhi – 70
anRuon that day, when in the divine idai kazhi´ (narrow verandah) (at thirukkOvalUr), sarvEswaran came and nestled with the AzhvArs;rAmAnusa nURRanthAdhi – 8
anRuThat day – when arjunan, as said in asthAna snEha kAruNya dharmAdharmadhiyAkulam [ALavandhArs gIthArtha sangraham 5] (friendship and kindness shown towards ones to whom friendship and kindness should not be shown, and getting confused about what is righteous and what is not), had become very sad; emperumAn used him as an excuse to bring out, like bringing out priceless gems hidden under the sea,rAmAnusa nURRanthAdhi – 36
anRuAs said in visrujya saSaram chApam Soga samvigna mAnasa:, (~dropping bow and arrow, with disturbed mind) when arjunan in the chariot dropped the bow from his hand, and was filled with sorrow, at that time when arjunan said SishyasthEham SadhimAm thvAm prapannam [Sri bhagavath gIthA] ((I who have got the nature of caught by weakness, and not knowing the right path, am asking you now, tell me what is good for me), I shall be your disciple, and surrender to you, please tell me what is good and bad for me, please protect me);rAmAnusa nURRanthAdhi – 68
anRuat that time,rAmAnusa nURRanthAdhi – 69
anRuon that day when he (hiraNyAsuran) harassed the little boyrAmAnusa nURRanthAdhi – 103
anRu ­on that day when they did not have any help than Himself,rAmAnusa nURRanthAdhi – 51
anthamuRRuand got annihilatedrAmAnusa nURRanthAdhi – 69
ap paRRu vidAdhavarEand are continuing without leaving that refugerAmAnusa nURRanthAdhi – 86
ap puththagach chummaithose weighty books,rAmAnusa nURRanthAdhi – 34
appERuthat goal,rAmAnusa nURRanthAdhi – 45
appiRapputhose level of births,rAmAnusa nURRanthAdhi – 26
appOdhu oru sindhaiis about thinking through (the arguments/solution) uniquely at each point in time, every time.rAmAnusa nURRanthAdhi – 74
appodhu oru sindhai seydhEby using unique reasoning proofs each and every time.rAmAnusa nURRanthAdhi – 74
Arwho just isrAmAnusa nURRanthAdhi – 68
Ar aribavarwho would knowrAmAnusa nURRanthAdhi – 25
aRa neRi ­path of dharmarAmAnusa nURRanthAdhi – 49
aRa neRi yAvumones in the path of dharma,rAmAnusa nURRanthAdhi – 44
Aramsandal(wood)rAmAnusa nURRanthAdhi – 20
aRamvirtue (dharmam)rAmAnusa nURRanthAdhi – 40
aRam cheppumadvises about the true dharmamrAmAnusa nURRanthAdhi – 47
aRam seeRumOne which cannot tolerate the deeds of dharma,rAmAnusa nURRanthAdhi – 43
araNprotectionrAmAnusa nURRanthAdhi – 67
araN Arwho would be the protectorrAmAnusa nURRanthAdhi – 67
AraNach cholsound of vEdhas,rAmAnusa nURRanthAdhi – 36
arangansince he is lying in the serpent here, he is amicable to be identified by the name of that place itself (thiru arangam); that is periya perumAL,rAmAnusa nURRanthAdhi – 2
aranganthat is, periya perumAL is the onlyrAmAnusa nURRanthAdhi – 42
aranganin such kOyil (SrIrangam) where periya perumAL is in resting pose, His,rAmAnusa nURRanthAdhi – 49
aranganperiya perumAL;rAmAnusa n URRanthAdhi – 52
aranganperiya perumALsrAmAnusa nURRanthAdhi – 57
aranganperiya perumALsrAmAnusa nURRanthAdhi – 81
aranganof periya perumAL who is having kOyil (SrIrangam) itself as His identity,rAmAnusa nURRanthAdhi – 108
arangan ennumis periya perumAL;rAmAnusa nURRanthAdhi – 91
arangan enRuand is lying down in kOyil (SrIrangam); that is, periya perumAL;rAmAnusa nURRanthAdhi – 47
aranganumperiya perumAL,rAmAnusa nURRanthAdhi – 69
arangarperiya perumALsrAmAnusa nURRanthAdhi – 16
arangarperiya perumAL who lives in such divine place – kOyil,rAmAnusa nURRanthAdhi – 75
arangaththu aiyanAs said in “aiyanE aranganE”, periya perumAL who is resting in kOyil (thiruvarangam), with a showing of all type of relationships (with jIvAthmas)rAmAnusa nURRanthAdhi – 13
Arappozhilhaving arcades of sandalwoodrAmAnusa nURRanthAdhi – 20
aRi thara ninRaknow about,rAmAnusa nURRanthAdhi – 19
aRindhuthinking so,rAmAnusa nURRanthAdhi – 97
aRivAr illaithere is no one who could knowrAmAnusa nURRanthAdhi – 59
ariyawho is hard to accessrAmAnusa nURRanthAdhi – 28
Ariyanand who knows very well all the sAsthrasrAmAnusa nURRanthAdhi – 3
aRpudhamsmartness of doing the impossible;rAmAnusa nURRanthAdhi – 52
aRpudhamhe is wonderful,rAmAnusa nURRanthAdhi – 53
aRpudham ivaithese are the wondersrAmAnusa nURRanthAdhi – 52
aRRadhEhas ended!rAmAnusa nURRanthAdhi – 64
ARRakillAdhucannot withstand;rAmAnusa nURRanthAdhi – 89
ArththAnhe got me to be connected torAmAnusa nURRanthAdhi – 52
arucould the hard to cut offrAmAnusa nURRanthAdhi – 35
aruand which are hard to remove by penances or amends,rAmAnusa nURRanthAdhi – 47
aruAs said by sa mahAthmA sudhurlabha: they are very rare for emperumAn too to get;rAmAnusa nURRanthAdhi – 61
aRu samayamother philosophies, six in number,rAmAnusa nURRanthAdhi – 49
aRu samayamthe parts of six philosophies that did not accept vEdhasrAmAnusa nURRanthAdhi – 63
aRu samayangaLthe six philosophies that are not based on true meanings of vEdhasrAmAnusa nURRanthAdhi – 52
aru vinaiyEnby me who is the at most sinner (that is, I was not understanding the glory of devotees, but was doing services only to emperumAn)rAmAnusa nURRanthAdhi – 102
aruL seyvadhE nalamit is better for you to show your kindness (and help me);rAmAnusa nURRanthAdhi – 70
aruLAl thandhagave, only due to his kindness,rAmAnusa nURRanthAdhi – 69
aruLin kaN anRiother than under (your) kindnessrAmAnusa nURRanthAdhi – 48
aruLin thanmaithe nature of loving kindnessrAmAnusa nURRanthAdhi – 25
aruLin vaNNamthe way/nature of kindnessrAmAnusa nURRanthAdhi – 38
since he (emperumAnAr) is the head of prapannas,rAmAnusa nURRanthAdhi – 32
arumthe hard to obtainrAmAnusa nURRanthAdhi – 92
Arum nigarillaithere is no equal.rAmAnusa nURRanthAdhi – 47
arundhEnwould not consumerAmAnusa nURRanthAdhi – 94
arutkumfor that kindness (of yours) toorAmAnusa nURRanthAdhi – 48
Aruyirfor all the AthmAs,rAmAnusa nURRanthAdhi – 36
ath thAmaraith thALgaLukkutowards those divine feet that are the most relished,rAmAnusa nURRanthAdhi – 71
ath thAnam koduppadhugives that position (sthAnam) in the sky (SrIvaikuNtam)rAmAnusa nURRanthAdhi – 66
aththAlbecause of that,rAmAnusa nURRanthAdhi – 61
aththiyUrarwho is named based on aththiyUr (hasthigiri kAncheepuram), as aththiyUrar, that is, pEraruLALap perumAL (varadharAjap perumAL); hisrAmAnusa nURRanthAdhi – 31
AtkoLLumevery time we think in that way (such reason for their low level of birth, etc.), that would make us subservient to them;rAmAnusa nURRanthAdhi – 26
av enzhil maRaiyil ­with such distinguished vEdham,rAmAnusa nURRanthAdhi – 74
av-vanbOduand being with that affectionrAmAnusa nURRanthAdhi – 72
avaithose faculties/sensesrAmAnusa nURRanthAdhi – 69
avai thannodumalong with those places, as said in azhagiya pARkadalOdum [periyAzhvAr thirumozhi – 5.2.10] (along with the beautiful milky ocean),rAmAnusa nURRanthAdhi – 106
avalllal ellAmall such sayings (were won by)rAmAnusa nURRanthAdhi – 58
avam poruLAmwhich are such lowly meaningsrAmAnusa nURRanthAdhi – 91
avamE(you had) uselesslyrAmAnusa nURRanthAdhi – 38
avamE(are) uselesslyrAmAnusa nURRanthAdhi – 79
avanhis (emperumAnArs)rAmAnusa nURRanthAdhi – 1
avanhis (emperumAnArs)rAmAnusa nURRanthAdhi – 5
avanhisrAmAnusa nURRanthAdhi – 5
avanhisrAmAnusa nURRanthAdhi – 84
avanhe (emperumAnAr)rAmAnusa nURRanthAdhi – 106
avan moy pugazhkkEto his (emperumAnArs) praiseworthy greatness.rAmAnusa nURRanthAdhi – 23
avan seer anRiother than his qualitiesrAmAnusa nURRanthAdhi – 94
avan thanhis (emperumAnArs)rAmAnusa nURRanthAdhi – 6
avan thoNdarthose who consider only him as their shelter;rAmAnusa nURRanthAdhi – 84
avanaiapplying that to Him,rAmAnusa nURRanthAdhi – 15
avartheyrAmAnusa nURRanthAdhi – 86
avar pin padarum guNanhe followed them and gave the meanings – emperumAnAr having such quality;rAmAnusa nURRanthAdhi – 36
avarkkEonly to themrAmAnusa nURRanthAdhi – 80
avarkkuto themrAmAnusa nURRanthAdhi – 95
avaRRaiheaven and hell;rAmAnusa nURRanthAdhi – 98
avuNanof hiraNyAsuranrAmAnusa nURRanthAdhi – 103
avviruLaithat thamasrAmAnusa nURRanthAdhi – 59
avviyalvEand those levels of religious practices themselves,rAmAnusa nURRanthAdhi – 26
avvoN poruL koNduusing the distinguished meanings which sarvESvaran had given earlier,rAmAnusa nURRanthAdhi – 36
Ayexclusively selected; Using flowers, ornaments, they hide the blemishes of their body from being visible, and make us infatuated, and so they choose the ones (ornaments, etc.) that are suitable for their form;rAmAnusa nURRanthAdhi – 42
ayarEnI will not forget (at any time), therAmAnusa nURRanthAdhi – 35
Ayinarand they became subservient to (anushtAnam application of acquired knowledge)rAmAnusa nURRanthAdhi – 41
Ayiramas one thousand pAsurams onlyrAmAnusa nURRanthAdhi – 18
azhaikkumand call (you);rAmAnusa nURRanthAdhi – 102
azhaikkumwill call (the name);rAmAnusa nURRanthAdhi – 102
Azhi ennum padaiyOduthat is well known as the divine weapon chakram;rAmAnusa nURRanthAdhi – 33
Azhiyumbeautiful disc (beautiful to devotees, dangerous to their enemies)rAmAnusa nURRanthAdhi – 75
Azhndhadhuand became ineffective without any difference from non-sentient,rAmAnusa nURRanthAdhi – 69
azhundhi(I had) set deeprAmAnusa nURRanthAdhi – 42
azhundhiyittEnaiI have drownedrAmAnusa nURRanthAdhi – 61
AzhvArs too lost themselves to that nature of Him winning the enemies and they praised based on that only when they sang mannadanga mazhu valangaik koNda irAma nambi [periyAzhvAr thirumozhi5.4.6], and venRi mA mazhuvEndhi mun maN misai mannarai mUvezhu kAl koNRa dhEvA [periya thirumozhi 5.3.1].rAmAnusa nURRanthAdhi – 56
Being beside him (emperumAnAr) iswaiting to see where he looks (what he wants to do), and being helpful in his activities;rAmAnusa nURRanthAdhi – 33
being the cause of bhUtham that is due to thAmasa ahankAram, and which is for making mighty sound, and being pudai Arand being big in the upper part,rAmAnusa nURRanthAdhi – 33
bhArathap pOrin the war of bhAratham,rAmAnusa nURRanthAdhi – 51
bhUmiyumland,rAmAnusa nURRanthAdhi – 39
bhUtham thiruvadithe swAmi, who is bhUthaththAzhvArrAmAnusa nURRanthAdhi – 9
buvanam engumall over the worldrAmAnusa nURRanthAdhi – 56
chamaNarumArhathar (jaina), and,rAmAnusa nURRanthAdhi – 99
chankamconchsrAmAnusa nURRanthAdhi – 75
charaNthe divine feet (of kUraththAzhvAn),rAmAnusa nURRanthAdhi – 7
charaNas the means.rAmAnusa nURRanthAdhi – 66
charaNa aravindham(his) divine lotus feetrAmAnusa nURRanthAdhi – 1
charaNam adaindhahe who did not say na namEyam (rAvaNan saying even his dead body wont fall on perumALs feet), using the faculties of the body that He Himself gave, but surrendered to Him,rAmAnusa nURRanthAdhi – 67
charaNam enRAlif we just said just one sentence that you are the shelter (charaNam),rAmAnusa nURRanthAdhi – 98
charaNAm padhumaththArthe lotus that is the divine feet (of the AzhvAr)rAmAnusa nURRanthAdhi – 11
charaNEdivine feet onlyrAmAnusa nURRanthAdhi – 13
chArndhadhugot fixated, like shadow and lines,rAmAnusa nURRanthAdhi – 71
chARRumthat recitesrAmAnusa nURRanthAdhi – 5
chediyaithand are spread like dense shrubs around plantsrAmAnusa nURRanthAdhi – 63
chenni vaiththukeeps in his headrAmAnusa nURRanthAdhi – 49
chenniyilin their headsrAmAnusa nURRanthAdhi – 10
chenRuwent there (to such auspicious qualities of them) without staying put on some other thingsrAmAnusa nURRanthAdhi – 68
cheppiya(that mAyan) divinedrAmAnusa nURRanthAdhi – 68
chinthai uLLEin his divine mindrAmAnusa nURRanthAdhi – 18
chudar vidumwhich is glowinglyrAmAnusa nURRanthAdhi – 27
churakkumand explaining more and more in these (wrong) ways,rAmAnusa nURRanthAdhi – 79
dharumamumand virtue (3),rAmAnusa nURRanthAdhi – 40
dharumanukkAfor such dharmaputhran (yudhishtiran),rAmAnusa nURRanthAdhi – 67
dhEvanaisarvESvaran having the glory/light of destructing the enemies;rAmAnusa nURRanthAdhi – 56
dheyvamis divine due to the touch of His divine feet,rAmAnusa nURRanthAdhi – 68
dheyvamgod / deityrAmAnusa nURRanthAdhi – 79
dhidamdhruDam determined mindrAmAnusa nURRanthAdhi – 12
dhikku uRRapervading in all directionsrAmAnusa nURRanthAdhi – 26
Edhu iyalvAgawho may be having any level of practice (vruththi anushtAnam)rAmAnusa nURRanthAdhi – 26
edhu piRappuwho may be born in any level of birth,rAmAnusa nURRanthAdhi – 26
eduththulifted the downtroddenrAmAnusa nURRanthAdhi – 32
een kavigaLdistinguished poetsrAmAnusa nURRanthAdhi – 6
eenam kadindharemoved the defectsrAmAnusa nURRanthAdhi – 66
eendhananhe (emperumAnAr) granted merAmAnusa nURRanthAdhi – 77
eendhida vENdumyour highness should giverAmAnusa nURRanthAdhi – 100
eendhugiving / donating.rAmAnusa nURRanthAdhi – 76
eendhu aruLplease grant adiyEnrAmAnusa nURRanthAdhi – 76
eeNdiya seerdistinguished and concentrated quality of protecting those surrendered to him,rAmAnusa nURRanthAdhi – 91
eeNdugathered in various such times/forms (lived as humans etc., where we lived in years, months, days, and innumerable such births; Or, like being born in life forms that live for a few days only, few months only, etc., )rAmAnusa nURRanthAdhi – 31
eenumgive birth torAmAnusa nURRanthAdhi – 75
eeramhaving kindnessrAmAnusa nURRanthAdhi – 20
eeRileternalrAmAnusa nURRanthAdhi – 39
eesanwith ananthAzhAn (Adhi SEshan) etc., He came clearly as the supreme onerAmAnusa nURRanthAdhi – 47
eettam ­assembly of people; nAttam – seeing.rAmAnusa nURRanthAdhi – 29
eettangaL thannaisuch groups of them,rAmAnusa nURRanthAdhi – 29
eettiyawith more and more accumulatedrAmAnusa nURRanthAdhi – 54
eeyAdhawhich has not been granted to anyone till now;rAmAnusa nURRanthAdhi – 77
ekkuRRavALarwho may be having any kind of blemish,rAmAnusa nURRanthAdhi – 26
eLidhinin eydhuvanI would get without any effort;rAmAnusa nURRanthAdhi – 83
ella idaththilumin all the placesrAmAnusa nURRanthAdhi – 80
ella uyirkatkum nAthanthat the lord of all the AthmAsrAmAnusa nURRanthAdhi – 91
ella uyuirgatkumfor all the AthmAsrAmAnusa nURRanthAdhi – 42
ellai illAand about limitlessrAmAnusa nURRanthAdhi – 44
ellAmwithout a residue (whole of it)rAmAnusa nURRanthAdhi – 108
ellAm kothikkasuch that all the faculties of the body heat up together,rAmAnusa nURRanthAdhi – 14
emhe who is sought after by the prapannasrAmAnusa nURRanthAdhi – 8
emhe who gave himself completely to us,rAmAnusa nURRanthAdhi – 36
emand who is our lord,rAmAnusa nURRanthAdhi – 58
emour svAmirAmAnusa nURRanthAdhi – 61
emhead of our clanrAmAnusa nURRanthAdhi – 62
emand due to such generosity he made me as his,rAmAnusa nURRanthAdhi – 71
emour lord, that isrAmAnusa nURRanthAdhi – 74
emhis such grace of giving that meaning to us,rAmAnusa nURRanthAdhi – 91
emour lordrAmAnusa nURRanthAdhi – 95
emfor usrAmAnusa nURRanthAdhi – 96
emand who helped us (too) learn it (vEdhas, the debates) correctly.rAmAnusa nURRanthAdhi – 99
em aiyan irAmAnusan enRuand say about our absolute relationship (aiyan – father), and, divine names, {translators note: em aiyan irAmAnusan is the divine name of maNavALa mAmunigaLs divine son of pUrvASramam}rAmAnusa nURRanthAdhi – 102
em iRaiyavan(such rAmAnujar is) our leader and master.rAmAnusa nURRanthAdhi – 8
em irAmAnusAOh you who showed (that kindness) to us!rAmAnusa nURRanthAdhi – 104
em irAmAnusanour emperumAnAr who is our lordrAmAnusa nURRanthAdhi – 52
em irAmAnusan thannaihe is not same as us, but has come to lift us up from samsAram, he is our lord, that is emperumAnAr;rAmAnusa nURRanthAdhi – 84
em kulamof our clan/group,rAmAnusa nURRanthAdhi – 60
em uRu thuNaiyE(such emperumAnAr is) my great companion.rAmAnusa nURRanthAdhi – 18
emmai ninRu ALumwho till the time this AthmA of mine is present, would fully get that AthmA to be subservient to them.rAmAnusa nURRanthAdhi – 86
enmyrAmAnusa nURRanthAdhi – 5
en(using) myrAmAnusa nURRanthAdhi – 6
enand that is wonderful!rAmAnusa nURRanthAdhi – 28
enby me myself,rAmAnusa nURRanthAdhi – 34
enmyrAmAnusa nURRanthAdhi – 46
en(such) myrAmAnusa nURRanthAdhi – 50
enmyrAmAnusa nURRanthAdhi – 71
enwhatrAmAnusa nURRanthAdhi – 77
enmyrAmAnusa nURRanthAdhi – 84
enmyrAmAnusa nURRanthAdhi – 89
enin myrAmAnusa nURRanthAdhi – 92
enthat is myrAmAnusa nURRanthAdhi – 100
enmyrAmAnusa nURRanthAdhi – 102
endue to what reasonrAmAnusa nURRanthAdhi – 102
en Aviyaiand so my AthmArAmAnusa nURRanthAdhi – 42
en Aviyummy AthmArAmAnusa nURRanthAdhi – 68
en chennith tharikka vaiththAn(he) graced in my headrAmAnusa nURRanthAdhi – 4
en manammy mindrAmAnusa nURRanthAdhi – 56
en nAttangaL kaNdumy eyes to see themrAmAnusa nURRanthAdhi – 29
en neesadhaikkume; for such lowness of me;rAmAnusa nURRanthAdhi – 48
en nenjilin my mind which your highness had reformedrAmAnusa nURRanthAdhi – 78
en nenjumy mind/heartrAmAnusa nURRanthAdhi – 2
en ninaivAy ­what your highness is considering in your divine mindrAmAnusa nURRanthAdhi – 89
en pAlin me;rAmAnusa nURRanthAdhi – 70
en pAltowards merAmAnusa nURRanthAdhi – 102
en pArpparwhat would be their finding aboutrAmAnusa nURRanthAdhi – 70
en peruvinaiyaiSeeing the greatest sins of mine which are like unapproachable thorny shrubsrAmAnusa nURRanthAdhi – 93
en poruLAfor what purpose is that?rAmAnusa nURRanthAdhi – 38
en sey vinaiyAmas said in dhvishantha:pApakruthyAm, the karmas I am talking about are not attained or assumed from others, but are based on my own actions;rAmAnusa nURRanthAdhi – 26
en sey vinaiyAm meyk kuRRam neekkiis due to karmas I got the body; due to that the blemishes of ahankAram, etc. – he removed such karmas. vinaiyAm due to my deeds;rAmAnusa nURRanthAdhi – 26
en seygai(since) my livelihoodrAmAnusa nURRanthAdhi – 71
en thanakkuto me who is like a non-sentientrAmAnusa nURRanthAdhi – 69
en thanakkumfor me too;rAmAnusa nURRanthAdhi – 76
en thani nenjammy lonely mindrAmAnusa nURRanthAdhi – 27
en vAimy speechrAmAnusa nURRanthAdhi – 28
en vAkkumy speechrAmAnusa nURRanthAdhi – 56
en vinaigaLaimy karmas (effects of my deeds)rAmAnusa nURRanthAdhi – 77
en vinaiyin thiRammany clusters of my sins which have been accumulated which cannot be forgiven by anyone,rAmAnusa nURRanthAdhi – 47
enai ALa vandhawho came searching to the place where I was scraping together my existencerAmAnusa nURRanthAdhi – 90
enakkufor usrAmAnusa nURRanthAdhi – 5
enakkufor merAmAnusa nURRanthAdhi – 7
enakkufor me who is the target of being taken up fully (by emperumAnAr)rAmAnusa nURRanthAdhi – 47
enakkufor me.rAmAnusa nURRanthAdhi – 73
enakkuto me (who)rAmAnusa nURRanthAdhi – 81
enakku AramudhEis forever my object of enjoyment.rAmAnusa nURRanthAdhi – 19
enakku Edhum sidhaivu illaithere is no trouble for my achievement (of having surrendered to emperumAnArs divine feet along with my mind).rAmAnusa nURRanthAdhi – 4
enakku enna thAzhvuwhat deficiency would I possess?rAmAnusa nURRanthAdhi – 15
enakku inRu nigarequal to me now?rAmAnusa nURRanthAdhi – 68
enakku uRRa pEr iyalvuthis is a great sort that I have gotrAmAnusa nURRanthAdhi – 2
enakku vERu gathiis specially my destiny/goal.rAmAnusa nURRanthAdhi – 13
enakkumand to me who did not have faith in it; without seeing that difference between us,rAmAnusa nURRanthAdhi – 45
enbarso say the authoritative ones;rAmAnusa nURRanthAdhi – 40
enbarwould say about this.rAmAnusa nURRanthAdhi – 101
enbarwould say, like in vaikuntham kOyil koNda [thiruvAimozhi – 8.6.5] (being present in SrI vaikuntam), vEnkatam kOyil koNda [periya thirumozhi – 2.1.6] (being present in vENkatam), azhagar tham kOyil [thiruvAimozhi – 2.10.2] (temple of azhagar emperumAn) {respectively},rAmAnusa nURRanthAdhi – 106
enbubonerAmAnusa nURRanthAdhi – 107
enbu uRRawhich can destruct at the level of bone, not just at the level of skin, as said in aiyAr kaNdam adaikkilum nin kazhal eyyAdhu Eththa [thiruvAimozhi – 2.9.3] (even if my throat becomes speechless, bless me to be tireless to praise your divine feet ),rAmAnusa nURRanthAdhi – 107
endhaias a father for merAmAnusa nURRanthAdhi – 69
endhan sindhaiyuLLEinside my heartrAmAnusa nURRanthAdhi – 47
Endhi(emperumAnAr) holding therAmAnusa nURRanthAdhi – 64
EndhiholdingrAmAnusa nURRanthAdhi – 75
engaLour masterrAmAnusa nURRanthAdhi – 17
engaLour lordrAmAnusa nURRanthAdhi – 41
engaLhe who we depend onrAmAnusa nURRanthAdhi – 64
engaL irAmAnusanaithat is emperumAnAr, who gave himself fully to us (so our emperumAnAr);rAmAnusa nURRanthAdhi – 32
engal kO kudiko king : they are the kings for us.rAmAnusa nURRanthAdhi – 55
engal kOkkulamAmthey are the clan who can rule us, us who think that their connection only is desirable.rAmAnusa nURRanthAdhi – 55
enna puNNiyanOOh! what a virtuous one he is!rAmAnusa nURRanthAdhi – 82
ennaime who is a nobody / insignificant entityrAmAnusa nURRanthAdhi – 4
ennaime who is such a person (of sorrows), (like how a master would get his property); after that,rAmAnusa nURRanthAdhi – 25
ennaiMe who has been like IsvarOham (considering my self as the lord) from time eternal,rAmAnusa nURRanthAdhi – 38
ennaime who was drowning in the sea of material worldrAmAnusa nURRanthAdhi – 69
ennaimerAmAnusa nURRanthAdhi – 97
ennaime;rAmAnusa nURRanthAdhi – 101
ennai AL paduththumake me become subservientrAmAnusa nURRanthAdhi – 107
ennai ALais for ruling me;rAmAnusa nURRanthAdhi – 51
ennai ALaTo take me as his servantrAmAnusa nURRanthAdhi – 53
ennai ANdananhe graced me by making me his servant;rAmAnusa nURRanthAdhi – 30
ennai inRu adarppadhuoccupy me now?rAmAnusa nURRanthAdhi – 35
ennai vaiththananhe kept me among them by his divine grace,rAmAnusa nURRanthAdhi – 72
ennaich chErththadharkkuand for the biggest help of connecting me torAmAnusa nURRanthAdhi – 3
ennaich chOrvilanwould not separate from me; so,rAmAnusa nURRanthAdhi – 14
ennaik kAththanan(such emperumAnAr) divined and protected me;rAmAnusa nURRanthAdhi – 21
ennaiyum avarkku AL Akkinarmade me also (like how they are), to be subservient to him.rAmAnusa nURRanthAdhi – 37
ennaiyum pArththuHaving used to involve in matters of my senses for time eternal, as said in rAmAnujArya vishayeekrutha mapyahOmAm | bhUya: pradharshayathi vaishayikO vimOha: [SrI vaikuNta sthavam – 99] (even after being taken up by emperumAnAr, the illusion of pleasure to senses surrounds and takes me over), even after your highness has accepted me in, due to the strength of bad scent (of earlier deeds), I am still having abundant interest in unfavorable matters – your highness seeing me of such state,rAmAnusa nURRanthAdhi – 70
ennAl solloNAdhuit is not possible for me to complete talking about that.rAmAnusa nURRanthAdhi – 11
ennAmOh what bad might happenrAmAnusa nURRanthAdhi – 23
eNNariyacountlessrAmAnusa nURRanthAdhi – 107
eNNarumwhich are impossible to completely count;rAmAnusa nURRanthAdhi – 44
eNNarumfor which it is hard to find boundaryrAmAnusa nURRanthAdhi – 92
eNNilcountlessrAmAnusa nURRanthAdhi – 77
eNNil palmany innumerablerAmAnusa nURRanthAdhi – 70
eNNiRandha thunbam tharu(nor if), innumerable sets of sorrowsrAmAnusa nURRanthAdhi – 30
ennumso advisesrAmAnusa nURRanthAdhi – 42
ennumsuchrAmAnusa nURRanthAdhi – 53
EnRadhuand opposed charging against you;rAmAnusa nURRanthAdhi – 64
enRanmyrAmAnusa nURRanthAdhi – 103
enRan idhayaththuLLEwhich is the inside of my heart.rAmAnusa nURRanthAdhi – 106
enRan mAnidhiyEis my inexhaustible wealth.rAmAnusa nURRanthAdhi – 20
enRittu anjuvanthinking so, I am fearful.rAmAnusa nURRanthAdhi – 89
enRuin this way using positive and negative aspects of it, emperumAnAr showed clearly the use of senses as not for using them other than for emperumAn;rAmAnusa nURRanthAdhi – 67
enRu sollumthem saying such things,rAmAnusa nURRanthAdhi – 58
enRu unnithinking of such aspects,rAmAnusa nURRanthAdhi – 72
enRumat all timesrAmAnusa nURRanthAdhi – 12
enRumat all times,rAmAnusa nURRanthAdhi – 80
enRumat all times,rAmAnusa nURRanthAdhi – 87
enRumat all times,rAmAnusa nURRanthAdhi – 101
enRumat all timesrAmAnusa nURRanthAdhi – 107
enRum maRaiyavar thamat all times, the ones who correctly follow vEdhas (vaidhikas) – theirrAmAnusa nURRanthAdhi – 65
enRum sIriyarEany time, they are the great ones.rAmAnusa nURRanthAdhi – 10
enthan Ar uyirkkuto my AthmArAmAnusa nURRanthAdhi – 85
enthan sEma vaippu(such emperumAnAr) is my companion wealth that is saved for emergencies.rAmAnusa nURRanthAdhi – 22
eppOdhilumat all situations / conditions,rAmAnusa nURRanthAdhi – 80
eppOdhum vaikkumwith no difference of night or day, always keep in their minds, such matter is –rAmAnusa nURRanthAdhi – 23
Erbeauty.rAmAnusa nURRanthAdhi – 83
Er koNda veettaiis the most distinguished destiny (mOksham), whichrAmAnusa nURRanthAdhi – 83
ErArwhich are unsurpassed,rAmAnusa nURRanthAdhi – 74
eriththa thiruviLakkai(the prabandham) starting with vaiyam thagaLiyA which is the lamp that was brightenedrAmAnusa nURRanthAdhi – 8
ERRiyaone who lighted it bright;rAmAnusa nURRanthAdhi – 9
ERumthat are popularrAmAnusa nURRanthAdhi – 46
ethithe yathis (sages/ascetics)rAmAnusa nURRanthAdhi – 50
eththanai inbam tharumhow much ever happiness these would createrAmAnusa nURRanthAdhi – 76
Eththi anRibut other than by praising your qualitiesrAmAnusa nURRanthAdhi – 89
eththozhumbumby all types/forms of subserviencerAmAnusa nURRanthAdhi – 80
Eththumwho praises Him having lost to such qualities of Him,rAmAnusa nURRanthAdhi – 22
Eththumthey praise (emperumAnAr);rAmAnusa nURRanthAdhi – 72
evvARuin what way/pathrAmAnusa nURRanthAdhi – 35
evvidaththumat all placesrAmAnusa nURRanthAdhi – 107
eydhaRku ariya(For every one to get the meanings of ) Hard to attainrAmAnusa nURRanthAdhi – 18
eydhidaand attainrAmAnusa nURRanthAdhi – 29
eydhinarkkuto those who surrender (to him),rAmAnusa nURRanthAdhi – 66
EyndhananpervadedrAmAnusa nURRanthAdhi – 77
eyththadistressed due to thatrAmAnusa nURRanthAdhi – 91
eyththu ozhindhEnI was sunken;rAmAnusa nURRanthAdhi – 24
ezhumand be proudrAmAnusa nURRanthAdhi – 51
ezhumthat is, the pious arrogance of thinking that they are of higher state, that we have surrendered to krishNan.rAmAnusa nURRanthAdhi – 51
ezhundhadhuthat brightness became more prominent, and is looking for whether there are more like this whom can be accepted;rAmAnusa nURRanthAdhi – 61
ezhundhuit grewrAmAnusa nURRanthAdhi – 103
ezhundhuso they get excitedrAmAnusa nURRanthAdhi – 105
For poyyaich churakkum etcits meaning is also as follows body which due to the nature of getting created and destroyed, and thus keeps changing, is considered as false (not stable); due to series of births that would make us think more and more that the body is AthmA itself and would create the feeling of being independent (from emperumAn), emperumAnAr drove away such aspects by his advises in this earth, and protects AthmA which is in the form of truth and would be the truth;rAmAnusa nURRanthAdhi – 79
For sORvinRi could also be read as: arangan seyya thAL iNaigaL – pErvinRi – undha thuNai adik keezh thoNdu pattavar pAl sArvinRi ninRa enakku – due to my concurrence for service to emperumAn I was staunch in holding on to the divine feet of emperumAn, but due to blemished thought I did not concur to be subservient to His devotees and so I was not associated to those who serve your divine feet – now/today your highness has got that service/concurrence for me there is no equal to such grace of your highness;rAmAnusa nURRanthAdhi – 81
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 threetrue nature (svarUpam), being (sthithi), and action/growth (pravruththi),rAmAnusa nURRanthAdhi – 95
gathi pERRudaiyaand who has reached the goal that isrAmAnusa nURRanthAdhi – 21
geethaiyinSri geethai; (Its);rAmAnusa nURRanthAdhi – 68
guNam kURumwho talk about his qualities;rAmAnusa nURRanthAdhi – 37
guNam sARRidumdoing praises of qualitiesrAmAnusa nURRanthAdhi – 97
guNam thigazhwho is having the bright qualities of true selfrAmAnusa nURRanthAdhi – 60
guNAnaihe is having auspicious qualitiesrAmAnusa nURRanthAdhi – 46
guNangaLaithe qualitiesrAmAnusa nURRanthAdhi – 102
guNangaLukkEto such qualities (of yours);rAmAnusa nURRanthAdhi – 71
guNaththaqualities,rAmAnusa nURRanthAdhi – 70
guNaththinarkkufor those with the nature ofrAmAnusa nURRanthAdhi – 65
guNaththuhaving auspicious qualitiesrAmAnusa nURRanthAdhi – 74
gyAlaththaithat is this earth;rAmAnusa nURRanthAdhi – 32
gyAnamknowledge ofrAmAnusa nURRanthAdhi – 82
gyAnamknowledge.rAmAnusa nURRanthAdhi – 103
gyAnam ennum(gave the) knowledge about the external one (the emperumAn) – para gyAnam;rAmAnusa nURRanthAdhi – 9
gyAnam kanindha((only) to the ones having) maturity of knowledgerAmAnusa nURRanthAdhi – 66
gyAnam thalaik koNduthat is, knowledge, had risen (for the people), (gyAnam knowledge)rAmAnusa nURRanthAdhi – 41
gyAnam uraiththaadvised the knowledge (which is)rAmAnusa nURRanthAdhi – 73
gyAnaththilEthe knowledge; due to that knowledgerAmAnusa nURRanthAdhi – 65
gyAnaththilEgyAnaththAlE due to the knowledge;rAmAnusa nURRanthAdhi – 65
gyAnaththuknowledgerAmAnusa nURRanthAdhi – 82
gyAnihe (emperumAnAr) is having such knowledgerAmAnusa nURRanthAdhi – 105
idamthat is the place namedrAmAnusa nURRanthAdhi – 106
idam koNdaPresent all around the earthrAmAnusa nURRanthAdhi – 12
idam thoRumin each placerAmAnusa nURRanthAdhi – 60
idarin kaNdue to sadness of worldly existence (samsAram)rAmAnusa nURRanthAdhi – 36
idhaRkuabout thisrAmAnusa nURRanthAdhi – 89
idhaRku enRuthese three would be only just part of help in being together with emperumAn as based on affection/love (kAmam).rAmAnusa nURRanthAdhi – 40
idhayaththuour heartrAmAnusa nURRanthAdhi – 9
idhayaththuhaving such a heartrAmAnusa nURRanthAdhi – 12
idhudue to thisrAmAnusa nURRanthAdhi – 23
idhuthis my talking about your quality of purifying (which was done in a few earlier pAsurams) (instead of considering mainly the enjoyability of emperumAnAr), would be considered asrAmAnusa nURRanthAdhi – 101
idhu anRiother than thisrAmAnusa nURRanthAdhi – 100
idhu kaNdu koLdo I have to say this explicitly, would you not understand it from seeing it in practice?rAmAnusa nURRanthAdhi – 83
idhu vaiyaththilin this earthrAmAnusa nURRanthAdhi – 102
idumEwould he keep usrAmAnusa nURRanthAdhi – 98
If recited as iru vinay valliyaip pUNduthe rope that is karma of two types is voluntarily tied (by me), and am like having a (metal) pot stuck in the head up to the neck, which cannot be removed, and thus I got into it myself; (and instead of seeking help from someone (AchAryan), as I tried to remove it, it became even tighter).rAmAnusa nURRanthAdhi – 101
ik kAraNAmthe reason for this (presence);rAmAnusa nURRanthAdhi – 92
ikkadal idaththilin this world that is surrounded by the seas,rAmAnusa nURRanthAdhi – 25
ikkadal idaththuin this world that is surrounded by searAmAnusa nURRanthAdhi – 11
iLaikkum namakkufor us who are sunken in that way,rAmAnusa nURRanthAdhi – 39
ilangiit becomes bright when you bestow based on itrAmAnusa nURRanthAdhi – 27
illai enRuand nonerAmAnusa nURRanthAdhi – 97
inthat too being sweet,rAmAnusa nURRanthAdhi – 18
in aruLthe distinguished gracerAmAnusa nURRanthAdhi – 77
in isaiwith distinguished music,rAmAnusa nURRanthAdhi – 60
in nAnilaththEin this world.rAmAnusa nURRanthAdhi – 53
in nAnilaththEin this world;rAmAnusa nURRanthAdhi – 57
in neeNilaththEwhile there is so much place in this world;rAmAnusa nURRanthAdhi – 90
in nilaththEin this world.rAmAnusa nURRanthAdhi – 33
iNaihaving the beauty of togethernessrAmAnusa nURRanthAdhi – 12
iNai(each divine foot) which can be compared only to each other;rAmAnusa nURRanthAdhi – 31
iNaihaving the beauty of being together,rAmAnusa nURRanthAdhi – 50
iNaiwhich match each other;rAmAnusa nURRanthAdhi – 71
iNaiwhich are having the beauty of being togetherrAmAnusa nURRanthAdhi – 76
iNai adiyAmthe most liked, the two divine feet ofrAmAnusa nURRanthAdhi – 21
iNaigaLand having beauty of being together,rAmAnusa nURRanthAdhi – 81
inbamjoyrAmAnusa nURRanthAdhi – 29
inbam – prEmamlove . That could happen by emperumAnArs grace only.rAmAnusa nURRanthAdhi – 29
inbam tharuever-joyful, and unlike having enjoyment of own AthmArAmAnusa nURRanthAdhi – 30
inbangaLpleasant and happy occurrencesrAmAnusa nURRanthAdhi – 17
inbupleasurerAmAnusa nURRanthAdhi – 107
inbu uRastay with unsurpassed happinessrAmAnusa nURRanthAdhi – 106
inbuRRaare staying fully happy;rAmAnusa nURRanthAdhi – 107
indha bhUthalaththEin this earth;rAmAnusa nURRanthAdhi – 79
indha maN misaiin this earth, that,rAmAnusa nURRanthAdhi – 40
indha maNNagaththEin this world.rAmAnusa nURRanthAdhi – 9
indha maNNagaththEin this world,rAmAnusa nURRanthAdhi – 78
indha nuN poruLthese subtle ways.rAmAnusa nURRanthAdhi – 38
indhap pUthalamthis world,rAmAnusa nURRanthAdhi – 33
ingi yAdhu enRu(they) search whether (such deity is) present anywhere here,rAmAnusa nURRanthAdhi – 79
inifrom now onrAmAnusa nURRanthAdhi – 7
iniafter my getting such mind,rAmAnusa nURRanthAdhi – 15
iniafter that,rAmAnusa nURRanthAdhi – 21
iniin the futurerAmAnusa nURRanthAdhi – 48
iniat all times in the future.rAmAnusa nURRanthAdhi – 56
inihere afterrAmAnusa nURRanthAdhi – 62
ininext/now isrAmAnusa nURRanthAdhi – 77
inihaving this becoming like so,rAmAnusa nURRanthAdhi – 81
iniduring the remaining time of futurerAmAnusa nURRanthAdhi – 98
ininow (from now on)rAmAnusa nURRanthAdhi – 100
ini naiyEnI suffered; Hereafter I wont be so;rAmAnusa nURRanthAdhi – 86
iniyavar thamthose who are being friendly to themrAmAnusa nURRanthAdhi – 20
innameven more.rAmAnusa nURRanthAdhi – 84
innameven after surrendering to his divine feetrAmAnusa nURRanthAdhi – 98
inneeL nilatthOrthose in this big worldrAmAnusa nURRanthAdhi – 19
inRuwhile you have been able to do this now,rAmAnusa nURRanthAdhi – 38
inRutodayrAmAnusa nURRanthAdhi – 62
inRunow/todayrAmAnusa nURRanthAdhi – 81
inRutoday / nowrAmAnusa nURRanthAdhi – 92
inRunow/todayrAmAnusa nURRanthAdhi – 97
inRuNow,rAmAnusa nURRanthAdhi – 106
inRu eduththAnand now saved me.rAmAnusa nURRanthAdhi – 42
inRu eduththananhe took outrAmAnusa nURRanthAdhi – 69
inRu kUdiyadhu vAzhvunow this kind of great life has come together for merAmAnusa nURRanthAdhi – 28
inRu Or eN inRiyE(eN thoughts) today when not having any (better) thoughts in the mind (to do something to break the cycle of birth, etc., or try some means for that, etc.); was doing same things as before; there was not something that I could do;rAmAnusa nURRanthAdhi – 31
inRu thiththikkumand they are enjoyablerAmAnusa nURRanthAdhi – 25
inRu uNdu koNdEntoday I consumedrAmAnusa nURRanthAdhi – 84
inRu uyarndhEnand today I have become eminent.rAmAnusa nURRanthAdhi – 24
ip padi anaiththumthe whole of earth,rAmAnusa nURRanthAdhi – 77
ip pAr muzhudhumthe whole earth;rAmAnusa nURRanthAdhi – 52
ip puvanaththilin this world where many other philosophies who wrong the true path of vEdhas, lived;rAmAnusa nURRanthAdhi – 88
ippadiyaifor taking in and accepting the people in this earthrAmAnusa nURRanthAdhi – 63
ippadiyilin this earth,rAmAnusa nURRanthAdhi – 51
ipporuLaiis the meaningrAmAnusa nURRanthAdhi – 45
iraAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 49
iraAmAnusanthat is emperumAnAr;rAmAnusa nURRanthAdhi – 51
iraAmAnusanemperumAnArsrAmAnusa nURRanthAdhi – 62
iraAmAnusan(if) emperumAnAr,rAmAnusa nURRanthAdhi – 67
iraAmAnusan thansuch emperumAnArsrAmAnusa nURRanthAdhi – 36
iRai(ya)van(their) Lord (SEshi)rAmAnusa nURRanthAdhi – 30
iRainchum thiruhaving the wealth of worshiping (such divine feet of emperumAnAr);rAmAnusa nURRanthAdhi – 12
iRainjaHe whom everyone could surrender torAmAnusa nURRanthAdhi – 47
iRainjinamwe bow to him.rAmAnusa nURRanthAdhi – 46
iraiththubustle, making sounds like that of waves,rAmAnusa nURRanthAdhi – 105
iRaivanlord ofrAmAnusa nURRanthAdhi – 21
iRaivanlordrAmAnusa nURRanthAdhi – 96
iRaiyumeven a little bitrAmAnusa nURRanthAdhi – 62
irAmAnsanemperumAnAr; his –rAmAnusa nURRanthAdhi – 80
irAmAnusaOh udaiyavar!rAmAnusa nURRanthAdhi – 25
irAmAnusaOh udaiyavar!rAmAnusa nURRanthAdhi – 27
irAmAnusaOh udaiyavar!rAmAnusa nURRanthAdhi – 45
irAmAnusAOh emperumAnAr!rAmAnusa nURRanthAdhi – 48
irAmAnusAOh udaiyavar!rAmAnusa nURRanthAdhi – 63
irAmAnusAOh udaiyavar!rAmAnusa nURRanthAdhi – 71
irAmAnusAyour highness, that is, udaiyavar,rAmAnusa nURRanthAdhi – 76
irAmAnusAOh emperumAnAr!rAmAnusa nURRanthAdhi – 81
irAmAnusAOh udaiyavar!rAmAnusa nURRanthAdhi – 83
iramAnusa muni idaiyE Ayinacame to be beside emperumAnArrAmAnusa nURRanthAdhi – 33
irAmAnusa muni pOndha pinafter the arrival of emperumAnArrAmAnusa nURRanthAdhi – 99
iramAnusa muni vEzhamthat is, emperumAnAr like an elephant ,rAmAnusa nURRanthAdhi – 64
irAmAnusa munikkuemperumAnAr (who)rAmAnusa nURRanthAdhi – 3
irAmAnusanemperumAnAr,rAmAnusa nURRanthAdhi – 1
irAmAnusan(such) emperumAnArrAmAnusa nURRanthAdhi – 2
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 4
irAmAnusanof emperumAnArrAmAnusa nURRanthAdhi – 7
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 8
iRAmAnusansuch emperumAnArsrAmAnusa nURRanthAdhi – 9
irAmAnusan(is) emperumAnAr;rAmAnusa nURRanthAdhi – 12
irAmAnusanemperumAnArsrAmAnusa nURRanthAdhi – 13
irAmAnusanthat is emperumAnAr,rAmAnusa nURRanthAdhi – 14
irAmAnusanthat is emperumAnAr;rAmAnusa nURRanthAdhi – 16
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 19
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 20
irAmAnusanemperumAnAr who is therAmAnusa nURRanthAdhi – 21
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 22
iRAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 28
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 29
iramAnusanhe is emperumAnAr;rAmAnusa nURRanthAdhi – 30
irAmAnusanis emperumAnAr.rAmAnusa nURRanthAdhi – 37
irAmAnusanemperumAnAr (whose act is equivalent to such act of vAmanan)rAmAnusa nURRanthAdhi – 40
irAmAnusanemperumAnAr,rAmAnusa nURRanthAdhi – 42
irAmAnusanemperumAnAr,rAmAnusa nURRanthAdhi – 47
irAmAnusansuch emperumAnAr,rAmAnusa nURRanthAdhi – 53
irAmAnusanemperumAnAr,rAmAnusa nURRanthAdhi – 58
iRAmAnusanemperumAnAr,rAmAnusa nURRanthAdhi – 59
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 60
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 65
irAmAnusan(but) emperumAnAr,rAmAnusa nURRanthAdhi – 69
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 72
irAmAnusan(such) emperumAnAr,rAmAnusa nURRanthAdhi – 74
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 79
irAmAnusanemperumAnAr,rAmAnusa nURRanthAdhi – 82
irAmAnusanis emperumAnAr, whorAmAnusa nURRanthAdhi – 87
irAmAnusansuch emperumAnAr,rAmAnusa nURRanthAdhi – 88
irAmAnusa nthat is, emperumAnAr,rAmAnusa nURRanthAdhi – 91
irAmAnusanthat is, emperumAnAr,rAmAnusa nURRanthAdhi – 93
irAmAnusansuch emperumAnArrAmAnusa nURRanthAdhi – 94
irAmAnusanemperumAnAr,rAmAnusa nURRanthAdhi – 95
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 97
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 98
irAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 103
irAmAnusanof emperumAnAr,rAmAnusa nURRanthAdhi – 108
irAmAnusan ennum kAr thannaithat is emperumAnAr who is the rainy cloud (extremely generous); he himself is the cloud – such generosity.rAmAnusa nURRanthAdhi – 24
irAmAnusan enRuemperumAnAr isrAmAnusa nURRanthAdhi – 5
irAmAnusan enRu sollumindo the reciting of divine name of such emperumAnAr;rAmAnusa nURRanthAdhi – 43
irAmAnusan manaththuis the mind of emperumAnAr;rAmAnusa nURRanthAdhi – 106
irAmAnusan seyyum sEmangaL(such) protections that emperumAnAr gives,rAmAnusa nURRanthAdhi – 39
irAmAnusan thanemperumAnArsrAmAnusa nURRanthAdhi – 15
irAmAnusan thanemperumAnArsrAmAnusa nURRanthAdhi – 34
iramAnusan thansuch emperumAnArsrAmAnusa nURRanthAdhi – 50
irAmAnusan thanemperumAnArrAmAnusa nURRanthAdhi – 54
irAmAnusan thanemperumAnArsrAmAnusa nURRanthAdhi – 61
irAmAnusan thannaito such emperumAnArrAmAnusa nURRanthAdhi – 11
irAmAnusan thannaiemperumAnAr whorAmAnusa nURRanthAdhi – 66
irAmAnusan thannaiemperumAnArrAmAnusa nURRanthAdhi – 96
irAmAnusan thiru nAmambeing such divine name. emperumAnAr,rAmAnusa nURRanthAdhi – 44
irAmAnusan vandhusuch emperumAnAr came andrAmAnusa nURRanthAdhi – 41
irAmAnusanaiemperumAnAr,rAmAnusa nURRanthAdhi – 6
irAmAnusanaithat is, emperumAnAr,rAmAnusa nURRanthAdhi – 17
irAmAnusanaiemperumAnAr;rAmAnusa nURRanthAdhi – 23
irAmAnusanaiemperumAnAr,rAmAnusa nURRanthAdhi – 26
irAmAnusanaithat is emperumAnAr;rAmAnusa nURRanthAdhi – 31
irAmAnusanaisuch emperumAnAr,rAmAnusa nURRanthAdhi – 46
irAmAnusanaiof emperumAnAr,rAmAnusa nURRanthAdhi – 55
irAmAnusanaiemperumAnArrAmAnusa nURRanthAdhi – 56
irAmAnusanaiof (such) emperumAnAr;rAmAnusa nURRanthAdhi – 57
irAmAnusanaiemperumAnArrAmAnusa nURRanthAdhi – 68
irAmAnusanaisuch emperumAnArrAmAnusa nURRanthAdhi – 73
irAmAnusanaiemperumAnAr;rAmAnusa nURRanthAdhi – 85
irAmAnusanaisuch emperumAnAr;rAmAnusa nURRanthAdhi – 86
irAmAnusanaiof emperumAnArrAmAnusa nURRanthAdhi – 90
irAmAnusanaisuch emperumAnAr;rAmAnusa nURRanthAdhi – 105
irAmAnusarkkuin the matters of such emperumAnArrAmAnusa nURRanthAdhi – 10
irAmAnusaRkuof emperumAnArrAmAnusa nURRanthAdhi – 77
irAmAusAOh emperumAnArrAmAnusa nURRanthAdhi – 107
irAmAusa!Oh udaiyavar!rAmAnusa nURRanthAdhi – 100
irAmAyaNam ennum paththi veLLamthe ocean of devotion that is SrI rAmAyaNamrAmAnusa nURRanthAdhi – 37
iRandhadhusuch kali crushed, as said in kaliyum kedum [thiruvAimozhi – 5.2.1]rAmAnusa nURRanthAdhi – 49
irangumso thinksrAmAnusa nURRanthAdhi – 27
iRavainaithe established masterrAmAnusa nURRanthAdhi – 9
irubeing in two ways based on good and bad deedsrAmAnusa nURRanthAdhi – 62
iru(such karmas) of two categories in the form of good and bad deeds,rAmAnusa nURRanthAdhi – 101
iru nilaththil(whereas) in the big world,rAmAnusa nURRanthAdhi – 23
iru vinaihuge sinsrAmAnusa nURRanthAdhi – 43
iru vinai theerththAnand removed such big sinsrAmAnusa nURRanthAdhi – 52
irukkilumand stays put in one place like a tree; even then,rAmAnusa nURRanthAdhi – 75
iruL(but its) darkness of ignorance (prevents that);rAmAnusa nURRanthAdhi – 9
iruLand was covered in darkness;rAmAnusa nURRanthAdhi – 91
iruL koNdacreated due to lack of knowledge;rAmAnusa nURRanthAdhi – 39
iruL surandhuthat is, there was such excessive thamas (mental darkness)rAmAnusa nURRanthAdhi – 91
irum kavigaLbig poems that would highlight the qualitiesrAmAnusa nURRanthAdhi – 90
irundhAnand presentrAmAnusa nURRanthAdhi – 47
irundhEnthus achieving the objective and being ardent;rAmAnusa nURRanthAdhi – 62
irundhuwould be focused / alwaysrAmAnusa nURRanthAdhi – 102
irunilamthe big earthrAmAnusa nURRanthAdhi – 61
iruppidamis the place of aboderAmAnusa nURRanthAdhi – 105
iruppidamhis places of residence arerAmAnusa nURRanthAdhi – 106
iruppidamto the place of presencerAmAnusa nURRanthAdhi – 106
iruththumkeepsrAmAnusa nURRanthAdhi – 8
iruvOmukkufor us bothrAmAnusa nURRanthAdhi – 48
Is there anything more planned to be doneis the meaning.rAmAnusa nURRanthAdhi – 77
isaiyagillA(who are) not accepting/thinking thatrAmAnusa nURRanthAdhi – 5
isaiyath thoduththuthat are matched together;rAmAnusa nURRanthAdhi – 6
ith thalaththuin this place,rAmAnusa nURRanthAdhi – 49
ith tharaNiyOrkatkuto the ones in this world, as said in aRivinAl kuRaivilam [thiruvAimozhi – 4.8.5] (we do not have interest in those matters that are not liked by emperumAn),rAmAnusa nURRanthAdhi – 73
ittuby keepingrAmAnusa nURRanthAdhi – 98
iv aruLthis grace for that,rAmAnusa nURRanthAdhi – 104
iv Aruyirkkufor this AthmA.rAmAnusa nURRanthAdhi – 67
ivaithese divine feet (of yours).rAmAnusa nURRanthAdhi – 76
ivai nAnguthese four are the goalsrAmAnusa nURRanthAdhi – 40
ivvulagaththuto this world which follows adharma (non-virtuous ways);rAmAnusa nURRanthAdhi – 47
iyal senni(emperumAnAr) having a divine head that holds (such divine feet) as decorationrAmAnusa nURRanthAdhi – 11
iyalumby words (formation)rAmAnusa nURRanthAdhi – 6
iyalvaiyum pArththuand seeing such bad ways (of me),rAmAnusa nURRanthAdhi – 70
iyalvu idhu enRuis developedrAmAnusa nURRanthAdhi – 5
iyalvu kaNduseeing such nature ofrAmAnusa nURRanthAdhi – 54
izhaiyArhaving such ornaments, and wearing of which is their identity – such womens –rAmAnusa nURRanthAdhi – 42
izhandhu(and) not gettingrAmAnusa nURRanthAdhi – 79
izhukkua blemishrAmAnusa nURRanthAdhi – 101
izhukku idhu enRuthis (your coming in to my mind) is a black markrAmAnusa nURRanthAdhi – 27
kadakkum(and one who has) carefully avoidedrAmAnusa nURRanthAdhi – 7
kadalunder sea that is ofrAmAnusa nURRanthAdhi – 36
kadalby ocean,rAmAnusa nURRanthAdhi – 102
kadal aLavAyaseas that surround all four sidesrAmAnusa nURRanthAdhi – 59
kadam = kadanway to dorAmAnusa nURRanthAdhi – 12
kadam koNdu(they) think that it (the divine feet) is the goal for their naturerAmAnusa nURRanthAdhi – 12
kadaththalto understand our true nature and avoidrAmAnusa nURRanthAdhi – 7
kAdhalsuch overflowing flood of bhakthi (devotion)rAmAnusa nURRanthAdhi – 15
kAdhal aLaRuin the mud slush that is the love towards them,rAmAnusa nURRanthAdhi – 42
kAdhal seyyAnot be friends withrAmAnusa nURRanthAdhi – 12
kAdhalanand He who is friendlyrAmAnusa nURRanthAdhi – 28
kadi(that which is) having fragrantrAmAnusa nURRanthAdhi – 55
kadifragrance.rAmAnusa nURRanthAdhi – 55
kadi koNdathe fragrantrAmAnusa nURRanthAdhi – 37
kaihands; in it as said in chalasya rUpam adhyanthajavE nAntharithAnilam, chakra svarUpancha manOdhaththE vishNu:karEsthitham [SrIvishNu purANam], (~ the disc in the hands of emperumAn can fly faster than vAyu, it is representative of manas thathvam) being the representative of manas (mind) thathvam,rAmAnusa nURRanthAdhi – 33
kaiththa(emperumAnAr) destroyedrAmAnusa nURRanthAdhi – 24
kaiththananand divined his winning ofrAmAnusa nURRanthAdhi – 72
kaiyil kani annaand like a fruit in own hand, which would be easy and obviousrAmAnusa nURRanthAdhi – 103
kaiyil kani annalike a gooseberry fruit in the palm of the hand (that is, easily and fruitfully),rAmAnusa nURRanthAdhi – 104
kaiyummy handsrAmAnusa nURRanthAdhi – 102
kaL Ar pozhil(Having) gardens with lot of honeyrAmAnusa nURRanthAdhi – 2
kalagaraithose who confuse/agitaterAmAnusa nURRanthAdhi – 72
kalaiby all the sAsthrasrAmAnusa nURRanthAdhi – 17
kalaidivined prabandhams that are in the form of SAsthram,rAmAnusa nURRanthAdhi – 88
kalai sol pathikkumcompiled the words from sAsthram like setting the stones of gems (in an ornament)rAmAnusa nURRanthAdhi – 14
kaLaindhuremovedrAmAnusa nURRanthAdhi – 103
kalikali yugarAmAnusa nURRanthAdhi – 16
kalibustling; or, strength then it talks about the richness of earth;rAmAnusa nURRanthAdhi – 88
kali iruLEthamas in the form of ignorance instigated by kali yugamrAmAnusa nURRanthAdhi – 59
kali mikkabustling with ploughs, planting, reaping, etc.,rAmAnusa nURRanthAdhi – 88
kali porumkali would gain upper hand and oppress them.rAmAnusa nURRanthAdhi – 87
kaLippuRRadhuthat vEdham felt proud that there is no problem anymore for it;rAmAnusa nURRanthAdhi – 54
kaLiRennalike a male elephantrAmAnusa nURRanthAdhi – 63
kaLiRennameans, being such that could be said as a male elephant. In the whole phrase, the emphasis is on prayer to emperumAnAr that amudhanAr be in love with emperumAnAr like how male elephant goes behind with full focus towards female elephant.rAmAnusa nURRanthAdhi – 63
kaliyAldefects of kali yugam [4th in the yuga cycle of sath, thrEthA, dhvApara and kali]; due to that,rAmAnusa nURRanthAdhi – 32
kallAr(the worldly people) are not learning that name and followrAmAnusa nURRanthAdhi – 44
kamalamlotus flowersrAmAnusa nURRanthAdhi – 49
kamalap padhangaL(His) divine feet that are enjoyable like the good qualities of blooming lotus,rAmAnusa nURRanthAdhi – 2
kAmamaffection/loverAmAnusa nURRanthAdhi – 40
kAmamumaffection/love (4),rAmAnusa nURRanthAdhi – 40
kAmipparlove to knowrAmAnusa nURRanthAdhi – 44
kAmuRulove him,rAmAnusa nURRanthAdhi – 53
kaNeyesrAmAnusa nURRanthAdhi – 102
kaN karudhidumeyes will contemplate – says due to chEthana samAdhi (it is not the eyes themselves, but the AthmA that directs the eyes);rAmAnusa nURRanthAdhi – 102
kAN thaguwhich befit seeing,rAmAnusa nURRanthAdhi – 31
kaN thuyilHe is in sleeping position,rAmAnusa nURRanthAdhi – 105
kANaseeing your highness at all timesrAmAnusa nURRanthAdhi – 102
kANagillArwould not look atrAmAnusa nURRanthAdhi – 5
kANakillAcould not see that He is our master;rAmAnusa nURRanthAdhi – 41
kanalumand agni the fire deity that came as a help to themrAmAnusa nURRanthAdhi – 22
kAnamum kallum kadalumindiscriminately in all of the places of forest, mountain, and sea;rAmAnusa nURRanthAdhi – 14
kANdalumEas I saw in this wayrAmAnusa nURRanthAdhi – 84
kaNdamaithe way he made them to see himrAmAnusa nURRanthAdhi – 10
kaNdavar sindhaithe heart of those who see it,rAmAnusa nURRanthAdhi – 55
kaNdavar sindhai kavarumcan be adjective for periya perumAL (who attracts those who see Him)rAmAnusa nURRanthAdhi – 55
kaNduI saw such emperumAnAr as he showed himself to merAmAnusa nURRanthAdhi – 24
kaNduafter considering (the whole Sasthram, brought out)rAmAnusa nURRanthAdhi – 36
kaNduseeing such state,rAmAnusa nURRanthAdhi – 69
kaNdu koNdEnI recognized him as is thatrAmAnusa nURRanthAdhi – 84
kaniyumand becomes fond ofrAmAnusa nURRanthAdhi – 37
kanjanaiat kamsanrAmAnusa nURRanthAdhi – 28
kaNNa mangaiyuL ninRAnaithat is the emperumAn blessing us standing in thirukkaNNamangairAmAnusa nURRanthAdhi – 17
kaNNanaisarvESvaran who is easy to attain for His devoteesrAmAnusa nURRanthAdhi – 104
kaNNanukkE Amis to be towards sarvESvaran; andrAmAnusa nURRanthAdhi – 40
kaNNuLLumeyes, andrAmAnusa nURRanthAdhi – 92
kaNNuRa niRkilumstood making Himself visible (through such incarnations),rAmAnusa nURRanthAdhi – 41
kANumthat can help seerAmAnusa nURRanthAdhi – 9
kAppadharkku enRuto protectrAmAnusa nURRanthAdhi – 33
kAppidumsaying un sevvadi sevvi thirukkAppu [thiruppallANdu 1] thus doing mangaLAsAsanam to Him;rAmAnusa nURRanthAdhi – 15
kAr Eylike the cloud that pours without reservation on sea and land, you who helps in all aspect, (Ey like / similar to)rAmAnusa nURRanthAdhi – 25
kAr koNdaof helping in all the matters at all times, which has won the rainy cloud (in its generosity);rAmAnusa nURRanthAdhi – 83
kaRaiblack indicates rage/anger.rAmAnusa nURRanthAdhi – 28
kaRai koNdawho was having ragerAmAnusa nURRanthAdhi – 28
karaNam ivaithese senses of the body;rAmAnusa nURRanthAdhi – 67
karaNangaL yAvumall the faculties/sensesrAmAnusa nURRanthAdhi – 69
kari mukaththAnumand gaNapathy who is of elephant facerAmAnusa nURRanthAdhi – 22
kAriya vaNmaitheir distinguished practicingrAmAnusa nURRanthAdhi – 11
kaRpagamhe is very generous, andrAmAnusa nURRanthAdhi – 53
kaRpakamand very generous like kaRpakam (tree that gives anything wished for),rAmAnusa nURRanthAdhi – 99
kaRRawho learned that Agamam;rAmAnusa nURRanthAdhi – 99
kaRRArThose who have learned wellrAmAnusa nURRanthAdhi – 86
kaRRavarthe knowledgeable onesrAmAnusa nURRanthAdhi – 53
kArththikaiyAnumsubrahmaNyan who is called kArthikEyan due to connection of kruththikA starrAmAnusa nURRanthAdhi – 22
karudhariyaif one tried to think about it, one would not be able to complete that task (of counting/thinking)rAmAnusa nURRanthAdhi – 53
karudhaRiyawhat is not even imaginable in others mindsrAmAnusa nURRanthAdhi – 78
karudhidumis what it wishes for;rAmAnusa nURRanthAdhi – 102
karudhumtheir living is thinking about him onlyrAmAnusa nURRanthAdhi – 86
karumaththinAlby body (physically)rAmAnusa nURRanthAdhi – 80
karuNaihaving kindnessrAmAnusa nURRanthAdhi – 25
karuNaikkugracerAmAnusa nURRanthAdhi – 81
karuththil pugundhuThinking that if staying at distance it may not be possible to reform his heart, he came and entered into myheart,rAmAnusa nURRanthAdhi – 78
karuththuthe thought in the mindrAmAnusa nURRanthAdhi – 77
karuththubased on how thoughts are based on mind/heart, it talks about manas (mind) only. Like saying sindhai (thought to imply mind which is annihilated along with other faculties of body during total annihilation).rAmAnusa nURRanthAdhi – 78
kAsinikkuin the earth;rAmAnusa nURRanthAdhi – 72
kAsiniyOrpeople of the earthrAmAnusa nURRanthAdhi – 36
kathikkup padhaRibecoming anxious about the benefit of the goal; as said in (poruppidaiyE ninRum punal kuLiththum aindhu neruppidaiyE niRkavum [mUnRAm thiruvanthAdhi – 76] (~ dont have to do difficult penances)rAmAnusa nURRanthAdhi – 14
kattamand lowlyrAmAnusa nURRanthAdhi – 93
kattamkashtam – difficulty/lowlyrAmAnusa nURRanthAdhi – 93
kAttith tharilum(even if you) get me to see therAmAnusa nURRanthAdhi – 104
kAttiya vEdhamsuch vEdham which highlightedrAmAnusa nURRanthAdhi – 54
kattruraiplease tell (me); katturai is a full word;rAmAnusa nURRanthAdhi – 92
kAttumwas shown (to us) byrAmAnusa nURRanthAdhi – 10
katturaiyour highness! please explain yourselfrAmAnusa nURRanthAdhi – 92
kavarumwhich would stealrAmAnusa nURRanthAdhi – 55
kavi(as) poems;rAmAnusa nURRanthAdhi – 14
kavi pORRi seyyEnwill not praise with poetic wordsrAmAnusa nURRanthAdhi – 35
kavigaLil(and towards) poemsrAmAnusa nURRanthAdhi – 6
kayalfishrAmAnusa nURRanthAdhi – 108
kayavarsuch kudhrushtis (mis-interpreters) who cause confusionrAmAnusa nURRanthAdhi – 93
kAyndharagedrAmAnusa nURRanthAdhi – 28
kAyndha nimalanHe who does not have any blemishes/shortcomingsrAmAnusa nURRanthAdhi – 28
kAyndhananhe drove awayrAmAnusa nURRanthAdhi – 77
kazhaldivine feetrAmAnusa nURRanthAdhi – 49
kazhal keezhunder such divine feetrAmAnusa nURRanthAdhi – 31
kazhal pidiththusurrendering to the divine feet of ,rAmAnusa nURRanthAdhi – 62
kazhanihaving fieldsrAmAnusa nURRanthAdhi – 88
kazharkaNiyumbeing devoted to such periya perumALs divine feet, in the pinnacle of subservience {not seeking any other perumAL of any other dhivya dhEsam},rAmAnusa nURRanthAdhi – 13
kedato destroy such darkness (starting from anbE thagaLiyA to gyAnach chudar viLakku ERRinEn [iraNdAm 1]) thiruvanthAdhirAmAnusa nURRanthAdhi – 9
kedukkumremovedrAmAnusa nURRanthAdhi – 93
keerththihaving fame due to his qualities,rAmAnusa nURRanthAdhi – 26
keerththi(and who is) having such famerAmAnusa nURRanthAdhi – 56
keerththiauspicious qualities,rAmAnusa nURRanthAdhi – 82
keerththidivine gloryrAmAnusa nURRanthAdhi – 103
keerththi irAmAnusAOh emperumAnAr having many glories!rAmAnusa nURRanthAdhi – 92
keerththiyinAlby his fame whichrAmAnusa nURRanthAdhi – 77
kELvanHer husband (is emperumAn); His –rAmAnusa nURRanthAdhi – 33
kELvimeanings that are learned by listening (SravaNam);rAmAnusa nURRanthAdhi – 92
kELviyan Akki(he) made me get such knowledge (as I heard from his advises),rAmAnusa nURRanthAdhi – 82
kidaiththu aRiyAdhunot getting directly (in a straight forward manner)rAmAnusa nURRanthAdhi – 96
kidakkilumimmersed inrAmAnusa nURRanthAdhi – 104
kiLarndha(that is grown without any deficiency)rAmAnusa nURRanthAdhi – 103
kiLarum thuNivuutmost faithrAmAnusa nURRanthAdhi – 96
kiLarum thuNivugrowing faith/courage;rAmAnusa nURRanthAdhi – 96
kIrththiis the excellencerAmAnusa nURRanthAdhi – 12
kitti(he) came without backing offrAmAnusa nURRanthAdhi – 93
kizhangodu(the sins) along with the root that is the scent of such sins which can be the cause of regrowth of such sins;rAmAnusa nURRanthAdhi – 93
kizhiththavaneasily tore awayrAmAnusa nURRanthAdhi – 103
kO ildivine placerAmAnusa nURRanthAdhi – 37
kodhiththidaand suffer in that fire of fearrAmAnusa nURRanthAdhi – 50
koduththuby giving them as wealthrAmAnusa nURRanthAdhi – 66
kOkkula mannaraiof kings who are based on their being born in the kshathriya family, and not those who ruled based on their being wealthy etc.,rAmAnusa nURRanthAdhi – 56
kOLand strong (prabalam)rAmAnusa nURRanthAdhi – 61
koLgaihaving such thingrAmAnusa nURRanthAdhi – 12
koLgaisvabhAvamrAmAnusa nURRanthAdhi – 14
koLLawhat one prays for (from you), they could get all that,rAmAnusa nURRanthAdhi – 27
koLLai(I having) abundantrAmAnusa nURRanthAdhi – 50
kolli kAvalansrI kulasEkarap perumALrAmAnusa nURRanthAdhi – 14
kolli kAvalan sol pathikkum kalaik kavidue to the overflowing involvement, srI kulasEkarap perumAL wrote about it as poetry, like filling a jewel with gems, and is in the form of sAsthram.rAmAnusa nURRanthAdhi – 14
koLLumOne(s) who consider(s)rAmAnusa nURRanthAdhi – 57
kOnaithat is the sarvESvaran;rAmAnusa nURRanthAdhi – 51
koNdahidden without anyones knowledgerAmAnusa nURRanthAdhi – 36
koNdahaving somethingrAmAnusa nURRanthAdhi – 83
koNdaland helping everyone in all the ways using such qualities,rAmAnusa nURRanthAdhi – 60
kONdal anaiyawho is helpful to every one, and so can be compared to clouds,rAmAnusa nURRanthAdhi – 74
koNdalai(emperumAnAr who is) very generous (like the rainy cloud),rAmAnusa nURRanthAdhi – 55
koNduby acceptingrAmAnusa nURRanthAdhi – 101
kongai thangumstaying only in their breasts and not in any other parts,rAmAnusa nURRanthAdhi – 42
konjiexplains in a partial way about something – cannot complete. (killAdhu – will not praise even a little, about others).rAmAnusa nURRanthAdhi – 28
konjip parava killAdhuwould not free up to speak aboutrAmAnusa nURRanthAdhi – 28
kOpamanger,rAmAnusa nURRanthAdhi – 103
kOvaluL mAmalarAL thannodum Ayanaiin thirukkOvalUr with sridhEvi (thirumagaL), in krishNAvathAram where he showed up for everyone to see his piousness towards his devotees;rAmAnusa nURRanthAdhi – 10
kozhun dhaNdambeautiful stick, that isrAmAnusa nURRanthAdhi – 64
kozhundhuand who is the headrAmAnusa nURRanthAdhi – 60
kozhundhuAlso can be said as head (shoot, blossoming tip of a tree). With the clan/group as the root, and emperumAnAr as the top part, like how if there is any dryness in the root then the shoots would first dry up, if there is any danger to this (SrIvaishNava) clan, then it is emperumAnAr who would be having his divine face go dull.rAmAnusa nURRanthAdhi – 60
kozhundhu vittuand it becomes more and more shining and strongrAmAnusa nURRanthAdhi – 27
kozhundhu vittuflourishes more and morerAmAnusa nURRanthAdhi – 61
kozhundhu vittuthe karmas are present and flourishing .rAmAnusa nURRanthAdhi – 61
kudi koNdaof its livingrAmAnusa nURRanthAdhi – 37
kUdiya pinafter surrendering torAmAnusa nURRanthAdhi – 7
kulaiya(emperumAnAr debated against them) to be destroyed;rAmAnusa nURRanthAdhi – 46
kulaviya pARkadalumand, the place he descended to and is staying in reclining position for protecting His devotees – so celebrate the distinguished ones – such divine milky ocean (thiruppARkadal),rAmAnusa nURRanthAdhi – 76
kulAvumwho celebrate after losing to such naturerAmAnusa nURRanthAdhi – 55
kUrand sharp,rAmAnusa nURRanthAdhi – 56
kUr Azhi koNduusing the sharp divine disc;rAmAnusa nURRanthAdhi – 74
kuRaippadhudivined His cutting ofrAmAnusa nURRanthAdhi – 74
kuRaippadhucutting off; sidhaippadhu – destroying;rAmAnusa nURRanthAdhi – 74
kuRaivu aRRuit is being so without any shortcomingsrAmAnusa nURRanthAdhi – 27
kuRaiyalthe one having thiruk kuRaiyalUr as his birth place,rAmAnusa nURRanthAdhi – 2
kuRaiyalbeing the lord of such place thirukkuRaiyalUr,rAmAnusa nURRanthAdhi – 88
kUraththAzhvAnkUrAththAzhvAnrAmA nusa nURRanthAdhi – 7
kUrndhadhugrewrAmAnusa nURRanthAdhi – 71
kuRRamthe defects, (since they know that)rAmAnusa nURRanthAdhi – 5
kuRRam ellAmblemishes, which are all,rAmAnusa nURRanthAdhi – 50
kuRRam ellAm padhiththahaving all blemishes embedded,rAmAnusa nURRanthAdhi – 65
kurugaione having thirunagari as his residence,rAmAnusa nURRanthAdhi – 54
kurugaip pirAnthe chief of such thirunagari – AzhvAr,rAmAnusa nURRanthAdhi – 20
kurugaip pirAnthat is (AzhvAr) thirunagari; its lord, that is nammAzhvAr; hisrAmAnusa nURRanthAdhi – 29
kURumthat are as said in viLambum ARu samayamum [thiruvAimozhi – 4.10.9]; if we said some words they also would come up with just some arguments, and would not provide arguments that are amicable to the pramANams (authentic texts), and so they are limited to just using some arbitrary words;rAmAnusa nURRanthAdhi – 46
kURumto establish rudhran as supreme; they talked based on their creations of new and many explanations,rAmAnusa nURRanthAdhi – 91
kuRumbu seyand setting vEdhas aside (in to a corner),rAmAnusa nURRanthAdhi – 99
kUtticombining therAmAnusa nURRanthAdhi – 8
kUttum(his grace) which can help join me with themrAmAnusa nURRanthAdhi – 29
kuvalayaththEin this world where each such philosophy was ruling in their own ways,rAmAnusa nURRanthAdhi – 46
kuvalayaththEin this world where you are ruling as if it is yoursrAmAnusa nURRanthAdhi – 64
kUzh (ellAm) aRRadhuall doubts were gone;rAmAnusa nURRanthAdhi – 65
mAextremely worship worthyrAmAnusa nURRanthAdhi – 35
mAof those loving ones,rAmAnusa nURRanthAdhi – 37
mAmost worshippablerAmAnusa nURRanthAdhi – 62
mA thagavAlumand by his utmost kindness (which cannot bear to see the wrong paths (of the people)),rAmAnusa nURRanthAdhi – 73
madangallion; Saying kiLarndha pon Agam also can mean, gold like body that is capable of opposing emperumAn.rAmAnusa nURRanthAdhi – 103
madangalAy(incarnated) as narasimha,rAmAnusa nURRanthAdhi – 103
madhamAymadness,rAmAnusa nURRanthAdhi – 64
mAdhavansarvESvaran, the husband of SrI (lakshmI),rAmAnusa nURRanthAdhi – 66
mAdhavanESriya:pathi (emperumAn, husband of thAyAr) HimselfrAmAnusa nURRanthAdhi – 41
madhi inmaiyAl(and) due to my foolishnessrAmAnusa nURRanthAdhi – 6
madhi mayangiknowledge gets muddledrAmAnusa nURRanthAdhi – 101
madhi puraiyumlike the moon which removes heat, and which gives delight,rAmAnusa nURRanthAdhi – 73
madhiyAdhu maRRoru pERudo not consider other benefits/goals as having any significancerAmAnusa nURRanthAdhi – 57
madhiyiliyEnI who am not having knowledgerAmAnusa nURRanthAdhi – 46
mAdhuperiya pirAttiAr (srI mahAlakshmi),rAmAnusa nURRanthAdhi – 1
magizhndhuimplies liking, so uvandhu – is with liking, and supporting / taking it up. (I would not do that, says amudhanAr about other things).rAmAnusa nURRanthAdhi – 94
mAlaifor everything other than Him, he is the protector; He is having such a glory;rAmAnusa nURRanthAdhi – 15
mAlaiyumdivine garland, andrAmAnusa nURRanthAdhi – 13
malarand enjoyablerAmAnusa nURRanthAdhi – 35
malarand enjoyablerAmAnusa nURRanthAdhi – 37
malarand most enjoyablerAmAnusa nURRanthAdhi – 62
malarand are enjoyable,rAmAnusa nURRanthAdhi – 76
malar adikkudivine feet whose enjoyability is unsurpassed;rAmAnusa nURRanthAdhi – 57
malindhaare filled in therAmAnusa nURRanthAdhi – 1
mAlirunchOlai ennumwhat is famously known as thirumAlirunchOlairAmAnusa nURRanthAdhi – 106
mAmalarALby periya pirAttiyAr,rAmAnusa nURRanthAdhi – 60
mAmalarAL nAyakanthAyArs husbandrAmAnusa nURRanthAdhi – 42
mAmuni ennumdistinguished muni (deliberates)rAmAnusa nURRanthAdhi – 16
man(manniya) – with ever existing groups ofrAmAnusa nURRanthAdhi – 30
maN misaiIn the earth,rAmAnusa nURRanthAdhi – 41
maN ulagilin the worldrAmAnusa nURRanthAdhi – 54
manakkuRRamhaving faults in their mindrAmAnusa nURRanthAdhi – 5
manamin the mindrAmAnusa nURRanthAdhi – 27
manamheart;rAmAnusa nURRanthAdhi – 46
manammindrAmAnusa nURRanthAdhi – 89
manammindrAmAnusa nURRanthAdhi – 102
manam kaniyArwould not think in their mind about them as ripe fruit (that everything has come together nicely).rAmAnusa nURRanthAdhi – 17
maNam tharumpossesses the fragrancerAmAnusa nURRanthAdhi – 60
manamEOh the mind which is together with me in both the times of bondage and liberation (bandham and mOksham)rAmAnusa nURRanthAdhi – 31
manamEOh mind,rAmAnusa nURRanthAdhi – 98
manaththagaththEwould keep deep in their mindsrAmAnusa nURRanthAdhi – 23
manaththAlby mindrAmAnusa nURRanthAdhi – 80
manaththilin the mind ofrAmAnusa nURRanthAdhi – 66
mANda pinbut which was completely removed by the two earlier AzhvArs; after that,rAmAnusa nURRanthAdhi – 10
mANdanarwere all finishedrAmAnusa nURRanthAdhi – 99
mAndhakillAdhuit would not accept/consumerAmAnusa nURRanthAdhi – 100
mAndharpeople (who)rAmAnusa nURRanthAdhi – 5
mAndharThey who have got the birth that enables them to do all these,rAmAnusa nURRanthAdhi – 90
maNdi vandhuhe came pushing you all asiderAmAnusa nURRanthAdhi – 64
manisaraieven though they have been born as humans and are eligible/able to enjoy (the divine feet),rAmAnusa nURRanthAdhi – 2
manisarailowly peoplerAmAnusa nURRanthAdhi – 86
manna(they) surrendered to a nd stayed with (emperumAnAr)rAmAnusa nURRanthAdhi – 1
mannafor emperumAnArs divine feet to reside in our head (nithya vAsam) (prApya siddhi)rAmAnusa nURRanthAdhi – 108
manna vaippavarand would strongly establish (the vEdhas and its true meanings).rAmAnusa nURRanthAdhi – 9
manni vAzhato live under it,rAmAnusa nURRanthAdhi – 1
maNNin thalaththuin to the earthrAmAnusa nURRanthAdhi – 95
manniyathat which could not be rid of even if tried hardrAmAnusa nURRanthAdhi – 10
manniya sIr thanakkuever present auspicious qualities,rAmAnusa nURRanthAdhi – 5
mannuis the place ofrAmAnusa nURRanthAdhi – 1
mannuwhich is filled in the mind ofrAmAnusa nURRanthAdhi – 1
mannumatching each other and well setrAmAnusa nURRanthAdhi – 35
mannuwell set matching each otherrAmAnusa nURRanthAdhi – 62
mannuother than the ones that match with each otherrAmAnusa nURRanthAdhi – 97
mannumwhich alwaysrAmAnusa nURRanthAdhi – 60
mannumShe who is residing permanently as agalakillEn iRaiyum [thiruvAimozhi – 6.10.10] (would not leave ever), (SrayathE (surrendered to Him))rAmAnusa nURRanthAdhi – 108
maRaisuch vEdhAsrAmAnusa nURRanthAdhi – 11
maRaican be said as VedharAmAnusa nURRanthAdhi – 13
maRaithiruvAimozhi that is thamizh vEdhamrAmAnusa nURRanthAdhi – 46
maRaivEdhamrAmAnusa nURRanthAdhi – 87
maRai(they who) while accepting vEdhas,rAmAnusa nURRanthAdhi – 88
maRai nAlumrig, etc., the four vEdhas,rAmAnusa nURRanthAdhi – 95
mARai neRi thannaipath of vEdhamrAmAnusa nURRanthAdhi – 72
maRaigaLaivEdhas,rAmAnusa nURRanthAdhi – 18
maRaik kuRumbaiphilosophies of mis-interpreters who were making mischief on vEdhas and were propagating it that way and were pushing true meanings aside;rAmAnusa nURRanthAdhi – 77
maRaip poruL enRuas the meanings of vEdhas;rAmAnusa nURRanthAdhi – 93
maRaiyinof vEdham which is eternal, authorless, distinguished in comparison to the other pramANams such as perception and inference, and is most trustworthy, and reminds sentient entities about good and bad, and is in the form of instructions/commands,rAmAnusa nURRanthAdhi – 74
maRaiyin kuruththin poruLaiyummeanings of vEdhAntharAmAnusa nURRanthAdhi – 8
maRaiyinaik kAththuare those who save the vEdhAs from others and from those who give wrong meaningsrAmAnusa nURRanthAdhi – 9
maRaiyumwhile accepting such vEdhas as authoritative reference, as said by thishtathsu vEdhashu (even in the presence of vEdhas),rAmAnusa nURRanthAdhi – 99
mARan(nam)AzhwAr, (like he said in [thiruvAimozhi 8-10-5] kavi amudham nugarchchi uRumO muzhudhum)rAmAnusa nURRanthAdhi – 1
mARanthat is, what nammAzhvArrAmAnusa nURRanthAdhi – 19
mARanAzhvArrAmAnusa nURRanthAdhi – 64
mARan paNiththadivined by AzhvAr,rAmAnusa nURRanthAdhi – 46
maraNam adaiviththa(krishNan) made them get deathrAmAnusa nURRanthAdhi – 67
maRavAdhavargaL yavaris always thought aboutrAmAnusa nURRanthAdhi – 80
mARi nadappana(such divine feet) is of nature of each of the feet walking one after the other;rAmAnusa nURRanthAdhi – 50
mARillaithere is no equal to therAmAnusa nURRanthAdhi – 81
mARRato remove (such darkness),rAmAnusa nURRanthAdhi – 8
mARRellA uyirumthe group of jeevAthmAs (and non-sentient) which are different (from such brahmam)rAmAnusa nURRanthAdhi – 58
maRRonRaiother worldly mattersrAmAnusa nURRanthAdhi – 56
maRRonRu kAttiby showing something else.rAmAnusa nURRanthAdhi – 100
maRROr nilai illaithere is no other sustenance,rAmAnusa nURRanthAdhi – 73
maRROr poyp poruLa false meaning that is outside of that,rAmAnusa nURRanthAdhi – 78
maRRuother than himrAmAnusa nURRanthAdhi – 57
maRRu ARuother meansrAmAnusa nURRanthAdhi – 45
maRRuk kAraNam illaithere is no other reason,rAmAnusa nURRanthAdhi – 51
maRRuLAr tharamO­would others be any match to be able to do that?rAmAnusa nURRanthAdhi – 39
maRRup pERu onRillaithere is no other goal;rAmAnusa nURRanthAdhi – 45
mARuconcurrence.rAmAnusa nURRanthAdhi – 81
maruLWith all the ignorancerAmAnusa nURRanthAdhi – 91
maruL koNduwe had lost our sensibility;rAmAnusa nURRanthAdhi – 39
maruL seRindhOrsuch knowledge being flawed – having such flawed mindrAmAnusa nURRanthAdhi – 63
maruL surandhagenerated by the lack of knowledge (avidhyA);rAmAnusa nURRanthAdhi – 4
maruL surandhuthey have got increased confusion of knowledgerAmAnusa nURRanthAdhi – 90
mArvanone who is having beautiful divine chestrAmAnusa nURRanthAdhi – 60
mauli sUzhginRa malaiyaigarland worn on the thirumudi (divine head)rAmAnusa nURRanthAdhi – 16
mayakkidalplease do not besot merAmAnusa nURRanthAdhi – 100
mayakkumake the mind besotten.rAmAnusa nURRanthAdhi – 101
mayakkumwhich create destruction of knowledgerAmAnusa nURRanthAdhi – 101
mayal ­madness/loss of sense (due to love).rAmAnusa nURRanthAdhi – 35
mayal koNdulose their staterAmAnusa nURRanthAdhi – 6
mayal perugum irAmAnusanthat would drive emperumAnAr crazy due to love;rAmAnusa nURRanthAdhi – 35
mAyanAs said in pArtham rathinam AthmAnancha sArathim sarvalOka sAkSikam chakAra, (having arjunan as rider, Himself as driver it, witnessed by everyone), by the happenings of being a charioteer He made it famous in the world about His subservience to His devotees, such emperumAn –rAmAnusa nURRanthAdhi – 68
mAyanthat is, sarvESvaran having the wonder of uRanguvAn pOl yOgu sey [thiruvAimozhi – 5.4.1] (~In deep meditation, as if in sleep);rAmAnusa nURRanthAdhi – 105
mAyan enais the sarvESvaran who is wonderful due to his natural qualitiesrAmAnusa nURRanthAdhi – 30
mAyan vandhu iruppidamthe place where such sarvESvaran has come and is stayingrAmAnusa nURRanthAdhi – 106
mAyanukkuFor the sarvESvaran who is having surprising true nature, form, and wealth,rAmAnusa nURRanthAdhi – 106
mAyavansuch sarvESvaran who possesses astonishing powers;rAmAnusa nURRanthAdhi – 67
mAyavanHe having wonderfully great intellect and power,rAmAnusa nURRanthAdhi – 74
mAyumwas deteriorating (that is, loss of being according to the true nature);rAmAnusa nURRanthAdhi – 42
mazhisaikku iRaivanof thirumazhisaip pirAn;rAmAnusa nURRanthAdhi – 12
mazhuvAlUsing parasu (axe)rAmAnusa nURRanthAdhi – 56
mEnmaiyar kUttan allEnI do not belong in those who are having such glory, who have surrendered to emperumAn,rAmAnusa nURRanthAdhi – 83
mEviwho are drawn into such nature of him,rAmAnusa nURRanthAdhi – 55
mEvumatch/fit; that is, attaining;rAmAnusa nURRanthAdhi – 98
mEvudhaRkuabout attaining the goal.rAmAnusa nURRanthAdhi – 98
mEvumas said in rAmAnuja padhachchAyA, being like the inseparable shadow of his feet,rAmAnusa nURRanthAdhi – 26
mEvumthey liked (such knowledge)rAmAnusa nURRanthAdhi – 105
meyin its true form,rAmAnusa nURRanthAdhi – 29
mey gyAnaththu(due to emperumAnAr) having true knowledgerAmAnusa nURRanthAdhi – 24
mey kuRRammy karmas that stay true and well set; well set means that it cannot be gotten rid of by penances or amends (such severe karmas).rAmAnusa nURRanthAdhi – 26
mey madhik kadalhe who is the ocean of knowledge of thathvam,rAmAnusa nURRanthAdhi – 58
mey vinairesult of karma related to the body;rAmAnusa nURRanthAdhi – 103
mey vittuwhen leaving from the body (which gives wrong reflections like thinking that there are many moons when looking in mirrors)rAmAnusa nURRanthAdhi – 58
meykkuRRam neekkiemperumAnAr removed those karmas that were ever present; andrAmAnusa nURRanthAdhi – 26
meymmai koNdathat is, having the truth due to saying what is the truth,rAmAnusa nURRanthAdhi – 64
meymmai kURidilif truth is to be said,rAmAnusa nURRanthAdhi – 45
meyth thavan ennumhe who is the head of the clan of prapannas,rAmAnusa nURRanthAdhi – 93
meyththavanbased on true nature of self he is one having the thapas in the form of SaraNAgathi (surrender) which is the truth;rAmAnusa nURRanthAdhi – 93
meyyaitrue meaningrAmAnusa nURRanthAdhi – 79
meyyanswAmi (master) of truthrAmAnusa nURRanthAdhi – 13
meyyildivine body;rAmAnusa nURRanthAdhi – 104
midai tharu kAlaththuand putting pressure on us; during such time,rAmAnusa nURRanthAdhi – 59
miga vanjiththukeeping it very secretrAmAnusa nURRanthAdhi – 78
migavumwithout bound;rAmAnusa nURRanthAdhi – 71
mikkathe most distinguished authoritative referencerAmAnusa nURRanthAdhi – 59
mikka nal vinaiyilin the highest dharma, that is SaraNAgathi;rAmAnusa nURRanthAdhi – 96
mikka oli pAdalaiperiya thirumozhi, which can be said as oli kezhu pAdal [periya thirumozhi 11.4.10], ha ving beautiful sounds;rAmAnusa nURRanthAdhi – 88
mikka paNdithanhaving gotten unbounded knowledge (and got his goal fulfilled),rAmAnusa nURRanthAdhi – 63
mikka puNNiyanis most virtuous, you see!rAmAnusa nURRanthAdhi – 91
mikka seelam allAlthan his infinite seelam (interacting easily with me the lowly one);rAmAnusa nURRanthAdhi – 2
mikka sOdhiyaiHe who is present with unbounded gloryrAmAnusa nURRanthAdhi – 85
mikka vaNmai seydhushowed unbounded generosity,rAmAnusa nURRanthAdhi – 72
mOdiyumand dhurgairAmAnusa nURRanthAdhi – 22
moiththidinumall came crowding as if this is their only work;rAmAnusa nURRanthAdhi – 17
moiththucome in groupsrAmAnusa nURRanthAdhi – 75
moybeautifulrAmAnusa nURRanthAdhi – 23
moyththaLike swarming a bee hive, it (karma) swarms the AthmA, and is such that it cannot be nullified by experiencing its effect, or by doing any amends,rAmAnusa nURRanthAdhi – 24
moyththuappear visible,rAmAnusa nURRanthAdhi – 75
moyththueach quality of yours would come competing to show its greatness (aham ahamikayA),rAmAnusa nURRanthAdhi – 75
mozhindha(emperumAnAr) explained (the aforementioned) through SrIbhAshyamrAmAnusa nURRanthAdhi – 30
mozhindhida(I am trying) to talk aboutrAmAnusa nURRanthAdhi – 6
mozhindhida muyalginRanantrying to praise his names;rAmAnusa nURRanthAdhi – 6
mozhiyaik kadakkumcannot be described in words (and by mind),rAmAnusa nURRanthAdhi – 7
mudaibad smellrAmAnusa nURRanthAdhi – 96
mudaiththalaibeing of bad smellrAmAnusa nURRanthAdhi – 96
mudhalvanaiyEthe sarvEshwaran who is the cause of such thingsrAmAnusa nURRanthAdhi – 4
mudhugittuas said in muNdan neeran makkaL veppumOdiyangi Odida [thiruchchandha viruththam 71] (rudhran and his people and other dhEvathAs ran away), they ran away showing their back, and then as said in krishNa krishNa mahA bahO jAnEthvAm purushOththamam, after they understood that He is the sarvEsvaran ofrAmAnusa nURRanthAdhi – 22
mudiyaended the side of the opposing ones;rAmAnusa nURRanthAdhi – 51
mukkaN mUrththiyumand rudhran who is in the form of having three eyesrAmAnusa nURRanthAdhi – 22
mukkuRumbAm kuzhiyaithe three dangerous conceits (a favourable opinion of ones own attributes): abhijana – about being born in a noble ancestry; vidhyA- about being a vidhwAn/high education; vruththam – about having good anushtAnam (properly following the words of sAsthram and sampradhAyam);rAmAnusa nURRanthAdhi – 7
mun nALbefore the time of (Him) creating,rAmAnusa nURRanthAdhi – 69
mun sey vinaimy earlier karmas (deeds)rAmAnusa nURRanthAdhi – 71
muna nALgaL ellAmfrom time eternal (till now)rAmAnusa nURRanthAdhi – 24
munbuin the times before thisrAmAnusa nURRanthAdhi – 38
munivaras said in vAsudhEvas sarvam, they think all the time He is everything for usrAmAnusa nURRanthAdhi – 61
munivarkku anRiother than those who meditate about the above;rAmAnusa nURRanthAdhi – 12
muniyArthey would not be vexed that these came;rAmAnusa nURRanthAdhi – 17
munnaip pazha v inaiall eternally existing old karmasrAmAnusa nURRanthAdhi – 4
mUnRu thamizhumin thamizh that is of three categories of iyal (prose), isai (poetry/songs), nAtakam (conversational);rAmAnusa nURRanthAdhi – 44
muppOdhumat all times of the dayrAmAnusa nURRanthAdhi – 23
muRRumeverywhererAmAnusa nURRanthAdhi – 75
Music giving out fragrance is(thiruvAimozhi) having elegance of songs.rAmAnusa nURRanthAdhi – 60
mUththuI lived by being born and until getting oldrAmAnusa nURRanthAdhi – 24
mUvezhukAlas said in irupaththoru kAl arasu kaLai katta [thiruvAimozhi – 6.2.10], twenty one times/generations,rAmAnusa nURRanthAdhi – 56
mUvulagumthe round worlds of three types kruthakam, akruthakam, and kruthakAkruthakamrAmAnusa nURRanthAdhi – 22
muyalginRanan(but I am) trying,rAmAnusa nURRanthAdhi – 6
muzhudhuall his qualities starting with ones like partiality towards His devotees, subservient to His devotees, removal of enemies of His devotees, etc.,rAmAnusa nURRanthAdhi – 51
My state is like said in mUrkkup pEsuginRAn ivan enRu munivAyElum en nAvinukku ARREn [periyAzhvAr thirumozhi5.1.1] (~ I am not able to control my tongue (from praising you) even if you say he is talking foolishly and get angry at me).rAmAnusa nURRanthAdhi – 89
nAtonguerAmAnusa nURRanthAdhi – 102
nadumEwould he set us uprAmAnusa nURRanthAdhi – 98
nadumEestablishing/setting us in a place;rAmAnusa nURRanthAdhi – 98
naibavarkkudecay/distraughtrAmAnusa nURRanthAdhi – 66
naindhuand become weak (due to love)rAmAnusa nURRanthAdhi – 101
naiyaldo not become weakrAmAnusa nURRanthAdhi – 98
naiyumand become weak within;rAmAnusa nURRanthAdhi – 102
nAlfour types consisting of rig etc.,rAmAnusa nURRanthAdhi – 11
nalbeing distinguished,rAmAnusa nURRanthAdhi – 40
naland distinguished;rAmAnusa nURRanthAdhi – 73
nAlthat which is of four types, viz rig, etc.,rAmAnusa nURRanthAdhi – 99
naldistinguishedrAmAnusa nURRanthAdhi – 103
nalthat is distinguished;rAmAnusa nURRanthAdhi – 105
nal anbarThose who are faultless and full of love, like how one would keep important wealth within copper / closed layer of containers,rAmAnusa nURRanthAdhi – 23
nal anbarconsidering goodness as adjective to the affection – distinguished devotion towards emperumAnAr without wishing for any other benefit.rAmAnusa nURRanthAdhi – 23
nal aRivuthe true knowledge that helps in realizing that this (emperumAnArs divine feet) is our destiny which gives true meaning, and thus get saved;rAmAnusa nURRanthAdhi – 79
nal athisayam kaNdadhusaw the great wonder.rAmAnusa nURRanthAdhi – 61
nal gyAnamdistinguished knowledge;rAmAnusa nURRanthAdhi – 87
nal poruL thannaigreat meaning,rAmAnusa nURRanthAdhi – 53
nal thavarthose who follow most distinguished thapas, SaraNAgathirAmAnusa nURRanthAdhi – 57
nAL thoRumevery day;rAmAnus a nURRanthAdhi – 66
nal vEdhamdistinguished vEdhamrAmAnusa nURRanthAdhi – 64
nal vEdhiyargaLOnes who are the most knowledgeable followers of vEdhasrAmAnusa nURRanthAdhi – 105
nal veeduliberation that is identified as ultimate destiny (after surrendering);rAmAnusa nURRanthAdhi – 83
nal vinaisukrutham – fortune/virtue;rAmAnusa nURRanthAdhi – 96
nalam koNduthat is, love (towards Him),rAmAnusa nURRanthAdhi – 66
nalam uLadhEis there any goodnessrAmAnusa nURRanthAdhi – 70
nalaththai poRuththadhudid emperumAnArs greatness got its being.rAmAnusa nURRanthAdhi – 34
nALayby daysrAmAnusa nURRanthAdhi – 31
nalga vENdumplease grace such thatrAmAnusa nURRanthAdhi – 63
nalgugive;rAmAnusa nURRanthAdhi – 63
nalgum irAmAnusAOh (emperumAnAr) who showed such love towards me,rAmAnusa nURRanthAdhi – 101
nallahaving the knowledge of truth, ways, and goal, and due to understanding its true nature, it is being distinct,rAmAnusa nURRanthAdhi – 32
nallArall noble onesrAmAnusa nURRanthAdhi – 44
nallArAs said in nallAr navil kurugUr nagarAn [thiruviruththam 100] (those having auspicious qualities and good actions praise nammAzhvAr who incarnated in thirukkurugUr (AzhvAr thirunagari)), all the noble onesrAmAnusa nURRanthAdhi – 80
nallavarthe righteous onesrAmAnusa nURRanthAdhi – 101
nallavaralso about those loving you.rAmAnusa nURRanthAdhi – 101
nallOrnoble people whorAmAnusa nURRanthAdhi – 9
nallOrsuch distinguished disciplesrAmAnusa nURRanthAdhi – 26
nallOrThe distinguished onesrAmAnusa nURRanthAdhi – 37
nallOrdistinguished noble onesrAmAnusa nURRanthAdhi – 68
nallOris what the distinguished ones who have realized the thathvam that is emperumAn,rAmAnusa nURRanthAdhi – 106
nAmwe (amudhanAr and his heart) who know that this (divine lotus feet) is the goal/destiny for us,rAmAnusa nURRanthAdhi – 1
namour owner/nAthanrAmAnusa nURRanthAdhi – 7
nAmfor us who have understood this,rAmAnusa nURRanthAdhi – 48
namour lordrAmAnusa nURRanthAdhi – 65
namwho incarnated to lift us up,rAmAnusa nURRanthAdhi – 98
nam kaN mukappEin front of my (our) eyes, andrAmAnusa nURRanthAdhi – 75
nAm mannawe who had been under the feet of other insignificant matters all those countless lives, shall surrender to him.rAmAnusa nURRanthAdhi – 1
nam thalai misaiyEon our head,rAmAnusa nURRanthAdhi – 108
nam vasaththEas per our interest;rAmAnusa nURRanthAdhi – 98
nAmangaLEdivine names (only)rAmAnusa nURRanthAdhi – 1
namba vallAr thiRaththaiwhich they can consider as their shelter; such peoples waysrAmAnusa nURRanthAdhi – 80
nambiby having faith in the words I said.rAmAnusa nURRanthAdhi – 44
nambialso taken as interested.rAmAnusa nURRanthAdhi – 44
nambuhaving faith; also, liking (of emperumAnArs divine name);rAmAnusa nURRanthAdhi – 80
nammaiwe who have got the following noble thought – that their having such low level births etc., are something they took up upon themselves to show us that we who are of such low states in real are also eligible to reach emperumAnArs divine feet;rAmAnusa nURRanthAdhi – 26
nammaiusrAmAnusa nURRanthAdhi – 79
nammai vidumEwould he let us berAmAnusa nURRanthAdhi – 98
nAn maRaiyinthat is, the four vEdhas,rAmAnusa nURRanthAdhi – 59
nAndhagamumthe divine sword; representative for knowledge;rAmAnusa nURRanthAdhi – 33
nangaL(our nappinnai) who is loving towards the devotees, and who isrAmAnusa nURRanthAdhi – 28
nAngium(but) among these four,rAmAnusa nURRanthAdhi – 40
nAnilaththEin this world.rAmAnusa nURRanthAdhi – 35
nanmai seyyAdo any good thingsrAmAnusa nURRanthAdhi – 62
naNNAdo not surrender torAmAnusa nURRanthAdhi – 28
naNNi arumthe one who is hard to get using ones own efforts (or emperumAn using His efforts),rAmAnusa nURRanthAdhi – 41
nanRenRuis a distinguished one,rAmAnusa nURRanthAdhi – 58
narthat is the distinguishedrAmAnusa nURRanthAdhi – 40
naragilin hell;rAmAnusa nURRanthAdhi – 98
nAraNan enRuunderstand that He is the one denoted by the word nArAyaNan,rAmAnusa nURRanthAdhi – 59
nAraNanaisarvESvaran who is the lord of both the worlds, as said in vEdhaiScha sarvai: aham Eva vEdhya: ,rAmAnusa nURRanthAdhi – 54
nAraNaRkuthat is, (they became subservient) to the one having the divine name of nArAyaNan.rAmAnusa nURRanthAdhi – 41
nAthamuniyainathamunigALrAmAnusa nURRanthAdhi – 20
nAthanand is the masterrAmAnusa nURRanthAdhi – 36
nAthanlordrAmAnusa nURRanthAdhi – 42
nAthanand is the master ofrAmAnusa nURRanthAdhi – 50
nAthan ena aRiyAdhunot knowing that He is our lord,rAmAnusa nURRanthAdhi – 85
nAttinanand establishedrAmAnusa nURRanthAdhi – 53
nAttiyathose that were established based on own ideasrAmAnusa nURRanthAdhi – 54
nayakkuwishing for somethingrAmAnusa nURRanthAdhi – 101
nayakkumavarkkuby those having the liking for yourAmAnusa nURRanthAdhi – 101
nayamwhich are desirable, hadrAmAnusa nURRanthAdhi – 34
nayavEnwould not be involved inrAmAnusa nURRanthAdhi – 35
nedumthat is tall andrAmAnusa nURRanthAdhi – 51
neeyou who is the remover of all such karmas.rAmAnusa nURRanthAdhi – 71
nee(neeyE) you who only know that, and putting effortsrAmAnusa nURRanthAdhi – 78
neeyour highness having such unmatched greatnessrAmAnusa nURRanthAdhi – 92
nee pugundhAyyou had come in without considering the greatness of your highness.rAmAnusa nURRanthAdhi – 27
nee sey vinaiis about his special grace.rAmAnusa nURRanthAdhi – 71
nee seyyil tharippanif you do that, I will stay put in some place; Otherwise, I would not be able to sustain myself, is the thought.rAmAnusa nURRanthAdhi – 104
nee vandhuyou came by yourself,rAmAnusa nURRanthAdhi – 25
neekkumwho removesrAmAnusa nURRanthAdhi – 90
neeL nilaththEin to the big world,rAmAnusa nURRanthAdhi – 99
neeL punalumand, as said in vAr punal am thaN aruvi [thiruvAimozhi 3.5.8] (having beautiful cool water falls), long water fallsrAmAnusa nURRanthAdhi – 76
neelan thanakkuto such thirumangai AzhvAr;rAmAnusa nURRanthAdhi – 17
neengato remove that,rAmAnusa nURRanthAdhi – 91
neengi(emperumAnAr) moved away (from such people), andrAmAnusa nURRanthAdhi – 2
neesak kaliyaikali yugam that is to be avoidedrAmAnusa nURRanthAdhi – 34
neesamwhich are lowly due to being outside of following vEdhas,rAmAnusa nURRanthAdhi – 54
neesar thamthe lowly ones who have the blemish of ahankAram (~egoistic) etc.,rAmAnusa nURRanthAdhi – 21
neesarumthe lowly mis-interpreters,rAmAnusa nURRanthAdhi – 99
nEmiyanthat is the thiruvAzhi (divine disc), the one holding it,rAmAnusa nURRanthAdhi – 36
nenjAlby his divine heartrAmAnusa nURRanthAdhi – 20
nenjam ­heartrAmAnusa nURRanthAdhi – 50
nenjEOh mind!rAmAnusa nURRanthAdhi – 39
nenjEOh mind!rAmAnusa nURRanthAdhi – 108
nenjE!oh mind/heart!rAmAnusa nURRanthAdhi – 1
nenjilin his heart as said in theeya pundhik kanchan un mEl sinam udaiyan [periyAzhvAr thirumozhi 2.2.5] ((Hey krishNa! kamsan who is of wretched mind is being angry about you) ;rAmAnusa nURRanthAdhi – 28
nenjilin their mind; (it is Not saying: they liked the one having that knowledge).rAmAnusa nURRanthAdhi – 105
nenjil koLLA(and) those who do not ever think of it (the divine feet),rAmAnusa nURRanthAdhi – 2
nenju ennummindrAmAnusa nURRanthAdhi – 100
nenjuLLuminner eyes (mind)rAmAnusa nURRanthAdhi – 92
nErE uRaividam nAnI being the holding placerAmAnusa nURRanthAdhi – 25
nidhiyaip pozhiyum mugil enRuas a cloud that pours treasure,rAmAnusa nURRanthAdhi – 21
nigar inRi ninRaIn this world if you analyzed each one separately, that is those not having noble qualities (Athma guNam) and having plenty of ignoble qualities, there is no one like me who does not have an iota of noble qualities and is complete in ignoble qualities – in this way it stands that there is no one comparable to –rAmAnusa nURRanthAdhi – 48
nigazh kAlam ellAmbeen here, life running in all such times,rAmAnusa nURRanthAdhi – 31
nilaippiththanaiand so your highness made me be in that state;rAmAnusa nURRanthAdhi – 38
nilaththaithe world,rAmAnusa nURRanthAdhi – 34
nilaththu aviyasu ch philosophies fell like a dead bodyrAmAnusa nURRanthAdhi – 24
nilay udaiin the state ofrAmAnusa nURRanthAdhi – 62
nimalan´When there is a general way to describe it as the connection as in dhEvAnAm dhAnavAnAncha sAmAnyam adhidhaivatham (krishNan is the god for both dhEvas and asuras), he killed kamsan only because kamsan is the enemy of His devotees emperumAns purity/neutrality is established thus.rAmAnusa nURRanthAdhi – 28
ninof your highness?rAmAnusa nURRanthAdhi – 25
ninof your highness {such that you had kept me away all this time},;rAmAnusa nURRanthAdhi – 38
ninof your highnessrAmAnusa nURRanthAdhi – 75
ninof your highness,rAmAnusa nURRanthAdhi – 89
nin charaN anRiOther than the divine feet of your highness,rAmAnusa nURRanthAdhi – 45
nin pAlto yourAmAnusa nURRanthAdhi – 100
ninaippariyathat cannot be comprehended by mind;rAmAnusa nURRanthAdhi – 34
ninaiyAdhuwould not think aboutrAmAnusa nURRanthAdhi – 56
ninaiyArthey do not thinkrAmAnusa nURRanthAdhi – 90
ninRanot occasional; being at all timesrAmAnusa nURRanthAdhi – 76
ninRapresent with significancerAmAnusa nURRanthAdhi – 92
ninRAn(emperumAnAr) came and incarnated in this world, andrAmAnusa nURRanthAdhi – 82
ninROrthat they might have been (before getting the connection of emperumAnAr);rAmAnusa nURRanthAdhi – 26
ninRu ennaistand surrounding me fully,rAmAnusa nURRanthAdhi – 75
niRaibeing present everywhere,rAmAnusa nURRanthAdhi – 76
niRai pugazhOrudanEwith such noble ones,rAmAnusa nURRanthAdhi – 72
niRAi viLakku(with the) lamp that is complete in all aspectsrAmAnusa nURRanthAdhi – 9
niRaindhuas fullrAmAnusa nURRanthAdhi – 47
nirayam palaof many places of hellrAmAnusa nURRanthAdhi – 30
nirayaththuin the samsAram that is full of sorrowsrAmAnusa nURRanthAdhi – 61
nirayth thoyyilslushy mud, that is samsAram;rAmAnusa nURRanthAdhi – 104
niRka(he is) waiting and looking at leading path, hoping, whether anyone would come (to learn);rAmAnusa nURRanthAdhi – 79
niRkaeven when it is present,rAmAnusa nURRanthAdhi – 99
niRkumand would get immersed in them;rAmAnusa nURRanthAdhi – 60
nOkkilWhen seeing thatrAmAnusa nURRanthAdhi – 38
nOykarmas;rAmAnusa nURRanthAdhi – 84
nOysorrows that arerAmAnusa nURRanthAdhi – 103
nOydiseasesrAmAnusa nURRanthAdhi – 107
nUlthe SAsthramsrAmAnusa nURRanthAdhi – 86
nUlpoems in the form of SAsthram;rAmAnusa nURRanthAdhi – 92
nuNsubtle/deeprAmAnusa nURRanthAdhi – 92
nURRuvaraithat is, dhuryO dhanan, all the hundred (kauravas)rAmAnusa nURRanthAdhi – 67
nuvanRusayingrAmAnusa nURRanthAdhi – 92
nuvanRum ilEnhave not even thought about hearing/learningrAmAnusa nURRanthAdhi – 92
Odaand run away scaredrAmAnusa nURRanthAdhi – 63
Odhiand establish thatrAmAnusa nURRanthAdhi – 58
Odhilif I talk aboutrAmAnusa nURRanthAdhi – 84
Odhiyathat is learned,rAmAnusa nURRanthAdhi – 85
Odhumalways reciterAmAnusa nURRanthAdhi – 9
Odiat fast raterAmAnusa nURRanthAdhi – 61
Odianxious to see when they would see me,rAmAnusa nURRanthAdhi – 86
Oh emperumAnAr is saying this to help us without looking for us to ask about the truthso delighted is amudhanAr.rAmAnusa nURRanthAdhi – 40
Oh what a nature of these divine feetis the thought here.rAmAnusa nURRanthAdhi – 50
Oh what a power this is!is the thought.rAmAnusa nURRanthAdhi – 74
Oh! how kind of him to do this!is the interpretation.rAmAnusa nURRanthAdhi – 58
Oh! how wonderfully he conducts it!is the thought.rAmAnusa nURRanthAdhi – 95
Oh! what a favour this is!is the thought.rAmAnusa nURRanthAdhi – 72
Oh! what a help this is!is the thought.rAmAnusa nURRanthAdhi – 69
Oh! what bad state this is of them!is the thought.rAmAnusa nURRanthAdhi – 79
Oh! what wonderful greatness of such knowledge (from emperumAnAr)is the thought.rAmAnusa nURRanthAdhi – 65
oLthe bright, sharply donerAmAnusa nURRanthAdhi – 93
oLLiyawhich shows clearly by itself,rAmAnusa nURRanthAdhi – 86
oNdistinguished,rAmAnusa nURRanthAdhi – 33
oN poruLthe distinguished meanings which wererAmAnusa nURRanthAdhi – 36
oN seerAmthat is, your auspicious qualities like chaithyam (refreshingly cool), mArdhavam (softness), saurabhyam (fragrant), etc.,rAmAnusa nURRanthAdhi – 100
Ongiyaand it has grown that way,rAmAnusa nURRanthAdhi – 27
Only if there is karmam remaining will there be any sorrowis the thought here.rAmAnusa nURRanthAdhi – 62
Only this is my destinyis the thought here.rAmAnusa nURRanthAdhi – 107
onRalarthe opposing ones who reject or misinterpret vEdhasrAmAnusa nURRanthAdhi – 50
onRamwould realize that there is only one (in existence), (they say so),rAmAnusa nURRanthAdhi – 58
onRathth thiriththucombined them in a way that they (upanishadh and thamizh) can be understood easily togetherrAmAnusa nURRanthAdhi – 8
onRicoming/being togetherrAmAnusa nURRanthAdhi – 81
onRuand in unique formrAmAnusa nURRanthAdhi – 103
onRufor an action;rAmAnusa nURRanthAdhi – 107
onRu aRiyEnand dont know how that happened.rAmAnusa nURRa nthAdhi – 2
onRu uLLAdhudoes not think about anything elserAmAnusa nURRanthAdhi – 2
onRumat any placerAmAnusa nURRanthAdhi – 62
onRumanything elserAmAnusa nURRanthAdhi – 94
onRumany thing else;rAmAnusa nURRanthAdhi – 100
onRum illai enRuThat there is norAmAnusa nURRanthAdhi – 45
onRum pArAdhunot seeing even one of His auspicious grand qualities, like how for those who are anithyar (not going to live forever), and rakshya bhUthar (in need of protection), someone would do mangaLAsAsanam (wishing them well),rAmAnusa nURRanthAdhi – 15
oppAr ilAdha u(a)ruvinaiyEnthere are no sinners like me who even though is not having friendliness in mind, am pretending to be friendly, as said in unnaiyum vanjikkum kaLLa manam [thiruvAimozhi 5.1.3] (my mind that would cheat even You), I can cheat even the know-all (emperumAnAr),rAmAnusa nURRanthAdhi – 23
oppaRasuch that it could be said that there is no place equal to this;rAmAnusa nURRanthAdhi – 47
Or ERRam enRu koNdirukkilumEven if I am in the state of thinking that it would be superiorrAmAnusa nURRanthAdhi – 89
Or, by therivuRRa gyAnam, beautiful knowledge that is sharp for understanding as is about the true nature of everything; therivuRRa keerththiglory due to brightness of knowledge spread all over the world;rAmAnusa nURRanthAdhi – 82
Or, can be read together as mikka puNNiyanAna em irAmAnusanporul sorindhAn, where the focus is on his being most virtuous; avap poruL harmful meaning;rAmAnusa nURRanthAdhi – 91
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.rAmAnusa nURRanthAdhi – 86
Or, for rAmAnusan than pugazh sudar mikku ezhundhadhueven after taking me who is a sinner, as servant, his glory is not diminishing and not only that, it is flourishing and appeared with unsurpassed brightness. In that case, ezhundhu – appeared.rAmAnusa nURRanthAdhi – 61
or, kaRaiblemish that which was present in kamsans mind.rAmAnusa nURRanthAdhi – 28
Or, saying niRai pugazhOrudanE vaiththananhe made me who was in the association of the wrong group, to be among the SrIvaishNavas, as said in adiyarOdu irundhamai.rAmAnusa nURRanthAdhi – 72
Or, thOnRiya appozhudhEat the time when emperumAnAr had incarnated.rAmAnusa nURRanthAdhi – 41
oruwhich is matchlessrAmAnusa nURRanthAdhi – 56
oru ­the matchless onesrAmAnusa nURRanthAdhi – 44
oru dheivamany deity outside of this (other than emperumAn);rAmAnusa nURRanthAdhi – 35
oru pEdhaimai aRiyEnI have not seen the ignorance of falling on whatever is seen without distinguishing between what is to be gained and what is not to be gained;rAmAnusa nURRanthAdhi – 57
oru poruL Akkimade me to be somebody (oru vasthuvAmpadi paNNi)rAmAnusa nURRanthAdhi – 4
oru pozhudhilbut in just one moment itself,rAmAnusa nURRanthAdhi – 82
oru thAzhvilla maRaithat is, vEdham that is not deficient, in being its own reference,rAmAnusa nURRanthAdhi – 16
Ottidriving away (such wrong ones),rAmAnusa nURRanthAdhi – 79
pAthiruvAimozhi,rAmAnusa nURRanthAdhi – 1
pA inamcollection of poetry (chandhas)rAmAnusa nURRanthAdhi – 5
padarbeing spread out for protectingrAmAnusa nURRanthAdhi – 33
padarumand is present in the full wide area;rAmAnusa nURRanthAdhi – 61
padha yugamAmthe two divine feetrAmAnusa nURRanthAdhi – 83
padhaippap pArththAnsaw them such that they shivered;rAmAnusa nURRanthAdhi – 52
pAdham(is his) divine feet;rAmAnusa nURRanthAdhi – 12
pAdham(such krishNans) divine feet;rAmAnusa nURRanthAdhi – 28
pAdham allAlother than their divine feet,rAmAnusa nURRanthAdhi – 85
pAdhamumhis divine feet as well (implies emperumAns divine feet as well)rAmAnusa nURRanthAdhi – 4
pAdhangaLE thuthikkumhe who worships such noble ones divine feet,rAmAnusa nURRanthAdhi – 14
padhiththakept pressed together (in me),rAmAnusa nURRanthAdhi – 50
pAdi(and not hard at all for me) to sing as encouraged by loverAmAnusa nURRanthAdhi – 7
padisvabhAvam – character / inherent nature;rAmAnusa nURRanthAdhi – 36
padi idhunature is such.rAmAnusa nURRanthAdhi – 36
padi koNdathat is spread in the whole earth,rAmAnusa nURRanthAdhi – 37
padiyil uLLeerOh those who are in the earth which is fortunate due to the incarnation of emperumAnAr, as said in viSvambarA puNyavathee.rAmAnusa nURRanthAdhi – 43
padumas popularly said in vEdhAnthamsrAmAnusa nURRanthAdhi – 47
pAdum periyavarthose who recite such poems as the outlet of their love;rAmAnusa nURRanthAdhi – 14
pagalum iravumwithout regard to day or nightrAmAnusa nURRanthAdhi – 47
palinnumerablerAmAnusa nURRanthAdhi – 30
palin various differentrAmAnusa nURRanthAdhi – 31
pal udal thOrumin innumerable bodies,rAmAnusa nURRanthAdhi – 24
pal ulagu yAvumand the unlimited number of places where such AthmAs are present,rAmAnusa nURRanthAdhi – 53
palaththaiwhich is of strengthrAmAnusa nURRanthAdhi – 34
palkalaiyOr thAmeven though they learned many sAsthras, they could not understand its inner meanings; and so after understanding it (from emperumAnAr)rAmAnusa nURRanthAdhi – 1
pallANdu enRusaying pallANdu, pallANdu, and increasing His duration/life,rAmAnusa nURRanthAdhi – 15
palluyirkkumfor all the AthmAs,rAmAnusa nURRanthAdhi – 95
pAN perumALsuch thiruppANAzhvArrAmAnusa nURRanthAdhi – 11
paN tharubestowed using his pAsuramsrAmAnusa nURRanthAdhi – 64
paN thaRu vEdhangaLsuch vEdhas that show us the high/medium/low svaras (notes);rAmAnusa nURRanthAdhi – 55
paNduduring the time long ago,rAmAnusa nURRanthAdhi – 67
pangaya mA malarand She having great lotus flower as the place of stayrAmAnusa nURRanthAdhi – 108
paNindhadhuand became loving towards them such that it cannot live without them;rAmAnusa nURRanthAdhi – 68
paNiththa(emperumAnAr) provided such knowledge through srI bHAshyamrAmAnusa nURRanthAdhi – 4
paNiyum(who) surrendered (to such emperumAnAr),rAmAnusa nURRanthAdhi – 68
panji thiruvadias said in panchiya mel adip pinnai [periya thirumozhi 3.4.4](for nappinnai pirAtti who has got cotton like soft divine feet), having cotton-soft divine feet;rAmAnusa nURRanthAdhi – 28
pAnmaiyan thALdoing such mangaLAsAsanam as his nature; such periyAzhvArs divine feetrAmAnusa nURRanthAdhi – 15
pannafor everyone (who are eligible to follow vEdhAntham), to analyse and distinguish emperumAn and follow HimrAmAnusa nURRanthAdhi – 4
pAr iyalumbeing in this worldrAmAnusa nURRanthAdhi – 11
pAr koNda(the glory) which is spread in the whole earth;rAmAnusa nURRanthAdhi – 83
pAr koNda mEnmaialso means – noble and common people all would take up emperumAnAr; he having such excellence;rAmAnusa nURRanthAdhi – 83
pAr mEl nilavidasuch vEdhas are present well in the world;rAmAnusa nURRanthAdhi – 55
paramanthe one having unequaled greatnessrAmAnusa nURRanthAdhi – 8
paramanhe who does not have any one better than him in devotion toward bhAgavathas (devotees),rAmAnusa nURRanthAdhi – 14
paranregarded as above everyone (including Iswaran as emperumAnAr showed Him to us)rAmAnusa nURRanthAdhi – 4
paranwho is the lord for everyone (sarvasmAthparan)rAmAnusa nURRanthAdhi – 47
paran pAdhamum en chennith tharikka vaiththAnHere paran can be taken as perumAn, so in addition to his divine feet, emperumAnAr made amudhanArs head to be set at perumAns divine feet as well.rAmAnusa nURRanthAdhi – 4
paran thAL anRinot anything other than the divine feet of srI thoNdaradippodi AzhvAr who is in the state of having nobody better than him in subservience; {mAmunigaL has included a srI here to show the wealth of AzhvAr that is kainkaryam}rAmAnusa nURRanthAdhi – 13
paranadhuthey are all of service to emperumAnrAmAnusa nURRanthAdhi – 53
paranOduthat is the sarvasmAthparan, emperumAn, (that is, distinguishable from and greater than everything),rAmAnusa nURRanthAdhi – 58
paranthAmam ennumwhich is said as parandhAmamrAmAnusa nURRanthAdhi – 94
paranumeven such emperumAn , most distinguished from everyone, sarvasmAthparan,rAmAnusa nURRanthAdhi – 95
paravumworshipped;rAmAnusa nURRanthAdhi – 17
paravumpraise him due to their overflowing love,rAmAnusa nURRanthAdhi – 44
paravumlosing to their nature and praising themrAmAnusa nURRanthAdhi – 62
paravumfrom their respective places, based on love, they praiserAmAnusa nURRanthAdhi – 80
paravumpraise to their hearts content, due to love towards himrAmAnusa nURRanthAdhi – 86
pari ­tied with horses,rAmAnusa nURRanthAdhi – 51
pArinil sonnadivined fully for the world, (its)rAmAnusa nURRanthAdhi – 68
parivilan Am padiis such that He could be said as not that much caring towards the AthmAs (compared to)rAmAnusa nURRanthAdhi – 95
parivu- snEhamlove. Also pakshapAtham – favoritism towards His devotees.rAmAnusa nURRanthAdhi – 95
pAriyaliyal here means being so / happenings.rAmAnusa nURRanthAdhi – 11
pARkadalIn the divine milky oceanrAmAnusa nURRanthAdhi – 105
paRpal uyirgaLumsuch uncountable number of Athmas,rAmAnusa nURRanthAdhi – 53
paRRAwho are not attached to anything (good) / who do not have any ability,rAmAnusa nURRanthAdhi – 86
paRRaRa Odumwill themselves be afraid, and will run away without trace.rAmAnusa nURRanthAdhi – 43
paRRiThose who are surren dered torAmAnusa nURRanthAdhi – 86
pARRibecome insignificant dustrAmAnusa nURRanthAdhi – 94
pARRi(break it into) pieces;rAmAnusa nURRanthAdhi – 94
paRRu illaihold is not there forrAmAnusa nURRanthAdhi – 85
pArththaruLumout of his kindness, saw to it thatrAmAnusa nURRanthAdhi – 55
pArththidilif analysed.rAmAnusa nURRanthAdhi – 51
pasum thamizhin beautiful thamizh language,rAmAnusa nURRanthAdhi – 64
pasum thamizh thannaithat is thiruvAimozhi, which is in the form of beautiful thamizh;rAmAnusa nURRanthAdhi – 29
pasum thuLavamusing thiruththuAzhai (thuLasi) that is bright and colourful from the touch of his handsrAmAnusa nURRanthAdhi – 13
pathi thoRumand in each divine templerAmAnusa nURRanthAdhi – 60
paththithe thathvam of devotion (bhakthi) (prApya ruchi – taste/interest for getting the destiny),rAmAnusa nURRanthAdhi – 108
paththi Eyntha iyal idhenRuwords combined by devotionrAmAnusa nURRanthAdhi – 5
paththi illAdhawhich does not have (their level of) devotion (towards emperumAnAr)rAmAnusa nURRanthAdhi – 6
paththiyEyndhabased on devotion.rAmAnusa nURRanthAdhi – 5
pAttu ennumprabandham, which is famously known that way,rAmAnusa nURRanthAdhi – 29
pAvaiyaithat is, SrIranga nAchchiyAr who is having subservience (to emperumAn)rAmAnusa nURRanthAdhi – 108
pavamsamsAram (worldly existence)rAmAnusa nURRanthAdhi – 94
pavamsamsAram – worldly existence;rAmAnusa nURRanthAdhi – 94
pAvi nenjAlmind of bad qualities/karmasrAmAnusa nURRanthAdhi – 6
pAvi nenjAlalong with my mind of arrogance/ignorance.rAmAnusa nURRanthAdhi – 6
pAvinamof group of metersrAmAnusa nURRanthAdhi – 50
pAvuwhich is spread in all the directions, as said in thisai anaiththum ERum guNan,rAmAnusa nURRanthAdhi – 50
pAyflowing as water forrAmAnusa nURRanthAdhi – 49
pAypouring out asrAmAnusa nURRanthAdhi – 64
pAyjumping around, andrAmAnusa nURRanthAdhi – 108
payan Ana pinthis has been beneficial; there afterrAmAnusa nURRanthAdhi – 48
payilumdeveloped (by them),rAmAnusa nURRanthAdhi – 6
payilum kavigaLilthrough my creation of poems,rAmAnusa nURRanthAdhi – 6
payinRuinvolvedrAmAnusa nURRanthAdhi – 20
payiras a croprAmAnusa nURRanthAdhi – 103
pAyndhananhe kicked out / pushed asiderAmAnusa nURRanthAdhi – 77
pAyndhukicking outrAmAnusa nURRanthAdhi – 77
pazhikkil(if they) faulted (the prabandham / its grammar)rAmAnusa nURRanthAdhi – 5
pazhiyaik kadaththumwho can remove the badness of karmas whose fruits would (otherwise) have to be experienced without fail.rAmAnusa nURRanthAdhi – 7
pazhudhE agalumin unnecessarily leaving (each other).rAmAnusa nURRanthAdhi – 48
pEdhaimaisuch lowly knowledge which is the reason for worship of unwanted mattersrAmAnusa nURRanthAdhi – 85
pEdhaiyarUnlike those who did not accept vEdhas as authority, the illiterates who accepted vEdhas as the authority, but misinterpreted the meaning of vEdhasrAmAnusa nURRanthAdhi – 58
pEdhaiyarthose having the limit or lack of knowledge and ability, such poor peoplerAmAnusa nURRanthAdhi – 87
peiyumcreatingrAmAnusa nURRanthAdhi – 13
pEr aRam seydhu(their) doing prapaththi (surrender) which is the most religious precept (dharma), unlike kaivalyam which is enjoyment of own AthmA only,rAmAnusa nURRanthAdhi – 83
pEr iyal nenjEOh mind! having big ways of kindness,rAmAnusa nURRanthAdhi – 3
pErAdhaAs said in “vIdil sIr”, forever existing,rAmAnusa nURRanthAdhi – 13
pErAdhanot separating.rAmAnusa nURRanthAdhi – 13
pErAdhanot separating (from such divine feet)rAmAnusa nURRanthAdhi – 15
pEriruLdarkness that is agyAnam (ignorance)rAmAnusa nURRanthAdhi – 10
periyavarhaving such greatness that is madhurakavi AzhvAr;rAmAnusa nURRanthAdhi – 18
periyavarare the noble onesrAmAnusa nURRanthAdhi – 86
periyavarThose having intellect and ability to speak; such enriched peoplerAmAnusa nURRanthAdhi – 87
periyavar thALgaLilunder the divine feet of glorious onesrAmAnusa nURRanthAdhi – 90
periyOrthose having great gloriesrAmAnusa nURRanthAdhi – 62
periyOrthose having such greatness,rAmAnusa nURRanthAdhi – 85
periyOrthose having the gloryrAmAnusa nURRanthAdhi – 105
pErndhadhuleft like dismantling of a mountainrAmAnusa nURRanthAdhi – 71
peRRa pinafter getting him,rAmAnusa nURRanthAdhi – 57
peRRananI got himrAmAnusa nURRanthAdhi – 57
peRRArand having that like having gotten wealth,rAmAnusa nURRanthAdhi – 86
pERu edhu enRuwhat is the true goal; (but)rAmAnusa nURRanthAdhi – 44
peru veeduliberation to the place that is most sought-after attainable goal (SrIvaikuNtam)rAmAnusa nURRanthAdhi – 30
perumunlimitedrAmAnusa nURRanthAdhi – 19
peruminfiniterAmAnusa nURRanthAdhi – 39
perum karuNai thannaiunbounded kindnessrAmAnusa nURRanthAdhi – 70
perum kIrthilimitless glory.rAmAnusa nURRanthAdhi – 6
perum pugazhAnwhose great fame/qualitiesrAmAnusa nURRanthAdhi – 7
perum suzhippAlcaught in its vortex,rAmAnusa nURRanthAdhi – 15
perum thEvaraiSrIvaishNavas who are equivalent to the lordrAmAnusa nURRanthAdhi – 62
perumaihaving such greatnessrAmAnusa nURRanthAdhi – 43
perumaiYou having the greatnessrAmAnusa nURRanthAdhi – 48
perumAnhaving such glory that is thirumangai AzhvAr, his –rAmAnusa nURRanthAdhi – 88
perunthagaihaving such greatness!rAmAnusa nURRanthAdhi – 71
peRuththum(you made me) get (to such divine feet) in that wayrAmAnusa nURRanthAdhi – 81
pErvuleavingrAmAnusa nURRanthAdhi – 81
pErvu inRi(that I) never get separated from (such divine feet) at any time;rAmAnusa nURRanthAdhi – 81
pEsilumif they speak, or,rAmAnusa nURRanthAdhi – 87
pEsilumif they speak also,rAmAnusa nURRanthAdhi – 87
pettaideceitful words,rAmAnusa nURRanthAdhi – 93
pettudeceitful sentencesrAmAnusa nURRanthAdhi – 93
peycreatedrAmAnusa nURRanthAdhi – 34
pEylike ghosts, not knowing when to hold on and when to leave, but always holding on to whatever wrong they hold on to,rAmAnusa nURRanthAdhi – 99
pEy piRavi(who are) bad by naturerAmAnusa nURRanthAdhi – 3
peydhaRku isaiyumbeing apt/qualified to keep (such nammAzhvAr) is onerAmAnusa nURRanthAdhi – 18
peyyumcreated in it,rAmAnusa nURRanthAdhi – 13
pidiyai thodarumwhich follows a female elephant at all times due to love towards itrAmAnusa nURRanthAdhi – 63
piNisorrow;rAmAnusa nURRanthAdhi – 96
pinnai thantowards nappinnairAmAnusa nURRanthAdhi – 28
pinnaiyum pArkkilif investigating againrAmAnusa nURRanthAdhi – 70
pinnumeven after that,rAmAnusa nURRanthAdhi – 36
piramambrahmamrAmAnusa nURRanthAdhi – 58
pirAnwho has helped the world by his dhivyaprabandhams (that being one of his main helps), that is, thirumangai AzhwAr,rAmAnusa nURRanthAdhi – 2
pirAnaiabout emperumAnArrAmAnusa nURRanthAdhi – 90
pirAnallanEemperumAnAr is such a helper, isnt it?rAmAnusa nURRanthAdhi – 93
piRandhu iRandhuin each birth and deathrAmAnusa nURRanthAdhi – 107
piRangialso means brightness; excess;rAmAnusa nURRanthAdhi – 15
piRangiyarichrAmAnusa nURRanthAdhi – 63
piRangiyaglorious/bright. Also, piRangiya seer adi implies very beautiful divine feet; in that case piRangiya – very, and seer – beauty.rAmAnusa nURRanthAdhi – 63
piRangiyabrightrAmAnusa nURRanthAdhi – 104
piRangiya sIrinfinite qualitiesrAmAnusa nURRanthAdhi – 15
piRangiyathillaihis greatness did not become distinguished;rAmAnusa nURRanthAdhi – 34
piRangubrightness; nirayam – samsAram that is vidiyA ven narakam [thiruvAimozhi 2.6.7] (~hell with no light at the end of the tunnel).rAmAnusa nURRanthAdhi – 104
piRappilin birthrAmAnusa nURRanthAdhi – 98
piRappil varundhuvarand are suffering by drowning in this materialistic birth;rAmAnusa nURRanthAdhi – 90
piRaviwhich is due to birthsrAmAnusa nURRanthAdhi – 94
piRaviyaithe birth of those who think about him;rAmAnusa nURRanthAdhi – 90
piRaviyilin such a birth, IrAmAnusa nURRanthAdhi – 101
pOdhilfrom the flowerrAmAnusa nURRanthAdhi – 100
poigaip pirAnpoigai AzhwAr who is so generous,rAmAnusa nURRanthAdhi – 8
pOkkikeptrAmAnusa nURRanthAdhi – 38
pOkkiya(He) destructedrAmAnusa nURRanthAdhi – 56
ponand which is available for everyone to surrender torAmAnusa nURRanthAdhi – 12
pon(gold) who is very desirablerAmAnusa nURRanthAdhi – 99
ponthe goldenrAmAnusa nURRanthAdhi – 103
pon adiwhose very desirable divine feetrAmAnusa nURRanthAdhi – 10
pon arangam ennilIf the word admirable thiruvarangam is uttered,rAmAnusa nURRanthAdhi – 35
pon kunRamumwhich is thirumalai (the divine mountain) that is beautiful to see,rAmAnusa nURRanthAdhi – 76
pon thALilto the divine feet ofrAmAnusa nURRanthAdhi – 84
pon vaNdubeautiful beerAmAnusa nURRanthAdhi – 100
pOndhadhucamerAmAnusa nURRanthAdhi – 100
pongiya keerththiglory that has spread everywhere, (which emperumAnAr is having),rAmAnusa nURRanthAdhi – 108
ponRip pOnadhuwere ended;rAmAnusa nURRanthAdhi – 49
poRaiyumpatience and calmness in the face of troubles and happiness, (which is made possible by)rAmAnusa nURRanthAdhi – 32
poRiththathat are written recordedrAmAnusa nURRanthAdhi – 34
pORRarumLike saying nALum en pugazh kOvuna seelam [thiruvAimozhi 9.3.10] (even if I continue forever, how much of your qualities can I praise about?), it is hard to finish praising (about emperumAnAr),rAmAnusa nURRanthAdhi – 89
pORRi seyyumto reachrAmAnusa nURRanthAdhi – 92
pORRidasang praises on HimrAmAnusa nURRanthAdhi – 22
pORRuworship/prostrate; also praising;rAmAnusa nURRanthAdhi – 108
pORRudhumlet us surrender to her ((SrIyathE) we surrender to Her).rAmAnusa nURRanthAdhi – 108
pORRum(emperumAnAr who is) of the nature of praising (such divine feet)rAmAnusa nURRanthAdhi – 10
pORRumlike those that go after such deedsrAmAnusa nURRanthAdhi – 24
pORRumwho praises that bhagavAn after losing himself to such quality of bhagavAn winning the enemies,rAmAnusa nURRanthAdhi – 56
pORRum(such people) would talk about and praise the greatnessrAmAnusa nURRanthAdhi – 57
pORRuvanI shall praise (such ways of emperumAnAr).rAmAnusa nURRanthAdhi – 88
pOrththAncoveredrAmAnusa nURRanthAdhi – 52
poRukkiya pinonly after burningrAmAnusa nURRanthAdhi – 34
poruLwealth/material (arththam)rAmAnusa nURRanthAdhi – 40
poruLthe meaningrAmAnusa nURRanthAdhi – 91
por uL enwhat reason would be thererAmAnusa nURRanthAdhi – 48
poruLaisuch meaning of those philosophies that reject or misinterpret vEdhas,rAmAnusa nURRanthAdhi – 79
poruLaimeaningsrAmAnusa nURRanthAdhi – 93
poruLumand meaningrAmAnusa nURRanthAdhi – 6
poruLumMaterial things/ wealthrAmAnusa nURRanthAdhi – 39
poruLumwealth/material (2),rAmAnusa nURRanthAdhi – 40
porundhAnot joiningrAmAnusa nURRanthAdhi – 62
porundhAdhavaraifor those not joining / taking up that (advice)rAmAnusa nURRanthAdhi – 87
porundhinamEwe (the mind and me) got to reach such emperumAnAr.rAmAnusa nURRanthAdhi – 31
porundhiya mArbanemperumAn having such a divine chest where pirAttiar stays every momentrAmAnusa nURRanthAdhi – 1
porundhiya thEsumsplendor that is according to the true nature of beings (that is, being a devotee), (which is made possible by)rAmAnusa nURRanthAdhi – 32
porundhumwhere there is gracious and happy presence ofrAmAnusa nURRanthAdhi – 60
porupputhirumalai (of south),rAmAnusa nURRanthAdhi – 106
poruththap padAdhuwould not fit in my mind even if forcefully set.rAmAnusa nURRanthAdhi – 78
poruvaRRawhich is not having an equal (no example like me);rAmAnusa nURRanthAdhi – 82
poruvarum sIrpossesses incomparable good qualitiesrAmAnusa nURRanthAdhi – 3
poywhich vEdham has not allowed, which are done for own interest,rAmAnusa nURRanthAdhi – 24
poymmaithat are contradicting to vEdhas and so were unfitly,rAmAnusa nURRanthAdhi – 49
poyyaithe pure falsities of saying AthmAs dhEha parimANathvam (AthmA is like body and does not have intellect) , kshaNikam gyAna rUpathvam (intellect/knowledge is transient (and knowing this gives him liberation, and if not knowing this then it gives samsAram)), jatathvam (AthmA is unintelligent), etc., and brahmams mAyA SapaLitha-thva (brahmam is covered by mAyA; so, though brahmam is one, looking at reflection on bodies it thinks there are many Athmas (and those bodies are NOT real)), upAdhi miSrathvam (brahmam is one, and is reflected on bodies and appears to brahmam to be many AthmAs (and those bodies are real)), vikArithvam (brahmam undergoes changes), etc.rAmAnusa nURRanthAdhi – 79
pozhildivine gardensrAmAnusa nURRanthAdhi – 55
pUlotus flowerrAmAnusa nURRanthAdhi – 1
pU(from the) beautifulrAmAnusa nURRanthAdhi – 49
pUbeautiful blossomed flower that isrAmAnusa nURRanthAdhi – 108
pudai sUzhthat is surrounded fully in all sidesrAmAnusa nURRanthAdhi – 102
pudhalvarumsons,rAmAnusa nURRanthAdhi – 39
pugalare the most suitable receivers; so there is no shelter (for your kindness) other than my lowliness;rAmAnusa nURRanthAdhi – 48
pugal onRum illaithere is no shadow to shelter under;rAmAnusa nURRanthAdhi – 48
pugazh(whose) auspicious qualitiesrAmAnusa nURRanthAdhi – 1
pugazhit is a praise only;rAmAnusa nURRanthAdhi – 5
pugazhabout the auspicious qualitiesrAmAnusa nURRanthAdhi – 7
pugazhauspicious qualitiesrAmAnusa nURRanthAdhi – 9
pugazhhaving the famerAmAnusa nURRanthAdhi – 11
pugazhauspicious qualities (of such emperumAnAr)rAmAnusa nURRanthAdhi – 29
pugazhhundreds of excellent qualitiesrAmAnusa nURRanthAdhi – 34
pugazhauspicious qualitiesrAmAnusa nURRanthAdhi – 61
pugazhthe auspicious qualitiesrAmAnusa nURRanthAdhi – 89
pugazh anRianything other than the divine feet (of such emperumAnAr);rAmAnusa nURRanthAdhi – 28
pugazh koNduby his divine gloryrAmAnusa nURRanthAdhi – 52
pugazhEauspicious qualities;rAmAnusa nURRanthAdhi – 39
pugazhEauspicious qualitiesrAmAnusa nURRanthAdhi – 75
pugazhumby state of good virtues, fame,rAmAnusa nURRanthAdhi – 32
pukku(such emperumAnAr would) enter each such place due to desire to involve in themrAmAnusa nURRanthAdhi – 60
pukundhAnaiemperumAnAr graced his entry intorAmAnusa nURRanthAdhi – 46
pulaich chamayangaLinferior philosophiesrAmAnusa nURRanthAdhi – 24
pulavarkkuwho are able to reciterAmAnusa nURRanthAdhi – 92
puli mikkadhu enRuthere were too many such tigers that are mis-interpreters of vEdhas,rAmAnusa nURRanthAdhi – 88
pUm thodaiyalflower garlandsrAmAnusa nURRanthAdhi – 90
pUmagaL nAthanumflower being thAyArs abode, her husband that is sarvESvaran,rAmAnusa nURRanthAdhi – 19
pun kavilowly poetryrAmAnusa nURRanthAdhi – 50
punaiyArthey are not creatingrAmAnusa nURRanthAdhi – 90
punaiyumwho author poems about emperumAnAr;rAmAnusa nURRanthAdhi – 90
puNarndhawhich is resided in at all timesrAmAnusa nURRanthAdhi – 60
pUNdahaving attachmentrAmAnusa nURRanthAdhi – 31
pUNdanaare worn (by those divine feet of emperumAnAr).rAmAnusa nURRanthAdhi – 50
pUNdavar thALthe divine feet of those who wear such love towards emperumAnAr as jewelsrAmAnusa nURRanthAdhi – 10
pUNdutiedrAmAnusa nURRanthAdhi – 101
punithan(and who has) got great holy nature of making impure ones to be pure based on their conection with him,rAmAnusa nURRanthAdhi – 56
pUnkuzhalArum enREwife, etc., and wishing for only these,rAmAnusa nURRanthAdhi – 39
punmaiyilOr pagarumwhich is talked about by those not having any blemishes,rAmAnusa nURRanthAdhi – 48
punmaiyinEn idaitowards me who has got ignoble qualities as the identificationrAmAnusa nURRanthAdhi – 52
punmaiyinOris – those having such inferior character/thoughts. punmai – wrong/evil/disservice.rAmAnusa nURRanthAdhi – 62
punmayinOrkkuones having the bad naturerAmAnusa nURRanthAdhi – 62
puNNiya nOnbuperformance of any holy austerity for such benefit (of you getting me);rAmAnusa nURRanthAdhi – 92
puNNiyar thamThose fortunate ones who know your highness as is,rAmAnusa nURRanthAdhi – 38
purakkumnurturesrAmAnusa nURRanthAdhi – 79
puram iruLthe darkness that is the ignorance is the result of being involved in such external things which are seen in the outside through the eyes; (external influence); (it is not the external things themselves that are the darknessrAmAnusa nURRanthAdhi – 8
puRaththittadhu(me) left away in worldly mattersrAmAnusa nURRanthAdhi – 38
puriand beautiful looking, valampuri (curved to the right side)rAmAnusa nURRanthAdhi – 33
purindhudoingrAmAnusa nURRanthAdhi – 92
purindhum ilEnhave not practiced anyrAmAnusa nURRanthAdhi – 92
pUriyarodu uLLaand who are having bad qualities like ahankAra/mamakAra,rAmAnusa nURRanthAdhi – 3
puriyumhelped by givingrAmAnusa nURRanthAdhi – 87
pUththavanE enRupraised Him saying you who created us from your divine flower like navel , thereby they stood there indicating their relationship as father-son, etc., and for the protection of the asura vANan,rAmAnusa nURRanthAdhi – 22
puviyilin this worldrAmAnusa nURRanthAdhi – 4
puyalrainy clouds;rAmAnusa nURRanthAdhi – 35
puyalE enalike comparing dark clouds for the generosityrAmAnusa nURRanthAdhi – 35
rAmAnusanemperumAnArrAmAnusa nURRanthAdhi – 18
sAkkiyar issAkthEyar.rAmAnusa nURRanthAdhi – 99
sAkkiyargaLumbaudhdhar, and,rAmAnusa nURRanthAdhi – 99
samayam(based on their association to) such philosophiesrAmAnusa nURRanthAdhi – 72
samayangaL ARumThe six external philosophiesrAmAnusa nURRanthAdhi – 46
samayangaL mANdanasuch philosophies died;rAmAnusa nURRanthAdhi – 54
sankamumSrI pAnchajanyam (conch),rAmAnusa nURRanthAdhi – 33
sankamumand conchrAmAnusa nURRanthAdhi – 75
sAra manisaraich chErEnwould not join those who do not depend on (those qualities);rAmAnusa nURRanthAdhi – 15
sariyAone which would not leave us unless an all powerful would let it leave usrAmAnusa nURRanthAdhi – 94
sArndhavan thamthose who have completely surrendered as their refugerAmAnusa nURRanthAdhi – 11
sArndhavarkatkuto those who surrenderedrAmAnusa nURRanthAdhi – 94
sArnga villumthe divine bow having the divine name of SrI sArngam,rAmAnusa nURRanthAdhi – 33
sARRuvanPraising such that it becomes known to everyone). (SARRu like saying paRAi sARRu)rAmAnusa nURRanthAdhi – 89
sARRuvanElSuch that the whole world hears, if I talked (about you)rAmAnusa nURRanthAdhi – 89
sArvinRi ninRawas without any attachmentrAmAnusa nURRanthAdhi – 81
SatakOpanaisince he prevents those who dont accept or misinterpret vEdhas, AzhvAr having the divine name of SatakOpanrAmAnusa nURRanthAdhi – 18
Saying emperumAnArs divine feet as ultimate destiny (mOksham)is because that is where there is the most happiness. This is said in mukthi: mOksha: mahAnandha:.rAmAnusa nURRanthAdhi – 83
Saying kANdalumE isthe moment I saw himrAmAnusa nURRanthAdhi – 84
sedishrubs; maruL seRindhu – is the gathering (storm) of diminishing of knowledge;rAmAnusa nU RRanthAdhi – 63
seelamsauSeelyam – nature of a noble one to easily interact with a simpleton without hesitation.rAmAnusa nURRanthAdhi – 107
seelanhaving the quality of sauSeelyam (excellence of disposition)rAmAnusa nURRanthAdhi – 53
seelaththugreatness of interacting easily with lowly ones,rAmAnusa nURRanthAdhi – 54
seelaththuhaving such sauSeelyam!rAmAnusa nURRanthAdhi – 107
seelaththu irAmAnusaOh emperumAnAr having such quality of being available to everyone!rAmAnusa nURRanthAdhi – 89
seer(he having) auspicious qualitiesrAmAnusa nURRanthAdhi – 44
seerHe having auspicious qualitiesrAmAnusa nURRanthAdhi – 50
seerhaving qualities of elegance, tenderness, etc.,rAmAnusa nURRanthAdhi – 63
seerstrong/solid; also, beauty;rAmAnusa nURRanthAdhi – 81
seerbeauty; (beauty of emperumAnAr)rAmAnusa nURRanthAdhi – 91
seer anRiother than the qualities of beauty etc.,rAmAnusa nURRanthAdhi – 104
seer koNduThe ones having auspicious nature like control of internal and external senses, faith that nothing can be done independently by self (Akinchanyam), not dependent on any body else (than emperumAn) (ananyagathithvam), interest and faith (towards pious matters),rAmAnusa nURRanthAdhi – 83
seer mugilbeautiful cloud (generosity).rAmAnusa nURRanthAdhi – 82
seer mugil ennummost generousrAmAnusa nURRanthAdhi – 82
seer nERi tharumgot the parabhakthi etc., at the culmination of which, he bestowed such thiruvAimozhi to us;rAmAnusa nURRanthAdhi – 19
seer onRiyamost admirablerAmAnusa nURRanthAdhi – 81
seer veLLa vAriyaiqualities that is the water of ocean;rAmAnusa nURRanthAdhi – 84
seeraidivine qualities such as knowledge,rAmAnusa nURRanthAdhi – 18
seeraiqualitiesrAmAnusa nURRanthAdhi – 20
seerinilin the auspicious qualities ofrAmAnusa nURRanthAdhi – 68
seeriyaunlike the aforementioned that are part of the goal, it by itself being the goalrAmAnusa nURRanthAdhi – 40
seeyamlike a lion,rAmAnusa nURRanthAdhi – 88
selvamthe wealthrAmAnusa nURRanthAdhi – 5
selvamthat is, wealth of devotionrAmAnusa nURRanthAdhi – 94
selvamumwealth,rAmAnusa nURRanthAdhi – 19
selvamumwealth that is devotion, which is the result of such knowledge; like the SlOka rathir mathi, etc., where for those who get the glance of pirAtti that wealth would come by itself, to them (who reached emperumAnAr) without asking for anything,rAmAnusa nURRanthAdhi – 32
sembright by naturerAmAnusa nURRanthAdhi – 13
sEmambeing in the form of propriety (kshEmam),rAmAnusa nURRanthAdhi – 40
semmaiand who is having sincerity in adjusting himself to be able to take care of his sishyas without looking at their differing qualities,rAmAnusa nURRanthAdhi – 3
semmaibeing proper due to following vEdham,rAmAnusa nURRanthAdhi – 49
semmaiwithout looking at the bad qualities of those who surrendered to him, he, like how those who bring water to higher places where water would not flow by itself, is having the quality of honesty where he sets himself to be accessible at the same level as those who come to him, and interacts with them,rAmAnusa nURRanthAdhi – 53
semmaifor those having quality of not wishing for other benefits (ananya prayOjanar)rAmAnusa nURRanthAdhi – 92
semmaibeautiful / pure; by this it refers to not expecting other benefits (ananya prayOjanam).rAmAnusa nURRanthAdhi – 92
semmaip poruLmeaning which is beautifulrAmAnusa nURRanthAdhi – 68
semporuLhaving a smooth run of wordsrAmAnusa nURRanthAdhi – 11
sen neland thus growing beautiful grains,rAmAnusa nURRanthAdhi – 88
senthamizh ARaNamE enRuthe dhrAvida vEdham that is thiruvAimozhi for him (emperumAnAr);rAmAnusa nURRanthAdhi – 19
senthamizh thannaiyumand the sweetness of thamizh in a way that can be easily understood just by seeing the words, {unlike vEdhAntha}rAmAnusa nURRanthAdhi – 8
senthamizhAl aLiththahelped (get such meanings) through the beautiful poems of thamizhrAmAnusa nURRanthAdhi – 11
Sequencing of phrases in thamizh is to bethannai uRRAr anRi , thannai uRRArai . guNam sARRidum . thanmai uRRAr illAi, enRu aRindhu – thannai uRRu Atcheyyum thanmaiyinOr mannu thAmaraith thAL thannai uRRu Atcheyya, irAmAnusan than thagavAl, inRu ennai uRRAn.rAmAnusa nURRanthAdhi – 97
sErAdhavaraiof those, who, due to their thought of ignoring vEdhas as authoritative, and having faith in their incorrect interpretations, having the state of not in harmony with the truthrAmAnusa nURRanthAdhi – 74
seRidhum ennum(such people) say, shall attainrAmAnusa nURRanthAdhi – 83
sErilumreachedrAmAnusa nURRanthAdhi – 104
seRiyap perAdhunot havingrAmAnusa nURRanthAdhi – 82
seRRuhe destroyedrAmAnusa nURRanthAdhi – 47
seRuthe prevailingrAmAnusa nURRanthAdhi – 32
sErumthe aforementioned would come to them.rAmAnusa nURRanthAdhi – 32
seRuththuwhich troubledrAmAnusa nURRanthAdhi – 34
seRuththum(emperumAnAr) removed the effects of such kali yugamrAmAnusa nURRanthAdhi – 34
sey(you) performed byrAmAnusa nURRanthAdhi – 71
seydhaRkuto divinerAmAnusa nURRanthAdhi – 18
seyththalaiAlong the sides of fieldsrAmAnusa nURRanthAdhi – 75
seyyathe beautifulrAmAnusa nURRanthAdhi – 52
seyyareddish, as a match to the color of his divine body that is greenrAmAnusa nURRanthAdhi – 81
seyyumperfoms;rAmAnusa nURRanthAdhi – 52
seyyummade by him who is a very distinguished devotee (mikka sIrth thoNdar)rAmAnusa nURRanthAdhi – 13
sezhu muththambeautiful pearls ;rAmAnusa nURRanthAdhi – 75
sezhumbeautiful,rAmAnusa nURRanthAdhi – 105
sezhumbeauty; also greatness.rAmAnusa nURRanthAdhi – 105
sezhum koNdaldistinguished and most generous like a cloudrAmAnusa nURRanthAdhi – 104
sidhaindhuto be lostrAmAnusa nURRanthAdhi – 63
sidhaippadhuhe divines his destroyingrAmAnusa nURRanthAdhi – 74
sila mAnidaththaiof some lowly personsrAmAnusa nURRanthAdhi – 35
sindhaimind which is as said in ninRavA nillA [periya thirumozhi – 1.1.4] (does not stay in one matter),rAmAnusa nURRanthAdhi – 71
sindhaihaving divine mindrAmAnusa nURRanthAdhi – 103
sindhaiyinOdualong with the main faculty that is – mind,rAmAnusa nURRanthAdhi – 69
sindhaiyuLis in the divine minds ofrAmAnusa nURRanthAdhi – 50
sindhaiyumand mindrAmAnusa nURRanthAdhi – 68
sIrhaving auspicious qualitiesrAmAnusa nURRanthAdhi – 13
sIriya(vEdhas) having the greatness due to showing the nature, qualities, and ownership of perumAnrAmAnusa nURRanthAdhi – 11
sIriya pEr udaiyArpeople having reached that goal ofrAmAnusa nURRanthAdhi – 3
sithaindhu(had) destructed,rAmAnusa nURRanthAdhi – 69
sOdhiwhich is of boundless radiancerAmAnusa nURRanthAdhi – 104
solwords according to his nature, form, quality, and placerAmAnusa nURRanthAdhi – 87
solwords of such Agamam (works), (pAsupadham)rAmAnusa nURRanthAdhi – 99
sol Ar(the prabandhams that are) brimming with wise wordsrAmAnusa nURRanthAdhi – 44
solap pugiljust at the time of starting to recite it itself,rAmAnusa nURRanthAdhi – 43
sollAlby voicerAmAnusa nURRanthAdhi – 80
sollAl kURum param anRuto explain that using words is not being possible;rAmAnusa nURRanthAdhi – 45
sollilto think about it,rAmAnusa nURRanthAdhi – 68
sollumsayrAmAnusa nURRanthAdhi – 93
solluvadhurequestrAmAnusa nURRanthAdhi – 107
solluvOmwe shall reciterAmAnusa nURRanthAdhi – 1
sOmbarumSaivas that are of thAmasa (lazy, lethargic, smear ashes from crematorium, etc.) characteristicsrAmAnusa nURRanthAdhi – 99
Some also recite as iruL sumandhu eyththain that case, the darkness is a heavy load for the world due to which it suffered;rAmAnusa nURRanthAdhi – 91
Some also recite as mikka nal vinaiyin kiLarum thuNivuthen, great faith that is required for the very high dharma of SaraNAgathi.rAmAnusa nURRanthAdhi – 96
Some recite it also as than guNangaktu,(where than applies to emperumAnAr) whether the intellects speak, or the illiterates speak, he always possesses quality that match those words which can be talked about by them;rAmAnusa nURRanthAdhi – 87
Some recite it as em kUraththAzhvAn(same meaning as num kUraththAzhvAn)rAmAnusa nURRanthAdhi – 7
Some recite it as kuzhiyaik kadaththumkUraththAzhvan would help those who are surrendered to him to get out of the conceits.rAmAnusa nURRanthAdhi – 7
some say it as pal ulagil yAvumbut since it would be having excess number of syllables, it is not correct; would it not be incorrect to say pallulagiyAvum – no it would not be incorrect as it is similar to uraikkinRanan umakkiyAn, where it fits the thamizh grammar on number of syllables.rAmAnusa nURRanthAdhi – 53
sOrAdhawithout having affinity to others (only toward Him)rAmAnusa nURRanthAdhi – 15
sOrAdha kAdhalalso means, love that does not shrink; means fully complete devotion.rAmAnusa nURRanthAdhi – 15
sOrvinRiand they not having separation of mind towards some other matters,rAmAnusa nURRanthAdhi – 81
sOrvinRich cheyvanwill do without any separate enjoyment (pruthak rasam)rAmAnusa nURRanthAdhi – 80
sOrvuseparation; sOrvilan – am not having separation.rAmAnusa nURRanthAdhi – 14
sOrvudeviation.rAmAnusa nURRanthAdhi – 80
Starting from mayakkum iru vinai through uyak koNdu nalgum irAmAnusA isfor those having nature of liking you thinking about you, it (my doing this) would be a blemish/lowly, is what the righteous ones would say; in this, it can also be said that due to inability to bear the experience, they would be weak at all times.rAmAnusa nURRanthAdhi – 101
sudar mikkuwithout ending/diminishing, with the unbounded brightness due to accepting me,rAmAnusa nURRanthAdhi – 61
sudar oLiyAlusing the unlimited brilliance ofrAmAnusa nURRanthAdhi – 59
sUdik koduththavaLwore that in her hair, made it fragrant, and gave Him; such glory; such ANdALsrAmAnusa nURRanthAdhi – 16
sUdum thiru udaiyArthose who are having the wealth of keeping such feet (in their heads)rAmAnusa nURRanthAdhi – 10
sudumEwould he burn usrAmAnusa nURRanthAdhi – 98
sUniya vAdharumthat are the mAdhyamikas who argue that everything is non-existent,rAmAnusa nURRanthAdhi – 99
surakkumwill grow more and more,rAmAnusa nURRanthAdhi – 43
surandhAnhe helped by givingrAmAnusa nURRanthAdhi – 91
surandhukindled,rAmAnusa nURRanthAdhi – 42
surandhugathered togetherrAmAnusa nURRanthAdhi – 91
surudhikaL nAngumand abut four vEdhas that are rig, etc.rAmAnusa nURRanthAdhi – 44
suvarggaththilin heaven,rAmAnusa nURRanthAdhi – 98
suzhaland make us go in such cycles,rAmAnusa nURRanthAdhi – 98
sUzhilencame and surrounded without allowing to escape – not concerned about that either;rAmAnusa nURRanthAdhi – 30
thagavAlgracerAmAnusa nURRanthAdhi – 97
thagavu(thagundha) appropriate as per the nature of what is to be attained;rAmAnusa nURRanthAdhi – 94
thagavu ennumwhat is said as kindnessrAmAnusa nURRanthAdhi – 66
thALdivine feet (of such emperumAnAr);rAmAnusa nURRanthAdhi – 35
thALdivine feetrAmAnusa nURRanthAdhi – 37
thALdivine feetrAmAnusa nURRanthAdhi – 62
thAL(it is the) divine feetrAmAnusa nURRanthAdhi – 76
thAL iNaiyOdudivine feet ofrAmAnusa nURRanthAdhi – 52
thAL keezhunder the divine feetrAmAnusa nURRanthAdhi – 71
thAL thannaithat is, the divine feet of,rAmAnusa nURRanthAdhi – 97
thala muzhudhumin all of the earthrAmAnusa nURRanthAdhi – 16
thalaiHe is the head ofrAmAnusa nURRanthAdhi – 50
thaLarum aLavumtill the time of getting weakrAmAnusa nURRanthAdhi – 96
thALgaLdivine feet (which are)rAmAnusa nURRanthAdhi – 81
thALgaL nenjaththu uRaiya vaiththu(emperumAnAr) keeps the divine of AzhvAr in his mind as ever presentrAmAnusa nURRanthAdhi – 9
thaLLuRRuand it feels downtrodden / terrible about this.rAmAnusa nURRanthAdhi – 27
tham guNagatkuriyain this way they can speak based on their (respective) qualities,rAmAnusa nURRanthAdhi – 87
thAm mannathe pundits themselves came and surrendered to emperumAnAr.rAmAnusa nURRanthAdhi – 1
tham thiruvuLLaththEin his divine mindrAmAnusa nURRanthAdhi – 8
thAmaraiand which are most enjoyablerAmAnusa nURRanthAdhi – 97
thamizh mAlaiyumusing thamizh grammar,rAmAnusa nURRanthAdhi – 13
thamizh maRaithat is the thamizh vEdham, thiruvAimozhi,rAmAnusa nURRanthAdhi – 54
thamizh seydhawhich he kindly gave us in thamizh,rAmAnusa nURRanthAdhi – 17
thamizhAlin the language that is easy for women and children to learn too,rAmAnusa nURRanthAdhi – 18
thamizhilin the language of such thamizh,rAmAnusa nURRanthAdhi – 13
thamizhin isaithe musical thiruvAimozhirAmAnusa nURRanthAdhi – 20
thamizhth thalaivanpEyAzhvar who is the head of thamizhrAmAnusa nURRanthAdhi – 10
thaN(cool/comfortable) since the above is of great matter, all the distress would be removed when reciting itrAmAnusa nURRanthAdhi – 17
thanhisrAmAnusa nURRanthAdhi – 39
thanhisrAmAnusa nURRanthAdhi – 66
thAnhe (is the one who)rAmAnusa nURRanthAdhi – 69
thanhe (emperumAnAr)rAmAnusa nURRanthAdhi – 88
thanby hisrAmAnusa nURRanthAdhi – 97
thAn adhil mannumand is together with those divine feet every day,rAmAnusa nURRanthAdhi – 49
than aruL ennumthat is his mercy,rAmAnusa nURRanthAdhi – 93
than aruL surandhuby his driving grace which is hisrAmAnusa nURRanthAdhi – 91
than charaN thandhilan ­He did not give His divine feet;rAmAnusa nURRanthAdhi – 69
thAn charaNAyhaving himself as the protectorrAmAnusa nURRanthAdhi – 73
than paththi ennumwhose devotionrAmAnusa nURRanthAdhi – 29
thAn pugundhuhe by himself entered in,rAmAnusa nURRanthAdhi – 52
than vaNmaiynAlumBy his generosity (which does not see (just the) greatness of meanings),rAmAnusa nURRanthAdhi – 73
thanakkufor himself torAmAnusa nURRanthAdhi – 106
thanakku uRRavarAas their(his) relation, only the ones whorAmAnusa nURRanthAdhi – 57
thandhahelped by givingrAmAnusa nURRanthAdhi – 65
thaNdumthat is SrI gadhai;rAmAnusa nURRanthAdhi – 33
thangiyadhennacan be said as residing in usrAmAnusa nURRanthAdhi – 108
thani Anaiyailike a matchless strong elephant, and the smartness/hauteur due to thatrAmAnusa nURRanthAdhi – 17
thani thirivERkuto me who was flailing without having any one with me as an accompaniment to end my loneliness, and preventing me from falling into pit holding me and guiding me to save me,rAmAnusa nURRanthAdhi – 96
thanmainature ofrAmAnusa nURRanthAdhi – 97
thaNmaiyinAlumby his coldness (pleasantness),rAmAnusa nURRanthAdhi – 73
thannaihimrAmAnusa nURRanthAdhi – 94
thannaihim,rAmAnusa nURRanthAdhi – 97
thannaihim;rAmAnusa nURRanthAdhi – 97
thannai uRRuas they surrendered to him such that they do not know of any other matter than him.rAmAnusa nURRanthAdhi – 97
thannai vaNanga vaiththa(He) gave, as equipment for surrendering to Him,rAmAnusa nURRanthAdhi – 67
thanthaifather,rAmAnusa nURRanthAdhi – 19
thAnumhe (emperumAnAr) too,rAmAnusa nURRanthAdhi – 36
thAraNiearthrAmAnusa nURRanthAdhi – 65
thariththummanaging to stay afloatrAmAnusa nURRanthAdhi – 96
thAriyaliyal here means decorating, with, thAr flower.rAmAnusa nURRanthAdhi – 11
tharkkammaintaining their philosophy by the ability to do tharkkam (debates/suppositions),rAmAnusa nURRanthAdhi – 99
tharumhe would give; what is said in prior sentence (of dhvaya mahA manthram),rAmAnusa nURRanthAdhi – 94
tharumhe would giverAmAnusa nURRanthAdhi – 94
tharumwill makerAmAnusa nURRanthAdhi – 94
tharumwould create more and more ofrAmAnusa nURRanthAdhi – 94
tharumhe would give;rAmAnusa nURRanthAdhi – 94
thaththuva nUlin the SAsthrams that are based on truth,rAmAnusa nURRanthAdhi – 65
thavameven related austerities like disinterest in material world, riddance of trouble to others, services to ones guru, etc., (that are not done for the only purpose of making emperumAn happy),rAmAnusa nURRanthAdhi – 24
thavamthat is, firm devotion to surrender (SaraNAgathi nishta)rAmAnusa nURRanthAdhi – 94
thavam cheyyum koLgai aRREnam rid of the intention to do such thapas (penance) .rAmAnusa nURRanthAdhi – 14
thavam peRRadhugot such fortune;rAmAnusa nURRanthAdhi – 65
thavanSaraNAgathy, he (emperumAnAr) having that asceticism (thapas)rAmAnusa nURRanthAdhi – 32
thavaththOnemperumAnAr having the thapas that is SaraNAgathirAmAnusa nURRanthAdhi – 61
thAyummother,rAmAnusa nURRanthAdhi – 19
thAzh sadaiyOnwith full of long matted hair, performed thapas as means, and by the permission of emperumAn spread the mOha SAsthram – that rudhransrAmAnusa nURRanthAdhi – 99
thazhaiththuand has increased;rAmAnusa nURRanthAdhi – 108
thAzhndhudue to those who do not accept it and those who interpret it wrongly, it became subdued and degraded, like the darkness that would spread when light is hidden,rAmAnusa nURRanthAdhi – 16
thAzhvuwould be lowly;rAmAnusa nURRanthAdhi – 89
thAzhvu aRRadhudegradation was removed;rAmAnusa nURRanthAdhi – 65
thee vinaithe cruel karmasrAmAnusa nURRanthAdhi – 94
theedhilnot having the blemish of one leaving to suffer due to not removing the unwanted or not giving what is wished for;rAmAnusa nURR anthAdhi – 94
theedhu ilnot having blemishes like doing it for money, fame, etc.,rAmAnusa nURRanthAdhi – 42
theerndhadhu(my such livelihood) got itself dedicatedrAmAnusa nURRanthAdhi – 71
theerththa(was) removed (by)rAmAnusa nURRanthAdhi – 85
theerththanaisuch sarvESvaran of pure qualities;rAmAnusa nURRanthAdhi – 22
theerththulike so after removing such sins,rAmAnusa nURRanthAdhi – 52
theeyawhich are lowly;rAmAnusa nURRanthAdhi – 72
theeyavaraisuch very bad ones having the conduct of crossing the limit of His commands/instructions,rAmAnusa nURRanthAdhi – 74
theLiclear (transparent)rAmAnusa nURRanthAdhi – 100
then(which is) beautiful, spectacular (that is thiruvarangam), [then also means South, but thiruvarangam is not in south for many AzhvArs; so perhaps mAmunigaL has carefully provided another meaning for then]rAmAnusa nURRanthAdhi – 2
thenand beautifulrAmAnusa nURRanthAdhi – 20
thenBeautiful to the eyesrAmAnusa nURRanthAdhi – 29
thenwho is beautiful to seerAmAnusa nURRanthAdhi – 31
thenbeing great to see,rAmAnusa nURRanthAdhi – 49
thendistinguished in every which wayrAmAnusa nURRanthAdhi – 54
thEnhoneyrAmAnusa nURRanthAdhi – 100
thenbeautiful to the eyes, (such SrIrangam)rAmAnusa nURRanthAdhi – 108
then arangan thoNdarthose who live in such kOyil (SrIrangam), who are servants of periya perumAL,rAmAnusa nURRanthAdhi – 55
thEn nadhiriver that is honeyrAmAnusa nURRanthAdhi – 49
then pulaththilin the world of yama,rAmAnusa nURRanthAdhi – 34
Then, as is said in sArndha iru val vinaigaLum sariththu [thiruvAimozhi1.5.10] (pushed over (completely without any remainder) the two types (virtues and vices) of karmas that are irremovable which are being together (with me)),rAmAnusa nURRanthAdhi – 94
thEr vidum(He) drove the chariotrAmAnusa nURRanthAdhi – 51
thErAr enRu(seeing) that they are are not being according torAmAnusa nURRanthAdhi – 74
therindhavan(emperumAnAr) who has researched every bit about,rAmAnusa nURRanthAdhi – 44
therindhuby discerningrAmAnusa nURRanthAdhi – 89
thErinilstanding in the platform of such divine chariot,rAmAnusa nURRanthAdhi – 68
therivaridhuit is not being possible to knowrAmAnusa nURRanthAdhi – 38
therivuRilif we think about itrAmAnusa nURRanthAdhi – 81
therivuRRainterest in distinguishing between truth and falserAmAnusa nURRanthAdhi – 82
therivuRRaas having bright (famed)rAmAnusa nURRanthAdhi – 82
therivuRuresearch/think about it.rAmAnusa nURRanthAdhi – 81
theriyAand clear to everyone, unlike how He divined for arjunan in the chariot;rAmAnusa nURRanthAdhi – 68
theriyumthink through many times and involve in itrAmAnusa nURRanthAdhi – 87
thErndhuinvestigatedrAmAnusa nURRanthAdhi – 87
theruL thandhuand gave the knowledgerAmAnusa nURRanthAdhi – 39
theruLumfor us to knowrAmAnusa nURRanthAdhi – 39
thERumavarkkumthought by those who think with faith due to true inner knowledge,rAmAnusa nURRanthAdhi – 45
thERumpadilike said in previous pAsuram, to make me have faith in his divine feet as the means and destinyrAmAnusa nURRanthAdhi – 46
thidam koNda gyAniyarkkEgyAnis having such extremely determined mind;rAmAnusa nURRanthAdhi – 12
thingaLAyby monthsrAmAnusa nURRanthAdhi – 31
thiNmai allAlother than that as destiny,rAmAnusa nURRanthAdhi – 73
thiraihaving waves that arerAmAnusa nURRanthAdhi – 105
thiRalumcontrol of senses which helps in winning others (for sampradhAyam)rAmAnusa nURRanthAdhi – 32
thiRamsamUham – groups / clusters.rAmAnusa nURRanthAdhi – 47
thiRamthe naturerAmAnusa nURRanthAdhi – 74
thiruk kaiththalaththuAs said in kaiyinAr suri sanaku analAzhiyar [amalanAdhipirAn 7] (~emperumAn holding beautiful conch and bright disc), in the divine hands, which are having beauty even when empty, which itself requires doing Alaththi´ (to remove bad casting of eyes),rAmAnusa nURRanthAdhi – 75
thirumagaL kELvanukkuto SrI:pathi (SrIman nArAyaNan) who is your destiny,rAmAnusa nURRanthAdhi – 78
thirunAmamdivine name; as said by kUraththAzhvAn in nachEth rAmAnujEthyEshA chathurA chathuraksharee – kAmavasthAm prapadhyanthE janthavO hantha mAdhruSa: (If there wasnt this powerful four letter word, Oh! what state would the animals like me be in), such divine namerAmAnusa nURRanthAdhi – 80
thirunAmangaLdivine namesrAmAnusa nURRanthAdhi – 5
thirundhiya gyAnamumthat is, the knowledge; knowledge which is gained by way of learning from and as per the words of the preceptors;rAmAnusa nURRanthAdhi – 32
thiruppAdhamof the divine feet of emperumAnAr; he having such divine feet;rAmAnusa nURRanthAdhi – 105
thiruththilike those who could fix a barren land as cultivatablerAmAnusa nURRanthAdhi – 78
thiruvadik keezh vizhundhiruppArand falling on His divine feet, yet not moved by this nature (of emperumAn in milky ocean), such kalakkam illA nal thava munivar [thiruvAimozhi – 8.3.10] (not having the perturbances of samsAram, such sages like sanakar), (even they) would enjoy this (glorious knowledge) at all times thinking what a great knowledge this is! (knowledge about charama parvam – knowledge related to devotion to AchAryan), and so,rAmAnusa nURRanthAdhi – 105
thiruvAithat was born from his divine lipsrAmAnusa nURRanthAdhi – 20
thiruvAimozhi yinof thiruvAimozhirAmAnusa nURRanthAdhi – 60
thiruvum(then) wealth that is devotion,rAmAnusa nURRanthAdhi – 43
This is the result of love of my senses towards him: the help that emperumAnAr showedis the answer of amudhanAr.rAmAnusa nURRanthAdhi – 103
thisai anaiththumin all the directions;rAmAnusa nURRanthAdhi – 46
thisai ettinuLLumin all the directionsrAmAnusa nURRanthAdhi – 59
thivamthat is parmAkASam – that is, SrIvaikuNtam;rAmAnusa nURRanthAdhi – 94
thodar tharuwhich followrAmAnusa nURRanthAdhi – 98
thodarum(those who ) follow (such philosophies) obedientlyrAmAnusa nURRanthAdhi – 63
thodarumemperumAnAr looks for opportunity and goes after them, doing acts after understanding the nature of them,rAmAnusa nURRanthAdhi – 63
thodarum padiget the inherent nature to followrAmAnusa nURRanthAdhi – 63
thogai iRandhaAs said in ananthAvai vEdhA: (vEdhas are boundless), not having any limit and is boundless,rAmAnusa nURRanthAdhi – 55
thOLhaving such divine shoulders, so is desirable by the quality of beauty as well,rAmAnusa nURRanthAdhi – 31
tholsince they have been ever present, they are very ancient in existence,rAmAnusa nURRanthAdhi – 50
thol aruLhis natural kindnessrAmAnusa nURRanthAdhi – 42
thol aruLAlher natural kindness as his water source for growing;rAmAnusa nURRanthAdhi – 16
thol ulagilIn this world that is ever continuing to exist (in cycles)rAmAnusa nURRanthAdhi – 30
thollaithe eternal (emperumAn)rAmAnusa nURRanthAdhi – 15
thollaieternalrAmAnusa nURRanthAdhi – 84
thollaiwhich is eternalrAmAnusa nURRanthAdhi – 98
thollai vAdhiyarkkuthose who dismiss or misinterpret vEdhas who debate with very old argumentsrAmAnusa nURRanthAdhi – 65
thoNdarkatkEdisciples only who are devoted only to you, andrAmAnusa nURRanthAdhi – 107
thoNdu koNdEnI became subservientrAmAnusa nURRanthAdhi – 84
thoNdu koNdEn isgot subservience in my hands.rAmAnusa nURRanthAdhi – 84
thoNdu pattavar pAltowards those who are subservient like shadow and lines of feetrAmAnusa nURRanthAdhi – 81
thOnRiyacame and born;rAmAnusa nURRanthAdhi – 101
thOnRiya appozhudhEat that time appeared bright through SrIbhAshyam etc., thenrAmAnusa nURRanthAdhi – 41
those being thEvu maRRaRiyEn [kaNNinuN chiruth thAmbu2] (~ do not know any other god),rAmAnusa nURRanthAdhi – 96
thoyyilmud;rAmAnusa nURRanthAdhi – 104
thozhilput togetherrAmAnusa nURRanthAdhi – 13
thozhumemperumAnAr is such that the aforementioned people would come and worship at his divine feetrAmAnusa nURRanthAdhi – 61
thozhumworship of (such emperumAnAr) itself as their identity,rAmAnusa nURRanthAdhi – 85
thozhumalways perform anjali bandham (joining of palms of hands, with reverence);rAmAnusa nURRanthAdhi – 102
thozhumwould offer reverence, follow in the path, etc.,rAmAnusa nURRanthAdhi – 105
thozhumof experiencing such emperumAnAr at all times,rAmAnusa nURRanthAdhi – 105
thozhum kudisuch clan of people, who have ignored material aspects,rAmAnusa nURRanthAdhi – 55
thozhumbuslave/subservient.rAmAnusa nURRanthAdhi – 80
thuNaiwhich are beautiful as a pairrAmAnusa nURRanthAdhi – 81
thunbusorrowsrAmAnusa nURRanthAdhi – 107
thunbusorrowrAmAnusa nURRanthAdhi – 107
thurakkumthat is, make it run awayrAmAnusa nURRanthAdhi – 43
thurandhilanElhad not driven awayrAmAnusa nURRanthAdhi – 59
thuthi kaRRulearn and say words of praiserAmAnusa nURRanthAdhi – 21
thuvaLginRilEnI wont be staying around andrAmAnusa nURRanthAdhi – 21
thUy neRi sEr ethikatkuthe sages who are of pure conduct,rAmAnusa nURRanthAdhi – 21
thUyapure/accuraterAmAnusa nURRanthAdhi – 72
thuyakkumake mind confused/mistake one for anotherrAmAnusa nURRanthAdhi – 101
thuyakkumand creates confusion in mind,rAmAnusa nURRanthAdhi – 101
thuyarthe sorrows that are the result of karmasrAmAnusa nURRanthAdhi – 101
thuyarangaLsorrowsrAmAnusa nURRanthAdhi – 17
thuyarangaL mundhilumeven if sorrows came competing with each other in excess,rAmAnusa nURRanthAdhi – 17
thUyavanwho is having purity of knowledge, and when advising in this way,rAmAnusa nURRanthAdhi – 42
udaiyavan enRenRuthat he possess such (quality of being described in such words);rAmAnusa nURRanthAdhi – 87
udal thORumin each body that is the abode ofrAmAnusa nURRanthAdhi – 107
udhavumhelps (by showing madhurakavi AzhvArs)rAmAnusa nURRanthAdhi – 18
udhippanaas bright as the sun that has risen, as said in ellaiyil seer iLa gyAyiRu iraNdu pOl [thiruvAimozhi – 8.5.5] ((your two divine feet) are rising bright (in my heart) like two young suns);rAmAnusa nURRanthAdhi – 50
udhiththuafter (such emperumAnAr) divined his incarnationrAmAnusa nURRanthAdhi – 49
udhiththuincarnatedrAmAnusa nURRanthAdhi – 95
ugandhuare happilyrAmAnusa nURRanthAdhi – 92
ugandhu koNduaccepting based on that connection (of AthmA)rAmAnusa nURRanthAdhi – 37
uL magizhndhuwith happy mindrAmAnusa nURRanthAdhi – 94
uL ninRuAs said in ya AthmA namantharO yamayathi [bruhadhAraNyakam] (He precepts AthmAs, staying inside them), being inside for existence and livelihood (of AthmAs),rAmAnusa nURRanthAdhi – 95
ulagilin the worldrAmAnusa nURRanthAdhi – 21
ulagilin the world, andrAmAnusa nURRanthAdhi – 87
ulagil iniyAnaibeing beloved to such AzhvAr, in this world;rAmAnusa nURRanthAdhi – 17
ulagil varumincarnated in the world;rAmAnusa nURRanthAdhi – 18
ulagOrgaL ellAmbut all the worldly peoplerAmAnusa nURRanthAdhi – 41
ulaguand the world wasrAmAnusa nURRanthAdhi – 91
ulappuendrAmAnusa nURRanthAdhi – 84
ulappu illaithere is not an end to itrAmAnusa nURRanthAdhi – 84
ularndhudue to anguish in their mind (due to not finding such deity), their bodies become dry / in vain,rAmAnusa nURRanthAdhi – 79
uLLa suRRam pularththi(for) removing my connection with (people)rAmAnusa nURRanthAdhi – 3
uLLamthey having such mindrAmAnusa nURRanthAdhi – 86
uLLam kalandhuwhose mind joinsrAmAnusa nURRanthAdhi – 37
uLLam neyththuwith hearts that are not dry (wet and like new that is polished/immersed with ghee) but affectionate,rAmAnusa nURRanthAdhi – 72
uLLam thadiththu(and his) divine mind became exhilaratedrAmAnusa nURRanthAdhi – 88
uLLaththuhaving such heart/mind;rAmAnusa nURRanthAdhi – 15
uLLil kaLLam kazhaRRiremoved AthmApahAram (thinking that the AthmA is mine)rAmAnusa nURRanthAdhi – 78
umakkuyou who are losing due to not understanding its greatness/difference;rAmAnusa nURRanthAdhi – 43
umakku anRu(advised) that these are not for serving yourselves,rAmAnusa nURRanthAdhi – 67
unyour highness who accepts that lowness itself as my offering, your –rAmAnusa nURRanthAdhi – 48
unyour highnesssrAmAnusa nURRanthAdhi – 63
unof your highness?rAmAnusa nURRanthAdhi – 70
unof your, our lord,rAmAnusa nURRanthAdhi – 71
unof your highnessrAmAnusa nURRanthAdhi – 76
unof your highness.rAmAnusa nURRanthAdhi – 81
unof yoursrAmAnusa nURRanthAdhi – 83
Unand in form of flesh, etc., such body;rAmAnusa nURRanthAdhi – 96
unof your highnessrAmAnusa nURRanthAdhi – 102
unyourrAmAnusa nURRanthAdhi – 102
unto yourrAmAnusa nURRanthAdhi – 107
un peru mEnmaikkufor your infinite greatness,rAmAnusa nURRanthAdhi – 27
un seer thanakkufor the qualities of your highness,rAmAnusa nURRanthAdhi – 89
un seerEonly your auspicious qualitiesrAmAnusa nURRanthAdhi – 25
un thanbeing about doing things related to love for your qualities,rAmAnusa nURRanthAdhi – 71
un thanakkufor your highness;rAmAnusa nURRanthAdhi – 76
un vaLLal thanaththinAlwhat it is, is- the generosity of your highness;rAmAnusa nURRanthAdhi – 27
unadhuthat is yourrAmAnusa nURRanthAdhi – 100
unai thandha semmaithe way in which your highness gave yourself and graced (us),rAmAnusa nURRanthAdhi – 45
uNarndhaare knownrAmAnusa nURRanthAdhi – 51
uNarndha mey gyAniyarthose who possess true knowledge of knowing what needs to be known, and.rAmAnusa nURRanthAdhi – 60
uNarndhOnaiemperumAnAr who has realized/having knowledge ofrAmAnusa nURRanthAdhi – 46
uNarndhOrwho have known therAmAnusa nURRanthAdhi – 29
uNarndhOrgatkuthose knowingrAmAnusa nURRanthAdhi – 20
uNarvil mikkOrpeople having knowledgerAmAnusa nURRanthAdhi – 87
uNarvumand knowledge,rAmAnusa nURRanthAdhi – 43
undhanof your highnessrAmAnusa nURRanthAdhi – 81
uNduenjoyed (periya thirumozhi) as life saving, nourishing, and enjoying,rAmAnusa nURRanthAdhi – 88
uNduto drinkrAmAnusa nURRanthAdhi – 100
uNduthere is arAmAnusa nURRanthAdhi – 107
ungaLrAmAnusa nURRanthAdhi – 64
uNmaitrue (pAramArthika).rAmAnusa nURRanthAdhi – 73
unnaiyourAmAnusa nURRanthAdhi – 101
unnai adi paNindhEn(O mind!) I fall on your feet.rAmAnusa nURRanthAdhi – 3
unnai vidEn enRuand has promised himself that – I shall not leave yourAmAnusa nURRanthAdhi – 75
unnaich chArndhavarthose who have surrendered to your divine feet,rAmAnusa nURRanthAdhi – 70
unnaiyum pArkkilif you see yourself (of)rAmAnusa nURRanthAdhi – 70
unniand who think aboutrAmAnusa nURRanthAdhi – 101
unniwould contemplaterAmAnusa nURRanthAdhi – 102
unnudaiya vaNmaiyour generosityrAmAnusa nURRanthAdhi – 83
uNNumand harmedrAmAnusa nURRanthAdhi – 34
unnumthinking of him as the protectorrAmAnusa nURRanthAdhi – 73
unRanof yourrAmAnusa nURRanthAdhi – 104
uraikkinRananam tellingrAmAnusa nURRanthAdhi – 43
uraiththAnsaidrAmAnusa nURRanthAdhi – 40
uraiyAdhuwould not talk about, andrAmAnusa nURRanthAdhi – 56
uraiyAyyour highness itself should tell us aboutrAmAnusa nURRanthAdhi – 38
uriyaapt (words); udaiyavar – lord;rAmAnusa nURRanthAdhi – 87
uRRaas per our nature,rAmAnusa nURRanthAdhi – 5
uRRa anbarthose, befitting their greatness, having devotion towards,rAmAnusa nURRanthAdhi – 5
uRRa pinand gotrAmAnusa nURRanthAdhi – 25
uRRAndivined his acceptance ofrAmAnusa nURRanthAdhi – 97
uRRanawhat I obtainedrAmAnusa nURRanthAdhi – 84
uRRanavE seydhu ­isdoing apt deeds;rAmAnusa nURRanthAdhi – 95
uRRArwho are involved in therAmAnusa nURRanthAdhi – 97
uRRAr anRiThere are only those who are subservient torAmAnusa nURRanthAdhi – 97
uRRAr enathinking that such people are my relatives,rAmAnusa nURRanthAdhi – 86
uRRAraiof those who are subservient torAmAnusa nURRanthAdhi – 97
uRRavar uLarthey are there who are dedicated to (emperumAnAr).rAmAnusa nURRanthAdhi – 96
uRRuby making me not know of anything elserAmAnusa nURRanthAdhi – 97
uRRuexperiencerAmAnusa nURRanthAdhi – 107
uRRu irukkumpadi Akkimake me have therAmAnusa nURRanthAdhi – 107
uRRuNarndhuby inquiring well andrAmAnusa nURRanthAdhi – 59
uRuHaving greatness due to giving knowledge, being beneficial and loving, being the means and destination,rAmAnusa nURRanthAdhi – 19
uRu kaliyaithat is, the kali (yugam), which is staying put dominating,rAmAnusa nURRanthAdhi – 43
uruvaRRAwhich is not having any specific form,rAmAnusa nURRanthAdhi – 82
uruviand took outrAmAnusa nURRanthAdhi – 93
ut poruLAybeing the inner meaningrAmAnusa nURRanthAdhi – 85
uththamanaisuch most distinguished one(s) (such emperumAnAr),rAmAnusa nURRanthAdhi – 57
uththamarthe noble ones who are ananya prayOjanar (not seeking any other benefit), and ananyasAdhanar (not using something else as the means (for reaching emperumAnAr/emperumAn),rAmAnusa nURRanthAdhi – 50
uvandhuand liking.rAmAnusa nURRanthAdhi – 94
uyaand savedrAmAnusa nURRanthAdhi – 101
uyar guruvumAchAryan,rAmAnusa nURRanthAdhi – 19
uyavaE paNNumdoing only such reviving (ujjeevanam) for them,rAmAnusa nURRanthAdhi – 95
uyirai udaiyavanHe who is the lord of AthmA, since He is the whole (prakAri), and everything other than Him being parts (prakAram).rAmAnusa nURRanthAdhi – 59
uyirgaLthe group of jeevAthmAsrAmAnusa nURRanthAdhi – 58
uyirgaL ellAm uydhaRkufor all the AthmAs to reach the true goalrAmAnusa nURRanthAdhi – 18
uyirgaLukku uRRanavE seydhuthe way in which these AthmAs would live/be saved, cultivating as per those ways,rAmAnusa nURRanthAdhi – 95
uyirgatkufor the AthmAs, (by so advising)rAmAnusa nURRanthAdhi – 67
uyirkatuAthmAs,rAmAnusa nURRanthAdhi – 30
uyirkku uyirAiare the life support for my AthmA (this is 25th pAsuram, and AthmA is also 25th thathvam)rAmAnusa nURRanthAdhi – 25
uyththanan(and he) lead/administered therAmAnusa nURRanthAdhi – 72
uyyak koLLasaverAmAnusa nURRanthAdhi – 79
uyyum seelam koLof the nature of getting the strength of his existence from itrAmAnusa nURRanthAdhi – 20
uzhalginRa ennaiI not being stable in anything, and being transient in everything withrAmAnusa nURRanthAdhi – 82
uzhalginRa thoNdarthey get involved in other matters and languish,rAmAnusa nURRanthAdhi – 85
uzhalvOmwe, who take on various bodies (births) repeatedlyrAmAnusa nURRanthAdhi – 31
uzhanRuand going behind them and involved in that,rAmAnusa nURRanthAdhi – 86
UzhiFor all the things (sentient and non-sentient) present during the time of annihilationrAmAnusa nURRanthAdhi – 4
vAdhil venRAnfor the upliftment of the world, he debated with them and won them.rAmAnusa nURRanthAdhi – 58
vAdhiyarAmwould do debates and destroy the worldrAmAnusa nURRanthAdhi – 88
vAdhiyargALoh! you the debatersrAmAnusa nURRanthAdhi – 64
vaikuntha nAdumand, the divine place that is SrI vaikuNtam,rAmAnusa nURRanthAdhi – 76
vaikunthamSrI vaikuNtam andrAmAnusa nURRanthAdhi – 106
vaippAyathe wealth kept as for protection during difficult times, like saying vaiththamAnidhirAmAnusa nURRanthAdhi – 23
vaiyaththu uLLOrthose in the earthrAmAnusa nURRanthAdhi – 79
vAkkil piriyA irAmAnusayou are being the matter of their talk at all times!rAmAnusa nURRanth Adhi – 38
vALswordrAmAnusa nURRanthAdhi – 93
vALand who came opposing with his weapons;rAmAnusa nURRanthAdhi – 103
val vinaiyAldue to dangerous karmas that cannot be gotten rid of by experiencing its effects or by amends,rAmAnusa nURRanthAdhi – 96
val vinaiyEnof me who is a great sinner,rAmAnusa nURRanthAdhi – 27
val vinaiyEnme who is the greatest sinner,rAmAnusa nURRanthAdhi – 66
vaLarndhaAs said in muLaiththa seeRRam viN sudap pOy [periya thirumozhi – 1.7.7] (~with anger that scorched those in the sky (dhevas)), even the devotees like dhEvas too were scared and anguished, He started growing very quickly,rAmAnusa nURRanthAdhi – 103
vaLarndhadhuhas grown?rAmAnusa nURRanthAdhi – 102
vaLarththananand he conducted the growth ofrAmAnusa nURRanthAdhi – 95
vaLarum piNi koNdaBeing of boundless sorrowrAmAnusa nURRanthAdhi – 96
vali mikkagot great strength/force,rAmAnusa nURRanthAdhi – 88
vallacanrAmAnusa nURRanthAdhi – 79
vaLLAlsuch generous AzhvArs (words),rAmAnusa nURRanthAdhi – 54
valliyilby affectionrAmAnusa nURRanthAdhi – 101
vAmanan seelanWithout any requirement from our side to Him, He came by Himself to help, as vAmanan;rAmAnusa nURRanthAdhi – 40
vanand dangerous/powerfulrAmAnusa nURRanthAdhi – 50
vaNand having such generosityrAmAnusa nURRanthAdhi – 54
vaN keerththihaving such divine gloryrAmAnusa nURRanthAdhi – 87
vaN keerththiyumsuch beautiful famerAmAnusa nURRanthAdhi – 76
vAn poruL enRuas the eternal wealthrAmAnusa nURRanthAdhi – 23
vanaido; this talks about offering (garlands).rAmAnusa nURRanthAdhi – 90
vanaiyArthey do not (even) offerrAmAnusa nURRanthAdhi – 90
vAnam koduppadhugives mOkshamrAmAnusa nURRanthAdhi – 66
vANan pizhai poRuththa(krishNan then) pardoned the mistakes of bANAsuranrAmAnusa nURRanthAdhi – 22
vandha(such) avathAram (of)rAmAnusa nURRanthAdhi – 1
vandhahe came searching, to my placerAmAnusa nURRanthAdhi – 53
vandhamaiin the way he incarnated to wrong those other philosophies,rAmAnusa nURRanthAdhi – 88
vandhu(he) came (to this world) as requested (by emperumAn)rAmAnusa nURRanthAdhi – 16
vandhuhe came as pushed by that kindnessrAmAnusa nURRanthAdhi – 42
vandhucoming to the place where I was in such staterAmAnusa nURRanthAdhi – 61
vandhu(emperumAnAr) came, andrAmAnusa nURRanthAdhi – 63
vandhucame andrAmAnusa nURRanthAdhi – 69
vandhuwould comerAmAnusa nURRanthAdhi – 75
vandhuhas comerAmAnusa nURRanthAdhi – 106
vandhu ­without any one asking for it, emperumAnAr came by himself,rAmAnusa nURRanthAdhi – 53
vandhu eidhinarcame and surrendered (to such master)rAmAnusa nURRanthAdhi – 17
vandhu eydhilen(I am) not concerned whether such place is attained;rAmAnusa nURRanthAdhi – 30
vandhu piRandhadhu(his) coming and incarnatingrAmAnusa nURRanthAdhi – 51
vanja nenjil vaiththukeeping emperumAnAr in my deceitful mind (cheating emperumAnAr easily)rAmAnusa nURRanthAdhi – 23
vanjamwhich would, each on its own ability, cheat us out of the good place and push us into a corner.rAmAnusa nURRanthAdhi – 7
vanjarkkufor those thieves of AthmA, whorAmAnusa nURRanthAdhi – 28
vaNmai(emperumAnAr) having the quality of generosity that does not see lowliness of the receiver or greatness of what is given,rAmAnusa nURRanthAdhi – 71
vaNmaihe having such generosity,rAmAnusa nURRanthAdhi – 74
vaNmaithe most generous.rAmAnusa nURRanthAdhi – 77
vaNmaibeauty;rAmAnusa nURRanthAdhi – 87
vaNmaigenerosity (audhAryam)rAmAnusa nURRanthAdhi – 102
vaNmaiyinAl vandhu(he) came just due to his generosity, andrAmAnusa nURRanthAdhi – 32
vArioceanrAmAnusa nURRanthAdhi – 84
vArip parugumenjoys with great enthusiasmrAmAnusa nURRanthAdhi – 20
varundhEnnot be involved in sorrows.rAmAnusa nURRanthAdhi – 62
varundhiyabeing miserablerAmAnusa nURRanthAdhi – 32
varundhubeing sad;rAmAnusa nURRanthAdhi – 90
varuththamstrain / efforts.rAmAnusa nURRanthAdhi – 78
varuththaththinAlwith great pains/efforts,rAmAnusa nURRanthAdhi – 78
varuththumIn these entities (jIvAthmAs) that are supposed to act based on the command of bhagawAn, external things that create the thought of being independent, and so create contradiction against emperumAns thoughts, and make them suffer;rAmAnusa nURRanthAdhi – 8
vAsal paRRithby holding onto the entrance of their house, for my protection, looking for their moment (of availability, etc.).rAmAnusa nURRanthAdhi – 21
vAttamilAthat which is being without any blemishrAmAnusa nURRanthAdhi – 54
vAy amudham parakkumwill spring taste in your mouth;rAmAnusa nURRanthAdhi – 43
vAy maduththuwith great devotionrAmAnusa nURRanthAdhi – 84
vayalthe fields; having such fieldsrAmAnusa nURRanthAdhi – 49
vayalthe place having paddy fields, andrAmAnusa nURRanthAdhi – 108
vAzhginRa vaLLal(he) lives due to that; he is extremely generousrAmAnusa nURRanthAdhi – 16
vAzhndhadhugot the wealth of its intent being fulfilled (due to emperumAnAr).rAmAnusa nURRanthAdhi – 54
vAzhththumand praiserAmAnusa nURRanthAdhi – 6
vAzhththuvanI sing praises of him (emperumAnAr);rAmAnusa nURRanthAdhi – 23
vAzhvuyour good existencerAmAnusa nURRanthAdhi – 64
vAzhvu aRRadhutheir such existence was done with;rAmAnusa nURRanthAdhi – 65
vEdhamin the form of vEdhamrAmAnusa nURRanthAdhi – 29
vEdhap poruL idhu enRu unniwho (try to) prove that such is the meaning of vEdhas,rAmAnusa nURRanthAdhi – 58
vEdhaththinof vEdhamrAmAnusa nURRanthAdhi – 85
veeduand liberation (mOksham) (are to be aids towards such love towards krishNan), among these,rAmAnusa nURRanthAdhi – 40
veedumOksham that is the mark of most distinguished destinyrAmAnusa nURRanthAdhi – 95
veedumliberation (1),rAmAnusa nURRanthAdhi – 40
veettin kaN vaiththais the living place where he kept (such thiruvAimozhi), hisrAmAnusa nURRanthAdhi – 29
veeyinumand get destructed, (even then)rAmAnusa nURRanthAdhi – 107
veezhndhidahad immersed in it to the bottom;rAmAnusa nURRanthAdhi – 36
veLLaipristine;rAmAnusa nURRanthAdhi – 27
vemvery hotrAmAnusa nURRanthAdhi – 14
vemcruel/inauspiciousrAmAnusa nURRanthAdhi – 61
vemvery cruelrAmAnusa nURRanthAdhi – 84
vemand with very fiercerAmAnusa nURRanthAdhi – 103
vem kalithe harsh kali yugam where dharma based on vEdhas would go down (due to reduced following), and other philosophies would come up,rAmAnusa nURRanthAdhi – 49
vem theesuch cruelrAmAnusa nURRanthAdhi – 24
vem thee vinaiyAldue to most cruel karma,rAmAnusa nURRanthAdhi – 82
vem thuyar mARRihe removed the cruel sorrowsrAmAnusa nURRanthAdhi – 39
vemmaiterrible/cruel; kOL – midukku strength.rAmAnusa nURRanthAdhi – 61
vENdilanwould not want (anything)rAmAnusa nURRanthAdhi – 104
venkAnamum kadalum ellAm kothikkath thavam seyyum koLgaidue to the intensity of the penance, those places themselves heat up so explain some people.rAmAnusa nURRanthAdhi – 14
vEnkatamsuch place having divine name as thiruvEnkatam,rAmAnusa nURRanthAdhi – 76
vEnkatamthirumalai andrAmAnusa nURRanthAdhi – 106
veppumand other deities related to fever, etc.,rAmAnusa nURRanthAdhi – 22
vEr aRuththu(and) removed without tracerAmAnusa nURRanthAdhi – 4
vEr paRiyato be gone without trace;rAmAnusa nURRanthAdhi – 77
veRi tharufragrantrAmAnusa nURRanthAdhi – 19
vERuotherrAmAnusa nURRanthAdhi – 79
vettik kaLaindhaand cut away and threw offrAmAnusa nURRanthAdhi – 93
vidAdhuwithout any break / without leavingrAmAnusa nURRanthAdhi – 47
vidhisukruth – his giving the grace/opportunity.rAmAnusa nURRanthAdhi – 29
vidhi enRu kUdum kolOwhen by his grace it would come together?rAmAnusa nURRanthAdhi – 29
viLaindhidhumand became fruitful;rAmAnusa nURRanthAdhi – 103
viLaingiyadue to emperumAns gracerAmAnusa nURRanthAdhi – 19
viLangiya mEgaththaihe is being brig ht, who is an extremely generous cloud;rAmAnusa nURRanthAdhi – 26
viLLAdhastays without any separationrAmAnusa nURRanthAdhi – 2
viNparamapadhamrAmAnusa nURRanthAdhi – 104
vinaikarmas of bad deedsrAmAnusa nURRanthAdhi – 34
vinaikarmasrAmAnusa nURRanthAdhi – 35
vinaidue to karmasrAmAnusa nURRanthAdhi – 101
vinaip pAsam kazhaRRigot liberated from the ties of karmasrAmAnusa nURRanthAdhi – 62
vinaiyAlkarmAsrAmAnusa nURRanthAdhi – 24
vinaiyAlkarmas,rAmAnusa nURRanthAdhi – 61
viNdidafully developedrAmAnusa nURRanthAdhi – 64
viNdu koNdEnI got rid ofrAmAnusa nURRanthAdhi – 84
viNNin thalaininRufrom SrIvaikuNtam which is the head of skiesrAmAnusa nURRanthAdhi – 95
vizhundhumand falling into the cruel pit of senses like sound, form, etc.,rAmAnusa nURRanthAdhi – 96
What if it is recited as kaLiRanna ?Then the emphasis would be on the female elephant that is amudhanAr; then prayer for getting the love would be of lower emphasis. So it is correct to keep it as kaLiRenna only, where emphasis is in neither of the two elephants but on the prayer. That is the intent of amudhanAr.rAmAnusa nURRanthAdhi – 63
When recited as adiyaith thodarum padi, the word padimeans true nature;rAmAnusa nURRanthAdhi – 63
When recited as AgamavAdhiyar kURum maRap poruL, it is opposite of virtuoussuch meaning told by those people; it is so because it affects AthmA;rAmAnusa nURRanthAdhi – 91
When recited as em iRaivar irAmAnusan thannai uRRAvarthose who are dedicated only to emperumAnAr, who are our lords – shall be the meaning.rAmAnusa nURRanthAdhi – 96
When recited as Eyndha vaN keerththiyinArdue to the excellence of his qualities that are spread and set through out the earth, he removed my karmas; that is, isnt he the one having connection with emperumAnAr – thinking in this way, the karmas would go away by themselves from amudhanAr.rAmAnusa nURRanthAdhi – 77
When recited as guNangatku uriya sol onRum udaiyavan(onRum how two different levels fit together due to his greatness and kindness); their words are based on their level of knowledge and ability, or lack of knowledge and ability; It cannot be said that the words of praise (of learned ones) are excessive, or (words of the illiterate) would not fit enough, and so cannot say that these are a match of unmatchable – this is due to his unbreakable greatness on the one side, and unbounded kindness on the other side (respectively); so those words would fit him – he is such a lord – is the thought here.rAmAnusa nURRanthAdhi – 87
When recited as irAmAnusan thol pugazhthol thonmai from ancient times since it has been present from ancient times, the auspicious qualities, they are being according to true nature, and ancient/staying such qualities are flourishing this way;rAmAnusa nURRanthAdhi – 61
When recited as meyth thalaththu ­in real place/state; that is, being truly in the state of I wont let you go. Unlike rainbow, etc., which appear to be true; being really true; that is, coming right in front of my eyes and saying Truly I wont let you go (away from me).rAmAnusa nURRanthAdhi – 75
When recited as nee seyvana adhanAldue to the acts of yours for removing my karmas.rAmAnusa nURRanthAdhi – 71
When recited as nirayath thoyyil kidakil en, sOdhi viN sEril enit does not matter whether I stay put in samsAram or I reach paramapatham – I have got nothing to do with them;rAmAnusa nURRanthAdhi – 104
When recited as ponmai aRu samayam ­those other six philosophies are troublesome due to not following according to vEdhas.rAmAnusa nURRanthAdhi – 49
When recited as punmaiyinOrkku enRum nanmai seyyA,it shall mean that he/they would not do any good at any day (to such lowly people).rAmAnusa nURRanthAdhi – 62
When recited as saliyAp piRavip pavam tharumsali – is – removable from its place; saliyA cruel karmas that are difficult to uproot, which is the cause of worldly existence;rAmAnusa nURRanthAdhi – 94
When recited as uruvaRRa gyAlaththu: urubeauty, that is goodness; aRRa- opposite, that is, not having goodness. That is, world that does not have any goodness; in that case, for therivuRRa gyAnam,etc., not having interest in the knowledge of discerning good from bad, in the world which due to cruel karmas is without any goodness and which is to be avoided, as said in eeNdu pal yOnigaL thORu uzhalvOm, me who am going through birth and death through all sorts of creatures;rAmAnusa nURRanthAdhi – 82
When recited as vAmanan seeraiHe incarnated as vAmanan and mingled with everyone without expecting us to request or not – emperumAnAr established the nature of emperumAn that is, that one does not have to go through suffering (penances, etc.) for getting that goal – thus amudhanAr is showing us about how emperumAnAr showed the greatness of vAmanan. The previous explanation is better than this, in terms of connection of words and weight of meaning.rAmAnusa nURRanthAdhi – 40
yAdhonRumsomething else.rAmAnusa nURRanthAdhi – 85
yAdhum varuthtamanRuit is not hard at allrAmAnusa nURRanthAdhi – 7
yamunaith thuRaivanALavandhAr,rAmAnusa nURRanthAdhi – 21
yAnI who for sure have understood by experience,rAmAnusa nURRanthAdhi – 43
yAnI who was being like thisrAmAnusa nURRanthAdhi – 62
yAnI toorAmAnusa nURRanthAdhi – 63
yAnIrAmAnusa nURRanthAdhi – 94
yAnIrAmAnusa nURRanthAdhi – 104
yAvarby some few people –rAmAnusa nURRanthAdhi – 80
yavarthe few who are in that state,rAmAnusa nURRanthAdhi – 86
yOgam thoRumIn each assembly ofrAmAnusa nURRanthAdhi – 60
yOnigaL thORumbirth categories, in each such manner,rAmAnusa nURRanthAdhi – 31
yOnigaL thORum piRandhuincarnated in the ways of human, animals etc.rAmAnusa nURRanthAdhi – 41

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