| pramEya sAram – 1 – avvAnavarkku | uvvAnavar | AchAryAs |
| pramEya sAram – 1 – avvAnavarkku | uraiththAr | told that |
| pramEya sAram – 1 – avvAnavarkku | mavvAnavar ellAm | all the souls that are collectively represented by the word “ma” are |
| pramEya sAram – 1 – avvAnavarkku | adimai | servants to |
| pramEya sAram – 1 – avvAnavarkku | avvAnavarku | perumAL sriman nArAyaNan, who is being referred by the word “a” |
| pramEya sAram – 1 – avvAnavarkku | ivvARu | There are some people who |
| pramEya sAram – 1 – avvAnavarkku | kEtu | listen carefully |
| pramEya sAram – 1 – avvAnavarkku | rupARkku | stand by such great aforementioned advices from their AchAryAs. |
| pramEya sAram – 1 – avvAnavarkku | kaNdiruppAr | Those people who realize themselves as someone who |
| pramEya sAram – 1 – avvAnavarkku | AL enRu | are servants to those people who listen and abide by their AchAryAs |
| pramEya sAram – 1 – avvAnavarkku | iruppAr enRu | will go and live forever with nithyar, mukthar and other devotees at |
| pramEya sAram – 1 – avvAnavarkku | nAdu | paramapadham that is |
| pramEya sAram – 1 – avvAnavarkku | mItchiyillA | a point of no return |
| pramEya sAram – 1 – avvAnavarkku | nAn | I (Adiyen) who is a devotee of SrI rAmAnuja |
| pramEya sAram – 1 – avvAnavarkku | iruppan | will strongly believe in this. |
| pramEya sAram – 2 – kulamonRu | onRu | There is only one |
| pramEya sAram – 2 – kulamonRu | kulam | clan/family of servants (of SrIman nArAyaNan) |
| pramEya sAram – 2 – kulamonRu | uyir | However, the souls that possess this character of being a servant |
| pramEya sAram – 2 – kulamonRu | pala | is many |
| pramEya sAram – 2 – kulamonRu | tham kuRRaththAl | Such souls’s good and bad deeds (karmA) |
| pramEya sAram – 2 – kulamonRu | itta | are being bound by sriman nArAyaNan |
| pramEya sAram – 2 – kulamonRu | kalam | in a container that is known as “body” |
| pramEya sAram – 2 – kulamonRu | onRu | is of only one type that is made up of the same material known as “mUla poruL” |
| pramEya sAram – 2 – kulamonRu | kAriyamum | Such soul’s activities are |
| pramEya sAram – 2 – kulamonRu | vErAm | variegated depending on its karmA |
| pramEya sAram – 2 – kulamonRu | pizhai | The mistake / wrong thing for a soul to do is |
| pramEya sAram – 2 – kulamonRu | pENAmai kANum | not to catch hold the |
| pramEya sAram – 2 – kulamonRu | thiruththAlgaL | lotus feet of an |
| pramEya sAram – 2 – kulamonRu | karuththAr | AchAryan who |
| pramEya sAram – 2 – kulamonRu | kANum | blesses these souls |
| pramEya sAram – 2 – kulamonRu | kANAmai | without |
| pramEya sAram – 2 – kulamonRu | palam onRu | looking out for any benefits |
| pramEya sAram – 3 – palam koNdu | pAvam | (if) sins |
| pramEya sAram – 3 – palam koNdu | uLadhAgil | were to exist |
| pramEya sAram – 3 – palam koNdu | palam koNdu | after getting irrelevant wealth, money etc., from perumAL, |
| pramEya sAram – 3 – palam koNdu | mILAdha | without realizing via spiritual advice that it is futile |
| pramEya sAram – 3 – palam koNdu | kAriyam yen kURIr? | What is the use of having |
| p
ramEya sAram – 3 – palam koNdu | kulam koNdu | realizing that we are born in clan destined for “subservience” to perumAL |
| pramEya sAram – 3 – palam koNdu | thALiNaiyAn | One who has such a glorious feet, with which HE |
| pramEya sAram – 3 – palam koNdu | thalam konda | measured the entire universe |
| pramEya sAram – 3 – palam koNdu | avan | that very same person |
| pramEya sAram – 3 – palam koNdu | anRE | at that very moment ensured that |
| pramEya sAram – 3 – palam koNdu | yAvaraiyum | all the souls |
| pramEya sAram – 3 – palam koNdu | thanayozhindha | except HIM, |
| pramEya sAram – 3 – palam koNdu | ALudaiyAn | are in fact servants to HIM |
| pramEya sAram – 4 – karumaththAl | kadaindhAn | perumAL SrIman nArAyaNan churned for dhevas, |
| pramEya sAram – 4 – karumaththAl | munnIr | the ocean that is made of three sources of water viz., rain water, river water and the water that springs from below |
| pramEya sAram – 4 – karumaththAl | orumaththAl | using the mountain called “manthara” as |
| pramEya sAram – 4 – karumaththAl | adaithAn | HE constructed a bridge across the ocean for sIthA pirAtti |
| pramEya sAram – 4 – karumaththAl | mudhal padaiththAn | HE created water first during the time of creation and |
| pramEya sAram – 4 – karumaththAl | annIr amarndhAn | reclined on that water |
| pramEya sAram – 4 – karumaththAl | adi | Such perumAL’s |
| pramEya sAram – 4 – karumaththAl | iRai thALgaL | lotus feet |
| pramEya sAram – 4 – karumaththAl | tharum aththAl anRi | automatically gives itself (to us). Except this |
| pramEya sAram – 4 – karumaththAl | karumaththAl | other ways like karma yOgam that is done on one’s effort |
| pramEya sAram – 4 – karumaththAl | gyAnaththAl | the ways like gyAna yOgam and bhakti yOgam |
| pramEya sAram – 4 – karumaththAl | kANum vagai uNdO? | will not fetch the lotus feet of perumAL. Will it? |
| pramEya sAram – 5 | vazhiyAvadhu | The path (means/ways) called “SaraNAgathi”, |
| pramEya sAram – 5 | onRu enRAl | if it is to be understood that it is the only path, then |
| pramEya sAram – 5 | muRRum | all the |
| pramEya sAram – 5 | maRRavai | other paths that includes karma, gyAna and bhakti yOgam |
| pramEya sAram – 5 | ozhiyA | has to be renounced without any trace |
| pramEya sAram – 5 | adhu | The SaraNAgathi path |
| pramEya sAram – 5 | onRu enRAl | having realized that it is the only path, |
| pramEya sAram – 5 | Om enRu | if a person accepts and acknowledge it and |
| pramEya sAram – 5 | izhiyAdhE | yet does not do surrender (because if it is the only path, then the act of him doing is also not a means) |
| pramEya sAram – 5 | iththalaiyAl | if a person thinks along these lines that |
| pramEya sAram – 5 | yEdhumillai | there is no good karma / deed that can be done on his own |
| pramEya sAram – 5 | enRU | and thinks about their “no effort” on their path |
| pramEya sAram – 5 | irundadhu thAn | and continues to stick by that faith |
| pramEya sAram – 5 | aththalaiyAl vandha aruL | then that can be possible only solely due to HIS grace |
| pramEya sAram – 6 | uLLa padi | If we were to correctly understand and |
| pramEya sAram – 6 | uNaril | realize the true nature of soul |
| pramEya sAram – 6 | onRU | then we can see that |
| pramEya sAram – 6 | uNdenRu | there is |
| pramEya sAram – 6 | namakku | nothing on us (who are characterized by lack of anything) |
| pramEya sAram – 6 | viLLa | We have nothing that we can talk about |
| pramEya sAram – 6 | viragiladhAi | Our state is truly this and we have no way of talking about us |
| pramEya sAram – 6 | vittadhE | Look at our true nature!!! |
| pramEya sAram – 6 | yEdhum illArkku | lord sriman nArAyaNan who is characterized by |
| pramEya sAram – 6 | yEdhum illAdha | absolute dearth of anything |
| pramEya sAram – 6 | koLLa kuRai iRai | from us in order to make HIM complete |
| pramEya sAram – 6 | solleer | Hey folks!!! Please tell me |
| pramEya sAram – 6 | yAm | We, whose basic nature is to be subservient to sriman nArAyaNan |
| pramEya sAram – 6 | kURuvadhu yen | what do we have to say on our own, in order to protect ourselves |
| pramEya sAram – 7 | iRaiyai venRirupAr illai | There are no one available who wins over perumAL by thinking that |
| pramEya sAram – 7 | iruvarukkum | for both jIvAthma and paramAthmA, |
| pramEya sAram – 7 | illai enRu | have a lack of something. |
| pramEya sAram – 7 | Akdh | This thought, |
| pramEya sAram – 7 | ettumadhO | is it something that |
| pramEya sAram – 7 | Oruvarkku | a person can get? |
| pramEya sAram – 7 | illai | perumAL has no fault that is caused by |
| pramEya sAram – 7 | kuRai thAn | having to accept something in order to make HIM complete |
| pramEya sAram – 7 | enRU | This particular is thought is |
| pramEya sAram – 7 | maRaiyudaiya mArgaththE | impregnated in vEdhas that is |
| pramEya sAram – 7 | kURinArillA | something that is not spoken by someone |
| pramEya sAram – 7 | kAN | Please go ahead and see in vEdhas about this fact!!! |
| pramEya sAram – 8 | viththam | Wealth |
| pramEya sAram – 8 | izhavu | loss |
| pramEya sAram – 8 | inbam | happiness |
| pramEya sAram – 8 | thunbam | sadness |
| pramEya sAram – 8 | nOi | diseases |
| pramEya sAram – 8 | veekAlam | time of oldage and consequential death |
| pramEya sAram – 8 | thaththam avayE | Based on one’s karma |
| pramEya sAram – 8 | thalai aLikkum | the pain and benefits will be exercised at the appropriate time |
| pramEya sAram – 8 | vidIr | Please leave |
| pramEya sAram – 8 | aththai | the thought about it |
| pramEya sAram – 8 | ichchiyAn | One who does not like anything except the joy of sriman nArAyaNan |
| pramEya sAram – 8 | ichchiyAdhu | will not look for other benefits |
| pramEya sAram – 8 | yEtha | He will praise his master sriman nArAyaNan |
| pramEya sAram – 8 | ezhil vAnaththu | in the beautiful paramapadham |
| pramEya sAram – 8 | uchchiyAn | where sriman nArAyaNan is on top of |
| pramEya sAram – 8 | uchchiyAnAm | the head of such a person with such good merits |
| pramEya sAram – 9 | avarai | Towards an AchAryan, |
| pramEya sAram – 9 | thALiNaiyai vaiththa | who kept his lotus feet on the top of a sishyA’s head to remove any ignorance |
| pramEya sAram – 9 | vadivu enRu&n
bsp; | one should regard him as verily Lord sriman nArAyaNan |
| pramEya sAram – 9 | thaththam iRaiyin | and celebrate him as “our god” |
| pramEya sAram – 9 | vaNangiyirA | People who does not do this and instead disrespect his AchAryan |
| pramEya sAram – 9 | piththarAi | who does not realize the true greatness of his AchAryan |
| pramEya sAram – 9 | nindhippArkku | and dismiss him as just another mortal human |
| pramEya sAram – 9 | ERA nINirayam uNdu | A hell awaits from which it is impossible to get freed |
| pramEya sAram – 9 | nIdhiyAl | But for those who worship him as prescribed in the shAsthrAs |
| pramEya sAram – 9 | vandhippArkku | and respect him with utmost respect |
| pramEya sAram – 9 | izhiyA vAn | there awaits a world from which there is no point of return and hence no rebirth |
| pramEya sAram – 9 | uNdu | this is certain |
| pramEya sAram – 10 | iRaiyum | sriman nArAyaNan, who is referred by “akAram” or “a” |
| pramEya sAram – 10 | uyirum | jIvAthmAs , who are referred by “makAram” or “ma” |
| pramEya sAram – 10 | iruvarkkumuLLA muRaiyum | The relationship between them (as illustrated by the 4th degree case ending) that is nothing but “being God” and “being servant” |
| pramEya sAram – 10 | muRaiyE mozhiyum | The ability to clearly enunciate this relationship |
| pramEya sAram – 10 | maRaiyum | is thirumanthram that is known as the essence of vEdhas (vEdha sAram) |
| pramEya sAram – 10 | uNarthuvAr illA nAL | During the time when there is no one (no AchAryan) to explain this relationship clearly |
| pramEya sAram – 10 | onRalla | the two aforementioned, namely jIvAthmA and paramAthmA, its existence will not make any sense and will be irrelevant (thought they exist, their existence is in line with non-existence) |
| pramEya sAram – 10 | uNdAna pOdhu | But when an AchAryan |
| pramEya sAram – 10 | uNarththuvAr | explains the meanings of thirumanthram |
| pramEya sAram – 10 | Ana | those two come to life |