Glossary/Dictionary by pAsuram – pramEya sAram

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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  AkdhThis 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

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