JNANASARAM – PRAMEYASARAM

Arulaala Perumal Emperumanar

 INTRODUCTION

यॊ नित्यम ् अच्युतपदाम्बुजयुग्मरख्म व्यामॊहतस्तददतराणि ति

ृ ाय मॆिॆ ।
अस्मद् गुरॊर्भगवतॊऽस्य दयैकसिन्ॊॊः रामािुजस्य चरिौ शरिं प्रप्द्यॆ ।।

yO nithyam achyutha padhAmbuja yugma rukhma

vyAmOhathasthadhitharANi thruNAya mEnE ।1
asmadh gurOrBHagavathOsya dhayaikasinDHOho
rAmAnujasya charaNau sharaNam prapadhyE ।।

This invocatory hymn by Kuratazhwan2 is a tribute to his

teacher, Ramanujacharya3.

In the Sri Vaishnava school of thought a teacher, or guru, is given

an exalted place. Says Kuratazhwan, ‘He removes the ignorance of
persons like myself (asmadh gurOho). Disregarding my mistakes, he
showers his goodness on me (Bhagavathaha) and presents himself
before me of his own accord (asya). He cannot tolerate another’s
suffering and to those who are in distress he is an ocean of compassion
(dhayaikasinDHOho)4, 5.’

1
In transliterating the original Tamil and Sanskrit verses I have adhered to the
phonetic rendering of the word. This may be at variance with the rules of
transliteration as per the software used, namely Baraha for Indian languages.
2
Pronunciation: kUraththAzhwAn
3
Pronunciation: rAmAnujAchArya
4
From an initiation lesson in Tamil by Prof. V. T. Tirunarayana Iyengar (translation
mine).
5
You can draw endlessly from an ocean without fear of it ever running dry
(observation by V. T. Tirunarayana Iyengar, hereafter referred to as V.T.T).

1
 Arulaala Perumal Emperumanar6, 7, another direct disciple of
that great ascetic, Ramanujacharya, has also composed several verses
eulogising the guru:

‘To fail to treat as God incarnate the one who has shown the
path and to erroneously vilify him instead will result in an endless cycle
of birth, death and re-birth. Eternal paradise will accrue to those who
sincerely venerate (such a guru),’ Arulaala declares with the authority of
having learnt at the feet of Ramanuja8. In another verse, Arulaala asserts,
‘Even the Lord who is ever tender towards all will look away. If there is
no love lost for the noble guru, such a devotee will face the fate of a lotus
which the sun helps to bloom when in water but burns to a cinder when
the same flower separates from the water in which it bloomed9.’

There are many more such verses in praise of the teacher in

Arulaala Perumal Emperumanar’s prabandha-s (a literary composition,
particularly a poetical one), namely Jnanasaram10 and Prameyasaram11,
both in the Tamil language. The former composition is said to be an
exposition of the Dvaya Mantram and the latter, of the Tirumantram 12.
These two mantras, together with the Charama Slokam, constitute what
is called the Rahasyatrayam13, a foundational concept in the Sri
Vaishnava school of thought14.

6
See Appendix 1 for a brief note on Arulaala.
7
Pronunciation: aruLALa perumAL emperumAnAr
8
See Prameyasaram commentary, Verse 9
9
See Jnanasaram commentary, Verse 35
10
Pronunciation: jnyAnasAram
11
Pronunciation: pramEyasAram
12
This observation is made by Manavaala Maamuni(Pronunciation: maNavALa
mAmuni) , who is deferentially referred to as the great seer (maamuni), in his
commentary for the two compositions.
13
Our pUrvachAryA-s were seers blessed with knowledge that did not suffer from
the blemishes of ignorance, delusion, illusion, and forgetfulness. They proclaimed
that the essence of the Veda-s (scriptures, believed to be the source of ancient
Indian philosophy, and various schools of Hindu thought) are contained in these
Rahasya Mantras (deep secrets held in an aphoristic form).

2
 Taken together, Jnanasaram, which has thirty verses and
Prameyasaram which has ten verses expound on the nature of the seeker
(jivatma15), the nature of that which is to be sought (Paramatma16) , and
the nature of the one who leads the seeker towards the goal (guru).
‘…The inborn desire for a state of peace and happiness inevitably moves
towards a serious consideration of the nature of the self... The search for
a solution takes us to experts in the field... to get at this foundation
source of knowledge which furnishes the supreme equipment that we
need...,’ says V. T. Tirunarayana Iyengar in a scholarly exposition titled
‘What am I?’ (See next chapter).

Though Prof. Iyengar did not intend it as an introduction to

Arulaala’s compositions, I include an extract from ‘What am I?’ in this
work in an attempt to provide a scholarly insight into the topics dealt
with in Arulaala’s compositions, which this amateur has made a modest
attempt to translate and explain based on my comprehension of the
hallowed commentary left to posterity by the blessed Manavaala
Maamuni17.

Following is a brief note on the Veda from V.T.T’s initiation lesson in

English titled ‘The Acarya’:
‘Indian darsanika-s are not original thinkers in the sense Western
philosophers are. Their thought structure is based on experience. The book reflecting
the thought structure is known as the Veda. It covers experience extending to
eternity. The Veda is therefore treated as beyond the province of any producing
agent. They are valid for all. On this assumption, Indian thinking is developed and
schools of darsana have emerged. The great thinkers are regarded as participants in
a cosmic symposium on experience on the platform of time.’
14
See Appendix 2: Dvaya Mantra and Tirumantra.
15
Pronunciation: jIvAthmA
16
Pronunciation: paramAthmA
17
Book referred: Arulaala Perumal Emperumanar’s Jnanasaram
Prameyasaram, with commentary and word meaning by Sri Manavaala
Maamunigal. Editors: Pudupper Venkatacharya and Puduppattu
Tiruvengadacharya. Publishers: Sri Vaishnavagrantha Mudraapaka Sabha,
Kanchipuram. Date of publication: 1916. Language of publication: Tamil.

3
 WHAT AM I?

V. T. Tirunarayana Iyengar*

... Life in this world permits us moments of satisfaction and a feeling of

happiness. More often we are faced with a circumstance quite
disturbing, sometimes leading us to distress and despair. The inborn
desire for a state of peace and happiness inevitably moves towards a
serious consideration of the nature of the self and its true set up for and
against its unquenchable thirst for this goal of undiluted and enduring
happiness.

The search for a solution takes us to experts in the field. Their

experience many times proves shaky and ineffective and eventually
unworthy of our faith. Without faith progress in any walk of life is not
possible. But mere faith is both deadly and dangerous. The sheet anchor
of our enterprise therefore is faith which transcends faith. Belief and
examination are no longer antagonistic but they function as
complimentaries. Faith moves from strength to strength with each stage
of examination till, at last, it reaches the pinnacle of firm faith resting on
the first principle of all existence. Our initial attempt therefore is to get at
this foundation source of knowledge which furnishes the supreme
equipment that we need.

The Veda and the Upanishads in particular have come to be

regarded as the reservoir of such equipment. The seers who visualised
the whole truth have revealed the constitution of life and its function to
the sincere seekers after knowledge and perfection, whatever the
background be.

4
 To begin with, the first note in the Upanishad is reference to an
entity without an antecedent. It is found to be changeless, sentient and
blissful. This Real termed Brahman, is described as the final heights of
knowledge. The pupil is advised to reach and realise his goal employing
the methods of empirical investigation (vide Taittiriya). The other
method is the one recognised in the Chandogya. It is the rational style in
which the pupil’s function is not to investigate but to follow with
attention the description of Brahman in respect of its nature and
function. This up current activity and the follow-on procedure are thus
equally employed in the Upanishads...

_____________________

* Professor of Sanskrit and Philosophy at the Maharaja’s College

Mysore, Vangipuram Tiruvaimozhi Tirunarayana Iyengar, or V.T.T as he was
popularly known, also taught in leading mainstream colleges in Bangalore. He
was also an acclaimed scholar of the traditional school who was trained both in
the Sanskrit Veda and the Dravida (or Tamil) Veda by his father, Tiruvaimozhi
Acharya Purusha, Tiruvengada Ramanujacharya.

5
 PRAMEYASARAM

Invocatory verse (thaniyan)

Original verse (pAsuram)

நீங்காமலென்றும் நினைத்துத் ல ாழுமின்கள் நீணிெத் ீர்

பாங்காகநல்ெ பிரமமயசாரம் பரிந் ளிக்கும்
பூங்காவளம் லபாழில்சூழ் புனைவாழும் புதுபுளிமன்
ஆங்காரமற்ற வருளாள மாமுைியம்ப மம.

Transliteration

nIngAmal enDRum ninaththuth thozhumingal nINilaththIr

pAngAga nalla pramEyasAram parindhaLikkum
pUngAvaLam pozhilsUzh puDaivAzhum pudhupuLiman
AngAramaTRa aruLALa mAmuniyampadhamE.

Free translation

At all times, without end, think of and honour, O mortals,

The feet of the unpretentious ascetic Arulaala.
He lived in lush Pudupuliman with its wealth of gardens
And gave us the noble Prameyasaram, which rightly reveals.

thAthparyam (Meaning)
This invocatory verse is in praise of both the composition,
Prameyasaram18, and its composer, Arulaala Perumal Emperumanar.

18
The true knowledge of things = pramEyam; Essence = sAram.

6
Manavaala Maamuni begins his commentary on Prameyasaram with this
verse. The saint calls upon the people of the world to meditate on the
great ascetic Arulaala who is humility personified, and who has
presented the world with a composition that encapsulates the essence of
that which is worth knowing.

Verse 1

pAsuram
அவ்வாைவர்க்கு மவ்வாைவலரல்ொம்
உவ்வாைவரடினம லயன்றுனரத் ார் – இவ்வாறு
மகட்டிருப்பார்க்கு ஆலளன்று கண்டிருப்பார் மீ ட்சியில்ொ
நாட்டிருப்பாலரன்றிருப்பன் நான்.

Transliteration
avvAnavarkku mavvAnavarellAm
uvvAnavar aDimai yenDRuraiththAr - ivvARu
kEttiruppArkku ALenDRu kanDiruppAr mItchiyillA
nAttiruppAr enDRiruppan nAn.

Free translation
Supplicants are all sentient beings to the Universal Spirit
proclaimed the preceptor –
Those who have heard and heed this precept,
Liberation is theirs, I assert.

thAthparyam (Meaning)
The sentient being (jivatma) is both knowledgeable and ignorant, self-
confident and angst-ridden. The Supreme Real (Paramatma), in contrast,
is omnipotent and the embodiment of eternal bliss. He is a repository of
incomparable auspicious qualities, and completely lacking in vices. The
wise seers who have understood the true identities of these two entities

7
reveal that the way to happiness for the jivatma is to recognise that he is
subservient to and dependent on the Paramatma.

vyakhyAnam (Commentary)

(avvAnavarkku mavvAnavarellAm uvvAnavar aDimai)

All sentient beings are equally supplicants19 of that primordial being, the
Supreme Real. [This entity is ‘the Absolute of philosophy who is the God
of religion20’].

(avvAnavarkku)
The one who is represented by the syllable ‘aa’. The Rig Veda declares21,
‘aa is Brahma’, equating the syllable ‘aa’ with the Original Cause.

A verse in the Vamana Puranam states22:

The origin of all sounds is the syllable ‘aa’, it is said.

The origin of all meaning is Brahman, it is said.
The relationship between meanings and expressions
is established by convention as a matter of course.

(mavvAnavarellAm)
Just as the syllable ‘aa’ is taken, by convention, to represent the
primordial being (the Paramatma), the syllable ‘ma’ is said to represent
the jivatma. Three categories of individuals are classified as jivatma,
namely nityasuri-s (immortal celestial beings), mumukshu-s (spiritually
advanced mortals who have attained moksha or emancipation) and
samsari-s (ordinary mortals leading their everyday lives).

19
A supplicant must have two attributes: total dependence (pArathanthrya) and
complete surrender (sEshathva).
20
V. T. Tirunarayana Iyengar in: Sruta Prakasika - The Sacred System of the Vedanta
According to Sri Ramanuja – Revealed as Received by Sudarsana (Part I).
आ इति ब्रह्म (A iti brahma: ‘aa’ is Brahma)
21

समस्िशब्दमूलत्वादकारस्य स्वभाविः I
22

समस्िवाच्यमूलत्वाद् ब्रह्मणोऽतभस्वभाविः I
वाच्यवाचकसम्बन्धस्ियोरर्ााद् प्रिीयिे II

8
(uvvAnavar)
The syllable ‘u’ (pronounced ‘oo’) is said to represent the preceptor. The
preceptor is the factor that links the jivatma to the Paramatma23.

Scriptures state that the syllable ‘u’ represents Sri24, who through Her
compassion, facilitates our bonding with the primordial being, the
universal spirit, whom She never leaves even for a second, fearing in that
brief moment someone may invite His wrath for some misdemeanour.

Since the preceptor’s nature of selflessness where the student is

concerned mirrors Sri’s compassion, the syllable ‘u’ is taken to represent
one’s guru as well.

(aDimai yenDRu uraiththAr)

The guru affirmed that the position of the jivatma is of the nature of a
supplicant (see earlier footnote on supplicant’s attributes) vis a vis the
Paramatma. [The association between these two entities is described
thus by V.T.T. in a discourse on Acharya Hrudayam: ‘I am yours.
Therefore you will take care of me’ is the attitude of the faithful.]

23
In his composition, Kanninun Chiruthambu (Pronunciation: kaNNinuN
chiruththAmbu), Madhurakavi Azhwar says, ‘I have been fickle in my devotion to the
Lord of the celestial beings, a veritable vagabond. Yet, I have been blessed to be
able, at all times, to perceive the dark form of the Lord along with his consort. This is
the blessing of the Lord of Kurughur, to whom I have surrendered my all.’

ிரி ந் ாகிலும் ம வ பிரானுனை

கரிய மகாெத் ிருவுருக் காண்பன்நான்
லபரிய வண்குரு கூர்நகர் நம்பிக்காள்
உரிய ைாய்அடி மயன்லபற்ற நன்னமமய (Verse 3).

The person referred to by Madhurakavi as the ‘Lord of Kurughur’ is his teacher,

Satakopa (Nammazhwar).

24
Sri, or Lakshmi, is the consort of the primordial being who is called Narayana, or
Vishnu, by adherents of the Sri Vaishnava school of thought.

9
(ivvARu kETTiruppArkku)
Those who have listened to their guru’s pronouncement know that all
jivatma-s are supplicants of the Paramatma as there is none else worthy
of our submission (ananyArhashESHatva), none else capable of giving
refuge (ananyasharaNatva) and none else who is pleasure incarnate
(ananyaBHOga).

(ALenDRu kanDiruppAr)
Those who, seeing themselves as disciples of such an enlightened and
selfless guru, imbibe his advice.

(mItchi illA nATTiruppAr enDRiruppan nAn)

Followers of such a preceptor will attain to that ultimate paradise 25 from
which there is no risk of returning to mundane existence. So do I
proclaim. (Having been a direct disciple of the peerless ascetic
Ramanujacharya, Arulaala asserts this outcome with authority.)

Verse 2

pAsuram
குெலமான்று உயிர் பெ ங்குற்றத் ாெிட்ை
கெலமான்று காரியமும் மவறாம் – பெலமான்று
காணானமகாணும் கருத் ார் ிருத் ாள்கள்
மபணானமக் காணும் பினழ.

Transliteration
kulamonDRu uyir pala thaNkuTRaththAliTTa
kalamonDRu kAriyamum vERAm – palamonDRu
kANAmaikANum karuththAr thiruththALgaL
pENAmaik kANum pizhai.

25
The abode of Narayana. It has various appellations such as Tirunaadu, Sri
Vaikuntam, Paramapadam.

10
Free translation
Society is one, life forms are many;
The same elements of Nature constitute all life forms
but individual vocations differ.
Forsaking the advice of selfless seers exposes such inequities.

thAthparyam (Meaning)
We are unable to come to terms with the inequities we perceive in this
world because we neglect the advice (refer to previous verse) of selfless
seers whose only motive is to uplift humanity that is disenchanted. Even
though individual actors are countless in number, all of us belong to one
human family. Life forms and vocations differ, but the same elements of
Nature constitute all beings26.

vyakhyAnam (Commentary)

(kulamonDRu)
There is only one social order, and it is both inclusive (nirupADHikam)
and constant (nityam). This group is the community of the devout27.

(uyir pala)
Individuals (jivatma-s) who constitute the community of the devout are
countless.

(thaN kutRaththAl iTTa kalam onDRu)

Though differences in state and status are contingent on each jivatma’s
conduct and deeds (karma), all life forms are constituted of the elements
of Nature.

Equally for all of creation God is the Original Cause (kAraNam: कारिम ् ) and the
26

Ultimate Salvation (rakshaNam: रक्षिम ्)

27
The devout consider themselves supplicants of the entity called Brahman. The
attitude of complete submission to Brahman (Seshi) by the devotee (sesha) is called
seshatva. (Pronunciation: sEshi, sEsha, sEshathva)

11
(kAriyamum vERAm)
It is said the community of jivatma-s is one despite the multitude of
individuals. Similarly, all life forms spring from Nature though tasks vary
depending on their respective life conditions. Since their life worlds are
so different their experiences too vary, resulting in differing levels of joys
and sorrows for each individual. What accounts for this lack of harmony
or homogeny in the manner individual lives pan out? The answer to this
inquiry is the subject of the rest of this verse.

(palam onDRu kANAmai kANum karuththAr thiruththALgaL pENAmai

kANum pizhai)
When a person becomes a devotee it is with the knowledge that he is a
supplicant (sesha) of that entity called Brahman (Seshi). Supplication
(seshatva) is the bedrock of this relationship. The sesha submits himself
totally to the care of the Seshi: ‘I am yours, therefore you will take care of
me,’ is the attitude that defines the devotee28.

28
Two pAsuram-s from Jnanasaram (20 and 21) may be referred to here. They
capture the nature of the deity’s benevolence and account for the supplicant’s
unswerving faith:
விருப்புரினும் ல ாண்ைர்க்கு மவண்டுமி மல்ொல்
ிருப்லபாெிந் மார்பைருள்லசய்யான் – லநருப்னப
விைாம குழவிவிழ வருந் ிைாலும்
ைாம லயாழியுமமா ாய். (Verse 20)

Deep though a devotee’s desire

that which won’t do him good the Lord will not grant.
A toddler may throw a tantrum and want to touch the fire
but will a mother fail to prevent it from doing so?

ஆரப்லபருந்துயமர லசய் ிடினுமன்பர்கள்பால்

மவரிச்சமராருனகமகான் லமய்ந்நெமாம் – ம ரில்
லபாறுத் ற்கரில ைிலும் னமந் னுைற் புண்னண
அறுத் ற்கினச ான யற்று. (Verse 21)

The distress He causes may be great

but it is for the devotee’s welfare the Lord of Sri truly cares.
The pain of surgery may be unbearable
But a father will still support removal of his son’s tumour.

12
The motivation of the teacher who has conferred knowledge of this
relationship between the sesha and the Seshi is purely altruistic. He has
only the ultimate emancipation (sidhdhOpAya) of the student in sight and
has no taste for fame, profit or puja-s (performance of rituals aspiring for
specific, self-determined ends). A devotee who fails to cherish such a
teacher and follow his tenets is in error and his life becomes
directionless (as he is beset by doubts).

Verse 3

pAsuram
பெங்லகாண்டு மீ ளா பாவமுள ாகில்
குெங்லகாண்டு காரியலமன்கூறீர் – ெங்லகாண்ை
ாளினணயாைன்மற னைலயாழிந் யாவனரயும்
ஆளுனையாைன்மற யவன்.

Transliteration
palaNGoNDu mILAdha pAvamuLadhAgil
kulaNGonDu kAriyamenkURIr – thalaNGoNDa
thALiNaiyAnanDRE thanaiyozhindha yAvaraiyum
ALuDaiyAnanDRE yavan.

Free translation
Desiring possessions, interred in a cesspool of sin
If this be your lot, to what avail being in the family of the faithful?
By spanning the world with His two feet aeons ago
Has He not taken custody of each and everyone?

thAthparyam (Meaning)
By straddling the universe (See footnote, this verse, on Vamana avatara)
God has shown the inclusive nature of His prowess. Nothing and no one
falls outside the ambit of His protection and His authority. Knowing this,
what can one say if those who belong to the community of the faithful

13
still perceive themselves as independent agents and exert themselves for
personal profit?29

vyakhyAnam (Commentary)

(palaNGoNDu mILAdha pAvam uLadhAgil kulaNGonDu kAriyam enkURIr)

If addiction to possessions results in ensnaring you in a vicious cycle of
greed and sin, to what avail your claim to belong to the community of the
devout?

(thalaNGoNDa thALiNaiyAn anDRE)

The Lord spanned all the worlds with His pair of feet 30 to proclaim the
entire Universe as His, aeons ago.

29
The following statements (71 and 72) from Pillai Lokacharya’s Sri
VachanaBhushanam may be recalled here:

ஸ்வய்த்ந நிவ்ருத் ி பார ந்த்ரய பெம்; ஸ்வப்ரமயாஜந நிவ்ருத் ி

மேஷத்வ பெம் (71) .
Cessation of exertion results when one recognizes one’s identity as a dependant (on
the Paramatma); cessation of desire for personal profit results when one submits
oneself completely (to the Paramatma).

பரப்ரமயாஜந ப்ரவ்ருத் ி ப்ரயத்ந பெம்; த்த்விஷய ப்ரீ ி னச ந்ய பெம் (72).

To advance God’s work is the purpose of all effort. To enjoy doing this is the purpose
of life.
30
The allusion here is to the Vamana avatara episode, in which Vishnu assumes the
guise of a diminutive mendicant and later transforms Himself into the gigantic
Trivikrama, stretching from earth to sky and beyond, in order to deflate the ego of
the mighty king Bali, who, proud of his invincibility, had become a menace to the
divinities.
Vamana asked for three measures of land from the king, Bali, and when it
was granted, the diminutive Vamana grew into the gigantic Trivikrama who
straddled the worlds in just two steps. ‘Where shall I place the third step?’ He asks
Bali, who bends down, contrite, and shows his head. The Lord places His foot on
Bali’s head and in so doing, liberates him or grants him moksha.

14
(thanaiyozhindha yAvaraiyum ALuDaiyAn anDRE avan)
By measuring out the worlds with His feet, Narayana symbolically
indicated that each and every jivatma is under His care. Having done this,
He was satisfied that He had affirmed to each one that they were under
His guardianship. ‘However, failing to recognise this close relationship
with the Absolute, the jivatma-s lead lives of pain and pandemonium due
to their attachment to the material world and pursuits available to the
finite mind. The cure is effected when the jivatma realises his position as
a supplicant and submits himself to the care of the Purushottama 31, 32.’

Verse 4
pAsuram
கருமத் ால் ஞாைத் ால் காணும் வனகயுண்மை

ருமத் ாென்றி யினற ாள்கள் – ஒருமத் ால்

முந்நீர்கனைந் ாைனைத் ான் மு ல்பனைத் ான்

அந்நீரமர்ந் ாைடி.

Transliteration
karumaththAl jnyAnaththAl kANum vagaiyuNDE
dharumaththAlanDRi iRaithALgaL – oru maththAl

Vamana is not only diminutive, He is also a mendicant. Should the Lord of

the universe have to beg for alms? But He did. This shows the extent to which He will
humble Himself for the sake of His devotees. Vamana’s purpose was not only to
protect the divinities but also to redeem Bali himself.
Arrogance, ostentation and conceit are demoniac qualities which consign a
jivatma to bondage, says Sri Krishna in the Gita. And the Lord wanted to save Bali
who had succumbed to these qualities, as he was blameless otherwise.
31
The quotation is from V.T.T.’s commentary on Sruta Prakasika (see earlier
reference to this work)
32
‘Purushottama denotes a particular sentient entity which is the most supreme. Its
unique attributes are that it is opposed to evil and it is the sole home of all
auspicious qualities (Prof. V. T. Tirunarayana Iyengar).’

15
munnIrkaDaindhAn aDaiththAn mudhal paDaiththAn
annIramarndhAnaDi.

Free translation
Self-effort, physical or mental, will it help to see
That holy pair of feet which are the sole refuge?
These are the feet of He who churned the waters once long ago,
Bridged it, caused it to be and then lay down on it.

thAthparyam (Meaning)
The Lord’s pair of feet at once represent His inconceivable prowess and
His incredible simplicity. This contradiction cannot be questioned; it has
to be understood. And, it cannot be known through self-effort – physical
or mental. It is a realisation that can come only through His blessing. He
has repeatedly demonstrated this twin quality of mEnmai
(immeasurable worth) and nIrmai (incomparable softness) that coexist
in Him in order to make it easy for us to comprehend.

vyakhyAnam (Commentary)

(karumaththAl jnyAnaththAl kANum vagai uNDE)

‘The supreme aim of a seeker (parama purshArTHa) is to secure
emancipation or moksha that is, to pass beyond existence.’33 The means
to secure such emancipation are believed to be various: karma yoga (the
path of action), jnana yoga (the path of knowledge), and bhakti yoga (the
path of devotion)34. However, none of these paths will prove useful

33
The quotation is from V. T. T.’s commentary on Sruta Prakasika (See earlier
reference to this work).
34
See the Bhagavad Gita. There are chapters devoted to Krishna’s sermon on each
of these paths.

16
unless prapatti (supplication) is the foundation of the means adopted to
achieve the goal.

‘The Absolute (Brahman35) enters the range of human knowledge and

secures emancipation to the craving mind…It is the function of the
Absolute to clear all the obstacles to knowledge and make realization
(sAkshAtkAra) possible.’ However, the attractions of the material world
(prakruti) on the sense organs and qualities that inhere in each
individual and shape their character36 take one away from true
knowledge (pramEya). ‘Those who take refuge in me alone get over this
illusion,’ proclaims the Lord (मामॆव ये प्रपयनते मायामेतां तरन्त्नि ते)37.

(dharumaththAl anDRi iRaithALgaL)

चरिौ शरिं प्रपयॆ – Your pair of feet are my refuge: this I know and believe,
says the first portion of the sacred Dvaya Mantra. This is the attitude of a
prapanna (a supplicant, one who trusts Bhagavan38 is his sole refuge).
Such an attitude of supplication, called seshatvam, is the mark of true
knowledge. Knowledge without such self-effacement will not help a
seeker in the quest for emancipation.

35
‘Etymologically denotes an entity which possesses the attribute of infinity. It
denotes at the same time an object which is by nature infinite. The word also refers
to the attribute of conferring infinity on other minds by removing their imperfections
and by making them realise infinite bliss.’ (V. T. T.)
36
These are the three guNas namely, sattva (purity or goodness, the first of the
three primary qualities supposed to constitute Nature), rajas (passion, the second of
the three primary qualities, supposed to be the source of motion or energy in
creatures) and tamas (ignorance or darkness, the third of the three primary
qualities).
37
Bhagavad Gita: Ch. 7 v.14.
38
Bhagavan can be justifiably used when the presence of unlimited virtues coupled
with a total absence of vices is found to exist. The word, therefore, cannot denote all
objects. It can be an epithet only for the Absolute (V. T. T.)

17
(oru maththAl mun nIr kaDaindhAn)
‘In the absence of either parathva (quality of being the ultimate or
utmost – higher than which there is none, in every respect) or saulabhya
(quality of being accessible, easily approachable) the importance of the
Absolute to the finite mind would cease to be felt39.’

The latter portion of the verse, from this phrase on, serves to underscore
that the Lord is invincible but at the same time accessible. There is no
limit to what He cannot do and there is nothing that He will not do for
those who seek His help.

In order to restore their glory to the celestial beings who had lost their
powers due to a curse, the Lord churned the vast ocean to retrieve the
immortality-conferring nectar from its depths 40.

(aDaiththAn)
To wipe the tears off the face of Sita who was being held captive by
Ravana in his island kingdom, the Lord built a bridge spanning the seas
from mainland India to Ravana’s Lanka.

(mudhal paDaiththAn)
In order that there may be existence and enjoyment Bhagavan first
conceived that element called water, aeons ago.

(annIr amarndhAn)
To be accessible to all of creation, the Lord then left His abode in
Vaikuntam and settled down to rest on his snake couch (Adisesha) in the
midst of that very vast reservoir of water He had brought into being
(pArkaDal).

39
V. T. T. in his commentary on Sruta Prakasika (See earlier reference to this work).
40
Allusion is to the Kurma Avataram, one of the incarnations of Lord Vishnu, in which
He took the form of a giant tortoise.

18
(aDi)
The feet of such a one as this, who is at the same time omnipotent and
approachable – the feet that had spanned the worlds to establish that all
of creation was equally under His protection: except through His own
grace, can a jivatma ever comprehend the potential of this pair of sacred
feet?

Verse 5

pAsuram
வழியாவல ான்லறன்றால் மற்றனவயும் முற்றும்

ஒழியா வல ான்லறன்றாமொலமன்று – இழியாம

இத் னெயாமெதுமில்னெ லயன்றிருந் து ான்

அத் னெயால் வந் வருள்.

Transliteration
vazhiyAvadhonDRenDRAl maTRavaiyum muTRum
ozhiyA vadhonDRendRAlOmenDRu – izhiyAdhE
iththalaiyAlEdhumillai yenDRirundhadhudhAn
aththalaiyAl vandhavaruL.

Free translation
There is but one path. Once this is seen
All other paths are given up. One feels no qualms
about remaining passive as it is in submission to the Lord.
Such an attitude is but a blessing conferred by Him.

19
thAthparyam (Meaning)
Once you have grasped the essence of true knowledge as conveyed by
the selfless spiritual master (See Verse 1 of this composition), the path to
emancipation becomes clear. You perform every action and accept every
experience in a spirit of submission to His will. Everything else becomes
inconsequential. Liberation from the encumbrance of exertion and
expectation is the end result of His grace.

vyakhyAnam (Commentary)

(vazhiyAvadhu onDRu enDRAl)

The Sastras (scriptures) say there are various means to emancipation.
These are the ways of karma, jnana, bhakti and prapatti41. If one of the
first three means to emancipation is adopted, the jivatma turns to the
Lord for help to achieve the goal. In case prapatti is the means adopted,
the jivatma puts himself in the Lord’s hands and allows himself to be led
towards the goal.

In the former case, the jivatma chooses to retain his agency (I too am a
sentient being, an atma, is the attitude). Yet he is dependent on the
Paramatma for success since he does not have the power to control the
consequences. In the latter case, the jivatma chooses to be an agent of
the Lord (in the spirit of seshatva), recognising it to be his true identity.
Thereby he does every act as an offering and accepts every consequence
as a blessing. The superiority of prapatti as the means to emancipation
(sidhdhOpAya), therefore, is evident.

(maTRavaiyum muTRum ozhiyA)

41
Pronunciation: jnyAna, BHakthi, prapaththi.

20
When all other means to emancipation are given up completely and only
the one surefire path is relied on, then it is in keeping with Krishna’s
exhortation in the Gita: िवभ्माभि ् पररत्यज्य मामॆकं शरिं व्रज 42.
(adhonDRu enDRAl)
For a true prapanna i.e., the jivatma who adopts prapatti as the means to
moksha, it is not a process of exploration and choice. Rather, he does not
even entertain the notion that there can be other ways to attain moksha.

(OmenDRu)
In complete submission

(izhiyAdhE)
Rather than asking ‘What can I do?’ submitting to the Absolute saying, ‘I
am yours’, and adopting prapatti marga without expressing incredulity
over the apparent lack of agency.

(iththalaiyAl Edhumillai yenDRu irundhadhudhAn)

Conceiving of the self as the instrument of the Lord and not claiming
ownership over one’s body, mind or soul.

(aththalaiyAl vandha aruL)

In fact, acquiring such an attitude of seshatva is itself only due to the
benevolence of the Lord, to whom the jivatma surrenders without any
expectation.

42
This verse (18.66) from Bhagavad Gita is regarded as a sacred Charama Slokam (Sri
Krishna Charama Slokam). It is a reassurance given by the Lord to the prapanna
seeking emancipation. ‘Give up all other paths and take refuge in me alone. I will
obliterate all your sins and liberate you. Don’t worry.’

21
 Verse 6

pAsuram
உள்ளபடியுணரி லொன்று நமக்குண்லைன்று

விள்ளவிரகிெ ாய் விட்ைம – லகாள்ளக்

குனறமயதுமில்ொர்க்குக் கூறுவல ன் லசால்லீர்

இனறமயது மில்ொ யாம்.

Transliteration
uLLapaDiyuNaril onDRu namakkuNDenDRu
viLLaviragiladhAi viTTadhE – koLLak
kuRaiyEdhumillArkkuk kUruvadhen sollIr
iRaiyEdhu millAdha yAm.

Free translation
If perceived as it is, is there any one thing
we can lay claim to as ours? To Him
who is not deficient in any way, what can we say,
Who have nothing to call our own?

thAthparyam (Meaning)
When the identity of your self and the Supreme Real are understood in
the right manner (see verse 1 and earlier verses of this composition), is
there anything you can break away and claim as your own, over which
the Paramatma can have no claim whatsoever? When everything is His,
including you and yours, and He is flawless by nature, what is there left
to pray for? Won’t He take care of His own?

22
 vyakhyAnam (Commentary)

(uLLapaDi uNaril)
To know one’s self as it truly is, which means to not merely profess an
attitude of supplication and submit oneself body and mind to the Lord
but to entrust oneself completely to His care bereft of any notions of self-
effort or self-protection43, 44.

(onDRu namakku uNDu enDRu viLLa viragiladhAi viTTadhE)

When we submit to the Lord, body, mind and soul, is there anything we
can distinguish as being ours? If there is nothing outside the purview of
protection of the Lord, what is it we should seek His protection for?

(koLLa kuRaiyEdhum illArkku)

He has no limitations that will come in the way of His caring for us and
He has no expectations of return for the protection He provides us.

(iRaiyEdhum illAdha yAm)

We have nothing over which we can claim ownership since all entities,
sentient and non-sentient, are in His custody.

(kUruvadhu en sollIr)
What need we tell Him that He does not already know? He is all-knowing
and omnipotent, the Original Cause and the custodian of all.

43
Nanjeeyar once paid a visit to a disciple who was ailing. ‘My end is near. Kindly
teach me something which will protect me in my last days,’ requested the disciple.
‘You only need to quash the very thought that you can protect yourself,’ replied
Nanjeeyar.
44
See Jnanasaram, verse 18.

23
 Verse 7

pAsuram
இல்னெயிருவர்க்கு லமன்றினறனய லவன்றிருப்பார்

இல்னெயஃ ல ாருவர்க்லகட்டுமம ா – இல்னெ

குனறயுனைனம ாலைன்று கூறிைாரில்ொ

மனறயுனையமார்க்கத்ம காண்.

Transliteration
illaiyiruvarkkum enDRiRaiyai venDRiruppAr
illai ahdhoruvarkkeTTumadhO – illai
kuRaiyuDaimaidhAnenDRu kURinArillA
maRaiyuDaiya mArkkaththEkAN.

Free translation
There’s nothing you lack, and there’s nothing I have:
so we both are on equal footing. Does it occur
to anyone to claim this equivalence with God?
Know this to be the path shown by the Veda.

thAthparyam (Meaning)
No one has succeeded in establishing this equivalence with God: ‘You
lack something and so do I. You lack nothing, neither do I. So aren’t we
on an equal footing?’
Since everything is His, He lacks nothing but therefore there is nothing
He can ask for either. We lack nothing because we are also His and He
will provide for all that we need but there is nothing we can give Him

24
since we ourselves belong to Him. Asks Arulaala: Has it occurred to
anyone to win God over with this argument? This, indeed, is the path
shown by the Veda, which is now being made explicit for the benefit of
all.

vyakhyAnam (Commentary)

(Illai iruvarkkum enDRu)

Everything is yours and therefore there is nothing you can ask me to give
you. Nothing is mine and therefore there is nothing I can give you. We
both, therefore, are each lacking in something.

(iRaiyai venDRiruppAr Illai)

There is none who has argued thus and established this equivalence with
God.

(ahdhoruvarkku eTTumadhO?)
Indeed, does it occur to anyone that there is scope for such an inquiry?

(Illai kuRai uDaimaidhAn enDRu)

Being paripUrNa, complete in Himself, He lacks nothing. Having
surrendered our all to Him, we have nothing we can call our own.

(kURinArillA maRaiyuDaiya mArkkaththE kAN)

The Veda ‘covers experience extending to eternity and is, therefore,
beyond the province of any producing agent. 45’ (apaurushEya) . Further,
the Veda does not make any attempt to mislead or deceive and is,
therefore, absolutely trustworthy. The knowledge established here, says
Arulaala (of prapatti as the pre-eminent path to emancipation), is the
path shown by the Veda and it is hereby made accessible to all.

45
V. T. Tirunarayana Iyengar’s brief notes on Vedantacharya.

25
 Verse 8

pAsuram
வித் மிழ வின்பம் துன்பம் மநாய் வகாெம்
ீ

த் மனவமய னெயளிக்கும் – அத்ன விடீர்

இச்சியாநிச்சியா ம த் லவழில் வாைத்

துச்சியானுச்சி யாைாம்.

Transliteration
viththamizha vinbam thunbam nOi vIkAlam
thathamavaiyE thalaiyaLikkum – aththaiviDIr
ichchiyAnichchiyA dhEththavezhil vAnath
thuchchiyAnuchchi yAnAm

Free translation
Wealth and want, delight, distress, disease, downsides
They come and go – fret not over them.
Free from care, pray with devotion.
Such piety will put you on par with denizens of Paradise.

thAthparyam (Meaning)
Wealth and loss of wealth, pleasure and pain, disease and death are
different stages in life that will come and go. Drop these from your
prayers. Instead, sing His praises without any self-interest. Such selfless
devotees will find an everlasting place alongside the denizens in the
abode of the Lord.

26
 vyakhyAnam (Commentary)

(viththam izhavu inbam thunbam nOi vIkAlam)

Wealth in all its forms and the loss of such wealth due to its inherent
impermanence, happiness due to favourable experiences and distress
due to unfavourable experiences, illness, disease and death.

(thatham avaiyE thalaiyaLikkum)

Each of these situations has to be faced: they will come and go in the
course of one’s lifetime. They cannot be avoided.

(aththai viDIr)
Stop worrying about these transient phases in life. (Let your mind dwell
instead on purposefully serving the Lord, as His instrument).

(ichchiyAn)
Those who let go of desire for transient pleasures

(ichchiyAdhu Eththa)
Having let go of even the desire to seek moksha, those who use their
faculties with no other motivation than to simply serve the Lord as His
instrument

(ezhil vAnaththu uchchiyAn uchchiyAnAm)

Such devoted service will resonate with Sarveswara 46 in the heavenly
realms. In the Lord’s eyes, such a devotee will gain the status of the

46
Another term for the Absolute, sarvEsha, the all-pervading One. sarvatra (in all
places: there is never a moment when He is not available to everyone, everywhere);
sarvaTHA (in all ways: He is present in all manner of things, does not choose or pick
any type, class, category, nature or form); sarvadhA (at all times: He never turns His
back on anyone or anything at any time. He is always present).

27
nitya-s (immortal divine beings) and mukta-s (jivatma-s who have
attained final emancipation) who are ever beside the Lord in His abode,
Paramapada.

Verse 9

pAsuram
த் மினறயின் வடிலவன்று ாளினணனய

னவத் வவனர வணங்கியிராப் – பித் ராய்

நிந் ிப்பார்க்குண்மைறா நீணிரயம் நீ ியால்

வந் ிப்பார்க்குண்டிழி யாவான்.

Transliteration
thathamiRaiyin vaDivenDRu thALiNaiyai
vaiththavavarai vaNaNGiyirAp – piththarAi
nindhipparkkuNDERA nINirayam nIdhiyAl
vandhippArkkuNDizhi yAvAn.

Free translation
To fail to treat as God incarnate the one who has shown the path
And to madly vilify such a guru instead
will ensnare (you) in endless life cycles.
Firm faith will secure eternal paradise.

28
thAthparyam (Meaning)
The guru who has guided you towards the feet47 of Iswara is to be
worshipped as God incarnate. To insult him instead by treating him as a
mere mortal like any other will keep you entrapped in an endless cycle of
birth, death and re-birth. Those who venerate their preceptor
unequivocally will find eternal bliss.

vyakhyAnam (Commentary)

(thatham iRaiyin vaDivenDRu)

Each and every preceptor48 is an embodiment of the Lord Himself.

(thALiNaiyai vaiththa avarai )

The preceptor is the one who has equipped the student with the capacity
to move from ignorance to knowledge and from darkness to light.

(vaNaNGi irA piththarAi)

Failing to regard one’s preceptor as the epitome of the worshippable
Lord Himself, since to see the divine in a fellow human can be perplexing
to many.

(nindhipparkku)
To perceive as a mere human the altruistic preceptor who has blessed
one with the true knowledge of things (pramEya) is an offence.

47
The bodily organ that helps you walk on a path are your legs. It is the feet,
therefore, that are worshipped as they help you progress on the right path towards
God (From an initiation lesson in Tamil by V. T. T. Translation mine.)
48
A preceptor (AchArya or guru) is one whose only motive is to guide the student to
seek ultimate emancipation. Underlying this motive is compassion for a fellow-being,
the inability to tolerate the seeker’s pain due to ignorance regarding the true
knowledge of things. The preceptor has no taste for wealth, recognition, power or
such transient material ends.

29
Entertaining such a notion is disrespectful in itself even if one does
nothing in particular to insult the preceptor.
(ERA nINirayam uNDE)
Those who disregard their preceptor thus are doomed. They will not find
release from the never-ending cycle of birth and death with its trials and
tribulations.

(nIdhiyAl vandhippArkku uNDu izhiyA vAn)

Those who perceive the Lord in their preceptor and treat him with
deference in accordance with such a notion will attain to the bliss of
Paramapada. Madhurakavi Azhwar has established this as true 49.

Verse 10
pAsuram
இனறயுமுயிரு மிருவர்க்குமுள்ள

முனறயும்முனறமய லமாழியும் – மனறயும்

உணர்த்துவாரில்ொ நாலளான்றல்ெ ஆை

உணர்த்து வாருண்ைாை மபாது.

49
See Madhurakavi Azhwar’s Kanninun Chiruthambu, verse 2:

நாவி ைால்நவிற் றின்ப லமய் ிமைன்

மமவி மைைவன் லபான்ைடி லமய்ம்னமமய
ம வு மற்றறி மயன்குரு கூர்நம்பி
பாவி ைின்ைினச பாடித் ிரிவமை.

I recited his name and found happiness.

I attained the lustrous feet of the Lord Himself.
I know nothing except my lord of Kurughur
Whose lyrics I sing and wander about.

(The Lord of Kurughur referred to in the verse is Madhurakavi’s teacher,

Nammazhwar also known as Satakopa)

30
Transliteration
iRAIyumuyiru miruvarkkumuLLa
muRAIyum muRaiyE mozhiyum – maRaiyum
uNarththuvArillA nALonDRalla Ana
uNarthtu vAruNDAna pOdhu.

Free translation
The deity, the devotee, the bond between them
And the words of the Veda that affirm this link –
It was all obscure till the teacher came.
When he did, everything became clear.

thAthparyam (Meaning)
The svarUpa (characteristics) of the Paramatma and the jivatma, and the
nature of the relationship between these two entities are explained in
the Veda, which are eternal, and hence always extant. But with none to
explain their content, the people at large remained lost due to their
ignorance50. But when a fitting preceptor emerged, the true knowledge
of things (pramEya) also came to light51.

50
‘The royal road to emancipation, mukti, trodden by the ancient seers and sages
was strewn with thorns and thistles gathered by the views and words of
philosophers whose views were narrow and dogmatic. As a result of this people lost
sight of the right view and way of life and were groping in the dark in despair.’ (From
V. T. T.’s commentary on Sudarsana’s Sruta Prakasika).
51
‘With a view to helping them [see previous footnote] to see clearly the truth, being
convinced that the ancient seers, who had the undisputed gift of insight and
discrimination pursued the path which was safe and smooth, Ramanuja refuted all
the untenable theories and re-established the irrefutable view which was recognized
and followed by one long tradition.’ (From V.T.T’s commentary on Sudarsana’s Sruta
Prakasika).

31
 vyakhyAnam (Commentary)
(iRAIyum)
The Lord, who is represented by the syllable ‘aa’

(uyirum)
The jivatma who is represented by the syllable ‘ma’

(iruvarkkum uLLa muRAIyum)

The relationship between the sesha and the Seshi exemplified by the
attitude of seshatva

(muRAIyE mozhiyum maRAIyum)

The Tirumantram52 which duly represents this knowledge and is in itself
a succinct representation of the Veda.

(uNarththuvArillA nALonDRalla)
The knowledge of all these, though always extant, was not evident till
someone came and revealed its existence53.

(Ana uNarthtuvAr uNDAna pOdhu)

When this person who revealed this knowledge presented himself, so did
the true knowledge of things.

The one who proclaims the existence of this knowledge is the Acharya, as
indicated in the first verse of this composition.

Thus does Arulaala Perumal Emperumaanaar equip us with knowledge

of how the preceptor enters our lives and removes our ignorance.

52
Om namO nArAyaNAya. See Appendix 2, Dvaya Mantra and Tirumantra.
53
From V. T. T.’s commentary on Sruta Prakasika.

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 Appendix 1 54

ARULAALA PERUMAL EMPERUMANAR

Yagnyamurthi was a renowned sanyasi (ascetic) affiliated to the

Mayavada school of Hindu thought. Having heard of the philosophical
truths presented to much acclaim by Ramanuja 55, Yagnyamurthi was
eager to engage him in debate and win him over to his school of thought.
So he travelled from Pudupuliman in the north to Srirangam in the south
to meet Ramanuja in person, paid his respects to the great ascetic, and
expressed his desire to logically refute the philosophical tenets
propounded by Ramanuja’s school of philosophy (the Sri Vaishnava
philosophy, which is known as Visishtadvaita). They agreed that the one
who was unable to give a suitable response to the other’s question would
give up his philosophy and become a follower of the one who asked the
question.

The debate between Ramanuja and Yagnyamurthi went on for

seventeen days with neither side flagging in either asking questions or in
responding to them. Then it was the turn of Yagnyamurthi to ask a
question, for which Ramanuja could not give an immediate response. It
was decided that the proceedings for the day would be wound up and if
Ramanuja could not provide a response next morning, he would give up
his adherence to Visishtadvaita.

54
This narrative is adapted from the renowned scholar Prathivadi Bhayankaram
Annangarachariar Swami’s article, ‘Sri Ramanujar Vaibhavam’ , published in the
Tamil monthly Sri Ramanujan dated May 10, 1950, and re-published, with
permission, in a memoir to mark a family event.
55
Ramanuja has been known by the appellation Emperumanar after he was
addressed as such by one of his teachers, Tirukoshtiyur Nambi, for being comparable
to the Lord Himself (Emperuman) in his compassion for fellow beings.

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 That night a much distressed Ramanuja, when performing the
daily worship of his personal deity, Perarulaalan, exclaimed in anguish,
‘Alas! It is my misfortune that the great philosophy (darsana) propagated
by the Azhwars and kept aloft by seers up to the time of the preceptor
Alavandar, should suffer in reputation because of me. If this is your wish,
so be it. Everything is your lila56, 57.’ After performing oblations and
offering food to the idol of Perarulaalan as was the daily practice,
Ramanuja retired for the night too upset to eat anything himself. As he
slept, the Lord appeared in Ramanuja’s dream and prompted him about
the topics he should focus on to refute the arguments of Yagnyamurthi.
An energised Ramanuja was up early next morning, and after performing
his ablutions, presented himself at the venue of the debate.

Yagnyamurthi, a distinguished seer himself, could see that

Ramanuja had been blessed by a divine hand. So, even before the
arguments could begin, he conceded defeat and laying his head at the
feet of Ramanuja, prayed to be taken into his fold. A surprised Ramanuja
asked Yagnyamurthi why he had decided to suspend the debate, to
which the latter replied, ‘When the Lord Himself has blessed you, is it
possible for me to say anything more? All I ask is that you show me the
right path.’

Since it was Perarulaalan Himself who had facilitated this

victory over an antithetical school of thought, Ramanuja sought to
proclaim this to the world by re-naming Yagnyamurthi after the Lord,
combining it with the appellation by which he himself was known.
Arulaaala Perumal Emperumanar, thus, was born.

56
Pronunciation: lIlA. Literally meaning ‘sport’. Tradition holds that God created all
sentient beings and non-sentient things for His ‘lila’. The ‘lila vibhuti’ or the world of
amusement mortals reside in is a temporary distraction, whereas the ‘nitya vibhuti’
or the abode of the Lord is eternal.
57
‘ellAm un aruL, ellAm un seyal; ellAm un krupai, ellAm un ichchai (Everything is
your blessing, your doing; everything is your grace, your wish): This total submission
to God is the fundamental tenet as well as the ultimate knowledge for a devotee.

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 Appendix 2

DVAYA MANTRA AND TIRUMANTRA

Following is an attempt to provide a barebones meaning of the Dvaya

Mantra and the Tirumantra, which have been the subject of erudite
theses that have stood the test of time58.

Dvaya Mantra
श्रीमि ् िारायि चरिौ शरिं प्रपयॆ

श्रीमतॆ िारायिाय िम: I

srIman nArAyaNa charaNau sharaNam prapadhyE .
srImathE nArAyaNAya namaha.

srIman: He who is one with Sri (sriyata iti srIhi = She who is worshipped
by all; and also srayata iti srIhi = She who worships the Lord)
nArAyaNa: He who is the home for all beings (nArANAm ayanam yaha
saha) and also He who has His home in every being (nArAha ayanam
yasya saha)
charanau: (His) pair of feet
sharaNam: as refuge
prapadhyE: I seek, knowing, trusting.
srImathE: United with Sri is He
nArAyaNAya: Narayana, to whom I submit totally
namaha: seeking (to do so) without any trace of I and mine (ego and
attachment).

58
See Pillai Lokacharya’s Mumukshuppadi.

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 The divine couple Sri and Narayana are regarded as one. Sri is
associated with the lotus, the metaphor of the flower serving to
emphasise Her softness or gentleness. She is said to be the
personification of compassion, even more so than the benevolent Lord
whose ire may be provoked on occasion.

The Lord’s feet are a byword for asylum – none who seeks His
refuge is ever disappointed, be they sentient beings or non-sentient
things. By straddling the universe as Trivikrama the Lord demonstrated
His sovereignty over all of creation, and also the inclusive nature of His
protection.

That these feet are specified as being two in number is not a

redundant oversight or a simple statement of fact. It indicates the twin
attributes of immeasurable value (mEnmai) and infinite softness
(menmai or nIrmai), the one due to His inherent pre-eminence and the
other due to His inviolable association with Sri. Knowledge of the Lord’s
dependability is, therefore, there for the asking and acknowledging this
to be so gives us the confidence to entrust ourselves to His care with
complete belief.

Tirumantra
ॐ िमॊ िारायिाय
Om namO nArAyaNAya

The terms namO and nArAyaNAya have already been explained in the
Dvaya Mantra. The syllable Om (or ॐ), pronounced as a word with a
single syllable, is in fact a combination of three Sanskrit letters (which
also are three syllables) namely, ‘अ’ pronounced ‘aa’, ‘उ’ pronounced ‘oo’,
and ‘म ्’ pronounced like the ‘m’ in ‘hum’.

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 Each of these sounds is said to represent a particular entity 59,
and in its entirety, Om or the praNava is said to symbolise the essence of
the scriptures:
- ‘अ’ represents the deity, Paramatma the primordial supreme
being, described as the Absolute in philosophy.
- ‘म ्’ represents the jivatma or living being who exists at and for
the pleasure of the Paramatma.
- ‘उ’ represents Sri and the preceptor (guru) who is believed to be
the repository of attributes that are manifest in Her. Like Sri, the
preceptor (guru or AchArya) is said to be the factor that links
the jivatma to the Paramatma.

The Tirumantra essentially is said to mean, ‘I submit my all to

Narayana.’

59
See Prameyasaram commentary, Verse 1.

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